# Preparation for the Gospel - Author: [Eusebius of Caesarea](https://sophiascriptura.com/fathers/authors/eusebius-of-caesarea/) - Latin title: *Praeparatio Evangelica* - Date: ca. 313–324 (disputed) - Source: Wilhelm Dindorf, ed., Eusebii Caesariensis Opera, vols. 1–2: Praeparatio evangelica (Leipzig: Teubner, 1867) (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) - Translation: Claude, from the original text, unless a passage says otherwise; each passage below gives the translator - Editions and translations: Karl Mras, Eusebius Werke 8: Die Praeparatio Evangelica, GCS 43 (Berlin: Akademie-Verlag, 1954–1956; 2nd ed. É. des Places, 1982–1983) - Work page: https://sophiascriptura.com/fathers/eusebius-praeparatio/ - Passages: 4282 ## Preparation for the Gospel 1.1.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-1-1 - Source: Dindorf 1:1 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius dedicates the work to Bishop Theodotus and states that it will set out Christianity for those who do not know it. ### Greek text Τὸν χριστιανισμὸν, ὅ τι ποτέ ἐστιν, ἠγούμενος τοῖς οὐκ εἰδόσι παραστήσασθαι διὰ τῆς προκειμένης πραγματείας τὴν εὐαγγελικὴν ἀπόδειξιν περιέξειν ἐπαγγελλομένης, τήνδε σοι, θεῖον ἐπισκόπων χρῆμα, Θεόδοτε, φίλη θεοῦ καὶ ἱερὰ κεφαλὴ, σὺν εὐχαῖς ἐπεφώνησα, εἴ πως ἄρα τῆς παρὰ σοῦ τύχοιμι βοηθείας, ταῖς φιλοθέοις ὑπὲρ ἡμῶν ἱερουργίαις τὰ μεγάλα μοι συμπράττοντος εἰς τὴν προβεβλημένην τῆς εὐαγγελικῆς διδασκαλίας ὑπόθεσιν. ### English translation (Claude) Christianity, whatever it may be, I have thought it right to set out for those who do not know it, by means of the present treatise, which promises to contain the Demonstration of the Gospel. This treatise I have addressed to you, Theodotus, divine treasure among bishops, beloved of God and holy head, with prayers, in the hope that I may obtain help from you, as you assist me in great matters by your God-loving priestly ministrations on my behalf toward the subject I have set before me: the teaching of the gospel. ### Translation notes - Theodotus was bishop of Laodicea in Syria; the Demonstration of the Gospel is dedicated to him as well. ### Citation (SBL) Eusebius, Praep. ev. 1.1.1 (Dindorf 1:1; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-1-1). ## Preparation for the Gospel 1.1.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-1-2 - Source: Dindorf 1:1 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The gospel announces the highest goods, which belong to the soul rather than to wealth or bodily life. ### Greek text ἀλλὰ γὰρ τί βούλεται τοῦτο δηλοῦν ὅ φαμεν εὐαγγέλιον πρῶτον ἁπάντων διαρθρῶσαι καλόν. τοῦτο δὴ πᾶσιν ἀνθρώποις τὴν παρουσίαν τῶν ἀνωτάτω καὶ μεγίστων ἀγαθῶν, πάλαι μὲν προηγορευμένων, νεωστὶ δὲ τοῖς πᾶσιν ἐπιλαμψάντων, εὐαγγελίζεται, οὐ τὸν οὐ βλέποντα πλοῦτον, οὐδὲ τὴν σμικρὰν καὶ πολυπαθῆ ταύτην ζωὴν προξενοῦν, οὐδʼ ὅσα σώματος καὶ φθορὰς οἰκεῖα, τὰ δὲ ψυχαῖς νοερὰν οὐσίαν κεκτημέναις φίλα τε καὶ προσήγορα, ὧν καὶ τὰ σώματα ἐξῆπται, σκιὰς ἐφεπόμενα δίκην. ### English translation (Claude) But first of all it is right to explain what this word we use, "gospel," means. It brings to all people the good news of the presence of the highest and greatest goods, long ago foretold and recently shining out upon all. It does not offer wealth that is blind, nor this small and much-suffering life, nor the things that belong to the body and to corruption, but the things that are dear and akin to souls which possess an intellectual nature; on these even bodies depend, following them like shadows. ### Translation notes - "Wealth that is blind": a proverbial phrase (Plutus, god of wealth, was blind). ### Citation (SBL) Eusebius, Praep. ev. 1.1.2 (Dindorf 1:1; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-1-2). ## Preparation for the Gospel 1.1.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-1-3 - Source: Dindorf 1:1–2 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The chief good is true piety, the turning to the one God, which leads to friendship with him and a blessed end. ### Greek text εἴη δʼ ἂν τούτων τὸ κεφάλαιον εὐσέβεια, οὐχ ἡ ψευδώνυμος καὶ πολυπλανὴς, ἀλλʼ ἡ σὺν ἀληθείᾳ τὴν προσηγορίαν ἐπιγραφομένη. ἔστι δὲ αὕτη ἡ πρὸς τὸν ἔνα καὶ μόνον ὡς ἀληθῶς ὁμολογούμενόν τε καὶ ὄντα θεὸν ἀνάνευσις καὶ ἡ κατὰ τοῦτον ζωὴ, ἐξ ἧς καὶ ἡ πρὸς αὐτὸν ἐγγίνεται φιλία, ἡ παρέπεται τὸ θεοφιλὲς ὄντως καὶ τρισμακάριον τέλος, ἄνωθεν ἐκ τῶν κρειττόνων ἀπῃωρημένον καὶ πρὸς αὐτὰ διακυβερνώμενον καὶ αὖ πάλιν εἰς αὐτὰ καταλῆγον. ### English translation (Claude) The chief of these goods would be piety: not the falsely named and much-wandering kind, but that which bears the name together with the truth. And this is the turning upward toward the one and only God, who is truly confessed and truly is, and the life lived in accordance with him. From this comes friendship with him, and on that friendship follows the end that is truly dear to God and thrice blessed, hung from above, from the higher things, steered toward them, and ending once again in them. ### Citation (SBL) Eusebius, Praep. ev. 1.1.3 (Dindorf 1:1–2; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-1-3). ## Preparation for the Gospel 1.1.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-1-4 - Source: Dindorf 1:2 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Nothing is lacking to the one who has God, the source of all life and good, as friend and father. ### Greek text τί οὖν ἂν γένοιτο τῆς ἀγαθῆς ταύτης καὶ πανολβίου θεοφιλίας μακαριστότερον; οὐχὶ καὶ ζωῆς αὐτὸς καὶ φωτὸς καὶ ἀληθείας καὶ πάντων ἀγαθῶν ταμίας καὶ χορηγὸς τοῖς πᾶσι καθέστηκεν; οὐχὶ καὶ τοῦ εἶναι τὰ πάντα καὶ τοῦ ζῆν αὐτὸς τὴν αἰτίαν περιείληφε; τῷ δὴ οὖν τὴν πρὸς αὐτὸν στειλαμένῳ φιλίαν τί ἂν ἔτι λείποιτο; τίνος δʼ ἂν ὑστεροῖτο ὁ τῶν ἀγαθῶν τὸν δημιουργὸν ἐξοικειούμενος; ἢ τίνος ἂν ἐλαττῷτο ὁ καὶ πατρὸς ἐν χώρᾳ καὶ κηδεμόνος τὸν μέγαν προστάτην καὶ παμβασιλέα τῶν ὅλων ἐπιγραφόμενος; ### English translation (Claude) What then could be more blessed than this good and all-happy friendship with God? Is not he himself the steward and giver of life and light and truth and all good things to all? Has not he himself encompassed the cause of the being and the life of all things? What, then, could still be lacking to one who has gained his friendship? What could he want who has made the creator of good things his own? Or in what could he be the poorer who has enrolled the great protector and universal King of the universe as his father and guardian? ### Citation (SBL) Eusebius, Praep. ev. 1.1.4 (Dindorf 1:2; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-1-4). ## Preparation for the Gospel 1.1.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-1-5 - Source: Dindorf 1:2 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The friend of God fares well in soul, body, and circumstances. ### Greek text ἀλλʼ οὐκ ἔστιν εἰπεῖν ὅ τι μὴ οὐχὶ ὁ τῇ διαθέσει τῷ παμβασιλεῖ θεῷ πλησιάζων, καὶ τῆς παμμακαρίστου φιλίας διὰ τῆς ἐπιστημονικῆς εὐσεβείας ἠξιωμένος, ὁμοῦ ψυχῆς τε καὶ σώματος καὶ τῶν ἐκτὸς ἁπάντων εὖ ἂν ἔχοι. ### English translation (Claude) No, it is impossible to name anything in which the one who draws near in disposition to God the universal King, and has been counted worthy of his all-blessed friendship through piety grounded in knowledge, would not fare well, in soul and body alike and in all external things. ### Citation (SBL) Eusebius, Praep. ev. 1.1.5 (Dindorf 1:2; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-1-5). ## Preparation for the Gospel 1.1.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-1-6 - Source: Dindorf 1:2–3 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Word of God announces friendship with God to all people of every nation, class, and condition. ### Greek text ταύτην δὴ τοίνυν τὴν ἀγαθὴν καὶ σωτήριον ἀνθρώπων πρὸς θεὸν φιλίαν ἄνωθεν ἐκ τοῦ παναγάθου καταπεμφθεὶς θεοῦ λόγος, ὥσπερ τις ἀπειρομεγέθους φωτὸς αὐγὴ, πᾶσιν ἀνθρώποις εὐαγγελίζεται, οὐκ ἐνθένδε ποθὲν οὐδʼ ἑτέρωθεν, ἀλλὰ πανταχόθεν ἐξ ἁπάντων ἐθνῶν πρὸς τὸν τῶν ὅλων θεὸν παρορμῶν ἥκειν, σπεύδειν τε καὶ πάσῃ προθυμίᾳ ψυχῆς τὸ δῶρον ὑποδέχεσθαι, Ἕλληνας ὁμοῦ καὶ βαρβάρους, ἄνδρας ἅμα γυναιξὶ καὶ νηπίοις, πένητάς τε καὶ πλουσίους, σοφοὺς καὶ ἰδιώτας, οὐδὲ τὸ οἰκετικὸν γένος ὑπερφρονῶν τῆς κλήσεως, ### English translation (Claude) This good and saving friendship of human beings with God, then, the Word of God, sent down from above from the all-good God like a ray of light of boundless greatness, announces as good news to all people. He does not summon them from here or there only, but from everywhere, out of all nations, urging them to come to the God of the universe and to hasten and receive the gift with all eagerness of soul: Greeks and barbarians alike, men together with women and infants, poor and rich, wise and unlearned; nor does he despise the class of slaves in his calling, ### Citation (SBL) Eusebius, Praep. ev. 1.1.6 (Dindorf 1:2–3; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-1-6). ## Preparation for the Gospel 1.1.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-1-7 - Source: Dindorf 1:3 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Because God made all people of one nature, he offers the same gift of knowing him to all who accept it. ### Greek text ὅτι δὴ μίαν τὴν πάντων οὐσίαν τε καὶ φύσιν ὁ πατὴρ αὐτῶν συστησάμενος μιᾶς εἰκότως καὶ τῆς ἴσης πάλιν τοὺς πάντας μεγαλοδωρεᾶς ἠξίωσε, τὴν πρὸς αὐτὸν γνῶσίν τε καὶ φιλίαν ἅπασι τοῖς ὑπακούειν ἐθέλουσι καὶ τὴν χάριν εὐμαρῶς ἀσπαζομένοις δωρούμενος. ### English translation (Claude) because the Father, having constituted the being and nature of all as one, rightly also counted all worthy of one and the same generous gift, granting knowledge of himself and friendship with himself to all who are willing to obey and who gladly embrace the grace. ### Citation (SBL) Eusebius, Praep. ev. 1.1.7 (Dindorf 1:3; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-1-7). ## Preparation for the Gospel 1.1.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-1-8 - Source: Dindorf 1:3 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ came to announce reconciliation and peace with God to the whole world. ### Greek text ταύτην ὁ Χριστοῦ λόγος ἧκε τὴν πρὸς τὸν αὐτοῦ πατέρα φιλίαν τὸν σύμπαντα κόσμον εὐαγγελιούμενος· “θεὸς γὰρ ἦν ἐν Χριστῷ κόσμον καταλλάσσων ἑαυτῷ, μὴ λογιζόμενος αὐτοῖς τὰ παραπτώματα, ” ᾗ τὰ θεῖα διδάσκει λόγια, ἐλθών τε, φησὶν, εὐηγγελίσατο εἰρήνην τοῖς μακρὰν καὶ εἰρήνην τοῖς ἐγγύς.” ### English translation (Claude) This friendship with his Father the Word of Christ came to announce as good news to the whole world: "For God was in Christ reconciling the world to himself, not counting their trespasses against them," as the divine oracles teach; and "coming," it says, "he proclaimed the good news of peace to those far off and peace to those near." ### Scripture references - 2 Cor 5:19: quotation, high confidence - Eph 2:17: quotation, high confidence ### Translation notes - Quotations: 2 Cor 5:19; Eph 2:17. ### Citation (SBL) Eusebius, Praep. ev. 1.1.8 (Dindorf 1:3; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-1-8). ## Preparation for the Gospel 1.1.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-1-9 - Source: Dindorf 1:3 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Hebrew prophets foretold that all nations would turn to the Lord and abandon their gods. ### Greek text ταῦτα πρόπαλαι παῖδες Ἑβραίων θεοφορούμενοι τῷ σύμπαντι κόσμῳ προεθέσπιζον, ὁ μέν τις βοῶν “μνησθήσονται καὶ ἐπιστραφήσονται πρὸς κύριον πάντα τὰ πέρατα τῆς γῆς, καὶ προσκυνήσουσιν ἐνώπιον αὐτοῦ πᾶσαι αἱ πατριαὶ τῶν ἐθνῶν, ὃτι τοῦ κυρίου ἡ βασιλεία, καὶ αὐτὸς δεσπόζει τῶν ἐθνῶν·” καὶ πάλιν “εἲπατε ἐν τοῖς ἔθνεσιν ὅτι κύριος ἐβασίλευσε· καὶ γὰρ κατώρθωσε τὴν οἰκουμένην, ἥτις οὐ σαλευθήσεται·’ ὁ δὲ φάσκων “ἐπιφανήσεται κύριος ἐν αὐτοῖς καὶ ἐξολοθρεύσει πάντας τοὺς θεοὺς τῶν ἐθνῶν τῆς γῆς, καὶ προσκυνήσουσιν αὐτῷ ἕκαστος ἐκ τοῦ τόπου αὐτοῦ.” ### English translation (Claude) These things the sons of the Hebrews, inspired by God, foretold long ago to the whole world. One cries aloud: "All the ends of the earth shall remember and turn to the Lord, and all the families of the nations shall worship before him; for the kingdom is the Lord's, and he rules over the nations"; and again: "Say among the nations that the Lord reigns; for he has set the world right, and it shall not be shaken." Another says: "The Lord shall appear among them and shall utterly destroy all the gods of the nations of the earth, and they shall worship him, each from his own place." ### Scripture references - Ps 22:27–28 (21:28-Ps LXX): quotation, high confidence - Ps 96:10 (95:10 LXX): quotation, high confidence - Zeph 2:11: quotation, high confidence ### Translation notes - Quotations: Ps 22:27–28 (21:28–29 LXX); Ps 96:10 (95:10 LXX); Zeph 2:11. ### Citation (SBL) Eusebius, Praep. ev. 1.1.9 (Dindorf 1:3; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-1-9). ## Preparation for the Gospel 1.1.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-1-10 - Source: Dindorf 1:3 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ's teaching has fulfilled the ancient oracles about the knowledge of God among all nations. ### Greek text ταῦτα πρόπαλαι θείοις χρησμοῖς ἀνακείμενα νῦν εἰς ἡμᾶς αὐτοὺς διὰ τῆς τοῦ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ διδασκαλίας πέφηνεν, ὡς τὴν πάλαι κηρυττομένην τε καὶ τοῖς μὴ τούτων ἀπείροις προσδοκωμένην τῶν ἐθνῶν ἁπάντων θεογνωσίαν εἰκότως ἡμῖν τὸν ἔναγχος ἐξ οὐρανοῦ παρόντα λόγον εὐαγγελίζεσθαι, ταῖς τῶν παλαιῶν φωναῖς τὰ διὰ τῶν ἔργων ἀποτελέσματα συντρέχειν ἐπιδεικνύμενον. ### English translation (Claude) These things, laid up long ago in divine oracles, have now been made plain to us ourselves through the teaching of our Savior Jesus Christ. So the Word, lately come to us from heaven, rightly announces to us the good news of the knowledge of God for all the nations, which was proclaimed of old and expected by those not unacquainted with these things, showing that what is accomplished in deeds agrees with the voices of the ancients. ### Citation (SBL) Eusebius, Praep. ev. 1.1.10 (Dindorf 1:3; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-1-10). ## Preparation for the Gospel 1.1.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-1-11 - Source: Dindorf 1:3–4 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Answering the charge that Christians believe without reason, Eusebius proposes first to address the questions of Greeks and Jews as a preparation. ### Greek text Ἀλλὰ γὰρ τί χρὴ σπεύδειν φθάνοντα τῇ προθυμίᾳ τὴν τῶν διὰ μέσου λόγων ἀκολουθίαν, ἀναλαβεῖν ἐξ ὑπαρχῆς δέον καὶ τὰ ἐμποδὼν ἅπαντα διαλύσασθαι; ἐπειδὴ γὰρ τὸν χριστιανισμόν τινες οὐδένα λόγον ἀποσώζειν, ἀλόγῳ δὲ πίστει καὶ ἀνεξετάστῳ συγκαταθέσει τοὺς τῆς προσηγορίας ἐφιεμένους τὸ δόξαν κυροῦν ὑπειλήφασιν, μηδένα φάσκοντες δύνασθαι διʼ ἀποδείξεως ἐναργοῦς παρέχειν τεκμήριον τῆς ἐν τοῖς ἐπαγγελλομένοις ἀληθείας, πίστει δὲ μόνῃ προσέχειν ἀξιοῦν τοὺς προσιόντας, παρʼ ὃ καὶ πιστοὺς χρηματίζειν, τῆς ἀκρίτου χάριν καὶ ἀβασανίστου πίστεως, εἰκότως ἐπὶ τήνδε καθεὶς τὴν πραγματείαν τῆς εὐαγγελικῆς ἀποδείξεως, εἰς προκατασκευὴν τῆς ὅλης ὑποθέσεως, ἡγοῦμαι δεῖν βραχέα προδιαλαβεῖν περὶ τῶν ζητηθέντων ἂν πρὸς ἡμᾶς εὐλόγως ὑπό τε Ἑλλήνων καὶ τῶν ἐκ περιτομῆς, παντός τε τοῦ μετὰ ἀκριβοῦς ἐξετάσεως τὰ καθʼ ἡμὰς διερευνωμένου. ### English translation (Claude) But why should I hurry on and in my eagerness outrun the sequence of the intervening arguments, when I ought to take things up from the beginning and clear away every obstacle? For some have supposed that Christianity has no reason to give for itself, but that those who desire the name confirm their opinion by an unreasoning faith and an unexamined assent. They say that no one can offer, by clear demonstration, any proof of the truth of what is promised, but that those who come to it are required to attend to faith alone, and that this is why they are called "faithful" (pistoi), because of their uncritical and untested faith. So, setting out on this treatise of the Demonstration of the Gospel, I think it right, as a preparation for the whole subject, first to discuss briefly the questions that might reasonably be raised against us both by Greeks and by those of the circumcision, and by everyone who inquires into our affairs with careful examination. ### Translation notes - "Faithful" (πιστοί): the critics play on the Christian name for believers. ### Citation (SBL) Eusebius, Praep. ev. 1.1.11 (Dindorf 1:3–4; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-1-11). ## Preparation for the Gospel 1.1.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-1-12 - Source: Dindorf 1:4 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Preparation serves as an introduction for converts from the nations; the Demonstration will follow with deeper doctrine. ### Greek text ταύτῃ γάρ μοι δοκῶ τὸν λόγον ἐν τάξει χωρήσειν εἰς τὴν ἐντελεστέραν τῆς εὐαγγελικῆς ἀποδείξεως διδασκαλίαν καὶ τὴν τῶν βαθυτέρων δογμάτων κατανόησιν, εἰ τὰ τῆς προπαρασκευῆς ἡμῖν πρὸ ὁδοῦ γένοιτο, στοιχειώσεως καὶ εἰσαγωγῆς ἐπέχοντα τόπον, καὶ τοῖς ἐξ ἐθνῶν ἄρτι προσιοῦσιν ἐφαρμόττοντα· τὰ δὲ μετὰ ταῦτα, τοῖς ἐνθένδε διαβεβηκόσι καὶ τὴν ἕξιν ἤδη πάρεσκευασμένοις εἰς τὴν τῶν κρειττόνων παραδοχὴν τὴν ἀκριβῆ γνῶσιν παραδώσει τῶν συνεκτικωτάτων τῆς κατὰ τὸν σωτῆρα καὶ κύριον ἡμῶν Ἰησοῦν Χριστὸν τοῦ θεοῦ μυστικῆς οἰκονομίας. ### English translation (Claude) For in this way I think my account will proceed in order to the more complete teaching of the Demonstration of the Gospel and to the understanding of the deeper doctrines, if the matters of the Preparation come first on the road, holding the place of elementary instruction and introduction and suited to those from the nations who are just coming to us. What follows will hand on, to those who have passed beyond this stage and have already prepared their disposition for receiving higher things, accurate knowledge of the most essential points of the mystical dispensation of God concerning our Savior and Lord Jesus Christ. ### Citation (SBL) Eusebius, Praep. ev. 1.1.12 (Dindorf 1:4; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-1-12). ## Preparation for the Gospel 1.1.13 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-1-13 - Source: Dindorf 1:4 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius begins the Preparation by setting out the objections of Greeks and Jews. ### Greek text ἀρξώμεθα δὴ τῆς προπαρασκευῆς, τὰ πρὸς ἡμᾶς εὐλόγως ὑπό τε Ἑλλήνων καὶ τῶν ἐκ περιτομής, παντός τε τοῦ μετὰ ἀκριβοῦς ἐξετάσεως τὰ καθʼ ἡμᾶς διερευνωμένου λεχθησόμενα προσάγοντες. ### English translation (Claude) Let us begin, then, the Preparation, bringing forward the things that might reasonably be said against us both by Greeks and by those of the circumcision, and by everyone who examines our affairs with careful inquiry. ### Citation (SBL) Eusebius, Praep. ev. 1.1.13 (Dindorf 1:4; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-1-13). ## Preparation for the Gospel 1.2.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-2-1 - Source: Dindorf 1:4–5 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Critics ask what Christians are, since they are neither Greeks nor barbarians in thought or custom. ### Greek text Πρῶτον μὲν γὰρ εἰκότως ἄν τις διαπορήσειε τίνες ὄντες ἐπὶ τὴν γραφὴν παρεληλύθαμεν, πότερον Ἓλληνες ἢ βάρβαροι, ἢ τί ἂν γένοιτο τούτων μέσον, καὶ τίνας ἑαυτοὺς εἶναί φαμεν, οὐ τὴν προσηγορίαν, ὅτι καὶ τοῖς πᾶσιν ἔκδηλος αὕτη, ἀλλὰ τὸν τρόπον καὶ τὴν προαίρεσιν τοῦ βίου· οὔτε γὰρ τὰ Ἑλλήνων φρονοῦντας ὁρᾶν οὔτε τὰ βαρβάρων ἐπιτηδεύοντας. ### English translation (Claude) For in the first place someone might reasonably be at a loss to know who we are who have come forward to write: whether Greeks or barbarians, or something between these; and what we claim to be, not in name, since that is plain to all, but in the manner and choice of our life. For they see that we neither think as the Greeks nor practice the customs of the barbarians. ### Citation (SBL) Eusebius, Praep. ev. 1.2.1 (Dindorf 1:4–5; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-2-1). ## Preparation for the Gospel 1.2.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-2-2 - Source: Dindorf 1:5 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The critic charges that Christians are impious and atheists for abandoning ancestral customs. ### Greek text τί οὖν ἂν γένοιτο τὸ καθʼ ἡμᾶς ξένον, καὶ τίς ὁ νεωτερισμὸς τοῦ βίου; πῶς δʼ οὐ πανταχόθεν δυσσεβεῖς ἂν εἶεν καὶ ἄθεοι οἱ τῶν πατρίων ἐθῶν ἀποστάντες, διʼ ὧν πᾶν ἔθνος καὶ πᾶσα πόλις συνέστηκεν; ἢ τί καλὸν ἐλπίσαι εἰκὸς τοὺς τῶν σωτηρίων ἐχθροὺς καὶ πολεμίους καταστάντας καὶ τοὺς εὐεργέτας παρωσαμένους; καὶ τί γὰρ ἄλλο ἢ θεομαχοῦντας; ### English translation (Claude) What then, they ask, could be the strangeness about us, and what is the novelty of our life? How could those not be in every way impious and atheists who have abandoned their ancestral customs, by which every nation and every city is held together? Or what good can people reasonably hope for who have set themselves up as enemies and foes of what saves them, and have thrust away their benefactors? And what else are they doing but fighting against the gods? ### Citation (SBL) Eusebius, Praep. ev. 1.2.2 (Dindorf 1:5; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-2-2). ## Preparation for the Gospel 1.2.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-2-3 - Source: Dindorf 1:5 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The critic asks what pardon Christians deserve for abandoning the universally worshipped gods for Jewish myths. ### Greek text ποίας δὲ καὶ ἀξιωθήσεσθαι συγγνώμης τοὺς ἐξ αἰῶνος μὲν παρὰ πᾶσιν Ἕλλησι καὶ βαρβάροις κατά τε πόλεις καὶ ἀγροὺς παντοίοις ἱεροῖς καὶ τελεταῖς καὶ μυστηρίοις πρὸς ἁπάντων ὁμοῦ βασιλέων τε καὶ νομοθετῶν καὶ φιλοσόφων θεολογουμένους ἀποστραφέντας, ἐλομένους δὲ τὰ ἀσεβῆ καὶ ἄθεα τῶν ἐν ἀνθρώποις; ποίαις δʼ οὐκ ἂν ἐνδίκως ὑποβληθεῖεν τιμωρίαις οἱ τῶν μὲν πατρίων φυγάδες, τῶν δʼ ὀθνείων καὶ παρὰ πᾶσι διαβεβλημένων Ἰουδαïκῶν μυθολογημάτων γενόμενοι ζηλωταί; ### English translation (Claude) And what pardon will be granted to those who have turned away from the beings honored as gods from all ages among all Greeks and barbarians, in cities and in the countryside, with all kinds of sacred rites, initiations, and mysteries, by kings, lawgivers, and philosophers alike, and have chosen instead what is impious and godless among human beings? To what punishments would they not justly be subjected, who are fugitives from their ancestral ways and have become zealots for the foreign myths of the Jews, which are slandered by all? ### Translation notes - The objection is given in the critic's voice, as Eusebius frames it. ### Citation (SBL) Eusebius, Praep. ev. 1.2.3 (Dindorf 1:5; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-2-3). ## Preparation for the Gospel 1.2.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-2-4 - Source: Dindorf 1:5 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The critic charges that Christians follow neither Greek nor Jewish customs but have invented a new path of their own. ### Greek text πῶς δʼ οὐ μοχθηρίας εἶναι καὶ εὐχερείας ἐσχάτης τὸ μεταθέσθαι μὲν εὐκόλως τὰ τῶν οἰκείων, δʼ ἀλόγῳ δὲ καὶ ἀνεξετάστῳ πίστει τὰ τῶν δυσσεβῶν καὶ πᾶσιν ἔθνεσι πολεμίων ἑλέσθαι, καὶ μηδʼ αὐτῷ τῷ παρὰ Ἰουδαίοις τιμωμένῳ θεῷ κατὰ τὰ παρʼ αὐτοῖς προσανέχειν νόμιμα, καινὴν δέ τινα καὶ ἐρήμην ἑαυτοῖς συντεμεῖν ἀνοδίαν, μήτε τὰ Ἑλλήνων μήτε τὰ Ἰουδαίων φυλάττουσαν; ### English translation (Claude) Must it not be a sign of utter depravity and levity lightly to cast aside the customs of one's own people, and with unreasoning and unexamined faith to choose the ways of the impious and of the enemies of all nations; and not even to hold to the God honored among the Jews according to their own customary rites, but to cut out for themselves a new and lonely track in a pathless waste, keeping neither the ways of the Greeks nor those of the Jews? ### Translation notes - The word ἀνοδίαν ("pathless way") is displaced in the digital text; it is restored to its place after συντεμεῖν. ### Citation (SBL) Eusebius, Praep. ev. 1.2.4 (Dindorf 1:5; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-2-4). ## Preparation for the Gospel 1.2.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-2-5 - Source: Dindorf 1:5–6 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Hebrews may object that Christians, as foreigners, appropriate their Scriptures and push them out. ### Greek text Ταῦτα μὲν οὗν εἰκότως ἄν τις Ἑλλήνων, μηδὲν ἀληθὲς μήτε τῶν οἰκείων μήτε τῶν καθʼ ἡμᾶς ἐπαΐων, πρὸς ἡμᾶς ἀπορήσειεν. ἐπιμέμψαιντο δʼ ἂν ἡμῖν καὶ Ἑβραίων παῖδες, εἰ δὴ ἀλλόφυλοι ὄντες καὶ ἀλλογενεῖς ταῖς αὐτῶν βίβλοις ἀποχρώμεθα μηδὲν ἡμῖν προσηκούσαις, ὅτι τε ἀναιδῶς, ὡς ἂν αὐτοὶ φαῖεν, καὶ ἀναισχύντως ἑαυτοὺς μὲν εἰσωθοῦμεν, τοὺς δὲ οἰκείους καὶ ἐγγενεῖς τῶν αὐτοῖς πατρίων ἐξωθεῖν παραβιαζόμεθα. ### English translation (Claude) These are the difficulties that one of the Greeks, knowing nothing true either of his own affairs or of ours, might reasonably raise against us. But the sons of the Hebrews too might find fault with us, if, being foreigners and of another race, we make use of their books, which do not belong to us at all; and because, as they would say, we shamelessly and brazenly thrust ourselves in, and try by force to thrust out the members of their own household and their kinsmen from their ancestral possessions. ### Citation (SBL) Eusebius, Praep. ev. 1.2.5 (Dindorf 1:5–6; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-2-5). ## Preparation for the Gospel 1.2.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-2-6 - Source: Dindorf 1:6 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Jewish objection: the prophecies of the Christ and other promises were given to the Jews, not to the nations. ### Greek text εἴτε γάρ τις εἰη Χριστὸς θεσπιζόμενος, ἀλλὰ Ἰουδαίων ἦσαν προφῆται οἱ τούτου τὴν ἄφιξιν προκηρύξαντες, οἱ καὶ λυτρωτὴν καὶ βασιλέα Ἰουδαίων ἥξειν αὐτὸν, οὐχὶ δὲ τόν ἀλλοφύλων ἐθνῶν κατήγγειλαν· εἴτε τινὰ ἄλλα φαιδρότερα περιέχουσιν αἱ γραφαὶ, καὶ ταῦτα Ἰουδαίοις ἀναφωνεῖσθαι, ὧν οὐκ εὖ πράττοντας παρακούειν ἡμὰς. ### English translation (Claude) For if there is a Christ who is foretold, it was the prophets of the Jews who proclaimed his coming beforehand, and they announced that he would come as redeemer and king of the Jews, not of foreign nations. And if the Scriptures contain any other brighter promises, these too, they say, were spoken to the Jews, and we misunderstand them, and not to our credit. ### Translation notes - The last clause (ὧν οὐκ εὖ πράττοντας παρακούειν ἡμᾶς) is compressed; it is taken as "we misunderstand them, wrongly." ### Citation (SBL) Eusebius, Praep. ev. 1.2.6 (Dindorf 1:6; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-2-6). ## Preparation for the Gospel 1.2.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-2-7 - Source: Dindorf 1:6 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Jewish objection continues: Christians take the rebukes for Israel but claim its promises for themselves. ### Greek text καὶ σφόδρα ἀτόπως τοὺς μὲν κατὰ τοῦ ἔθνους ἐφʼ οἷς ἡμάρτανον ἐλέγχους εὖ μάλα ἁρπαλέως ἀποδέχεσθαι, τὰς δὲ τῶν ἀγαθῶν πάλιν αὐτοῖς θεσπιζομένας ἐπαγγελίας ἀποσιωπᾶν, μᾶλλον δὲ ἐκβιάζεσθαι καὶ ἑαυτοὺς μεταφέρειν, ἄντικρυς πλεονεκτοῦντας καὶ οὐδὲν πλέον ἢ ἑαυτοὺς ἐξαπατῶντας. ### English translation (Claude) And it is very absurd, they say, that we eagerly snatch up the rebukes against that nation for its sins, but pass over in silence the promises of good things foretold to them in turn, or rather wrest them by force and transfer them to ourselves, plainly grasping at what is not ours and doing nothing more than deceiving ourselves. ### Citation (SBL) Eusebius, Praep. ev. 1.2.7 (Dindorf 1:6; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-2-7). ## Preparation for the Gospel 1.2.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-2-8 - Source: Dindorf 1:6 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The final Jewish objection: Christians break the law yet claim the rewards promised to those who keep it. ### Greek text τὸ δʼ οὖν ἀπάντων παραλογώτατον, ὅτι μηδὲ τὰ νόμιμα παραπλησίως αὐτοῖς περιέποντες, ἀλλὰ προφανῶς παρανομοῦντες, τὰς ἐπηγγελμένας τοῖς τῶν νόμων φύλαξι χρηστοτέρας ἀμοιβὰς εἰς ἑαυτοὺς ἐπισπώμεθα. ### English translation (Claude) But the most unreasonable thing of all, they say, is that, though we do not keep the law's ordinances as they do but openly transgress them, we draw to ourselves the better rewards promised to those who keep the laws. ### Citation (SBL) Eusebius, Praep. ev. 1.2.8 (Dindorf 1:6; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-2-8). ## Preparation for the Gospel 1.3.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-3-1 - Source: Dindorf 1:6 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius, invoking God through Christ the high priest, begins by refuting the charge of unreasoning faith. ### Greek text Τούτων εὐλόγως ἂν ἡμῖν ἐν πρώτοις ἀπορηθέντων, φέρε τὸν τῶν ὅλων θεὸν διὰ τοῦ σωτῆρος ἡμῶν, τοῦ αὐτοῦ λόγου, ὡς διʼ ἀρχιερέως ἐπικαλεσάμενοι τὸ πρῶτον τῶν προτεθέντων ἀποκαθάρωμεν, συκοφάντας προαποδείξαντες τοὺς μηδὲν ἔχειν ἡμᾶς διʼ ἀποδείξεως παριστάναι, ἀλόγῳ δὲ πίστει προσέχειν ἀποφηναμένους. ### English translation (Claude) Since these difficulties may reasonably be raised against us first of all, come, let us call upon the God of the universe through our Savior, his very Word, as through a high priest, and clear up the first of the points proposed, first showing to be slanderers those who declare that we have nothing to establish by demonstration but hold to an unreasoning faith. ### Citation (SBL) Eusebius, Praep. ev. 1.3.1 (Dindorf 1:6; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-3-1). ## Preparation for the Gospel 1.3.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-3-2 - Source: Dindorf 1:6–7 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christian teaching, debate, and preaching themselves refute the charge that Christians give no reasons. ### Greek text αὐτόθεν δὴ οὖν τοῦτο καὶ οὐκ ἐκ μακροῦ διελέγξομεν, ἔκ τε ὧν χρώμεθα πρὸς τοὺς ἐπὶ διδασκαλίᾳ τῶν καθʼ ἡμᾶς λόγων προσιόντας ἀποδείξεων, καὶ τῶν πρὸς τοὺς ἀντιδιατιθεμένους ἡμῖν ἐν ταῖς λογικωτέραις ζητήσεσιν ἀντιρρήσεων, διʼ ὧν τε φιλοτιμούμεθα ποιεῖσθαι ἀγράφων τε καὶ ἐγγράφων ἰδίᾳ τε καὶ πρὸς ἕκαστον τῶν ἐρωτώντων καὶ κοινῇ πρὸς τὰ πλήθη διαλέξεων· ### English translation (Claude) We shall refute this at once and not from far off: from the demonstrations we use toward those who come to us for instruction in our teaching, from the counter-arguments we make against those who oppose us in the more reasoned inquiries, and from the discourses, unwritten and written, which we take pains to hold, both privately with each inquirer and publicly before the crowds; ### Citation (SBL) Eusebius, Praep. ev. 1.3.2 (Dindorf 1:6–7; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-3-2). ## Preparation for the Gospel 1.3.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-3-3 - Source: Dindorf 1:7 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The present work itself offers many reasoned demonstrations of the gospel. ### Greek text ναὶ μὴν καὶ διὰ τῶν ἐν χερσὶ συγγραμμάτων τὴν καθόλου πραγματείαν περιεχόντων τῆς εὐαγγελικῆς ἀποδείξεως, ἐν ᾗ πᾶσαν τὴν ἐκ θεοῦ χάριν καὶ τὴν οὐράνιον εὐεργεσίαν ὁ παρὼν λόγος πάντας ἀνθρώπους εὐαγγελίζεται, τὴν κατὰ τὸν σωτῆρα καὶ κύριον ἡμῶν Ἰησοῦν τὸν Χριστὸν τοῦ θεοῦ οἰκονομίαν λογικώτερον διὰ πλείστων καὶ ἐναργῶν ἀποδείξεων πιστούμενος. ### English translation (Claude) yes, and also through the writings now in hand, which contain the whole treatment of the Demonstration of the Gospel. In it the present work announces to all people all the grace from God and the heavenly benefaction, confirming by reasoning, through very many clear demonstrations, the dispensation concerning our Savior and Lord Jesus, the Christ of God. ### Citation (SBL) Eusebius, Praep. ev. 1.3.3 (Dindorf 1:7; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-3-3). ## Preparation for the Gospel 1.3.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-3-4 - Source: Dindorf 1:7 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Earlier Christian writers produced refutations, commentaries, homilies, and defenses of doctrine. ### Greek text ἐσπούδασται μὲν οὑν πλείστοις τῶν πρὸ ἡμῶν πολλή τις ἄλλη πραγματεία, τοτὲ μὲν ἐλέγχους καὶ ἀντιρρήσεις τῶν ἐναντίων ἡμῖν λόγων συνταξαμένοις, τοτὲ δὲ τὰς ἐνθέους καὶ ἱερὰς γραφὰς ἐξηγητικοῖς ὑπομνήμασι καὶ ταῖς κατὰ μέρος ὁμιλίαις διερμηνεύσασι τοτὲ δὲ τοῖς καθʼ ἡμᾶς δόγμασιν ἀγωνιστικώτερον πρεσβεύσασιν. ### English translation (Claude) Many of those before us have devoted great effort to many other kinds of writing: sometimes composing refutations and counter-arguments against the arguments opposed to us; sometimes interpreting the inspired and sacred Scriptures in exegetical commentaries and in homilies on particular passages; and sometimes championing our doctrines more combatively. ### Citation (SBL) Eusebius, Praep. ev. 1.3.4 (Dindorf 1:7; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-3-4). ## Preparation for the Gospel 1.3.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-3-5 - Source: Dindorf 1:7 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul himself rejected sophistry and spoke of demonstration of the Spirit and of power. ### Greek text καὶ μὴν ἰδίως ἡμῖν ἡ μετὰ χεῖρας ἐκπονεῖται πρόθεσις. πρῶτός γέ τοι παντων ὁ ἱερὸς ἀπόστολος Παῦλος τὰς μὲν ἀπατηλὰς καὶ σοφιστικὰς πιθανολογίας παραιτούμενος, ἀναμφιλόγοις δὲ χρώμενος ταῖς ἀποδείξεσι, φησί που “καὶ ὁ λόγος ἡμῶν καὶ τὸ κήρυγμα οὐκ ἐν πειθοῖς ἀνθρωπίνης] σοφίας λόγοις, ἀλλʼ ἐν ἀποδείξει πνεύματος καὶ δυνάμεως.” οἶς ἐπιλέγει “σοφίαν δὲ λαλοῦμεν ἐν τοῖς τελείοις, σοφίαν δὲ οὐ τοῦ αἰῶνος τούτου, οὐδὲ τῶν ἀρχόντων τοῦ αἰῶνος τούτου τῶν καταργουμένων, ἀλλὰ λαλοῦμεν θεοῦ σοφίαν ἐν μυστηρίῳ τὴν ἀποκεκρυμμένην. καὶ αὖθις ἡ ἱκανότης ἡμῶν φησὶν ἐκ τοῦ θεοῦ, ὃς καὶ ἱκάνωσεν ἡμᾶς διακόνους καινῆς διαθήκης.’ ### English translation (Claude) But the purpose now in hand is worked out in a way of our own. First of all, indeed, the holy apostle Paul, rejecting deceitful and sophistical plausibilities and using demonstrations beyond dispute, says somewhere: "And my word and my preaching were not in persuasive words of wisdom, but in demonstration of the Spirit and of power." To which he adds: "Yet we speak wisdom among the perfect, but not a wisdom of this age, nor of the rulers of this age who are passing away; but we speak God's wisdom in a mystery, the hidden wisdom." And again: "Our sufficiency," he says, "is from God, who also made us sufficient as ministers of a new covenant." ### Scripture references - 1 Cor 2:4: quotation, high confidence - 1 Cor 2:6–7: quotation, high confidence - 2 Cor 3:5–6: quotation, high confidence ### Translation notes - Quotations: 1 Cor 2:4; 2:6–7; 2 Cor 3:5–6. - The digital text closes a bracket after ἀνθρωπίνης ("human") without opening one; if this is the editor's bracket, the word is deleted (it is a variant reading in 1 Cor 2:4). It is left out of the translation. ### Citation (SBL) Eusebius, Praep. ev. 1.3.5 (Dindorf 1:7; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-3-5). ## Preparation for the Gospel 1.3.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-3-6 - Source: Dindorf 1:7–8 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christians are commanded to give reasons for their hope, and many recent writers have done so. ### Greek text εἰκότως δῆτα καὶ ἡμῖν ἅπασι παρήγγελται ἑτοίμους εἷναι πρὸς ἀπολογίαν παντὶ τῷ ἐπερωτῶντι ἡμᾶς λόγον περὶ τῆς ἐν ἡμῖν ἐλπίδος. ὅθεν καὶ τῶν νέων συγγραφέων μυρίας ὅσας, ὡς εἴρηται, πανσόφους καὶ ἐναργεῖς μετὰ συλλογισμῶν ἀποδείξεις ὑπέρ τε τοῦ καθʼ ἡμᾶς γραφείσας λόγου διαγνῶναι πάρεστιν, ὑπομνήματά τε οὐκ ὀλίγα εἰς τὰς ἱερὰς καὶ ἐνθέους γραφὰς πεπονημένα, τὸ ἀψευδὲς καὶ ἀδιάπτωτον τῶν ἀρχῆθεν καταγγειλάντων ἡμῖν τὸν τῆς θεοσεβείας λόγον γραμμικαῖς ἀποδείξεσιν παριστῶντα. ### English translation (Claude) Rightly, then, all of us have been commanded to be ready to make a defense to everyone who asks us for a reason for the hope that is in us. Hence one may find among recent writers countless demonstrations, most wise and clear, with syllogisms, written on behalf of our doctrine, and not a few commentaries composed on the sacred and inspired Scriptures, establishing by geometrical demonstrations the truthfulness and infallibility of those who from the beginning proclaimed to us the word of godliness. ### Scripture references - 1 Pet 3:15: allusion, high confidence ### Translation notes - Allusion to 1 Pet 3:15. ### Citation (SBL) Eusebius, Praep. ev. 1.3.6 (Dindorf 1:7–8; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-3-6). ## Preparation for the Gospel 1.3.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-3-7 - Source: Dindorf 1:8 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The deeds of Christ's power, still visible, are clearer proof than any arguments. ### Greek text πλὴν ἀλλὰ περιττοὶ λόγοι πάντες, ὧν ἐναργῆ καὶ σαφέστερα τὰ ἔργα, ἅπερ ἡ θεία καὶ οὐράνιος τοῦ σωτῆρος ἡμῶν δύναμις, πάντας ἀνθρώπους τὴν ἔνθεον καὶ οὐράνιον ζωὴν εὐαγγελιζομένη, διαρρήδην εἰσέτι καὶ νῦν ἐπιδείκνυται. ### English translation (Claude) Yet all words are superfluous where the deeds are clearer and more evident, deeds which the divine and heavenly power of our Savior still plainly displays even now, as it announces to all people the good news of the inspired and heavenly life. ### Citation (SBL) Eusebius, Praep. ev. 1.3.7 (Dindorf 1:8; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-3-7). ## Preparation for the Gospel 1.3.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-3-8 - Source: Dindorf 1:8 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ foretold the worldwide preaching of the gospel and the indestructible church, and the fulfillment silences his critics. ### Greek text αὐτίκα γοῦν τὴν διδασκαλίαν αὐτοῦ κηρυχθήσεσθαι καθʼ ὅλης τῆς ἀνθρώπων οἰκουμένης εἰς μαρτύριον πᾶσι τοῖς ἔθνεσι θεσπίσαντος, τήν τε ὕστερόν ποτε τῇ αὐτοῦ δυνάμει συστᾶσαν ἐξ ἁπάντων τῶν ἐθνῶν ἐκκλησίαν, οὔπω τότε καθʼ οὓς ἐνηνθρωπήκει χρόνους ὁρωμένην οὐδὲ συνεστῶσαν, ἐνθέῳ προγνώσει ἀήττητον καὶ ἀκατάπληκτον ἔσεσθαι, καὶ μηδεπώποτε ὑπὸ θανάτου νικηθήσεσθαι, ἑστάναι δὲ καὶ μένειν ἄσειστον, ὡς ἂν ἐπʼ ἀσείστῳ καὶ ἀρραγεῖ πέτρᾳ τῇ αὐτοῦ δυνάμει βεβηκυῖάν τε καὶ ἐρριζωμένην, ἀποφηναμένου, ὑπὲρ πάντα λόγον τὸ τῆς προρρήσεως ἀποτέλεσμα εἰκότως πᾶν ἄθυρον ἀποφράξειεν ἂν στόμα τῶν ἀναισχυντεῖν ἀναιδῶς παρεσκευασμένων. ### English translation (Claude) For instance, he foretold that his teaching would be preached throughout the whole inhabited world of mankind for a testimony to all the nations; and by divine foreknowledge he declared that the church which would one day be formed by his power out of all the nations, though at the time when he became man it was not yet seen nor established, would be invincible and undismayed, would never be conquered by death, but would stand and remain unshaken, as founded and rooted by his power on an unshaken and unbreakable rock. The fulfillment of this prediction, beyond all argument, would rightly stop every unbridled mouth of those prepared to be shamelessly impudent. ### Scripture references - Matt 24:14: allusion, high confidence - Matt 16:18: allusion, high confidence ### Translation notes - Allusions to Matt 24:14 and Matt 16:18. ### Citation (SBL) Eusebius, Praep. ev. 1.3.8 (Dindorf 1:8; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-3-8). ## Preparation for the Gospel 1.3.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-3-9 - Source: Dindorf 1:8 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The fulfillment shows that the prediction came from God's power, not human nature. ### Greek text τίς γὰρ οὐκ ἀλήθειαν ὁμολογήσειεν ἂν τῇ προρρήσει, τῶν πραγμάτων ἐναργῶς οὕτως μονονουχὶ φωνὴν ἀφιέντων ὅτι δὴ θεοῦ δύναμις, ἀλλʼ οὐκ ἀνθρωπεία φύσις ἦν ἡ ταῦτα τοῦτον ἐσόμενα τὸν τρόπον πρὸ τοῦ γενέσθαι θεασαμένη, προφήσασά τε καὶ ἔργοις ἐπιτελέσασα; ### English translation (Claude) For who would not confess that the prediction is true, when the facts all but cry aloud so plainly that it was the power of God, and not human nature, which saw beforehand that these things would come to pass in this way, foretold them, and accomplished them in deed? ### Citation (SBL) Eusebius, Praep. ev. 1.3.9 (Dindorf 1:8; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-3-9). ## Preparation for the Gospel 1.3.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-3-10 - Source: Dindorf 1:8–9 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The gospel has spread through the whole world as Christ said. ### Greek text πεπλήρωκε γοῦν τὴν σύμπασαν, ὅσην ὁ ἥλιος ἐφορᾷ, ἡ τοῦ κατʼ αὐτὸν εὐαγγελίου φήμη, καὶ πάντα τὰ ἔθνη διέδραμεν, εἰσέτι τε νῦν αὔξει καὶ ἐπιδίδωσι τὰ περὶ αὐτοῦ κηρύγματα ταῖς αὐτοῦ φωναῖς ἀκολούθως. ### English translation (Claude) At any rate, the report of his gospel has filled the whole world that the sun looks upon and has run through all the nations, and the proclamation about him still grows and increases even now, in accordance with his own words. ### Citation (SBL) Eusebius, Praep. ev. 1.3.10 (Dindorf 1:8–9; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-3-10). ## Preparation for the Gospel 1.3.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-3-11 - Source: Dindorf 1:9 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The church stands unconquered, as Christ promised when he said the gates of Hades would not prevail against it. ### Greek text ἥ τε ὀνομαστὶ προθεσπισθεῖσα ἐκκλησία αὐτοῦ ἕστηκε κατὰ κράτος ἐρριζωμένη, καὶ μέχρις οὐρανίων ἀψίδων εὐχαῖς ὁσίων καὶ θεοφιλῶν ψυχῶν μετεωριζομένη, δοξαζομένη τε ὁσημέραι, καὶ εἰς ἅπαντας τὸ νοερὸν καὶ ἔνθεον φῶς τῆς ὑπʼ αὐτοῦ καταγγελθείσης εὐσεβείας ἀπαστράπτουσα, οὐδαμῶς τε τοῖς ἐχθροῖς ἡττωμένη καὶ ὑπείκουσα, ἀλλʼ οὐδὲ ταῖς τοῦ θανάτου πύλαις ὑποχωροῦσα· διὰ μίαν ἐκείνην ἣν αὐτὸς ἀπεφήνατο λέξιν, εἰπὼν ‘‘ἐπὶ τὴν πέτραν οἰκοδομήσω μου τὴν ἐκκλησίαν, καὶ πύλαι ᾅδου οὐ κατισχύσουσιν αὐτῆς.’· ### English translation (Claude) And his church, foretold by name, stands mightily rooted, raised aloft to the vaults of heaven by the prayers of holy and God-loving souls, glorified day by day, and flashing out to all the intellectual and divine light of the piety he proclaimed. It is in no way defeated by its enemies or yielding to them; it does not give way even to the gates of death, because of that one saying which he himself declared: "Upon the rock I will build my church, and the gates of Hades shall not prevail against it." ### Scripture references - Matt 16:18: quotation, high confidence ### Translation notes - Quotation: Matt 16:18. ### Citation (SBL) Eusebius, Praep. ev. 1.3.11 (Dindorf 1:9; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-3-11). ## Preparation for the Gospel 1.3.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-3-12 - Source: Dindorf 1:9 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ's many fulfilled predictions prove the truth of Christian belief about him. ### Greek text καὶ ἄλλα δὲ μυρία πρὸς τοῦ σωτῆρος ἡμῶν λεχθέντα τε καὶ προρρηθέντα ἐν οἰκείᾳ συναγαγόντες ὑποθέσει, ταῖς ἐνθέοις αὐτοῦ προγνώσεσι τὰς τῶν πραγμάτων ἀποβάσεις συμφώνους παραστήσαντες, ἀναμφίλεκτον τῶν περὶ αὐτοῦ δοξαζομένων ἡμῖν τὴν ἀλήθειαν ἐπιδείκνυμεν. ### English translation (Claude) And by collecting in a work of its own countless other things said and foretold by our Savior, and showing that the outcomes of events agree with his divine foreknowledge, we demonstrate beyond dispute the truth of what we believe about him. ### Translation notes - Eusebius probably refers to his own collection of Christ's predictions (compare Theophany 5). ### Citation (SBL) Eusebius, Praep. ev. 1.3.12 (Dindorf 1:9; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-3-12). ## Preparation for the Gospel 1.3.13 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-3-13 - Source: Dindorf 1:9–10 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Hebrew prophets foretold Christ's coming, his teaching, the Jews' rejection of him, and the fall of Jerusalem and the dispersion. ### Greek text πρὸς τούτοις δὲ πᾶσιν οὐ μικρὰ τυγχάνει τῆς καθʼ ἡμὰς ἀληθείας ἀπόδειξις καὶ ἡ ἀπὸ τῶν Ἑβραϊκῶν γραφῶν μαρτυρία, ἐν αἷς πρὸ μυρίων ὅσων ἐτῶν οἱ παρʼ Ἑβραίοις προφῆται τὴν τῶν ἀγαθῶν ἐπαγγελίαν παντὶ τῷ θνητῷ βίῳ κηρύξαντες ὀνομαστὶ τῆς τε Χριστοῦ προσηγορίας ἐμνήσθησαν καὶ τὴν εἰς ἀνθρώπους αὐτοῦ παρουσίαν προὐθέσπισαν, τόν τε νέον τῆς εἰς πάντα τὰ ἔθνη διαδραμούσης διδασκαλίας αὐτοῦ τρόπον κατήγγειλαν, προειπόντες τὴν ἐσομένην εἰς αὐτὸν ἀπιστίαν καὶ ἀντιλογίαν τοῦ Ἰουδαίων ἔθνους, τά τε κατʼ αὐτοῦ δρασθέντα αὐτοῖς καὶ τὰ ἐπὶ τούτοις αὐτίκα καὶ οὐκ εἰς μακρὰν μετελθόντα αὐτοῖς σκυθρωπά· λέγω δὲ τῆς βασιλικῆς μητροπόλεως αὐτῶν τὴν ἐσχάτην πολιορκίαν, καὶ τῆς βασιλείας τὴν παντελῆ καθαίρεσιν, αὐτῶν τε τὴν εἰς πάντα τὰ ἔθνη διασπορὰν, καὶ τὴν ὑπὸ τοῖς ἐχθροῖς καὶ πολεμίοις δουλείαν, ἃ καὶ ταῖς προρρήσεσιν ἀκολούθως μετὰ τὴν τοῦ σωτῆρος ἡμῶν παρουσίαν φαίνονται πεπονθότες. ### English translation (Claude) Besides all these, no small demonstration of our truth is also the testimony of the Hebrew Scriptures. In them the prophets among the Hebrews, countless years before, proclaimed the promise of good things to all mortal life, mentioned by name the title of Christ, and foretold his coming among human beings. They announced the new manner of his teaching, which has run through all the nations, and predicted the unbelief and opposition of the Jewish nation toward him, what they would do against him, and the grievous things that would come upon them immediately afterward and not long after: I mean the final siege of their royal metropolis, the complete overthrow of their kingdom, their dispersion among all the nations, and their slavery under enemies and foes. These things they are seen to have suffered after the coming of our Savior, in accordance with the predictions. ### Translation notes - Eusebius presents the fall of Jerusalem and the dispersion as fulfilled prophecy; translated as written. ### Citation (SBL) Eusebius, Praep. ev. 1.3.13 (Dindorf 1:9–10; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-3-13). ## Preparation for the Gospel 1.3.14 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-3-14 - Source: Dindorf 1:10 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The prophets also foretold the calling of the nations, which Christ's teaching has accomplished. ### Greek text ἐπὶ τούτοις τίς οὐκ ἂν ἐκπλαγείη τῶν αὐτῶν ἀκούων προφητῶν, μετὰ τὴν τοῦ Χριστοῦ παρουσίαν καὶ τὴν Ἰουδαίων ἀπόπτωσιν, τὴν τῶν ἐθνῶν κλῆσιν λαμπραῖς καὶ διαυγέσι φωναῖς εὐαγγελιζομένων; ἣ καὶ αὐτὴ ἄντικρυς εἰς ἔργον ἐχώρησε ταῖς προφητείαις ἀκολούθως διὰ τῆς τοῦ σωτῆρος ἡμῶν διδασκαλίας. ### English translation (Claude) Besides this, who would not be amazed to hear the same prophets, after the coming of Christ and the falling away of the Jews, announcing in bright and clear words the good news of the calling of the nations? This too has plainly come to pass, in accordance with the prophecies, through the teaching of our Savior. ### Citation (SBL) Eusebius, Praep. ev. 1.3.14 (Dindorf 1:10; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-3-14). ## Preparation for the Gospel 1.3.15 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-3-15 - Source: Dindorf 1:10 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The conversion of the nations from idols fulfills Jeremiah's prophecy that the nations would come to the Lord. ### Greek text διʼ οὗ ἐκ παντὸς γένους ἀνθρώπων μυρίοι ὅσοι τὴν τῶν εἰδώλων ἀποστραφέντες πλάνην τοῦ ἐπὶ πάντων θεοῦ τὴν ἀληθῆ γνῶσίν τε καὶ εὐσέβειαν κατεδέξαντο, μονονουχὶ πιστούμενοι τοὺς τῶν παλαιῶν χρησμοὺς, τούς τε ἄλλους καὶ δὴ καὶ τὸν διὰ τοῦ Ἱερεμίου τοῦ προφήτου φήσαντα “κύριε ὁ θεός μου, πρὸς σὲ ἔθνη ἥξουσιν ἀπʼ ἐσχάτου τῆς γῆς, καὶ ἐροῦσιν ὡς ψευδῆ ἐκτήσαντο οἱ πατέρες ἡμῶν εἴδωλα καὶ οὐκ ἢν ἐν αὐτοῖς ὠφέλεια. εἰ ποιήσει ἑαυτῷ ἄνθρωπος θεοὺς, καὶ οὗτοι οὐκ εἰσὶν θεοί;” ### English translation (Claude) Through him countless people of every race have turned away from the error of idols and accepted the true knowledge and worship of the God over all, all but confirming the oracles of the ancients, both the others and in particular the one spoken through the prophet Jeremiah: "O Lord my God, to you nations shall come from the end of the earth and shall say: How false were the idols our fathers acquired, and there was no profit in them. Shall a man make gods for himself? And these are not gods." ### Scripture references - Jer 16:19–20: quotation, high confidence ### Translation notes - Quotation: Jer 16:19–20 (LXX wording). ### Citation (SBL) Eusebius, Praep. ev. 1.3.15 (Dindorf 1:10; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-3-15). ## Preparation for the Gospel 1.4.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-4-1 - Source: Dindorf 1:10–11 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The gospel's survival and growth despite demons and persecuting rulers shows that it comes from God. ### Greek text Πάντα δὴ ταῦτα τὸν περὶ τῶν καθʼ ἡμᾶς πραγμάτων πιστοῦται λόγον, ὡς οὐκ ἐξ ἀνθρωπίνης ὁρμῆς ἐπιτηδευθέντα, θεόθεν δὲ προγνωσθέντα, καὶ θεόθεν διὰ τῶν ἐγγράφων χρησμῶν προαναφωνηθέντα, καὶ πολὺ πλέον ἔτι θεόθεν διὰ τοῦ σωτῆρος ἡμῶν πᾶσιν ἀνθρώποις προβεβλημένον, αὖθίς τε ἐκ θεοῦ δυναμούμενον καὶ συνεστῶτα, ὡς ἐν τοσούτοις ἐτῶν χρόνοις ἐλαυνόμενον πρός τε τῶν ἀοράτων δαιμόνων καὶ πρὸς τῶν κατὰ χρόνους ὁρατῶν ἀρχόντων πολὺ πλέον διαλάμπειν, ὁσημέραι τε διαπρέπειν καὶ αὔξειν, καὶ πολὺ μᾶλλον πληθύειν, ἄντικρυς τῆς ἄνωθεν ἐκ τοῦ τῶν ὅλων θεοῦ συνεργίας τὸ ἄμαχον καὶ ἀήττητον τό τε κατὰ τῶν ἐχθρῶν νικητικὸν τῇ τοῦ σωτῆρος ἡμῶν προσηγορίᾳ τε καὶ διδασκαλίᾳ παρεχούσης. ### English translation (Claude) All these things confirm the account of our affairs: that it was not devised by human impulse but foreknown by God, proclaimed beforehand by God through the written oracles, and, much more, set before all people by God through our Savior; and that it is again strengthened and upheld by God. For though it has been driven hard through so many years by invisible demons and by the visible rulers of each age, it shines out all the more, excels and grows day by day, and multiplies far more, since the help from above, from the God of the universe, plainly gives to the name and teaching of our Savior a strength that cannot be fought, that is invincible, and that conquers its enemies. ### Citation (SBL) Eusebius, Praep. ev. 1.4.1 (Dindorf 1:10–11; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-4-1). ## Preparation for the Gospel 1.4.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-4-2 - Source: Dindorf 1:11 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ's teaching on the one God freed humanity both from demonic error and from the divided rule of many kings. ### Greek text καὶ τὸ αὐτόθεν δὲ πρὸς εὐζωΐαν πᾶσιν ἀνθρώποις, οὐ μόνον ἐκ τῶν προφανῶν αὐτοῦ λόγων, ἀλλὰ καὶ ἐξ ἀπορρήτου δυνάμεως προβεβλημένον, πῶς οὐκ ἂν γένοιτο τῆς ἐνθέου δυνάμεως αὐτοῦ παραστατικόν; θείας μὲν γὰρ καὶ ἀπορρήτου δυνάμεως ἦν τὸ ἅμα τῷ αὐτοῦ λόγῳ, καὶ σὺν τῇ περὶ μοναρχίας ἑνὸς τοῦ ἐπὶ πάντων θεοῦ προβεβλημένῃ διδασκαλίᾳ αὐτοῦ, ὁμοῦ καὶ τῆς πολυπλανοῦς καὶ δαιμονικῆς ἐνεργείας, ὁμοῦ καὶ τῆς τῶν ἐθνῶν πολυαρχίας ἐλεύθερον καταστῆναι τὸ τῶν ἀνθρώπων γένος. ### English translation (Claude) And the immediate benefit for the good life which it has set before all people, not only from his plain words but also from a secret power, how could this fail to prove his divine power? For it was the work of a divine and secret power that, together with his word and with his teaching about the sole rule of the one God over all, the human race was set free at once both from the much-erring working of demons and from the rule of many over the nations. ### Translation notes - Eusebius pairs monotheism ("monarchy" of God) with the political monarchy of the Roman empire, a theme he develops elsewhere. ### Citation (SBL) Eusebius, Praep. ev. 1.4.2 (Dindorf 1:11; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-4-2). ## Preparation for the Gospel 1.4.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-4-3 - Source: Dindorf 1:11 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Before Christ, the many rulers of the nations brought constant war, so that all went armed. ### Greek text μυρίων γοῦν τὸ παλαιὸν καθʼ ἕκαστον ἔθνος βασιλέων καὶ τοπαρχῶν ἐπικρατούντων, καὶ κατὰ πόλεις τῶν μὲν δημοκρατουμένων, τῶν δὲ πολυαρχουμένων, πολέμων τε κατὰ τὸ εἰκὸς ἐκ τούτου παντοίων συνεστώτων, ἐθνῶν ἔθνεσι προσρηγνυμένων καὶ συνεχῶς τοῖς πλησιοχώροις ἐπανισταμένων, δῃούντων τε καὶ δῃουμένων καὶ ταῖς κατʼ ἀλλήλων πολιορκίαις ἐπιστρατευομένων, ὥστε διὰ ταῦτα πανδημὶ πάντας τούς τε τὰς πόλεις οἰκοῦντας καὶ τοὺς ἐν ἀγροῖς γεωπονοῦντας ἐξ ἔτι παίδων τὰ πολεμικὰ διδάσκεσθαι, ξιφηφορεῖν τε διὰ παντὸς κατά τε τὰς λεωφόρους καὶ κατὰ κώμας καὶ ἀγρούς. ### English translation (Claude) In ancient times, at any rate, countless kings and local rulers held power in each nation; in the cities some were governed by democracies, others by many rulers; and as a result, naturally, wars of every kind arose, nations dashing against nations and continually rising up against their neighbors, ravaging and being ravaged, and marching out to besiege one another. So for these reasons all, everyone, both those who lived in cities and those who tilled the fields, were taught the arts of war from childhood and constantly carried swords on the highways and in villages and fields. ### Citation (SBL) Eusebius, Praep. ev. 1.4.3 (Dindorf 1:11; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-4-3). ## Preparation for the Gospel 1.4.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-4-4 - Source: Dindorf 1:11–12 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: At Christ's coming, Augustus became sole ruler and the age of constant wars ended, as the prophets foretold. ### Greek text ἐπεὶ δὲ παρῆν ὁ Χριστὸς τοῦ θεοῦ, περὶ οὗ πάλαι διὰ τῶν προφητῶν ἀνείρητο “ἀνατελεῖ ἐν ταῖς ἡμέραις αὐτοῦ δικαιοσύνη καὶ πλῆθος εἰρήνης. καὶ συγκόψουσιν τὰς μαχαίρας αὐτῶν εἰς ἄροτρα καὶ τὰς ζιβύνας αὐτῶν εἰς δρέπανα, καὶ οὐ λήψεται ἔθνος ἐπʼ ἔθνος μάχαιραν, καὶ οὐ μὴ μάθωσιν ἔτι πολεμεῖν, ” ἀκόλουθα ταῖς προρρήσεσιν ἐπηκολούθει τὰ ἔργα πᾶσα μὲν αὐτίκα περιῃρεῖτο πολυαρχία ῾Ρωμαίων, Αὐγούστου κατὰ τὸ αὐτὸ τῇ τοῦ σωτῆρος ἡμῶν ἐπιφανείᾳ μοναρχήσαντος. ἐξ ἐκείνου δὲ καὶ εἰς δεῦρο οὐκ ἂν ἴδοις, ὡς τὸ πρὶν, πόλεις πόλεσι πολέμους οὐδʼ ἔθνος ἔθνει διαμαχόμενον, οὐδέ γε τὸν βίον ἐν τῇ παλαιᾷ συγχύσει κατατριβόμενον. ### English translation (Claude) But when the Christ of God came, of whom it had been said long before through the prophets, "In his days righteousness shall spring up, and abundance of peace," and "They shall beat their swords into plowshares and their spears into sickles, and nation shall not take up sword against nation, and they shall no more learn to make war," the deeds followed in accordance with the predictions. At once all the many governments of the Romans were removed, Augustus becoming sole ruler at the same time as the appearing of our Savior. From then until now you would not see, as before, cities at war with cities, nor nation fighting against nation, nor life worn away in the old confusion. ### Scripture references - Ps 72:7 (71:7 LXX): quotation, high confidence - Isa 2:4: quotation, high confidence - Mic 4:3: allusion, medium confidence ### Translation notes - Quotations: Ps 72:7 (71:7 LXX); Isa 2:4 (compare Mic 4:3), LXX wording. ### Citation (SBL) Eusebius, Praep. ev. 1.4.4 (Dindorf 1:11–12; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-4-4). ## Preparation for the Gospel 1.4.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-4-5 - Source: Dindorf 1:12 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Wars raged while demons were worshipped, but ceased with Christ's teaching, which Eusebius takes as proof of his divine power. ### Greek text καίτοι πῶς οὐκ ἄξιον θαυμάζειν ἐπιστήσαντα τί δή ποτε τὸ μὲν παλαιὸν, ὅτε τῶν ἐθνῶν ἁπάντων κατετυράννουν οἱ δαίμονες καὶ πολλή τις ἦν τῶν ἀνθρώπων ἡ περὶ αὐτοὺς θεραπεία, πρὸς αὐτῶν τῶν θεῶν ἐξοιστρούμενοι ἐπὶ τοὺς κατʼ ἀλλήλων ἐξεκαίοντο πολέμους — ὡς τοτὲ μὲν Ἓλληνας αὐτοῖς Ἓλλησι, τοτὲ δὲ Αἰγυπτίους Αἰγυπτίοις, καὶ Σύρους Σύροις, Σύροις, τε Ῥωμαίοις πολεμεῖν, ἀνδραποδίζεσθαί τε ἀλλήλους καὶ κατατρύχειν ταῖς πολιορκίαις, ὥσπερ οὖν αἱ περὶ τούτων δηλοῦσι τῶν παλαιῶν ἱστορίαι — ἄμα δὲ τῇ τοῦ σωτῆρος ἡμῶν εὐσεβεστάτῃ καὶ εἰρηνικωτάτῃ διδασκαλίᾳ τῆς μὲν πολυθέου πλάνης καθαίρεσις ἐπετελεῖτο, τὰ δὲ τῆς τῶν ἐθνῶν διαστάσεως παῦλαν αὐτίκα παλαιῶν κακῶν ἀπελάμβανεν; ὃ καὶ μάλιστα μέγιστον ἡγοῦμαι τεκμήριον τυγχάνειν τῆς ἐνθέου καὶ ἀπορρήτου δυνάμεως τοῦ σωτῆρος ἡμῶν. ### English translation (Claude) And yet how could one who considers it fail to wonder why, in ancient times, when the demons tyrannized over all the nations and human beings paid them great worship, people were driven to frenzy by the gods themselves and inflamed to wars against one another, so that at one time Greeks fought against Greeks, at another Egyptians against Egyptians, Syrians against Syrians, and Romans against Romans, enslaving one another and wearing one another out with sieges, as the histories of the ancients about these things show; but together with the most pious and most peaceful teaching of our Savior the destruction of polytheistic error was accomplished, and the conflicts among the nations at once found rest from their old evils? This I consider the very greatest proof of the divine and secret power of our Savior. ### Translation notes - The digital text reads Σύροις, Σύροις, τε Ῥωμαίοις; the sense ("Romans against Romans") is translated. ### Citation (SBL) Eusebius, Praep. ev. 1.4.5 (Dindorf 1:12; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-4-5). ## Preparation for the Gospel 1.4.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-4-6 - Source: Dindorf 1:12–13 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ's teaching has reformed barbarous customs such as incest, cannibalism, killing the aged, and human sacrifice. ### Greek text Τῆς δʼ ἐκ τῶν αὐτοῦ λόγων προφαινομένης ὠφελείας δεῖγμα ἐναργὲς ἴδοις ἂν ἐπιστήσας ὡς οὐδὲ ἄλλοτέ πω ἐξ αἰῶνος, οὐδʼ ὑπό τινος τῶν πάλαι διαφανῶν, ἐκ μόνων δὲ τῶν αὐτοῦ φωνῶν καὶ τῆς ἀνὰ πᾶσαν τὴν οἰκουμένην διαδοθείσης διδασκαλίας αὐτοῦ εὖ τὰ πάντων τῶν ἐθνῶν νόμιμα κεῖται, αὐτὰ ἐκεῖνα τὰ πρὶν θηριώδη καὶ βάρβαρα, ὡς Πέρσάς μητρογαμεῖν τοὺς αὐτῷ μαθητευθέντας, μηδʼ ἀνθρωποβορεῖν Σκύθας διὰ τὸν καὶ μέχρις αὐτῶν ἐλθόντα τοῦ Χριστοῦ λόγον, μηδʼ ἄλλα γένη βαρβάρων ἐκθέσμως θυγατράσι καὶ ἀδελφαῖς μίγνυσθαι, μηδʼ ἄρρενας ἄρρεσιν ἐπιμαίνεσθαι καὶ τὰς παρὰ φύσιν ἡδονὰς μετιέναι, μηδὲ κυσὶ καὶ οἰωνοῖς τοὺς οἰκείους νεκροὺς προτιθέναι τοὺς πάλαι τοῦτο πράττοντας, μηδʼ ἀγχόνῃ τοὺς γεγηρακότας ὥσπερ οὖν πρότερον, παραβάλλειν, μηδὲ σάρκας νεκρῶν τῶν φιλτάτων κατὰ τὸ παλαιὸν ἔθος θοινᾶσθαι, μηδʼ ἀνθρωποθυτεῖν ὡς θεοῖς τοῖς δαίμοσι κατὰ τοὺς παλαιοὺς, μηδὲ τὰ φίλτατα κατασφάττειν ἐπʼ εὐσεβείας ὑπολήψει. ### English translation (Claude) Of the benefit that appears from his words you would see a clear example if you considered that never before since time began, nor by any of the famous men of old, but only by his words and by his teaching spread through the whole inhabited world, have the customs of all the nations been set right, even those that were formerly savage and barbarous: so that the Persians who have become his disciples no longer marry their mothers; the Scythians no longer eat human flesh, because of the word of Christ which has come even to them; other barbarian peoples no longer have lawless intercourse with daughters and sisters; men no longer rage with lust for men and pursue pleasures contrary to nature; those who formerly did so no longer expose their own dead to dogs and birds; they no longer strangle the aged, as before; they no longer feast on the flesh of their dearest dead, after the ancient custom; they no longer offer human sacrifices to the demons as to gods, as in ancient times, nor slaughter those dearest to them in the belief that it is piety. ### Translation notes - The digital text reads "that the Persians ... marry their mothers" without a negative; the sense (and the parallel clauses with μηδʼ) requires "no longer," and the passage is so translated. - Eusebius's list of foreign customs echoes the classical ethnographic tradition (compare Bardaisan, Book of the Laws of Countries, quoted in Praep. 6.10). ### Citation (SBL) Eusebius, Praep. ev. 1.4.6 (Dindorf 1:12–13; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-4-6). ## Preparation for the Gospel 1.4.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-4-7 - Source: Dindorf 1:13 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius lists the cruel customs of various peoples toward the old and the dead. ### Greek text ταῦτα γὰρ ἦν καὶ συγγενῆ τούτοις μυρία τὰ πάλαι τὸν τῶν ἀνθρώπων βίον λυμαινόμενα. ἱστοροῦνται Μασσαγέται καὶ Δέρβικες ἀθλιωτάτους ἡγεῖσθαι τῶν οἰκείων τοὺς αὐτομάτως τελευτήσαντας, διὸ καὶ φθάσαντες κατέθυον, καὶ εἱστιῶντο τῶν φιλτάτων τοὺς γεγηρακότας· Τιβαρηνοὶ δὲ ζῶντας κατεκρήμνιζον τοὺς ἐγγυτάτω γέροντας· Ὑρκανοὶ δὲ καὶ Κάσπιοι, οἱ μὲν οἰωνοῖς καὶ κυσὶ παρέβαλλον ζῶντας, οἱ δὲ τεθνεῶτας· Σκύθαι δὲ συγκατώρυττον ζῶντας, καὶ ἐπέσφαττον ταῖς πυραῖς οὓς ἠγάπων οἱ τεθνεῶτες μάλιστα· καὶ Βάκτριοι δὲ τοῖς κυσὶ παρέβαλλον ζῶντας τοὺς γεγηρακότας. ### English translation (Claude) For these things and countless others like them formerly corrupted human life. The Massagetae and Derbices are reported to have thought the most wretched of their people those who died of their own accord; therefore they sacrificed beforehand and feasted on the aged among those dearest to them. The Tibareni threw their nearest old relatives alive over cliffs. The Hyrcanians and Caspians exposed them to birds and dogs, the one people while living, the other when dead. The Scythians buried alive with the dead, and slaughtered on the pyres, those whom the dead had most loved. And the Bactrians threw their aged to the dogs while still alive. ### Extrabiblical texts - Porphyry, Abst. (Porphyry, On Abstinence from Killing Animals): quotation, medium confidence ### Translation notes - Eusebius quotes this list, without naming him, from Porphyry, On Abstinence 4.21. ### Citation (SBL) Eusebius, Praep. ev. 1.4.7 (Dindorf 1:13; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-4-7). ## Preparation for the Gospel 1.4.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-4-8 - Source: Dindorf 1:13 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The gospel has put an end to these savage customs. ### Greek text ἀλλὰ ταῦτα μὲν πάλαι ἦν πρότερον, νυνὶ δὲ οὐκέθʼ ὁμοίως ἐστὶν, ἑνὸς τοῦ σωτηρίου νόμου τῆς εὐαγγελικῆς δυνάμεως τὴν θηριώδη καὶ ἀπάνθρωπον τούτων ὅλων παραλύσαντος νόσον. ### English translation (Claude) But these things were so long ago, in former times; now they are no longer the same, since the one saving law of the power of the gospel has put an end to the savage and inhuman disease of them all. ### Citation (SBL) Eusebius, Praep. ev. 1.4.8 (Dindorf 1:13; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-4-8). ## Preparation for the Gospel 1.4.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-4-9 - Source: Dindorf 1:13–14 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The gospel teaches Greeks and barbarians to worship only the one God and to master even lustful looks and thoughts. ### Greek text τὸ δὲ μηκέτι θεοὺς ἡγεῖσθαι ἤτοι τὰ νεκρὰ καὶ κωφὰ ξόανα, ἢ τοὺς ἐν τούτοις ἐνεργοῦντας πονηροὺς δαίμονας, ἢ τὰ μέρη τοῦ φαινομένου κόσμου, ἢ τὰς τῶν πάλαι κατοιχομένων θνητῶν ψυχὰς, ἢ τῶν ἀλόγων ζῴων τὰ βλαπτικώτατα, ἀντὶ δὲ τούτων ἁπάντων διὰ μιᾶς τῆς εὐαγγελικῆς τοῦ σωτῆρος ἡμῶν διδασκαλίας, Ἕλληνας ὁμοῦ καὶ βαρβάρους, τοὺς γνησίως, ἀλλʼ οὐκ ἐπιπλάστως αὐτοῦ τῷ λόγῳ προσανέχοντας, εἰς τοσοῦτον ἄκρας φιλοσοφίας ἐλθεῖν ὡς μόνον τὸν ἀνωτάτω θεὸν, αὐτὸν ἐκεῖνον τὸν ἐπέκεινα τῶν ὅλων, τὸν παμβασιλέα καὶ κύριον οὐρανοῦ καὶ γῆς, ἡλίου τε καὶ ἄστρων καὶ τοῦ σύμπαντος κόσμου δημιουργὸν, σέβειν καὶ ὑμνεῖν καὶ θεολογεῖν, βιοῦν τε ἀκριβῶς καὶ οὕτως μανθάνειν ὡς μέχρι καὶ τοῦ ἐμβλέπειν τοῖς ὀφθαλμοῖς παιδαγωγεῖσθαι, καὶ μηδὲν ἀκόλαστον ἐκ τοῦ μετʼ ἐπιθυμίας ὁρᾶν ἐννοεῖν, πρόρριζον δʼ ἐξ αὐτῆς διανοίας πὰν αἰσχρὸν ὑποτέμνεσθαι πάθος, ταῦτα πάντα πῶς οὐκ ἂν τοῖς πᾶσι συμβάλλοιτο πρὸς εὐζωίαν; ### English translation (Claude) And no longer to regard as gods either dead and dumb wooden images, or the wicked demons who work in them, or the parts of the visible world, or the souls of mortals long departed, or the most harmful of the irrational animals; but instead of all these, through the one gospel teaching of our Savior, for Greeks and barbarians alike who devote themselves genuinely and not in pretense to his word, to come to such a height of philosophy as to worship, hymn, and proclaim as God only the most high God, the very one who is beyond all things, the universal King and Lord of heaven and earth, maker of the sun and stars and of the whole universe; and to live strictly, and to be so taught as to be disciplined even in the look of the eyes, and to entertain no licentious thought from looking with desire, but to cut off by the root from the mind itself every shameful passion: how could all this fail to contribute to the good life of all? ### Scripture references - Matt 5:28: allusion, medium confidence ### Translation notes - Allusion to Matt 5:28 (looking with desire). ### Citation (SBL) Eusebius, Praep. ev. 1.4.9 (Dindorf 1:13–14; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-4-9). ## Preparation for the Gospel 1.4.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-4-10 - Source: Dindorf 1:14 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christians, taught not to swear and to account for every idle word, practice the highest philosophy in speech. ### Greek text καὶ τὸ μηδʼ εὐορκίας δεῖσθαι, πολλοῦ γε δεῖ ἐπιορκεῖν, διὰ τὸ πρὸς αὐτοῦ μανθάνειν μηδὲ ὀμνύναι ὅλως, ἐν πᾶσι δὲ ἀψευδεῖν καὶ ἀληθεύειν, ὡς ἀρκεῖσθαι τῷ ναί καὶ τῷ οὔ, παντὸς ὅρκου βεβαιοτέραν τὴν προαίρεσιν κατασκευάζοντας; τὸ δὲ μηδʼ ἐν ψιλοῖς ῥηματίοις καὶ ταῖς κοιναῖς ὁμιλίαις ἀδιαφορεῖν, ἀκριβολογεῖσθαι δὲ καὶ μέχρι τούτων, ὡς μήτε ψεῦδος μήτε λοιδορίαν μήτε τι αἰσχρὸν καὶ ἄσχημον ῥῆμα προίεσθαι τῇ φωνῇ, διὰ τὴν αὐτοῦ πάλιν παρακέλευσιν, διʼ ἧς ἔφησε ‘‘περὶ παντὸς ἀργοῦ ῥήματος δώσετε λόγον ἐν ἡμέρᾳ κρίσεως, ” ὁποίας ὑπερβολῆς φιλοσόφου ζωῆς ἔχεται; ### English translation (Claude) And what of not even needing to keep oaths, much less to swear falsely, because they learn from him not to swear at all, but in all things to be free of falsehood and to speak the truth, so as to be content with "yes" and "no," making their resolve firmer than any oath? And not to be careless even in mere trivial words and ordinary conversation, but to be exact even in these, so as to let slip from the tongue neither falsehood nor abuse nor any shameful or indecent word, because of his further command in which he said, "For every idle word you shall give account in the day of judgment": to what heights of the philosophical life does this belong? ### Scripture references - Matt 5:34–37: allusion, high confidence - Jas 5:12: allusion, low confidence - Matt 12:36: quotation, high confidence ### Translation notes - Allusions to Matt 5:34–37 (compare Jas 5:12); quotation of Matt 12:36. ### Citation (SBL) Eusebius, Praep. ev. 1.4.10 (Dindorf 1:14; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-4-10). ## Preparation for the Gospel 1.4.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-4-11 - Source: Dindorf 1:14–15 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Multitudes everywhere are taught self-control, patience under insult, generosity to the poor, and brotherhood with all. ### Greek text τὸ δὲ καὶ συλλήβδην ἀθρόως μυριάδας ὅλας ἀνδρῶν καὶ γυναικῶν καὶ παίδων, οἰκετῶν τε καὶ ἐλευθέρων, ἀδόξων τε καὶ ἐπιδόξων, καὶ προσέτι βαρβάρων ὁμοῦ καὶ Ἑλλήνων, κατὰ πάντα τόπον καὶ πόλιν καὶ χώραν, ἐν πᾶσι τοῖς ὑφʼ ἡλίῳ ἔθνεσιν ἐπὶ διδασκαλίᾳ τῶν τοιούτων μαθημάτων, οἵων ἀρτίως μεμαθήκαμεν, φοιτᾶν καὶ τὰς ἀκοὰς λόγοις παρέχειν, ἀναπείθουσιν οὐ μόνον ἀκολάστων ἐγχειρημάτων, ἀλλὰ καὶ τῶν κατὰ διάνοιαν αἰσχρῶν ἐνθυμημάτων γαστρός τε καὶ τῶν ὑπὸ γαστέρα κρατεῖν· τό τε πὰν γένος ἀνθρώπων παιδείαν παιδεύεσθαι ἔνθεον καὶ εὐσεβῆ, φέρειν τε μανθάνειν γενναίως καὶ βαθεῖ φρονήματι τὰς τῶν ἐπανισταμένων ὕβρεις, καὶ μὴ τοῖς ἴσοις τοὺς φαύλους ἀμύνεσθαι, θυμοῦ δὲ καὶ ὀργῆς καὶ πάσης ἐμμανοῦς ὀρέξεως κρείττους γίνεσθαι, ναὶ μὴν καὶ τῶν ὑπαρχόντων ἀπόροις καὶ ἐνδεέσι κοινωνεῖν, πάντα τε ἄνθρωπον ὁμογενῆ δεξιοῦσθαι, καὶ τὸν νενομισμένον ξένον ὡς ἂν νόμῳ φύσεως οἰκειότατον καὶ ἀδελφὸν γνωρίζειν. ### English translation (Claude) And further, that whole tens of thousands at once, men and women and children, slaves and free, obscure and famous, barbarians and Greeks alike, in every place and city and country, among all the nations under the sun, come to the teaching of such lessons as we have just learned and give their ears to the words, being persuaded to master not only licentious deeds but also shameful thoughts of the mind, and the belly and what is below the belly; that the whole human race is trained in a divine and pious discipline, learning to bear nobly and with a lofty spirit the insults of those who rise up against them, and not to retaliate on the wicked in kind, but to become superior to anger and wrath and every frenzied desire; yes, and also to share their possessions with the poor and needy, to welcome every human being as of one kin, and to recognize the one considered a stranger as, by the law of nature, a member of their household and a brother. ### Translation notes - The digital text reads ἡλίῳ ἡλίῳ; corrected to ὑφʼ ἡλίῳ ("under the sun"). The verb ἀναπείθουσιν is construed by sense ("being persuaded"). ### Citation (SBL) Eusebius, Praep. ev. 1.4.11 (Dindorf 1:14–15; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-4-11). ## Preparation for the Gospel 1.4.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-4-12 - Source: Dindorf 1:15 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Taken together, these effects show that Christian teaching brings the greatest goods to human life. ### Greek text Πάντα δὴ ἀθρόως ταῦτά τις συναγαγὼν πῶς οὐκ ἂν ὁμολογήσειε τὰ μέγιστα καὶ ἀληθῶς ἀγαθὰ πάντας ἀνθρώπους εὐαγγελίσασθαι τὸν ἡμέτερον λόγον, τό τε αὐτόθεν ὑπερέχον πρὸς εὐζωίαν τῷ τῶν ἀνθρώπων παρεσχηκέναι βίῳ; ### English translation (Claude) Gathering all these things together, then, how could anyone fail to confess that our doctrine has announced as good news to all people the greatest and truly good things, and has given to human life an immediate advantage for living well? ### Citation (SBL) Eusebius, Praep. ev. 1.4.12 (Dindorf 1:15; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-4-12). ## Preparation for the Gospel 1.4.13 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-4-13 - Source: Dindorf 1:15 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The gospel has led all peoples, even the wildest, from savagery to philosophical beliefs. ### Greek text ὁποῖον δέ σοι εἶναι δοκεῖ τὸ πᾶν γένος ἀνθρώπων, οὐ μόνον Ἑλλήνων, ἀλλὰ καὶ τῶν ἀνημερωτάτων βαρβάρων καὶ τῶν ἐν ταῖς ἐσχατιαῖς τῆς γῆς οἰκούντων, τῆς μὲν ἀλόγου θηριωδίας ἀνασχεῖν, δόξας δὲ φιλοσόφους ἀναλαβεῖν παρασκευάσαι; ### English translation (Claude) And what do you think of its having prepared the whole human race, not only Greeks but also the wildest barbarians and those who live at the ends of the earth, to give up irrational savagery and to take up philosophical beliefs? ### Citation (SBL) Eusebius, Praep. ev. 1.4.13 (Dindorf 1:15; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-4-13). ## Preparation for the Gospel 1.4.14 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-4-14 - Source: Dindorf 1:15 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christian martyrs, even women and children, prove the soul's immortality by deeds and surpass the philosophers' talk about death. ### Greek text οἷον, φέρε εἰπεῖν, τὰς περὶ ἀθανασίας ψυχῆς, καὶ ζωῆς τῆς παρὰ τῷ θεῷ μετὰ τὴν ἐνθένδε ἀπαλλαγὴν τοῖς θεοφιλέσιν ἀποκειμένης, διʼ ἣν τοῦ προσκαίρου τούτου ζῆν καταφρονεῖν ἐμελέησαι· ὥστε ἀποδεῖξαι παῖδας τοὺς πώποτε ἐπὶ φιλοσοφίᾳ διαβοηθέντας, καὶ παίγνιον τὸν θρυλούμενον ἐκεῖνον θάνατον, ἀνὰ στόμα πάντων φιλοσόφων ᾀδόμενον· θηλειῶν παρʼ ἡμῖν καὶ κομιδῇ παίδων βαρβάρων τε ἀνδρῶν καὶ εὐτελῶν τῷ δοκεῖν τῇ τοῦ σωτῆρος ἡμῶν δυνάμει τε καὶ συνεργίᾳ τὸν περὶ ψυχῆς ἀθανασίας λόγον ἔργοις πρότερον ἢ ῥήμασιν ἐπαληθεύοντα δειξάντων. ### English translation (Claude) For example, the beliefs about the immortality of the soul and about the life with God laid up for those dear to God after their departure from here, for the sake of which they have learned to despise this temporary life. So it has shown to be mere children those who were ever celebrated for philosophy, and that much-talked-of death, sung on the lips of all the philosophers, to be a plaything; for among us women and mere children, and barbarian men of seemingly low station, by the power and help of our Savior have shown the doctrine of the immortality of the soul to be true by deeds before words. ### Translation notes - The finite verb (ἐμελέησαι) is garbled in the digital text; it is translated by sense ("they have learned"). ### Citation (SBL) Eusebius, Praep. ev. 1.4.14 (Dindorf 1:15; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-4-14). ## Preparation for the Gospel 1.4.15 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-4-15 - Source: Dindorf 1:15–16 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ's teaching instructs all nations in God's providence and judgment and in a careful life. ### Greek text οἷον δὲ καὶ τὸ καθόλου πάντας ἀνθρώπους, τοὺς ἐν πάσι τοῖς ἐθνεσιν, ἐκ τῶν τοῦ σωτῆρος ἡμῶν μαθημάτων περὶ θεοῦ προνοίας, ὡς ἐφορώσης τὰ σύμπαντα, ὑγιῶς καὶ ἐρρωμένως φρονεῖν παιδεύεσθαι, καὶ τὸ πᾶσαν ψυχὴν μανθάνειν τὸν περὶ δικαιωτηρίου καὶ κρίσεως θεοῦ λόγον, καὶ τὸ πεφροντισμένως ζῆν, καὶ φυλακικῶς ἔχειν τῶν τῆς κακίας ἐπιτηδευμάτων. ### English translation (Claude) And what of the fact that all people in general, in all the nations, are taught from the lessons of our Savior to think soundly and firmly about the providence of God as overseeing all things; that every soul learns the doctrine of the place of judgment and of God's judgment, and to live with care and to be on guard against the practices of vice? ### Citation (SBL) Eusebius, Praep. ev. 1.4.15 (Dindorf 1:15–16; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-1-1/#p-1-4-15). ## Preparation for the Gospel 1.5.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-5-1 - Source: Dindorf 1:16 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The greatest benefit of the gospel is deliverance from idolatry into the light of true worship. ### Greek text Κεφάλαιον δὲ τῆς πρώτης καὶ μεγίστης εὐεργεσίας τοῦ σωτηρίου λόγου γνοίης ἂν, εἰ ἐν νῷ λάβοις τὴν δεισιδαίμονα πλάνην τῆς παλαιᾶς εἰδωλολατρίας, ᾗ τὸ σύμπαν ἀνθρώπων γένος δαιμόνων ἀνάγκαις πάλαι πρότερον κατετρύχετο· ἧς ὥσπερ ἀπὸ σκοτίας ζοφωδεστάτης Ἓλληνας ὁμοῦ καὶ βαρβάρους δυνάμει θείᾳ μεταστησάμενος ἐπὶ νοερὰν καὶ φωτεινοτάτην ἡμέραν τῆς ἀληθοῦς εὐσεβείας τοῦ παμβασιλέως θεοῦ τοὺς πάντας μετηγάγετο. ### English translation (Claude) You would recognize the sum of the first and greatest benefit of the saving word if you considered the superstitious error of the ancient idolatry, by which the whole human race was formerly worn down under the compulsion of demons. Out of it, as out of the gloomiest darkness, the word by divine power removed Greeks and barbarians alike and brought them all over to the intellectual and most radiant day of the true worship of God the universal King. ### Citation (SBL) Eusebius, Praep. ev. 1.5.1 (Dindorf 1:16; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-5-1). ## Preparation for the Gospel 1.5.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-5-2 - Source: Dindorf 1:16 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Those capable of argument are urged to examine the proofs of Christian doctrine and be ready to give a defense. ### Greek text καὶ τί χρὴ μηκύνειν ἀποδεικνύναι πειρωμένους ὅτι μὴ ἀλόγῳ πίστει ἑαυτοὺς ἀνεθήκαμεν, σώφροσι δὲ καὶ ὠφελίμοις λόγοις τὸν τῆς ἀληθοῦς εὐσεβείας τρόπον περιέχουσι; τῆς παρούσης ὑποθέσεως αὐτὸ δὴ τοῦτο καθόλου πραγματευομένης, τοὺς μὲν ἐπιτηδείως ἒχοντας ἕπεσθαι λόγων ἀποδείξεσι προτρέπομεν καὶ παρακαλοῦμεν φρονήσεως ἐπιμέλεσθαι, καὶ λογικώτερον τῶν δογμάτων τὰς ἀποδείξεις παραλαμβάνειν, ἑτοίμους τε εἶναι πρὸς ἀπολογίαν παντὶ τῷ ἐπερωτῶντι ἡμᾶς τὸν λόγον τῆς καθʼ ἡμὰς ἐλπίδος. ### English translation (Claude) Why should we go on at length trying to show that we have not committed ourselves to an unreasoning faith, but to sober and profitable doctrines containing the way of true piety? Since the present work treats precisely this throughout, we urge those who are fit to follow demonstrations by argument, and exhort them to cultivate understanding, to receive the proofs of our doctrines in a more reasoned way, and to be ready to make a defense to everyone who asks us for the reason of our hope. ### Scripture references - 1 Pet 3:15: allusion, high confidence ### Translation notes - Allusion to 1 Pet 3:15. ### Citation (SBL) Eusebius, Praep. ev. 1.5.2 (Dindorf 1:16; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-5-2). ## Preparation for the Gospel 1.5.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-5-3 - Source: Dindorf 1:16–17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: For simple beginners, sound faith serves as a medicine that gives them right beliefs about providence, immortality, and virtue. ### Greek text ἐπεὶ δὲ μὴ πάντες τοιοῦτοι, φιλανθρώπου τυγχάνοντος τοῦ λόγου, καί μηδένα μηδαμῶς ἀποτρεπομένου, πάντα δὲ ἄνθρωπον τοῖς καταλλήλοις ἰωμένου φαρμάκοις, καὶ τὸν ἀμαθῆ καὶ ἰδιώτην ἐπὶ τὴν τῶν τρόπων θεραπείαν παρακαλοῦντος, εἰκότως ἐν εἰσαγωγῇ τοὺς ἀρχομένους τῶν ἰδιωτικωτέρων γύναια καὶ παῖδας καὶ τὸ τῶν ἀγελαίων πλῆθος ἐπὶ τὸν εὐσεβῆ βίον χειραγωγοῦντες, ὡς ἐν φαρμάκου μοίρᾳ, τὴν ὑγιῆ πίστιν παραλαμβάνομεν, ὀρθὰς δόξας περὶ θεοῦ προνοίας καὶ περὶ ψυχῆς ἀθανασίας καὶ περὶ τοῦ κατʼ ἀρετὴν βίου ἐντιθέντες αὐτοῖς. ### English translation (Claude) But since not all are such, and since the Word is a lover of humankind, turning no one away at all but healing every person with fitting remedies and calling even the ignorant and unlearned to the healing of their ways, we rightly, at the introductory stage, lead by the hand toward the pious life the beginners from among the simpler sort, women and children and the common crowd, and give them sound faith as a kind of medicine, implanting in them right beliefs about God's providence, about the immortality of the soul, and about the life of virtue. ### Citation (SBL) Eusebius, Praep. ev. 1.5.3 (Dindorf 1:16–17; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-5-3). ## Preparation for the Gospel 1.5.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-5-4 - Source: Dindorf 1:17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As patients trust physicians without understanding medicine, so beginners may rightly receive the faith. ### Greek text ἢ οὐχ οὕτως καὶ τοὺς τὰ σωμάτων κάμνοντας ἐπιστημόνως ἰωμένους ὁρῶμεν αὐτοὺς μὲν διὰ πλείστης ἀσκήσεως καὶ παιδείας τοὺς κατὰ ἰατρικὴν λόγους ἀνειληφότας καὶ πάντα λογικῶς χειρουργοῦντας, τούς γε μὴν ἐπὶ θεραπείᾳ προσιόντας αὐτοῖς πίστει ἑαυτοὺς καὶ τῇ τῶν χρηστοτέρων ἐλπίδι παρέχοντας, καὶ τῶν μὲν κατὰ τὴν ἐπιστήμην θεωρημάτων μηδὲν ἀκριβῶς ἐπαΐοντας, μόνης δὲ τῆς ἀγαθῆς ἐλπίδος τε καὶ πίστεως ἐξηρτημένους; ### English translation (Claude) Do we not see the same with those who skillfully heal the sick in body? They themselves have taken up the principles of medicine through long practice and training and perform every operation with reason; but those who come to them for treatment entrust themselves in faith and in hope of better things, though they understand nothing of the science's theory precisely, and depend only on good hope and faith. ### Citation (SBL) Eusebius, Praep. ev. 1.5.4 (Dindorf 1:17; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-5-4). ## Preparation for the Gospel 1.5.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-5-5 - Source: Dindorf 1:17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A patient obeys the physician's orders in the belief that they will help him. ### Greek text καὶ ὁ μὲν τῶν ἰατρῶν ἄριστος εἰς μέσον παρελθὼν ἅ τε χρὴ προφυλάττεσθαι καὶ ἃ προσήκει δρᾶν ὥσπερ τις ἄρχων καὶ κύριος μετʼ ἐπιστήμης προστάττει, ὁ δʼ ὡς βασιλεῖ καὶ νομοθέτῃ πείθεται, πιστεύων συνοίσειν αὐτῷ τὸ προστεταγμένον. οὕτω ### English translation (Claude) The best of physicians comes forward and, like a ruler and master, prescribes with knowledge what must be avoided and what ought to be done; and the patient obeys as if he were a king and lawgiver, believing that what is prescribed will be good for him. So ### Translation notes - The sentence continues in 1.5.6. ### Citation (SBL) Eusebius, Praep. ev. 1.5.5 (Dindorf 1:17; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-5-5). ## Preparation for the Gospel 1.5.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-5-6 - Source: Dindorf 1:17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Students and philosophers also begin by believing that their teachers or schools will benefit them. ### Greek text καὶ μαθηταὶ παρὰ διδασκάλων παιδείας ἀποδέχονται, πιστεύσαντες ἀγαθὸν αὐτοῖς ἔσεσθαι τὸ μάθημα, ναὶ μὴν καὶ φιλοσοφίας οὐ πρότερόν τις ἐφάψαιτʼ ἂν ἢ πιστεύσας συνοίσειν αὐτῷ τὸ ἐπάγγελμα· καὶ ὁ μέν τις αὐτόθεν εἵλετο τὰ Ἐπικούρου, ὁ δὲ τὸν κυνικὸν ζηλοῖ βίον, ἄλλος κατὰ Πλάτωνα φιλοσοφεῖ, κατʼ Ἀριστοτέλην ἕτερος, καὶ πάλιν ἄλλος πάντων τὰ Στωïκὰ προετίμησεν, ἑκάστου χρηστοτέρᾳ ἐλπίδι τε καὶ πίστει τὸ δόξαν ὡς συνοῖσον ἀγαπήσαντος. ### English translation (Claude) also pupils receive instruction from teachers, believing that the lesson will be good for them. Yes, and no one would take up philosophy before believing that what it promises will be good for him. One person straightaway chose the doctrines of Epicurus, another emulates the Cynic life, another pursues philosophy after Plato, another after Aristotle, and yet another preferred the Stoic doctrines above all, each embracing what seemed good to him with better hope and faith that it would profit him. ### Citation (SBL) Eusebius, Praep. ev. 1.5.6 (Dindorf 1:17; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-5-6). ## Preparation for the Gospel 1.5.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-5-7 - Source: Dindorf 1:17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Trades, careers, and marriages likewise begin with faith and hope. ### Greek text οὕτω καὶ τέχνας ἄνθρωποι τὰς μέσας μετῆλθον, καὶ ἄλλοι τὸν στρατιωτικὸν, ἂλλοι δὲ τὸν ἐμπορικὸν βίον, πίστει πάλαι προειληφότες βιοποιστικὸν αὐτοῖς ἔσεσθαι τὸ ἐπιτήδευμα. καὶ γάμων δὲ αἱ πρῶται σύνοδοι καὶ κοινωνίαι τῆς κατὰ παιδοποιίαν ἐλπίδος ἐξ ἀγαθῆς ἐνήρξαντο πίστεως. ### English translation (Claude) So too people have taken up the ordinary trades, some the soldier's life, others the merchant's, having first taken it on faith that the occupation would give them a living. And the first unions of marriage and partnerships began from good faith in the hope of having children. ### Citation (SBL) Eusebius, Praep. ev. 1.5.7 (Dindorf 1:17; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-5-7). ## Preparation for the Gospel 1.5.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-5-8 - Source: Dindorf 1:17–18 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Sailors, farmers, and travelers all act in faith and hope. ### Greek text καὶ πλεῖ τις αὖθις εἰς ἄδηλον, οὐδʼ ἄλλην προβεβλημένος τῆς σωτηρίας ἄγκυραν ἢ μόνην τὴν πίστιν καὶ τὴν ἀγαθὴν ἐλπίδα· καὶ γεωργεῖ πάλιν ἄλλος, καὶ τὸν σπόρον εἰς γῆν ἀπορρίψας κάθηται τῆς ὥρας τὴν τροπὴν ἐκδεχόμενος, πιστεύων τὸ φθαρὲν ἐπὶ τῆς γῆς καὶ πλημμυρίσιν ὑετῶν καλυφθὲν αὖθις ὥσπερ ἐκ νεκρῶν ἀναβιώσεσθαι· πορείαν δέ τις μακρὰν ἐπʼ ἀλλοδαπῆς ἐκ τῆς οἰκείας στελλόμενος πάλιν τὴν ἐλπίδα καὶ τὴν πίστιν ἀγαθὰς ὁδηγοὺς ἑαυτῷ συνεπάγεται. ### English translation (Claude) Again, someone sails into the unknown, having put out no other anchor of safety than faith alone and good hope. Another farms, casts his seed into the earth, and sits waiting for the turn of the season, believing that what has decayed in the earth and been covered by floods of rain will come to life again as from the dead. Someone sets out from home on a long journey to a foreign land, and again takes along with him hope and faith as good guides. ### Citation (SBL) Eusebius, Praep. ev. 1.5.8 (Dindorf 1:17–18; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-5-8). ## Preparation for the Gospel 1.5.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-5-9 - Source: Dindorf 1:18 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Since all life depends on faith and hope, it is no wonder that some receive the truth by faith and others by demonstration. ### Greek text καὶ τί γὰρ ἄλλʼ ἢ τὸν πάντα τῶν ἀνθρώπων βίον δυοῖν τούτοιν ἀνηρτημένον, ἐλπίδος τε καὶ πίστεως, καταλαμβάνων, τί δὴ θαυμάζεις εἰ καὶ τὰ κρείττονα κατὰ ψυχὴν τοῖς μὲν διὰ πίστεως παραδίδοται; οἷς οὐ σχολὴ λογικώτερον τὰ κατὰ μέρος παιδεύεσθαι, τοῖς δὲ καὶ τοὺς λόγους αὐτοὺς πάρεστι μετιέναι καὶ τὰς ἀποδείξεις τῶν πρεσβευομένων μανθάνειν; ### English translation (Claude) Since you find, then, that all human life hangs on nothing else than these two, hope and faith, why do you wonder that the higher things of the soul are handed on to some through faith, to those who have no leisure to be taught the details in a more reasoned way, while others may pursue the arguments themselves and learn the demonstrations of what we hold? ### Citation (SBL) Eusebius, Praep. ev. 1.5.9 (Dindorf 1:18; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-5-9). ## Preparation for the Gospel 1.5.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-5-10 - Source: Dindorf 1:18 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius admits that Christians have left Greek religion and use the Jewish books without living as Jews. ### Greek text Ἀλλὰ γὰρ ἐν ὀλίγῳ τούτων ἡμῖν οὐκ εἰς ἄχρηστον προγεγυμνασμένων ἀνίωμεν ἐπὶ τὴν πρώτην κατηγορίαν, καὶ τίνες ὄντες καὶ πόθεν ὁρμώμενοι τοῖς διερωτῶσιν ἀποκρινούμεθα. ὅτι μὲν οὖν τὸ γένος Ἕλληνες ὄντες καὶ τὰ Ἑλλήνων φρονοῦντες ἐκ παντοίων τε ἐθνῶν ὡς ἂν νεολέκτου στρατιὰς λογάδες συνειλεγμένοι τῆς πατρίου δεισιδαιμονίας ἀποστάται καθεστήκαμεν οὐδʼ ἂν αὐτοί ποτε ἀρνηθείημεν· ἀλλὰ καὶ ὅτι Ἰουδαïκαῖς βίβλοις προσανέχοντες κἀκ τῶν παρʼ αὐτοῖς προφητειῶν τὰ πλεῖστα τοῦ καθʼ ἡμᾶς λόγου συνάγοντες οὐκέθʼ ὁμοίως ζῆν τοῖς ἐκ περιτομῆς προσφιλὲς ἡγούμεθα, καὶ τοῦτʼ ἂν αὐτόθεν ὁμολογήσαιμεν. ### English translation (Claude) But now that we have briefly, and not without use, exercised ourselves in these points, let us go back to the first charge and answer those who ask who we are and where we come from. That we, being Greeks by race and thinking as Greeks, gathered out of all kinds of nations like the picked men of a newly enlisted army, have become deserters from the superstition of our fathers, we ourselves would never deny. And that, devoting ourselves to the Jewish books and gathering from the prophecies among them most of our doctrine, we no longer think it good to live like those of the circumcision, this too we would confess at once. ### Citation (SBL) Eusebius, Praep. ev. 1.5.10 (Dindorf 1:18; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-5-10). ## Preparation for the Gospel 1.5.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-5-11 - Source: Dindorf 1:18–19 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: To justify leaving the ancestral religion, Eusebius will first set it out in full. ### Greek text ὥρα τοιγαροῦν τούτων τὸν αἰτιολογισμὸν ὑποσχεῖν. πῶς οὖν ἂν ἄλλως δόξαιμεν εὖ πεποιηκέναι τὰ πάτρια καταλείψαντες εἰ μὴ πρῶτον εἰς μέσον αὐτὰ παραθέμενοι καὶ ἀγαγόντες ὑπʼ ὄψιν τῶν ἐντευξομένων; οὕτω γὰρ ἂν γένοιτο φανερὰ καὶ τῆς εὐαγγελικῆς ἀποδείξεως ἡ θεία δύναμις, εἰ τοῖς πᾶσι πρὸ ὀφθαλμῶν τεθείη, τίνων καὶ ὁποίων κακῶν τὴν ἴασιν εὐαγγελίζεται. ### English translation (Claude) It is time, therefore, to give the reasons for these things. How else could we appear to have done well in abandoning our ancestral religion, unless we first set it out openly and bring it before the eyes of our readers? For in this way the divine power of the Demonstration of the Gospel would become plain, if it were set before the eyes of all from what evils, and of what kind, it announces the cure. ### Citation (SBL) Eusebius, Praep. ev. 1.5.11 (Dindorf 1:18–19; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-5-11). ## Preparation for the Gospel 1.5.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-5-12 - Source: Dindorf 1:19 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius will show the excellence of the Hebrew books, why Christians do not live as Jews, and what Christianity is: neither Hellenism nor Judaism. ### Greek text πῶς δʼ ἂν τὸ εὔλογον τῆς τῶν Ἰουδαïκῶν μεταδιώξεως φανείη μὴ οὐχὶ καὶ τῆς τούτων ἀρετῆς ἀποδειχθείσης; τίνι τε λόγῳ τὰς παρʼ αὐτοῖς γραφὰς ἀσπαζόμενοι τὸν ὅμοιον τοῦ βίου τρόπον ἀποκλίνομεν καλῶς ἂν ἔχοι διελθεῖν, καὶ ἐπὶ πᾶσι τίς ὁ καθʼ ἡμᾶς τῆς εὐαγγελικῆς ὑποθέσεως λόγος καὶ τίς ἂν κυρίως λεχθείη ὁ χριστιανισμὸς, οὔθʼ Ἑλληνισμὸς ὢν οὔτε Ἰουδαïσμὸς, ἀλλά τις καινὴ καὶ ἀληθὴς θεοσοφία, ἐξ αὐτῆς τῆς προσηγορίας τὴν καινοτομίαν ἐπαγομένη. ### English translation (Claude) And how could the reasonableness of our pursuit of the Jewish books appear unless their excellence were also demonstrated? It would be well to explain also on what principle, though we embrace their Scriptures, we decline the like manner of life; and, above all, what is the meaning of our gospel subject, and what Christianity might properly be said to be, being neither Hellenism nor Judaism, but a new and true divine wisdom, bringing its newness from its very name. ### Citation (SBL) Eusebius, Praep. ev. 1.5.12 (Dindorf 1:19; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-5-12). ## Preparation for the Gospel 1.5.13 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-5-13 - Source: Dindorf 1:19 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius begins by examining the ancient Greek theologies and the philosophers' views of the world and the gods. ### Greek text φέρʼ οὖν πρῶτον ἀπάντων τὰς παλαιτάτας καὶ δὴ καὶ τὰς πατρίους ἡμῶν αὐτῶν θεολογίας κατὰ πάσαν πόλιν εἰσέτι καὶ νῦν τεθρυλημένας ἐπιθεωρήσωμεν, τάς τε σεμνὰς τῶν γενναίων φιλοσόφων περί τε κόσμου συστάσεως καὶ περὶ θεῶν διαλήψεις, ἵνα γνῶμεν εἴτε καὶ ὀρθῶς ἀπέστημεν αὐτῶν, εἴτε καὶ μή. ### English translation (Claude) Come then, first of all, let us examine the most ancient theologies, and in particular our own ancestral ones, which are still celebrated in every city even now, and the solemn views of the noble philosophers about the constitution of the world and about the gods, so that we may know whether we were right to depart from them or not. ### Citation (SBL) Eusebius, Praep. ev. 1.5.13 (Dindorf 1:19; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-5-13). ## Preparation for the Gospel 1.5.14 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-5-14 - Source: Dindorf 1:19 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius will quote the pagans' own writers so that he cannot be suspected of inventing anything. ### Greek text θήσω δὲ οὐκ ἐμὰς φωνὰς ἐν τῇ τῶν δηλουμένων ἐκφάνσει, ἀλλʼ αὐτῶν δὴ τῶν μάλιστα τὴν περὶ οὕς φασι θεοὺς εὐσέβειαν περισπούδαστον πεποιημένων, ὡς ἂν ὁ λόγος ἀπάσης ἐκτὸς τῆς περὶ τοῦ πλάττεσθαι ἡμὰς ὑπονοίας κατασταίη. ### English translation (Claude) In setting out what is to be shown I shall put forward not my own words, but those of the very people who have been most zealous for the worship of those they call gods, so that the argument may be free of all suspicion that we are making things up. ### Citation (SBL) Eusebius, Praep. ev. 1.5.14 (Dindorf 1:19; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-5-14). ## Preparation for the Gospel 1.6.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-6-1 - Source: Dindorf 1:19 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Phoenicians and Egyptians were said to be the first to deify the heavenly bodies and to introduce stories of the gods' origins. ### Greek text Φοίνικας τοιγαροῦν καὶ Αἰγυπτίους πρώτους ἁπάντων ἀνθρώπων κατέχει λόγος ἥλιον καὶ σελήνην καὶ ἀστέρας θεοὺς ἀποφῆναι, μόνους τε εἶναι τῆς τῶν ὅλων γενέσεως τε καὶ φθορᾶς αἰτίους, εἶτα δὲ τὰς παρὰ τοῖς πᾶσι βοωμένας θεοποιίας τε καὶ θεογονίας εἰσηγήσασθαι τῷ βίῳ· ### English translation (Claude) The prevailing account, then, is that the Phoenicians and Egyptians were the first of all people to declare the sun, the moon, and the stars to be gods, and to be the sole causes of the coming into being and the perishing of all things, and that afterward they introduced into human life the deifications and genealogies of gods that are noised abroad among all. ### Citation (SBL) Eusebius, Praep. ev. 1.6.1 (Dindorf 1:19; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-6-1). ## Preparation for the Gospel 1.6.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-6-2 - Source: Dindorf 1:19–20 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Before polytheism, a few Hebrews worshipped the one Creator, known from his works, and handed this true piety down from father to son. ### Greek text πρὸ δέ γε τούτων μηδένα μηδὲν πλέον τῶν κατʼ οὐρανὸν φαινομένων εἰδέναι, ὀλίγων ἐκτὸς ἀνδρῶν τῶν παρʼ Ἑβραίοις μνημονευομένων, οἳ διανοίας καθαρωτάτοις ὄμμασι πᾶν τὸ ὁρώμενον ὑπερκύψαντες τὸν κοσμοποιὸν καὶ τῶν ὅλων δημιουργὸν ἐσεβάσθησαν, ὑπερθαυμάσαντες τῆς τοσαύτης αὐτὸν σοφίας τε καὶ δυνάμεως, ἣν ἐκ τῶν ἔργων ἐφαντάσθησαν, καὶ μόνον εἶναι θεὸν πεισθέντες μόνον εἰκότως ἐθεολόγησαν, τὴν ἀληθῆ καὶ πρώτην καὶ μόνην ταύτην εὐσέβειαν παῖς παρὰ πατρὸς διαδεξάμενοι καὶ φυλάξαντες. ### English translation (Claude) Before these, no one knew anything more than the phenomena of the sky, except a few men remembered among the Hebrews, who with the purest eyes of the mind looked beyond everything visible and worshipped the maker of the world and creator of all things. They marveled exceedingly at his great wisdom and power, which they perceived from his works, and being persuaded that he alone is God, they rightly proclaimed him alone as God; this true, first, and only piety they received, son from father, and preserved. ### Scripture references - Rom 1:20: echo, low confidence ### Translation notes - Allusion to the knowledge of God from his works (compare Rom 1:20). ### Citation (SBL) Eusebius, Praep. ev. 1.6.2 (Dindorf 1:19–20; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-6-2). ## Preparation for the Gospel 1.6.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-6-3 - Source: Dindorf 1:20 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Others fell away and worshipped the heavenly bodies, at first without temples or images. ### Greek text οἵ γε μὴν λοιποὶ τῶν ἀνθρώπων τῆσδε τῆς μόνης καὶ ἀληθοῦς ἀποπεσόντες εὐσεβείας, τὰ φωσφόρα τῶν οὐρανίων σαρκὸς ὀφθαλμοῖς, οἷα νήπιοι τὰς ψυχὰς, καταπλαγέντες, θεούς τε ἀνεῖπον καὶ θυσίαις καὶ καταπλαγέντες, ἐγέραιρον, οὐ νεὼς δειμάμενοι, οὐδʼ ἀφιδρύμασι καὶ ξοάνοις θνητῶν εἰκόνας πλασάμενοι, πρὸς αἰθέρα δὲ καὶ αὐτὸν οὐρανὸν ἀποβλέποντες καὶ μέχρι τῶν τῇδε ὁρωμένων ταῖς ψυχαῖς ἐφικνούμενοι. ### English translation (Claude) But the rest of mankind, falling away from this one true piety and, like children in soul, struck with wonder at the light-bearing bodies of heaven seen by the eyes of the flesh, proclaimed them gods and honored them with sacrifices and acts of homage. They did not build temples or fashion likenesses of mortals in images and wooden statues, but looked up to the ether and to heaven itself, reaching with their souls only as far as the things seen here. ### Translation notes - The digital text repeats καταπλαγέντες ("struck with wonder") where a noun of worship is expected after θυσίαις καί; translated by sense ("acts of homage"). ### Citation (SBL) Eusebius, Praep. ev. 1.6.3 (Dindorf 1:20; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-6-3). ## Preparation for the Gospel 1.6.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-6-4 - Source: Dindorf 1:20 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Polytheism grew worse among Phoenicians and Egyptians; Orpheus and Cadmus brought their rites, and letters, to the Greeks. ### Greek text ἀλλʼ οὐ τῇδε ἄρα καὶ τοῖς μετέπειτα ἀνθρώποις τὰ τῆς πολυθέου πλάνης περιίστατο, ἐλαύνοντα δὲ εἰς βυθὸν κακῶν μείζονα τῆς ἀθεότητος τὴν δυσσέβειαν ἀπειργάζετο, Φοινίκων, εἶτα Αἰγυπτίων ἀπαρξαμένων τῆς πλάνης· παρʼ ὧν φάσι πρῶτον Ὀρφέα τὸν Οἰάγρου μεταστησάμενον τὰ παρʼ Αἰγυπτίοις Ἕλλησι μεταδοῦναι μυστήρια, ὥσπερ οὖν καὶ Κάδμον τὰ Φοινικικὰ τοῖς αὐτοῖς ἀγαγεῖν μετὰ καὶ τῆς τῶν γραμμάτων μαθήσεως· οὔπω γὰρ εἰσέτι τοὺς Ἓλληνας τότε τὴν τῶν γραμμάτων χρῆσιν εἰδέναι. ### English translation (Claude) Yet the error of polytheism did not stop at this point for later generations, but drove them into a depth of evils and produced an impiety worse than atheism, the Phoenicians first and then the Egyptians beginning the error. From the Egyptians, they say, Orpheus son of Oeagrus first transferred the Egyptian mysteries and imparted them to the Greeks, just as Cadmus brought the Phoenician rites to the same people, together with the learning of letters; for the Greeks did not yet at that time know the use of letters. ### Citation (SBL) Eusebius, Praep. ev. 1.6.4 (Dindorf 1:20; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-6-4). ## Preparation for the Gospel 1.6.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-6-5 - Source: Dindorf 1:20–21 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius sets out his plan: cosmogony, ancient superstition, Phoenician, Egyptian, and Greek religion, oracles, and Greek philosophy. ### Greek text πρῶτα τοίνυν σκεψόμεθα τὰ τῆς κοσμογονίας τῆς πρώτης, ὅπως οἱ δηλούμενοι διειλήφασι· ἔπειτα τὰ περὶ τῆς πρώτης καὶ παλαιτάτης τοῦ τῶν ἀνθρώπων βίου δεισιδαιμονίας· καὶ τρίτον τὰ Φοινίκων, τέταρτον τὰ Αἰγυπτίων, μεθʼ ἃ πέμπτον τὰ Ἑλλήνων διελόντες πρότερον μὲν τὴν καὶ τούτων παλαιὰν καὶ μυθικωτέραν πλάνην ἐποπτεύσομεν, εἶτα δὲ τὴν σεμνοτέραν καὶ φυσικωτέραν δὴ περὶ θεῶν φιλοσοφίαν, καὶ μετὰ ταῦτα τὸν περὶ τῶν θαυμαστῶν χρηστηρίων ἐφοδεύσομεν λόγον· ἐφʼ οἷς καὶ τὰ σεμνὰ τῆς γενναίας Ἑλλήνων φιλοσοφίας ἐπισκεψόμεθα. ### English translation (Claude) First, then, we shall consider the first cosmogony, how the writers in question have conceived it; next, the first and most ancient superstition of human life; third, the religion of the Phoenicians; fourth, that of the Egyptians; after which, fifth, we shall divide the religion of the Greeks and survey first their old and more mythical error, and then the more dignified and more physical philosophy about the gods. After this we shall go through the account of the wonderful oracles, and then examine the dignified doctrines of the noble philosophy of the Greeks. ### Citation (SBL) Eusebius, Praep. ev. 1.6.5 (Dindorf 1:20–21; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-6-5). ## Preparation for the Gospel 1.6.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-6-6 - Source: Dindorf 1:21 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Then he will treat the Hebrews and the Jews, and finally the Christian faith. ### Greek text τούτων δʼ ἡμῖν διευκρινηθέντων ἐπὶ τὰ Ἑβραίων μεταβησόμεθα, τῶν δὴ πρώτων καὶ ἀληθῶς Ἑβραίων, καὶ τῶν μετὰ ταῦτα τὴν Ἰουδαίων λαχόντων προσηγορίαν. ἐπὶ πᾶσι δὲ τούτοις ὥσπερ ἐπισφράγισμα τῶν ὅλων ἐποίσομεν τὰ ἡμέτερα. ### English translation (Claude) When these have been examined, we shall pass on to the religion of the Hebrews, that is, of those who were first and truly Hebrews, and of those who afterward received the name of Jews. After all this, as a seal on the whole, we shall bring forward our own. ### Translation notes - Eusebius distinguishes the "Hebrews" (the pious before Moses) from the later "Jews"; both words are kept as he writes them. ### Citation (SBL) Eusebius, Praep. ev. 1.6.6 (Dindorf 1:21; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-6-6). ## Preparation for the Gospel 1.6.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-6-7 - Source: Dindorf 1:21 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Comparing all these religions will show what Christians have left and what they have chosen. ### Greek text ἀναγκαίως δὲ τῆς τούτων ἁπάντων μνημονεύσομεν ἱστορίας, ὡς ἂν διὰ τῆς τῶν ἑκασταχοῦ τεθαυμασμένων παραθέσεως ὁ τῆς ἀληθείας ἔλεγχος ἀποδειχθῇ, ὁποίων τε ἡμεῖς ἀποστάντες τὴν ὁποίαν εἱλόμεθα φανερὸν τοῖς ἐντυγχάνουσι γένηται. ### English translation (Claude) Of necessity we shall record the history of all these, so that by setting side by side what is admired in each place the test of the truth may be shown, and it may be plain to readers what kind of things we have left and what kind we have chosen. ### Citation (SBL) Eusebius, Praep. ev. 1.6.7 (Dindorf 1:21; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-6-7). ## Preparation for the Gospel 1.6.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-6-8 - Source: Dindorf 1:21 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius will draw his evidence from Greek philosophers and historians, not from Christian writings. ### Greek text ἀλλὰ γὰρ ἐπίωμεν ἐπὶ τὸ πρῶτον. πόθεν δῆτα πιστωσόμεθα τὰς ἀποδείξεις; οὐ μὲν δὴ ἐκ τῶν παρʼ ἡμῖν γραμμάτων, ὡς ἂν μὴ δοκοίημεν κεχαρισμένα πράττειν τῷ λόγῳ· μάρτυρες δὲ παρέστων ἡμῖν Ἑλλήνων αὐτῶν οἱ τε τὴν φιλοσοφίαν αὐχοῦντες καὶ οἱ τὴν ἄλλην τῶν ἐθνῶν ἱστορίαν διηρευνηκότες. ### English translation (Claude) But let us come to the first point. From where shall we make our proofs credible? Not from our own writings, so that we may not seem to be doing favors to our own argument; let our witnesses be the Greeks themselves, both those who boast of philosophy and those who have investigated the history of the other nations. ### Citation (SBL) Eusebius, Praep. ev. 1.6.8 (Dindorf 1:21; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-6-8). ## Preparation for the Gospel 1.6.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-6-9 - Source: Dindorf 1:21 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius introduces Diodorus of Sicily's account of the world's origin. ### Greek text γράφει τοίνυν ἄνωθεν τὴν παλαιὰν Αἰγυπτίων ὑφηγούμενος θεολογίαν ὁ Σικελιώτης Διόδωρος, γνωριμώτατος ἀνὴρ τοῖς Ἑλλήνων λογιωτάτοις, ὡς ἂν ὑπὸ μίαν συναγηοχὼς πραγματείαν ἅπασαν τὴν ἱστορικὴν βιβλιοθήκην. ἐξ οὗ πρῶτα παραθήσομαι ἃ περὶ τῆς τοῦ παντὸς κοσμογονίας ἀρχόμενος τοῦ λόγου διείληφε, τὰς τῶν παλαιῶν ἱστορῶν δόξας τοῦτον τὸν τρόπον. ### English translation (Claude) Diodorus of Sicily, then, a man very well known to the most learned of the Greeks, as one who has gathered the whole of history into a single work, the Library, writes, explaining from the beginning the ancient theology of the Egyptians. From him I shall first set out what he has stated at the beginning of his work about the cosmogony of the universe, recording the opinions of the ancient historians in this way. ### Citation (SBL) Eusebius, Praep. ev. 1.6.9 (Dindorf 1:21; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-6-9). ## Preparation for the Gospel 1.7.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-7-1 - Source: Dindorf 1:21–22 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Diodorus says he will treat the myths of the gods separately and give here only what suits his history. ### Greek text Περὶ μὲν οὑν θεῶν τίνας ἐννοίας ἔσχον οἱ πρῶτοι καταδείξαντες τιμᾶν τὸ θεῖον καὶ περὶ τῶν μυθολογουμένων ἑκάστου τῶν ἀθανάτων τὰ μὲν πολλὰ συντάξασθαι πειρασόμεθα κατʼ ἰδίαν, διὰ τὸ τὴν ὑπόθεσιν ταύτην πολλοῦ λόγου προσδεῖσθαι ὅσα δʼ ἂν ταῖς προκειμέναις ἱστορίαις ἐοικότα δόξωμεν ὑπάρχειν παραθήσομεν ἐν κεφαλαίοις, ἵνα μηδὲν τῶν ἀκοῆς ἀξίων ἐπιζητῆται. ### English translation (Claude) "What notions about the gods were held by those who first showed how to honor the divine, and what is told in myth about each of the immortals, we shall try for the most part to arrange separately, since this subject requires a long account; but whatever seems to us fitting for the present histories we shall set down in summary, so that nothing worth hearing may be missed. ### Extrabiblical texts - Diodorus Siculus, 1.6.1 (Diodorus Siculus, Library of History): quotation, high confidence ### Translation notes - Diodorus, Library 1.6.1–2 (to 1.7.2). ### Citation (SBL) Eusebius, Praep. ev. 1.7.1 (Dindorf 1:21–22; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-7-1). ## Preparation for the Gospel 1.7.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-7-2 - Source: Dindorf 1:22 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Diodorus will record the history of mankind from the earliest times. ### Greek text περὶ δὲ τοῦ γένους τῶν ἀπάντων ἀνθρώπων καὶ τῶν πραχθέντων ἐν τοῖς γνωριζομένοις μέρεσι τῆς οἰκουμένης, ὡς ἂν ἐνδέχηται περὶ τῶν οὕτω παλαιῶν, ἀκριβῶς ἀναγράψομεν ἀπὸ τῶν ἀρχαιοτάτων χρόνων ἀρξάμενοι.” ### English translation (Claude) But concerning the origin of all mankind and the deeds done in the known parts of the inhabited world, we shall write accurately, as far as is possible with matters so ancient, beginning from the earliest times." ### Extrabiblical texts - Diodorus Siculus, 1.6.2 (Diodorus Siculus, Library of History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 1.7.2 (Dindorf 1:22; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-7-2). ## Preparation for the Gospel 1.7.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-7-3 - Source: Dindorf 1:22 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Diodorus reports two views: an eternal world and human race, or a world and humanity with a beginning. ### Greek text “Περὶ τῆς πρώτης τοίνυν γενέσεως τῶν ἀνθρώπων διτταὶ γεγόνασιν ἀποφάνσεις παρὰ τοῖς νομιμωτάτοις τῶν τε φυσιολόγων καὶ τῶν ἱστορικῶν. οἱ μὲν γὰρ αὐτῶν ἀγένητον καὶ ἄφθαρτον ὑποστησάμενοι τὸν κόσμον ἀπεφήναντο καὶ τὸ γένος τῶν ἀνθρώπων ἐξ αἰῶνος ὑπάρχειν, μηδέποτε τῆς αὐτῶν τεκνώσεως ἀρχὴν ἐσχηκυίας, οἱ δὲ γενητὸν καὶ φθαρτὸν εἶναι νομίσαντες ἔφησαν ὁμοίως ἐκείνοις τοὺς ἀνθρώπους τυχεῖν τῆς πρώτης γενέσεως ὡρισμένοις χρόνοις. ### English translation (Claude) "Concerning the first origin of human beings, two views have been held by the most reputable of the natural philosophers and historians. Some of them, supposing the world to be unbegotten and imperishable, declared that the human race too has existed from eternity, its begetting never having had a beginning. Others, holding the world to be begotten and perishable, said that human beings, like it, had their first origin at definite times. ### Extrabiblical texts - Diodorus Siculus, 1.6.3 (Diodorus Siculus, Library of History): quotation, high confidence ### Translation notes - Diodorus, Library 1.6.3–1.7.6 (sections 1.7.3–8). ### Citation (SBL) Eusebius, Praep. ev. 1.7.3 (Dindorf 1:22; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-7-3). ## Preparation for the Gospel 1.7.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-7-4 - Source: Dindorf 1:22 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Diodorus describes the separation of heaven and earth and the formation of sky, sea, and land. ### Greek text κατὰ γὰρ τὴν ἐξ ἀρχῆς τῶν ὅλων σύστασιν μίαν ἔχειν ἰδέαν οὐρανόν τε καὶ γῆν, μεμιγμένης αὐτῶν τῆς φύσεως· μετὰ δὲ ταῦτα διαστάντων τῶν σωμάτων ἀπʼ ἀλλήλων τὸν μὲν κόσμον περιλαβεῖν ἅπασαν τὴν ὁρωμένην ἐν αὐτῷ σύνταξιν, τὸν δʼ ἀέρα κινήσεως τυχεῖν συνεχοῦς, καὶ τὸ μὲν πυρῶδες αὐτοῦ πρὸς τοὺς μετεωροτάτους τόπους συνδραμεῖν, ἀνωφεροῦς οὔσης τῆς τοιαύτης φύσεως διὰ τὴν κουφότητα· ἀφʼ ἧς αἰτίας τὸν μὲν ἥλιον καὶ τὸ λοιπὸν πλῆθος τῶν ἄστρων ἐναποληφθῆναι τῇ πάσῃ δίνῃ, τὸ δὲ ἰλυῶδες καὶ θολερὸν μετὰ τῆς τῶν ὑγρῶν συγκρίσεως ἐπὶ ταὐτὸ καταστῆναι διὰ τὸ βάρος· εἱλούμενον δʼ ἐν ἑαυτῷ καὶ συστρεφόμενον συνεχῶς ἐκ μὲν τῶν ὑγρῶν τὴν θάλατταν, ἐκ δὲ τῶν στερεμνιωτέρων ποιῆσαι τὴν γῆν πηλώδη καὶ παντελῶς ἁπαλήν ### English translation (Claude) For in the original constitution of the universe heaven and earth had one form, their natures being mingled; but afterward, when the bodies separated from one another, the world took on the whole ordered arrangement seen in it, and the air received continual motion. Its fiery part ran together into the highest regions, since such a nature moves upward because of its lightness; for this reason the sun and the rest of the multitude of stars were caught up in the whole whirl. The muddy and turbid part, together with the mass of moisture, settled in the same place because of its weight; and as it rolled and was continually compressed upon itself, from the moist parts it made the sea, and from the more solid parts the earth, muddy and entirely soft. ### Extrabiblical texts - Diodorus Siculus, 1.7.1 (Diodorus Siculus, Library of History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 1.7.4 (Dindorf 1:22; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-7-4). ## Preparation for the Gospel 1.7.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-7-5 - Source: Dindorf 1:22–23 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As the earth dried, swellings covered with membranes formed in its moist places. ### Greek text ταύτην δὲ τὸ μὲν πρῶτον τοῦ περὶ τὸν ἥλιον πυρὸς καταλάμψαντος πῆξιν λαβεῖν, ἔπειτα διὰ τὴν θερμασίαν ἀναζυμουμένης τῆς ἐπιφανείας συνοιδῆσαί τινα τῶν ὑγρῶν κατὰ πολλοὺς τόπους, καὶ γενέσθαι περὶ αὐτὰ σηπεδόνας ὑμέσι λεπτοῖς περιεχομένας, ὅπερ ἐν τοῖς ἕλεσι καὶ τοῖς λιμνάζουσι τῶν τόπων ἔτι καὶ νῦν ὁρᾶσθαι γινόμενον, ἐπειδὰν τῆς χώρας κατεψυγμένης ἄφνω διάπυρος ἀὴρ γένηται, μὴ λαβὼν τὴν μεταβολὴν ἐκ τοῦ κατʼ ὀλίγον. ### English translation (Claude) This earth at first became firm as the fire of the sun shone upon it; then, as its surface fermented from the heat, some of the moist parts swelled up in many places, and putrid growths covered with thin membranes formed around them. This can be seen happening even now in marshes and swampy places, when, after the ground has been chilled, the air suddenly becomes burning hot, without making the change gradually. ### Extrabiblical texts - Diodorus Siculus, 1.7.3 (Diodorus Siculus, Library of History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 1.7.5 (Dindorf 1:22–23; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-7-5). ## Preparation for the Gospel 1.7.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-7-6 - Source: Dindorf 1:23 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: From these, living creatures of every kind emerged. ### Greek text ζωογονουμένων δὲ τῶν ὑγρῶν διὰ τῆς θερμασίας τὸν εἰρημένον τρόπον τὰς μὲν νύκτας λαμβάνειν αὐτίκα τὴν τροφὴν ἐκ τῆς πιπτούσης ἀπὸ τοῦ περιέχοντος ὁμίχλης, τὰς δʼ ἡμέρας ὑπὸ τοῦ καύματος στερεοῦσθαι· τὸ δὲ ἔσχατον τῶν κυοφορουμένων τὴν τελείαν αὒξησιν λαβόντων καὶ τῶν ὑμένων διακαυθέντων τε καὶ περιρραγέντων ἀναφυῆναι παντοδαποὺς τύπους ζώων. ### English translation (Claude) And as the moist parts were brought to life by the heat in the way described, they at once took nourishment by night from the mist that fell from the surrounding air, and by day were made solid by the heat; and at last, when the embryos had reached full growth and the membranes had been burned through and broken open, all kinds of forms of living creatures sprang up. ### Extrabiblical texts - Diodorus Siculus, 1.7.4 (Diodorus Siculus, Library of History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 1.7.6 (Dindorf 1:23; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-7-6). ## Preparation for the Gospel 1.7.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-7-7 - Source: Dindorf 1:23 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Birds, land animals, and fish arose according to the element that predominated in them. ### Greek text τούτων δὲ τὰ μὲν πλείστης θερμασίας κεκοινωνηκότα πρὸς τοὺς μετεώρους τόπους ἀπελθεῖν γενόμενα πτηνὰ, τὰ δὲ γεώδους ἀντεχόμενα συγκρίσεως ἐν τῇ τῶν ἑρπετῶν καὶ τῇ τῶν ἄλλων τῶν ἐπιγείων τάξει καταριθμηθῆναι, τὰ δὲ φύσεως ὑγρᾶς μάλιστα μετειληφότα πρὸς τὸν ὁμογενῆ τόπον συνδραμεῖν ὀνομασθέντα πλωτά. ### English translation (Claude) Of these, those that had shared most in the heat went off to the upper regions and became winged creatures; those that held to an earthy constitution were counted in the class of reptiles and other land animals; and those that had partaken most of a moist nature ran together to the region of their own kind and were called swimming creatures. ### Extrabiblical texts - Diodorus Siculus, 1.7.5 (Diodorus Siculus, Library of History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 1.7.7 (Dindorf 1:23; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-7-7). ## Preparation for the Gospel 1.7.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-7-8 - Source: Dindorf 1:23 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Once the earth hardened, animals reproduced by mating. ### Greek text τὴν δὲ γῆν ἀεὶ μᾶλλον στερεουμένην ὑπό τε τοῦ περὶ τὸν ἥλιον πυρὸς καὶ τῶν πνευμάτων τὸ τελευταῖον μηκέτι δύνασθαι μηδὲν τῶν μειζόνων ζωογονεῖν, ἀλλʼ ἐκ τῆς πρὸς ἄλληλα μίξεως ἕκαστα γεννᾶσθαι τῶν ἐμψύχων. ### English translation (Claude) And the earth, growing ever more solid under the fire of the sun and the winds, was at last no longer able to generate any of the larger animals, but each kind of living creature was begotten from intercourse with one another. ### Extrabiblical texts - Diodorus Siculus, 1.7.6 (Diodorus Siculus, Library of History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 1.7.8 (Dindorf 1:23; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-7-8). ## Preparation for the Gospel 1.7.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-7-9 - Source: Dindorf 1:23–24 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Diodorus cites Euripides' Melanippe for the original unity and separation of heaven and earth. ### Greek text ἔοικε δὲ περὶ τῆς τῶν ὅλων φύσεως οὐδʼ Εὐριπίδης διαφωνεῖν τοῖς προειρημένοις, μαθητὴς ὣν Ἀναξαγόρου τοῦ φυσικοῦ. ἐν γὰρ τῇ Μελανίππῃ τίθησιν οὕτως ὡς οὐρανός τε γαῖά τʼ ἦν μορφὴ μία· ἐπεὶ δʼ ἐχωρίσθησαν ἀλλήλων δίχα, τίκτουσι πάντα, κἀνέδωκαν εἰς φάος δένδρη, πετεινὰ, θῆρας, οὕς θʼ ἅλμη τρέφει, γένος τε θνητῶν.” ### English translation (Claude) Euripides too, a disciple of Anaxagoras the natural philosopher, seems not to disagree with what has been said about the nature of the universe. For in his Melanippe he puts it thus: 'Heaven and earth were once one form; but when they were parted asunder from each other, they bring forth all things and give up to the light trees, birds, beasts, the creatures the brine nourishes, and the race of mortals.'" ### Extrabiblical texts - Diodorus Siculus, 1.7.7 (Diodorus Siculus, Library of History): quotation, high confidence - Euripides, Melanippe frag. 484 (Euripides (plays and fragments)): quotation, high confidence ### Translation notes - Diodorus, Library 1.7.7, quoting Euripides, Melanippe the Wise, fragment 484 (Nauck). ### Citation (SBL) Eusebius, Praep. ev. 1.7.9 (Dindorf 1:23–24; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-7-9). ## Preparation for the Gospel 1.7.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-7-10 - Source: Dindorf 1:24 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Diodorus describes the earliest humans as living like beasts and banding together for protection. ### Greek text Καὶ περὶ μὲν τῆς πρώτης τῶν ὅλων γενέσεως τοιαῦτα παρειλήφαμεν· τοὺς δὲ ἐξ ἀρχῆς γεννηθέντας τῶν ἀνθρώπων φασὶν ἐν ἀτάκτῳ καὶ θηριώδει βίῳ καθεστῶτας σποράδην ἐπὶ τὰς νομὰς ἐξιέναι, καὶ προσφέρεσθαι τῆς τε βοτάνης τὴν προσηνεστάτην καὶ τοὺς αὐτομάτους ἀπὸ τῶν δένδρων καρπούς· καὶ πολεμουμένους μὲν ὑπὸ τῶν θηρίων ἀλλήλοις βοηθεῖν ὑπὸ τοῦ συμφέροντος διδασκομένους, ἀθροιζομένους δὲ διὰ τὸν φόβον ἐπιγινώσκειν ἐκ τοῦ κατὰ μικρὸν τοὺς ἀλλήλων τύπους· ### English translation (Claude) "Such are the accounts we have received about the first origin of all things. They say that the first human beings to be born lived a disorderly and beastlike life, going out to pasture scattered here and there and eating the most palatable herbs and the fruits that grew of themselves on the trees. When attacked by wild beasts they helped one another, taught by their own advantage; and gathering together out of fear they gradually came to recognize one another's features. ### Extrabiblical texts - Diodorus Siculus, 1.8.1 (Diodorus Siculus, Library of History): quotation, high confidence ### Translation notes - Diodorus, Library 1.8.1–9 (sections 1.7.10–15). ### Citation (SBL) Eusebius, Praep. ev. 1.7.10 (Dindorf 1:24; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-7-10). ## Preparation for the Gospel 1.7.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-7-11 - Source: Dindorf 1:24 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Language arose gradually by agreed signs. ### Greek text τῆς φωνῆς δὲ ἀσήμου καὶ συγκεχυμένης ὑπαρχούσης ἐκ τοῦ κατʼ ὀλίγον διαρθροῦν τὰς λέξεις, καὶ πρὸς ἀλλήλους τιθέντας σύμβολα περὶ ἑκάστου τῶν ὑποκειμένων γνώριμον σφίσιν αὐτοῖς ποιήσαι τὴν περὶ ἁπάντων ἑρμηνείαν. ### English translation (Claude) Their voice being without meaning and confused, they gradually articulated words, and by setting up among themselves symbols for each thing they made the expression of everything known to one another. ### Extrabiblical texts - Diodorus Siculus, 1.8.3 (Diodorus Siculus, Library of History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 1.7.11 (Dindorf 1:24; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-7-11). ## Preparation for the Gospel 1.7.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-7-12 - Source: Dindorf 1:24 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Different groups formed different languages and became the first nations. ### Greek text τοιούτων δὲ συστημάτων γινομένων καθʼ ἅπασαν τὴν οἰκουμένην, οὐχ ὁμόφωνον πάντας ἔχειν τὴν διάλεκτον, ἑκάστων ὡς ἔτυχεν συνταξάντων τὰς λέξεις· διὸ καὶ παντοίους τε ὑπάρξαι χαρακτῆρας διαλέκτων καὶ τὰ πρῶτα γενόμενα συστήματα τῶν ἁπάντων ἐθνῶν ἀρχέγονα γενέσθαι. ### English translation (Claude) And as such groups formed throughout the whole inhabited world, not all had a language of the same sound, since each group arranged its words as chance had it. Therefore every kind of language came into being, and the first groups that formed became the original stocks of all the nations. ### Extrabiblical texts - Diodorus Siculus, 1.8.4 (Diodorus Siculus, Library of History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 1.7.12 (Dindorf 1:24; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-7-12). ## Preparation for the Gospel 1.7.13 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-7-13 - Source: Dindorf 1:24 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The first humans lacked clothes, houses, fire, and stored food, and many died in winter. ### Greek text τοὺς οὖν πρώτους τῶν ἀνθρώπων μηδὲν τῶν πρὸς τὸν βίον χρησίμων εὑρημένων ἐπιπόνως διάγειν, γυμνοὺς μὲν ἐσθῆτος ὄντας, οἰκήσεως δὲ καὶ πυρὸς ἀήθεις, τροφῆς δʼ ἡμέρου παντελῶς ἀνεννοήτους. καὶ γὰρ τὴν συγκομιδὴν τῆς ἀγρίας τροφῆς ἀγνοοῦντας μηδεμίαν τῶν καρπῶν εἰς τὰς ἐνδείας ποιεῖσθαι παράθεσιν· διὸ καὶ πολλοὺς αὐτῶν ἀπόλλυσθαι κατὰ τοὺς χειμῶνας διά τε τὸ ψῦχος καὶ τὴν σπάνιν τῆς τροφῆς. ### English translation (Claude) The first human beings, then, since none of the things useful for life had yet been discovered, lived a laborious life, naked of clothing, unaccustomed to dwelling and fire, and entirely without any notion of cultivated food. For not knowing even how to gather wild food, they made no store of fruits against times of need; and so many of them perished in the winters through cold and lack of food. ### Extrabiblical texts - Diodorus Siculus, 1.8.5 (Diodorus Siculus, Library of History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 1.7.13 (Dindorf 1:24; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-7-13). ## Preparation for the Gospel 1.7.14 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-7-14 - Source: Dindorf 1:24–25 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Experience taught them shelter, storage, fire, and the arts. ### Greek text ἐκ δὲ τούτου κατʼ ὀλίγον ὑπὸ τῆς πείρας διδασκομένους εἴς τε τὰ σπήλαια καταφεύγειν ἐν τῷ χειμῶνι καὶ τῶν καρπῶν τοὺς φυλάττεσθαι δυναμένους ἀποτίθεσθαι. γνωσθέντος δὲ τοῦ πυρὸς καὶ τῶν ἄλλων χρησίμων κατὰ μικρὸν καὶ τὰς τέχνας ἐξευρεθῆναι καὶ τὰ ἄλλα τὰ δυνάμενα τὸν κοινὸν βίον ὠφελῆσαι. ### English translation (Claude) From this, gradually taught by experience, they took refuge in caves in winter and laid up such fruits as could be kept. And when fire and the other useful things became known, little by little the arts also were discovered, and the other things that could benefit common life. ### Extrabiblical texts - Diodorus Siculus, 1.8.6 (Diodorus Siculus, Library of History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 1.7.14 (Dindorf 1:24–25; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-7-14). ## Preparation for the Gospel 1.7.15 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-7-15 - Source: Dindorf 1:25 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Need taught humanity everything, aided by hands, speech, and intelligence. ### Greek text καθόλου γὰρ πάντων τὴν χρείαν αὐτὴν διδάσκαλον γενέσθαι τοῖς ἀνθρώποις ὑφηγουμένην οἰκείως τὴν ἑκάστου μάθησιν εὐφυεῖ ζῴῳ καὶ συνεργοὺς ἔχοντι πρὸς ἅπαντα χεῖρας καὶ λόγον καὶ ψυχῆς ἀγχίνοιαν. καὶ περὶ μὲν τῆς πρώτης γενέσεως τῶν ἀνθρώπων καὶ τοῦ παλαιοτάτου βίου τοῖς ῥηθεῖσιν ἀρκεσθησόμεθα, στοχαζόμενοι τῆς συμμετρίας.” ### English translation (Claude) For in general need itself became the teacher of human beings in all things, guiding appropriately the learning of each thing for a creature well endowed by nature and having, as helpers for everything, hands and speech and quickness of mind. Concerning the first origin of human beings and their most ancient life, we shall be content with what has been said, aiming at due proportion." ### Extrabiblical texts - Diodorus Siculus, 1.8.9 (Diodorus Siculus, Library of History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 1.7.15 (Dindorf 1:25; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-7-15). ## Preparation for the Gospel 1.7.16 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-7-16 - Source: Dindorf 1:25 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Diodorus never mentions God; Eusebius turns to Plutarch's Miscellanies to show the philosophers' conflicting views on first principles. ### Greek text Τοσαῦτα μὲν ὁ δηλωθεὶς συγγραφεὺς, οὐδὲ μέχρις ὀνόματος τοῦ θεοῦ μνημονεύσας ἐν τῇ κοσμογονίᾳ, συντυχικὴν δέ τινα καὶ αὐτόματον εἰσηγησάμενος τὴν τοῦ παντὸς διακόσμησιν. τούτῳ δʼ ἂν εὓροις συμφώνους καὶ τοὺς πλείστους τῶν παρʼ Ἕλλησι φιλοσόφων, ὧν ἐγώ σοι τὰς περὶ ἀρχῶν δόξας καὶ τὰς πρὸς ἀλλήλους διαστάσεις καὶ διαφωνίας, ἐκ στοχασμῶν, ἀλλʼ οὐκ ἀπὸ καταλήψεως ὁρμηθείσας, ἀπὸ τῶν Πλουτάρχου Στρωματέων ἐπὶ τοῦ παρόντος ἐκθήσομαι. σὺ δὲ μὴ παρέργως, σχολῇ δὲ καὶ μετὰ λογισμοῦ θέα τῶν δηλουμένων τὴν πρὸς ἀλλήλους διάστασιν. ### English translation (Claude) So much the writer we have cited, who did not so much as mention the name of God in his cosmogony, but introduced an ordering of the universe that was accidental and spontaneous. With him you would find most of the Greek philosophers in agreement. I shall now set out for you their opinions about first principles, and their disagreements and disputes with one another, arising from guesswork and not from sure knowledge, from the Miscellanies of Plutarch. Do you, not carelessly but at leisure and with reflection, observe how the views reported disagree with one another. ### Translation notes - The "Miscellanies" (Stromateis) ascribed to Plutarch survive only in these extracts; the ascription is doubtful. ### Citation (SBL) Eusebius, Praep. ev. 1.7.16 (Dindorf 1:25; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-7-16). ## Preparation for the Gospel 1.8.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-8-1 - Source: Dindorf 1:25 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Thales held that water is the first principle of all things. ### Greek text ‘‘Θάλητα πρῶτον πάντων φασὶν ἀρχὴν τῶν ὅλων ὑποστήσασθαι τὸ ὕδωρ· ἐξ αὐτοῦ γὰρ εἶναι τὰ πάντα καὶ εἰς αὐτὸ χωρεῖν.” ### English translation (Claude) "Thales, they say, was the first of all to make water the first principle of all things; for from it all things come, and into it they return." ### Extrabiblical texts - Plutarch, Strom. (Plutarch): quotation, high confidence ### Translation notes - Pseudo-Plutarch, Miscellanies (Stromateis), frag. 179 (Sandbach), 1.8.1–12. ### Citation (SBL) Eusebius, Praep. ev. 1.8.1 (Dindorf 1:25; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-8-1). ## Preparation for the Gospel 1.8.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-8-2 - Source: Dindorf 1:25–26 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Anaximander held that the infinite is the cause of all, that the world and heavenly bodies arose from it, and that man came from other creatures. ### Greek text “ Μεθʼ ὃν Ἀναξίμανδρον, Θάλητος ἑταῖρον γενόμενον, τὸ ἄπειρον φάναι τὴν πᾶσαν αἰτίαν ἔχειν τῆς τοῦ παντὸς γενέσεως τε καὶ φθορᾶς, ἐξ οὗ δή φησι τούς τε οὐρανοὺς ἀποκεκρίσθαι καὶ καθόλου Τοὺς ἅπαντας ἀπείρους ὄντας κόσμους. ἀπεφήνατο δὲ τὴν φθορὰν γίνεσθαι, καὶ πολὺ πρότερον τὴν γένεσιν, ἐξ ἀπείρου αἰῶνος ἀνακυκλουμένων πάντων αὐτῶν. ὑπάρχειν δέ φησι τῷ μὲν σχήματι τὴν γῆν κυλινδροειδῆ, ἒχειν δὲ τοσοῦτον βάθος ὅσον ἂν εἴη τρίτον πρὸς τὸ πλάτος. φησὶ δὲ τὸ ἐκ τοῦ ἀιδίου γόνιμον θερμοῦ τε καὶ ψυχροῦ κατὰ τὴν γένεσιν τοῦδε τοῦ κόσμου ἀποκριθῆναι, καί τινα ἐκ τούτου φλογὸς σφαῖραν περιφυῆναι τῷ περὶ τὴν γῆν ἀέρι ὡς τῷ δένδρῳ φλοιόν. ἧστινος ἀπορραγείσης καὶ εἴς τινας ἀποκλεισθείσης κύκλους ὑποστῆναι τὸν ἥλιον καὶ τὴν σελήνην καὶ τοὺς ἀστέρας. ἔτι φησὶν ὅτι κατʼ ἀρχὰς ἐξ ἀλλοειδῶν ζῴων ὁ ἄνθρωπος ἐγεννήθη ἐκ τοῦ τὰ μὲν ἄλλα διʼ ἑαυτῶν ταχὺ νέμεσθαι, μόνον δὲ τὸν ἄνθρωπον πολυχρονίου δεῖσθαι τιθηνήσεως· διὸ καὶ κατʼ ἀρχὰς οὐκ ἄν ποτε τοιοῦτον ὂντα διασωθῆναι. ταῦτα μὲν οὑν ὁ Ἀναξίμανδρος. ### English translation (Claude) "After him Anaximander, a companion of Thales, said that the infinite holds the whole cause of the coming into being and perishing of the universe; from it, he says, the heavens were separated off, and in general all the worlds, which are infinite in number. He declared that perishing, and much earlier coming into being, take place as all of them revolve in cycles from infinite ages. He says that the earth is cylindrical in shape and has a depth one third of its breadth. He says that what is productive of the hot and the cold from the eternal was separated off at the coming into being of this world, and that a sphere of flame from this grew around the air surrounding the earth, like bark around a tree. When this was broken off and shut up in certain circles, the sun, the moon, and the stars came to be. He says also that in the beginning man was born from creatures of another kind, since the other animals quickly feed themselves, while man alone needs prolonged nursing; therefore in the beginning, being such as he is, he would never have survived. Such were Anaximander's views. ### Extrabiblical texts - Plutarch, Strom. (Plutarch): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 1.8.2 (Dindorf 1:25–26; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-8-2). ## Preparation for the Gospel 1.8.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-8-3 - Source: Dindorf 1:26 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Anaximenes made air the first principle and explained the world by its condensation and rarefaction. ### Greek text “Ἀναξιμένην δέ φασι τὴν τῶν ὅλων ἀρχὴν τὸν ἀέρα εἰπεῖν, καὶ τοῦτον εἶναι τῷ μὲν γένει ἂπειρον, ταῖς δὲ περὶ αὐτὸν ποιότησιν ὡρισμένον· γεννασθαί τε πάντα κατά τινα πύκνωσιν τούτου καὶ πάλιν ἀραίωσιν. τήν γε μὴν κίνησιν ἐξ αἰῶνος ὑπάρχειν· πιλουμένου δὲ τοῦ ἀέρος πρώτην γεγενῆσθαι λέγει τὴν γῆν, πλατεῖαν μάλα· διὸ καὶ κατὰ λόγον αὐτὴν ἐποχεῖσθαι τῷ ἀέρι· καὶ τὸν ἥλιον καὶ τὴν σελήνην καὶ τὰ λοιπὰ ἄστρα τὴν ἀρχὴν τῆς γενέσεως ἔχειν ἐκ γῆς. ἀποφαίνεται γοῦν τὸν ἥλιον γῆν, διὰ δὲ τὴν ὀξεῖαν κίνησιν καὶ μάλʼ ἱκανῶς θερμοτάτην κίνησιν λαβεῖν.” ### English translation (Claude) "Anaximenes, they say, called air the first principle of all things, and said that it is infinite in kind but defined in its qualities; and that all things are generated by a kind of condensation of it, and again by rarefaction. Motion, he says, exists from eternity. When the air was compressed, the earth came into being first, very flat; therefore it reasonably rides upon the air. And the sun, the moon, and the other stars had the origin of their coming into being from earth. At any rate he declares the sun to be earth, which through its swift motion acquired very great heat." ### Extrabiblical texts - Plutarch, Strom. (Plutarch): quotation, high confidence ### Translation notes - The last clause reads "acquired very hot motion" in the digital text (κίνησιν repeated); translated by sense. ### Citation (SBL) Eusebius, Praep. ev. 1.8.3 (Dindorf 1:26; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-8-3). ## Preparation for the Gospel 1.8.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-8-4 - Source: Dindorf 1:26–27 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Xenophanes denied coming into being, distrusted the senses, and held that no god rules over another. ### Greek text “Ξενοφάνης δὲ ὁ Κολοφώνιος, ἰδίαν τινὰ ὁδὸν πεπορευμένος καὶ παρηλλαχυῖαν πάντας τοὺς προειρημένους, οὔτε γένεσιν οὔτε φθορὰν ἀπολείπει, ἀλλʼ εἷναι λέγει τὸ πᾶν ἀεὶ ὅμοιον. εἰ γὰρ γίγνοιτο τοῦτο, φησὶν, ἀναγκαῖον πρὸ τούτου μὴ εἶναι· τὸ μὴ ὄν δὲ οὐκ ἂν γένοιτο, οὐδʼ ἂν τὸ μὴ ὂν ποιήσαι τι, οὔτε ὑπὸ τοῦ μὴ ὄντος γένοιτʼ ἂν τι. ἀποφαίνεται δὲ καὶ τὰς αἰσθήσεις ψευδεῖς, καὶ καθόλου σὺν αὐταῖς καὶ αὐτὸν τὸν λόγον διαβάλλει. ἀποφαίνεται δὲ καὶ τῷ χρόνῳ καταφερομένην συνεχῶς καὶ κατʼ ὀλίγον τὴν γῆν εἰς τὴν θάλασσαν χωρεῖν. φησὶ δὲ καὶ τὸν ἥλιον ἐκ μικρῶν καὶ πλειόνων πυριδίων ἀθροίζεσθαι. ἀποφαίνεται δὲ καὶ περὶ θεῶν ὡς οὐδεμιᾶς ἡγεμονίας ἐν αὐτοῖς οὔσης· οὐ γὰρ ὃσιον δεσπόζεσθαί τινα τῶν θεῶν· ἐπιδεῖσθαί τε μηδενὸς αὐτῶν μηδένα μηδʼ ὅλως· ἀκούειν δὲ καὶ ὁρᾶν καθόλου καὶ μὴ κατὰ μέρος. ἀποφαίνεται δὲ καὶ τὴν γῆν ἄπειρον εἶναι, καὶ κατὰ πᾶν μέρος μὴ περιέχεσθαι ὑπὸ ἀέρος· γίνεσθαι δὲ ἅπαντα ἐκ γῆς· τὸν δὲ ἥλιόν φησι καὶ τὰ ἄλλα ἄστρα ἐκ τῶν νεφῶν γίνεσθαι.’ ### English translation (Claude) "Xenophanes of Colophon, who went a way of his own different from all those mentioned before, admits neither coming into being nor perishing, but says that the universe is always alike. For if it came into being, he says, it must necessarily not have existed before this; but what is not could not come into being, nor could what is not make anything, nor could anything come into being from what is not. He declares the senses to be false, and in general discredits, together with them, reason itself. He declares also that the earth, continually carried down little by little in the course of time, passes into the sea. He says that the sun is collected from many small particles of fire. He declares also concerning the gods that there is no leadership among them, for it is not holy that any of the gods should be ruled; and that none of them needs anything at all from any; and that they hear and see as a whole and not in part. He declares too that the earth is infinite and is not surrounded by air on every side; and that all things come from earth; and he says that the sun and the other stars come into being from the clouds." ### Extrabiblical texts - Plutarch, Strom. (Plutarch): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 1.8.4 (Dindorf 1:26–27; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-8-4). ## Preparation for the Gospel 1.8.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-8-5 - Source: Dindorf 1:27 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Parmenides held that being is eternal, one, and unmoved, and that coming into being is mere opinion. ### Greek text “Παρμενίδης δὲ ὁ Ἐλεάτης, ὁ ἑταῖρος Ξενοφάνους, ἅμα μὲν καὶ τῶν τούτου δοξῶν ἀντεποιήσατο, ἅμα δὲ καὶ τὴν ἐναντίαν ἐνεχείρησε στάσιν. ἀΐδιον μὲν γὰρ τὸ πὰν καὶ ἀκίνητον ἀποφαίνεται καὶ κατὰ τὴν τῶν πραγμάτων ἀλήθειαν· εἶναι γὰρ αὐτὸ μοῦνον, μουνογενές τε καὶ ἀτρεμὲς, ἠδʼ ἀγένητον· γένεσιν δὲ τῶν καθʼ ὑπόληψιν ψευδῆ δοκούντων εἶναι καὶ τὰς αἰσθήσεις ἐκβάλλει ἐκ τῆς ἀληθείας. φησὶ δὲ ὅτι εἴ τι παρὰ τὸ ὂν ὑπάρχει, τοῦτο οὐκ ἔστιν ὄν· τὸ δὲ μὴ ὂν ἐν τοῖς ὅλοις οὐκ ἔστιν. οὕτως οὗν τὸ ὂν ἀγένητον ἀπολείπει· λέγει δὲ τὴν γῆν τοῦ πυκνοῦ καταρρυέντος ἀέρος γεγονέναι.” ### English translation (Claude) "Parmenides of Elea, the companion of Xenophanes, at the same time laid claim to his opinions and also attempted the opposite position. For he declares the universe eternal and unmoved, even according to the truth of things; for it is 'alone, only-begotten, unshaken, and unbegotten.' But coming into being belongs to the things that seem to exist by false supposition, and he excludes the senses from the truth. He says that if anything exists besides being, it is not being; but non-being does not exist in the universe. So he leaves being unbegotten. He says that the earth came into being from the dense air flowing down." ### Extrabiblical texts - Plutarch, Strom. (Plutarch): quotation, high confidence - Parmenides, frag. 8.4 (Parmenides (fragments)): quotation, medium confidence ### Translation notes - The phrase in quotation marks is from Parmenides' poem, frag. 8.4 (Diels–Kranz). ### Citation (SBL) Eusebius, Praep. ev. 1.8.5 (Dindorf 1:27; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-8-5). ## Preparation for the Gospel 1.8.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-8-6 - Source: Dindorf 1:27–28 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Zeno of Elea only raised difficulties. ### Greek text “Ζήνων δὲ ὁ Ἐλεάτης ἴδιον μὲν οὐδὲν ἐξέθετο, διηπόρησε δὲ περὶ τούτων ἐπὶ πλέον.’’ ### English translation (Claude) "Zeno of Elea set out no view of his own, but raised further difficulties about these matters." ### Extrabiblical texts - Plutarch, Strom. (Plutarch): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 1.8.6 (Dindorf 1:27–28; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-8-6). ## Preparation for the Gospel 1.8.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-8-7 - Source: Dindorf 1:28 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Democritus held the universe infinite, unmade, and governed by necessity. ### Greek text “Δημόκριτος ὁ Ἀβδηρίτης ὑπεστήσατο τὸ πᾶν ἄπειρον, διὰ τὸ μηδαμῶς ὑπό τινος αὐτὸ δεδημιουργῆσθαι· ἔτι δὲ καὶ ἀμετάβλητον αὐτὸ λέγει· καὶ καθόλου, οἷον πᾶν ἐστι, ῥητῶς ἐκτίθεται μηδεμίαν ἀρχὴν ἔχειν τὰς αἰτίας τῶν νῦν γιγνομένων, ἄνωθεν δὲ ὅλως ἐξ ἀπείρου χρόνου προκατέχεσθαι τῇ ἀνάγκῃ πάνθʼ ἀπλῶς τὰ γεγονότα καὶ ὄντα καὶ ἐσόμενα. ἡλίου δὲ καὶ σελήνης γένεσίν φησι, κατʼ ἰδίαν φέρεσθαι ταῦτα μηδέπω τοπαράπαν ἔχοντα θερμὴν φύσιν, μηδὲ μὴν καθόλου λαμπροτάτην, τοὐναντίον δὲ ἐξωμοιωμένην τῇ περὶ τὴν γῆν φύσει· γεγονέναι γὰρ ἑκάτερον τούτων πρότερον ἔτι κατʼ ἰδίαν ὑποβολήν τινα κόσμου, ὕστερον δὲ μεγεθοποιουμένου τοῦ περὶ τὸν ἥλιον κύκλου ἐναποληφθῆναι ἐν αὐτῶ τὸ πῦρ.” ### English translation (Claude) "Democritus of Abdera assumed the universe to be infinite, because it was in no way fashioned by anyone. He says further that it is unchangeable; and in general he states expressly that the causes of what now comes to be have no beginning at all, but that all things that have been, are, and will be have been held fast by necessity from above, wholly from infinite time. Of the origin of the sun and moon he says that these were carried along separately, not yet having any hot nature at all, nor indeed any brightness, but on the contrary a nature like that around the earth. For each of these, he says, came into being earlier, still separately, as a kind of foundation of a world; and later, as the circle of the sun grew greater, the fire was enclosed in it." ### Extrabiblical texts - Plutarch, Strom. (Plutarch): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 1.8.7 (Dindorf 1:28; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-8-7). ## Preparation for the Gospel 1.8.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-8-8 - Source: Dindorf 1:28 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Epicurus denied the gods' activity, held that everything is body, and made pleasure the highest good. ### Greek text “Ἐπίκουρος Νεοκλέους Ἀθηναῖος τὸν περὶ θεῶν τῦφον πειρᾶται καταστέλλειν· ἀλλὰ καὶ οὐδὲν, φησὶ, γίγνεται ἐκ τοῦ μὴ ὄντος, ὅτι τὸ πᾶν ἀεὶ τοιοῦτον ἢν, καὶ ἔσται τοιοῦτον· ὅτι οὐδὲν ξένον ἐν τῷ παντὶ ἀποτελεῖται παρὰ τὸν ἤδη γεγενημένον χρόνον ἄπειρον· ὅτι πὰν ἐστι σῶμα, καὶ οὐ μόνον ἀμετάβλητον, ἀλλὰ καὶ ἄπειρον· ὅτι τέλος τῶν ἀγαθῶν ἡδονὴ. ### English translation (Claude) "Epicurus son of Neocles, the Athenian, tries to put down the vain conceit about the gods. Nothing, he says, comes into being from what is not, because the universe always was such as it is and will be such; nothing strange is brought about in the universe beyond the infinite time that has already passed; everything is body, not only unchangeable but also infinite; the end of good things is pleasure. ### Extrabiblical texts - Plutarch, Strom. (Plutarch): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 1.8.8 (Dindorf 1:28; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-8-8). ## Preparation for the Gospel 1.8.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-8-9 - Source: Dindorf 1:28 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Aristippus made pleasure the good and confined inquiry to practical ethics. ### Greek text “Ἀρίστιππος ὁ Κυρηναῖος τέλος ἀγαθῶν τὴν ἡδονὴν, κακῶν δὲ τὴν ἀλγηδόνα· τὴν δὲ ἄλλην φυσιολογίαν περιγράφει, μόνον ὠφέλιμον εἶναι λέγων τὸ ζητεῖν ὅττι τοι ἐν μεγάροισι κακόν τʼ ἀγαθόν τε τέτυκται.” ### English translation (Claude) "Aristippus of Cyrene held pleasure to be the end of good things and pain of evil things. He rejects the rest of natural philosophy, saying that the only useful thing is to seek 'whatever evil and good has been wrought in your halls.'" ### Extrabiblical texts - Plutarch, Strom. (Plutarch): quotation, high confidence - Homer, Od. 4.392 (Homer, Odyssey): quotation, high confidence ### Translation notes - The quoted line is Homer, Odyssey 4.392. ### Citation (SBL) Eusebius, Praep. ev. 1.8.9 (Dindorf 1:28; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-8-9). ## Preparation for the Gospel 1.8.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-8-10 - Source: Dindorf 1:28–29 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Empedocles held four elements moved by Love and Strife and explained the heavens and the soul's seat in the blood. ### Greek text “Ἐμπεδοκλῆς ὁ Ἀκραγαντῖνος στοιχεῖα τὲσσαρα, πῦρ, ὕδωρ, αἰθέρα, γαῖαν· αἰτίαν δὲ τούτων φιλίαν καὶ νεῖκος. ἐκ πρώτης φησὶ τῆς τῶν στοιχείων κράσεως ἀποκριθέντα τὸν ἀέρα περιχυθῆναι κύκλῳ, μετὰ δὲ τὸν ἀέρα τὸ πῦρ ἐκδραμὸν καὶ οὐκ ἔχον ἑτέραν χώραν ἄνω ἐκτρέχειν ὑπὸ τοῦ περὶ τὸν ἀέρα πάγου. εἶναι δὲ κύκλῳ περὶ τὴν γῆν φερόμενα δύο ἡμισφαίρια, τὸ μὲν καθόλου πυρὸς, τὸ δὲ μικτὸν ἐξ ἀέρος καὶ ὀλίγου πυρὸς, ὃπερ οἴεται τὴν νύκτα εἶναι. τὴν δὲ ἀρχὴν τῆς κινήσεως συμβῆναι ἀπὸ τοῦ τετυχηκέναι κατὰ τὸν ἀθροισμὸν, ἐπιβρίσαντος τοῦ πυρός. ὁ δὲ ἥλιος τὴν φύσιν οὐκ ἔστι πῦρ, ἀλλὰ τοῦ πυρὸς ἀντανάκλασις, ὁμοία τῇ ἀφʼ ὕδατος γινομένῃ. σελήνην δέ φησι συστῆναι καθʼ ἑαυτὴν ἐκ τοῦ ἀπολειφθέντος ἀέρος ὑπὸ τοῦ πυρός· τοῦτον γὰρ παγῆναι, καθάπερ καὶ τὴν χάλαζαν· τὸ δὲ φῶς αὐτὴν σχεῖν ἀπὸ τοῦ ἡλίου. τὸ δὲ ἡγεμονικὸν οὔτε ἐν κεφαλῇ οὔτε ἐν θώρακι, ἀλλʼ ἐν αἳματι· ὅθεν καθʼ ὅ τι ἂν μέρος τοῦ σώματος πλέον ᾖ παρεσπαρμένον τὸ ἡγεμονικὸν, οἴεται κατʼ ἐκεῖνο προτερεῖν τοὺς ἀνθρώπους.’ ### English translation (Claude) "Empedocles of Acragas held four elements, fire, water, ether, and earth, and their cause to be Love and Strife. He says that from the first mixture of the elements the air was separated off and poured around in a circle; after the air, the fire ran out and, having no other place, ran upward under the solidified mass around the air. There are two hemispheres moving in a circle around the earth, one wholly of fire, the other mixed of air and a little fire, which he thinks is night. The beginning of motion came about because the fire happened to weigh down upon the accumulation. The sun is not fire by nature, but a reflection of the fire, like that which occurs from water. The moon, he says, was formed by itself from the air cut off by the fire; for this air was solidified like hail; and it has its light from the sun. The ruling part of the soul is neither in the head nor in the chest but in the blood; hence in whatever part of the body the ruling part is more widely dispersed, in that part, he thinks, people excel." ### Extrabiblical texts - Plutarch, Strom. (Plutarch): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 1.8.10 (Dindorf 1:28–29; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-8-10). ## Preparation for the Gospel 1.8.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-8-11 - Source: Dindorf 1:29 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Metrodorus held the universe eternal, infinite, and unmoved, and explained the sun and stars by condensation and rarefaction. ### Greek text “Μητρόδωρος ὁ Χῖος ἀίδιον εἶναί φησι τὸ πᾶν, ὅτι εἰ ἦν γενητὸν, ἐκ τοῦ μὴ ὄντος ἂν ἦν· ἄπειρον δὲ, ὅτι ἀΐδιον, οὐ γὰρ ἔχειν ἀρχὴν ὅθεν ἤρξατο, οὐδὲ πέρας, οὐδὲ τελευτήν· ἀλλʼ οὐδὲ κινήσεως μετέχειν τὸ πὰν. κινεῖσθαι γὰρ ἀδύνατον, μὴ μεθιστάμενον· μεθίστασθαι δὲ ἀναγκαῖον ἤτοι εἰς πλῆρες ἢ εἰς κενόν. πυκνούμενον δὲ τὸν αἰθέρα ποιεῖν νεφέλας, εἶτα ὕδωρ, ὃ καὶ κατιὸν ἐπὶ τὸν ἥλιον σβεννύναι αὐτόν· καὶ πάλιν ἀραιούμενον ἐξάπτεσθαι. χρόνῳ δὲ πήγνυσθαι τῷ ξηρῷ τὸν ἥλιον, καὶ ποιεῖν ἐκ τοῦ λαμπροῦ ὕδατος ἀστέρας, νύκτα τε καὶ ἡμέραν ἐκ τῆς σβέσεως καὶ ἐξάψεως, καὶ καθόλου τὰς ἐκλείψεις ἀποτελεῖν.” ### English translation (Claude) "Metrodorus of Chios says that the universe is eternal, because if it had come into being, it would have come from what is not; and infinite, because eternal, for it has no beginning from which it began, nor limit, nor end. Nor does the universe share in motion; for it cannot move without changing place, and it must change place either into what is full or into what is empty. The ether, when condensed, makes clouds, then water, which, coming down upon the sun, quenches it; and when it is rarefied again, the sun is kindled. In time the sun is solidified by the dry, and makes stars out of the bright water, and night and day from the quenching and kindling, and in general it produces the eclipses." ### Extrabiblical texts - Plutarch, Strom. (Plutarch): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 1.8.11 (Dindorf 1:29; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-8-11). ## Preparation for the Gospel 1.8.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-8-12 - Source: Dindorf 1:29–30 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Diogenes of Apollonia made air the element and held that there are infinite worlds. ### Greek text “ Διογενὴς ὁ Ἀπολλωνιάτης ἀέρα ὑφίσταται στοιχεῖον· κινεῖσθαι δὲ τὰ πάντα, ἀπείρους τε εἷναι τοὺς κόσμους. κοσμοποιεῖ δὲ οὕτως· ὅτι τοῦ παντὸς κινουμένου, καὶ ἡ μὲν ἀραιοῦ, ἡ δὲ πυκνοῦ γινομένου, ὅπου συνεκύρησε τὸ πυκνὸν συστροφὴν ποιῆσαι, καὶ οὕτω τὰ λοιπὰ κατὰ τὸν αὐτὸν λόγον τὰ κουφότατα τὴν ἄνω τάξιν λαβόντα τὸν ἥλιον ἀποτελέσαι. ### English translation (Claude) "Diogenes of Apollonia assumes air as the element; all things are in motion, and the worlds are infinite. He makes the world in this way: as the whole was in motion and became rare in one place and dense in another, where the dense ran together it made a mass, and so the rest according to the same principle; and the lightest parts, taking the upper position, produced the sun. ### Extrabiblical texts - Plutarch, Strom. (Plutarch): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 1.8.12 (Dindorf 1:29–30; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-8-12). ## Preparation for the Gospel 1.8.13 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-8-13 - Source: Dindorf 1:30 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius concludes that the natural philosophers named no creator and ascribed the universe to chance motion. ### Greek text Τοιαύτη καὶ τῶν πανσόφων Ἑλλήνων τῶν δὴ φυσικῶν φιλοσόφων ἐπικληθέντων ἡ περὶ τῆς συστάσεως τοῦ παντὸς καὶ τῆς πρώτης κοσμογονίας διάληψις, οὐ δημιουργὸν ἢ ποιητήν τινα τῶν ὅλων ὑποστησαμένων, ἀλλʼ οὐδʼ ὅλως θεοῦ μνήμην ποιησαμένων, μόνῃ δὲ τῇ ἀλόγῳ φορᾷ καὶ τῇ αὐτομάτῳ κινήσει τὴν αἰτίαν τοῦ παντὸς ἀνατεθειμένων. ### English translation (Claude) Such is the conception of the all-wise Greeks, those called natural philosophers, about the constitution of the universe and the first cosmogony. They posited no creator or maker of all things, nor made any mention at all of God, but attributed the cause of the universe solely to irrational movement and spontaneous motion. ### Citation (SBL) Eusebius, Praep. ev. 1.8.13 (Dindorf 1:30; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-8-13). ## Preparation for the Gospel 1.8.14 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-8-14 - Source: Dindorf 1:30 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The philosophers contradict each other, and Socrates, according to Xenophon, called them fools. ### Greek text τοσαύτη δὲ αὐτῶν καὶ ἡ πρὸς ἀλλήλους ἐναντιότης, ἐν μὲν οὐδενὶ ἀλλήλοις συμπεφωνηκότων, μάχης δὲ καὶ διαφωνίας τὰ πάντα ἀναπεπληρωκότων. ὅθεν καὶ ὁ θαυμάσιος Σωκράτης τουτουσὶ πάντας μωραίνοντας ἀπήλεγχε, καὶ μαινομένων κατʼ οὐδὲν ἔλεγε διαφέρειν, εἰ δή σοι μάρτυς ἀξιόχρεως Ξενοφῶν ἐν Ἀπομνημονεύμασι λέγων οὓτως ### English translation (Claude) So great, too, is their opposition to one another, since they agree with one another in nothing and have filled everything with conflict and disagreement. Hence the admirable Socrates also convicted all these of folly and said that they differed in no way from madmen, if Xenophon is a sufficient witness for you, who says in the Memorabilia as follows: ### Citation (SBL) Eusebius, Praep. ev. 1.8.14 (Dindorf 1:30; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-8-14). ## Preparation for the Gospel 1.8.15 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-8-15 - Source: Dindorf 1:30 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Xenophon: Socrates avoided speculation about nature and called those who pursued it foolish. ### Greek text “Οὐδεὶς δὲ πώποτε Σωκράτους οὐδὲν ἀσεβὲς οὐδὲ ἀνόσιον οὔτε πράττοντος εἶδεν οὔτε λέγοντος ἤκουσεν. οὐδὲ γὰρ περὶ τῆς ἁπάντων φύσεως, ἢ περὶ τῶν ἄλλων, ὡς οἱ πλεῖστοι, διελέγετο, σκοπῶν ὃπως ὁ καλούμενος ὑπὸ τῶν σοφιστῶν κόσμος ἔχει, καὶ τίσιν ἀνάγκαις ἕκαστα γίγνεται τῶν οὐρανίων, ἀλλὰ καὶ τοὺς φροντίζοντας τὰ τοιαῦτα μωραίνοντας ἀπεδείκνυε.” Καὶ ἐπιλέγει ἑξῆς ### English translation (Claude) "No one ever saw Socrates doing, or heard him saying, anything impious or unholy. For he did not discourse, as most did, about the nature of all things or about the rest, inquiring how what the sophists call the cosmos is constituted, and by what necessities each of the heavenly things comes to pass; but he even showed those who concerned themselves with such things to be fools." And he adds next: ### Extrabiblical texts - Xenophon, Mem. 1.1.11 (Xenophon, Memorabilia): quotation, high confidence ### Translation notes - Xenophon, Memorabilia 1.1.11. ### Citation (SBL) Eusebius, Praep. ev. 1.8.15 (Dindorf 1:30; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-8-15). ## Preparation for the Gospel 1.8.16 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-8-16 - Source: Dindorf 1:30–31 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Socrates compared the natural philosophers, with their contradictory views, to madmen. ### Greek text ‘‘ἐθαύμαζε δὲ εἰ μὴ φανερὸν αὐτοῖς ἐστιν ὅτι ταῦτα ἀδύνατόν ἐστιν ἀνθρώποις εὑρεῖν, ἐπεὶ καὶ τοὺς τὰ μέγιστα φρονοῦντας ἐπὶ τῷ περὶ τούτων λέγειν οὐ τὰ αὐτὰ δοξάζειν ἀλλήλοις, ἀλλὰ τοῖς μαινομένοις ὁμοίως διακεῖσθαι πρὸς ἀλλήλους. τῶν τε γὰρ μαινομένων τοὺς μὲν οὐδὲ τὰ δεινὰ δεδιέναι, τοὺς δὲ τὰ μὴ φοβερὰ φοβεῖσθαι, τῶν τε περὶ τῆς πάντων φύσεως μεριμνώντων τοῖς μὲν δοκεῖν ἕν μόνον τὸ ὂν εἶναι, τοῖς δὲ ἄπειρα τὸ πλῆθος, καὶ τοῖς μὲν ἀεὶ πάντα κινεῖσθαι, τοῖς δὲ οὐδὲν ἄν ποτε κινηθῆναι· καὶ τοῖς μὲν ἅπαντα γίνεσθαί τε καὶ ἀπόλλυσθαι, τοῖς δὲ οὔτʼ ἂν γενέσθαι ποτὲ οὐδὲν οὔτʼ ἀπόλλυσθαι.” ### English translation (Claude) "He wondered that it was not plain to them that these things are impossible for human beings to discover; since even those who pride themselves most on speaking about them do not hold the same opinions as one another, but behave toward one another like madmen. For among madmen some do not fear even what is dreadful, while others fear what is not to be feared; and among those who busy themselves with the nature of all things, some think that being is only one, others that it is infinite in number; some that all things are always in motion, others that nothing could ever be moved; some that all things come into being and perish, others that nothing could ever come into being or perish." ### Extrabiblical texts - Xenophon, Mem. 1.1.13 (Xenophon, Memorabilia): quotation, high confidence ### Translation notes - Xenophon, Memorabilia 1.1.13–14. The opening verb (ἐθαύμαζε, "he wondered") has been lost in the digital text and is restored from Xenophon. ### Citation (SBL) Eusebius, Praep. ev. 1.8.16 (Dindorf 1:30–31; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-8-16). ## Preparation for the Gospel 1.8.17 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-8-17 - Source: Dindorf 1:31 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato's Socrates tells Cebes how in youth he pursued the inquiry into nature. ### Greek text Ταῦθʼ ὁ Σωκράτης, ὡς ὁ Ξενοφῶν μαρτυρεῖ. συνᾴδει δὲ καὶ ὁ Πλάτων τούτοις ἐν τῷ Περὶ ψυχῆς τοιάδε λέγοντα αὐτὸν ἀναγράφων “Ἐγὼ γὰρ, ἔφη, ὦ Κέβης, νέος ὢν θαυμαστῶς ὡς ἐπεθύμησα ταύτης τῆς σοφίας, ἣν δὴ καλοῦσι περὶ φύσεως ἱστορίαν· ὑπερήφανον γάρ μοι εἶναι ἐδόκει εἰδέναι τὰς αἰτίας ἑκάστου, διὰ τί γίνεται ἕκαστον, καὶ διὰ τί ἀπόλλυται, καὶ διὰ τί ἔστι· καὶ πολλάκις ἐμαυτὸν ἄνω κάτω μετέβαλλον, σκοπῶν πρῶτον τὰ τοιάδε· ἆρʼ ἐπειδὰν τὸ θερμὸν καὶ τὸ ψυχρὸν σηπεδόνα τινὰ λάβῃ, ὥς τινες ἔλεγον, τότε ἤδη τὰ ζῷα ξυντρέφεται· καὶ πότερον τὸ αἷμά ἐστιν ᾧ φρονοῦμεν, ἢ ὁ ἀὴρ, ἢ τὸ πῦρ· ἢ τούτων μὲν οὐδὲν, ὁ δʼ ἐγκέφαλός ἐστιν ὁ τὰς αἰσθήσεις παρέχων τοῦ ὁρᾶν καὶ ἀκούειν καὶ ὀσφραίνεσθαι, ἐκ τούτων δὲ γίγνοιτο μνήμη καὶ δόξα, ἐκ δὲ μνήμης καὶ δόξης λαβούσης τὸ ἠρεμεῖν κατὰ ταῦτα γίνεσθαι ἐπιστήμην. ### English translation (Claude) So said Socrates, as Xenophon testifies. And Plato too agrees with this, recording him as saying in the dialogue On the Soul: "When I was young, Cebes," he said, "I had an amazing desire for that wisdom which they call the inquiry into nature. For it seemed to me a splendid thing to know the causes of each thing, why each thing comes into being, why it perishes, and why it exists. And I often turned myself upside down, considering first questions like these: Is it when the hot and the cold undergo a kind of putrefaction, as some said, that living creatures are bred? And is it the blood with which we think, or the air, or the fire? Or none of these, but is it the brain that provides the senses of seeing and hearing and smelling, and from these memory and opinion arise, and from memory and opinion, when it has become settled, knowledge arises in the same way? ### Extrabiblical texts - Plato, Phaed. 96a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Phaedo 96a–b; "On the Soul" is the Phaedo's ancient subtitle. ### Citation (SBL) Eusebius, Praep. ev. 1.8.17 (Dindorf 1:31; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-8-17). ## Preparation for the Gospel 1.8.18 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-8-18 - Source: Dindorf 1:31–32 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Socrates says the inquiry into nature blinded him even to what he had known before. ### Greek text καὶ αὖ τούτων τὰς φθορὰς σκοπῶν, καὶ τὰ περὶ τὸν οὐρανόν τε καὶ τὴν γῆν πάθη, τελευτῶν οὕτως ἐμαυτῷ ἔδοξα πρὸς ταύτην τὴν σκέψιν ἀφυὴς εἷναι ὡς οὐδὲν χρῆμα. τεκμήριον δέ σοι ἐρῶ ἱκανόν· ἐγὼ γὰρ ἃ καὶ πρότερον σαφῶς ἠπιστάμην, ὥς γε ἐμαυτῷ καὶ τοῖς ἄλλοις ἐδόκουν, τότε ὑπʼ αὐτῆς τῆς σκέψεως οὕτω σφόδρα ἐτυφλώθην ὥστε ἀπέμαθον καὶ ταῦθʼ ἃ πρὸ τοῦ ᾤμην εἰδέναι.” ### English translation (Claude) And again, considering how these things perish, and what happens in the heavens and on the earth, I finally came to think myself so unfit for this inquiry as to be good for nothing. I will give you sufficient proof: for things that I had previously known clearly, as I and others thought, I was then so utterly blinded by this inquiry that I unlearned even what I had formerly supposed I knew." ### Extrabiblical texts - Plato, Phaed. 96b (Plato (works)): quotation, high confidence ### Translation notes - Plato, Phaedo 96b–c. ### Citation (SBL) Eusebius, Praep. ev. 1.8.18 (Dindorf 1:31–32; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-8-18). ## Preparation for the Gospel 1.8.19 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-8-19 - Source: Dindorf 1:32 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Since even Socrates rejected the natural philosophers, Christians rightly reject them; Eusebius returns to Diodorus on the earliest religion. ### Greek text Ταῦτα Σωκράτης αὐτὸς ἐκεῖνος ὁ πᾶσιν ἀοίδιμος Ἓλλησιν ὅτε τοίνυν καὶ τῷ τηλικούτῳ φιλοσόφῳ τοιάδε εἶναι ἐδόκει τὰ τῆς τῶν δηλωθέντων φυσιολογίας, εἰκότως μοι δοκῶ καὶ ἡμᾶς τὴν τούτων ἁπάντων ἀθεότητα παρῃτῆσθαι, ἐπεὶ καὶ τὰ τῆς πολυθέου πλάνης αὐτῶν οὐκ ἔοικεν εἶναι ἀλλότρια τῶν εἰρημένων. τοῦτο μὲν οὖν ἐπὶ καιροῦ τοῦ προσήκοντος ἐλεγχθήσεται, καθʼ ὃν ἀποδείξομεν ὅτι πρῶτος Ἑλλήνων Ἀναξαγόρας νοῦν ἐπιστῆσαι τῇ τοῦ παντὸς αἰτίᾳ μνημονεύεται νῦν δέ μοι ἐπὶ τὸν Διόδωρον μετάβα, καὶ σκόπει οἷα περὶ τῆς πρώτης τῶν ἀνθρώπων θεολογίας ἱστορεῖ ### English translation (Claude) So said Socrates himself, celebrated among all the Greeks. Since, then, the natural philosophy of these men seemed such to so great a philosopher, I think we too have rightly rejected the atheism of all of them, since their polytheistic error also seems not unrelated to what has been said. This will be refuted at the proper time, when we show that Anaxagoras is recorded as the first of the Greeks to set Mind over the cause of the universe. But now pass on with me to Diodorus, and see what he records about the first theology of mankind. ### Citation (SBL) Eusebius, Praep. ev. 1.8.19 (Dindorf 1:32; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-5-1/#p-1-8-19). ## Preparation for the Gospel 1.9.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-9-1/#p-1-9-1 - Source: Dindorf 1:32 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Diodorus says the early Egyptians worshipped the sun and moon as Osiris and Isis. ### Greek text “Τοὺς δʼ οὖν κατʼ Αἴγυπτον ἀνθρώπους τὸ παλαιὸν γενομένους ἀναβλέψαντας εἰς τὸν κόσμον, καὶ τὴν τῶν ὅλων φύσιν καταπλαγέντας τε καὶ θαυμάσαντας, ὑπολαβεῖν εἶναι δύο θεοὺς ἀïδίους τε καὶ πρώτους, τόν τε ἥλιον καὶ τὴν σελήνην, ὧν τὸν μὲν Ὄσιριν, τὴν δὲ Ἰσιν ὀνομάσαι, ἀπό τινος ἐτύμου τεθείσης ἑκατέρας τῆς προσηγορίας. ### English translation (Claude) "The people who lived in Egypt in ancient times, looking up at the cosmos and struck with awe and wonder at the nature of the universe, supposed that there were two eternal and primal gods, the sun and the moon, and named the one Osiris and the other Isis, each name being given from some etymology. ### Extrabiblical texts - Diodorus Siculus, 1.11.1 (Diodorus Siculus, Library of History): quotation, high confidence ### Translation notes - Diodorus, Library 1.11.1–4 (sections 1.9.1–4). ### Citation (SBL) Eusebius, Praep. ev. 1.9.1 (Dindorf 1:32; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-9-1/#p-1-9-1). ## Preparation for the Gospel 1.9.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-9-1/#p-1-9-2 - Source: Dindorf 1:32–33 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Osiris is explained as 'many-eyed,' since the sun sees everything. ### Greek text μεθερμηνευομένων γὰρ τούτων εἰς τὸν Ἑλληνικὸν τῆς διαλέκτου τρόπον εἶναι μὲν τὸν Ὂσιριν πολυόφθαλμον, εἰκότως· πάντη γὰρ ἐπιβαλλοντα τὰς ἀκτῖνας ὡσπερ πολλοῖς ὀφθαλμοῖς βλέπειν ἂπασαν γῆν καὶ θάλατταν· καὶ τὸν ποιητὴν δὲ λέγειν σύμφωνα τούτοις, Ἠέλιός θʼ ὃς πάντʼ ἐφορᾷς καὶ πάντʼ ἐπακούεις. ### English translation (Claude) For when these names are translated into the Greek form of speech, Osiris means 'many-eyed,' fittingly; for casting his rays in every direction he sees, as with many eyes, all the earth and sea. And the poet speaks in agreement with this: 'Sun, who oversees all things and hears all things.' ### Extrabiblical texts - Diodorus Siculus, 1.11.2 (Diodorus Siculus, Library of History): quotation, high confidence - Homer, Il. 3.277 (Homer, Iliad): quotation, high confidence ### Translation notes - The line is Homer, Iliad 3.277. ### Citation (SBL) Eusebius, Praep. ev. 1.9.2 (Dindorf 1:32–33; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-9-1/#p-1-9-2). ## Preparation for the Gospel 1.9.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-9-1/#p-1-9-3 - Source: Dindorf 1:33 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Greek mythographers identified Osiris with Dionysus and Sirius, citing Eumolpus and Orpheus. ### Greek text τῶν δὲ παρʼ Ἓλλησι παλαιῶν μυθολόγων τινὲς τὸν Ὄσιριν Διόνυσον προσονομάζουσι καὶ Σείριον παρωνύμως. ὧν Εὔμολπος μὲν ἐν τοῖς Βακχικοῖς ἔπεσί φησιν ἀστροφαῆ Διόνυσον ἐν ἀκτίνεσσι πυρωπόν. Ὀρφεὺς δὲ τοὔνεκά μιν καλέουσι Φάνητά τε καὶ Διόνυσον. φασὶ δέ τινες καὶ τὸ ἔναμμα αὐτῷ τὸ τῆς νεβρίδος ἀπὸ τῆς τῶν ἄστρων ποικιλίας περιῆφθαι. ### English translation (Claude) Some of the ancient mythographers among the Greeks give Osiris the further names Dionysus and, by a derived form, Sirius. Of these Eumolpus says in his Bacchic verses: 'Dionysus, shining like a star, fiery-eyed in his rays.' And Orpheus: 'Therefore they call him Phanes and Dionysus.' Some say too that the fawnskin hung about him is put on him from the variety of the stars. ### Extrabiblical texts - Diodorus Siculus, 1.11.3 (Diodorus Siculus, Library of History): quotation, high confidence - Orpheus (attributed), Orph. frag. (Orpheus (attributed), Orphic poems (fragments)): quotation, medium confidence - Eumolpus (Eumolpus (verse)): quotation, medium confidence ### Translation notes - Diodorus, Library 1.11.3. The verse of Eumolpus is otherwise unknown; the line of Orpheus is an Orphic fragment. ### Citation (SBL) Eusebius, Praep. ev. 1.9.3 (Dindorf 1:33; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-9-1/#p-1-9-3). ## Preparation for the Gospel 1.9.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-9-1/#p-1-9-4 - Source: Dindorf 1:33 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Isis is explained as 'ancient'; Isis and Osiris were thought to govern the universe. ### Greek text τὴν δὲ Ἰσιν μεθερμηνευομένην εἶναι παλαιὰν, τεθειμένης τῆς προσηγορίας τῇ σελήνῃ ἀπὸ τῆς ἀιδίου καὶ παλαιᾶς γενέσεως· κέρατα δʼ αὐτῇ περιτιθέασιν ἀπό τε τῆς ὄψεως, ἣν ἔχουσα φαίνεται καθʼ ὃν ἂν χρόνον ὑπάρχῃ μηνοειδὴς, καὶ ἀπὸ τῆς καθιερωμένης αὐτῇ βοὸς παρʼ Αἰγυπτίοις. τούτους δὲ τοὺς θεοὺς ὑφίστανται τὸν σύμπαντα κόσμον διοικεῖν. ### English translation (Claude) Isis, when translated, means 'ancient,' the name having been given to the moon from its eternal and ancient origin. They put horns on her both from the appearance she has whenever she is crescent-shaped and from the cow consecrated to her among the Egyptians. These gods they suppose to govern the whole universe." ### Extrabiblical texts - Diodorus Siculus, 1.11.4 (Diodorus Siculus, Library of History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 1.9.4 (Dindorf 1:33; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-9-1/#p-1-9-4). ## Preparation for the Gospel 1.9.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-9-1/#p-1-9-5 - Source: Dindorf 1:33 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In the Phoenician theology the earliest people worshipped the heavenly bodies and the fruits of the earth that sustained them. ### Greek text Τοιαῦτα μὲν οὖν καὶ ταῦτα. ἔχεις δὲ καὶ ἐν τῇ Φοινικικῇ θεολογίᾳ ὡς ἄρα Φοινίκων οἱ πρῶτοι φυσικοὶ ἥλιον καὶ σελήνην καὶ τοὺς λοιποὺς πλανήτας ἀστέρας καὶ τὰ στοιχεῖα καὶ τὰ τούτοις συναφῆ θεοὺς μόνους ἐγίνωσκον, καὶ ὅτι τούτοις οἱ παλαίτατοι τὰ τῆς γῆς ἀφιέρωσαν βλαστήματα, καὶ θεοὺς ἐνόμισαν, καὶ προσεκύνουν ταῦτα, ἀφʼ ὧν αὐτοί τε διεγίνοντο καὶ οἱ ἑπόμενοι, καὶ οἱ πρὸ αὐτῶν πάντες, καὶ χοὰς καὶ ἐπιχύσεις ἐτέλουν· ἔλεον δὲ καὶ οἶκτον καὶ κλαυθμὸν βλαστήματι γῆς ἀπιόντι καθιέρουν, καὶ γενέσει ζῴων ἐκ γῆς πρώτῃ καὶ τῇ ἐξ ἀλλήλων καὶ τελευτῇ, καθʼ ἣν τοῦ ζῆν ἀπήρχοντο. ### English translation (Claude) So much for this. You have also in the Phoenician theology that the first natural philosophers of the Phoenicians recognized as gods only the sun and the moon and the other planets, the elements and the things connected with them; and that the most ancient of them consecrated the growths of the earth to these, held them to be gods, and worshipped those things by which they themselves, their descendants, and all before them were sustained, and offered libations and drink offerings to them. They consecrated pity, lament, and weeping to the earth's growth when it withered, and to the first generation of living creatures from the earth and their generation from one another, and to death, by which they departed from life. ### Extrabiblical texts - Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History): echo, medium confidence ### Translation notes - Eusebius here summarizes Philo of Byblos's Phoenician History, quoted at length in 1.9.29–1.10.55. ### Citation (SBL) Eusebius, Praep. ev. 1.9.5 (Dindorf 1:33; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-9-1/#p-1-9-5). ## Preparation for the Gospel 1.9.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-9-1/#p-1-9-6 - Source: Dindorf 1:33–34 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius introduces Porphyry, the critic of Christians, who records the earliest worship in his On Abstinence. ### Greek text αὗται δʼ ἦσαν αἱ ἐπίνοιαι τῆς προσκυνήσεως ὅμοιαι τῇ αὐτῶν ἀσθενείᾳ καὶ ψυχῆς ἔτι ἀτολμίᾳ. ταῦτα καὶ ἡ Φοινίκῶν γραφὴ, ὡς ἐξῆς ἀποδειχθήσεται. ἀλλὰ καὶ τῶν καθʼ ἡμᾶς γεγονὼς αὐτὸς ἐκεῖνος, ὁ ταῖς καθʼ ἡμῶν λαμπρυνόμενος δυσφημίαις, ἐν οἷς ἐπέγραψε ‘‘Περὶ τῆς τῶν ἐμψύχων ἀποχῆς, ” καὶ τῶν παλαιῶν ἀρχαιότητος τὴν μνήμην ὧδέ πως αὐτολεξεὶ, Θεοφράστῳ μάρτυρι χρώμενος, παρατίθεται ### English translation (Claude) Such were their notions of worship, matching their own weakness and the timidity of their souls as yet. So says the Phoenician writing too, as will be shown next. But also that very man of our own time who has won renown by his slanders against us, in the work he entitled On Abstinence from Animal Food, sets out the record of the antiquity of the ancients in these very words, using Theophrastus as his witness: ### Translation notes - The unnamed writer is Porphyry, author of Against the Christians; his On Abstinence quotes Theophrastus's On Piety. ### Citation (SBL) Eusebius, Praep. ev. 1.9.6 (Dindorf 1:33–34; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-9-1/#p-1-9-6). ## Preparation for the Gospel 1.9.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-9-1/#p-1-9-7 - Source: Dindorf 1:34 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Porphyry, citing Theophrastus, says the Egyptians first sacrificed to the heavenly gods long before incense was used. ### Greek text “Ἀνάριθμος μέν τις ἔοικεν εἶναι χρόνος, ἀφʼ οὗ τό γε πάντων λογιώτατον γένος, ὥς φησι Θεόφραστος, καὶ τὴν ἱερωτάτην ὑπὸ τοῦ Νείλου κτισθεῖσαν χώραν κατοικοῦν, ἤρξαντο οἱ πρῶτοι ἐφʼ ἑστίας τοῖς οὐρανίοις θεοῖς θύειν, οὐ σμύρνης οὐδὲ κασίας καὶ λιβανωτοῦ κρόκῳ μιχθέντων ἀπαρχάς· πολλαῖς γὰρ γενεαῖς ὕστερα παρελήφθη ταῦτα, καὶ πλάνης μαστὴρ ὁ ἄνθρωπος γιγνόμενος τῆς ἀναγκαίας ζωῆς μετὰ πολλῶν πόνων καὶ δακρύων σταγόνας τούτων ἀπήρξατο τοῖς θεοῖς·) ### English translation (Claude) "It seems to be a countless length of time since the most learned race of all, as Theophrastus says, who inhabit the most sacred land, founded by the Nile, first began to sacrifice on their hearths to the heavenly gods, not first-fruits of myrrh, or of cassia and frankincense mixed with saffron; for these were taken up many generations later, when man, wandering in search of the necessities of life, with many toils and tears offered drops of these as first-fruits to the gods. ### Extrabiblical texts - Porphyry, Abst. (Porphyry, On Abstinence from Killing Animals): quotation, high confidence - Theophrastus (Theophrastus, On Piety): quotation, medium confidence ### Translation notes - Porphyry, On Abstinence 2.5, drawing on Theophrastus, On Piety. ### Citation (SBL) Eusebius, Praep. ev. 1.9.7 (Dindorf 1:34; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-9-1/#p-1-9-7). ## Preparation for the Gospel 1.9.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-9-1/#p-1-9-8 - Source: Dindorf 1:34 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The first sacrifices were of grass and plants burned to the heavenly gods. ### Greek text οὐ τούτων οὖν ἔθυον πρότερον, ἀλλὰ χλόης οἱονεί τινα τῆς γονίμου φύσεως χνοῦν ταῖς χερσὶν ἀράμενοι. δένδρα μὲν γὰρ δὴ πρὸ ζῴων ἀνέδωκεν ἡ γῆ, τῶν δένδρων δὲ πολὺ πρόσθεν τὴν ἐπέτειον γεννωμένην πόαν· ἧς δρεπόμενοι φύλλα καὶ ῥίζας καὶ τοὺς ὅλους τῆς φύσεως αὐτῶν βλαστοῦς κατέκαιον, ταύτῃ τοὺς φαινομένους οὐρανίους θεοὺς τῇ θυσίᾳ δεξιούμενοι, καὶ τοῦ πυρὸς ἀπαθανατίζοντες αὐτοῖς τὰς τιμάς. ### English translation (Claude) It was not these, then, that they sacrificed at first, but taking up in their hands grass, as it were the down of fertile nature. For the earth brought forth trees before animals, and long before trees the grass that grows each year; and plucking its leaves and roots and the whole shoots of its growth they burned them, greeting with this sacrifice the visible heavenly gods and making their honors immortal by fire. ### Extrabiblical texts - Porphyry, Abst. (Porphyry, On Abstinence from Killing Animals): quotation, high confidence ### Translation notes - Porphyry, On Abstinence 2.5. ### Citation (SBL) Eusebius, Praep. ev. 1.9.8 (Dindorf 1:34; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-9-1/#p-1-9-8). ## Preparation for the Gospel 1.9.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-9-1/#p-1-9-9 - Source: Dindorf 1:34 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Porphyry derives the Greek words for sacrifice from the burning of plants, not of animals. ### Greek text τούτοις γὰρ καὶ τὸ πῦρ ἀθάνατον ἐφύλαττον ἐν τοῖς ἱεροῖς, ὡς ὂν μάλιστα αὐτοῖς ὁμοιότατον. ἐκ δὲ τῆς θυμιάσεως τῶν ἀπὸ γῆς θυμιατήριά τε ἐκάλουν καὶ τὸ θύειν καὶ θυσίας, ἃ δὴ ἡμεῖς ὡς τὴν ὑστέραν πλημμέλειαν σημαίνοντα οὐκ ὀρθῶς ἐξακούομεν, τὴν διὰ τῶν ζῴων δοκοῦσαν θεραπείαν καλοῦντες θυσίαν. ### English translation (Claude) For to these gods they also kept an undying fire in the temples, as being most like them. From the fumigation (thymiasis) of the products of the earth they named censers (thymiateria), and sacrificing (thyein) and sacrifices (thysiai); words which we wrongly understand as signifying the later transgression, calling the supposed worship by means of animals 'sacrifice.' ### Extrabiblical texts - Porphyry, Abst. (Porphyry, On Abstinence from Killing Animals): quotation, high confidence ### Translation notes - Porphyry, On Abstinence 2.5; the argument rests on the Greek words θυμίασις, θυμιατήριον, θύειν, θυσία. ### Citation (SBL) Eusebius, Praep. ev. 1.9.9 (Dindorf 1:34; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-9-1/#p-1-9-9). ## Preparation for the Gospel 1.9.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-9-1/#p-1-9-10 - Source: Dindorf 1:34–35 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The ancients cursed those who changed the old custom, and named incense from those curses. ### Greek text τοσοῦτον δὲ τοῖς παλαιοῖς τοῦ μὴ παραβαίνειν τὸ ἔθος ἔμελεν ὡς κατὰ τῶν ἐκλειπόντων τὸ ἀρχαῖον, ἐπεισαγόντων δὲ ἕτερον, ἀρασαμένους ἀρώματα τὰ θυμιώμενα προσαγορεύσαι. ### English translation (Claude) So much did the ancients care not to transgress the custom that they invoked curses (arai) against those who abandoned the ancient practice and introduced another, and so called the incense that was burned aromata." ### Extrabiblical texts - Porphyry, Abst. (Porphyry, On Abstinence from Killing Animals): quotation, high confidence ### Translation notes - Porphyry, On Abstinence 2.5; a play on ἀρά ("curse") and ἀρώματα ("spices"). ### Citation (SBL) Eusebius, Praep. ev. 1.9.10 (Dindorf 1:34–35; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-9-1/#p-1-9-10). ## Preparation for the Gospel 1.9.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-9-1/#p-1-9-11 - Source: Dindorf 1:35 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Porphyry says that animal sacrifice was a later cruel departure from the first offerings. ### Greek text Ταῦτα εἰπὼν ἐπιλέγει μεθʼ ἕτερα “Πόρρω δὲ τῶν περὶ τὰς θυσίας ἀπαρχῶν τοῖς ἀνθρώποις προιουσῶν παρανομίας ἡ τῶν δεινοτάτων θυμάτων παράληψις ἐπεισήχθη ὠμότητος πλήρης, ὡς δοκεῖν τὰς πρόσθεν λεχθείσας καθʼ ἡμῶν ἀρὰς νῦν τέλος εἰληφέναι, σφαξάντων τῶν ἀνθρώπων καὶ τοὺς βωμοὺς αἱμαξάντων.” ### English translation (Claude) After saying this he adds, after other matters: "But as men advanced far from the first-fruits in sacrifices into lawlessness, the adoption of the most dreadful offerings, full of cruelty, was brought in, so that the curses spoken of before against us seem now to have been fulfilled, when men slaughtered victims and bloodied the altars." ### Extrabiblical texts - Porphyry, Abst. (Porphyry, On Abstinence from Killing Animals): quotation, high confidence ### Translation notes - Porphyry, On Abstinence 2.7. ### Citation (SBL) Eusebius, Praep. ev. 1.9.11 (Dindorf 1:35; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-9-1/#p-1-9-11). ## Preparation for the Gospel 1.9.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-9-1/#p-1-9-12 - Source: Dindorf 1:35 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato's Cratylus says the first Greeks worshipped only the heavenly bodies, called theoi from their running. ### Greek text Τοσαῦτα καὶ ὁ Πορφύριος οὐ μᾶλλον ἢ ὁ Θεόφραστος. ἐπισφράγισμα δὲ τοῦ λόγου γένοιτʼ ἂν ἡμῖν ὁ Πλάτων ἐν Κρατύλῳ, πρόσθεν τῶν εἰρημένων αὐτῷ περὶ τῶν Ἑλλήνων ὧδέ πη φάσκων πρὸς ῥῆμα Φαίνονταί μοι οἱ πρῶτοι τῶν ἀνθρώπων τῶν περὶ τὴν Ἑλλάδα τούτους μόνους θεοὺς ἡγεῖσθαι, οὕσπερ νῦν πολλοὶ τῶν βαρβάρων, ἥλιον καὶ σελήνην καὶ γῆν καὶ ἄστρα καὶ οὐρανόν· ἅτε οὖν αὐτὰ ὁρῶντες πάντα ἀεὶ ἰόντα δρόμῳ καὶ θέοντα, ἀπὸ ταύτης τῆς φύσεως τῆς τοῦ θεῖν θεοὺς αὐτοὺς ἐπονομάσαι.” ### English translation (Claude) So much Porphyry, or rather Theophrastus. And a seal on the argument may be Plato in the Cratylus, who, before what he says about the Greeks, speaks thus, word for word: "It seems to me that the first men in Greece held as gods only these, which many of the barbarians hold now: sun and moon and earth and stars and heaven. Seeing all these always going on their course and running, from this nature of running (thein) they named them gods (theoi)." ### Extrabiblical texts - Plato, Crat. 397c (Plato (works)): quotation, high confidence ### Translation notes - Plato, Cratylus 397c–d. ### Citation (SBL) Eusebius, Praep. ev. 1.9.12 (Dindorf 1:35; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-9-1/#p-1-9-12). ## Preparation for the Gospel 1.9.13 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-9-1/#p-1-9-13 - Source: Dindorf 1:35 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The earliest people had no temples or images, since the arts needed for them did not yet exist. ### Greek text Ἀλλʼ ὅτι μὲν οἱ πρῶτοι καὶ παλαίτατοι τῶν ἀνθρώπων οὔτε ναῶν οἰκοδομίαις προσεῖχον οὔτε ξοάνων ἀφιδρύμασιν, οὔπω τότε γραφικῆς οὐδὲ πλαστικῆς ἢ γλυπτικῆς ἢ ἀνδριαντοποιητικῆς τέχνης ἐφευρημένης, οὐδὲ μὴν οἰκοδομικῆς οὐδὲ ἀρχιτεκτονικῆς πω συνεστώσης, παντί τῳ οἶμαι συλλογιζομένῳ δῆλον εἶναι. ### English translation (Claude) That the first and most ancient human beings paid no attention to building temples or setting up images, since at that time the arts of painting, modeling, carving, and statuary had not yet been invented, and building and architecture did not yet exist, is, I think, plain to anyone who reasons it out. ### Citation (SBL) Eusebius, Praep. ev. 1.9.13 (Dindorf 1:35; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-9-1/#p-1-9-13). ## Preparation for the Gospel 1.9.14 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-9-1/#p-1-9-14 - Source: Dindorf 1:35–36 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Greeks' own testimony shows that the earliest people knew no named gods or demons and offered no animal sacrifices. ### Greek text ὅτι δὲ οὐδὲ τῶν μετὰ ταῦτα κατωνομασμένων θεῶν τε καὶ ἡρώων μνήμη τις τοῖς τότε παρῆν, οὔτʼ οὖν τις ἦν αὐτοῖς Ζεὺς, οὐ Κρόνος, οὐ Ποσειδῶν, οὐκ Ἀπόλλων, οὐχ Ἥρα, οὐκ Ἀθηνᾶ, οὐ Διόνυσος, οὐδέ τις ἕτερος θήλειά τε καὶ ἄρρην θεὸς, οἷοι μετὰ ταῦτα μυρίοι παρά τε βαρβάροις καὶ Ἕλλησιν, ἀλλʼ οὐδὲ δαίμων τις ἀγαθὸς ἢ φαῦλος ἐν ἀνθρώποις ἐθαυμάζετο, μόνα δὲ τὰ φαινόμενα τῶν οὐρανίων ἄστρων, παρὰ τὸ θέειν, ὅπερ ἐστὶ τρέχειν, θεῶν τε προσηγορίας, ὡς αὐτοί φασιν, ἐτύγχανε, καὶ οὐδὲ ταῦτα ταῖς διὰ ζῴων θυσίαις καὶ ταῖς μετὰ ταῦτα περινοηθείσαις τιμαῖς ἐθρησκεύετο, οὐχ ἡμέτερος ὁ λόγος, οἴκοθεν δὲ καὶ ἐξ αὐτῶν Ἑλλήνων ἡ μαρτυρία, διὰ τῶν προτεθειμένων φωνῶν καὶ τῶν αὖθις ἑξῆς παρατεθησομένων τὴν ἀπόδειξιν παρασχομένη. ### English translation (Claude) And that there was among the people of that time no memory even of the gods and heroes named afterward: that they had no Zeus, no Cronus, no Poseidon, no Apollo, no Hera, no Athena, no Dionysus, nor any other god, female or male, such as afterward were numberless among barbarians and Greeks; that no demon, good or bad, was admired among men, but only the visible stars of heaven received the name of gods, from thein, which means 'to run,' as they themselves say; and that not even these were worshipped with sacrifices of animals and with the honors devised later: this is not our account, but the testimony comes from home, from the Greeks themselves, providing the proof by the words already set out and by those to be set out next. ### Citation (SBL) Eusebius, Praep. ev. 1.9.14 (Dindorf 1:35–36; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-9-1/#p-1-9-14). ## Preparation for the Gospel 1.9.15 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-9-1/#p-1-9-15 - Source: Dindorf 1:36 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Scripture also says the nations were given the heavenly bodies to honor, while the Hebrews alone knew the Creator. ### Greek text τοῦτο δὲ καὶ οἱ ἱεροὶ καθʼ ἡμᾶς διδάσκουσι λόγοι, πᾶσι μὲν τοῖς ἔθνεσι τὸ κατʼ ἀρχὰς τὴν τῶν ὁρωμένων φωστήρων τιμὴν ἀπονενεμῆσθαι περιέχοντες, μόνῳ δὲ τῷ Ἑβραίων γένει τὴν ἐποπτείαν ἀνατεθεῖσθαι [τῆς θεωρίας] τοῦ τῶν ὅλων ποιητοῦ τε καὶ δημιουργοῦ θεοῦ καὶ τῆς εἰς αὐτὸν ἀληθοῦς εὐσεβείας. ### English translation (Claude) This our sacred writings also teach, which contain the statement that in the beginning the honor of the visible luminaries was allotted to all the nations, but that to the race of the Hebrews alone was entrusted the insight into God, the maker and creator of the universe, and true piety toward him. ### Scripture references - Deut 4:19–20: allusion, high confidence ### Translation notes - Allusion to Deut 4:19–20. - The editor brackets τῆς θεωρίας ("of the contemplation") as a deletion; it is left out. ### Citation (SBL) Eusebius, Praep. ev. 1.9.15 (Dindorf 1:36; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-9-1/#p-1-9-15). ## Preparation for the Gospel 1.9.16 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-9-1/#p-1-9-16 - Source: Dindorf 1:36 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The earliest people had no theogonies, images, or male and female gods. ### Greek text οὐκ ἄρα τις ἦν θεογονίας Ἑλληνικῆς ἢ βαρβαρικῆς τοῖς παλαιτάτοις τῶν ἀνθρώπων λόγος, οὐδὲ ξοάνων ἀψύχων ἵδρυσις οὐδʼ ἡ νῦν πολλὴ φλυαρία τῆς τῶν θεῶν ἀρρένων τε καὶ θηλειῶν κατονομασίας. ### English translation (Claude) So among the most ancient human beings there was no account of a Greek or barbarian theogony, no setting up of lifeless images, nor the great nonsense of today about naming gods male and female. ### Citation (SBL) Eusebius, Praep. ev. 1.9.16 (Dindorf 1:36; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-9-1/#p-1-9-16). ## Preparation for the Gospel 1.9.17 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-9-1/#p-1-9-17 - Source: Dindorf 1:36 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The names of gods, invocations of spirits, myths, and mysteries were all later inventions. ### Greek text αἱ γοῦν προσηγορίαι καὶ τὰ ὀνόματα ἐξ ἀνθρώπων ὕστερον ἐφευρημένα οὔπω τότε ἐν ἀνθρώποις ἐγνωρίζετο, ἀλλʼ οὐδὲ δαιμόνων καὶ πνευμάτων ἀφανῶν ἀνακλήσεις, οὐκ ἔκτοποι περὶ θεῶν καὶ ἡρώων μυθολογίαι, οὐκ ἀπορρήτων τελετῶν μυστήρια, οὐδʼ ὅλως τι τῆς πολλῆς καὶ ἀδολέσχου τῶν μετέπειτα ἀνδρῶν δεισιδαιμονίας. ### English translation (Claude) At any rate, the titles and names devised later by men were not yet known among them; nor were there invocations of demons and invisible spirits, nor absurd myths about gods and heroes, nor mysteries of secret rites, nor anything at all of the great and garrulous superstition of later men. ### Citation (SBL) Eusebius, Praep. ev. 1.9.17 (Dindorf 1:36; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-9-1/#p-1-9-17). ## Preparation for the Gospel 1.9.18 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-9-1/#p-1-9-18 - Source: Dindorf 1:36–37 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Idolatry was a human invention arising from shameful ways, as Wisdom says. ### Greek text ἀνθρώπων ἄρα ταῦτα ἦν εὑρήματα καὶ θνητῆς φύσεως ἀναπλάσματα, μᾶλλον δὲ τρόπων αἰσχρῶν καὶ ἀκολάστων ἐπιτεχνήματα, κατὰ τὸ παρʼ ἡμῖν θεῖον λόγιον τὸ φάσκον “ἀρχὴ πορνείας ἐπίνοια εἰδώλων.” ### English translation (Claude) These things, then, were inventions of human beings and fabrications of mortal nature, or rather devices of shameful and licentious ways, according to the divine oracle among us that says, "The devising of idols is the beginning of sexual immorality." ### Extrabiblical texts - Wis 14:12 (Wisdom of Solomon): quotation, high confidence ### Translation notes - Wisdom of Solomon 14:12. ### Citation (SBL) Eusebius, Praep. ev. 1.9.18 (Dindorf 1:36–37; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-9-1/#p-1-9-18). ## Preparation for the Gospel 1.9.19 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-9-1/#p-1-9-19 - Source: Dindorf 1:37 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Polytheism appeared later, beginning with Phoenicians and Egyptians and spreading to the Greeks. ### Greek text ἡ γοῦν τῶν ἐθνῶν ἁπάντων πολύθεος πλάνη μακροῖς ὕστερον αἰῶσι πέφανται, ἀρξαμένη μὲν ἀπὸ Φοινίκων καὶ Αἰγυπτίων, διαβᾶσα δὲ ἐκ τούτων ἐπί τε τὰ λοιπὰ ἔθνη καὶ μέχρις αὐτῶν Ἑλλήνων, ὡς καὶ τοῦτο πάλιν ἡ τῶν παλαιτάτων ἱστορία κατέχει, ἣν καὶ αὐτὴν ἐπισκέψασθαι καιρὸς ἀπὸ τῶν Φοινικικῶν ἀρξαμένους. ### English translation (Claude) At any rate the polytheistic error of all the nations appeared long ages afterward. It began with the Phoenicians and Egyptians, and passed from them to the other nations and even to the Greeks themselves, as the history of the most ancient times again records. It is time to examine this too, beginning from the Phoenicians. ### Citation (SBL) Eusebius, Praep. ev. 1.9.19 (Dindorf 1:37; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-9-1/#p-1-9-19). ## Preparation for the Gospel 1.9.20 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-9-1/#p-1-9-20 - Source: Dindorf 1:37 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius introduces Sanchuniathon's Phoenician history, translated by Philo of Byblos and praised by Porphyry. ### Greek text Ἱστορεῖ δὲ ταῦτα Σαγχουνιάθων, ἀνὴρ παλαίτατος καὶ τῶν Τρωικῶν χρόνων, ὥς φασι, πρεσβύτερος, ὃν καὶ ἐπʼ ἀκριβείᾳ καὶ ἀληθείᾳ τῆς Φοινικικῆς ἱστορίας ἀποδεχθῆναι μαρτυροῦσι. Φίλων δὲ τούτου πᾶσαν τὴν συγγραφὴν ὁ Βύβλιος, οὐχ ὁ Ἑβραῖος, μεταβαλὼν ἀπὸ τῆς Φοινίκων γλώττης ἐπὶ τὴν Ἑλλάδα φωνὴν ἐξέδωκε. μέμνηται τούτων ὁ καθʼ ἡμᾶς τὴν καθʼ ἡμῶν πεποιημένος συσκευὴν ἐν τετάρτῳ τῆς πρὸς ἡμᾶς ὑποθέσεως, ὧδε τῷ ἀνδρὶ μαρτυρῶν πρὸς λέξιν ### English translation (Claude) These things are recorded by Sanchuniathon, a very ancient man, older, they say, than the Trojan times, whom they testify to have been approved for the accuracy and truth of his Phoenician history. Philo of Byblos, not the Hebrew, translated his whole work from the Phoenician tongue into Greek and published it. He is mentioned by the man of our own time who composed the attack upon us, in the fourth book of his work against us, who bears witness to the man in these words: ### Translation notes - The writer "of our own time" is Porphyry, Against the Christians, book 4. ### Citation (SBL) Eusebius, Praep. ev. 1.9.20 (Dindorf 1:37; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-9-1/#p-1-9-20). ## Preparation for the Gospel 1.9.21 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-9-1/#p-1-9-21 - Source: Dindorf 1:37–38 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Porphyry praises Sanchuniathon of Berytus as an ancient and truthful historian, close to the time of Moses. ### Greek text “ἱστορεῖ δὲ τὰ περὶ Ἰουδαίων ἀληθέστατα, ὅτι καὶ τοῖς τόποις καὶ τοῖς ὀνόμασιν αὐτῶν τὰ συμφωνότατα, Σαγχουνιάθων ὁ Βηρύτιος, εἰληφὼς τὰ ὑπομνήματα παρὰ Ἱερομβάλου τοῦ ἱερέως θεοῦ τοῦ Ἰευώ· ὃς Ἀβιβάλῳ τῷ βασιλεῖ Βηρυτίων τὴν ἱστορίαν ἀναθεὶς ὑπʼ ἐκείνου καὶ τῶν κατʼ αὐτὸν ἐξεταστῶν τῆς ἀληθείας παρεδέχθη. οἱ δὲ τούτων χρόνοι καὶ πρὸ τῶν Τρωïκῶν πίπτουσι χρόνων, καὶ σχεδὸν τοῖς Μώσεως πλησιάζουσιν, ὡς αἱ τῶν Φοινίκης βασιλέων μηνύουσι διαδοχαί. Σαγχουνιάθων δὲ κατὰ τὴν Φοινίκων διάλεκτον φιλαληθῶς πᾶσαν τὴν παλαιὰν ἱστορίαν ἐκ τῶν κατὰ πόλιν ὑπομνημάτων καὶ τῶν ἐν τοῖς ἱεροῖς ἀναγραφῶν συναγαγὼν δὴ καὶ συγγράψας ἐπὶ Σεμιράμεως γέγονε τῆς Ἀσσυρίων βασιλίδος, ἣ πρὸ τῶν Ἰλιακῶν, ἢ κατʼ αὐτούς γε τοὺς χρόνους γενέσθαι ἀναγέγραπται. τὰ δὲ τοῦ Σαγχουνιάθωνος εἰς Ἑλλάδα γλῶσσαν ἡρμήνευσε Φίλων ὁ Βύβλιος.” ### English translation (Claude) "Sanchuniathon of Berytus records the history of the Jews most truthfully, since it agrees most closely with their places and names. He received the records from Hierombalus, the priest of the god Ieuo. He dedicated his history to Abibalus, king of the Berytians, and was accepted by him and by the examiners of truth in his time. Their times fall even before the Trojan times, and come close to those of Moses, as the successions of the kings of Phoenicia show. Sanchuniathon, having collected and written the whole ancient history in the Phoenician language, with love of truth, from the records in each city and the registers in the temples, lived under Semiramis, queen of the Assyrians, who is recorded to have lived before the Trojan war or at about that time. The works of Sanchuniathon were translated into the Greek language by Philo of Byblos." ### Extrabiblical texts - Porphyry, Porphyry, Chr. frag. 41 (Porphyry, Against the Christians (fragments)): quotation, high confidence ### Translation notes - Porphyry, Against the Christians, book 4 (fragment 41 Harnack). "Ieuo" is probably a form of the divine name YHWH. ### Citation (SBL) Eusebius, Praep. ev. 1.9.21 (Dindorf 1:37–38; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-9-1/#p-1-9-21). ## Preparation for the Gospel 1.9.22 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-9-1/#p-1-9-22 - Source: Dindorf 1:38 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Sanchuniathon's gods turn out to be wicked mortal men and women, still worshipped everywhere. ### Greek text Ταῦτα μὲν ὁ δηλωθεὶς, ἀλήθειαν ὁμοῦ καὶ παλαιότητα τῷ δὴ θεολόγῳ μαρτυρήσας. ὁ δὲ προιὼν, οὐ τὸν ἐπὶ πάντων θεὸν, οὐδὲ μὴν θεοὺς τοὺς κατʼ οὐρανὸν, θνητοὺς δὲ ἄνδρας καὶ γυναῖκας, οὐδὲ τὸν τρόπον ἀστείους, οἴους διʼ ἀρετὴν ἄξιον εἶναι ἀποδέξασθαι ἢ ζηλῶσαι τῆς φιλοσοφίας, φαυλότητος δὲ καὶ μοχθηρίας ἁπάσης κακίαν περιβεβλημένους Θεολογεῖ. καὶ μαρτυρεῖ γε τούτους αὐτοὺς ἐκείνους εἶναι, τοὺς εἰσέτι καὶ νῦν θεοὺς παρὰ τοῖς πᾶσι νενομισμένους κατά τε τὰς πόλεις καὶ τὰς χώρας. δέχου δὲ καὶ τούτων ἐκ τῶν ἐγγράφων τὰς ἀποδείξεις. ### English translation (Claude) So says the writer cited, testifying to both the truth and the antiquity of this theologian. But Sanchuniathon, as he proceeds, proclaims as gods not the God over all, nor even the gods in heaven, but mortal men and women, not even refined in character, such as one might accept or emulate for their virtue in philosophy, but clothed in all the vice of baseness and wickedness. And he testifies that these are the very ones who are still regarded as gods by all, in cities and countries. Receive the proofs of this too from the writings. ### Citation (SBL) Eusebius, Praep. ev. 1.9.22 (Dindorf 1:38; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-9-1/#p-1-9-22). ## Preparation for the Gospel 1.9.23 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-9-1/#p-1-9-23 - Source: Dindorf 1:38 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Philo of Byblos divided Sanchuniathon's work into nine books. ### Greek text ὁ δὴ Φίλων εἰς ἐννέα βίβλους τὴν πᾶσαν τοῦ Σαγχουνιάθωνος πραγματείαν διελὼν, κατὰ τὸ προοίμιον τοῦ πρώτου συγγράμματος αὐτοῖς ῥήμασι προλέγει περὶ τοῦ Σαγχουνιάθωνος ταῦτα ### English translation (Claude) Philo, then, having divided the whole work of Sanchuniathon into nine books, in the preface to the first book says this in advance about Sanchuniathon, in these very words: ### Citation (SBL) Eusebius, Praep. ev. 1.9.23 (Dindorf 1:38; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-9-1/#p-1-9-23). ## Preparation for the Gospel 1.9.24 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-9-1/#p-1-9-24 - Source: Dindorf 1:38 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Philo says Sanchuniathon drew on the writings of Taautus, inventor of letters, known as Thoth or Hermes. ### Greek text “Τούτων οὕτως ἐχόντων ὁ Σαγχουνιάθων, ἀνὴρ πολυμαθὴς καὶ πολυπράγμων γενόμενος, καὶ τὰ ἐξ ἀρχῆς, ἀφʼ οὗ τὰ πάντα συνέστη, παρὰ πάντων εἰδέναι ποθῶν, πολυφροντίστως ἐξεμάστευσε τὰ Τααύτου, εἰδὼς ὅτι τῶν ὑφʼ ἡλίῳ γεγονότων πρῶτός ἐστι Τάαυτος, ὁ τῶν γραμμάτων τὴν εὕρεσιν ἐπινοήσας καὶ τῆς τῶν ὑπομνημάτων γραφῆς κατάρξας, καὶ ἀπὸ τοῦδε ὥσπερ κρηπῖδα βαλόμενος τοῦ λόγου, ὃν Αἰγύπτιοι μὲν ἐκάλεσαν Θωὺθ, Ἀλεξανδρεῖς δὲ Θὼθ, Ἑρμῆν δὲ Ἓλληνες μετέφρασαν.” ### English translation (Claude) "This being so, Sanchuniathon, a man of great learning and curiosity, who longed to know from all sources the things from the beginning, from which all things were constituted, very carefully searched out the writings of Taautus, knowing that of all who have lived under the sun Taautus was the first, who devised the invention of letters and began the writing of records; and from him, laying the foundation of his account as it were, he began. The Egyptians called him Thouth, the Alexandrians Thoth, and the Greeks translated his name as Hermes." ### Extrabiblical texts - Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History): quotation, high confidence ### Translation notes - Philo of Byblos, Phoenician History (quoted 1.9.24–1.10.55). ### Citation (SBL) Eusebius, Praep. ev. 1.9.24 (Dindorf 1:38; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-9-1/#p-1-9-24). ## Preparation for the Gospel 1.9.25 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-9-1/#p-1-9-25 - Source: Dindorf 1:38–39 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Philo criticizes later writers who allegorized the myths. ### Greek text Ταῦτα εἰπὼν ἐπιμέμφεται τοῖς νεωτέροις τοῖς μετὰ ταῦτα, ὡς ἂν βεβιασμένως καὶ οὐκ ἀληθῶς τοὺς περὶ θεῶν μύθους ἐπʼ ἀλληγορίας καὶ φυσικὰς διηγήσεις τε καὶ θεωρίας ἀνάγουσι· λέγει δʼ οὖν προίων ### English translation (Claude) After saying this he finds fault with the later writers who came afterward, for referring the myths about the gods, forcibly and untruly, to allegories and physical explanations and theories. At any rate he says as he goes on: ### Extrabiblical texts - Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 1.9.25 (Dindorf 1:38–39; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-9-1/#p-1-9-25). ## Preparation for the Gospel 1.9.26 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-9-1/#p-1-9-26 - Source: Dindorf 1:39 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Philo says Sanchuniathon recovered the true history from secret writings, which later priests turned back into myth. ### Greek text “Ἀλλʼ οἱ μὲν νεώτατοι τῶν ἱερολόγων τὰ μὲν γεγονότα πράγματα ἐξ ἀρχῆς ἀπεπέμψαντο, ἀλληγορίας δὲ καὶ μύθους ἐπινοήσαντες καὶ τοῖς κοσμικοῖς παθήμασι συγγένειαν πλασάμενοι μυστήρια κατέστησαν, πολὺν αὐτοῖς ἐπῆγον τῦφον, ὡς μὴ ῥᾳδίως τινὰ συνορᾶν τὰ κατʼ ἀλήθειαν γενόμενα· ὁ δὲ συμβαλὼν τοῖς ἀπὸ τῶν ἀδύτων εὑρεθεῖσιν ἀποκρύφοις Ἀμμουνέων γράμμασι συγκειμένοις, ἃ δὴ οὐκ ἦν πᾶσι γνώριμα, τὴν μάθησιν ἁπάντων αὐτὸς ἤσκησε· καὶ τέλος ἐπιθεὶς τῇ πραγματείᾳ, τὸν κατʼ ἀρχὰς μῦθον καὶ τὰς ἀλληγορίας ἐκποδὼν ποιησάμενος, ἐξηνύσατο τὴν πρόθεσιν, ἕως πάλιν οἱ ἐπιγενόμενοι ἱερεῖς χρόνοις ὕστερον ἠθέλησαν αὐτὴν ἀποκρύψαι, καὶ εἰς τὸ μυθῶδες ἀποκαταστῆσαι· ἐξ οὗ τὸ μυστικὸν ἀνέκυπτεν οὐδέπω φθάσαν εἰς Ἓλληνας.” ### English translation (Claude) "But the most recent of the sacred writers rejected the events that took place at the beginning, devised allegories and myths, invented a kinship with the phenomena of the cosmos, and established mysteries, bringing upon them much smoke of pretension, so that no one could easily see what had really happened. But he, coming upon the secret writings of the Ammoneans that had been found in the shrines, composed in characters not known to all, himself practiced the study of them all; and having completed the work, he set aside the myth and the allegories from the beginning and accomplished his purpose, until the priests who came later, in later times, wished to hide it again and restore it to the mythical; from which the mystical element arose, which had not yet reached the Greeks." ### Extrabiblical texts - Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 1.9.26 (Dindorf 1:39; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-9-1/#p-1-9-26). ## Preparation for the Gospel 1.9.27 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-9-1/#p-1-9-27 - Source: Dindorf 1:39 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Philo says he relied on Phoenician sources, not on the inconsistent Greek ones. ### Greek text Τούτοις ἑξῆς φησιν “Ταῦθʼ ἡμῖν εὕρηται ἐπιμελῶς εἰδέναι τὰ Φοινίκων ποθοῦσι, καὶ πολλὴν ἐξερευνησαμένοις ὕλην, οὐχὶ τὴν παρʼ Ἕλλησι· διάφωνος γὰρ αὕτη καὶ φιλονεικότερον ὑπʼ ἐνίων μᾶλλον ἢ πρὸς ἀλήθειαν συντεθεῖσα. ### English translation (Claude) Next to this he says: "These things we have discovered in our eagerness to know the history of the Phoenicians accurately, having searched through much material, not that among the Greeks; for that is inconsistent, and composed by some more for the sake of contention than of truth." ### Extrabiblical texts - Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 1.9.27 (Dindorf 1:39; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-9-1/#p-1-9-27). ## Preparation for the Gospel 1.9.28 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-9-1/#p-1-9-28 - Source: Dindorf 1:39 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Philo mentions his three books on the Greeks' contradictions. ### Greek text Καὶ μεθʼ ἕτερα Οὕτως τε ἔχειν πεπεῖσθαι ἡμῖν παρέστη ὡς ἐκεῖνος γέγραφε, τὴν διαφωνίαν ὁρῶσι τὴν παρʼ Ἓλλησι. περὶ ἧς μοι τρία πεφιλοτίμηται βιβλία τὴν ἐπιγραφὴν ἔχοντα Παραδόξου ἱστορίας.” ### English translation (Claude) And after other matters: "We came to be convinced that things are as he has written, seeing the disagreement among the Greeks; concerning which I have taken pains to write three books, entitled Paradoxical History." ### Extrabiblical texts - Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 1.9.28 (Dindorf 1:39; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-9-1/#p-1-9-28). ## Preparation for the Gospel 1.9.29 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-9-1/#p-1-9-29 - Source: Dindorf 1:39–40 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Philo explains that the Phoenicians and Egyptians deified their benefactors and kings, besides the heavenly bodies. ### Greek text Καὶ αὖθις μεθʼ ἕτερα ἐπιλέγει “Προδιαρθρῶσαι δὲ ἀναγκαῖον πρὸς τὴν αὖθις σαφήνειαν, καὶ τὴν τῶν κατὰ μέρος διάγνωσιν ὅτι οἱ παλαίτατοι τῶν βαρβάρων, ἐξαιρέτως δὲ Φοίνικές τε καὶ Αἰγύπτιοι, παρʼ ὧν καὶ οἱ λοιποὶ παρέλαβον ἄνθρωποι, θεοὺς ἐνόμιζον μεγίστους τοὺς τὰ πρὸς τὴν βιωτικὴν χρείαν εὑρόντας, ἢ καὶ κατά τι εὖ ποιήσαντας τὰ ἔθνη· εὐεργέτας τε τούτους καὶ πολλῶν αἰτίους ἀγαθῶν ἡγούμενοι ὡς θεοὺς προσεκύνουν, καὶ εἰς τὸ χρεὼν μεταστάντας ναοὺς κατασκευασάμενοι, στήλας τε καὶ ῥάβδους ἀφιέρουν ἐξ ὀνόματος αὐτῶν, καὶ ταῦτα μεγάλως σεβόμενοι, καὶ ἑορτὰς ἔνεμον αὐτοῖς τὰς μεγίστας Φοίνικες· ἐξαιρέτως δὲ καὶ ἀπὸ τῶν σφετέρων βασιλέων τοῖς κοσμικοῖς στοιχείοις καί τισι τῶν νομιζομένων θεῶν τὰς ὀνομασίας ἐπέθεσαν· φυσικοὺς δὲ ἥλιον καὶ σελήνην καὶ τοὺς λοιποὺς πλανήτας ἀστέρας καὶ τὰ στοιχεῖα καὶ τὰ τούτοις συναφῆ θεοὺς μόνους ἐγίνωσκον, ὥστʼ αὐτοῖς τοὺς μὲν θνητοὺς, τοὺς δὲ ἀθανάτους θεοὺς εἷναι.” ### English translation (Claude) And again, after other matters, he adds: "For clearness later, and for distinguishing the particulars, it is necessary to state first that the most ancient of the barbarians, especially the Phoenicians and Egyptians, from whom the rest of mankind received it, considered as the greatest gods those who had discovered things useful for life, or had in some way done good to the nations. Regarding them as benefactors and causes of many goods, they worshipped them as gods; and when they had passed away, they built temples and consecrated pillars and staffs in their names, venerating these greatly; and the Phoenicians assigned to them their greatest festivals. In particular, they gave the names of their own kings to the elements of the cosmos and to some of those considered gods. But as natural gods they recognized only the sun, the moon, the other planets, the elements and the things connected with them, so that some of their gods were mortal and others immortal." ### Extrabiblical texts - Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 1.9.29 (Dindorf 1:39–40; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-9-1/#p-1-9-29). ## Preparation for the Gospel 1.9.30 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-9-1/#p-1-9-30 - Source: Dindorf 1:40 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Philo begins his translation of Sanchuniathon's Phoenician theology. ### Greek text Ταῦτα κατὰ τό προοίμιον ὁ Φίλων διαστειλάμενος ἐξῆς ἀπάρχεται τῆς τοῦ Σαγχουνιάθωνος ἑρμηνείας, ὧδέ πως τὴν Φοινικικὴν ἐκτιθέμενος θεολογίαν ### English translation (Claude) Having made these distinctions in the preface, Philo next begins his translation of Sanchuniathon, setting out the Phoenician theology somewhat as follows: ### Extrabiblical texts - Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 1.9.30 (Dindorf 1:40; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-9-1/#p-1-9-30). ## Preparation for the Gospel 1.10.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-1 - Source: Dindorf 1:40 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Philo of Byblos reports Sanchuniathon's cosmogony: from dark air and chaos, through Desire, came Mot. ### Greek text “ Τὴν τῶν ὅλων ἀρχὴν ὑποτίθεται ἀέρα ζοφώδη καὶ πνευματώδη, ἢ πνοὴν ἀέρος ζοφώδους, καὶ χάος θολερὸν, ἐρεβῶδες. ταῦτα δὲ εἶναι ἄπειρα καὶ διὰ πολὺν αἰῶνα μὴ ἔχειν πέρας. ὅτε δὲ, φησὶν, ἠράσθη τὸ πνεῦμα τῶν ἰδίων ἀρχῶν καὶ ἐγένετο σύγκρασις, ἡ πλοκὴ ἐκείνη ἐκλήθη πόθος. αὕτη δὲ ἀρχὴ κτίσεως ἁπάντων. αὐτὸ δὲ οὐκ ἐγίνωσκε τὴν αὐτοῦ κτίσιν, καὶ ἐκ τῆς αὐτοῦ συμπλοκῆς τοῦ πνεύματος ἐγένετο Μώτ. ### English translation (Claude) "He supposes the beginning of the universe to be a dark and windy air, or a breath of dark air, and a turbid chaos, black as Erebus. These, he says, were boundless and for a long age had no limit. 'But when,' he says, 'the wind fell in love with its own first principles and a mixture took place, that intertwining was called Desire. This was the beginning of the creation of all things. But the wind did not know its own creation; and from its own intertwining with the wind, Mot came into being. ### Extrabiblical texts - Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History): quotation, high confidence ### Translation notes - Philo of Byblos, Phoenician History, quoting Sanchuniathon (1.10.1–55). ### Citation (SBL) Eusebius, Praep. ev. 1.10.1 (Dindorf 1:40; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-1). ## Preparation for the Gospel 1.10.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-2 - Source: Dindorf 1:40–41 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: From Mot came the seeds of creation, intelligent beings called Zophasemin, and the heavenly bodies. ### Greek text τοῦτό τινές φασιν ἰλὺν, οἱ δὲ ὑδατώδους μίξεως σῆψιν. καὶ ἐκ ταύτης ἐγένετο πᾶσα σπορὰ κτίσεως καὶ γένεσις τῶν ὅλων. ἦν δέ τινα ζῷα οὐκ ἔχοντα αἴσθησιν, ἐξ ὧν ἐγένετο ζῷα νοερὰ, καὶ ἐκλήθη Ζωφασημὶν, τοῦτʼ ἔστιν οὐρανοῦ κατόπται. καὶ ἀνεπλάσθη ὁμοίως ᾠοῦ σχήματι, καὶ ἐξέλαμψε Μὼτ, ἥλιός τε καὶ σελήνη ἀστέρες τε καὶ ἄστρα μεγάλα.” ### English translation (Claude) Some say this is mud, others a putrefaction of a watery mixture. And from it came every seed of creation and the generation of all things. There were certain living creatures without sensation, from which intelligent creatures came into being, and they were called Zophasemin, that is, 'watchers of heaven.' And Mot was formed in the shape of an egg, and shone forth, and sun and moon, stars and the great constellations." ### Extrabiblical texts - Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History): quotation, high confidence ### Translation notes - "Zophasemin" probably renders Phoenician ṣōpē šāmēm, "watchers of heaven." ### Citation (SBL) Eusebius, Praep. ev. 1.10.2 (Dindorf 1:40–41; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-2). ## Preparation for the Gospel 1.10.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-3 - Source: Dindorf 1:41 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius calls this cosmogony atheistic and turns to its account of the origin of animals. ### Greek text Τοιαύτη μὲν αὐτῶν ἡ κοσμογονία, ἄντικρυς ἀθεότητα εἰσάγουσα· ἴδωμεν δὲ ἐξῆς ὡς καὶ τὴν ζωογονίαν ὑποστῆναι λέγει. φησὶν οὑν ### English translation (Claude) Such is their cosmogony, plainly introducing atheism. Let us see next how he says the generation of living creatures came about. He says then: ### Extrabiblical texts - Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 1.10.3 (Dindorf 1:41; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-3). ## Preparation for the Gospel 1.10.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-4 - Source: Dindorf 1:41 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Thunder and lightning awakened the first living creatures, male and female. ### Greek text “Καὶ τοῦ ἀέρος διαυγάσαντος, διὰ πύρωσιν καὶ τῆς θαλάσσης καὶ τῆς γῆς ἐγένετο πνεύματα καὶ νέφη καὶ οὐρανίων ὑδάτων μέγισται καταφοραὶ καὶ χύσεις. καὶ ἐπειδὴ διεκρίθη, καὶ τοῦ ἰδίου τόπου διεχωρίσθη διὰ τὴν τοῦ ἡλίου πύρωσιν, καὶ πάντα συνήντησε πάλιν ἐν ἀέρι τάδε τοῖσδε, καὶ συνέρραξαν, βρονταί τε ἀπετελέσθησαν καὶ ἀστραπαὶ, καὶ πρὸς τὸν πάταγον τῶν βροντῶν τὰ προγεγραμμένα νοερὰ ζῷα ἐγρηγόρησεν, καὶ πρὸς τὸν ἦχον ἐπτύρη, καὶ ἐκινήθη ἔν τε γῇ καὶ θαλάσσῃ ἄρρεν καὶ θῆλυ.” ### English translation (Claude) "And when the air shone with light, through the burning heat of both the sea and the earth there came winds and clouds and very great downpours and floods of the waters of heaven. And when they were separated and parted from their own place through the burning of the sun, and all met again in the air, one with another, and dashed together, thunders and lightnings were produced; and at the crash of the thunders the intelligent creatures described before awoke, and were startled at the sound, and male and female moved on land and in the sea." ### Extrabiblical texts - Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 1.10.4 (Dindorf 1:41; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-4). ## Preparation for the Gospel 1.10.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-5 - Source: Dindorf 1:41 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Philo attributes this account to the writings of Taautus. ### Greek text Τοιαύτη αὐτοῖς καὶ ἡ ζωογονία. τούτοις ἐξῆς ὁ αὐτὸς συγγραφεὺς ἐπιφέρει λέγων “Ταῦθʼ ηὑρέθη ἐν τῇ κοσμογονίᾳ γεγραμμένα Τααύτου καὶ τοῖς ἐκείνου ὑπομνήμασιν, ἔκ τε στοχασμῶν καὶ τεκμηρίων ὧν ἑώρακεν αὐτοῦ ἡ διάνοια καὶ ηὗρε καὶ ἡμῖν ἐφώτισεν.’ ### English translation (Claude) Such is their account of the generation of living creatures. Next the same writer adds, saying: "These things were found written in the cosmogony of Taautus and in his records, from the conjectures and evidences which his mind saw and discovered and made clear to us." ### Extrabiblical texts - Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 1.10.5 (Dindorf 1:41; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-5). ## Preparation for the Gospel 1.10.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-6 - Source: Dindorf 1:41–42 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The first people deified and worshipped the plants that fed them. ### Greek text Ἑξῆς τούτοις ὀνόματα τῶν ἀνέμων εἰπὼν νότου καὶ βορέου καὶ τῶν λοιπῶν ἐπιλέγει “Ἀλλʼ οὗτοί γε πρῶτοι ἀφιέρωσαν τὰ τῆς γῆς βλαστήματα καὶ θεοὺς ἐνόμισαν, καὶ προσεκύνουν ταῦτα, ἀφʼ ὧν αὐτοί τε διεγένοντο καὶ οἱ ἑπόμενοι, καὶ οἱ πρὸ αὐτῶν πάντες, καὶ χοὰς καὶ ἐπιθύσεις ἐποίουν.” ### English translation (Claude) Next, after naming the winds, the south wind, the north wind, and the rest, he adds: "But these were the first to consecrate the growths of the earth, and they held them to be gods and worshipped them, the things by which they themselves, their descendants, and all before them lived; and they made libations and offerings to them." ### Extrabiblical texts - Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 1.10.6 (Dindorf 1:41–42; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-6). ## Preparation for the Gospel 1.10.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-7 - Source: Dindorf 1:42 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Philo traces the first mortals, Aeon and Protogonus, and their descendants who worshipped the sun as Beelsamen, 'lord of heaven.' ### Greek text Καὶ ἐπιλέγει “Αὗται δʼ ἦσαν αἱ ἐπίνοιαι τῆς προσκυνήσεως ὅμοιαι τῇ αὐτῶν ἀσθενείᾳ καὶ ψυχῆς ἀτολμίᾳ. εἶτά φησι γεγενῆσθαι ἐκ τοῦ Κολπία ἀνέμου καὶ γυναικὸς Βάαυτ, τοῦτο δὲ νύκτα ἑρμηνεύει, Αἰῶνα καὶ Πρωτόγονον, θνητοὺς ἄνδρας, οὕτω καλουμένους· εὑρεῖν δὲ τὸν Αἰῶνα τὴν ἀπὸ δένδρων τροφήν. ἐκ τούτων τοὺς γενομένους κληθῆναι Γένος καὶ Γενεὰν, καὶ οἰκῆσαι τὴν Φοινίκην· αὐχμῶν δὲ γενομένων τὰς χεῖρας εἰς οὐρανὸν ὀρέγειν πρὸς τὸν ἥλιον. τοῦτον γὰρ (φησὶ) θεὸν ἐνόμιζον μόνον οὐρανοῦ κύριον. Βεελσάμην καλοῦντες, ὅ ἐστι παρὰ Φοίνιξι κύριος οὐρανοῦ, Ζεὺς δὲ παρʼ Ἕλλησι.” ### English translation (Claude) And he adds: "These were their notions of worship, matching their own weakness and timidity of soul." Then he says that from the wind Colpia and his wife Baau, which he interprets as 'night,' were born Aeon and Protogonus, mortal men so called; and that Aeon discovered food from trees. Those born of these were called Genos and Genea, and they settled Phoenicia. When droughts came, they stretched out their hands to heaven toward the sun; "for him," he says, "they considered the only god, lord of heaven, calling him Beelsamen, which among the Phoenicians means 'lord of heaven,' and among the Greeks Zeus." ### Extrabiblical texts - Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History): quotation, high confidence ### Translation notes - Beelsamen renders Baal-shamem, "lord of heaven." ### Citation (SBL) Eusebius, Praep. ev. 1.10.7 (Dindorf 1:42; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-7). ## Preparation for the Gospel 1.10.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-8 - Source: Dindorf 1:42 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Philo says the Greeks misunderstood the Phoenician names through faulty translation. ### Greek text Μετὰ δὲ ταῦτα πλάνην Ἕλλησιν αἰτιᾶται λέγων “Οὐ γὰρ ματαίως αὐτὰ πολλαχῶς διεστειλάμεθα, σιν ὀνομάτων, ἅπερ οἱ Ἕλληνες ἀγνοήσαντες ἄλλως ἐξεδέξαντο, πλανηθέντες τῇ ἀμφιβολίᾳ τῆς μεταφράσεως.” ### English translation (Claude) After this he charges the Greeks with error, saying: "For it was not without reason that we distinguished these things in many ways, but because of the misinterpretations of the names, which the Greeks, not understanding, took in another sense, misled by the ambiguity of the translation." ### Extrabiblical texts - Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History): quotation, high confidence ### Translation notes - The Greek is defective here (σιν ὀνομάτων); the sense is supplied from the context. ### Citation (SBL) Eusebius, Praep. ev. 1.10.8 (Dindorf 1:42; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-8). ## Preparation for the Gospel 1.10.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-9 - Source: Dindorf 1:42–43 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Philo names further generations, who discovered fire and gave their names to mountains. ### Greek text Ἑξῆς φησιν “Ἀπὸ Γένους Αἰῶνος καὶ Πρωτογόνου γεννηθῆναι αὖθις παῖδας θνητοὺς, οἷς εἶναι ὀνόματα Φῶς καὶ Πύρ καὶ Φλόξ. οὗτοι (φησὶν) ἐκ παρατριβῆς ξύλων εὗρον πῦρ καὶ τὴν χρῆσιν ἐδίδαξαν. υἱοὺς δὲ ἐγέννησαν οὗτοι μεγέθει τε καὶ ὑπεροχῇ κρείσσονας, ὧν τὰ ὀνόματα τοῖς ὄρεσιν ἐπετέθη ὧν ἐκράτησαν, ὡς ἐξ αὐτῶν κληθῆναι τὸ Κάσσιον, καὶ τὸν Λίβανον, καὶ τὸν Ἀντιλίβανον, καὶ τὸ Βραθύ. ἐκ τούτων (φησὶν) ἐγεννήθη Σαμημροῦμος, ὁ καὶ Ὑψουράνιος, καὶ Οὔσωος· ἀπὸ μητέρων δὲ (φησὶν) ἐχρημάτιζον, τῶν τότε γυναικῶν ἀνέδην μισγομένων οἷς ἂν ἐντύχοιεν. ### English translation (Claude) Next he says: "From Genos son of Aeon and Protogonus were born again mortal children, whose names were Light, Fire, and Flame. These," he says, "discovered fire by rubbing pieces of wood together and taught its use. They begot sons surpassing in size and stature, whose names were given to the mountains they held, so that from them Cassius, Libanus, Antilibanus, and Brathy were named. From these," he says, "were born Samemroumus, also called Hypsouranius, and Usous; and they were named," he says, "after their mothers, since the women of that time had intercourse without restraint with any they happened to meet." ### Extrabiblical texts - Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 1.10.9 (Dindorf 1:42–43; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-9). ## Preparation for the Gospel 1.10.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-10 - Source: Dindorf 1:43 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Hypsouranius built huts; Usous made clothing from skins, first went to sea, and set up pillars to fire and wind. ### Greek text Εἶτά φησι “Τὸν Ὑψουράνιον οἰκῆσαι Τυρὸν, καλύβας τε ἐπινοῆσαι ἀπὸ καλάμων καὶ θρύων καὶ παπύρου, στασιάσαι δὲ πρὸς τὸν ἀδελφὸν Οὔσωνον, ὃς τῷ σώματι· πρῶτος ἐκ δερμάτων ὧν ἴσχυσε συλλαβεῖν θηρίων εὗρε. ῥαγδαίων δὲ γενομένων ὄμβρων καὶ πνευμάτων παρατριβέντα τὰ ἐν τῇ Τυρῷ δένδρα πῦρ ἀνάψαι καὶ τὴν αὐτόθι ὕλην καταφλέξαι. δένδρου δὲ λαβόμενον τὸν Οὒσωον καὶ ἀποκλαδεύσαντα πρῶτον τολμῆσαι εἰς θάλατταν ἐμβῆναι· ἀνιερῶσαι δὲ δύο στήλας πυρὶ καὶ πνεύματι, καὶ προσκυνῆσαι, αἷμά τε σπένδειν αὐταῖς ἐξ ὧν ἤγρευε θηρίων. ### English translation (Claude) Then he says: "Hypsouranius lived in Tyre and devised huts of reeds, rushes, and papyrus; and he quarreled with his brother Usous, who first invented a covering for the body from the skins of the wild beasts he was able to catch. When violent rains and winds came, the trees in Tyre were rubbed together, caught fire, and burned the forest there. Usous took a tree, stripped off its branches, and was the first to dare to embark on the sea. He consecrated two pillars to fire and wind, worshipped them, and poured out to them the blood of the wild beasts he hunted. ### Extrabiblical texts - Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History): quotation, high confidence ### Translation notes - A noun meaning "covering" (σκέπην) has apparently fallen out before τῷ σώματι; translated by sense. ### Citation (SBL) Eusebius, Praep. ev. 1.10.10 (Dindorf 1:43; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-10). ## Preparation for the Gospel 1.10.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-11 - Source: Dindorf 1:43 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Later descendants invented hunting, fishing, ironworking, and sailing; Chrysor, identified with Hephaestus, was deified. ### Greek text τούτων δὲ τελευτησάντων τοὺς ἀπολειφθέντας φησὶ ῥάβδους αὐτοῖς ἀφιερῶσαι, καὶ τὰς στήλας προσκυνεῖν, καὶ τούτοις ἑορτὰς ἄγειν κατʼ ἔτος. χρόνοις δὲ ὕστερον πολλοῖς ἀπὸ τῆς Ὑψουρανίου γενεᾶς γενέσθαι Ἀγρέα καὶ Ἁλιέα, τοὺς ἄγρας καὶ ἁλείας εὑρετᾶς, ἐξ ὧν κληθῆναι ἀγρευτὰς καὶ ἁλιεῖς· ἐξ ὧν γενέσθαι δύο ἀδελφοὺς σιδήρου εὑρετὰς καὶ τῆς τούτου ἐργασίας, ὧν θάτερον τὸν Χρυσὼρ λόγους ἀσκῆσαι καὶ ἐπῳδὰς καὶ μαντείας· εἶναι δὲ τοῦτον Ἣφαιστον, εὑρεῖν δὲ καὶ ἄγκιστρον καὶ δέλεαρ καὶ ὁρμιὰν καὶ σχεδίαν, πρῶτόν τε πάντων ἀνθρώπων πλεῦσαι· διὸ καὶ ὡς θεὸν αὐτὸν μετὰ θάνατον ἐσεβάσθησαν. ### English translation (Claude) When these had died, he says, those who were left consecrated staffs to them, worshipped the pillars, and held festivals for them every year. Many ages later, from the race of Hypsouranius came Agreus and Halieus, the inventors of hunting and fishing, from whom hunters and fishermen are named. From these came two brothers, inventors of iron and of its working. One of them, Chrysor, practiced words, incantations, and divinations; he is Hephaestus. He also invented the hook, bait, line, and raft, and was the first of all men to sail; so after his death they worshipped him as a god. ### Extrabiblical texts - Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 1.10.11 (Dindorf 1:43; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-11). ## Preparation for the Gospel 1.10.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-12 - Source: Dindorf 1:43–44 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Later generations invented brick walls, sun-dried bricks, and roofs; Agrotes was honored as the greatest god at Byblos. ### Greek text καλεῖσθαι δὲ αὐτὸν καὶ Δία μειλίχιον· οἱ δὲ τοὺς ἀδελφοὺς αὐτοῦ τοίχους φασὶν ἐπινοῆσαι ἐκ πλίνθων. μετὰ ταῦτʼ ἐκ τοῦ γένους τούτων γενέσθαι νεανίας δύο, καλεῖσθαι δὲ αὐτῶν τὸν μὲν Τεχνίτην, τὸν δὲ Γήινον αὐτόχθονα οὗτοι ἐπενόησαν τῷ πηλῷ τῆς πλίνθου συμμιγνύειν φορυτὸν καὶ τῷ ἡλίῳ αὐτὰς τερσαίνειν, ἀλλὰ καὶ στέγας ἐξεῦρον. ἀπὸ τούτων ἐγένοντο ἕτεροι, ὧν ὁ μὲν Ἀγρὸς ἐκαλεῖτο, ὁ δὲ Ἀγρούηρος ἢ Ἀγρότης, οὗ καὶ ξόανον εἷναι μάλα σεβάσμιον καὶ ναὸν ζυγοφορούμενον ἐν Φοινίκῃ· παρὰ δὲ Βυβλίοις ἐξαιρέτως θεῶν ὁ μέγιστος ὀνομάζεται. ### English translation (Claude) He was also called Zeus Meilichius. Some say that his brothers devised walls of brick. After this, from their race came two young men, one called Technites and the other Geinus Autochthon. These devised mixing straw with the clay of bricks and drying them in the sun, and they also invented roofs. From these came others, one of whom was called Agrus and the other Agrueros or Agrotes, of whom there is a very venerable wooden image and a shrine carried by yoked animals in Phoenicia; and among the people of Byblos he is called, in particular, the greatest of the gods. ### Extrabiblical texts - Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 1.10.12 (Dindorf 1:43–44; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-12). ## Preparation for the Gospel 1.10.13 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-13 - Source: Dindorf 1:44 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Further generations established villages and flocks; Misor and Sydyk discovered salt. ### Greek text ἐπενόησαν δὲ οὗτοι αὐλὰς προστιθέναι τοῖς οἴκοις καὶ περιβόλαια καὶ σπήλαια. ἐκ τούτων ἀγρόται καὶ κυνηγοί. οὗτοι δὲ καὶ Ἄληται καὶ Τιτᾶνες καλοῦνται. ἀπὸ τούτων γενέσθαι Ἄμυνον καὶ Μάγον, οἳ κατέδειξαν κώμας καὶ ποίμνας. ἀπὸ τούτων γενέσθαι Μισὼρ καὶ Συδὺκ, τουτʼ ἐστιν εὔλυτον καὶ δίκαιον. οὗτοι τὴν τοῦ ἁλὸς χρῆσιν εὗρον. ### English translation (Claude) These devised adding courtyards, enclosures, and cellars to houses. From these come farmers and huntsmen. They are also called Aletae and Titans. From these came Amynus and Magus, who established villages and flocks. From these came Misor and Sydyk, that is, 'easily freed' and 'just.' They discovered the use of salt. ### Extrabiblical texts - Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History): quotation, high confidence ### Translation notes - Misor and Sydyk render Phoenician words for "uprightness" and "justice" (compare Hebrew mîšôr and ṣedeq). ### Citation (SBL) Eusebius, Praep. ev. 1.10.13 (Dindorf 1:44; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-13). ## Preparation for the Gospel 1.10.14 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-14 - Source: Dindorf 1:44 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Taautus invented letters; the Dioscuri invented the ship; Elioun the Most High lived near Byblos. ### Greek text ἀπὸ Μισὼρ Τάαυτος, ὃς εὗρε τὴν τῶν πρώτων στοιχείων γραφήν· ὃν Αἰγύπτιοι μὲν Θωὺθ, Ἀλεξανδρεῖς δὲ Θὼθ, Ἓλληνες δὲ Ἑρμῆν ἐκάλεσαν. ἐκ δὲ τοῦ Συδὺκ Διόσκουροι, ἢ Κάβειροι, ἢ Κορύβαντες, ἢ Σαμοθρᾷκες. οὗτοι (φησὶ) πρῶτοι πλοῖον εὗρον. ἐκ τούτων γεγόνασιν ἕτεροι, οἳ καὶ βοτάνας εὗρον καὶ τὴν τῶν δακετῶν ἴασιν καὶ ἐπῳδάς. κατὰ τούτους γίνεταί τις Ἐλιοῦν καλούμενος Ὕψιστος, καὶ Θήλεια λεγομένη Βηρούθ· οἱ καὶ κατῴκουν περὶ Βύβλον. ### English translation (Claude) From Misor came Taautus, who invented the writing of the first letters, whom the Egyptians called Thouth, the Alexandrians Thoth, and the Greeks Hermes. From Sydyk came the Dioscuri, or Cabiri, or Corybantes, or Samothracians. These," he says, "first invented the ship. From them came others, who discovered herbs, the healing of bites, and charms. In their time is born one Elioun, called the Most High, and a female called Berouth; they lived near Byblos. ### Extrabiblical texts - Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History): quotation, high confidence ### Translation notes - Elioun renders ʿelyôn, "Most High." ### Citation (SBL) Eusebius, Praep. ev. 1.10.14 (Dindorf 1:44; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-14). ## Preparation for the Gospel 1.10.15 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-15 - Source: Dindorf 1:44 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Ouranus and Ge, children of Elioun, gave their names to heaven and earth; Elioun was deified after his death. ### Greek text ἐξ ὧν γεννᾶται Ἐπίγειος αὐτόχθων, ὃν ὕστερον ἐκάλεσαν Οὐρανόν· ὡς ἀπʼ αὐτοῦ καὶ τὸ ὑπὲρ ἡμᾶς στοιχεῖον διʼ ὑπερβολὴν τοῦ κάλλους ὀνομάζειν οὐρανόν. γεννᾶται δὲ τούτῳ ἀδελφὴ ἐκ τῶν προειρημένων, ἣ καὶ ἐκλήθη Γῆ. καὶ διὰ τὸ κάλλος αὐτῆς (φησὶν) ἐκάλεσαν τὴν ὁμώνυμον γῆν. ὁ δὲ τούτων πατὴρ ὁ Ὕψιστος ἐν συμβολῇ θηρίων τελευτήσας ἀφιερώθη, ᾧ χοὰς καὶ θυσίας οἱ παῖδες ἐτέλεσαν. ### English translation (Claude) From these is born Epigeius Autochthon, whom they afterward called Ouranus (Heaven), so that from him they also named the element above us 'heaven,' because of its surpassing beauty. And from the same parents a sister is born to him, who was called Ge (Earth); and because of her beauty," he says, "they called the earth by the same name. Their father, the Most High, died in an encounter with wild beasts and was deified, and his children offered libations and sacrifices to him. ### Extrabiblical texts - Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 1.10.15 (Dindorf 1:44; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-15). ## Preparation for the Gospel 1.10.16 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-16 - Source: Dindorf 1:44–45 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Ouranus married Ge and had four sons, including Cronus; Ge's jealousy separated them. ### Greek text παραλαβὼν δὲ ὁ Οὐρανὸς τὴν τοῦ πατρὸς ἀρχὴν ἄγεται πρὸς γάμον τὴν ἀδελφὴν Γῆν, καὶ ποιεῖται ἐξ αὐτῆς παῖδας τέσσαρας, Ἦλον, τὸν καὶ Κρόνον, καὶ Βαίτυλον καὶ Δαγὼν, ὅς ἐστι Σιτὼν, καὶ Ἂτλαντα. καὶ ἐξ ἄλλων δὲ γαμετῶν ὁ Οὐρανὸς πολλὴν ἔσχε γενεάν. διὸ χαλεπαίνουσα ἡ Γῆ τὸν Οὐρανὸν ζηλοτυποῦσα ἐκάκιζεν, ὡς καὶ διαστῆναι ἀλλήλων. ### English translation (Claude) Ouranus, taking over his father's rule, marries his sister Ge and has by her four sons: Elus, who is also Cronus, Baetylus, Dagon, who is Siton (grain), and Atlas. By other wives too Ouranus had a large family. So Ge, angered and jealous, reproached Ouranus, so that they separated from each other. ### Extrabiblical texts - Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 1.10.16 (Dindorf 1:44–45; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-16). ## Preparation for the Gospel 1.10.17 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-17 - Source: Dindorf 1:45 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Ouranus abused Ge and tried to kill their children; Cronus, advised by Hermes, avenged his mother. ### Greek text ὁ δὲ Οὐρανὸς ἀποχωρήσας αὐτῆς, μετὰ βίας ὅτε καὶ ἐβούλετο ἐπιὼν καὶ πλησιάζων αὐτῇ, πάλιν ἀπηλλάττετο· ἐπεχείρει δὲ καὶ τοὺς ἐξ αὐτῆς παῖδας διαφθείρειν· τὴν δὲ Γῆν ἀμύνασθαι πολλάκις, συμμαχίαν αὐτῇ συλλεξαμένην· εἰς ἄνδρας δὲ προελθὼν ὁ Κρόνος Ἑρμῇ τῷ τρισμεγίστῳ συμβούλῳ καὶ βοηθῷ χρώμενος, οὗτος γὰρ ἦν αὐτῷ γραμματεὺς, τὸν πατέρα Οὐρανὸν ἀμύνεται, τιμωρῶν τῇ μητρί. ### English translation (Claude) But Ouranus, having left her, would come upon her by force whenever he wished, lie with her, and go away again; he also tried to destroy the children he had by her. Ge often defended herself, gathering allies for herself. And when Cronus came to manhood, using Hermes Trismegistus as his counselor and helper (for he was his secretary), he took vengeance on his father Ouranus, avenging his mother. ### Extrabiblical texts - Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 1.10.17 (Dindorf 1:45; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-17). ## Preparation for the Gospel 1.10.18 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-18 - Source: Dindorf 1:45 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Cronus, aided by Athena and Hermes, defeated Ouranus and took his kingdom. ### Greek text Κρόνῳ δὲ γίνονται παῖδες Περσεφόνη καὶ Ἀθηνᾶ. ἡ μὲν οὖν πρώτη παρθένος ἐτελεύτα, τῆς δὲ Ἀθηνᾶς γνώμῃ καὶ Ἑρμοῦ κατεσκεύασε Κρόνος ἐκ σιδήρου ἅρπην καὶ δόρυ. εἶτα ὁ Ἑρμῆς τοῖς τοῦ Κρόνου συμμάχοις λόγους μαγείας διαλεχθεὶς πόθον ἐνεποίησε τῆς κατὰ τοῦ Οὐρανοῦ μάχης ὑπὲρ τῆς Γῆς. καὶ οὕτω Κρόνος τὸν Οὐρανὸν πολέμῳ συμβαλὼν τῆς ἀρχῆς ἤλασε καὶ τὴν βασιλείαν διεδέξατο. ἑάλω δὲ καὶ ἐν τῇ μάχῃ ἡ ἐπέραστος τοῦ Οὐρανοῦ σύγκοιτος ἐγκύμων οὖσα, ἣν ἐκδίδωσιν ὁ Κρόνος Δαγῶνι πρὸς γάμον. ### English translation (Claude) To Cronus are born children, Persephone and Athena. The first died a virgin; but on the advice of Athena and Hermes, Cronus made a sickle and a spear of iron. Then Hermes, speaking magic words to Cronus's allies, put into them a desire for the battle against Ouranus on behalf of Ge. And so Cronus, engaging Ouranus in war, drove him from his rule and succeeded to the kingdom. In the battle the beloved concubine of Ouranus was also captured, being pregnant, and Cronus gives her in marriage to Dagon. ### Extrabiblical texts - Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 1.10.18 (Dindorf 1:45; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-18). ## Preparation for the Gospel 1.10.19 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-19 - Source: Dindorf 1:45 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Demarus was born, and Cronus founded Byblos, the first city. ### Greek text τίκτει δὲ τούτῳ ὃ κατὰ γαστρὸς ἐξ Οὐρανοῦ ἔφερεν, ὅ καὶ ἐκάλεσε Δημαροῦν. ἐπὶ τούτοις ὁ Κρόνος τεῖχος περιβάλλει τῇ ἑαυτοῦ οἰκήσει, καὶ πόλιν πρώτην κτίζει τὴν ἐπὶ Φοινίκης Βύβλον. ### English translation (Claude) In Dagon's house she bears the child she was carrying by Ouranus, and named him Demarus. After this Cronus builds a wall around his own dwelling and founds the first city, Byblos in Phoenicia. ### Extrabiblical texts - Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 1.10.19 (Dindorf 1:45; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-19). ## Preparation for the Gospel 1.10.20 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-20 - Source: Dindorf 1:45–46 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Cronus buried his brother Atlas; seafarers founded a temple at Mount Cassius; Cronus's allies were called Eloeim. ### Greek text μετὰ ταῦτα τὸν ἀδελφὸν τὸν ἴδιον Ἄτλαντα ὑπονοήσας ὁ Κρόνος μετὰ γνώμης τοῦ Ἑρμοῦ εἰς βάθος γῆς ἐμβαλὼν κατέχωσε κατὰ τοῦτον τὸν χρόνον οἱ ἀπὸ τῶν Διοσκούρων σχεδίας καὶ πλοῖα συνθέντες ἒπλευσαν, καὶ ἐκριφέντες περὶ τὸ Κάσσιον ὅρος ναὸν αὐτόθι ἀφιέρωσαν. οἱ δὲ σύμμαχοι Ἣλου τοῦ Κρόνου Ἐλωεὶμ ἐπεκλήθησαν, ὡς ἂν Κρόνιοι οὗτοι ἦσαν οἱ λεγόμενοι ἐπὶ Κρόνου, ### English translation (Claude) After this Cronus, suspecting his own brother Atlas, on the advice of Hermes threw him into a pit in the earth and buried him. At this time the descendants of the Dioscuri, having built rafts and ships, went to sea, and being cast ashore near Mount Cassius consecrated a temple there. The allies of Elus, that is Cronus, were called Eloeim, as those called after Cronus would be Cronians. ### Extrabiblical texts - Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History): quotation, high confidence ### Translation notes - "Eloeim" is evidently the Hebrew ʾĕlōhîm. ### Citation (SBL) Eusebius, Praep. ev. 1.10.20 (Dindorf 1:45–46; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-20). ## Preparation for the Gospel 1.10.21 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-21 - Source: Dindorf 1:46 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Cronus killed his own son and daughter. ### Greek text Κρόνος δὲ υἱὸν ἔχων Σάδιδον ἰδίῳ αὐτὸν σιδήρῳ διεχρήσατο, διʼ ὑπονοίας αὐτὸν ἐσχηκὼς, καὶ τῆς ψυχῆς, αὐτόχειρ τοῦ παιδὸς γενόμενος, ἐστέρησεν· ὡσαύτως καὶ θυγατρὸς ἰδίας τὴν κεφαλὴν ἀπέτεμεν, ὡς πάντας ἐκπεπλῆχθαι θεοὺς τὴν Κρόνου γνώμην. ### English translation (Claude) Cronus, having a son Sadidus, killed him with his own sword, having come to suspect him, and deprived him of life, becoming the murderer of his own child. In the same way he cut off the head of his own daughter, so that all the gods were dismayed at the mind of Cronus. ### Extrabiblical texts - Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 1.10.21 (Dindorf 1:46; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-21). ## Preparation for the Gospel 1.10.22 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-22 - Source: Dindorf 1:46 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Ouranus sent Astarte, Rhea, and Dione to kill Cronus, but he married them. ### Greek text χρόνου δὲ προϊόντος Οὐρανὸς ἐν φυγῇ τυγχάνων θυγατέρα αὐτοῦ παρθένον Ἀστάρτην μεθʼ ἑτέρων ἀδελφῶν αὐτῆς δύο, Ῥέας καὶ Διώνης, δόλῳ τὸν Κρόνον ἀνελεῖν ὑπομέμπει· ἃς καὶ ἑλὼν ὁ Κρόνος κουριδίας γαμετὰς ἀδελφὰς οὔσας ἐποιήσατο. ### English translation (Claude) As time went on, Ouranus, being in exile, secretly sends his virgin daughter Astarte, with two other sisters of hers, Rhea and Dione, to kill Cronus by guile. But Cronus caught them and made them his wedded wives, though they were his sisters. ### Extrabiblical texts - Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 1.10.22 (Dindorf 1:46; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-22). ## Preparation for the Gospel 1.10.23 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-23 - Source: Dindorf 1:46 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Cronus won over Fate and Season; Ouranus invented living stones; Cronus had seven daughters by Astarte. ### Greek text γνοὺς δὲ Οὐρανὸς ἐπιστρατεύει κατὰ τοῦ Κρόνου Εἱμαρμένην καὶ Ὥραν μεθʼ ἑτέρων συμμάχων, καὶ ταύτας ἐξοικειωσάμενος ὁ Κρόνος παρʼ ἑαυτῷ κατέσχεν. ἔτι δὲ (φησὶν) ἐπενόησε θεὸς Οὐρανὸς βαιτύλια, λίθους ἐμψύχους μηχανησάμενος. Κρόνῳ δὲ ἐγένοντο ἀπὸ Ἀστάρτης θυγατέρες ἑπτὰ Τιτανίδες ἢ Ἀρτέμιδες. ### English translation (Claude) When Ouranus learned of it, he sends Heimarmene (Fate) and Hora (Season) with other allies to make war on Cronus; and Cronus won these too over to himself and kept them with him. Further," he says, "the god Ouranus devised baetylia, contriving stones endowed with life. To Cronus were born by Astarte seven daughters, Titanides or Artemides. ### Extrabiblical texts - Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History): quotation, high confidence ### Translation notes - Baetylia were sacred stones (compare Hebrew bêt ʾēl, "house of God"). ### Citation (SBL) Eusebius, Praep. ev. 1.10.23 (Dindorf 1:46; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-23). ## Preparation for the Gospel 1.10.24 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-24 - Source: Dindorf 1:46 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Cronus had further children by Rhea, Dione, and Astarte. ### Greek text καὶ πάλιν τῷ αὐτῷ γίνονται ἀπὸ Ῥέας παῖδες ἑπτὰ, ὧν ὁ νεώτατος ἅμα τῇ γενέσει ἀφιερώθη· καὶ ἀπὸ Διώνης θήλειαι, καὶ ἀπὸ Ἀστάρτης πάλιν ἂρρενες δύο, Πόθος καὶ Ἒρως. ### English translation (Claude) And again to the same are born by Rhea seven sons, of whom the youngest was consecrated at his birth; and by Dione daughters; and again by Astarte two sons, Pothos (Longing) and Eros (Love). ### Extrabiblical texts - Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 1.10.24 (Dindorf 1:46; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-24). ## Preparation for the Gospel 1.10.25 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-25 - Source: Dindorf 1:46 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Dagon discovered grain and the plow; Asclepius was born to Sydyk. ### Greek text ὁ δὲ Δαγὼν, ἐπειδὴ εὗρε σῖτον καὶ ἄροτρον, ἐκλήθη Ζεὺς Ἀρότρις. Συδύκῳ δὲ, τῷ λεγομένῳ δικαίῳ, μία τῶν Τιτανίδων συνελθοῦσα γεννᾷ τὸν Ἀσκληπιόν. ### English translation (Claude) Dagon, since he discovered grain and the plow, was called Zeus Arotrius. One of the Titanides, uniting with Sydyk, called the Just, bears Asclepius. ### Extrabiblical texts - Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 1.10.25 (Dindorf 1:46; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-25). ## Preparation for the Gospel 1.10.26 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-26 - Source: Dindorf 1:46 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Cronus had three more sons in Peraea; Pontus, Typhon, and Nereus were born. ### Greek text ἐγεννήθησαν δὲ καὶ ἐν Περαίᾳ Κρόνῳ τρεῖς παῖδες, Κρόνος ὁμώνυμος τῷ πατρὶ καὶ Ζεὺς Βῆλος καὶ Ἀπόλλων. κατὰ τούτους γίνονται Πόντος καὶ Τυφὼν καὶ Νηρεὺς, πατὴρ Πόντου. ### English translation (Claude) In Peraea too three sons were born to Cronus: Cronus, of the same name as his father, Zeus Belus, and Apollo. In their time are born Pontus, Typhon, and Nereus, father of Pontus. ### Extrabiblical texts - Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 1.10.26 (Dindorf 1:46; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-26). ## Preparation for the Gospel 1.10.27 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-27 - Source: Dindorf 1:46 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Sidon invented song; Melcathrus (Heracles) was born to Demarus. ### Greek text ἀπὸ δὲ τοῦ Πόντου γίνεται Σιδῶν, ἣ καθʼ ὑπερβολὴν εὐφωνίας πρώτη ὕμνον ᾠδῆς εὗρε, καὶ Ποσειδῶν. τῷ δὲ Δημαροῦντι γίνεται Μέλκαθρος, ὁ καὶ Ἡρακλῆς. ### English translation (Claude) From Pontus comes Sidon, who by the surpassing beauty of her voice first invented the hymn of song, and Poseidon. To Demarus is born Melcathrus, who is also Heracles. ### Extrabiblical texts - Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History): quotation, high confidence ### Translation notes - Melcathrus is Melqart, god of Tyre. ### Citation (SBL) Eusebius, Praep. ev. 1.10.27 (Dindorf 1:46; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-27). ## Preparation for the Gospel 1.10.28 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-28 - Source: Dindorf 1:46–47 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Ouranus and Demarus fought Pontus, who routed Demarus. ### Greek text εἶτα πάλιν Οὐρανὸς πολεμεῖ Πόντῳ, καὶ ἀποστὰς Δημαροῦντι προστίθεται, ἔπεισί τε Πόντῳ ὁ Δημαροῦς, τροποῦταί τε αὐτὸν ὁ Πόντος, ὁ δὲ Δημαροῦς φυγῆς θυσίαν ηὔξατο. ### English translation (Claude) Then again Ouranus makes war on Pontus, and revolting, attaches himself to Demarus. Demarus attacks Pontus, but Pontus routs him, and Demarus vowed a sacrifice for his escape. ### Extrabiblical texts - Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 1.10.28 (Dindorf 1:46–47; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-28). ## Preparation for the Gospel 1.10.29 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-29 - Source: Dindorf 1:47 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Cronus ambushed and mutilated his father Ouranus, who was then deified. ### Greek text ἔτει δὲ τριακοστῷ δευτέρῳ τῆς ἑαυτοῦ κρατήσεως καὶ βασιλείας ὁ Ἦλος, τοῦτʼ ἔστιν ὁ Κρόνος, Οὐρανὸν τὸν πατέρα λοχήσας ἐν τόπῳ τινὶ μεσογείῳ καὶ λαβὼν ὑποχείριον ἐκτέμνει αὐτοῦ τὰ αἰδοῖα, σύνεγγυς πηγῶν τε καὶ ποταμῶν. ἔνθα ἀφιερώθη Οὐρανὸς, καὶ ἀπηρτίσθη αὐτοῦ τὸ πνεῦμα, καὶ ἀπέσταξεν αὐτοῦ τὸ αἷμα τῶν αἰδοίων εἰς τὰς πηγὰς καὶ τῶν ποταμῶν τὰ ὕδατα, καὶ μέχρι τούτου δείκνυται τὸ χωρίον.” ### English translation (Claude) In the thirty-second year of his power and reign Elus, that is Cronus, having set an ambush for his father Ouranus in a certain inland place and got him into his hands, cuts off his private parts near springs and rivers. There Ouranus was deified; his breath was ended, and the blood from his private parts dripped into the springs and the waters of the rivers; and the place is pointed out to this day." ### Extrabiblical texts - Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 1.10.29 (Dindorf 1:47; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-29). ## Preparation for the Gospel 1.10.30 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-30 - Source: Dindorf 1:47 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius mocks the Greek praise of the golden age under Cronus. ### Greek text Τοσαῦτα μὲν δὴ τὰ τοῦ Κρόνου, καὶ τοιαῦτά γε τὰ σεμνὰ τοῦ παρʼ Ἕλλησι βοωμένου βίου τῶν ἐπὶ Κρόνου, οὓς καί φασι γεγονέναι πρῶτον χρύσεον τε γένος μερόπων ἀνθρώπων, τῆς μακαριζομένης ἐκείνης τῶν παλαιῶν εὐδαιμονίας. πάλιν δὲ ὁ συγγραφεὺς τούτοις μεθʼ ἕτερα ἐπιφέρει λέγων ### English translation (Claude) Such, then, are the deeds of Cronus, and such the noble features of the life of the people in the time of Cronus, so loudly praised among the Greeks, whom they say were the first, "a golden race of mortal men," in that blessed happiness of the ancients. Again the writer, after other matters, adds this, saying: ### Extrabiblical texts - Hesiod, Op. 109 (Hesiod, Works and Days): allusion, high confidence - Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History): quotation, high confidence ### Translation notes - The phrase echoes Hesiod, Works and Days 109. ### Citation (SBL) Eusebius, Praep. ev. 1.10.30 (Dindorf 1:47; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-30). ## Preparation for the Gospel 1.10.31 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-31 - Source: Dindorf 1:47 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Astarte, Demarus, and Adodus ruled with Cronus's consent; Astarte consecrated a fallen star at Tyre. ### Greek text “Ἀστάρτη δὲ ἡ μεγίστη καὶ Ζεὺς Δημαροῦς καὶ Ἄδωδος βασιλεὺς θεῶν ἐβασίλευον τῆς χώρας Κρόνου γνώμῃ. ἡ δὲ Ἀστάρτη ἐπέθηκε τῇ ἰδίᾳ κεφαλῇ βασιλείας παράσημον κεφαλὴν ταύρου· περινοστοῦσα δὲ τὴν οἰκουμένην εὗρεν ἀεροπετῆ ἀστέρα, ὃν καὶ ἀνελομένη ἐν Τύρῳ τῇ ἁγίᾳ νήσῳ ἀφιέρωσε. ### English translation (Claude) "Astarte the greatest, and Zeus Demarus, and Adodus king of the gods, reigned over the land with the consent of Cronus. Astarte put on her own head, as a mark of royalty, a bull's head; and traveling around the inhabited world she found a star that had fallen from the sky, which she took up and consecrated in Tyre, the holy island. ### Extrabiblical texts - Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 1.10.31 (Dindorf 1:47; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-31). ## Preparation for the Gospel 1.10.32 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-32 - Source: Dindorf 1:47 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Astarte is identified with Aphrodite; Cronus gave Attica to Athena. ### Greek text τὴν δὲ Ἀστάρτην Φοίνικες τὴν Ἀφροδίτην εἶναι λέγουσι. καὶ ὁ Κρόνος δὲ περιιὼν τὴν οἰκουμένην Ἀθηνᾷ τῇ ἑαυτοῦ θυγατρὶ δίδωσι τῆς Ἀττικῆς τὴν βασιλείαν. ### English translation (Claude) The Phoenicians say that Astarte is Aphrodite. And Cronus, going around the inhabited world, gives the kingdom of Attica to his own daughter Athena. ### Extrabiblical texts - Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 1.10.32 (Dindorf 1:47; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-32). ## Preparation for the Gospel 1.10.33 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-33 - Source: Dindorf 1:47 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: During a plague Cronus sacrificed his only son and circumcised himself and his allies. ### Greek text λοιμοῦ δὲ γενομένου καὶ φθορᾶς τὸν ἑαυτοῦ μονογενῆ υἱὸν Κρόνος Οὐρανῷ τῷ πατρὶ ὁλοκαρποῖ, καὶ τὰ αἰδοῖα περιτέμνεται, ταυτὸν ποιῆσαι καὶ τοὺς ἅμʼ αὐτῷ συμμάχους καταναγκάσας, ### English translation (Claude) When a plague and pestilence came, Cronus offers his only-begotten son as a whole burnt offering to his father Ouranus, and circumcises himself, compelling his allies also to do the same. ### Extrabiblical texts - Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 1.10.33 (Dindorf 1:47; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-33). ## Preparation for the Gospel 1.10.34 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-34 - Source: Dindorf 1:47–48 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Cronus deified his dead son Muth, called Death. ### Greek text καὶ μετʼ οὐ πολὺ ἕτερον αὐτοῦ παῖδα ἀπὸ ῾Ρέας ὀνομαζόμενον Μοὺθ ἀποθανόντα ἀφιεροῖ. Θάνατον δὲ καὶ Πλούτωνα Φοίνικες ὀνομάζουσι. ### English translation (Claude) And not long after, when another of his sons by Rhea, named Muth, died, he deifies him. The Phoenicians call him Death and Pluto. ### Extrabiblical texts - Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History): quotation, high confidence ### Translation notes - Muth is the Phoenician mōt, "death." ### Citation (SBL) Eusebius, Praep. ev. 1.10.34 (Dindorf 1:47–48; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-34). ## Preparation for the Gospel 1.10.35 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-35 - Source: Dindorf 1:48 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Cronus gave Byblos to Baaltis and Berytus to Poseidon and the Cabiri. ### Greek text καὶ ἐπὶ τούτοις ὁ Κρόνος Βύβλον μὲν τὴν πόλιν θεᾷ Βααλτίδι, τῇ καὶ Διώνῃ, δίδωσι, Βηρυτὸν δὲ Ποσειδῶνι καὶ Καβείροις Ἀγρόταις τε καὶ Ἁλιεῦσιν, οἱ καὶ τὰ τοῦ Πόντου λείψανα εἰς τὴν Βηρυτὸν ἀφιέρωσαν. ### English translation (Claude) After this Cronus gives the city of Byblos to the goddess Baaltis, who is also Dione, and Berytus to Poseidon and to the Cabiri, the Hunters and Fishers, who also consecrated the remains of Pontus at Berytus. ### Extrabiblical texts - Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 1.10.35 (Dindorf 1:48; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-35). ## Preparation for the Gospel 1.10.36 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-36 - Source: Dindorf 1:48 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Tauthus designed the sacred letters and the emblem of Cronus with four eyes and four wings. ### Greek text πρὸ δὲ τούτων θεὸς Ταυθὸς μιμησάμενος τῶν συνόντων θεῶν ὄψεις, Κρόνου τε καὶ Δαγῶνος καὶ τῶν λοιπῶν, διετύπωσεν τοὺς ἱεροὺς τῶν στοιχείων χαρακτῆρας. ἐπενόησε δὲ καὶ τῷ Κρόνῳ παράσημα βασιλείας ὄμματα τέσσαρα ἐκ τῶν ἐμπροσθίων καὶ ὀπισθίων μερῶν, * * * δύο δὲ ἡσυχῆ μύοντα, καὶ ἐπὶ τῶν ὤμων πτερὰ τέσσαρα, δύο μὲν ὡς ἱπτάμενα, δύο δὲ ὡς ὑφειμένα. ### English translation (Claude) Before this the god Tauthus, imitating the appearances of the gods who were with him, Cronus and Dagon and the rest, gave form to the sacred characters of the letters. He also devised for Cronus, as marks of royalty, four eyes in the front and back parts ... and two quietly closed, and on the shoulders four wings, two as if flying and two as if folded. ### Extrabiblical texts - Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History): quotation, high confidence ### Translation notes - The text has a gap (marked * * * in the edition), where two eyes were evidently said to be open. ### Citation (SBL) Eusebius, Praep. ev. 1.10.36 (Dindorf 1:48; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-36). ## Preparation for the Gospel 1.10.37 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-37 - Source: Dindorf 1:48 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The emblem symbolized Cronus's constant watchfulness and motion. ### Greek text τὸ δὲ σύμβολον ἦν, ἐπειδὴ Κρόνος κοιμώμενος ἔβλεπε, καὶ ἐγρηγορὼς ἐκοιμᾶτο· καὶ ἐπὶ τῶν πτερῶν ὁμοίως, ὅτι ἀναπαυόμενος ἔπτατο καὶ ἱπτάμενος ἀνεπαύετο. τοῖς δὲ λοιποῖς θεοῖς δύο ἑκάστῳ πτερώματα ἐπὶ τῶν ὤμων, ὡς ὅτι δὴ συνίπταντο τῷ Κρόνῳ. καὶ αὐτῷ δὲ πάλιν ἐπὶ τῆς κεφαλῆς πτερὰ δύο, ἕν ἐπὶ τοῦ ἡγεμονικωτάτου νοῦ καὶ ἓν ἐπὶ τῆς αἰσθήσεως. ### English translation (Claude) The symbol meant that Cronus saw while sleeping and slept while waking; and likewise with the wings, that he flew while resting and rested while flying. To each of the other gods he gave two wings on the shoulders, meaning that they flew with Cronus. And to Cronus himself again two wings on his head, one for the most commanding mind and one for sense perception. ### Extrabiblical texts - Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 1.10.37 (Dindorf 1:48; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-37). ## Preparation for the Gospel 1.10.38 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-38 - Source: Dindorf 1:48 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Cronus gave Egypt to Tauthus, and the Cabiri recorded these events at his command. ### Greek text ἐλθὼν δὲ ὁ Κρόνος εἰς νότου χώραν ἅπασαν τὴν Αἴγυπτον ἔδωκε θεῷ Ταυθῷ, ὅπως βασίλειον αὐτῷ γένηται. ταῦτα δὲ (φησὶ) πρῶτοι πάντων ὑπεμνηματίσαντο οἱ ἑπτὰ παῖδες Κάβειροι, καὶ ὁ ἴδιος αὐτῶν ἀδελφὸς Ἀσκληπιὸς, ὡς αὐτοῖς ἐνετείλατο θεὸς Ταυθός. ### English translation (Claude) Cronus, coming to the land of the south, gave all Egypt to the god Tauthus to be his kingdom. These things," he says, "the seven sons, the Cabiri, and their own brother Asclepius, were the first of all to put into records, as the god Tauthus commanded them. ### Extrabiblical texts - Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 1.10.38 (Dindorf 1:48; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-38). ## Preparation for the Gospel 1.10.39 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-39 - Source: Dindorf 1:48–49 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The hierophant Thabion allegorized these stories and passed them to the priests, who increased the mystification. ### Greek text ταῦτα πάντα ὁ Θαβίων, ὃς πάμπρωτος τῶν ἀπʼ αἰῶνος γεγονότων Φοινίκων ἱεροφάντης ἀλληγορήσας τοῖς τε φυσικοῖς καὶ κοσμικοῖς πάθεσιν ξας, παρέδωκε τοῖς ὀργεῶσι καὶ τελετῶν κατάρχουσι προφήταις· οἱ δὲ τὸν τῦφον αὔξειν ἐκ παντὸς ἐπινοοῦντες τοῖς αὐτῶν διαδόχοις παρέδοσαν καὶ τοῖς ἐπεισάκτοις· ὣν εἶς ἦν καὶ Εἰσίριος τῶν τριῶν γραμμάτων εὑρετὴς, ἀδελφὸς Χνᾶ τοῦ πρώτου μετονομασθέντος Φοίνικος." ### English translation (Claude) All these things Thabion, the very first hierophant of the Phoenicians who have lived from the beginning, turned into allegory and mixed with natural and cosmic phenomena, and handed down to the priests who lead the orgies and begin the rites. They, contriving in every way to increase the vain pretension, handed it on to their successors and to those brought in from outside; one of whom was Isiris, the inventor of the three letters, brother of Chna, who was the first to have his name changed to Phoenix." ### Extrabiblical texts - Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History): quotation, high confidence ### Translation notes - The participle after πάθεσιν is defective in the digital text (ξας, probably from ἀναμίξας, "mixed"); translated by sense. ### Citation (SBL) Eusebius, Praep. ev. 1.10.39 (Dindorf 1:48–49; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-39). ## Preparation for the Gospel 1.10.40 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-40 - Source: Dindorf 1:49 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Philo says the Greeks adopted these stories and embellished them into myths of their own. ### Greek text Εἶτʼ ἑξῆς αὖθις ἐπιλέγει ‟ Οἱ δὲ Ἕλληνες εὐφυίᾳ πάντας ὑπερβαλλόμενοι τὰ μὲν πρῶτα πλεῖστα ἐξιδιώσαντο, εἶτα καὶ τοῖς προκοσμήμασι ποικίλως ἐξετραγῴδησαν, ταῖς τε τῶν μύθων ἡδοναῖς θέλγειν ἐπινοοῦντες παντοίως ἐποίκιλλον. ἔνθεν Ἡσίοδος οἵ τε κυκλικοὶ περιηχημένοι θεογονίας καὶ γιγαντομαχίας καὶ Τιτανομαχίας ἔπλασαν ἰδίας καὶ ἐκτομὰς, οἷς συμπεριφερόμενοι ἐξενίκησαν τὴν ἀλήθειαν. ### English translation (Claude) Then next he adds again: "But the Greeks, surpassing all in natural talent, at first appropriated most of these things, and then also dramatized them in various ways with added ornaments, and, intending to charm with the pleasures of the myths, embellished them in every way. Hence Hesiod and the much-celebrated cyclic poets fashioned theogonies, battles of giants and battles of Titans of their own, and mutilations; and by carrying these about with them they overcame the truth. ### Extrabiblical texts - Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 1.10.40 (Dindorf 1:49; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-40). ## Preparation for the Gospel 1.10.41 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-41 - Source: Dindorf 1:49 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Long familiarity with Greek myths makes the truth seem nonsense and the myths seem true. ### Greek text σύντροφοι δὲ τοῖς ἐκείνων πλάσμασιν αἱ ἀκοαὶ ἡμῶν γενόμεναι, καὶ προληφθεῖσαι πολλοῖς αἰῶσιν, ὡς παρακαταθήκην φυλάσσουσιν ἣν παρεδέξαντο μυθοποιίαν, καθάπερ καὶ ἀρχόμενος εἶπον, ἥτις συνεργηθεῖσα χρόνῳ δυσεξίτητον αὐτῆς τὴν κατοχὴν εἴργασται, ὥστε τὴν μὲν ἀλήθειαν δοκεῖν λῆρον, τὸ δὲ τῆς ἀφηγήσεως νόθον ἀλήθειαν." ### English translation (Claude) And our ears, having grown up with their fictions and been preoccupied for many ages, guard as a trust the mythology they have received, as I said at the beginning; and this, strengthened by time, has made its hold hard to escape, so that the truth seems nonsense, and the spurious account seems truth." ### Extrabiblical texts - Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 1.10.41 (Dindorf 1:49; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-41). ## Preparation for the Gospel 1.10.42 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-42 - Source: Dindorf 1:49 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius closes the extracts from Sanchuniathon and adds one from Philo's work On the Jews. ### Greek text Ταῦτα ἀπὸ τῆς Σαγχουνιάθωνος προκείσθω γραφῆς, ἑρμηνευθείσης μὲν ὑπὸ Φίλωνος τοῦ Βυβλίου, δοκιμασθείσης δὲ ὡς ἀληθοῦς ὑπὸ τῆς Πορφυρίου τοῦ φιλοσόφου μαρτυρίας. ὁ δʼ αὐτὸς ἐν τῷ περὶ Ἰουδαίων συγγράμματι ἔτι καὶ ταῦτα περὶ τοῦ Κρόνου γράφει ### English translation (Claude) Let these extracts from the writing of Sanchuniathon be set before you, translated by Philo of Byblos and approved as true by the testimony of Porphyry the philosopher. The same author, in his work On the Jews, also writes this about Cronus: ### Extrabiblical texts - Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History): quotation, medium confidence ### Translation notes - "The same author" is Philo of Byblos. ### Citation (SBL) Eusebius, Praep. ev. 1.10.42 (Dindorf 1:49; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-42). ## Preparation for the Gospel 1.10.43 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-43 - Source: Dindorf 1:49–50 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Tauthus organized religion into a science; later Surmubelus and Thuro revealed his hidden theology. ### Greek text ‟ Ταυθὸς, ὃν Αἰγύπτιοι Θωὺθ προσαγορεύουσι, σοφίᾳ διενεγκὼν παρὰ τοῖς Φοίνιξι, πρῶτος τὰ κατὰ τὴν θεοσέβειαν ἐκ τῆς τῶν χυδαίων ἀπειρίας εἰς ἐπιστημονικὴν ἐμπειρίαν διέταξεν. ᾧ μετὰ γενεὰς πλείους θεὸς Σουρμουβηλὸς Θουρώ τε ἡ μετονομασθεῖσα Εὔσαρθις ἀκολουθήσαντες κεκρυμμένην τοῦ Ταυθοῦ καὶ ἀλληγορίαις ἐπεσκιασμένην τὴν θεολογίαν ἐφώτισαν. " ### English translation (Claude) "Tauthus, whom the Egyptians call Thouth, excelling in wisdom among the Phoenicians, was the first to bring the things concerning the worship of the gods out of the ignorance of the vulgar into scientific understanding. Many generations after him the god Surmubelus and Thuro, whose name was changed to Eusarthis, followed him and brought to light the theology of Tauthus, which had been hidden and overshadowed by allegories." ### Extrabiblical texts - Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 1.10.43 (Dindorf 1:49–50; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-43). ## Preparation for the Gospel 1.10.44 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-44 - Source: Dindorf 1:50 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Philo describes the ancient custom of rulers sacrificing a beloved child in times of danger, as Cronus sacrificed his only son. ### Greek text Καὶ μετὰ βραχέα φησίν ‟Ἔθος ἦν τοῖς παλαιοῖς ἐν ταῖς μεγάλαις συμφοραῖς τῶν κινδύνων ἀντὶ τῆς πάντων φθορᾶς τὸ ἠγαπημένον τῶν τέκνων τοὺς κρατοῦντας ἢ πόλεως ἢ ἔθνους εἰς σφαγὴν ἐπιδιδόναι, λύτρον τοῖς τιμωροῖς δαίμοσι· κατεσφάττοντο δὲ οἱ διδόμενοι μυστικῶς. Κρόνος τοίνυν, ὃν οἱ Φοίνικες Ἦλον προσαγορεύουσι, βασιλεύων τῆς χώρας, καὶ ὕστερον μετὰ τὴν τοῦ βίου τελευτὴν εἰς τὸν τοῦ Κρόνου ἀστέρα καθιερωθεὶς, ἐξ ἐπιχωρίας νύμφης Ἀνωβρὲτ λεγομένης υἱὸν ἔχων μονογενῆ, ὃν διὰ τοῦτο Ἰεδοὺδ ἐκάλουν, τοῦ μονογενοῦς οὕτως ἔτι καὶ νῦν καλουμένου παρὰ τοῖς Φοίνιξι) κινδύνων ἐκ πολέμου μεγίστων κατειληφότων τὴν χώραν, βασιλικῷ κοσμήσας σχήματι τὸν υἱὸν βωμόν τε κατασκευάσας ἄσμενος κατέθυσεν. " ### English translation (Claude) And shortly after he says: "It was the custom among the ancients, in great calamities of danger, that instead of the destruction of all, the rulers of the city or nation gave up the most beloved of their children to be slaughtered as a ransom to the avenging demons; and those who were given up were slaughtered with mystic rites. Cronus, then, whom the Phoenicians call Elus, who was king of the country and afterward, at the end of his life, was deified as the star of Cronus, had an only-begotten son by a nymph of the country called Anobret, whom for this reason they called Ieoud (the only-begotten is still so called among the Phoenicians); and when very great dangers from war had seized the country, he adorned his son with royal attire, prepared an altar, and sacrificed him." ### Extrabiblical texts - Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History): quotation, high confidence ### Translation notes - "Ieoud" corresponds to Hebrew yāḥîd, "only one" (compare Gen 22:2). ### Citation (SBL) Eusebius, Praep. ev. 1.10.44 (Dindorf 1:50; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-44). ## Preparation for the Gospel 1.10.45 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-45 - Source: Dindorf 1:50 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius introduces Philo's account of the worship of serpents. ### Greek text Ὁ δʼ αὐτὸς πάλιν περὶ τῶν Φοινίκων στοιχείων ἐκ τῶν Σαγχουνιάθωνος μεταβαλὼν θέα ὁποῖά φησι περὶ τῶν ἑρπυστικῶν καὶ ἰοβόλων θηρίων, ἃ δὴ χρῆσιν μὲν ἀγαθὴν ἀνθρώποις οὐδεμίαν συντελεῖ, φθορὰν δὲ καὶ λύμην οἷς ἂν τὸν δυσαλθῆ καὶ χαλεπὸν ἰὸν ἐγχρίμψειεν ἀπεργάζεται. γράφει δὲ καὶ ταῦτα πρὸς λέξιν ὧδέ πως λέγων ### English translation (Claude) The same writer again, translating from Sanchuniathon about the Phoenician letters, see what he says about the creeping and venomous creatures, which contribute nothing good to human use but bring destruction and ruin to whomever they strike with their hard-to-heal and grievous poison. He writes this too, word for word, saying something like this: ### Extrabiblical texts - Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 1.10.45 (Dindorf 1:50; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-45). ## Preparation for the Gospel 1.10.46 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-46 - Source: Dindorf 1:50–51 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Tauthus deified the serpent as the most spirit-filled and fiery of creatures. ### Greek text ‟ Τὴν μὲν οὖν τοῦ δράκοντος φύσιν καὶ τῶν ὄφεων αὐτὸς ἐξεθείασεν ὁ Ταυθὸς, καὶ μετʼ αὐτὸν αὖθις Φοίνικές τε καὶ Αἰγύπτιοι· πνευματικώτατον γὰρ τὸ ζῷον πάντων τῶν ἑρπετῶν καὶ πυρῶδες ὑπʼ αὐτοῦ παρεδόθη· παρʼ ὃ καὶ τάχος ἀνυπέρβλητον διὰ τοῦ πνεύματος παρίστησι, χωρὶς ποδῶν τε καὶ χειρῶν ἢ ἄλλου τινὸς τῶν ἔκτοσθεν, διʼ ὧν τὰ λοιπὰ ζῷα τὰς κινήσεις ποιεῖται· καὶ ποικίλων σχημάτων τύπους ἀποτελεῖ, καὶ κατὰ τὴν πορείαν ἑλικοειδεῖς ἔχει τὰς ὁρμὰς ἐφʼ ὃ βούλεται τάχος. ### English translation (Claude) "Tauthus himself deified the nature of the dragon and of serpents, and after him again the Phoenicians and Egyptians. For the creature was declared by him to be the most full of spirit of all creeping things, and fiery. Hence it shows an unsurpassable speed by means of its spirit, without feet or hands or any other external members by which the other animals make their movements; it forms shapes of various kinds, and in its progress makes its springs in spirals at whatever speed it wishes. ### Extrabiblical texts - Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 1.10.46 (Dindorf 1:50–51; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-46). ## Preparation for the Gospel 1.10.47 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-47 - Source: Dindorf 1:51 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The serpent renews itself by shedding its skin and was therefore used in temples and mysteries. ### Greek text καὶ πολυχρονιώτατον δέ ἐστιν, οὐ μόνον τε ἐκδυόμενον τὸ γήρας νεάζειν, ἀλλὰ καὶ αὔξησιν ἐπιδέχεσθαι μείζονα πέφυκε· καὶ ἐπειδὰν τὸ ὡρισμένον μέτρον πληρώσῃ, εἰς ἑαυτὸν ἀναλίσκεται, ὡς ἐν ταῖς ἱεραῖς ὁμοίως αὐτὸς ὁ Ταυθὸς κατέταξε γραφαῖς. διὸ καὶ ἐν ἱεροῖς τοῦτο τὸ ζῷον καὶ ἐν μυστηρίοις συμπαρείληπται. ### English translation (Claude) It is also very long-lived, and by nature not only grows young again by putting off its old age, but also receives greater growth; and when it has fulfilled its fixed measure, it is consumed into itself, as Tauthus himself likewise set down in the sacred writings. Therefore this creature has been adopted in temples and in mysteries. ### Extrabiblical texts - Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 1.10.47 (Dindorf 1:51; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-47). ## Preparation for the Gospel 1.10.48 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-48 - Source: Dindorf 1:51 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Philo says the serpent was thought immortal and was worshipped as Agathodaemon or Kneph. ### Greek text εἴρηται δὲ ἡμῖν περὶ αὐτοῦ ἐν τοῖς ἐπιγραφομένοις Ἐθωθιῶν ὑπομνήμασιν ἐπὶ πλέον· ἐν οἷς κατασκευάζεται ὅτι ἀθάνατον εἴη, καὶ ὡς εἰς ἑαυτὸν ἀναλύεται, ὥσπερ πρόκειται· οὐ γὰρ θνήσκει ἰδίῳ θανάτῳ, εἰ μὴ βίᾳ τινὶ πληγὲν, τοῦτο τὸ ζῷον. Φοίνικες δὲ αὐτὸ ἀγαθὸν δαίμονα καλοῦσιν· ὁμοίως καὶ Αἰγύπτιοι κνὴφ ἐπονομάζουσι· προστιθέασι δὲ αὐτῷ ἱέρακος κεφαλὴν, διὰ τὸ πρακτικὸν τοῦ ἱέρακος. ### English translation (Claude) We have spoken about it at greater length in the records entitled Ethothia, in which it is argued that it is immortal and is dissolved into itself, as was said before; for this creature does not die a natural death unless struck by some violence. The Phoenicians call it Agathodaemon (Good Spirit); likewise the Egyptians name it Kneph; and they add to it a hawk's head, because of the hawk's active nature. ### Extrabiblical texts - Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 1.10.48 (Dindorf 1:51; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-48). ## Preparation for the Gospel 1.10.49 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-49 - Source: Dindorf 1:51 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Egyptian priest Epeeis described the first divine being as a hawk-formed serpent whose eyes gave light. ### Greek text καί φησιν ὁ Ἐπήεις ἀλληγορῶν, (ὁ ὀνομασθεὶς παρʼ αὐτοῖς μέγιστος ἱεροφάντης καὶ ἱερογραμματεὺς, ὃν μετέφρασεν Ἄρειος Ἡρακλεοπολίτης) κατὰ λέξιν οὕτως· ῾ τὸ πρῶτον ὂν θειότατον ὄφις ἐστὶν ἱέρακος ἔχων μορφὴν, ἄγαν ἐπίχαρις· ὃς εἰ ἀναβλέψειε, φωτὸς τὸ πᾶν ἐπλήρου ἐν τῇ πρωτογόνῳ χώρᾳ αὐτοῦ· εἰ δὲ καμμύσειε, σκότος ἐγίνετο, ’ ### English translation (Claude) And Epeeis, speaking allegorically (he who was named among them the greatest hierophant and sacred scribe, whom Areius of Heracleopolis translated), says word for word: 'The first and most divine being is a serpent having the form of a hawk, exceedingly graceful; whenever he opened his eyes he filled all things with light in his first-born region, and when he closed them, darkness came.' ### Extrabiblical texts - Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 1.10.49 (Dindorf 1:51; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-49). ## Preparation for the Gospel 1.10.50 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-50 - Source: Dindorf 1:51 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Pherecydes drew on the Phoenicians for his serpent-god Ophion. ### Greek text ἔμφασιν διδοὺς ὁ Ἐπήεις ὅτι καὶ διάπυρόν ἐστι διὰ τοῦ φάναι ῾διηύγασεʼ· φωτὸς γὰρ ἴδιόν ἐστι τὸ διαυγάσαι. παρὰ Φοινίκων δὲ καὶ Φερεκύδης λαβὼν τὰς ἀφορμὰς ἐθεολόγησε περὶ τοῦ παρʼ αὐτῷ λεγομένου Ὀφίονος θεοῦ καὶ τῶν Ὀφιονιδῶν, περὶ ὧν αὖθις λέξομεν. ### English translation (Claude) Epeeis indicates that it is also fiery by saying 'he shone through,' for to shine through is a property of light. From the Phoenicians Pherecydes also took his starting points and wrote theology about the god called by him Ophion and about the Ophionidae, of whom we shall speak again. ### Extrabiblical texts - Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 1.10.50 (Dindorf 1:51; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-50). ## Preparation for the Gospel 1.10.51 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-51 - Source: Dindorf 1:51–52 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Egyptians depicted the cosmos as a circle with a serpent across it, like the letter theta. ### Greek text ἔτι μὴν οἱ Αἰγύπτιοι ἀπὸ τῆς αὐτῆς ἐννοίας τὸν κόσμον γράφοντες περιφερῆ κύκλον ἀεροειδῆ καὶ πυρωπὸν χαράσσουσι, καὶ μέσα τεταμένον ὄφιν ἱερακόμορφον· καὶ ἔστι τὸ πᾶν σχῆμα ὡς τὸ παρʼ ἡμῖν θῆτα· τὸν μὲν κύκλον κόσμον μηνύοντες, τὸν δὲ μέσον ὄφιν συνεκτικὸν τούτου ἀγαθὸν δαίμονα σημαίνοντες. ### English translation (Claude) Further, the Egyptians, from the same idea, when they depict the cosmos, draw a round circle, airy and fiery, and a hawk-shaped serpent stretched across the middle; and the whole figure is like our theta. By the circle they indicate the cosmos, and by the serpent in the middle they signify the Agathodaemon who holds it together. ### Extrabiblical texts - Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 1.10.51 (Dindorf 1:51–52; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-51). ## Preparation for the Gospel 1.10.52 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-52 - Source: Dindorf 1:52 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Philo cites Zoroaster and Ostanes for a hawk-headed supreme god. ### Greek text καὶ Ζωροάστρης δὲ ὁ μάγος ἐν τῇ ἱερᾷ συναγωγῇ τῶν Περσικῶν φησι κατὰ λέξιν ῾ ὁ δὲ θεός ἐστι κεφαλὴν ἔχων ἱέρακος. οὗτός ἐστιν ὁ πρῶτος ἄφθαρτος, ἀίδιος, ἀγένητος, ἀμερὴς, ἀνομοιότατος, ἡνίοχος παντὸς καλοῦ, ἀδωροδόκητος, ἀγαθῶν ἀγαθώτατος, φρονίμων φρονιμώτατος· ἔστι δὲ καὶ πατὴρ εὐνομίας καὶ δικαιοσύνης, αὐτοδίδακτος, φυσικὸς, καὶ τέλειος, καὶ σοφὸς, καὶ ἱεροῦ φυσικοῦ μόνος εὑρετής.᾿ τὰ δʼ αὐτὰ καὶ Ὀστάνης φησὶ περὶ αὐτοῦ ἐν τῇ ἐπιγραφομένῃ Ὀκτατεύχῳ." ### English translation (Claude) And Zoroaster the magus, in the sacred collection of Persian writings, says word for word: 'God has the head of a hawk. He is the first, incorruptible, eternal, unbegotten, without parts, most unlike all, the charioteer of all that is good, not to be bribed, the best of the good, the wisest of the wise; he is also father of good order and justice, self-taught, natural, perfect, wise, and the only discoverer of the sacred natural law.' Ostanes too says the same things about him in the book entitled Octateuch." ### Extrabiblical texts - Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History): quotation, high confidence ### Translation notes - The writings ascribed to Zoroaster and Ostanes were Greek pseudepigrapha; no entries exist in the site's list. ### Citation (SBL) Eusebius, Praep. ev. 1.10.52 (Dindorf 1:52; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-52). ## Preparation for the Gospel 1.10.53 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-53 - Source: Dindorf 1:52 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: All these peoples, following Tauthus, built temples to serpents and worshipped them as the greatest gods. ### Greek text Πάντες δὲ τὰς ἀφορμὰς παρὰ Ταυθοῦ λαβόντες ἐφυσιολόγησαν, ὥσπερ πρόκειται. καὶ τὰ μὲν πρῶτα στοιχεῖα τὰ διὰ τῶν ὄφεων ναοὺς κατασκευασάμενοι ἐν ἀδύτοις ἀφιέρωσαν, καὶ τούτοις ἑορτὰς καὶ θυσίας ἐπετέλουν καὶ ὄργια, θεοὺς τοὺς μεγίστους νομίζοντες καὶ ἀρχηγοὺς τῶν ὅλων. τοσαῦτα καὶ περὶ τῶν ὄφεων. ### English translation (Claude) All of them, taking their starting points from Tauthus, gave natural explanations, as has been shown. And they built temples and consecrated in shrines the first elements represented by the serpents, and celebrated festivals, sacrifices, and secret rites to them, regarding them as the greatest gods and the rulers of the universe. So much about serpents. ### Extrabiblical texts - Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 1.10.53 (Dindorf 1:52; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-53). ## Preparation for the Gospel 1.10.54 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-54 - Source: Dindorf 1:52 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The gospel calls people to flee the Phoenician theology and seek healing from it. ### Greek text Ἀλλὰ γὰρ τὰ μὲν τῆς Φοινίκων θεολογίας τοῦτον περιέχει τὸν τρόπον· ἣν ἀμεταστρεπτὶ φεύγειν καὶ τῆς τῶν παλαιῶν φρενοβλαβείας τὴν ἴασιν μεταδιώκειν ὁ σωτήριος εὐαγγελίζεται λόγος. ### English translation (Claude) Such, then, is the character of the Phoenician theology. The saving word announces as good news that we should flee from it without turning back, and should seek the cure for the madness of the ancients. ### Extrabiblical texts - Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 1.10.54 (Dindorf 1:52; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-54). ## Preparation for the Gospel 1.10.55 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-55 - Source: Dindorf 1:52–53 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: These accounts are presented as true history, not allegory, and refute themselves; Eusebius turns to the Egyptians. ### Greek text ὅτι δὲ μὴ μῦθοι ταῦτα καὶ ποιητῶν ἀναπλάσματα λανθάνουσάν τινα ἐν ὑπονοίαις ἔχοντα θεωρίαν τυγχάνει, σοφῶν δὲ καὶ παλαιῶν, ὡς ἂν αὐτοὶ φαῖεν, θεολόγων ἀληθεῖς μαρτυρίαι, τὰ καὶ ποιητῶν ἁπάντων καὶ λογογράφων πρεσβύτερα περιέχουσαι, τό τε πιστὸν τῶν λόγων ἐπαγόμεναι ἀπὸ τῆς εἰσέτι δεῦρο ἐν ταῖς κατὰ Φοινίκην πόλεσί τε καὶ κώμαις κρατούσης τῶν θεῶν προσηγορίας τε καὶ ἱστορίας, τῶν τε παρʼ ἑκάστοις ἐπιτελουμένων μυστηρίων, δῆλον ἂν εἴη, ὡς μηκέτι χρῆναι τούτων βιαίους ἀνιχνεύειν φυσιολογίας, σαφῆ τὸν ἐξ αὐτῶν ἔλεγχον ἐπιφερομένων τῶν πραγμάτων. τοιαύτη μὲν οὑν ἡ Φοινίκων θεολογία· ὥρα δὲ μεταβάντας καὶ τὰ Αἰγυπτίων ἐπιθεωρῆσαι. ### English translation (Claude) That these are not myths and inventions of poets containing some hidden meaning in their allegories, but true testimonies of wise and ancient theologians, as they themselves would say, containing things older than all poets and prose writers, and drawing the credibility of their words from the names and history of the gods that still prevail in the cities and villages of Phoenicia, and from the mysteries performed among each people, would be plain; so that there is no longer any need to search out forced physical explanations of them, when the facts themselves bring their clear refutation. Such, then, is the theology of the Phoenicians; it is time to pass on and examine that of the Egyptians. ### Extrabiblical texts - Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 1.10.55 (Dindorf 1:52–53; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-1-10-55). ## Preparation for the Gospel, Book 2, preface 1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-2-0-1 - Source: Dindorf 1:53 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius restates that the gospel calls people away from Phoenician theology. ### Greek text Τὰ μὲν δὴ τῆς Φοινίκων θεολογίας τὸν προειρημένον περιέχει τρόπον· ἣν ἀμεταστρεπτὶ φεύγειν καὶ τῆς τῶν παλαιῶν φρενοβλαβείας τὴν ἴασιν μεταδιώκειν ὁ σωτήριος εὐαγγελίζεται λόγος. ### English translation (Claude) The theology of the Phoenicians, then, has the character described above; and the saving word announces as good news that we should flee from it without turning back, and should seek the cure for the madness of the ancients. ### Translation notes - Sections 2.0.1–3 repeat, with additions, the close of Book 1 (1.10.54–55). ### Citation (SBL) Eusebius, Praep. ev. 2.0.1 (Dindorf 1:53; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-2-0-1). ## Preparation for the Gospel, Book 2, preface 2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-2-0-2 - Source: Dindorf 1:53 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Greeks' own writers admit that the ancient stories of the gods were meant literally, not as allegories. ### Greek text ὅτι δὲ μὴ μῦθοι ταῦτα καὶ ποιητῶν ἀναπλάσματα λανθάνουσάν τινα ἐν ὑπονοίαις ἔχοντα θεωρίαν τυγχάνει, σοφῶν δὲ καὶ παλαιῶν, ὡς ἂν αὐτοὶ φαῖεν, θεολόγων ἀληθεῖς μαρτυρίαι, τὰ καὶ ποιητῶν ἁπάντων καὶ λογογράφων πρεσβύτερα περιέχουσαι, τό τε πιστὸν τῶν λόγων ἐπαγόμεναι ἀπὸ τῆς εἰσέτι δεῦρο ἐν ταῖς κατὰ Φοινίκην πόλεσί τε καὶ κώμαις κρατούσης τῶν θεῶν προσηγορίας τε καὶ ἱστορίας, τῶν τε παρʼ ἑκάστοις ἐπιτελουμένων μυστηρίων, δῆλον ἂν εἴη ἀπό τε τῆς τῶν λοιπῶν συγγραφέων καὶ δὴ καὶ τῶν νομιζομένων θεολόγων ὁμολογίας, διʼ ἧς ἐμαρτύρησαν τοὺς παλαιοὺς καὶ πρώτους τὰ περὶ θεῶν συστησαμένους μηδὲν εἰς φυσικὰς ἀναφέρειν τροπολογίας, μηδʼ ἀλληγορεῖν τοὺς περὶ θεῶν μύθους, ἐπὶ μόνης δὲ τῆς λέξεως φυλάττειν τὰς ἱστορίας. ### English translation (Claude) That these are not myths and inventions of poets containing some hidden meaning in their allegories, but true testimonies of wise and ancient theologians, as they themselves would say, containing things older than all poets and prose writers, and drawing the credibility of their words from the names and history of the gods that still prevail in the cities and villages of Phoenicia and from the mysteries performed among each people, would be plain from the agreement of the other writers and especially of those considered theologians. By it they testified that the ancients who first composed the accounts of the gods referred nothing to physical figurative meanings and did not allegorize the myths about the gods, but kept the histories in their literal sense. ### Citation (SBL) Eusebius, Praep. ev. 2.0.2 (Dindorf 1:53; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-2-0-2). ## Preparation for the Gospel, Book 2, preface 3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-2-0-3 - Source: Dindorf 1:53–54 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The quoted writers make allegorical explanations unnecessary. ### Greek text ταῦτα γὰρ αἱ προπαρατεθεῖσαι τῶν εἰρημένων ἐδήλουν φωναὶ, ὡς μηκέτι χρῆναι τούτων βιαίους ἀνιχνεύειν φυσιολογίας, σαφῆ τὸν ἐξ αὐτῶν ἔλεγχον ἐπιφερομένων τῶν πραγμάτων. ### English translation (Claude) For this was shown by the words of the writers mentioned, quoted above; so that there is no longer any need to search out forced physical explanations of them, since the facts bring their clear refutation. ### Citation (SBL) Eusebius, Praep. ev. 2.0.3 (Dindorf 1:53–54; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-2-0-3). ## Preparation for the Gospel, Book 2, preface 4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-2-0-4 - Source: Dindorf 1:54 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius turns to Egyptian theology to show that leaving it was reasonable and was brought about by the gospel. ### Greek text Τοιαύτη μὲν οὖν ἡ Φοινίκων θεολογία. ὥρα δὲ μεταβάντας καὶ τὰ Αἰγυπτίων ἐπιθεωρῆσαι, εἰς τὸ κατανοῆσαι ἀκριβῶς καὶ συνιδεῖν ἐξητασμένως εἰ μὴ κεκριμένη καὶ εὔλογος συνέστηκεν ἡμῖν ἡ ἐξ αὐτῶν ἀναχώρησις, οὐδʼ ἄλλως ἢ διὰ μόνης τῆς εὐαγγελικῆς ἀποδείξεως, πρώτιστα πάντων αὐτοῖς Αἰγυπτίοις, εἶτα δὲ καὶ τοῖς τὰ ἴσα φρονοῦσιν αὐτοῖς κατορθουμένη. ### English translation (Claude) Such, then, is the theology of the Phoenicians. It is time to pass on and examine also that of the Egyptians, so as to understand accurately and see by examination whether our withdrawal from them has not been well judged and reasonable, and accomplished by nothing else than the demonstration of the gospel alone, first of all among the Egyptians themselves and then among those who think as they do. ### Citation (SBL) Eusebius, Praep. ev. 2.0.4 (Dindorf 1:54; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-2-0-4). ## Preparation for the Gospel, Book 2, preface 5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-2-0-5 - Source: Dindorf 1:54 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Manetho wrote on Egyptian history and theology in Greek. ### Greek text πᾶσαν μὲν οὑν τὴν Αἰγυπτιακὴν ἱστορίαν εἰς πλάτος τῆς Ἑλλήνων μετείληφε φωνῆς ἰδίως τε τὰ περὶ τῆς κατʼ αὐτοὺς θεολογίας Μανεθῶς ὁ Αἰγύπτιος ἔν τε ᾗ ἔγραψεν ἱερᾷ βίβλῳ καὶ ἐν ἑτέροις αὐτοῦ συγγράμμασι. ### English translation (Claude) The whole Egyptian history, and in particular what concerns their theology, has been put at length into the Greek language by Manetho the Egyptian, both in the Sacred Book he wrote and in other writings of his. ### Citation (SBL) Eusebius, Praep. ev. 2.0.5 (Dindorf 1:54; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-2-0-5). ## Preparation for the Gospel, Book 2, preface 6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-2-0-6 - Source: Dindorf 1:54 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius chooses to quote Diodorus on Egyptian theology because he is better known to Greeks. ### Greek text πλὴν ἀλλὰ καὶ Διόδωρος ὁ πρόσθεν ἡμῖν μνημονευθεὶς, ἐκ πλειόνων τὰς ἱστορίας ἀναλεξάμενος καὶ ὡς ἔνι μάλιστα τὰ παρʼ ἑκάστοις ἔθνεσιν ἀπηκριβωκὼς, ἐπιφανὴς ἀνὴρ καὶ δόξαν οὐ μικρὰν παιδείας παρὰ πᾶσι τοῖς φιλολόγοις κτησάμενος, καὶ δὴ καὶ πᾶσαν τὴν παλαιὰν συναγαγὼν ἱστορίαν, συνάψας τε τὰ πρῶτα τοῖς ἑξῆς πράγμασι, τὴν καταρχὴν τῆς ὅλης ἐποιήσατο πραγματείας ἀπὸ τῆς κατʼ Αἰγυπτίους θεολογίας· ἀφʼ ἧς ἡγοῦμαι κρεῖττον εἶναι ποιήσασθαι τὴν τῶν προκειμένων παράθεσιν, ὡς ἂν μᾶλλον οὔσης γνωριμωτέρας τοῖς Ἕλλησι τῆς τούτου γραφῆς. ἱστορεῖ δʼ οὖν ταῦτα πρὸς λέξιν ### English translation (Claude) Diodorus too, whom we mentioned before, having collected his histories from many sources and set out the customs of each nation as accurately as possible, a distinguished man who won no small reputation for learning among all lovers of letters, gathered all ancient history together, joined the earliest events to the later ones, and made the theology of the Egyptians the beginning of his whole work. I think it better to set out the matters before us from him, since his writing is better known to the Greeks. He records the following, word for word: ### Citation (SBL) Eusebius, Praep. ev. 2.0.6 (Dindorf 1:54; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/1-10-1/#p-2-0-6). ## Preparation for the Gospel 2.1.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-1 - Source: Dindorf 1:54 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Diodorus reports the Egyptian claim that the first humans arose in Egypt. ### Greek text ‘‘Φασὶ τοίνυν Αἰγύπτιοι κατὰ τὴν ἐξ ἀρχῆς τῶν ὅλων γένεσιν πρώτους ἀνθρώπους γενέσθαι κατὰ τὴν Αἴγυπτον διά τε τὴν εὐκρασίαν τῆς χώρας καὶ διὰ τὴν φύσιν τοῦ Νείλου. τοῦτον γὰρ πολύγονον ὄντα καὶ τὰς τροφὰς αὐτοφυεῖς παρεχόμενον ῥᾳδίως ἐκτρέφειν τὰ ζωογονηθέντα. — ### English translation (Claude) "The Egyptians say, then, that at the original generation of all things the first human beings came into being in Egypt, both because of the good climate of the country and because of the nature of the Nile. For it, being very fertile and providing food that grows of itself, easily nourished the living creatures it brought forth. ### Extrabiblical texts - Diodorus Siculus, 1.10.1 (Diodorus Siculus, Library of History): quotation, high confidence ### Translation notes - Diodorus, Library 1.10–23, in extracts (2.1.1–2.1.24 and following). ### Citation (SBL) Eusebius, Praep. ev. 2.1.1 (Dindorf 1:54; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-1). ## Preparation for the Gospel 2.1.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-2 - Source: Dindorf 1:54–55 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Egyptian gods were mortal men made immortal for their benefits to mankind. ### Greek text τοὺς δὲ θεοὺς ἀνθρώπους μὲν ὑπάρξαι θνητοὺς, διὰ δὲ σύνεσιν καὶ κοινὴν ἀνθρώπων εὐεργεσίαν τυχεῖν τῆς ἀθανασίας, ὧν ἐνίους καὶ βασιλεῖς γενέσθαι. μεθερμηνευομένων δὲ αὐτῶν τινὰς μὲν ὁμωνύμους ὑπάρχειν τοῖς οὐρανίοις, τινὰς δὲ ἰδίαν ἐσχηκέναι προσηγορίαν, Ἥλιον τε καὶ Κρόνον ἔτι δὲ καὶ Δία τὸν ὑπό τινων Ἄμμωνα προσαγορευόμενον, πρὸς δὲ τούτοις Ἥραν καὶ Ἥφαιστον, ἔτι δὲ Ἑστίαν, καὶ τελευταῖον Ἑρμῆν. ### English translation (Claude) The gods, they say, were human beings and mortal, but obtained immortality because of their intelligence and their benefits to all mankind; and some of them were also kings. Of these, when their names are translated, some have the same names as the heavenly bodies, while others have had names of their own: Helios (the Sun), Cronus, and also Zeus, called Ammon by some, and besides these Hera and Hephaestus, Hestia, and finally Hermes. ### Extrabiblical texts - Diodorus Siculus, 1.13.1 (Diodorus Siculus, Library of History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.1.2 (Dindorf 1:54–55; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-2). ## Preparation for the Gospel 2.1.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-3 - Source: Dindorf 1:55 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Helios, or according to some Hephaestus, was the first king of Egypt. ### Greek text καὶ πρῶτον μὲν Ἥλιον βασιλεῦσαι τῶν κατʼ Αἴγυπτον, ὁμώνυμον ὄντα τῷ κατʼ οὐρανὸν ἄστρῳ. ἔνιοι δὲ τῶν ἱερέων φασὶ πρῶτον Ἥφαιστον βασιλεῦσαι, πυρὸς εὑρετὴν γενόμενον. ### English translation (Claude) And first Helios reigned over Egypt, having the same name as the star in heaven. But some of the priests say that Hephaestus reigned first, having been the discoverer of fire. ### Extrabiblical texts - Diodorus Siculus, 1.13.3 (Diodorus Siculus, Library of History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.1.3 (Dindorf 1:55; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-3). ## Preparation for the Gospel 2.1.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-4 - Source: Dindorf 1:55 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Cronus married Rhea and fathered Osiris and Isis, or Zeus and Hera. ### Greek text μετὰ δὲ ταῦτα τὸν Κρόνον ἄρξαι, καὶ γήμαντα τὴν ἀδελφὴν Ῥέαν γεννῆσαι κατὰ μὲν τινὰς τὸν Ὄσιριν καὶ τὴν Ἰσιν, κατὰ δὲ τοὺς πλείστους Δία τε καὶ Ἥραν, οὓς διʼ ἀρετὴν βασιλεῦσαι τοῦ σύμπαντος κόσμου. ### English translation (Claude) After this Cronus ruled, and having married his sister Rhea he begot, according to some, Osiris and Isis, but according to most, Zeus and Hera, who because of their virtue reigned over the whole world. ### Extrabiblical texts - Diodorus Siculus, 1.13.4 (Diodorus Siculus, Library of History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.1.4 (Dindorf 1:55; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-4). ## Preparation for the Gospel 2.1.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-5 - Source: Dindorf 1:55 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Osiris (Dionysus) married Isis (Demeter) and ruled for the common good. ### Greek text ἐκ δὲ τούτων γενέσθαι πέντε θεοὺς, Ὄσιριν καὶ Ἴσιν καὶ Τυφῶνα, Ἀπόλλωνά τε καὶ Ἀφροδίτην. καὶ τὸν μὲν Ὄσιριν εἶναι τὸν Διόνυσον, τὴν δὲ Ἴσιν τὴν Δήμητρα. ταύτην δὲ γήμαντα τὸν Ὄσιριν καὶ τὴν βασιλείαν διαδεξάμενον πολλὰ πρᾶξαι πρὸς εὐεργεσίαν τοῦ κοινοῦ· ### English translation (Claude) From these were born five gods: Osiris, Isis, Typhon, Apollo, and Aphrodite. Osiris is Dionysus, and Isis is Demeter. Osiris married her, succeeded to the kingdom, and did many things for the benefit of the community. ### Extrabiblical texts - Diodorus Siculus, 1.13.4 (Diodorus Siculus, Library of History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.1.5 (Dindorf 1:55; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-5). ## Preparation for the Gospel 2.1.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-6 - Source: Dindorf 1:55 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Osiris founded Thebes and built temples to the gods. ### Greek text κτίσαι τε πόλιν ἐν τῇ Θηβαίδι ἑκατόμπυλον, ἣν τινὰς μὲν Δῖός πόλιν, ἐνίους δὲ Θήβας προσειπεῖν. — ἱδρύσασθαι δὲ καὶ ἱερὸν τῶν γονέων, Δῖός τε καὶ Ἥρας, καὶ τῶν ἄλλων δὲ θεῶν ναοὺς χρυσοῦς, ὧν ἑκάστῳ τιμὰς ἀπονεῖμαι, καὶ καταστῆσαι τοὺς ἐπιμελομένους ἱερεῖς· ### English translation (Claude) He founded in the Thebaid a city with a hundred gates, which some called the City of Zeus and others Thebes. He also built a temple to his parents, Zeus and Hera, and golden shrines to the other gods, assigned honors to each of them, and appointed priests to care for them. ### Extrabiblical texts - Diodorus Siculus, 1.15.1 (Diodorus Siculus, Library of History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.1.6 (Dindorf 1:55; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-6). ## Preparation for the Gospel 2.1.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-7 - Source: Dindorf 1:55 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Osiris discovered the vine and taught agriculture. ### Greek text εὑρετὴν δὲ γενέσθαι τὸν Ὄσιριν τῆς ἀμπέλου, πρῶτόν τε ψιλῷ χρήσασθαι, καὶ διδάξαι τοὺς ἄλλους ἀνθρώπους τὴν γεωργίαν. ### English translation (Claude) Osiris was the discoverer of the vine, was the first to make use of it, and taught the rest of mankind agriculture. ### Extrabiblical texts - Diodorus Siculus, 1.15.8 (Diodorus Siculus, Library of History): quotation, high confidence ### Translation notes - The digital text reads ψιλῷ ("bare"); this may mean bare (uncultivated) land or be a corruption of the reference to wine in Diodorus 1.15.8. Translated neutrally. ### Citation (SBL) Eusebius, Praep. ev. 2.1.7 (Dindorf 1:55; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-7). ## Preparation for the Gospel 2.1.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-8 - Source: Dindorf 1:55–56 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Hermes, honored by Osiris, invented letters, the lyre, and sacrificial rites. ### Greek text τιμᾶσθαι δὲ ὑπʼ αὐτοῦ μάλιστα πάντων τὸν Ἑρμῆν διαφόρῳ φύσει κεχορηγημένον πρὸς ἐπίνοιαν τῶν δυναμένων ὠφελῆσαι τὸν κοινὸν βίον. — εὑρετήν τε γὰρ αὐτὸν γενέσθαι τῶν γραμμάτων καὶ θυσίας θεῶν διατάξασθαι, λύραν τε εὑρεῖν, καὶ τοὺς Ἕλληνας διδάξαι τὴν περὶ τούτων ἑρμηνείαν· ἀφʼ οὗπερ αὐτὸν Ἑρμῆν ὀνομασθῆναι. ### English translation (Claude) Of all his followers he honored Hermes most, who was endowed with an extraordinary nature for devising things that could benefit the common life. For he was the discoverer of letters, arranged the sacrifices to the gods, invented the lyre, and taught the Greeks the art of interpretation (hermeneia) concerning these things; from which he was named Hermes. ### Extrabiblical texts - Diodorus Siculus, 1.16.1 (Diodorus Siculus, Library of History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.1.8 (Dindorf 1:55–56; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-8). ## Preparation for the Gospel 2.1.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-9 - Source: Dindorf 1:56 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Osiris traveled the world, appointing governors, accompanied by Apollo. ### Greek text τοῦτον δὲ καὶ τῆς ἐλαίας τὸ φυτὸν εὑρεῖν. τὸν δὲ Ὄσιριν ἐπελθόντα πᾶσαν τὴν οἰκουμένην ἐπὶ μὲν Φοινίκης καταστῆσαι Βούσιριν, κατὰ δὲ τὴν Αἰθιοπίαν καὶ Λιβύην Ἀνταῖον. αὐτὸν δὲ ἐπιστρατεῦσαι μετὰ τοῦ ἀδελφοῦ τοῦ Ἀπόλλωνος, ὅν φασιν εὑρετὴν τοῦ φυτοῦ τῆς δάφνης γενέσθαι. ### English translation (Claude) He also discovered the olive plant. Osiris, going through the whole inhabited world, set Busiris over Phoenicia and Antaeus over Ethiopia and Libya. He made his expedition with his brother Apollo, who, they say, was the discoverer of the laurel plant. ### Extrabiblical texts - Diodorus Siculus, 1.17.1 (Diodorus Siculus, Library of History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.1.9 (Dindorf 1:56; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-9). ## Preparation for the Gospel 2.1.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-10 - Source: Dindorf 1:56 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Anubis, Macedon, and Pan joined Osiris's expedition, and the Satyrs were brought to him. ### Greek text συστρατεῦσαι δὲ τῷ Ὀσίριδι τοὺς δύο υἱοὺς, Ἄνουβίν τε καὶ Μακεδόνα, παραλαβεῖν δὲ καὶ τὸν Πᾶνα διαφερόντως ὑπʼ Αἰγυπτίων τιμώμενον, οὗ καὶ ἐπώνυμον εἶναι τὴν Πανὸς πόλιν. ὄντι δὲ αὐτῷ περὶ τὴν Ταφόσιριν ἀχθῆναι τὸ τῶν Σατύρων γένος. ### English translation (Claude) Osiris's two sons, Anubis and Macedon, went with him on the expedition, and he also took Pan, who is especially honored by the Egyptians; from him the city of Pan is named. While he was near Taphosiris, the race of Satyrs was brought to him. ### Extrabiblical texts - Diodorus Siculus, 1.18.1 (Diodorus Siculus, Library of History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.1.10 (Dindorf 1:56; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-10). ## Preparation for the Gospel 2.1.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-11 - Source: Dindorf 1:56 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Osiris traveled with musicians, including the nine Muses led by Apollo. ### Greek text φιλόμουσον δὲ ὄντα περιάγειν πλῆθος μουσουργῶν, ἐν οἷς παρθένους ἐννέα δυναμένας ᾄδειν καὶ τἄλλα πεπαιδευμένας, τὰς παρὰ τοῖς Ἕλλησιν ὀνομαζομένας Μούσας, ὧν ἡγεῖσθαι τὸν Ἀπόλλωνα. ### English translation (Claude) Being a lover of music, he took with him a crowd of musicians, among them nine maidens able to sing and trained in other arts, those called the Muses among the Greeks, whose leader was Apollo. ### Extrabiblical texts - Diodorus Siculus, 1.18.4 (Diodorus Siculus, Library of History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.1.11 (Dindorf 1:56; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-11). ## Preparation for the Gospel 2.1.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-12 - Source: Dindorf 1:56 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Every nation honored Osiris as a god. ### Greek text παντὸς δὲ ἔθνους ὡς θεὸν ἀποδεχομένου τὸν Ὄσιριν διὰ τὰς εὐεργεσίας πανταχοῦ μνημεῖα ἑαυτοῦ καταλιπεῖν, ### English translation (Claude) Since every nation received Osiris as a god because of his benefits, he left memorials of himself everywhere, ### Extrabiblical texts - Diodorus Siculus, 1.20.3 (Diodorus Siculus, Library of History): quotation, medium confidence ### Citation (SBL) Eusebius, Praep. ev. 2.1.12 (Dindorf 1:56; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-12). ## Preparation for the Gospel 2.1.13 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-13 - Source: Dindorf 1:56 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Osiris founded cities in India. ### Greek text κτίσαι δὲ καὶ πόλεις οὐκ ὀλίγας ἐν Ἰνδοῖς. ### English translation (Claude) and he founded not a few cities among the Indians. ### Extrabiblical texts - Diodorus Siculus, 1.19.7 (Diodorus Siculus, Library of History): quotation, medium confidence ### Citation (SBL) Eusebius, Praep. ev. 2.1.13 (Dindorf 1:56; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-13). ## Preparation for the Gospel 2.1.14 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-14 - Source: Dindorf 1:56 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Osiris crossed into Europe, leaving Macedon as king and Triptolemus over Attica's farming. ### Greek text ἐπελθεῖν δὲ καὶ τὰ ἄλλα τὰ κατὰ τὴν Φρυγίαν ἔθνη, καὶ περαιωθῆναι κατὰ τὸν Ἑλλήσποντον εἰς τὴν Εὐρώπην. καὶ Μακεδόνα μὲν τὸν υἱὸν ἀπολιπεῖν βασιλέα τῆς Μακεδονίας, Τριπτολέμῳ δὲ ἐπιτρέψαι τὰς κατὰ τὴν Ἀττικὴν γεωργίας. ### English translation (Claude) He went also through the other nations of Phrygia and crossed the Hellespont into Europe. He left his son Macedon as king of Macedonia, and entrusted the agriculture of Attica to Triptolemus. ### Extrabiblical texts - Diodorus Siculus, 1.20.1 (Diodorus Siculus, Library of History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.1.14 (Dindorf 1:56; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-14). ## Preparation for the Gospel 2.1.15 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-15 - Source: Dindorf 1:56 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: After death Osiris was deified, and Isis and Hermes established his rites. ### Greek text καὶ μετὰ ταῦτα ἐξ ἀνθρώπων εἰς θεοὺς μεταστάντα τυχεῖν ὑπὸ Ἴσιδος καὶ Ἑρμοῦ ἱερόν καὶ τῶν ἄλλων τῶν ἐπιφανεστάτων ἐν θεοῖς τιμῶν. τούτους δὲ καὶ τελετὰς καταδεῖξαι καὶ πολλὰ περὶ αὐτοῦ μυστικῶς εἰσηγήσασθαι. ### English translation (Claude) And afterward, having passed from among men to the gods, he received from Isis and Hermes a sanctuary and the other most distinguished honors among the gods. They also instituted rites and introduced many mystical things concerning him. ### Extrabiblical texts - Diodorus Siculus, 1.20.6 (Diodorus Siculus, Library of History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.1.15 (Dindorf 1:56; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-15). ## Preparation for the Gospel 2.1.16 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-16 - Source: Dindorf 1:56–57 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Typhon murdered Osiris and divided his body among his accomplices. ### Greek text ἀναιρεθῆναι δὲ αὐτὸν ὑπὸ Τυφῶνος τοῦ ἀδελφοῦ, πονηροῦ καὶ ἀσεβοῦς ὄντος· ὃν διελόντα τὸ σῶμα τοῦ φονευθέντος εἰς ἓξ καὶ εἴκοσι μέρη δοῦναι τῶν συνεπιτιθεμένων ἑκάστῳ μερίδα, βουλόμενον ἅπαντας μετασχεῖν τοῦ μύσους. ### English translation (Claude) He was killed by his brother Typhon, who was wicked and impious; Typhon cut the body of the murdered man into twenty-six pieces and gave a portion to each of his fellow conspirators, wishing all to share in the pollution. ### Extrabiblical texts - Diodorus Siculus, 1.21.2 (Diodorus Siculus, Library of History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.1.16 (Dindorf 1:56–57; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-16). ## Preparation for the Gospel 2.1.17 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-17 - Source: Dindorf 1:57 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Isis and Horus avenged Osiris and Isis became queen. ### Greek text τὴν δὲ Ἴσιν ἀδελφὴν οὖσαν Ὀσίριδος καὶ γυναῖκα μετελθεῖν τὸν φόνον, συναγωνιζομένου τοῦ παιδὸς αὐτῆς Ὤρου. ἀνελοῦσαν δὲ τὸν Τυφῶνα καὶ τοὺς συμπράξαντας παρὰ τὴν νῦν Ἀνταίου κώμην καλουμένην βασιλεῦσαι τῆς Αἰγύπτου. ### English translation (Claude) Isis, the sister and wife of Osiris, avenged the murder with the help of her son Horus; and having killed Typhon and his accomplices near the village now called the Village of Antaeus, she reigned over Egypt. ### Extrabiblical texts - Diodorus Siculus, 1.21.3 (Diodorus Siculus, Library of History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.1.17 (Dindorf 1:57; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-17). ## Preparation for the Gospel 2.1.18 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-18 - Source: Dindorf 1:57 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Isis made human figures from each part of Osiris's body for the priests to honor. ### Greek text εὑροῦσαν δὲ πάντα τὰ μέρη τοῦ σώματος πλὴν τῶν αἰδοίων τοῦ Ὀσίριδος ἑκάστῳ μέρει περιπλάσαι λέγουσιν αὐτὴν τύπον ἀνθρωποειδῆ, παραπλήσιον Ὀσίριδι τὸ μέγεθος ἐξ ἀρωμάτων καὶ κηροῦ, καὶ παραδοῦναι τοῖς ἱερεῦσι καθʼ ὅλης τῆς Αἰγύπτου τιμᾶν. καθιερῶσαι δὲ καὶ τῶν γινομένων παρʼ αὐτοῖς ζῴων ἓν ὁποῖον ἂν βουληθῶσιν. ### English translation (Claude) Having found all the parts of the body except the private parts of Osiris, they say she molded around each part a human figure like Osiris in size, out of spices and wax, and gave it to the priests throughout all Egypt to honor; and that she consecrated to him whichever one of the animals among them they chose. ### Extrabiblical texts - Diodorus Siculus, 1.21.5 (Diodorus Siculus, Library of History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.1.18 (Dindorf 1:57; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-18). ## Preparation for the Gospel 2.1.19 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-19 - Source: Dindorf 1:57 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The sacred bulls Apis and Mnevis were consecrated to Osiris. ### Greek text τοὺς δὲ ταύρους τοὺς ἱεροὺς τόν τε ὀνομαζόμενον Ἄπιν καὶ τὸν Μνεῦιν Ὀσίριδι καθιερωθῆναι, καὶ τούτους σέβεσθαι καθάπερ θεοὺς κοινῇ καταδειχθῆναι πᾶσιν Αἰγυπτίοις. ταῦτα γὰρ τοῖς εὑροῦσι τὸν τοῦ σίτου καρπὸν συνεργῆσαι πρὸς τὸν σπόρον καὶ τὰς κοινὰς γεωργίας. ### English translation (Claude) The sacred bulls, the one named Apis and Mnevis, were consecrated to Osiris, and it was ordained that all the Egyptians in common should reverence them as gods; for these animals had helped those who discovered the fruit of grain in sowing and in agriculture generally. ### Extrabiblical texts - Diodorus Siculus, 1.21.10 (Diodorus Siculus, Library of History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.1.19 (Dindorf 1:57; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-19). ## Preparation for the Gospel 2.1.20 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-20 - Source: Dindorf 1:57 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Isis vowed never to remarry, was deified, and was buried at Memphis. ### Greek text ὀμόσαι δὲ τὴν Ἴσιν μηδενὸς ἀνδρὸς ἔτι συνουσίαν προσδέξασθαι μεταστᾶσαν δὲ καὶ αὐτὴν ἐξ ἀνθρώπων τυχεῖν ἀθανάτων τιμῶν καὶ ταφῆναι κατὰ τὴν Μέμφιν. ### English translation (Claude) Isis swore that she would accept no man's intercourse any longer; and when she too had passed from among men, she received immortal honors and was buried at Memphis. ### Extrabiblical texts - Diodorus Siculus, 1.22.1 (Diodorus Siculus, Library of History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.1.20 (Dindorf 1:57; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-20). ## Preparation for the Gospel 2.1.21 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-21 - Source: Dindorf 1:57 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Isis gave divine honors even to the lost private part of Osiris. ### Greek text τὰ μὲν οὖν ἀνευρεθέντα τοῦ Ὀσίριδος μέρη ταφῆς ἀξιωθῆναί φασι τὸν εἰρημένον τρόπον· τὸ δὲ αἰδοῖον ὑπὸ μὲν Τυφῶνος εἰς τὸν ποταμὸν ῥιφῆναι λέγουσιν, ὑπὸ δὲ τῆς Ἴσιδος οὐδὲν ἧττον τῶν ἄλλων ἀξιωθῆναι τιμῶν ἰσοθέων. ### English translation (Claude) The parts of Osiris that were found, they say, were given burial in the way described. But the private part, they say, was thrown into the river by Typhon, yet was counted worthy by Isis of honors equal to the gods, no less than the other parts. ### Extrabiblical texts - Diodorus Siculus, 1.22.6 (Diodorus Siculus, Library of History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.1.21 (Dindorf 1:57; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-21). ## Preparation for the Gospel 2.1.22 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-22 - Source: Dindorf 1:57–58 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The phallic rites of the Greek Dionysiac mysteries came from Egypt. ### Greek text ἔν τε γὰρ τοῖς ἱεροῖς εἴδωλον αὐτοῦ κατασκευάσασαν τιμὰς καταδεῖξαι καὶ τελετὰς καὶ τὰς θυσίας τὰς τῷ θεῷ τούτῳ γινομένας ἐντιμοτάτας ποιῆσαι. διὸ καὶ τοὺς Ἓλληνας ἐξ Αἰγύπτου παρειληφότας τὰ περὶ τοὺς ὀργιασμοὺς καὶ τὰς Διονυσιακὰς ἑορτὰς τιμᾶν τοῦτο τὸ μόριον ἐν τοῖς μυστηρίοις καὶ ταῖς τοῦ θεοῦ τούτου τελεταῖς τε καὶ θυσίαις, ὀνομάζοντας αὐτὸ φαλλόν. ### English translation (Claude) For she made an image of it in the temples, instituted honors and rites, and made the sacrifices offered to this god most honored. Therefore the Greeks too, having received from Egypt the orgies and the Dionysiac festivals, honor this member in the mysteries and in the rites and sacrifices of this god, calling it the phallus. ### Extrabiblical texts - Diodorus Siculus, 1.22.7 (Diodorus Siculus, Library of History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.1.22 (Dindorf 1:57–58; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-22). ## Preparation for the Gospel 2.1.23 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-23 - Source: Dindorf 1:58 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Orpheus transferred the Egyptian birth story of Dionysus to Thebes to please the Cadmeans. ### Greek text τοὺς δὲ λέγοντας ἐν Θήβαις ταῖς Βοιωτικαῖς γεγονέναι τὸν θεὸν ἐκ Σεμέλης καὶ Δῖός σχεδιάζειν. Ὀρφέα γὰρ εἰς Αἴγυπτον παραβαλόντα καὶ μετασχόντα τῆς τελετῆς καὶ τῶν Διονυσιακῶν μυστηρίων μεταλαβεῖν, τοῖς τε Καδμείοις φίλον ὄντα καὶ τετιμημένον ὑπʼ αὐτῶν μεταθεῖναι τοῦ θεοῦ τὴν γένεσιν ἐκείνοις χαριζόμενον, τοὺς δὲ ὄχλους τὰ μὲν διὰ τὴν ἄγνοιαν, τὰ δὲ διὰ τὸ βούλεσθαι τὸν θεὸν Ἕλληνα ὀνομάζεσθαι, προσδέξασθαι προσηνῶς τὰς τελετὰς καὶ τὰ μυστήρια. ### English translation (Claude) Those who say that the god was born at Thebes in Boeotia of Semele and Zeus are inventing. For Orpheus, having visited Egypt and shared in the initiation, received the Dionysiac mysteries; and being a friend of the Cadmeans and honored by them, he transferred the god's birth to them as a favor, while the multitudes, partly through ignorance and partly from wishing the god to be called a Greek, readily accepted the rites and the mysteries. ### Extrabiblical texts - Diodorus Siculus, 1.23.2 (Diodorus Siculus, Library of History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.1.23 (Dindorf 1:58; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-23). ## Preparation for the Gospel 2.1.24 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-24 - Source: Dindorf 1:58 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Semele, daughter of Cadmus, bore a child like Osiris, which gave Orpheus his occasion. ### Greek text ἀφορμὰς δὲ ἔχειν τὸν Ὀρφέα πρὸς τὴν μετάθεσιν τῆς τοῦ θεοῦ γενέσεως καὶ τελετῆς τοιαύτας· Κάδμον ἐκ Θηβῶν ὄντα τῶν Αἰγυπτίων γεννῆσαι σὺν ἄλλοις τέκνοις καὶ Σεμέλην· ταύτην δὲ ὑφʼ ὅτου δήποτε φθαρεῖσαν ἔγκυον γενέσθαι, καὶ τεκεῖν ἑπτὰ μηνῶν διελθόντων βρέφος οἷόν περ οἱ κατʼ Αἴγυπτον τὸν Ὄσιριν γεγονέναι νομίζουσι· ### English translation (Claude) Orpheus had the following occasions for transferring the god's birth and rites: Cadmus, coming from Thebes in Egypt, begot Semele among other children. She, seduced by someone or other, became pregnant and at the end of seven months bore a child such as the Egyptians believe Osiris to have been; ### Extrabiblical texts - Diodorus Siculus, 1.23.4 (Diodorus Siculus, Library of History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.1.24 (Dindorf 1:58; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-24). ## Preparation for the Gospel 2.1.25 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-25 - Source: Dindorf 1:58 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Cadmus attributed Semele's child to Zeus, giving rise to the Greek story of Dionysus' birth. ### Greek text τὸν δὲ Κάδμον τελευτῆσαν τὸ βρέφος χρυσῶσαι, καὶ τὰς καθηκούσας αὐτῷ ποιήσασθαι θυσίας, ἀνάψαι δὲ καὶ τὴν γένεσιν εἰς Δία, σεμνύνοντα τὸν Ὄσιριν, καὶ τῆς φθαρείσης τὴν διαβολὴν ἀφαιρούμενον. διὸ καὶ παρὰ τοῖς Ἕλλησιν ἐκδοθῆναι λόγον ὡς ἡ Κάδμου θυγάτηρ Σεμέλη τέτοκεν ἐκ Δῖός Ὄσιριν. ### English translation (Claude) When the child died, Cadmus gilded it and offered the appropriate sacrifices to it, and ascribed its birth to Zeus, thus glorifying Osiris and removing the reproach from his seduced daughter. Therefore the story was published among the Greeks that Semele the daughter of Cadmus bore Osiris by Zeus. ### Extrabiblical texts - Diodorus Siculus, 1.23.5 (Diodorus Siculus, Library of History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.1.25 (Dindorf 1:58; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-25). ## Preparation for the Gospel 2.1.26 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-26 - Source: Dindorf 1:58 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Poets spread the story, and the Greeks generally claimed Egyptian gods and heroes as their own. ### Greek text ἔπειτα παρελθόντων τῶν μυθογράφων ἐμπλῆσαι τὸ θέατρον, καὶ τοῖς ἐπιγινομένοις ἰσχυρὰν πίστιν καὶ ἀμετάθετον γενέσθαι. καθόλου δέ φασι τοὺς Ἕλληνας ἐξιδιάζεσθαι τοὺς ἐπιφανεστάτους Αἰγυπτίων ἥρωάς τε καὶ θεούς. ### English translation (Claude) Then, when the mythographers came on the scene, the story filled the theater and became a strong and unchangeable belief for later generations. In general, they say, the Greeks appropriate the most famous heroes and gods of the Egyptians. ### Extrabiblical texts - Diodorus Siculus, 1.23.6 (Diodorus Siculus, Library of History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.1.26 (Dindorf 1:58; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-26). ## Preparation for the Gospel 2.1.27 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-27 - Source: Dindorf 1:58–59 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The original Heracles was Egyptian, distinct from the later Greek son of Alcmene. ### Greek text καὶ γὰρ Ἡρακλέα τὸ γένος Αἰγύπτιον ὄντα διʼ ἀνδρείαν ἐπελθεῖν πολλὴν τῆς οἰκουμένης. ἐξοικειοῦσθαι δὲ αὐτὸν τοὺς, καὶ μὴν ἕτερον ὄντα τοῦ ἐξ Ἀλκμήνης παρʼ Ἕλλησιν ὕστερόν ποτε γενομένου. ### English translation (Claude) For Heracles, who was Egyptian by race, went through much of the inhabited world because of his courage; and the Greeks claim him as their own, though he was different from the son of Alcmene who was born among the Greeks at some later time. ### Extrabiblical texts - Diodorus Siculus, 1.24.1 (Diodorus Siculus, Library of History): quotation, high confidence ### Translation notes - The digital text is defective (ἐξοικειοῦσθαι δὲ αὐτὸν τοὺς, καὶ μὴν); translated by sense. ### Citation (SBL) Eusebius, Praep. ev. 2.1.27 (Dindorf 1:58–59; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-27). ## Preparation for the Gospel 2.1.28 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-28 - Source: Dindorf 1:59 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Perseus and Isis were Egyptian; the Greeks made Isis into Io and identified her with various goddesses. ### Greek text φασὶ δὲ καὶ τὸν Περσέα γενέσθαι κατὰ τὴν Αἴγυπτον, καὶ τῆς Ἴσιδος τὴν γένεσιν ὑπὸ τῶν Ἑλλήνων εἰς Ἄργος μεταφέρεσθαι. μυθολογούντων αὐτὴν εἶναι Ἰὼ, τὴν εἰς βοὸς τύπον μεταμορφωθεῖσαν. τὴν αὐτὴν δὲ τοὺς μὲν Ἴσιν, τοὺς δὲ Δήμητρα, τοὺς δὲ Θεσμοφόρον, ἄλλους δὲ Σελήνην, καὶ ἄλλους Ἥραν νομίζειν. ### English translation (Claude) They say that Perseus too was born in Egypt, and that the birth of Isis was transferred by the Greeks to Argos, where they tell the myth that she is Io, who was changed into the form of a cow. Some regard the same goddess as Isis, others as Demeter, others as Thesmophorus, others as Selene, and others as Hera. ### Extrabiblical texts - Diodorus Siculus, 1.24.8 (Diodorus Siculus, Library of History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.1.28 (Dindorf 1:59; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-28). ## Preparation for the Gospel 2.1.29 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-29 - Source: Dindorf 1:59 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Osiris was identified with various gods. ### Greek text τὸν Ὄσιριν τοὺς μὲν Σάραπιν, τοὺς δὲ Διόνυσον, τοὺς δὲ Πλούτωνα, τοὺς δὲ Ἄμμωνα, τοὺς δὲ Δία, ἑτέρους δὲ Πάνα νομίζειν. ### English translation (Claude) Osiris some regard as Sarapis, others as Dionysus, others as Pluto, others as Ammon, others as Zeus, and others as Pan. ### Extrabiblical texts - Diodorus Siculus, 1.25.2 (Diodorus Siculus, Library of History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.1.29 (Dindorf 1:59; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-29). ## Preparation for the Gospel 2.1.30 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-30 - Source: Dindorf 1:59 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Isis discovered medicine and raised her son Horus from the dead with the drug of immortality. ### Greek text εὑρετὴν δὲ γενέσθαι τὴν Ἰσίν φασι φαρμάκων πολλῶν καὶ ἰατρικῆς ἐπιστήμης· εὑρεῖν δὲ καὶ τὸ τῆς ἀθανασίας φάρμακον, διʼ οὗ τὸν υἱὸν Ὦρον ὑπὸ τῶν Τιτάνων ἐπιβουλευθέντα, καὶ νεκρὸν εὑρεθέντα καθʼ ὕδατος, μὴ μόνον ἀναστῆσαι δοῦσαν τὴν ψυχὴν, ἀλλὰ καὶ τῆς ἀθανασίας ποιῆσαι μεταλαβεῖν. ### English translation (Claude) They say that Isis was the discoverer of many medicines and of the science of healing; she also discovered the medicine of immortality, by which, when her son Horus had been plotted against by the Titans and found dead in the water, she not only raised him up by giving him his soul again, but also made him share in immortality. ### Extrabiblical texts - Diodorus Siculus, 1.25.6 (Diodorus Siculus, Library of History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.1.30 (Dindorf 1:59; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-30). ## Preparation for the Gospel 2.1.31 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-31 - Source: Dindorf 1:59 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Horus, identified with Apollo, was the last god to reign over Egypt. ### Greek text τὸν δὲ Ὦρον ὕστατον ὄντα τῶν θεῶν βασιλεῦσαι τῆς Αἰγύπτου. μεθερμηνευόμενον δέ φασιν αὐτὸν εἶναι τὸν Ἀπόλλωνα, τήν τε ἰατρικὴν καὶ μαντικὴν ὑπὸ τῆς μητρὸς Ἴσιδος διδαχθέντα διὰ τῶν χρησμῶν καὶ θεραπειῶν εὐεργετεῖν. ### English translation (Claude) Horus was the last of the gods to reign over Egypt. When translated, they say, he is Apollo; having been taught medicine and divination by his mother Isis, he benefits mankind through his oracles and healings. ### Extrabiblical texts - Diodorus Siculus, 1.25.7 (Diodorus Siculus, Library of History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.1.31 (Dindorf 1:59; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-31). ## Preparation for the Gospel 2.1.32 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-32 - Source: Dindorf 1:59 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Giants made war on the gods, and the Egyptians permitted marriage with sisters after the example of Isis and Osiris. ### Greek text συμφωνεῖται δὲ παρὰ τοῖς πλείστοις ὅτι τοῖς περὶ τὸν Δία καὶ τὸν Ὄσιριν θεοῖς κατὰ τὴν Ἴσιδος ἡλικίαν μεγαλόσωμοί τινες γίγαντες ἐπὶ τὸ τερατῶδες κοσμούμενοι πόλεμον ἤγειραν. νομοθετήσαι δὲ τοὺς Αἰγυπτίους γαμεῖν ἀδελφὰς, διὰ τὸ τὴν Ἶσιν τῷ Ὀσίριδι ἀδελφῷ ὄντι αὐτῆς γαμηθῆναι. ‟ ### English translation (Claude) It is agreed by most that in the time of Isis certain giants of huge body, monstrously arrayed, raised war against the gods around Zeus and Osiris. They say too that the Egyptians made it a law to marry sisters, because Isis was married to Osiris, who was her brother." ### Extrabiblical texts - Diodorus Siculus, 1.26.6 (Diodorus Siculus, Library of History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.1.32 (Dindorf 1:59; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-32). ## Preparation for the Gospel 2.1.33 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-33 - Source: Dindorf 1:59–60 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: One explanation of Egyptian animal worship: the gods once escaped danger by taking animal forms. ### Greek text Καὶ ταῦτα μὲν περὶ τούτων ἱστοροῦσι. περὶ δὲ τῶν ἀφιερωμένων ζῴων κατʼ Αἴγυπτον τοιοῦτός τις παρʼ αὐτοῖς κατέχει λόγος ‘‘Τινὲς μέν φασι τοὺς ἐξ ἀρχῆς γενομένους θεοὺς, ὀλίγους ὄντας καὶ κατισχυομένους ὑπὸ τοῦ πλήθους καὶ τῆς ἀσεβείας τῶν γηγενῶν ἀνθρώπων, ὁμοιωθῆναί τισιν ἀλόγοις ζῴοις, καὶ οὕτως διαφυγεῖν· ἔπειτα χάριν ἀποδιδόντας τῆς σωτηρίας ἀφιερῶσαι τὰς φύσεις αὐτῶν τῶν ζῴων, οἷς ἀφωμοιώθησαν. ### English translation (Claude) Such are their accounts of these things. Concerning the animals consecrated in Egypt, an account of this kind prevails among them: "Some say that the gods who were born in the beginning, being few and overpowered by the number and impiety of the earth-born men, made themselves like certain irrational animals and so escaped; and afterward, in gratitude for their safety, consecrated the kinds of those animals they had resembled. ### Extrabiblical texts - Diodorus Siculus, 1.86.3 (Diodorus Siculus, Library of History): quotation, high confidence ### Translation notes - Diodorus, Library 1.86–89 (sections 2.1.33–45). ### Citation (SBL) Eusebius, Praep. ev. 2.1.33 (Dindorf 1:59–60; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-33). ## Preparation for the Gospel 2.1.34 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-34 - Source: Dindorf 1:60 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Another explanation: animals worn as battle emblems were deified after victories. ### Greek text οἱ δέ φασιν ἐν ταῖς πρὸς τοὺς πολεμίους συμβολαῖς κατασκευάσαντας εἰκόνας τῶν ζῴων ἃ νῦν τιμῶσι, φορεῖν ταύτας τοὺς ἡγεμόνας ἐπὶ τῆς κεφαλῆς, καὶ τοῦτο γνώρισμα τῆς ἀρχῆς ἔχειν· ἐν δὲ ταῖς κατὰ τῶν ἐχθρῶν νίκαις, ὡς ἂν αἴτια τὰ ζῷα γενόμενα, ὧν τὰς εἰκόνας ἔφερον, ἀποθεῶσαι. ### English translation (Claude) Others say that in their battles with enemies they made images of the animals they now honor, and the leaders wore these on their heads and had them as a mark of their command; and when they won victories over their enemies, they deified the animals whose images they wore, as having been the cause. ### Extrabiblical texts - Diodorus Siculus, 1.86.4 (Diodorus Siculus, Library of History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.1.34 (Dindorf 1:60; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-34). ## Preparation for the Gospel 2.1.35 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-35 - Source: Dindorf 1:60 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A third explanation: animals were honored for their usefulness to people. ### Greek text ἕτεροι δὲ τρίτην αἰτίαν φέρουσι, τῆς χρείας ἕνεκα τῶν ζῴων φάσκοντες αὐτὰ τετιμῆσθαι. τὴν μὲν γὰρ θήλειαν βοῦν τίκτειν καὶ ἀροῦν, τὰ δὲ πρόβατα τίκτειν καὶ σκέπην παρέχειν καὶ τὴν διὰ τοῦ γάλακτος καὶ τοῦ τυροῦ τροφὴν, τὸν δὲ κύνα συνθηρεύειν ἀνθρώποις καὶ φυλακτικὸν εἶναι· διόπερ τὸν θεὸν τὸν παρʼ αὐτοῖς καλούμενον Ἄνουβιν κυνὸς ἔχειν κεφαλήν· ἐμφαίνοντες ὅτι σωματοφύλαξ ἦν τῶν περὶ τὸν Ὄσιριν καὶ τὴν Ἰσιν. ### English translation (Claude) Others give a third cause, saying that the animals were honored for their usefulness. For the cow bears calves and plows; sheep bear lambs and provide covering and food through their milk and cheese; and the dog hunts with men and keeps guard. Therefore the god whom they call Anubis has a dog's head, showing that he was the bodyguard of Osiris and Isis. ### Extrabiblical texts - Diodorus Siculus, 1.87.1 (Diodorus Siculus, Library of History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.1.35 (Dindorf 1:60; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-35). ## Preparation for the Gospel 2.1.36 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-36 - Source: Dindorf 1:60 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Dogs were honored for guarding Isis in her search. ### Greek text ἔνιοι δέ φασι Ἰσιδος προηγουμένους τοὺς κύνας καθʼ ὃν καιρὸν ἐζήτει τὸν Ὄσιριν τά τε θηρία καὶ τοὺς ἀπαντῶντας ἀπείργειν. ### English translation (Claude) Some say that when Isis was searching for Osiris, the dogs went before her and kept off the wild beasts and those who met her. ### Extrabiblical texts - Diodorus Siculus, 1.87.3 (Diodorus Siculus, Library of History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.1.36 (Dindorf 1:60; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-36). ## Preparation for the Gospel 2.1.37 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-37 - Source: Dindorf 1:60 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Cats and ichneumons were honored for destroying snakes and crocodiles. ### Greek text καὶ τὸν μὲν αἴλουρον πρὸς τὰς ἀσπίδας εὔθετον ὑπάρχειν καὶ τὰ ἄλλα δακετὰ τῶν ἑρπετῶν, τὸν δὲ ἰχνεύμονα τὰ τῶν κροκοδείλων ᾠὰ συντρίβειν, ἀναιρεῖν τε τοὺς κροκοδείλους πηλῷ κυλιόμενον καὶ ἐπιπηδῶντα κεχηνόσι τοῖς στόμασι, διαφαγόντα τε αὐτῶν τὰ ἐντὸς τῆς κοιλίας νεκροὺς ἀπεργάζεσθαι. ### English translation (Claude) The cat is useful against asps and the other biting reptiles; the ichneumon breaks the crocodiles' eggs and kills the crocodiles themselves, rolling itself in mud, leaping into their open mouths, and eating through their insides so that it leaves them dead. ### Extrabiblical texts - Diodorus Siculus, 1.87.4 (Diodorus Siculus, Library of History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.1.37 (Dindorf 1:60; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-37). ## Preparation for the Gospel 2.1.38 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-38 - Source: Dindorf 1:60–61 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The ibis, hawk, and eagle were honored for their usefulness and dignity. ### Greek text τῶν δὲ ὀρνέων τὴν μὲν ἶβιν χρησίμην ὑπάρχειν πρός τε τοὺς ὄφεις καὶ τὰς ἀκρίδας καὶ τὰς κάμπας, τὸν δὲ ἱέρακα πρὸς τοὺς σκορπίους καὶ κεράστας, καὶ τὰ μικρὰ τῶν δακετῶν θηρίων, καὶ διὰ τὸ συμβάλλεσθαι ταῖς μαντείαις· τὸν δʼ ἀετὸν διὰ τὸ βασιλικὸν εἶναι. ### English translation (Claude) Of the birds, the ibis is useful against snakes, locusts, and caterpillars; the hawk against scorpions, horned serpents, and the small biting creatures, and because it contributes to divination; and the eagle because it is royal. ### Extrabiblical texts - Diodorus Siculus, 1.87.6 (Diodorus Siculus, Library of History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.1.38 (Dindorf 1:60–61; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-38). ## Preparation for the Gospel 2.1.39 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-39 - Source: Dindorf 1:61 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The goat and the phallus were worshipped as symbols of generation. ### Greek text τὸν δὲ τράγον φασὶν ἀποτεθεῶσθαι, καθάπερ καὶ τοῖς Ἕλλησι τὸν Πρίαπον, διὰ τὸ γεννητικὸν μόριον· τὸ μὲν γὰρ ζῷον εἶναι τοῦτο κατωφερέστατον πρὸς τὰς συνουσίας, τὸ δὲ μόριον τοῦ σώματος τὸ τῆς γενέσεως αἴτιον τιμᾶσθαι προσηκόντως ὡς ἂν ἀρχέγονον τῆς τῶν ζῴων φύσεως. καθόλου δὲ τὸ αἰδοῖον οὐ τοὺς Αἰγυπτίους μόνον, ἀλλὰ καὶ τῶν ἄλλων οὐκ ὀλίγους καθιερωκέναι κατὰ τὰς τελετὰς, ὡς αἴτιον τῆς τῶν ζῴων γενέσεως· ### English translation (Claude) The goat, they say, has been deified, as Priapus has among the Greeks, because of the generative member. For this animal is most inclined to intercourse, and the part of the body that is the cause of generation is fittingly honored as the origin of the nature of living things. In general, not only the Egyptians but not a few of other peoples have consecrated the private member in their rites, as the cause of the generation of living things; ### Extrabiblical texts - Diodorus Siculus, 1.88.1 (Diodorus Siculus, Library of History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.1.39 (Dindorf 1:61; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-39). ## Preparation for the Gospel 2.1.40 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-40 - Source: Dindorf 1:61 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Hereditary priests were initiated to this god, and Pans and Satyrs were honored for the same reason. ### Greek text τούς τε ἱερεῖς τοὺς παραλαβόντας τὰς πατρικὰς ἱερωσύνας κατʼ Αἴγυπτον τούτῳ τῷ θεῷ μυεῖσθαι. καὶ τοὺς Πᾶνας δὲ καὶ τοὺς Σατύρους φασὶν ἕνεκα τῆς αὐτῆς αἰτίας τιμᾶσθαι παρὰ ἀνθρώποις· διὸ καὶ τὰς εἰκόνας αὐτῶν ἀνατιθέναι τοὺς πλείστους ἐν τοῖς ἱεροῖς ἐντεταμένας καὶ τῇ τοῦ τράγου φύσει παραπλησίας· τὸ γάρ τοι ζῷον τοῦτο παραδίδοσθαι πρὸς τὰς συνουσίας ὑπάρχειν ἐνεργότατον. ### English translation (Claude) and the priests in Egypt who have inherited their fathers' priesthoods are initiated first to this god. They say that the Pans and Satyrs too are honored among men for the same reason; therefore most people set up their images in the temples with the member erect and resembling the nature of the goat; for this animal is reported to be most active in intercourse. ### Extrabiblical texts - Diodorus Siculus, 1.88.2 (Diodorus Siculus, Library of History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.1.40 (Dindorf 1:61; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-40). ## Preparation for the Gospel 2.1.41 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-41 - Source: Dindorf 1:61 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The bulls Apis and Mnevis were honored for their role in agriculture. ### Greek text τοὺς δὲ ταύρους τοὺς ἱεροὺς τὸν Ἄπιν καὶ τὸν Μνεῦιν τιμᾶσθαι παραπλησίως τοῖς θεοῖς, ἅμα μὲν διὰ τὴν γεωργίαν, ἅμα δὲ καὶ διὰ τὸ τὴν εὕρεσιν τῶν καρπῶν αὐτοῖς ἀνατιθέναι. ### English translation (Claude) The sacred bulls, Apis and Mnevis, are honored like the gods, partly because of agriculture and partly because they ascribe to them the discovery of the fruits of the earth. ### Extrabiblical texts - Diodorus Siculus, 1.88.4 (Diodorus Siculus, Library of History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.1.41 (Dindorf 1:61; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-41). ## Preparation for the Gospel 2.1.42 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-42 - Source: Dindorf 1:61 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Wolves were honored because Osiris was said to have come to help Isis in the form of a wolf. ### Greek text τοὺς δὲ λύκους τιμᾶσθαι διὰ τὴν πρὸς τοὺς κύνας τῆς φύσεως ὁμοιότητα καὶ ἐπεὶ τὸ παλαιὸν, φασὶ, τῆς Ἴσιδος μετὰ τοῦ παιδὸς Ὤρου μελλούσης διαγωνίζεσθαι πρὸς Τυφῶνα, παραγενέσθαι βοηθὸν ἐξ Ἅιδου τὸν Ὄσιριν τῷ τέκνῳ καὶ τῇ γυναικὶ, λύκῳ τὴν ὄψιν ὁμοιωθέντα. ### English translation (Claude) Wolves are honored because of the likeness of their nature to dogs, and because in ancient times, they say, when Isis with her son Horus was about to fight against Typhon, Osiris came from Hades to help his child and his wife, having taken the appearance of a wolf. ### Extrabiblical texts - Diodorus Siculus, 1.88.6 (Diodorus Siculus, Library of History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.1.42 (Dindorf 1:61; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-42). ## Preparation for the Gospel 2.1.43 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-43 - Source: Dindorf 1:61–62 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Wolves were honored for repelling invaders; crocodiles for keeping robbers from crossing the Nile. ### Greek text ἕτεροι δὲ λέγουσιν Αἰθίοπας στρατεύσαντας ἐπὶ τὴν Αἴγυπτον ὑπὸ πλήθους λύκων διωχθῆναι· διὸ καὶ Λυκόπολιν κληθῆναι τὴν χώραν. τὸν δὲ κροκόδειλον σέβεσθαί φασι διὰ τὸ μὴ τολμᾶν διανήχεσθαι τὸν Νεῖλον τοὺς ἀπὸ τῆς Ἀραβίας καὶ Λιβύης λῃστὰς τῶν κροκοδείλων χάριν. ### English translation (Claude) Others say that when the Ethiopians marched against Egypt they were driven off by a multitude of wolves; and therefore the district was called Lycopolis. The crocodile, they say, is reverenced because the robbers from Arabia and Libya do not dare to swim across the Nile because of the crocodiles. ### Extrabiblical texts - Diodorus Siculus, 1.88.7 (Diodorus Siculus, Library of History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.1.43 (Dindorf 1:61–62; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-43). ## Preparation for the Gospel 2.1.44 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-44 - Source: Dindorf 1:62 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A king was said to have been saved by a crocodile. ### Greek text φασὶ δέ τινα τῶν παρʼ αὐτοῖς βασιλέων διωκόμενον ὑπὸ τῶν ἰδίων κυνῶν καταφυγεῖν εἰς τὴν λίμνην, ἔπειτα ὑπὸ κροκοδείλου παραδόξως ἀναληφθέντα εἰς τὸ πέραν ἀπενεχθῆναι. ### English translation (Claude) They say that one of their kings, pursued by his own dogs, fled into the lake, and then was miraculously taken up by a crocodile and carried to the other side. ### Extrabiblical texts - Diodorus Siculus, 1.89.3 (Diodorus Siculus, Library of History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.1.44 (Dindorf 1:62; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-44). ## Preparation for the Gospel 2.1.45 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-45 - Source: Dindorf 1:62 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Another explanation: a king assigned different sacred animals to prevent the Egyptians from uniting against him. ### Greek text αἰτίας δὲ καὶ ἄλλας φασί τινες τῆς τῶν ἀλόγων ζῴων τιμῆς. τοῦ γὰρ πλήθους τὸ παλαιὸν ἀφισταμένου τῶν βασιλέων, καὶ συμφρονοῦντος εἰς τὸ μηκέτι βασιλεύεσθαι, ἐπινοῆσαί τινα διάφορα σεβάσματα αὐτοῖς τῶν ζῴων παρασχεῖν, ὅπως ἑκάστων τὸ μὲν παρʼ αὐτοῖς τιμώμενον σεβομένων, τοῦ δὲ παρὰ τοῖς ἄλλοις ἀφιερωμένου καταφρονούντων, μηδέποτε ὁμονοῆσαι δύνωνται πάντες οἱ κατʼ Αἴγυπτον. — ### English translation (Claude) Some give still other causes for the honoring of irrational animals. For in ancient times, when the people were revolting from the kings and agreeing to be ruled by kings no longer, one king devised giving them different animals to worship, so that, as each group reverenced the animal honored among themselves and despised the one consecrated among the others, all the Egyptians might never be able to agree together. ### Extrabiblical texts - Diodorus Siculus, 1.89.5 (Diodorus Siculus, Library of History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.1.45 (Dindorf 1:62; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-45). ## Preparation for the Gospel 2.1.46 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-46 - Source: Dindorf 1:62 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Sacred animals were mourned and buried, and killing them was punished by death. ### Greek text ὅταν δὲ ἀποθάνῃ τι τῶν εἰρημένων ζῴων, σινδόνι καλύψαντες καὶ μετʼ οἰμωγῆς τὰ στήθη καταπληξάμενοι ἐν ἱεραῖς θήκαις θάπτουσιν. ὃς δʼ ἄν τι τούτων τῶν ζῴων ἑκὼν διαφθείρῃ, θανάτῳ περιπίπτει, πλὴν ἐὰν αἴλουρον ἢ τὴν ἶβιν ἀποκτείνῃ· ταῦτα δὲ ἐάν τε ἑκὼν ἐάν τε ἄκων ἀποκτείνῃ τις, πάντως θανάτῳ περιπίπτει. — ### English translation (Claude) When one of these animals dies, they cover it with fine linen, beat their breasts with wailing, and bury it in sacred tombs. Whoever kills one of these animals deliberately incurs death; except that if anyone kills a cat or the ibis, whether deliberately or not, he certainly incurs death. ### Extrabiblical texts - Diodorus Siculus, 1.83.5 (Diodorus Siculus, Library of History): quotation, high confidence ### Translation notes - Diodorus, Library 1.83–85 (sections 2.1.46–50). ### Citation (SBL) Eusebius, Praep. ev. 2.1.46 (Dindorf 1:62; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-46). ## Preparation for the Gospel 2.1.47 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-47 - Source: Dindorf 1:62 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A household mourned a dead dog and would not use the food stored in the house. ### Greek text ἀλλὰ μὴν καὶ καθʼ ἣν ἂν οἰκίαν εὑρεθῇ κύων τετελευτηκὼς, ξυρῶνται πάντες ὅλον τὸ σῶμα καὶ ποιοῦνται πένθος· κἂν οἶνος, ἢ σῖτος, ἤ τι τῶν πρὸς τὸν βίον ἀναγκαίων τύχῃ κείμενον ἐν τῷ οἴκῳ, οὐκ ἂν ἔτι χρήσασθαι αὐτοῖς ὑπομείνειαν. ### English translation (Claude) Moreover, in whatever house a dead dog is found, all the household shave their whole body and go into mourning; and if wine or grain or any of the necessities of life happens to be stored in the house, they would not bear to use it any longer. ### Extrabiblical texts - Diodorus Siculus, 1.84.1 (Diodorus Siculus, Library of History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.1.47 (Dindorf 1:62; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-47). ## Preparation for the Gospel 2.1.48 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-48 - Source: Dindorf 1:62–63 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The sacred animals were kept in their own cities and fed with fine foods. ### Greek text τρέφουσι δὲ τὸν Ἄπιν ἐν Μέμφει, καὶ τὸν Μνεῦιν ἐν Ἡλίου πόλει, καὶ τὸν τράγον ἐν Μένδητι, καὶ τὸν κροκόδειλον ἐν τῇ Μοιρίδος λίμνῃ, καὶ τὰ λοιπὰ θηρία ἐν ἱεροῖς περιβόλοις, σεμίδαλιν προσφέροντες, ἢ χόνδρον ἕψοντες ἐν γάλακτι, καὶ πέμματα παντοδαπὰ μέλιτι φύροντες καὶ κρέα χήνεια τὰ μὲν ἕψοντες, τὰ δὲ ὀπτῶντες. ### English translation (Claude) They keep Apis in Memphis, Mnevis in Heliopolis, the goat in Mendes, the crocodile in the lake of Moeris, and the other animals in sacred enclosures, offering them fine flour, or groats boiled in milk, all kinds of cakes kneaded with honey, and goose meat, some boiled and some roasted. ### Extrabiblical texts - Diodorus Siculus, 1.84.4 (Diodorus Siculus, Library of History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.1.48 (Dindorf 1:62–63; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-48). ## Preparation for the Gospel 2.1.49 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-49 - Source: Dindorf 1:63 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The sacred animals were given food and mates. ### Greek text τοῖς δε ὠμοφάγοις πολλὰ τῶν ὀρνέων παραβάλλουσι, καὶ θηλείας ἑκάστῳ τῶν ζῴων τὰς εὐειδεστάτας συντρέφουσιν, ἃς παλλακίδας προσαγορεύουσιν. ### English translation (Claude) To the flesh-eating ones they throw many birds, and for each of the animals they keep the most beautiful females, whom they call concubines. ### Extrabiblical texts - Diodorus Siculus, 1.84.4 (Diodorus Siculus, Library of History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.1.49 (Dindorf 1:63; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-49). ## Preparation for the Gospel 2.1.50 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-50 - Source: Dindorf 1:63 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A new Apis bull was sought after the old one died; women were permitted to see him only once. ### Greek text ὅταν δὲ ὁ Ἆπις τελευτήσας ταφῇ μεγαλοπρεπῶς, ζητοῦσιν ἕτερον ὅμοιον· ὅταν δὲ εὑρεθῇ, τὰ μὲν πλήθη τοῦ πένθους ἀπολύεται, ἄγεται δὲ ὁ μόσχος πρῶτον εἰς Νείλου πόλιν. καὶ τότε μόνον αἱ γυναῖκες αὐτὸν ὁρῶσι κατὰ πρόσωπον ἱστάμεναι, καὶ δεικνύουσιν ἀνασυράμεναι τὰ ἑαυτῶν γεννητικὰ μόρια, τὸν δὲ ἕτερον χρόνον ἅπαντα κεκωλυμένον ἐστὶν εἰς ὄψιν αὐτὰς ἔρχεσθαι τούτῳ τῷ θεῷ. φασὶ δὲ τὴν τοῦ Ὀσίριδος ψυχὴν εἰς τοῦτον μετὰ τὴν τελευτὴν μεταστῆναι.” ### English translation (Claude) When Apis dies and has been buried magnificently, they seek another like him; and when he is found, the people are released from their mourning, and the calf is first taken to Nilopolis. Only then do the women see him, standing before him and showing him their private parts by lifting their garments; at all other times they are forbidden to come into the sight of this god. They say that the soul of Osiris passed into this bull after his death." ### Extrabiblical texts - Diodorus Siculus, 1.85.2 (Diodorus Siculus, Library of History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.1.50 (Dindorf 1:63; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-50). ## Preparation for the Gospel 2.1.51 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-51 - Source: Dindorf 1:63 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius calls Egyptian religion shameful atheism, from which the gospel alone has freed Christians. ### Greek text Τοιαύτη καὶ ἡ Αἰγυπτίων ἀσχήμων ἀθεότης μᾶλλον ἢ θεολογία, πρὸς ἣν καὶ τὸ ἐνίστασθαι αἰσχρόν. ἧς καὶ εἰκότως καταπτύσαντες ἀνεχωρήσαμεν, λύτρωσιν καὶ ἐλευθερίαν τῶν τοσούτων κακῶν οὐδετέρως εὑράμενοι ἢ διὰ μόνης τῆς σωτηρίου καὶ εὐαγγελικῆς διδασκαλίας, τῆς τὰς διανοίας τυφλοῖς τὴν ἀνάβλεψιν εὐαγγελισαμένης. ### English translation (Claude) Such is the shameful atheism, rather than theology, of the Egyptians, which it is disgraceful even to oppose. We have rightly spat upon it and withdrawn from it, having found redemption and freedom from such great evils in no other way than through the saving teaching of the gospel alone, which has announced to those blind in mind the recovery of sight. ### Scripture references - Luke 4:18: allusion, medium confidence ### Translation notes - Allusion to Luke 4:18. ### Citation (SBL) Eusebius, Praep. ev. 2.1.51 (Dindorf 1:63; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-51). ## Preparation for the Gospel 2.1.52 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-52 - Source: Dindorf 1:63 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Egyptian and Phoenician mythologies together spread ancient superstition among the nations. ### Greek text τούτων δὲ αὐτῶν τὰς σεμνοτέρας δὴ θεωρίας τε καὶ φυσιολογίας μικρὸν ὕστερον ἐπισκεψόμεθα, ἐπὰν καὶ τὰ Ἑλληνικὰ διαλάβωμεν. οὕτω δῆτα ἀναμὶξ Αἰγυπτιακῆς ὁμοῦ καὶ Φοινικικῆς συνδραμούσης μυθολογίας κεκράτηκεν εἰκότως παρὰ τοῖς πλείστοις τῶν ἐθνῶν ἡ τῆς παλαιᾶς πλάνης δεισιδαιμονία. ### English translation (Claude) Their more dignified theories and natural explanations we shall examine a little later, when we have also discussed the religion of the Greeks. So, as the Egyptian and Phoenician mythologies ran together in a mixture, the superstition of the ancient error naturally prevailed among most of the nations. ### Citation (SBL) Eusebius, Praep. ev. 2.1.52 (Dindorf 1:63; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-52). ## Preparation for the Gospel 2.1.53 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-53 - Source: Dindorf 1:63 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Greek religion is a collection of fragments and misunderstandings of Egyptian myth. ### Greek text ἀλλὰ γὰρ λεκτέον καὶ τὰ Ἑλλήνων. τὰ μὲν δὴ σεμνὰ τῆς Αἰγυπτίων μυθολογίας τὸν προτεθέντα περιείληφε τρόπον, τὰ δὲ Ἑλληνικὰ ὅτι τούτων αὐτῶν ἀποσπάσματα καὶ παρακούσματα τυγχάνει προείρηται μὲν πολλάκις καὶ διὰ τῆς τῶν προτεθέντων συγγραφέων διαγνώσεως, ### English translation (Claude) But we must speak of the religion of the Greeks too. The dignified features of the Egyptian mythology are such as have been set out; that the Greek religion consists of fragments and misunderstandings of these very things has been said often before, and through the evidence of the writers already quoted; ### Citation (SBL) Eusebius, Praep. ev. 2.1.53 (Dindorf 1:63; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-53). ## Preparation for the Gospel 2.1.54 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-54 - Source: Dindorf 1:63–64 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Greek records about the gods contain nothing original. ### Greek text οὐ μὴν ἀλλὰ καὶ ἐξ αὐτῆς τῆς Ἑλληνικῆς θεολογίας γένοιτʼ ἂν ἔκδηλον, ἐπαγομένων ἐν ταῖς οἰκείαις περὶ θεῶν ἀναγραφαῖς οἴκοθεν μὲν οὐδὲν, ταῖς δὲ τῶν ἔξωθεν περιπιπτόντων μυθολογίαις· ### English translation (Claude) but it would also become plain from the Greek theology itself, since in their own records about the gods they bring in nothing of their own, but fall in with the mythologies of foreigners. ### Citation (SBL) Eusebius, Praep. ev. 2.1.54 (Dindorf 1:63–64; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-54). ## Preparation for the Gospel 2.1.55 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-55 - Source: Dindorf 1:64 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Diodorus shows that the Greeks used the same images and mysteries, beginning his account with Cadmus. ### Greek text ξοάνοις τε γὰρ τοῖς παραπλησίοις καὶ μυστηρίοις τοῖς αὐτοῖς ἀποδείκνυνται συγχρώμενοι, ὡς ἔνεστι μαθεῖν ἐκ τῆς περὶ τούτων ἱστορίας, ἣν ὁ τὰς βιβλιοθήκας ἐπὶ ταὐτὸν ὁμοῦ συναγαγὼν οὗ καὶ πρόσθεν ἐμνημόνευσα, κατὰ τὸ τρίτον καὶ τέταρτον τῆς δηλωθείσης αὐτοῦ πραγματείας ἱστορεῖ, τὴν τῆς ἱστορίας ἀρχὴν ἀπὸ τῶν Κάδμου χρόνων πεποιημένος. ### English translation (Claude) For they are shown to use similar images and the same mysteries, as one may learn from the history of these matters which he records who gathered the libraries together into one, whom I mentioned before, in the third and fourth books of the work referred to, beginning his history from the times of Cadmus. ### Citation (SBL) Eusebius, Praep. ev. 2.1.55 (Dindorf 1:64; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-55). ## Preparation for the Gospel 2.1.56 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-56 - Source: Dindorf 1:64 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Since Cadmus lived after Moses, Moses is older than the Greek gods; Eusebius quotes Diodorus. ### Greek text τὸν δὲ Κάδμον μετὰ Μωσέα γενέσθαι αἱ ἀκριβεῖς τῶν χρονογραφιῶν παριστῶσι διαδοχαὶ, ὡς κατὰ καιρὸν ἐπιδείξομεν. ὥστε καὶ τῶν Ἑλληνικῶν θεῶν ἀποδείκνυσθαι τὸν Μωσέα προτερεῖν, εἰ δὴ πρὸ Κάδμου μὲν οὗτος, οἱ δὲ θεοὶ νεώτεροι τῆς Κάδμου γεγονότες ἡλικίας ἀναφαίνονται. ἄκουε δʼ οὖν τῶν τοῦ συγγραφέως φωνῶν ### English translation (Claude) That Cadmus lived after Moses the accurate successions of the chronologies establish, as we shall show at the proper time; so that Moses is shown to be earlier even than the Greek gods, if he lived before Cadmus and the gods appear to be younger than Cadmus's time. Listen, then, to the words of the historian: ### Translation notes - Eusebius treats the chronology of Moses in Book 10. ### Citation (SBL) Eusebius, Praep. ev. 2.1.56 (Dindorf 1:64; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-1-1/#p-2-1-56). ## Preparation for the Gospel 2.2.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-1 - Source: Dindorf 1:64 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Cadmus, seeking Europa, founded Thebes and fathered Semele. ### Greek text ‟ Κάδμον τὸν Ἀγήνορός φασιν ἐκ Φοινίκης ὑπὸ τοῦ βασιλέως ἀποσταλῆναι πρὸς ἀναζήτησιν τῆς Εὐρώπης, ἣν ὑπὸ Δῖός ἁρπαγῆναι· μὴ εὑρόντα δὲ εἰς Βοιωτίαν ἐλθεῖν κτίσαι τε τὰς αὐτόθι Θήβας, γήμαντα δὲ Ἁρμονίαν τὴν Ἀφροδίτης γεννῆσαι ἐξ αὐτῆς Σεμέλην καὶ τὰς ταύτης ἀδελφάς. ### English translation (Claude) "Cadmus the son of Agenor, they say, was sent from Phoenicia by the king to search for Europa, who had been carried off by Zeus. Not finding her, he came into Boeotia and founded Thebes there; and having married Harmonia, the daughter of Aphrodite, he begot by her Semele and her sisters. ### Extrabiblical texts - Diodorus Siculus, 4.2.1 (Diodorus Siculus, Library of History): quotation, high confidence ### Translation notes - Diodorus, Library 4.2–4.71, in extracts (2.2.1–2.2.50). ### Citation (SBL) Eusebius, Praep. ev. 2.2.1 (Dindorf 1:64; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-1). ## Preparation for the Gospel 2.2.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-2 - Source: Dindorf 1:64 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Semele died when Zeus came to her in his divine form. ### Greek text τῇ δὲ Σεμέλῃ Δία μιγέντα παρακληθῆναι τὰς ἐπιπλοκὰς ὁμοίας αὐτῇ ποιήσασθαι ταῖς πρὸς Ἥραν. ἐπελθόντος δὲ αὐτοῦ θεοπρεπῶς μετὰ βροντῶν καὶ ἀστραπῶν, οὐκ ἐνεγκοῦσαν τὴν Σεμέλην ἐγκύμονα οὖσαν ἐκτρῶσαι τὸ βρέφος, ὑπὸ δὲ τοῦ πυρὸς αὐτὴν τελευτῆσαι. ### English translation (Claude) Zeus had intercourse with Semele and was asked by her to make his embraces like those with Hera. When he came to her as befits a god, with thunder and lightning, Semele, who was pregnant, could not bear it and miscarried the child, and she herself died from the fire. ### Extrabiblical texts - Diodorus Siculus, 4.2.2 (Diodorus Siculus, Library of History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.2.2 (Dindorf 1:64; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-2). ## Preparation for the Gospel 2.2.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-3 - Source: Dindorf 1:64–65 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Dionysus, raised by nymphs at Nysa, discovered wine and taught viticulture. ### Greek text τὸν δὲ Δία λαβόντα τὸ παιδίον παραδοῦναι τῷ Ἑρμῇ, ἐκπέμψαι τε εἰς τὸ ἐν τῇ Νύση ἄντρον, κείμενον μεταξὺ Φοινίκης τε καὶ Νείλου. οὕτω δὲ τραφέντα τὸν Διόνυσον ὑπὸ τῶν νυμφῶν εὑρετὴν τοῦ οἴνου γενέσθαι, καὶ τὴν φυτείαν διδάξαι τῆς ἀμπέλου τοὺς ἀνθρώπους. ### English translation (Claude) Zeus took the child, handed it to Hermes, and sent it away to the cave in Nysa, which lies between Phoenicia and the Nile. Dionysus, reared in this way by the nymphs, became the discoverer of wine and taught mankind to plant the vine. ### Extrabiblical texts - Diodorus Siculus, 4.2.3 (Diodorus Siculus, Library of History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.2.3 (Dindorf 1:64–65; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-3). ## Preparation for the Gospel 2.2.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-4 - Source: Dindorf 1:65 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Dionysus invented beer, led an army of men and women, and campaigned in India. ### Greek text εὑρεῖν δὲ καὶ τὸ ἐκ τῆς κριθῆς κατασκευαζόμενον πόμα, τὸ καλούμενον ξύθον· περιφέρειν δὲ στρατόπεδον οὐ μόνον ἀνδρῶν, ἀλλὰ καὶ γυναικῶν, καὶ τοὺς ἀδίκους καὶ ἀσεβεῖς τῶν ἀνθρώπων κολάζειν. στρατεῦσαι δὲ εἰς τὴν Ἰνδικὴν τριετεῖ χρόνῳ. ### English translation (Claude) He also discovered the drink made from barley, called zythos. He led about with him an army not only of men but also of women, and punished the unjust and impious among mankind. He made an expedition into India lasting three years. ### Extrabiblical texts - Diodorus Siculus, 4.3.1 (Diodorus Siculus, Library of History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.2.4 (Dindorf 1:65; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-4). ## Preparation for the Gospel 2.2.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-5 - Source: Dindorf 1:65 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Greeks held triennial festivals for Dionysus and honored him for wine as Demeter for grain. ### Greek text ἐντεῦθεν τοὺς Ἕλληνας καταδεῖξαι τριετηρικὰς θυσίας Διονύσῳ, καὶ τὸν θεὸν νομίζειν κατὰ τὸν χρόνον τοῦτον ποιεῖσθαι τὰς παρὰ τοῖς ἀνθρώποις ἐπιφανείας, σέβειν τε αὐτὸν πάντας ἀνθρώπους διὰ τὴν τοῦ οἴνου δόσιν, ὥσπερ καὶ τὴν Δήμητρα διὰ τὴν τῆς τοῦ σίτου τροφῆς εὕρεσιν." ### English translation (Claude) From this the Greeks instituted the triennial sacrifices to Dionysus, and believe that the god makes his appearances among men at this time; and all mankind reverence him for the gift of wine, as they reverence Demeter for the discovery of grain for food." ### Extrabiblical texts - Diodorus Siculus, 4.3.2 (Diodorus Siculus, Library of History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.2.5 (Dindorf 1:65; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-5). ## Preparation for the Gospel 2.2.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-6 - Source: Dindorf 1:65 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: An earlier Dionysus, Sabazius, son of Zeus and Persephone, was honored in secret night rites. ### Greek text ‟ Εἶναι δέ φασι καὶ ἄλλον Διόνυσον πολὺ τοῖς χρόνοις προτεροῦντα τούτου, τὸν ὑπό τινων Σαβάξιον ὀνομαζόμενον, ἐκ Δῖός καὶ Περσεφόνης γενόμενον· οὗ τὴν γένεσιν καὶ τὰς θυσίας καὶ τὰς τιμὰς νυκτερινὰς καὶ κρυφίους εἰσάγουσιν, διὰ τὴν αἰσχύνην τὴν ἐκ τῆς συνουσίας ἐπακολουθοῦσαν. ### English translation (Claude) "They say there was also another Dionysus much earlier than this one, called Sabazius by some, born of Zeus and Persephone, whose birth, sacrifices, and honors they celebrate by night and in secret because of the shame that attends the intercourse. ### Extrabiblical texts - Diodorus Siculus, 4.4.1 (Diodorus Siculus, Library of History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.2.6 (Dindorf 1:65; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-6). ## Preparation for the Gospel 2.2.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-7 - Source: Dindorf 1:65 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The elder Dionysus first yoked oxen; the younger was delicate, beautiful, and given to pleasure. ### Greek text ὃν καὶ πρῶτον βοῦς ἐπιχειρῆσαι ζευγνύειν, ἀφʼ οὗ δὴ καὶ κερατίαν αὐτὸν εἰσάγουσι. τὸν δὲ ἐκ Σεμέλης νεώτερον, τρυφερὸν τῷ σώματι, καὶ εὐπρεπείᾳ διενεγκεῖν καὶ πρὸς τὰς ἀφροδισιακὰς ἡδονὰς εὐκατάφορον γεγονέναι φασὶ, κατὰ δὲ τὰς στρατείας γυναικῶν πλῆθος περιάγειν καθωπλισμένας λόγχαις συναποδημεῖν ### English translation (Claude) He was the first to attempt to yoke oxen, and so they represent him with horns. The younger one, the son of Semele, they say was delicate in body, excelled in beauty, and was much inclined to sexual pleasures; and on his campaigns he led about a crowd of women armed with lances. ### Extrabiblical texts - Diodorus Siculus, 4.4.2 (Diodorus Siculus, Library of History): quotation, high confidence ### Translation notes - The digital text ends the section with συναποδημεῖν, repeated from the next sentence; the wording of Diodorus (4.4.2, lances wreathed as thyrsi) has been garbled. ### Citation (SBL) Eusebius, Praep. ev. 2.2.7 (Dindorf 1:65; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-7). ## Preparation for the Gospel 2.2.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-8 - Source: Dindorf 1:65–66 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Muses and his tutor Silenus accompanied Dionysus; he wore a headband against hangovers. ### Greek text φασὶ δὲ καὶ τὰς Μούσας αὐτῷ συναποδημεῖν παρθένους οὔσας καὶ πεπαιδευμένας διαφερόντως, ἃς καὶ διὰ μελῳδίας καὶ ὀρχήσεως ψυχαγωγεῖν τὸν θεόν. παιδαγωγόν τε αὐτοῦ Σειληνὸν μεγάλα συμβάλλεσθαι αὐτῷ πρὸς ἀρετήν. πρὸς δὲ τὰς ἐκ τοῦ πλεονάζοντος οἴνου κεφαλαλγίας ἀναδεδέσθαι τὴν κεφαλὴν μίτρᾳ. ### English translation (Claude) They say that the Muses also traveled with him, being maidens and exceptionally educated, who delighted the god with song and dance; and that his tutor Silenus contributed much to his excellence. Against the headaches caused by too much wine, he bound his head with a headband. ### Extrabiblical texts - Diodorus Siculus, 4.4.3 (Diodorus Siculus, Library of History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.2.8 (Dindorf 1:65–66; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-8). ## Preparation for the Gospel 2.2.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-9 - Source: Dindorf 1:66 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Dionysus was called 'of two mothers' and given the fennel stalk to replace dangerous staffs. ### Greek text διμήτορα δὲ αὐτὸν προσαγορεύουσι διὰ τὸ πατρὸς μὲν ἑνὸς ὑπάρξαι τοὺς δύο Διονύσους, μητέρων δὲ δυοῖν. νάρθηκα δὲ προσάπτουσιν αὐτῷ, διὰ τὸ πίνοντας ἄκρατον τοὺς παλαιοὺς τὸν οἶνον μανιώδεις γίνεσθαι καὶ ταῖς βακτηρίαις ἀλλήλους τύπτειν, ὡς καὶ ἀναιρεῖσθαί τινας, ὅθεν καὶ ἀντὶ ξύλων νάρθηξι χρῆσθαι καταδεῖξαι. ### English translation (Claude) They call him 'of two mothers' because the two Dionysuses had one father but two mothers. They give him the fennel stalk because the ancients, drinking their wine unmixed, became frenzied and struck one another with their staffs, so that some were even killed; hence he taught them to use fennel stalks instead of wooden staffs. ### Extrabiblical texts - Diodorus Siculus, 4.4.5 (Diodorus Siculus, Library of History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.2.9 (Dindorf 1:66; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-9). ## Preparation for the Gospel 2.2.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-10 - Source: Dindorf 1:66 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The names Bacchius, Lenaeus, and Bromius are explained. ### Greek text καλεῖσθαι δὲ αὐτὸν Βάκχιον ἀπὸ τῶν Βακχῶν, Ληναῖον δὲ ἀπὸ τοῦ πατεῖσθαι τὰς σταφυλὰς ἐν ληνοῖς, Βρόμιον δὲ ἀπὸ τοῦ κατὰ τὴν γένεσιν αὐτοῦ γενομένου βρόμου. ### English translation (Claude) He is called Bacchius from the Bacchae, Lenaeus from the treading of grapes in the wine-presses (lenoi), and Bromius from the roaring (bromos) that occurred at his birth. ### Extrabiblical texts - Diodorus Siculus, 4.5.1 (Diodorus Siculus, Library of History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.2.10 (Dindorf 1:66; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-10). ## Preparation for the Gospel 2.2.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-11 - Source: Dindorf 1:66 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Dionysus was accompanied by Satyrs and founded the theater. ### Greek text καὶ Σατύρους δέ φασιν αὐτὸν περιάγεσθαι ἐν ταῖς ὀρχήσεσι καὶ ταῖς τραγῳδίαις τέρψιν αὐτῷ καὶ ἡδονὴν παρέχοντας, καταδεῖξαι δὲ θέατρον καὶ μουσικῶν ἀκροαμάτων σύστημα. τοιαῦτα μὲν τὰ περὶ Διόνυσον. " ### English translation (Claude) They say too that he took Satyrs about with him, who gave him delight and pleasure in their dances and tragic performances; and that he instituted the theater and the system of musical performances. Such are the stories about Dionysus." ### Extrabiblical texts - Diodorus Siculus, 4.5.3 (Diodorus Siculus, Library of History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.2.11 (Dindorf 1:66; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-11). ## Preparation for the Gospel 2.2.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-12 - Source: Dindorf 1:66 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Priapus, son of Dionysus and Aphrodite, personified sexual arousal. ### Greek text ‟ Τὸν δὲ Πρίαπον υἱὸν εἶναί φασι Διονύσου καὶ Ἀφροδίτης, διὰ τὸ τοὺς οἰνωθέντας ἐντετάσθαι πρὸς τὰς ἀφροδισιακὰς ἡδονάς. τινὲς δέ φασι τὸ αἰδοῖον τῶν ἀνθρώπων τοὺς παλαιοὺς μυθικῶς Πρίαπον ὀνομάζειν. ### English translation (Claude) "Priapus, they say, is the son of Dionysus and Aphrodite, because those who are drunk with wine are aroused toward sexual pleasures. Some say that the ancients called the human member Priapus in their myths. ### Extrabiblical texts - Diodorus Siculus, 4.6.1 (Diodorus Siculus, Library of History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.2.12 (Dindorf 1:66; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-12). ## Preparation for the Gospel 2.2.13 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-13 - Source: Dindorf 1:66 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The phallus was honored as the cause of generation, as Isis honored that of Osiris. ### Greek text ἔνιοι δὲ λέγουσι τὸ γεννητικὸν μόριον αἴτιον ὑπάρχειν τῆς γενέσεως τῶν ἀνθρώπων, καὶ διὰ τοῦτο εἰς ἅπαντα τὸν αἰῶνα τυχεῖν τῆς ἀθανάτου τιμῆς· ὥσπερ οὖν καὶ οἱ Αἰγύπτιοι τὴν Ἶσιν ἔφησαν τὰ μέλη τοῦ Ὀσίριδος ἀναζητοῦσαν, τὸ αἰδοῖον αὐτοῦ μὴ δυναμένην εὑρεῖν, καταδεῖξαι τιμᾶν ὡς θεὸν, καὶ ἀναθεῖναι κατὰ τὸ ἱερὸν ἐντεταμένον. ### English translation (Claude) Some say that the generative member, being the cause of human generation, has for this reason received immortal honor for all time; just as the Egyptians said that Isis, searching for the limbs of Osiris and unable to find his member, ordained that it be honored as a god and set it up erect in the temple. ### Extrabiblical texts - Diodorus Siculus, 4.6.3 (Diodorus Siculus, Library of History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.2.13 (Dindorf 1:66; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-13). ## Preparation for the Gospel 2.2.14 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-14 - Source: Dindorf 1:66–67 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Priapus was honored in many Greek rites; Hermaphroditus was named from Hermes and Aphrodite. ### Greek text ἀλλὰ καὶ παρʼ Ἕλλησιν οὐ μόνον ἐν ταῖς Διονυσιακαῖς τελεταῖς, ἀλλὰ καὶ ταῖς ἄλλαις ἁπάσαις οὗτος ὁ θεὸς τυγχάνει τινὸς τιμῆς, μετὰ γέλωτος καὶ παιδιᾶς παρεισαγόμενος ἐν ταῖς θυσίαις· ὡς καὶ τὸν Ἑρμαφρόδιτον, ὃν ἐξ Ἑρμοῦ καὶ Ἀφροδίτης γεννηθέντα τυχεῖν τῆς προσηγορίας. ### English translation (Claude) And among the Greeks too this god receives some honor not only in the Dionysiac rites but in all the others, being brought into the sacrifices with laughter and play; as also Hermaphroditus, who was born of Hermes and Aphrodite and received his name from them. ### Extrabiblical texts - Diodorus Siculus, 4.6.4 (Diodorus Siculus, Library of History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.2.14 (Dindorf 1:66–67; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-14). ## Preparation for the Gospel 2.2.15 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-15 - Source: Dindorf 1:67 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Hermaphrodites were thought to be portents of good or evil. ### Greek text τοῦτον δέ φασι τὸν θεὸν κατά τινας χρόνους φαίνεσθαι παρʼ ἀνθρώποις καὶ γεννᾶσθαι τὴν τοῦ σώματος φύσιν ἔχοντα μεμιγμένην ἐξ ἀνδρὸς καὶ γυναικός· ἔνιοι δὲ τὰ τοιαῦτα τέρατα ὑπάρχειν φασὶ, σπανίως τε γεννώμενα σημαντικὰ ποτὲ μὲν κακῶν, ποτὲ δʼ ἀγαθῶν γίνεσθαι. " ### English translation (Claude) This god, they say, appears among men at certain times and is born with a bodily nature mixed of man and woman. Some say that such creatures are portents and, being rarely born, are signs sometimes of evils and sometimes of good things." ### Extrabiblical texts - Diodorus Siculus, 4.6.5 (Diodorus Siculus, Library of History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.2.15 (Dindorf 1:67; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-15). ## Preparation for the Gospel 2.2.16 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-16 - Source: Dindorf 1:67 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Muses were daughters of Zeus and Mnemosyne, named from initiating men into the good. ### Greek text ‟ Τὰς δὲ Μούσας θυγατέρας εἶναι Δῖός καὶ Μνημοσύνης, τινὲς δὲ Οὐρανοῦ καὶ Γῆς. παρθένους τε αὐτὰς οἱ πλεῖστοι μυθολογοῦσι, τυχεῖν τε τῆς προσηγορίας ἀπὸ τοῦ μυεῖν τοὺς ἀνθρώπους, τοῦτο δέ ἐστι διδάσκειν τὰ καλά. " ### English translation (Claude) "The Muses are daughters of Zeus and Mnemosyne, or according to some of Ouranus and Ge. Most of the mythographers say that they are maidens, and that they got their name from initiating (myein) men, that is, teaching them what is good." ### Extrabiblical texts - Diodorus Siculus, 4.7.1 (Diodorus Siculus, Library of History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.2.16 (Dindorf 1:67; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-16). ## Preparation for the Gospel 2.2.17 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-17 - Source: Dindorf 1:67 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracles' descent from Perseus and his conception by Zeus and Alcmene. ### Greek text ‘‘Περὶ δὲ τοῦ Ἡρακλέους Ἕλληνες τοιαῦτά φασι· Δανάης τῆς Ἀκρισίου καὶ Δῖός γενέσθαι Περσέα, Πέρσεως δὲ καὶ Ἀνδρομέδας Ἠλεκτρύωνα, ἐκ δὲ τούτου γενέσθαι τὴν Ἀλκμήνην, ᾗ μιγέντα τὸν Δία γεννῆσαι τὸν Ἡρακλέα. μισγόμενον δὲ αὐτῇ τὸν Δία τριπλασίονα τὴν νύκτα ποιῆσαι· μόνην δὲ ταύτην τοῦ Δῖός τὴν ὁμιλίαν οὐκ ἐρωτικῆς ἐπιθυμίας ἕνεκα γενέσθαι, καθάπερ ἐπὶ τῶν ἄλλων γυναικῶν, ἀλλὰ τὸ πλεῖστον τῆς παιδοποιίας χάριν. ### English translation (Claude) "About Heracles the Greeks say this: Perseus was born of Danae daughter of Acrisius and of Zeus; of Perseus and Andromeda was born Electryon; and from him was born Alcmene, with whom Zeus had intercourse and begot Heracles. In lying with her Zeus made the night three times as long; and this union alone of Zeus's took place not for the sake of erotic desire, as with the other women, but chiefly for the begetting of a child. ### Extrabiblical texts - Diodorus Siculus, 4.9.1 (Diodorus Siculus, Library of History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.2.17 (Dindorf 1:67; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-17). ## Preparation for the Gospel 2.2.18 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-18 - Source: Dindorf 1:67 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jealous Hera delayed Heracles' birth so that Eurystheus would rule. ### Greek text τὴν δὲ Ἥραν ζηλοτυποῦσαν παρακατασχεῖν μὲν τῆς Ἀλκμήνης τὰς ὠδῖνας, τὸν δὲ Εὐρυσθέα πρὸ τοῦ καθήκοντος χρόνου πρὸς τὸ φῶς ἀγαγεῖν, τοῦ Δῖός προαγορεύσαντος τὸν τεχθησόμενον κατʼ ἐκείνην τὴν ἡμέραν βασιλεῦσαι τοῦ Περσειδῶν γένους. ### English translation (Claude) Hera, being jealous, held back Alcmene's labor pains and brought Eurystheus to the light before the proper time, since Zeus had declared that the child born on that day would reign over the race of the Perseids. ### Extrabiblical texts - Diodorus Siculus, 4.9.4 (Diodorus Siculus, Library of History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.2.18 (Dindorf 1:67; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-18). ## Preparation for the Gospel 2.2.19 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-19 - Source: Dindorf 1:67–68 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Hera nursed the exposed infant Heracles until he hurt her; Athena returned him to Alcmene. ### Greek text τεκοῦσα δὲ ἡ Ἀλκμήνη ἐξέθηκεν, ὥς φασι, τὸ βρέφος, φόβῳ τῆς Ἥρας. τὴν δὲ Ἀθηνᾶν ἀγασθεῖσαν τὸ βρέφος πεῖσαι τὴν Ἥραν ὑποσχεῖν αὐτῷ τὴν θηλήν. τοῦ δὲ παιδὸς ὑπὲρ τὴν ἡλικίαν βιαιότερον ἐπισπασαμένου τὴν θηλὴν ἡ μὲν Ἥρα διαλγήσασα τὸ βρέφος ἔρριψεν, Ἀθηνᾶ δὲ κομίσασα αὐτὸ τὴν μητέρα τρέφειν παρεκελεύσατο.’’ ### English translation (Claude) Alcmene, having given birth, exposed the infant, they say, for fear of Hera. Athena, admiring the infant, persuaded Hera to give it her breast; but when the child drew on the breast more violently than his age warranted, Hera in pain threw the infant away, and Athena took it and told its mother to rear it." ### Extrabiblical texts - Diodorus Siculus, 4.9.6 (Diodorus Siculus, Library of History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.2.19 (Dindorf 1:67–68; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-19). ## Preparation for the Gospel 2.2.20 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-20 - Source: Dindorf 1:68 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The infant Heracles strangled Hera's serpents; as a man he was ordered to perform twelve labors. ### Greek text ‟ Μετὰ δὲ ταῦτα ἡ μὲν Ἥρα δύο δράκοντας ἀπέστειλε τοὺς ἀναλώσοντας τὸ βρέφος, ὁ δὲ παῖς οὐ καταπλαγεὶς ἑκατέρᾳ τῶν χειρῶν τὸν αὐχένα θλίψας ἀπέπνιξε τοὺς δράκοντας. ἀνδρὶ δὲ γενομένῳ τῷ Ἡρακλεῖ Εὐρυσθεὺς ὁ τὴν βασιλείαν ἔχων τῆς Ἀργείας προστάττει ἄθλους ἐκτελέσαι δώδεκα. ### English translation (Claude) "After this Hera sent two serpents to destroy the infant; but the child, not dismayed, gripped the neck of each in his two hands and strangled the serpents. When Heracles had become a man, Eurystheus, who held the kingdom of Argos, ordered him to perform twelve labors. ### Extrabiblical texts - Diodorus Siculus, 4.10.1 (Diodorus Siculus, Library of History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.2.20 (Dindorf 1:68; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-20). ## Preparation for the Gospel 2.2.21 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-21 - Source: Dindorf 1:68 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Driven mad by Hera, Heracles killed his own children. ### Greek text εἰς πολλὴν δὲ ἀμηχανίαν ἐμπεσόντος αὐτοῦ Ἥρα μὲν ἔπεμψεν αὐτῷ λύσσαν, ὁ δὲ τῇ ψυχῇ δυσφορῶν εἰς μανίαν ἐνέπεσε· τοῦ πάθους δὲ αὐξομένου τῶν φρενῶν ἐκτὸς γενόμενος τὸν ἑταῖρον καὶ ἀδελφιδοῦν Ἱόλαον ἐπεβάλλετο κτείνειν, τοῦ δὲ φεύγοντος, τοὺς ἰδίους παῖδας ἐκ Μεγάρας τῆς Κρέοντος τοῦ βασιλέως θυγατρὸς γενομένους αὐτῷ κατετόξευσεν ὡς πολεμίους. ### English translation (Claude) When he fell into great perplexity, Hera sent madness upon him; and being grieved in soul he fell into frenzy. As the affliction grew, he went out of his mind and tried to kill his companion and nephew Iolaus; and when he fled, he shot down with arrows, as if they were enemies, his own children born to him by Megara, daughter of King Creon. ### Extrabiblical texts - Diodorus Siculus, 4.11.1 (Diodorus Siculus, Library of History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.2.21 (Dindorf 1:68; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-21). ## Preparation for the Gospel 2.2.22 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-22 - Source: Dindorf 1:68 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracles performed the labors and killed the Centaurs, including Chiron. ### Greek text καὶ μετὰ ταῦτα ἠρέμα καταστὰς ὑπουργεῖ τῷ Εὐρυσθεῖ τοὺς δώδεκα ἄθλους. ἀναιρεῖ δὲ καὶ τοὺς Κενταύρους, μεθʼ ὧν καὶ Χείρωνα τὸν ἐπὶ τῇ ἰατρικῇ βοώμενον. " ### English translation (Claude) After this, having come quietly to himself, he performs the twelve labors for Eurystheus. He also kills the Centaurs, and among them Chiron, famous for his medicine." ### Extrabiblical texts - Diodorus Siculus, 4.11.3 (Diodorus Siculus, Library of History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.2.22 (Dindorf 1:68; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-22). ## Preparation for the Gospel 2.2.23 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-23 - Source: Dindorf 1:68 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Alcmene was the last mortal woman with whom Zeus had relations. ### Greek text ‟ Φασὶ δὲ ἴδιόν τι συμβῆναι κατὰ τὴν γένεσιν τοῦδε τοῦ θεοῦ. Ζεὺς γὰρ πρώτη μὲν ἐμίγη γυναικὶ θνητῇ Νιόβῃ τῇ Φορωνέως, ἐσχάτῃ δὲ Ἀλκμήνῃ τῇ τοῦ Ἡρακλέους μητρί. ταύτην δὲ ἀπὸ Νιόβης ἑκκαιδεκάτην γενεαλογοῦσιν. ἐν ταύτῃ δὲ τὴν πρὸς τὰς θνητὰς ὁμιλίαν κατέλυσεν. " ### English translation (Claude) "They say that something peculiar happened at the birth of this god. For Zeus had intercourse first with a mortal woman, Niobe daughter of Phoroneus, and last with Alcmene, the mother of Heracles; they reckon her as the sixteenth generation from Niobe; and with her he put an end to his intercourse with mortal women." ### Extrabiblical texts - Diodorus Siculus, 4.14.4 (Diodorus Siculus, Library of History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.2.23 (Dindorf 1:68; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-23). ## Preparation for the Gospel 2.2.24 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-24 - Source: Dindorf 1:68 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracles gave his wife to Iolaus, sought Iole, and was told by an oracle to be sold as a slave. ### Greek text ‟ Ἀλλὰ γὰρ τελέσας τοὺς ἄθλους ὁ Ἡρακλῆς τὴν μὲν ἑαυτοῦ γυναῖκα Μεγάραν συνῴκισεν Ἰόλα τῷ ἀδελφιδῷ διὰ τὴν περὶ τὰ τέκνα συμφοράν· αὐτὸς δὲ Ἰόλην τὴν Εὐρύτου πρὸς γάμον αἰτήσας, μὴ δόντος δὲ τοῦ πατρὸς νοσήσας, χρησμὸν λαμβάνει ἀπολυθήσεσθαι τῆς νόσου, εἰ πρότερον πραθεὶς δουλεύσειεν. ### English translation (Claude) "But when Heracles had completed the labors, he gave his own wife Megara to his nephew Iolaus because of the misfortune with the children; and he himself asked for Iole the daughter of Eurytus in marriage. When her father refused and Heracles fell ill, he received an oracle that he would be freed from his sickness if he were first sold and became a slave. ### Extrabiblical texts - Diodorus Siculus, 4.31.1 (Diodorus Siculus, Library of History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.2.24 (Dindorf 1:68; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-24). ## Preparation for the Gospel 2.2.25 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-25 - Source: Dindorf 1:68–69 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracles served Omphale as a slave, fathered a son by a slave woman, and then married Omphale. ### Greek text πλεύσας οὖν εἰς τὴν Φρυγίαν ὑπό τινος τῶν φίλων πιπράσκεται, καὶ δοῦλος γίνεται Ὀμφάλης βασιλευούσης τῶν τότε Μαιόνων, νυνὶ δὲ Λυδῶν ὀνομαζομένων. γίνεται δὲ αὐτῷ κατὰ τὸν τῆς δουλείας καιρὸν ἐκ δούλης υἱὸς Κλεόλαος. γήμας δὲ τὴν Ὀμφάλην ποιεῖται καὶ ἐξ αὐτῆς παῖδα. ### English translation (Claude) So he sailed to Phrygia, was sold by one of his friends, and became the slave of Omphale, queen of those then called Maeonians and now Lydians. During the time of his slavery a son, Cleolaus, was born to him by a slave woman. Then he married Omphale and had a child by her too. ### Extrabiblical texts - Diodorus Siculus, 4.31.5 (Diodorus Siculus, Library of History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.2.25 (Dindorf 1:68–69; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-25). ## Preparation for the Gospel 2.2.26 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-26 - Source: Dindorf 1:69 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracles seduced the daughter of King Aleus. ### Greek text ‟ Ἐπανιὼν δὲ εἰς τὴν Ἀρκαδίαν, καὶ καταλύσας παρʼ Ἄλεῳ τῷ βασιλεῖ, τῇ θυγατρὶ τούτου λάθρα μιγεὶς, καὶ ποιήσας αὐτὴν ἔγκυον, ἐπανῆλθε. " ### English translation (Claude) "Returning to Arcadia and lodging with King Aleus, he secretly had intercourse with his daughter, made her pregnant, and went away." ### Extrabiblical texts - Diodorus Siculus, 4.33.7 (Diodorus Siculus, Library of History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.2.26 (Dindorf 1:69; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-26). ## Preparation for the Gospel 2.2.27 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-27 - Source: Dindorf 1:69 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracles married Deianeira, fathered Tlepolemus by a captive, and killed a servant in anger. ### Greek text ‟ Καὶ μετὰ ταῦτα πάλιν ἔγημε Δηιάνειραν τὴν Οἰνέως, τετελευτηκότος ἤδη τοῦ Μελεάγρου. “Λαβὼν δὲ αἰχμάλωτον τὴν Φυλέως θυγατέρα ἐπεμίγη αὐτῇ καὶ ἐτέκνωσε Τληπόλεμον. δειπνῶν δὲ παρʼ Οἰνεῖ τὸν διακονοῦντα περί τι διαμαρτήσαντα κονδύλῳ πατάξας ἀπέκτεινεν. ### English translation (Claude) "And after this he married again, Deianeira the daughter of Oeneus, Meleager being already dead. Taking captive the daughter of Phyleus, he had intercourse with her and begot Tlepolemus. While dining with Oeneus, he struck with his fist and killed the servant who had made some mistake in waiting on him. ### Extrabiblical texts - Diodorus Siculus, 4.34.1 (Diodorus Siculus, Library of History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.2.27 (Dindorf 1:69; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-27). ## Preparation for the Gospel 2.2.28 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-28 - Source: Dindorf 1:69 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracles shot the Centaur Nessus, who as he died promised Deianeira a love charm. ### Greek text ἐπεὶ δὲ πορευόμενος ἦλθε πρὸς τὸν Εὔηνον ποταμὸν, καταλαμβάνει Νέσσον τὸν Κένταυρον μισθοῦ διαβιβάζοντα τὸν ποταμόν. οὗτος δὲ πρῶτον διαβιβάσας τὴν Δηιάνειραν, καὶ διὰ τὸ κάλλος αὐτῆς ἐρασθεὶς ἐπεχείρησεν αὐτὴν βιάσασθαι· ἐπιβοωμένης δὲ αὐτῆς τὸν ἄνδρα ὁ μὲν Ἡρακλῆς ἐτόξευσε τὸν Κένταυρον, ὁ δὲ Νέσσος μεταξὺ μισγόμενος, καὶ διὰ τὴν ὀξύτητα τῆς πληγῆς εὐθὺς ἀποθνήσκων, ἔφησε τῇ Δηιανείρᾳ δώσειν φίλτρον, ὅπως μηδεμιᾷ τῶν ἄλλων γυναικῶν Ἡρακλῆς θελήσῃ πλησιάσαι. ### English translation (Claude) When on his journey he came to the river Evenus, he found the Centaur Nessus carrying people across the river for hire. Nessus carried Deianeira across first and, falling in love with her because of her beauty, tried to violate her. When she called aloud to her husband, Heracles shot the Centaur; and Nessus, in the very act and dying at once from the sharpness of the wound, said he would give Deianeira a love charm, so that Heracles would never wish to approach any other woman. ### Extrabiblical texts - Diodorus Siculus, 4.36.3 (Diodorus Siculus, Library of History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.2.28 (Dindorf 1:69; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-28). ## Preparation for the Gospel 2.2.29 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-29 - Source: Dindorf 1:69 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Deianeira kept the poisoned 'love charm' Nessus had described. ### Greek text παρεκελεύσατο οὖν λαβοῦσαν τὸν ἐξ αὐτοῦ πεσόντα γόνον, καὶ τούτῳ προσμίξασαν ἔλαιον καὶ τὸ ἀπὸ τῆς ἀκίδος ἀποσταζόμενον αἷμα, χρῖσαι τὸν χιτῶνα τοῦ Ἡρακλέους. τοῦτο δὲ ποιήσασα Δηιάνειρα κατεῖχε παρʼ ἑαυτῇ τὸ φάρμακον. " ### English translation (Claude) He told her, therefore, to take the seed that had fallen from him, mix with it oil and the blood dripping from the arrowhead, and anoint Heracles' tunic with it. Deianeira did this and kept the drug by her." ### Extrabiblical texts - Diodorus Siculus, 4.36.5 (Diodorus Siculus, Library of History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.2.29 (Dindorf 1:69; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-29). ## Preparation for the Gospel 2.2.30 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-30 - Source: Dindorf 1:69 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracles fathered more sons by captive women. ### Greek text ‟ Πάλιν δὲ ὁ Ἡρακλῆς τὴν Φύλαντος θυγατέρα λαβὼν αἰχμάλωτον καὶ μιγεὶς αὐτῇ υἱὸν Ἀντίοχον ἐγέννησε· καὶ πάλιν Ἀστυάνειραν τὴν Ἀρμενίου τοῦ βασιλέως θυγατέρα λαβὼν αἰχμάλωτον καὶ μιγεὶς αὐτῇ Κτήσιππον υἱὸν ἐγέννησε.’ ### English translation (Claude) "Again Heracles took captive the daughter of Phylas, had intercourse with her, and begot a son Antiochus; and again, taking captive Astyaneira, the daughter of King Armenius, he had intercourse with her and begot a son Ctesippus." ### Extrabiblical texts - Diodorus Siculus, 4.37.1 (Diodorus Siculus, Library of History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.2.30 (Dindorf 1:69; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-30). ## Preparation for the Gospel 2.2.31 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-31 - Source: Dindorf 1:69–70 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracles fathered children by all fifty daughters of Thespius in one night. ### Greek text ‘‘Θέσπιος δὲ ὁ Ἀθηναῖος Ἐρεχθέως παῖς ἐκ διαφόρων γυναικῶν θυγατέρας ἀριθμῷ πεντήκοντα πεποιηκὼς, φιλοτιμησάμενός τε αὐτὰς ἐξ Ἡρακλέους παῖδας κτήσασθαι, καλέσας ἐπί τινα θυσίαν τὸν Ἡρακλέα, καὶ λαμπρῶς αὐτὸν ἑστιάσας, κατὰ μίαν αὐτῷ τῶν θυγατέρων ἀπέστειλεν. ὁ δὲ ἐν μιᾷ νυκτὶ διέφθειρεν τὰς πάσας, καὶ γίνεται πατὴρ τῶν καλουμένων Θεσπιάδων." ### English translation (Claude) "Thespius the Athenian, son of Erechtheus, having had fifty daughters by various wives, and being ambitious to have children for them by Heracles, invited Heracles to a sacrifice, entertained him splendidly, and sent his daughters to him one by one. And he violated them all in one night, and became the father of those called the Thespiadae." ### Extrabiblical texts - Diodorus Siculus, 4.29.2 (Diodorus Siculus, Library of History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.2.31 (Dindorf 1:69–70; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-31). ## Preparation for the Gospel 2.2.32 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-32 - Source: Dindorf 1:70 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Deianeira sent Heracles the tunic smeared with Nessus's charm. ### Greek text ‟ Λαβὼν δὲ καὶ τὴν Ἰόλην αἰχμάλωτον καὶ θυσίαν ἐπιτελῶν, ἀποστείλας ἐπὶ τὴν γυναῖκα Δηιάνειραν ᾔτει ἱμάτιον καὶ χιτῶνα οἷς εἰώθει χρῆσθαι πρὸς τὰς θυσίας· ἡ δὲ τὸν χιτῶνα χρίσασα τῷ παρὰ τοῦ Κενταύρου δεδομένῳ φίλτρῳ ἀποστέλλει. ### English translation (Claude) "Having taken Iole captive and being about to offer a sacrifice, he sent to his wife Deianeira asking for the robe and tunic he was accustomed to use for sacrifices; and she anointed the tunic with the charm given her by the Centaur and sent it. ### Extrabiblical texts - Diodorus Siculus, 4.37.5 (Diodorus Siculus, Library of History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.2.32 (Dindorf 1:70; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-32). ## Preparation for the Gospel 2.2.33 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-33 - Source: Dindorf 1:70 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The poisoned tunic tortured Heracles, who killed the servant and burned himself to death. ### Greek text ὁ δὲ Ἡρακλῆς τὸν χιτῶνα περιθέμενος περιέπεσε συμφορᾷ τῇ μεγίστῃ. τῆς γὰρ ἀκίδος τὸν ἐκ τῆς Ἐχίδνης ἰὸν ἀπειληφυίας, καὶ διὰ τοῦτο τοῦ χιτῶνος διὰ τὴν θερμασίαν τὴν σάρκα τοῦ σώματος λυμηναμένου, περιαλγὴς γενόμενος τὸν διακονήσαντα ἀπέκτεινεν, αὐτὸς δὲ κατὰ χρησμὸν πυρὶ ἑαυτὸν παραδοὺς, οὕτως κατέλυσε τὸν βίον. καὶ τὰ μὲν καθʼ Ἡρακλέα τοιαῦτα. " ### English translation (Claude) Heracles put on the tunic and fell into the greatest calamity. For since the arrowhead had taken up the venom of the Hydra, and the tunic therefore, through the heat, ravaged the flesh of his body, he was in great agony and killed the servant who had brought it; and he himself, according to an oracle, gave himself to the fire and so ended his life. Such are the stories of Heracles." ### Extrabiblical texts - Diodorus Siculus, 4.38.1 (Diodorus Siculus, Library of History): quotation, high confidence ### Translation notes - "Echidna" (viper) here means the Hydra. ### Citation (SBL) Eusebius, Praep. ev. 2.2.33 (Dindorf 1:70; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-33). ## Preparation for the Gospel 2.2.34 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-34 - Source: Dindorf 1:70–71 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Asclepius was killed by Zeus for healing too well; Apollo avenged him and was punished. ### Greek text ‘‘Περὶ δὲ τοῦ Ἀσκληπιοῦ φασιν Ἀπόλλωνος υἱὸν εἶναι καὶ Κορωνίδος, ζηλῶσαι δὲ τὴν ἰατρικὴν ἐπιστήμην, ἐπὶ τοσοῦτον δὲ προβῆναι τῇ δόξῃ ὡς πολλοὺς τῶν ἀπεγνωσμένων ἀρρώστων παραδόξως θεραπεύειν· ὥστε τὸν Δία παροξυνθέντα κεραυνῷ βαλόντα αὐτὸν διαφθεῖραι, τὸν δὲ Ἀπόλλωνα διὰ τὴν ἀναίρεσιν τοῦ παιδὸς παροξυνθέντα φονεῦσαι τοὺς τὸν κεραυνὸν τῷ Διὶ κατασκευάσαντας Κύκλωπας· ἐπὶ δὲ τῇ τούτων τελευτῇ παροξυνθέντα τὸν Δία προστάξαι τῷ Ἀπόλλωνι παρʼ Ἀδμήτῳ, καὶ ταύτην τὴν τιμωρίαν λαβεῖν παρʼ αὐτοῦ τῶν ἐγκλημάτων.” ### English translation (Claude) "About Asclepius they say that he was the son of Apollo and Coronis, that he devoted himself to the science of medicine, and advanced so far in fame as to heal unexpectedly many sick people who had been given up. So Zeus, provoked, struck him with a thunderbolt and destroyed him; and Apollo, provoked at the killing of his son, murdered the Cyclopes who had made the thunderbolt for Zeus. Zeus, provoked at their death, ordered Apollo to serve as a laborer with Admetus, and took this penalty from him for his offenses." ### Extrabiblical texts - Diodorus Siculus, 4.71.1 (Diodorus Siculus, Library of History): quotation, high confidence ### Translation notes - The infinitive meaning "serve as a laborer" is missing in the digital text; supplied by sense from Diodorus (4.71.3). ### Citation (SBL) Eusebius, Praep. ev. 2.2.34 (Dindorf 1:70–71; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-34). ## Preparation for the Gospel 2.2.35 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-35 - Source: Dindorf 1:71 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Diodorus says the Greeks borrowed the rest of their theology from other peoples. ### Greek text Ταῦτα μὲν οὑν ἐν τῷ τετάρτῳ τῶν βιβλιοθηκῶν ὁ Διόδωρος παρατέθειται. καὶ τὴν λοιπὴν δὲ θεολογίαν πάλιν ὁ αὐτὸς ἐκ τῶν ἄλλων ἐθνῶν μετειληφέναι φησὶ τοὺς Ἕλληνας, γράφων ἐν τῷ τρίτῳ τῆς αὐτοῦ ἱστορίας τάδε ### English translation (Claude) This is what Diodorus has set out in the fourth book of his Library. And the same writer says again that the Greeks borrowed the rest of their theology from other nations, writing as follows in the third book of his history: ### Citation (SBL) Eusebius, Praep. ev. 2.2.35 (Dindorf 1:71; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-35). ## Preparation for the Gospel 2.2.36 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-36 - Source: Dindorf 1:71 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Atlantians said Ouranus was their first king; his wife Titaea was deified as Earth. ### Greek text ‘‘Φασὶ τοίνυν Ἀτλάντειοι πρῶτον παρʼ αὐτοῖς βασιλεῦσαι Οὐρανὸν, τούτου δὲ γενέσθαι παῖδας ὧν πλειόνων γυναικων πέντε προς τοῖς τεσσαρακοντα, ὧν ὀκτωκαίδεκα λέγουσιν ὑπάρχειν ἐκ Τιταίας γυναικός, ἥν σώφρονα γενομένην καὶ πολλῶν ἀγαθῶν αἰτίαν ἀποθεωθῆναι μετὰ τὴν τελευτὴν, Γῆν μετονομασθεῖσαν. ### English translation (Claude) "The Atlantians say that Ouranus was the first to reign among them, and that he had forty-five children by several wives, of whom they say eighteen were by one wife, Titaea; she, being chaste and the cause of many good things, was deified after her death and renamed Ge (Earth). ### Extrabiblical texts - Diodorus Siculus, 3.56.3 (Diodorus Siculus, Library of History): quotation, high confidence ### Translation notes - Diodorus, Library 3.56–61 (sections 2.2.36–51). ### Citation (SBL) Eusebius, Praep. ev. 2.2.36 (Dindorf 1:71; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-36). ## Preparation for the Gospel 2.2.37 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-37 - Source: Dindorf 1:71 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Basileia, daughter of Ouranus, raised her brothers and was called Mother. ### Greek text γενέσθαι δὲ Οὐρανῷ θυγατέρας Βασίλειαν καὶ Ῥέαν, τὴν καὶ Πανδώραν. τὴν δὲ Βασίλειαν ἐκθρέψασαν τοὺς ἀδελφοὺς μητρὸς εὔνοιαν παρεχομένην μητέρα προσαγορευθῆναι. ### English translation (Claude) Ouranus had daughters, Basileia and Rhea, who is also Pandora. Basileia brought up her brothers, showing them a mother's kindness, and was called Mother. ### Extrabiblical texts - Diodorus Siculus, 3.57.2 (Diodorus Siculus, Library of History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.2.37 (Dindorf 1:71; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-37). ## Preparation for the Gospel 2.2.38 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-38 - Source: Dindorf 1:71 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Basileia bore Helios and Selene to Hyperion. ### Greek text ὕστερον δὲ μετὰ τὴν τοῦ Οὐρανοῦ τελευτὴν συνοικήσασαν Ὑπερίονι τῷ ἀδελφῷ γεννῆσαι δύο παῖδας, οὓς καὶ ὀνομάσαι Ἥλιον καὶ Σελήνην. ### English translation (Claude) Later, after the death of Ouranus, she lived with her brother Hyperion and bore two children, whom she named Helios and Selene (Sun and Moon). ### Extrabiblical texts - Diodorus Siculus, 3.57.2 (Diodorus Siculus, Library of History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.2.38 (Dindorf 1:71; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-38). ## Preparation for the Gospel 2.2.39 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-39 - Source: Dindorf 1:71 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Hyperion and Helios were murdered, Selene killed herself, and their mother wandered mad and vanished. ### Greek text τοὺς δὲ ἀδελφοὺς τῆς Ῥέας φοβηθέντας τὸν μὲν Ὑπερίονα κατασφάξαι, τον δὲ Ἥλιον εἰς τὸν Ἠριδανὸν ποταμὸν ἀποπνῖξαι· τὴν δὲ Σελήνην ταῦτα μαθοῦσαν ἀπὸ τέγους ῥῖψαι, τήν δὲ μητέρα ἐμμανῆ γενομένην πλανᾶσθαι κατὰ τὴν χώραν, λελυμένην μὲν τὰς τρίχας, διὰ τυμπάνων δὲ καὶ κυμβάλων ἐνθεάζουσαν, καὶ ὅλως ἀφανῆ καὶ αὐτὴν γενέσθαι. ### English translation (Claude) Rhea's brothers, becoming afraid, slaughtered Hyperion and drowned Helios in the river Eridanus. Selene, learning of this, threw herself from the roof; and their mother, gone mad, wandered about the country with her hair loose, frenzied by the sound of drums and cymbals, and she too entirely disappeared. ### Extrabiblical texts - Diodorus Siculus, 3.57.3 (Diodorus Siculus, Library of History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.2.39 (Dindorf 1:71; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-39). ## Preparation for the Gospel 2.2.40 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-40 - Source: Dindorf 1:71–72 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The people made Helios and Selene into heavenly bodies and worshipped their mother. ### Greek text τοὺς δὲ ὄχλους θαυμάσαντας τὴν περιπέτειαν τὸν μὲν Ἥλιον καὶ τὴν Σελήνην μεταγαγεῖν ἐπὶ τὰ κατʼ οὐρανὸν ἄστρα, τὴν δὲ μητέρα τούτων θεόν τε νομίσαι καὶ βωμοὺς ἱδρύσασθαι, καὶ ταῖς διὰ τυμπάνων καὶ κυμβάλων ἐνεργείαις τιμῆσαι.” ### English translation (Claude) The people, marveling at the calamity, transferred Helios and Selene to the stars of heaven, regarded their mother as a goddess, set up altars, and honored her with ecstatic rites with drums and cymbals." ### Extrabiblical texts - Diodorus Siculus, 3.57.5 (Diodorus Siculus, Library of History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.2.40 (Dindorf 1:71–72; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-40). ## Preparation for the Gospel 2.2.41 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-41 - Source: Dindorf 1:72 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Phrygians said Cybele invented the pipe and Marsyas the flute. ### Greek text “Φρύγες δέ φασι Μῄονα βασιλεύσαντα τῆς Φρυγίας παῖδα Κυβέλην κτήσασθαι, ἣν καὶ σύριγγα πρώτην εὑρεῖν, κληθῆναί τε ὀρείαν μητέρα. Μαρσύαν δὲ τὸν Φρύγα πρὸς ταύτην φιλίαν ἔχοντα πρῶτον αὐλοὺς συστήσασθαι, διατελέσαι δὲ μέχρι τελευτῆς ἀπείρατον ἀφροδισίων. ### English translation (Claude) "The Phrygians say that Meion, king of Phrygia, had a daughter Cybele, who was the first to invent the pipe, and was called the Mother of the Mountain. Marsyas the Phrygian, being her friend, first put together the flutes, and remained without experience of sexual pleasures until his death. ### Extrabiblical texts - Diodorus Siculus, 3.58.1 (Diodorus Siculus, Library of History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.2.41 (Dindorf 1:72; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-41). ## Preparation for the Gospel 2.2.42 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-42 - Source: Dindorf 1:72 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Cybele's father killed her lover Attis, and she went mad. ### Greek text τὴν δὲ Κυβέλην συνελθοῦσαν εἰς ὁμιλίαν Ἄττιδι γενέσθαι ἐγκύμονα. οὗ γνωσθέντος ὁ ταύτης πατὴρ τὸν Ἄττιν ἀναιρεῖ καὶ τὰς τροφούς· τὴν δὲ Κυβέλην ἐμμανῆ γενομένην ἐπὶ τὴν χώραν ἐκπηδῆσαι, ἐκεῖσέ τε ὀλολύζουσαν καὶ τυμπανίζουσαν διατελεῖν. ### English translation (Claude) Cybele, having come into intimacy with Attis, became pregnant. When this was discovered, her father killed Attis and her nurses; and Cybele, gone mad, rushed out into the country, and there continued wailing and beating the drum. ### Extrabiblical texts - Diodorus Siculus, 3.58.4 (Diodorus Siculus, Library of History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.2.42 (Dindorf 1:72; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-42). ## Preparation for the Gospel 2.2.43 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-43 - Source: Dindorf 1:72 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marsyas lost a musical contest to Apollo and was flayed alive. ### Greek text συνεῖναι δὲ αὐτῇ Μαρσύαν, ὃν εἰς ἅμιλλαν περὶ μουσικῆς ἐλθόντα τῷ Ἀπόλλωνι καὶ ἡττηθέντα ζῶντα ὑπὸ τοῦ Ἀπόλλωνος ἐκδαρῆναι. ### English translation (Claude) Marsyas accompanied her; he entered into a contest of music with Apollo, and, being defeated, was flayed alive by Apollo. ### Extrabiblical texts - Diodorus Siculus, 3.59.1 (Diodorus Siculus, Library of History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.2.43 (Dindorf 1:72; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-43). ## Preparation for the Gospel 2.2.44 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-44 - Source: Dindorf 1:72 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Apollo ordered Attis buried and Cybele honored, and the Phrygians still mourn Attis. ### Greek text τὸν δὲ Ἀπόλλωνα ἐρασθέντα τῆς Κυβέλης συμπλακῆναι αὐτῇ μέχρι τῶν Ὑπερβορέων, κελεῦσαί τε θάψαι τὸ Ἄττιδος σῶμα καὶ τιμᾶν ὡς θεὸν τὴν Κυβέλην. διόπερ εἰσέτι καὶ σήμερον τοὺς Φρύγας τοῦτο ποιεῖν, θρηνοῦντας τοῦ μειρακίου τὸν θάνατον, βωμούς τε ἱδρυσαμένους θυσίαις Ἄττιν τε καὶ τὴν Κυβέλην τιμᾶν. ### English translation (Claude) Apollo, falling in love with Cybele, wandered with her as far as the Hyperboreans, and ordered that the body of Attis be buried and that Cybele be honored as a goddess. Therefore even to this day the Phrygians do this, lamenting the young man's death, setting up altars, and honoring Attis and Cybele with sacrifices. ### Extrabiblical texts - Diodorus Siculus, 3.59.7 (Diodorus Siculus, Library of History): quotation, high confidence ### Translation notes - The digital text has συμπλακῆναι ("embraced"); Diodorus (3.59.7) has συμπλανηθῆναι ("wandered with"), which the sense requires. ### Citation (SBL) Eusebius, Praep. ev. 2.2.44 (Dindorf 1:72; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-44). ## Preparation for the Gospel 2.2.45 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-45 - Source: Dindorf 1:72 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Phrygians built a great temple to Cybele at Pessinus. ### Greek text ὕστερον δὲ ἐν Πισινοῦντι τῆς Φρυγίας κατασκευάσαι νεὼν πολυτελῆ, καὶ τιμὰς καὶ θυσίας καταδεῖξαι μεγαλοπρεπεστάτας.” ### English translation (Claude) Later they built a costly temple at Pessinus in Phrygia and established most magnificent honors and sacrifices." ### Extrabiblical texts - Diodorus Siculus, 3.59.8 (Diodorus Siculus, Library of History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.2.45 (Dindorf 1:72; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-45). ## Preparation for the Gospel 2.2.46 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-46 - Source: Dindorf 1:72–73 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Atlas the astronomer had seven daughters, mothers of gods and heroes; Maia bore Hermes to Zeus. ### Greek text “Μετὰ δὲ τὴν Ὑπερίονος τελευτὴν τοὺς Οὐρανοῦ παῖδας διελέσθαι τὴν βασιλείαν, ὧν ὑπάρχειν ἐπιφανεστάτους Ἄτλαντα καὶ Κρόνον. τούτων δὲ τὸν Ἄτλαντα λαβεῖν τοὺς παρὰ τὸν Ὠκεανὸν τόπους γενόμενον ἀστρολόγον ἄριστον· ὑπάρξαι δὲ αὐτῶ καὶ θυγατέρας ἑπτὰ, τὰς καλουμένας Ἀτλαντίδας. ταύτας δὲ μιγείσας τοῖς εὐφυεστάτοις θεοῖς ἀρχηγοὺς καταστῆναι τοῦ πλείστου γένους, τεκούσας δʼ ἀρετὴν θεοὺς καὶ ἥρωας, ὧν τὴν πρεσβυτάτην Μαῖαν Διὶ μιγεῖσαν τεκνοποιῆσαι τὸν Ἑρμῆν. " ### English translation (Claude) "After the death of Hyperion the sons of Ouranus divided the kingdom, the most famous of whom were Atlas and Cronus. Of these Atlas received the regions along the Ocean, and became the best of astronomers. He had seven daughters, called the Atlantides. These, uniting with the most distinguished gods, became the founders of most of the race, bearing gods and heroes for their excellence; and the eldest of them, Maia, uniting with Zeus, bore Hermes." ### Extrabiblical texts - Diodorus Siculus, 3.60.1 (Diodorus Siculus, Library of History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.2.46 (Dindorf 1:72–73; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-46). ## Preparation for the Gospel 2.2.47 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-47 - Source: Dindorf 1:73 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Cronus married Rhea and fathered Zeus; an earlier Zeus ruled Crete. ### Greek text ‟ Τὸν δὲ Κρόνον διαφέροντα πλεονεξίᾳ καὶ ἀσελγείᾳ γῆμαι τὴν ἀδελφὴν Ῥέαν, ἐξ ἧς γεννῆσαι τὸν Δία. γεγονέναι δὲ καὶ ἕτερον Δία, τὸν ἀδελφὸν μὲν Οὐρανοῦ, τῆς δὲ Κρήτης βασιλεύσαντα, τῇ δόξῃ πολὺ λειπόμενον τοῦ μεταγενεστέρου. ### English translation (Claude) "Cronus, excelling in greed and licentiousness, married his sister Rhea, by whom he begot Zeus. There was also another Zeus, brother of Ouranus, who reigned over Crete, far inferior in fame to the later one. ### Extrabiblical texts - Diodorus Siculus, 3.61.1 (Diodorus Siculus, Library of History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.2.47 (Dindorf 1:73; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-47). ## Preparation for the Gospel 2.2.48 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-48 - Source: Dindorf 1:73 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Cretan Zeus fathered the Curetes, and his tomb is shown in Crete. ### Greek text τοῦτον μὲν οὖν βασιλεῦσαι τοῦ σύμπαντος κόσμου, τὸν δὲ τῆς Κρήτης, καὶ δέκα παῖδας γεννῆσαι τοὺς ὀνομασθέντας Κουρῆτας. δείκνυσθαι δὲ αὐτοῦ φασιν εἰσέτι νῦν τάφον ἐν Κρήτῃ. ### English translation (Claude) The later one reigned over the whole world; the Cretan one begot ten sons, who were named Curetes; and they say his tomb is still shown in Crete. ### Extrabiblical texts - Diodorus Siculus, 3.61.2 (Diodorus Siculus, Library of History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.2.48 (Dindorf 1:73; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-48). ## Preparation for the Gospel 2.2.49 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-49 - Source: Dindorf 1:73 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Cronus ruled the west; his son Zeus, unlike him, succeeded to the kingdom. ### Greek text δυναστεῦσαι δὲ τὸν Κρόνον κατὰ Σικελίαν καὶ Λιβύην καὶ Ἰταλίαν. τούτου δὲ γενόμενον τὸν Δία τὸν ἐναντίον τῷ πατρὶ βίον ζηλῶσαι. διαδέξασθαι δὲ αὐτὸν τὴν βασιλείαν οἱ μέν φασιν ἑκόντος τοῦ πατρὸς παραχωρήσαντος, οἱ δὲ ὑπὸ τῶν ὄχλων αἱρεθέντα διὰ τὸ μῖσος τὸ πρὸς τὸν πατέρα. ### English translation (Claude) Cronus ruled over Sicily, Libya, and Italy. Zeus, his son, followed a life opposite to his father's. Some say he succeeded to the kingdom when his father yielded it willingly, others that he was chosen by the people because of their hatred of his father. ### Extrabiblical texts - Diodorus Siculus, 3.61.3 (Diodorus Siculus, Library of History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.2.49 (Dindorf 1:73; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-49). ## Preparation for the Gospel 2.2.50 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-50 - Source: Dindorf 1:73 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Zeus defeated Cronus and was named Zen for giving humanity the good life. ### Greek text ἐπιστρατεύσαντος δὲ ἐπʼ αὐτὸν τοῦ Κρόνου μετὰ τῶν Τιτάνων κρατῆσαι μάχῃ τὸν Δία καὶ ἐπελθεῖν πᾶσαν τὴν οἰκουμένην. διενεγκεῖν δὲ αὐτὸν σώματος ῥώμῃ καὶ ταῖς ἄλλαις ἀρεταῖς, σπουδήν τε ποιεῖσθαι πᾶσαν εἰς κόλασιν μὲν τῶν ἀσεβῶν, εὐεργεσίας δὲ τῶν ἀγαθῶν, ἀνθʼ ὧν μετὰ τὴν ἐξ ἀνθρώπων μετάστασιν ὀνομασθῆναι Ζῆνα, διὰ τὸ δοκεῖν τοῦ καλῶς ζῆν αἴτιον γενέσθαι τοῖς ἀνθρώποις. ### English translation (Claude) When Cronus marched against him with the Titans, Zeus defeated him in battle and went through the whole inhabited world. He excelled in bodily strength and the other virtues, and gave all his zeal to punishing the impious and benefiting the good; for which, after his departure from among men, he was named Zen, because he was thought to have been the cause of living (zen) well for mankind. ### Extrabiblical texts - Diodorus Siculus, 3.61.4 (Diodorus Siculus, Library of History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.2.50 (Dindorf 1:73; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-50). ## Preparation for the Gospel 2.2.51 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-51 - Source: Dindorf 1:73 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Greeks share the Atlantian theology. ### Greek text τῶν μὲν οὖν παρὰ τοῖς Ἀτλαντείοις θεολογουμένων τὰ κεφάλαια ταῦτά ἐστι. τούτοις δέ φασι καὶ τοὺς Ἕλληνας συγχρῆσθαι. " ### English translation (Claude) These are the chief points of the theology of the Atlantians; and they say that the Greeks too make use of them." ### Extrabiblical texts - Diodorus Siculus, 3.61.6 (Diodorus Siculus, Library of History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.2.51 (Dindorf 1:73; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-51). ## Preparation for the Gospel 2.2.52 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-52 - Source: Dindorf 1:73–74 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Diodorus confirms this theology in Book 6 from Euhemerus of Messene. ### Greek text Ταῦτα ὁ Διόδωρος ἐν τῇ τρίτῃ τῶν ἱστοριῶν. ὁ δʼ αὐτὸς καὶ ἐν τῇ ἕκτῃ ἀπὸ τῆς Εὐημέρου τοῦ Μεσσηνίου γραφῆς ἐπικυροῖ τὴν αὐτὴν θεολογίαν ὧδε κατὰ λέξιν φάσκων ### English translation (Claude) So writes Diodorus in the third book of his histories. The same writer, in the sixth book, confirms the same theology from the writing of Euhemerus the Messenian, speaking thus, word for word: ### Citation (SBL) Eusebius, Praep. ev. 2.2.52 (Dindorf 1:73–74; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-52). ## Preparation for the Gospel 2.2.53 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-53 - Source: Dindorf 1:74 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Diodorus distinguishes eternal gods (the heavenly bodies) from earthly men deified for their benefits. ### Greek text ῾᾿Περὶ θεῶν τοίνυν διττὰς οἱ παλαιοὶ τῶν ἀνθρώπων τοῖς μεταγενεστέροις παραδεδώκασιν ἐννοίας. τοὺς μὲν γὰρ ἀιδίους καὶ ἀφθάρτους εἶναί φασιν, οἷον ἥλιόν τε καὶ σελήνην καὶ τὰ ἄλλα ἄστρα τὰ κατʼ οὐρανὸν, πρὸς δὲ τούτοις ἀνέμους καὶ τοὺς ἄλλους τοὺς τῆς ὁμοίας φύσεως τούτοις τετευχότας· τούτων γὰρ ἕκαστον ἀίδιον ἔχειν τὴν γένεσιν καὶ τὴν διαμονήν· ἑτέρους δὲ λέγουσιν ἐπιγείους γενέσθαι θεοὺς, διὰ δὲ τὰς εἰς ἀνθρώπους εὐεργεσίας ἀθανάτου τετευχότας τιμῆς τε καὶ δόξης, οἷον Ἡρακλέα, Διόνυσον, Ἀρισταῖον, καὶ τοὺς ἄλλους τοὺς τούτοις ὁμοίους. ### English translation (Claude) "Concerning the gods, then, the ancients have handed down to later generations two kinds of notions. Some, they say, are eternal and incorruptible, such as the sun and moon and the other stars of heaven, and besides these the winds and the others that have a nature like theirs; for each of these has its generation and its continuance from eternity. Others, they say, were earthly beings who became gods and obtained immortal honor and glory because of their benefits to mankind, such as Heracles, Dionysus, Aristaeus, and the others like them. ### Extrabiblical texts - Diodorus Siculus, 6.1.2 (Diodorus Siculus, Library of History): quotation, high confidence - Euhemerus (Euhemerus, Sacred Record): quotation, medium confidence ### Translation notes - Diodorus, Library 6.1 (preserved here), sections 2.2.53–62, reporting Euhemerus's Sacred Record. ### Citation (SBL) Eusebius, Praep. ev. 2.2.53 (Dindorf 1:74; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-53). ## Preparation for the Gospel 2.2.54 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-54 - Source: Dindorf 1:74 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Diodorus will summarize both Euhemerus and the poets on the earthly gods. ### Greek text περὶ δὲ τῶν ἐπιγείων θεῶν πολλοὶ καὶ ποικίλοι παραδέδονται λόγοι πάρα τοῖς ἱστορικοῖς τε καὶ μυθογράφοις. καὶ τῶν μὲν ἱστορικῶν Εὐήμερος, ὁ τὴν ἱερὰν ἀναγραφὴν ποιησάμενος, ἰδίως ἀναγέγραφεν, τῶν δὲ μυθολόγων Ὅμηρος καὶ Ἡσίοδος καὶ Ὀρφεὺς καὶ ἕτεροι τοιοῦτοι τερατωδεστέρους μύθους περὶ θεῶν πεπλάκασιν· ἡμεῖς δὲ τὰ παρʼ ἀμφοτέροις ἀναγεγραμμένα πειρασόμεθα συντόμως ἐπιδραμεῖν, στοχαζόμενοι τῆς συμμετρίας. " ### English translation (Claude) About the earthly gods many varied accounts have been handed down by historians and mythographers. Of the historians, Euhemerus, who composed the Sacred Record, has written in a way of his own; of the mythologists, Homer, Hesiod, Orpheus, and others like them have fashioned more monstrous myths about the gods. We shall try to run briefly over what both have recorded, aiming at due proportion." ### Extrabiblical texts - Diodorus Siculus, 6.1.3 (Diodorus Siculus, Library of History): quotation, high confidence - Euhemerus (Euhemerus, Sacred Record): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.2.54 (Dindorf 1:74; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-54). ## Preparation for the Gospel 2.2.55 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-55 - Source: Dindorf 1:74–75 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Euhemerus claimed to have sailed to the island of Panchaea, whose people were very pious. ### Greek text ‟ Εὐήμερος μὲν οὖν φίλος γεγονὼς Κασάνδρου τοῦ βασιλέως, καὶ διὰ τοῦτον ἠναγκασμένος τελεῖν βασιλικάς τινας χρείας καὶ μεγάλας ἀποδημίας φησὶν ἐκτοπισθῆναι κατὰ τὴν μεσημβρίαν εἰς τὸν ὠκεανόν· ἐκπλεύσαντα δὲ αὐτὸν ἐκ τῆς εὐδαίμονος Ἀραβίας ποιήσασθαι τὸν πλοῦν διʼ ὠκεανοῦ πλείους ἡμέρας καὶ προσενεχθῆναι νήσοις πελαγίαις· μίαν ὑπάρχειν τὴν ὀνομαζομένην Παγχαίαν, ἐν ᾗ τεθεᾶσθαι τοὺς ἐνοικοῦντας Παγχαίους εὐσεβείᾳ διαφέροντας, καὶ τοὺς θεοὺς τιμῶντας μεγαλοπρεπεστάταις θυσίαις καὶ ἀναθήμασιν ἀξιολόγοις, ἀργυροῖς τε καὶ χρυσοῖς. ### English translation (Claude) "Euhemerus, then, who was a friend of King Cassander and was obliged by him to perform certain royal services and long journeys abroad, says that he traveled southward to the Ocean. Setting sail from Arabia Felix, he made his voyage through the Ocean for several days and was carried to islands in the open sea, one of which was called Panchaea. There he saw the Panchaeans who live there, excelling in piety and honoring the gods with most magnificent sacrifices and remarkable offerings of silver and gold. ### Extrabiblical texts - Diodorus Siculus, 6.1.4 (Diodorus Siculus, Library of History): quotation, high confidence - Euhemerus (Euhemerus, Sacred Record): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.2.55 (Dindorf 1:74–75; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-55). ## Preparation for the Gospel 2.2.56 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-56 - Source: Dindorf 1:75 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Panchaea was a sacred island with many ancient wonders. ### Greek text εἶναι δὲ καὶ τὴν νῆσον ἱερὰν θεῶν, καὶ ἕτερα πλείω θαυμαζόμενα κατά τε τὴν ἀρχαιότητα καὶ τὴν τῆς κατασκευῆς πολυτεχνίαν, περὶ ὧν τὰ κατὰ μέρος ἐν ταῖς πρὸ ταύτης βίβλοις ἀναγεγράφαμεν. ### English translation (Claude) The island is also sacred to the gods, and there are many other things admired both for their antiquity and for the great art of their construction, of which we have written in detail in the books before this one. ### Extrabiblical texts - Diodorus Siculus, 6.1.5 (Diodorus Siculus, Library of History): quotation, high confidence - Euhemerus (Euhemerus, Sacred Record): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.2.56 (Dindorf 1:75; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-56). ## Preparation for the Gospel 2.2.57 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-57 - Source: Dindorf 1:75 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A golden pillar in the temple of Zeus on Panchaea recorded the deeds of Ouranus, Cronus, and Zeus. ### Greek text εἶναι δʼ ἐν αὐτῇ κατά τινα λόφον ὑψηλὸν καθʼ ὑπερβολὴν ἱερὸν Δῖός Τριφυλίου, καθιδρυμένον ὑπʼ αὐτοῦ καθʼ ὃν καιρὸν ἐβασίλευσε τῆς οἰκουμένης ἁπάσης ἔτι κατὰ ἀνθρώπους ὤν. ἐν τούτῳ τῷ ἱερῷ στήλην εἶναι χρυσῆν, ἐν ᾗ τοῖς Παγχαίοις γράμμασιν ὑπάρχειν γεγραμμένας τάς τε Οὐρανοῦ καὶ Κρόνου καὶ Δῖός πράξεις κεφαλαιωδῶς ### English translation (Claude) On a very high hill there is a temple of Zeus Triphylius, founded by him when he reigned over the whole inhabited world while still among men. In this temple there is a golden pillar, on which are written in Panchaean letters, in summary, the deeds of Ouranus, Cronus, and Zeus. ### Extrabiblical texts - Diodorus Siculus, 6.1.6 (Diodorus Siculus, Library of History): quotation, high confidence - Euhemerus (Euhemerus, Sacred Record): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.2.57 (Dindorf 1:75; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-57). ## Preparation for the Gospel 2.2.58 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-58 - Source: Dindorf 1:75 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Euhemerus made Ouranus a just king and astronomer who first sacrificed to the heavenly gods. ### Greek text μετὰ ταῦτά φησι πρῶτον Οὐρανὸν βασιλέα γεγονέναι, ἐπιεικῆ τινα ἄνδρα καὶ εὐεργετικόν καὶ τῆς τῶν ἄστρων κινήσεως ἐπιστήμονα· ὃν καὶ πρῶτον θυσίαις τιμῆσαι τοὺς οὐρανίους θεοὺς, διὸ καὶ Οὐρανὸν προσαγορευθῆναι. ### English translation (Claude) After this he says that Ouranus was the first king, an equitable and beneficent man, skilled in the motion of the stars; that he was the first to honor the heavenly gods with sacrifices, and was therefore called Ouranus (Heaven). ### Extrabiblical texts - Diodorus Siculus, 6.1.8 (Diodorus Siculus, Library of History): quotation, high confidence - Euhemerus (Euhemerus, Sacred Record): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.2.58 (Dindorf 1:75; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-58). ## Preparation for the Gospel 2.2.59 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-59 - Source: Dindorf 1:75 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Ouranus's children included Cronus, who fathered Zeus, Hera, and Poseidon. ### Greek text υἱοὺς δὲ αὐτῷ γενέσθαι ἀπὸ γυναικὸς Ἑστίας Τιτᾶνα καὶ Κρόνον, θυγατέρας δὲ Ῥέαν καὶ Δήμητρα. Κρόνον δὲ βασιλεῦσαι μετὰ Οὐρανὸν, καὶ γήμαντα Ῥέαν γεννῆσαι Δία καὶ Ἥραν καὶ Ποσειδῶνα. ### English translation (Claude) Sons were born to him by his wife Hestia, Titan and Cronus, and daughters, Rhea and Demeter. Cronus reigned after Ouranus, and having married Rhea begot Zeus, Hera, and Poseidon. ### Extrabiblical texts - Diodorus Siculus, 6.1.8 (Diodorus Siculus, Library of History): quotation, high confidence - Euhemerus (Euhemerus, Sacred Record): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.2.59 (Dindorf 1:75; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-59). ## Preparation for the Gospel 2.2.60 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-60 - Source: Dindorf 1:75 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Zeus married Hera, Demeter, and Themis and had children by each. ### Greek text τὸν δὲ Δία διαδεξάμενον τὴν βασιλείαν τοῦ Κρόνου γῆμαι Ἥραν καὶ Δήμητρα καὶ Θέμιν· ἐξ ὧν παῖδας ποιήσασθαι Κουρῆτας μὲν ἀπὸ τῆς πρώτης, Περσεφόνην δὲ ἐκ τῆς δευτέρας, Ἀθηνᾶν δὲ ἀπὸ τῆς τρίτης. ### English translation (Claude) Zeus, succeeding to the kingdom of Cronus, married Hera, Demeter, and Themis, and had children by them: the Curetes by the first, Persephone by the second, and Athena by the third. ### Extrabiblical texts - Diodorus Siculus, 6.1.9 (Diodorus Siculus, Library of History): quotation, high confidence - Euhemerus (Euhemerus, Sacred Record): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.2.60 (Dindorf 1:75; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-60). ## Preparation for the Gospel 2.2.61 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-61 - Source: Dindorf 1:75–76 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Zeus traveled widely, was honored everywhere, and was proclaimed a god. ### Greek text ἐλθόντα δὲ εἰς Βαβυλῶνα ἐπιξενωθῆναι Βήλῳ, καὶ μετὰ ταῦτα εἰς τὴν Παγχαίαν νῆσον πρὸς τῷ ὠκεανῷ κειμένην παραγενόμενον Οὐρανοῦ τοῦ ἰδίου προπάτορος βωμὸν ἱδρύσασθαι, κἀκεῖθεν διὰ Συρίας ἐλθεῖν πρὸς τὸν τότε δυνάστην Κάσιον, ἐξ οὗ τὸ Κάσιον ὄρος· ἐλθόντα δὲ εἰς Κιλικίαν πολέμῳ νικῆσαι Κίλικα τοπάρχην. καὶ ἄλλα δὲ πλεῖστα ἔθνη ἐπελθόντα παρʼ ἅπασι τιμηθῆναι, καὶ θεὸν ἀναγορευθῆναι.’ ### English translation (Claude) Going to Babylon, he was entertained by Belus; and afterward, coming to the island of Panchaea, which lies by the Ocean, he set up an altar to Ouranus, his own forefather. From there he went through Syria to Casius, the ruler at that time, from whom Mount Casius is named; and going into Cilicia he conquered Cilix, the local ruler, in war. Visiting very many other nations as well, he was honored by them all and proclaimed a god." ### Extrabiblical texts - Diodorus Siculus, 6.1.10 (Diodorus Siculus, Library of History): quotation, high confidence - Euhemerus (Euhemerus, Sacred Record): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.2.61 (Dindorf 1:75–76; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-61). ## Preparation for the Gospel 2.2.62 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-62 - Source: Dindorf 1:76 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Diodorus closes his account of Euhemerus and turns to the poets' myths. ### Greek text Ταῦτα καὶ τὰ τούτοις παραπλήσια ὡς περὶ θνητῶν ἀνδρῶν περὶ τῶν θεῶν διελθὼν ἐπιφέρει λέγων ‟ Καὶ περὶ μὲν Εὐημέρου τοῦ συνταξαμένου τὴν ἱερὰν ἀναγραφὴν ἀρκεσθησόμεθα τοῖς ῥηθεῖσι· τὰ δὲ παρὰ τοῖς Ἕλλησι μυθολογούμενα περὶ θεῶν ἀκολούθως Ἡσιόδῳ καὶ Ὁμήρῳ καὶ Ὀρφεῖ πειρασόμεθα συντόμως ἐπιδραμεῖν. Εἶθʼ ἐξῆς ἐπισυνάπτει τὰς τῶν ποιητῶν μυθολογίας. ### English translation (Claude) Having gone through these things and the like about the gods as about mortal men, he adds, saying: "Concerning Euhemerus, who composed the Sacred Record, we shall be content with what has been said; but we shall try to run briefly over what is told in myth among the Greeks about the gods, following Hesiod, Homer, and Orpheus." Then next he adds the mythologies of the poets. ### Extrabiblical texts - Diodorus Siculus, 6.1.11 (Diodorus Siculus, Library of History): quotation, high confidence - Euhemerus (Euhemerus, Sacred Record): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.2.62 (Dindorf 1:76; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-62). ## Preparation for the Gospel 2.2.63 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-63 - Source: Dindorf 1:76 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius proposes to examine the secret mysteries of the Greek gods. ### Greek text Ἀλλὰ γὰρ τοσαῦτα καὶ ἀπὸ τῆς Ἑλλήνων θεολογίας ἀποχρῶντας ἡμῖν ἀποτετμήσθω, οἷς εὔλογον ἐπισυνάψαι τῶν αὐτῶν θεῶν τὰς ἐν τοῖς ἀδύτοις τελετὰς καὶ τὰ ἀπόρρητα μυστήρια, σκέψασθαί τε πότερον θείας ὡς ἀληθῶς θεολογίας ἐχούσης τι θεοπρεπὲς δεῖγμα φέρουσιν, ἢ κάτωθέν ποθεν ἀπὸ μακρᾶς καὶ δαιμονικῆς πλάνης ὁρμῶνται, γέλωτος ἢ καὶ μᾶλλον αἰσχύνης, μᾶλλον δὲ καὶ τοῖς ἔτι τυφλώττουσιν οἴκτου ὄντα ἄξια. ### English translation (Claude) But let this much, sufficient for us, be cut out from the theology of the Greeks. It is reasonable to add to it the rites of the same gods in their shrines and their secret mysteries, and to consider whether they bear any mark worthy of God, of a theology that is truly divine, or spring from somewhere below, from a long and demonic error, worthy of laughter, or rather of shame, or rather of pity for those still blind. ### Citation (SBL) Eusebius, Praep. ev. 2.2.63 (Dindorf 1:76; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-63). ## Preparation for the Gospel 2.2.64 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-64 - Source: Dindorf 1:76 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius introduces Clement of Alexandria's exposure of the mysteries. ### Greek text ταῦτα δὲ Κλήμης ὁ θαυμάσιος ἐν τῷ πρὸς Ἕλληνας Προτρεπτικῷ διαρρήδην ἐκκαλύπτει, πάντων μὲν διὰ πείρας ἐλθὼν ἀνὴρ, θᾶττόν γε μὴν τῆς πλάνης ἀνανεύσας, ὡς ἂν πρὸς τοῦ σωτηρίου λόγου καὶ διὰ τῆς εὐαγγελικῆς διδασκαλίας τῶν κακῶν λελυτρωμένος. βραχέα δʼ οὖν καὶ τούτων ἐπάκουσον ### English translation (Claude) These the admirable Clement exposes plainly in his Exhortation to the Greeks, a man who had gone through all of them by experience but quickly turned back from the error, as one redeemed from those evils by the saving word and through the teaching of the gospel. Listen, then, briefly to these too: ### Citation (SBL) Eusebius, Praep. ev. 2.2.64 (Dindorf 1:76; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-64). ## Preparation for the Gospel 2.3.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-1 - Source: Dindorf 1:76–77 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Clement urges his readers to abandon the famous oracles of Greece and Egypt. ### Greek text ‟ Ἄδυτα τοίνυν ἄθεα μὴ πολυπραγμονεῖτε, μηδὲ βαράθρων στόματα τερατείας ἔμπλεα, ἢ λέβητα Θεσπρώτειον, ἢ τρίποδα Κιρραῖον, ἢ Δωδωναῖον χαλκεῖον, γεράνδρυον δὲ ψάμμοις ἐρήμαις τετιμημένον καὶ τὸ αὐτόθι μαντεῖον αὐτῇ δρυῒ μεμαρασμένον μύθοις γεγηρακόσι καταλείψατε. ### English translation (Claude) "Do not, then, pry into godless shrines, nor into the mouths of chasms full of marvel-mongering, nor the Thesprotian cauldron, nor the Cirrhaean tripod, nor the Dodonaean bronze; and the old oak honored in the desert sands, and the oracle there, withered away together with the oak itself, leave to myths grown old. ### Extrabiblical texts - Clement of Alexandria, Protr. 2.11.1 (Exhortation to the Greeks): quotation, high confidence ### Translation notes - Clement of Alexandria, Exhortation to the Greeks 2.11–23 (sections 2.3.1–42). ### Citation (SBL) Eusebius, Praep. ev. 2.3.1 (Dindorf 1:76–77; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-1). ## Preparation for the Gospel 2.3.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-2 - Source: Dindorf 1:77 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The famous prophetic springs have fallen silent. ### Greek text σεσίγηται γοῦν ἡ Κασταλίας πηγὴ, καὶ Κολοφῶνος ἄλλη πηγὴ, καὶ τὰ ἄλλα ὁμοίως τέθνηκε νάματα μαντικά. καὶ δὴ τοῦ τύφου κενὰ ὀψὲ μὲν ὅμως δʼ οὖν διελήλεγκται τοῖς ἰδίοις συνεκρεύσαντα μύθοις. ### English translation (Claude) The spring of Castalia, at any rate, has been silenced, and the other spring of Colophon; and the other prophetic streams are likewise dead. Emptied of their vanity, late indeed but nonetheless, they have been exposed, having run dry together with their own myths. ### Extrabiblical texts - Clement of Alexandria, Protr. 2.11.2 (Exhortation to the Greeks): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.3.2 (Dindorf 1:77; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-2). ## Preparation for the Gospel 2.3.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-3 - Source: Dindorf 1:77 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Clement lists the useless oracles of the Greeks. ### Greek text διήγησαι ἡμῖν καὶ τῆς ἄλλης μαντικῆς. μᾶλλον δὲ μανικῆς τὰ ἄχρηστα χρηστήρια, τὸν Κλάριον, τὸν Πύθιον, τὸν Διδυμέα, τὸν Ἀμφιάρεω, τὸν Ἀπόλλω, τὸν Ἀμφίλοχον· ### English translation (Claude) Tell us also of the useless oracles of the rest of divination, or rather of madness: the Clarian, the Pythian, the Didymaean, that of Amphiaraus, of Apollo, of Amphilochus; ### Extrabiblical texts - Clement of Alexandria, Protr. 2.11.2 (Exhortation to the Greeks): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.3.3 (Dindorf 1:77; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-3). ## Preparation for the Gospel 2.3.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-4 - Source: Dindorf 1:77 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: All kinds of diviners and necromancers should be abandoned as schools of error. ### Greek text εἰ δὲ βούλει καὶ τερατοσκόπους καὶ οἰωνοσκόπους καὶ τοὺς ὀνείρων κριτὰς ἀνιέρου σὺν αὐτοῖς· στῆσον δὲ ὁμοῦ παρὰ τὸν Πύθιον ἄγων τοὺς ἀλευρομάντεις καὶ κριθομάντεις καὶ τοὺς εἰσέτι παρὰ τοῖς πολλοῖς τετιμημένους ἐγγαστριμύθους· ναὶ μὴν ἄδυτα Αἰγυπτίων καὶ Τυρρηνῶν νεκυομαντεῖαι σκότῳ παραδεδόσθων· μανικὰ ταῦτα ὡς ἀληθῶς ἀνθρώπων ἀπίστων σοφιστήρια καὶ πλάνης ἀκράτου κυβευτήρια. ### English translation (Claude) and if you will, devote to perdition along with them the interpreters of portents and of birds and the judges of dreams. Set beside the Pythian, too, the diviners by flour and by barley, and the ventriloquists who are still honored by the many. Yes, and let the shrines of the Egyptians and the necromancies of the Etruscans be consigned to darkness. These are truly mad schools of sophistry for faithless men, and gambling houses of undiluted error. ### Extrabiblical texts - Clement of Alexandria, Protr. 2.11.3 (Exhortation to the Greeks): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.3.4 (Dindorf 1:77; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-4). ## Preparation for the Gospel 2.3.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-5 - Source: Dindorf 1:77 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Even trained goats and ravens are used for divination. ### Greek text συνέμποροι τῆσδε τῆς γοητείας αἶγες αἱ ἐπὶ μαντικὴν ἠσκημέναι καὶ κόρακες ἀνθρώποις χρᾶν ὑπʼ ἀνθρώπων διδασκόμενοι. " ### English translation (Claude) Partners in this trickery are goats trained for divination, and ravens taught by men to give oracles to men." ### Extrabiblical texts - Clement of Alexandria, Protr. 2.11.3 (Exhortation to the Greeks): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.3.5 (Dindorf 1:77; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-5). ## Preparation for the Gospel 2.3.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-6 - Source: Dindorf 1:77 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Clement will expose the mysteries and their gods before the spectators of truth. ### Greek text Τί δʼ εἴ σοι καταλέγοιμι τὰ μυστήρια; οὐκ ἐξορχήσομαι μὲν ὥσπερ Ἀλκιβιάδην λέγουσιν, ἀπογυμνώσω δὲ εὖ μάλα ἀνὰ τὸν τῆς ἀληθείας λόγον τὴν γοητείαν τὴν ἐγκεκρυμμένην αὐτοῖς, καὶ αὐτούς γε τοὺς καλουμένους ὑμῶν θεοὺς, ὧν αἱ τελεταὶ μυστικαὶ, οἷον ἐπὶ σκηνῆς τοῦ βίου τοῖς ἀληθείας ἐγκυκλήσω θεαταῖς. ### English translation (Claude) "What if I were to recount to you the mysteries? I will not mock them in dance, as they say Alcibiades did, but I will strip bare, in accordance with the word of truth, the trickery hidden in them; and your so-called gods themselves, whose rites are mystic, I will wheel out, as on the stage of life, before the spectators of truth. ### Extrabiblical texts - Clement of Alexandria, Protr. 2.12.1 (Exhortation to the Greeks): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.3.6 (Dindorf 1:77; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-6). ## Preparation for the Gospel 2.3.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-7 - Source: Dindorf 1:77–78 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Bacchic rites, with raw flesh and serpents, invoke Eve, through whom error came. ### Greek text Διόνυσον μαινόλην ὀργιάζουσι Βάκχοι ὠμοφαγίᾳ τὴν ἱερομηνίαν ἄγοντες, καὶ τελίσκουσι τὰς κρεανομίας τῶν φόνων, ἀνεστεμμένοι τοῖς ὄφεσιν, ἐπολολύζοντες Εὐαν Εὖαν ἐκείνην, διʼ ἣν ἡ πλάνη παρηκολούθησε καὶ ὁ θάνατος ἐπηκολούθησε]· καὶ σημεῖον ὀργίων Βακχικῶν ὄφις ἐστὶ τετελεσμένος. ### English translation (Claude) The Bacchants hold orgies in honor of the mad Dionysus, celebrating their sacred frenzy with the eating of raw flesh, and they perform the distribution of the flesh of their butcheries, crowned with snakes, shrieking out 'Eua, Eua,' the name of that Eve through whom error came in; and a consecrated serpent is the sign of the Bacchic orgies. ### Scripture references - Gen 3:1–6: allusion, medium confidence ### Extrabiblical texts - Clement of Alexandria, Protr. 2.12.2 (Exhortation to the Greeks): quotation, high confidence ### Translation notes - The words "and death followed" (καὶ ὁ θάνατος ἐπηκολούθησε) are followed in the digital text by a closing square bracket; they appear to be bracketed by the editor as an addition and are left out of the translation. ### Citation (SBL) Eusebius, Praep. ev. 2.3.7 (Dindorf 1:77–78; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-7). ## Preparation for the Gospel 2.3.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-8 - Source: Dindorf 1:78 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Clement connects Eve's name with the serpent and describes the Eleusinian drama of Demeter and Kore. ### Greek text αὐτίκα γοῦν κατὰ τὴν ἀκριβῆ τῶν Ἑβραίων φωνὴν τὸ ὄνομα τὸ Εὗα δασυνόμενον ἑρμηνεύεται ὄφις ἡ θήλεια. Δηὼ δὲ καὶ Κόρη δρᾶμα ἤδη ἐγενέσθην μυστικὸν, καὶ τὴν πλάνην καὶ τὴν ἁρπαγὴν καὶ τὸ πένθος αὐταῖν Ἐλευσίς δᾳδουχεῖ.” ### English translation (Claude) In fact, according to the exact Hebrew pronunciation, the name Heva, with a rough breathing, is interpreted 'the female serpent.' Deo and Kore have now become a mystic drama, and Eleusis lights up with torches their wandering, the rape, and their grief." ### Extrabiblical texts - Clement of Alexandria, Protr. 2.12.2 (Exhortation to the Greeks): quotation, high confidence ### Translation notes - Clement's etymology links Ḥawwāh (Eve) with Aramaic ḥiwyāʾ, "serpent." ### Citation (SBL) Eusebius, Praep. ev. 2.3.8 (Dindorf 1:78; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-8). ## Preparation for the Gospel 2.3.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-9 - Source: Dindorf 1:78 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Clement derives 'orgies' and 'mysteries' from wrath and pollution, or from a dead hunter. ### Greek text “Καί μοι δοκεῖ τὰ ὄργια καὶ τὰ μυστήρια δεῖν ἐτυμολογεῖν, τὰ μὲν ἀπὸ τῆς ὀργῆς τῆς Δηοῦς τῆς πρὸς Δία γεγενημένης, τὰ δὲ ἀπὸ τοῦ μύσους τοῦ συμβεβηκότος περὶ τὸν Διόνυσον· εἰ δὲ καὶ ἀπὸ Μυοῦντός τινος Ἀττικοῦ, ὃν ἐν κυνηγίᾳ διαφθαρῆναι Ἀπολλόδωρος λέγει, οὐ φθόνος ὑμῶν δεδοξάσθαι τὰ μυστήρια ἐπιτυμβίῳ [φωνῇ καὶ] τιμῇ. ### English translation (Claude) "And it seems to me that orgies and mysteries must be derived, the one from the wrath (orge) of Deo against Zeus, the other from the pollution (mysos) that befell Dionysus. Or if they come from one Myus of Attica, who, Apollodorus says, was killed in hunting, I do not grudge you that your mysteries have been glorified with funeral honors. ### Extrabiblical texts - Clement of Alexandria, Protr. 2.13.1 (Exhortation to the Greeks): quotation, high confidence ### Translation notes - The editor brackets φωνῇ καί ("with a voice and") as a deletion; it is left out. ### Citation (SBL) Eusebius, Praep. ev. 2.3.9 (Dindorf 1:78; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-9). ## Preparation for the Gospel 2.3.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-10 - Source: Dindorf 1:78 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Mysteries are only myths that ensnare the foolish and superstitious. ### Greek text πάρεστι δὲ καὶ ἄλλως μυθάριά σοι νοεῖν, ἀντιστοιχούντων τῶν γραμμάτων, τὰ μυστήρια. θηρεύουσι γὰρ, εἰ καὶ ἄλλοι τινὲς, ἀτὰρ δὴ καὶ οἱ μῦθοι οἱ τοιοίδε Θρᾳκῶν τοὺς βαρβαρικωτάτους, Φρυγῶν τοὺς ἀνοητοτάτους, Ἑλλήνων τοὺς δεισιδαίμονας. ### English translation (Claude) You may also understand the mysteries in another way, as 'myth-ries,' by a change of letters; for myths of this kind, as well as other things, hunt down the most barbarous of the Thracians, the most foolish of the Phrygians, and the superstitious among the Greeks. ### Extrabiblical texts - Clement of Alexandria, Protr. 2.13.2 (Exhortation to the Greeks): quotation, high confidence ### Translation notes - Clement plays on μυστήρια and μῦθος. ### Citation (SBL) Eusebius, Praep. ev. 2.3.10 (Dindorf 1:78; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-10). ## Preparation for the Gospel 2.3.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-11 - Source: Dindorf 1:78 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Clement curses the founders of the mysteries. ### Greek text ὄλοιτο οὖν ὁ τῆσδε ἄρξας τῆς ἀπάτης ἀνθρώποις, εἴτε ὁ Δάρδανος ὁ μύθους θεῶν καταδείξας τὰ μυστήρια, εἴτε Ἠετίων ὁ τὰ Σαμοθρᾳκῶν ὄργια καὶ τελετὰς ὑποστησάμενος, εἴτε ὁ Φρὺξ ἐκεῖνος ὁ Μίδας, ὁ παρὰ τοῦ Ὀδρύσου μαθὼν, ἔπειτα διαδοὺς τοῖς ὑποτεταγμένοις ἔντεχνον ἀπάτην. ### English translation (Claude) Perish, then, whoever began this deceit among men, whether it was Dardanus, who introduced the mysteries of the Mother of the gods, or Eetion, who founded the orgies and rites of the Samothracians, or that Phrygian Midas who learned the artful deceit from Odrysus and then handed it on to his subjects. ### Extrabiblical texts - Clement of Alexandria, Protr. 2.13.3 (Exhortation to the Greeks): quotation, high confidence ### Translation notes - The digital text reads μύθους θεῶν; Clement's text has "of the Mother of the gods" (μητρὸς θεῶν), which the sense requires. ### Citation (SBL) Eusebius, Praep. ev. 2.3.11 (Dindorf 1:78; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-11). ## Preparation for the Gospel 2.3.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-12 - Source: Dindorf 1:78 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Cinyras introduced the lewd rites of Aphrodite to deify a prostitute. ### Greek text οὐ γάρ με ὁ Κύπριος ὁ νησιώτης Κινύρας παραπείσαι ποτʼ ἂν, τὰ περὶ τὴν Ἀφροδίτην μαχλῶντα ὄργια ἐκ νυκτὸς ἡμέρᾳ παραδοῦναι τολμήσας, φιλοτιμούμενος θειάσαι πόρνην πολίτιδα. ### English translation (Claude) For Cinyras the Cypriot islander would never persuade me, who dared to bring out from night into day the lewd orgies of Aphrodite, ambitious to deify a harlot of his own city. ### Extrabiblical texts - Clement of Alexandria, Protr. 2.13.4 (Exhortation to the Greeks): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.3.12 (Dindorf 1:78; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-12). ## Preparation for the Gospel 2.3.13 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-13 - Source: Dindorf 1:78–79 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Melampus and the founders of the mysteries planted vice and superstition in human life. ### Greek text Μελάμποδα δὲ τὸν Ἀμυθάονος ἄλλοι φασὶν ἐξ Αἰγύπτου μετακομίσαι τῇ Ἑλλάδι τὰς Δηοῦς ἑορτὰς, πένθος ὑμνούμενον. τούτους ἔγωγʼ ἂν ἀρχεκάκους φήσαιμι μύθων ἀθέων καὶ δεισιδαιμονίας ὀλεθρίου πατέρας, σπέρμα κακίας καὶ φθορᾶς ἐγκαταφυτεύσαντας τῷ βίῳ τὰ μυστήρια.’’ ### English translation (Claude) Others say that Melampus the son of Amythaon brought from Egypt to Greece the festivals of Deo, a grief celebrated in hymns. These I would call the originators of evil, fathers of godless myths and of deadly superstition, who planted the mysteries in human life as a seed of vice and corruption." ### Extrabiblical texts - Clement of Alexandria, Protr. 2.13.5 (Exhortation to the Greeks): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.3.13 (Dindorf 1:78–79; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-13). ## Preparation for the Gospel 2.3.14 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-14 - Source: Dindorf 1:79 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Clement will openly describe the hidden rites. ### Greek text Ἤδη δὲ, καὶ γὰρ καιρὸς, αὐτὰ ὑμῶν τὰ ὄργια ἐξελέγξω ἀπάτης καὶ τερατείας ἔμπλεα. καὶ εἰ μεμύησθε, μᾶλλον ἐπιγελάσεσθε τοῖς μύθοις ὑμῶν τούτοις τοῖς τιμωμένοις. ἀγορεύσω δὲ ἀναφανδὸν τὰ κεκρυμμένα, οὐκ αἰδούμενος λέγειν ἃ προσκυνεῖν οὐκ αἰσχύνεσθε. ### English translation (Claude) "And now, for it is time, I will prove your orgies themselves to be full of deceit and marvel-mongering. And if you have been initiated, you will laugh all the more at these myths of yours that are held in honor. I will proclaim openly what is hidden, not ashamed to speak of what you are not ashamed to worship. ### Extrabiblical texts - Clement of Alexandria, Protr. 2.14.1 (Exhortation to the Greeks): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.3.14 (Dindorf 1:79; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-14). ## Preparation for the Gospel 2.3.15 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-15 - Source: Dindorf 1:79 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Clement exposes the shameful origin and rites of Aphrodite. ### Greek text ἡ μὲν οὖν ἀφρογενὴς καὶ κυπρογενὴς καὶ Κινύρᾳ φίλη, τὴν Ἀφροδίτην λέγω, τὴν φιλομηδέα, ὅτι μηδέων ἐξεφαάνθη, μηδέων ἐκείνων τῶν ἀποκεκομμένων Οὐρανοῦ, τῶν λάγνων, τῶν μετὰ τὴν τομὴν τὸ κῦμα βεβιασμένων, ὡς ἀσελγῶν ὑμῖν μορίων ἄξιος Ἀφροδίτη γίνεται καρπὸς, ἐν ταῖς τελεταῖς ταύτης τῆς πελαγίας ἡδονῆς, τεκμήριον τῆς γονῆς, ἁλῶν χόνδρος, καὶ φαλλὸς τοῖς μυουμένοις τὴν τέχνην τὴν μοιχικὴν ἐπιδέδοται· νόμισμα δὲ εἰσφέρουσιν αὐτῇ οἱ μυούμενοι ὡς ἑταίρᾳ ἐρασταί. ### English translation (Claude) There is, then, the foam-born, the Cyprus-born, the darling of Cinyras: I mean Aphrodite, called philommedes because she was brought forth from the medea, those lustful members cut off from Ouranus, which after the cutting did violence to the wave. See how, from members so licentious, a worthy fruit is born for you, Aphrodite! And in the rites of this sea-born pleasure, a lump of salt and a phallus are given to those initiated into the art of adultery, as a token of her birth; and the initiates bring her a coin, as lovers to a harlot. ### Extrabiblical texts - Clement of Alexandria, Protr. 2.14.2 (Exhortation to the Greeks): quotation, high confidence - Hesiod, Theog. 200 (Hesiod, Theogony): allusion, high confidence ### Translation notes - A play on φιλομμηδής ("laughter-loving") and μήδεα (genitals), after Hesiod, Theogony 200. ### Citation (SBL) Eusebius, Praep. ev. 2.3.15 (Dindorf 1:79; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-15). ## Preparation for the Gospel 2.3.16 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-16 - Source: Dindorf 1:79 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The mysteries of Demeter celebrate Zeus's incest with his mother and her wrath. ### Greek text " Δῃοῦς δὲ μυστήρια καὶ Δῖός πρὸς μητέρα Δήμητρα ἀφροδίσιοι συμπλοκαὶ καὶ μῆνις, οὐκ οἶδʼ ὅ τι φῶ λοιπὸν, μητρὸς ἢ γυναικὸς, τῆς Δῃοῦς· ἧς δὴ χάριν Βριμὼ προσαγορευθῆναι λέγεται· ἱκετηρίαι Δῖός καὶ πόμα χολῆς καὶ καρδιουλκίαι καὶ ἀρρητουργίαι· ### English translation (Claude) "The mysteries of Deo are the amorous embraces of Zeus with his mother Demeter, and the wrath of Deo (I do not know what to call her for the rest, mother or wife), on account of which she is said to have been called Brimo; the supplications of Zeus, the drink of gall, the tearing out of hearts, and unspeakable deeds. ### Extrabiblical texts - Clement of Alexandria, Protr. 2.15.1 (Exhortation to the Greeks): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.3.16 (Dindorf 1:79; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-16). ## Preparation for the Gospel 2.3.17 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-17 - Source: Dindorf 1:79 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Phrygian rites recount Zeus's sham self-castration. ### Greek text ταῦτα οἱ Φρύγες τελίσκουσιν Ἄττιδι καὶ Κυβέλῃ καὶ Κορύβασι. τεθρυλήκασι δὲ ὡς ἄρα ἀποσπάσας ὁ Ζεὺς τοῦ κριοῦ τοὺς διδύμους φέρων ἐν μέσοις ἔρριψε τοῖς κόλποις τῆς Δῃοῦς, τιμωρίαν ψευδῆ τῆς βιαίας συμπλοκῆς ἐκτιννύων, ὡς ἑαυτὸν δῆθεν ἐκτεμών. ### English translation (Claude) The same rites the Phrygians perform in honor of Attis, Cybele, and the Corybantes. They have spread the tale that Zeus tore off the testicles of a ram, brought them, and threw them into the lap of Deo, paying a sham penalty for his violent embrace, as though he had castrated himself. ### Extrabiblical texts - Clement of Alexandria, Protr. 2.15.2 (Exhortation to the Greeks): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.3.17 (Dindorf 1:79; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-17). ## Preparation for the Gospel 2.3.18 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-18 - Source: Dindorf 1:79–80 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Clement quotes the ridiculous passwords of the Phrygian initiation. ### Greek text τὰ σύμβολα τῆς μυήσεως ταύτης ἐκ περιουσίας παρατεθέντα οἶδʼ ὅτι κινήσει γέλωτα καὶ μὴ γελασείουσιν ὑμῖν διὰ τοὺς ἐλέγχους. ἐκ τυμπάνου ἔφαγον, ἐκ κυμβάλου ἔπιον, ἐκερνοφόρησα, ὑπὸ τὸν παστὸν ὑπέδυν. ταῦτα οὐχ ὕβρις τὰ σύμβολα; οὐ χλεύη τὰ μυστήρια; " ### English translation (Claude) The symbols of this initiation, set out over and above, will, I know, move you to laughter, even if you are not disposed to laugh, because of the exposure: 'I ate from the drum; I drank from the cymbal; I carried the sacred dish; I slipped under the bridal chamber.' Are not these symbols an outrage? Are not the mysteries a mockery?" ### Extrabiblical texts - Clement of Alexandria, Protr. 2.15.3 (Exhortation to the Greeks): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.3.18 (Dindorf 1:79–80; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-18). ## Preparation for the Gospel 2.3.19 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-19 - Source: Dindorf 1:80 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In the myth, Zeus as a serpent seduced his own daughter Persephone. ### Greek text ‟ Τί δʼ εἰ καὶ τὰ ἐπίλοιπα προσθείην; κύει μὲν ἡ Δημήτηρ, ἀνατρέφεται δὲ ἡ κόρη, μίγνυται δʼ αὖθις ὁ γεννήσας οὑτοσὶ Ζεὺς τῇ Φερρεφάττῃ τῇ ἰδίᾳ θυγατρὶ μετὰ τὴν μητέρα τὴν Δῃῶ, ἐκλαθόμενος τοῦ προτέρου μύσους, καὶ μίγνυται δράκων γενόμενος, ὃς ἦν ἐλεγχθείς. ### English translation (Claude) "What if I were to add the rest? Demeter conceives; the Maiden is reared; and this same Zeus who begot her has intercourse again with Pherephatta, his own daughter, after her mother Deo, forgetting his former pollution, and he unites with her having become a serpent, which is what he was shown to be. ### Extrabiblical texts - Clement of Alexandria, Protr. 2.16.1 (Exhortation to the Greeks): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.3.19 (Dindorf 1:80; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-19). ## Preparation for the Gospel 2.3.20 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-20 - Source: Dindorf 1:80 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Sabazian rite of drawing a serpent through the bosom recalls Zeus's incest. ### Greek text Σαβαζίων γοῦν μυστηρίων σύμβολον τοῖς μυουμένοις ὁ διὰ κόλπου θεός· δράκων δέ ἐστιν οὗτος διολκούμενος τοῦ κόλπου τῶν τελουμένων, ἔλεγχος ἀκρασίας Δῖός. κύει καὶ ἡ Φερρέφαττα παῖδα ταυρόμορφον. ### English translation (Claude) At any rate, in the Sabazian mysteries the sign for the initiates is 'the god through the bosom'; and this is a serpent drawn through the bosom of the initiates, a proof of the incontinence of Zeus. Pherephatta too conceives a child in the form of a bull. ### Extrabiblical texts - Clement of Alexandria, Protr. 2.16.2 (Exhortation to the Greeks): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.3.20 (Dindorf 1:80; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-20). ## Preparation for the Gospel 2.3.21 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-21 - Source: Dindorf 1:80 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Clement quotes a cryptic verse from the mysteries about the bull and the serpent. ### Greek text ἀμέλει φησί τις ποιητὴς εἰδωλικὸς, ταῦρος δράκοντος καὶ πατὴρ ταύρου δράκων, ἐν ὄρει τὸ κρύφιον βουκόλος τὸ κέντρον· βουκολικὸν, οἶμαι, κέντρον τὸν νάρθηκα ἐπικαλῶν, ὃν δὴ κάλων ἀναστρέφουσιν οἱ Βάκχοι. ### English translation (Claude) Indeed, a certain idolatrous poet says: 'The bull is father of the serpent, and the serpent of the bull; on the mountain the herdsman's hidden goad,' calling, I think, the fennel stalk the herdsman's goad, the stalk that the Bacchants wreathe. ### Extrabiblical texts - Clement of Alexandria, Protr. 2.16.3 (Exhortation to the Greeks): quotation, high confidence - Orpheus (attributed), Orph. frag. (Orpheus (attributed), Orphic poems (fragments)): quotation, medium confidence ### Translation notes - The verse is an Orphic fragment. ### Citation (SBL) Eusebius, Praep. ev. 2.3.21 (Dindorf 1:80; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-21). ## Preparation for the Gospel 2.3.22 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-22 - Source: Dindorf 1:80 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Clement recalls the rape of Persephone and the pigs thrown into chasms at the Thesmophoria. ### Greek text ‘‘Βούλει καὶ τὰ Φερρεφάττης ἀνθολόγια διηγήσωμαί σοι, καὶ τὸν κάλαθον, καὶ τὴν ἁρπαγὴν τὴν ὑπὸ Ἀϊδωνέως, καὶ τὸ χάσμα τῆς γῆς, καὶ τὰς ὗς τὰς Εὐβουλέως τὰς συγκαταποθείσας ταῖν θεαῖν, διʼ ἣν αἰτίαν ἐν τοῖς Θεσμοφορίοις μεγαρίζοντες χοίρους ἐκβάλλουσι; ### English translation (Claude) "Would you have me tell you also of Pherephatta's gathering of flowers, the basket, the rape by Aidoneus, the chasm in the earth, and the swine of Eubuleus that were swallowed up together with the two goddesses, for which reason at the Thesmophoria they cast pigs into the chasms? ### Extrabiblical texts - Clement of Alexandria, Protr. 2.17.1 (Exhortation to the Greeks): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.3.22 (Dindorf 1:80; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-22). ## Preparation for the Gospel 2.3.23 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-23 - Source: Dindorf 1:80–81 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In the Dionysiac myth the Titans lured the infant Dionysus with toys and tore him apart. ### Greek text ταύτην τὴν μυθολογίαν ποικίλως κατὰ πόλεις ἑορτάζουσιν αἱ γυναῖκες, Θεσμοφόρια, Σκιροφόρια, Ἀρρητοφόρια, πολυτρόπως τὴν Φερρεφάττης ἐκτραγῳδοῦσαι ἁρπαγήν. τὰ γὰρ Διονύσου μυστήρια τέλεον ἀπάνθρωπα, ὃν εἰσέτι παῖδα ὄντα ἐνόπλῳ κινήσει περιχορευόντων Κουρήτων, δόλῳ δὲ ὑποδύντων Τιτάνων, ἀπατήσαντες παιδαριώδεσιν ἀθύρμασιν οὗτοι δὴ οἱ Τιτᾶνες διέσπασαν ἔτι νηπίαχον ὄντα, ὡς ὁ τῆς τελετῆς ποιητὴς Ὀρφεύς φησιν ὁ Θρᾴκιος, κῶνος καὶ ῥόμβος καὶ παίγνια καμπεσίγυια, μῆλά τε χρύσεα καλὰ παρʼ Ἑσπερίδων λιγυφώνων. ### English translation (Claude) This mythology the women celebrate in festivals in various ways in their cities, the Thesmophoria, Scirophoria, Arrhetophoria, dramatizing in many ways the rape of Pherephatta. As for the mysteries of Dionysus, they are utterly inhuman. While he was still a child, and the Curetes were dancing around him with armed movement, the Titans crept in by guile, deceived him with childish toys, and these same Titans tore him in pieces while still an infant, as Orpheus the Thracian, the poet of the rite, says: 'cone, and bull-roarer, and limb-bending toys, and fair golden apples from the clear-voiced Hesperides.' ### Extrabiblical texts - Clement of Alexandria, Protr. 2.17.2 (Exhortation to the Greeks): quotation, high confidence - Orpheus (attributed), Orph. frag. (Orpheus (attributed), Orphic poems (fragments)): quotation, high confidence ### Translation notes - The verse is an Orphic fragment. ### Citation (SBL) Eusebius, Praep. ev. 2.3.23 (Dindorf 1:80–81; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-23). ## Preparation for the Gospel 2.3.24 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-24 - Source: Dindorf 1:81 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Clement lists the toys used as symbols in the Dionysiac rite. ### Greek text ‟ Καὶ τῆσδε ἡμῖν τῆς τελετῆς τὰ ἀχρεῖα σύμβολα οὐκ ἀχρεῖον εἰς κατάγνωσιν παραθέσθαι· ἀστράγαλος, σφαῖρα, στρόβιλος, μῆλα, ῥόμβος, ἔσοπτρον, πόκος. ### English translation (Claude) "And it is not useless to set out, for condemnation, the useless symbols of this rite: knucklebone, ball, top, apples, bull-roarer, mirror, fleece. ### Extrabiblical texts - Clement of Alexandria, Protr. 2.18.1 (Exhortation to the Greeks): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.3.24 (Dindorf 1:81; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-24). ## Preparation for the Gospel 2.3.25 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-25 - Source: Dindorf 1:81 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Athena took Dionysus's heart, and the Titans boiled and roasted his limbs. ### Greek text Ἀθηνᾶ μὲν οὖν τὴν καρδίαν τοῦ Διονύσου ὑφελομένη Πάλλας ἐκ τοῦ πάλλειν τὴν καρδίαν προσηγορεύθη· οἱ δὲ Τιτᾶνες, οἱ καὶ διασπάσαντες αὐτὸν, λέβητά τινα τρίποδι ἐπιθέντες, καὶ τοῦ Διονύσου ἐμβαλόντες τὰ μέλη, καθήψουν πρότερον, ἔπειτα ὀβελίσκοις ἀμπείραντες ὑπείρεχον Ἡφαίστοιο. ### English translation (Claude) Athena, having stolen away the heart of Dionysus, was called Pallas from its palpitating (pallein). The Titans who tore him in pieces set a cauldron on a tripod, threw in the limbs of Dionysus, and first boiled them; then, piercing them with spits, 'they held them over Hephaestus.' ### Extrabiblical texts - Clement of Alexandria, Protr. 2.18.1 (Exhortation to the Greeks): quotation, high confidence - Homer, Il. 2.426 (Homer, Iliad): quotation, high confidence ### Translation notes - The closing words are a half-line of Homer, Iliad 2.426. ### Citation (SBL) Eusebius, Praep. ev. 2.3.25 (Dindorf 1:81; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-25). ## Preparation for the Gospel 2.3.26 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-26 - Source: Dindorf 1:81 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Zeus punished the Titans, and Apollo buried Dionysus's limbs on Parnassus. ### Greek text Ζεὺς δʼ ὕστερον ἐπιφανεὶς — εἰ θεὸς ἦν, τάχα που τῆς κνίσης τῶν ὀπτωμένων κρεῶν μεταλαβὼν, ἧς δὴ τὸ γέρας λαχεῖν ὁμολογοῦσιν ὑμῶν οἱ θεοὶ — κεραυνῷ τοὺς Τιτάνας αἰκίζεται καὶ τὰ μέλη τοῦ Διονύσου Ἀπόλλωνι τῷ παιδὶ παρακατατίθεται καταθάψαι. ὁ δὲ, οὐδὲ γὰρ ἠπείθησε Διὶ, εἰς τὸν Παρνασὸν φέρων κατατίθεται διεσπασμένον τὸν νεκρόν. ### English translation (Claude) Zeus afterward appeared (if he was a god, perhaps because he had a share of the savor of the roasting flesh, which your gods agree they receive as their portion) and punished the Titans with a thunderbolt, and entrusted the limbs of Dionysus to his son Apollo to bury. And he, for he did not disobey Zeus, carried the dismembered corpse to Parnassus and laid it there. ### Extrabiblical texts - Clement of Alexandria, Protr. 2.18.2 (Exhortation to the Greeks): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.3.26 (Dindorf 1:81; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-26). ## Preparation for the Gospel 2.3.27 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-27 - Source: Dindorf 1:81 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Corybantes killed their brother and buried his head at the foot of Olympus. ### Greek text Εἰ θέλεις δʼ ἐποπτεῦσαι καὶ τὰ Κορυβάντων ὄργια, τὸν τρίτον ἀδελφὸν ἀποκτείναντες οὗτοι τὴν κεφαλὴν τοῦ νεκροῦ φοινικίδι ἐπεκαλυψάτην, καὶ καταστέψαντες ἐθαψάτην, φέροντες ἐπὶ χαλκῆς ἀσπίδος ὑπὸ τὰς ὑπωρείας τοῦ Ὀλύμπου. ### English translation (Claude) If you wish to look upon the orgies of the Corybantes as well: these two, having killed their third brother, covered the dead man's head with a purple cloth, crowned it, and buried it, carrying it on a bronze shield to the foothills of Olympus. ### Extrabiblical texts - Clement of Alexandria, Protr. 2.19.1 (Exhortation to the Greeks): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.3.27 (Dindorf 1:81; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-27). ## Preparation for the Gospel 2.3.28 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-28 - Source: Dindorf 1:81–82 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The mysteries consist of murders and burials, with absurd food taboos. ### Greek text καὶ ταῦτʼ ἔστι τὰ μυστήρια, συνελόντι φάναι, φόνοι καὶ τάφοι· οἱ δʼ ἱερεῖς οἱ τῶνδε, οὓς ἀνακτοτελέστας οἷς μέλον καλοῦσι, προσεπιτερατεύονται τῇ συμφορᾷ, ὁλόριξον ἀπαγορεύοντες σέλινον ἐπὶ τραπέζης τιθέναι· οἴονται γὰρ δὴ ἐκ τοῦ αἵματος τοῦ ἀπορρυέντος τοῦ Κορυβαντικοῦ τὸ σέλινον ἐκπεφυκέναι· ὥσπερ ἀμέλει καὶ αἱ θεσμοφοριάζουσαι τοὺς τῆς ῥοιᾶς κόκκους παραφυλάττουσιν ἐσθίειν· τοὺς γὰρ ἀποπεπτωκότας χαμαὶ ἐκ τῶν τοῦ Διονύσου αἵματος σταγόνων βεβλαστηκέναι νομίζουσι τὰς ῥοιάς. ### English translation (Claude) And these, to put it briefly, are the mysteries: murders and burials. Their priests, whom those concerned call 'kings of the rites,' add further marvels to the calamity, forbidding parsley with its roots to be set on the table; for they think parsley grew from the Corybantic blood that flowed out. Just so the women celebrating the Thesmophoria take care not to eat pomegranate seeds; for they think pomegranates sprang from the drops of the blood of Dionysus that fell to the ground. ### Extrabiblical texts - Clement of Alexandria, Protr. 2.19.2 (Exhortation to the Greeks): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.3.28 (Dindorf 1:81–82; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-28). ## Preparation for the Gospel 2.3.29 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-29 - Source: Dindorf 1:82 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Cabiri carried Dionysus's genitals in a chest to Etruria and taught their worship. ### Greek text Καβείρους δὲ τοὺς Κορύβαντας καλοῦντες καὶ τελετὴν Καβειρικὴν καταγγέλλουσιν. αὐτὼ γὰρ δὴ τούτω τὼ ἀδελφοκτόνω τὴν κίστην ἀνελομένω, ἐν ᾗ τὸ τοῦ Διονύσου αἰδοῖον ἀπέκειτο, εἰς Τυρρηνίαν κατήγαγον, εὐκλεοῦς ἔμποροι φορτίου· κἀνταῦθα διετριβέτην φυγάδε ὄντε, τὴν πολυτίμητον εὐσεβείας διδασκαλίαν, αἰδοῖα καὶ κίστην θρησκεύειν παραθεμένω Τυρρηνοῖς· διʼ ἣν αἰτίαν οὐκ ἀπεικότως τὸν Διόνυσον προσαγορεύεσθαί τινες Ἄττιν θέλουσιν, αἰδοίων ἐστερημένον. " ### English translation (Claude) Calling the Corybantes Cabiri, they also proclaim a Cabiric rite. For these two fratricides took up the chest in which the private part of Dionysus had been laid and brought it to Etruria, merchants of a glorious cargo. There they lived as exiles, entrusting to the Etruscans the precious teaching of piety, to worship private parts and a chest. For this reason some not unreasonably wish Dionysus to be called Attis, as having been deprived of his private parts." ### Extrabiblical texts - Clement of Alexandria, Protr. 2.19.4 (Exhortation to the Greeks): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.3.29 (Dindorf 1:82; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-29). ## Preparation for the Gospel 2.3.30 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-30 - Source: Dindorf 1:82 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Even among the Athenians the myth of Demeter is shameful. ### Greek text ‟ Καὶ τί θαυμαστὸν εἰ Τυρρηνοὶ οἱ βάρβαροι αἰσχροῖς οὕτω τελίσκονται παθήμασιν, ὅπου γε Ἀθηναίοις καὶ τῇ ἄλλῃ Ἑλλάδι, αἰδοῦμαι καὶ λέγειν, αἰσχύνης ἔμπλεως ἡ περὶ τὴν Δῃῶ μυθολογία; ### English translation (Claude) "And what wonder if the Etruscans, being barbarians, are initiated with such shameful sufferings, when among the Athenians and the rest of Greece (I am ashamed even to say it) the mythology about Deo is full of shame? ### Extrabiblical texts - Clement of Alexandria, Protr. 2.20.1 (Exhortation to the Greeks): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.3.30 (Dindorf 1:82; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-30). ## Preparation for the Gospel 2.3.31 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-31 - Source: Dindorf 1:82 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Demeter sat grieving by a well at Eleusis, which initiates may not imitate. ### Greek text ἀλωμένη γὰρ ἡ Δῃῶ κατὰ ζήτησιν τῆς θυγατρὸς τῆς Κόρης περὶ τὴν Ἐλευσῖνα — τῆς Ἀττικῆς ἐστι τοῦτο τὸ χωρίον — ἀποκάμνει, καὶ φρέατι ἐπικαθίζει λυπουμένη. τοῦτο τοῖς μυουμένοις ἀπαγορεύεται εἰσέτι καὶ νῦν, ἵνα μὴ δοκοῖεν οἱ τετελεσμένοι μιμεῖσθαι τὴν ὀδυρομένην. ### English translation (Claude) For Deo, wandering in search of her daughter the Maiden near Eleusis (this place is in Attica), grows weary and sits down by a well in her grief. This is forbidden to the initiates even now, so that those initiated may not seem to imitate the mourning goddess. ### Extrabiblical texts - Clement of Alexandria, Protr. 2.20.2 (Exhortation to the Greeks): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.3.31 (Dindorf 1:82; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-31). ## Preparation for the Gospel 2.3.32 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-32 - Source: Dindorf 1:82 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The earth-born inhabitants of Eleusis were ancestors of the Athenian priestly families. ### Greek text ᾤκουν δὲ τηνικάδε τὴν Ἐλευσῖνα οἱ γηγενεῖς· ὀνόματα αὐτοῖς Βαυβὼ καὶ Δυσαύλης καὶ Τριπτόλεμος, ἔτι δὲ Εὔμολπός τε καὶ Εὐβουλεύς· βουκόλος ὁ Τριπτόλεμος ἦν, ποιμὴν δὲ ὁ Εὔμολπος, συβώτης δὲ ὁ Εὐβουλεύς· ἀφʼ ὧν τὸ Εὐμολπιδῶν καὶ τὸ κηρύκων τὸ ἱεροφαντικὸν δὴ τοῦτο Ἀθήνησι γένος ἤνθησε. ### English translation (Claude) At that time Eleusis was inhabited by the earth-born. Their names were Baubo, Dysaules, and Triptolemus, and also Eumolpus and Eubuleus. Triptolemus was a herdsman, Eumolpus a shepherd, and Eubuleus a swineherd; from them sprang the race of the Eumolpidae and of the Heralds, this priestly race at Athens. ### Extrabiblical texts - Clement of Alexandria, Protr. 2.20.2 (Exhortation to the Greeks): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.3.32 (Dindorf 1:82; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-32). ## Preparation for the Gospel 2.3.33 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-33 - Source: Dindorf 1:82–83 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Baubo amused the grieving Demeter by an obscene gesture. ### Greek text καὶ δὴ — οὐ γὰρ ἀνήσω μὴ οὐχὶ εἰπεῖν — ξενίσασα ἡ Βαυβὼ τὴν Δῃῶ ὀρέγει κυκεῶνα αὐτῇ. τῆς δὲ ἀναινομένης λαβεῖν καὶ πιεῖν οὐκ ἐθελούσης — πενθήρης γὰρ ἦν — περιαλγὴς ἡ Βαυβὼ γενομένη, ὡς ὑπεροραθεῖσα δῆθεν, ἀναστέλλεται τὰ αἰδοῖα καὶ ἐπιδεικνύει τῇ θεῷ, ἡ δὲ τέρπεται τῇ ὄψει ἡ Δῃῶ, καὶ μόλις ποτὲ δέχεται τὸ ποτὸν, ἡσθεῖσα τῷ θεάματι. " ### English translation (Claude) And indeed (for I will not refrain from saying it) Baubo, having received Deo as a guest, offers her a mixed drink (kykeon). When she refused to take it and would not drink, since she was mourning, Baubo, deeply hurt as if slighted, uncovered her private parts and showed them to the goddess; and Deo was delighted at the sight and at last received the drink, pleased with the spectacle." ### Extrabiblical texts - Clement of Alexandria, Protr. 2.20.3 (Exhortation to the Greeks): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.3.33 (Dindorf 1:82–83; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-33). ## Preparation for the Gospel 2.3.34 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-34 - Source: Dindorf 1:83 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Clement quotes Orpheus's verses describing Baubo's gesture. ### Greek text Ταῦτά ἐστι τὰ κρύφια τῶν Ἀθηναίων μυστήρια, ταῦτά τοι καὶ Ὀρφεὺς ἀναγράφει. παραθήσομαι δέ σοι αὐτὰ τοῦ Ὀρφέως τὰ ἔπη, ἵνʼ ἔχῃς μάρτυρα τῆς ἀναισχυντίας τὸν μυσταγωγόν· ὣς εἰποῦσα πέπλους ἀνεσύρατο, δεῖξε δὲ πάντα σώματος οὐδὲ πρέποντα τύπον· παῖς δʼ ἦεν Ἴακχος, χειρί τέ μιν ῥίπτασκε γελῶν Βαυβοῦς ὑπὸ κόλποις ἡ δʼ ἐπεὶ οὑν μείδησε θεὰ, μείδησʼ ἐνὶ θυμῷ, δέξατο δʼ αἰόλον ἄγγος, ἐν ᾧ κυκεὼν ἐνέκειτο. ### English translation (Claude) "These are the secret mysteries of the Athenians; these Orpheus records. I will set before you the very verses of Orpheus, so that you may have the mystagogue himself as witness of the shamelessness: 'So saying, she drew up her robes and showed all her body's unseemly form; and the child Iacchus was there, and laughing he tossed his hand beneath Baubo's breasts. And when the goddess smiled, she smiled in her heart, and received the glittering vessel in which the kykeon lay.' ### Extrabiblical texts - Clement of Alexandria, Protr. 2.21.1 (Exhortation to the Greeks): quotation, high confidence - Orpheus (attributed), Orph. frag. (Orpheus (attributed), Orphic poems (fragments)): quotation, high confidence ### Translation notes - An Orphic fragment. ### Citation (SBL) Eusebius, Praep. ev. 2.3.34 (Dindorf 1:83; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-34). ## Preparation for the Gospel 2.3.35 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-35 - Source: Dindorf 1:83 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Clement quotes the Eleusinian password and mocks it. ### Greek text κἄστι τὸ σύνθημα Ἐλευσινίων μυστηρίων ἐνήστευσα, ἔπιον τὸν κυκεῶνα, ἔλαβον ἐκ κίστης, ἐργασάμενος ἀπεθέμην εἰς κάλαθον, καὶ ἐκ καλάθου εἰς κίστην.’ καλά γε τὰ θεάματα καὶ θεᾷ πρέποντα. ### English translation (Claude) And the password of the Eleusinian mysteries is: 'I fasted; I drank the kykeon; I took from the chest; having done my work, I put it into the basket, and from the basket into the chest.' Fine sights indeed, and fitting for a goddess! ### Extrabiblical texts - Clement of Alexandria, Protr. 2.21.2 (Exhortation to the Greeks): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.3.35 (Dindorf 1:83; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-35). ## Preparation for the Gospel 2.3.36 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-36 - Source: Dindorf 1:83 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The rites suit night and fire and the foolish people who await an unexpected fate after death. ### Greek text Ἄξια μὲν οὖν νυκτὸς τὰ τελέσματα καὶ πυρὸς καὶ τοῦ μεγαλήτορος, μᾶλλον δὲ ματαιόφρονος Ἐρεχθειδῶν δήμου, πρὸς δὲ καὶ τῶν ἄλλων Ἑλλήνων, οὕστινας μένει τελευτήσαντας ἅσσα οὐδὲ ἔλπονται. ### English translation (Claude) Worthy of night, then, are the rites, and of fire, and of the 'great-hearted,' or rather empty-minded, people of the Erechtheidae, and of the other Greeks besides, 'whom there awaits after death what they do not expect.' ### Extrabiblical texts - Clement of Alexandria, Protr. 2.22.1 (Exhortation to the Greeks): quotation, high confidence - Heraclitus, frag. 27 (Heraclitus (fragments)): quotation, high confidence ### Translation notes - The last words are from Heraclitus, frag. 27 (Diels–Kranz). ### Citation (SBL) Eusebius, Praep. ev. 2.3.36 (Dindorf 1:83; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-36). ## Preparation for the Gospel 2.3.37 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-37 - Source: Dindorf 1:83 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heraclitus threatened initiates with fire after death because the mysteries are unholy. ### Greek text τίσι δὲ μαντεύεται Ἡράκλειτος ὁ Ἐφέσιος; νυκτιπόλοις, μάγοις, βάκχοις, Λήναις, μύσταις· τούτοις ἀπειλεῖ τὰ μετὰ θάνατον, τούτοις μαντεύεται τὸ πῦρ· τὰ γὰρ νομιζόμενα κατʼ ἀνθρώπους μυστήρια ἀνιερωστὶ μυεῦνται. ### English translation (Claude) To whom does Heraclitus of Ephesus prophesy? 'To night-wanderers, magi, Bacchants, Lenaeans, initiates.' These he threatens with what comes after death; for these he prophesies the fire. 'For the mysteries customary among men are celebrated in an unholy way.' ### Extrabiblical texts - Clement of Alexandria, Protr. 2.22.2 (Exhortation to the Greeks): quotation, high confidence - Heraclitus, frag. 14 (Heraclitus (fragments)): quotation, high confidence ### Translation notes - Heraclitus, frag. 14 (Diels–Kranz). ### Citation (SBL) Eusebius, Praep. ev. 2.3.37 (Dindorf 1:83; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-37). ## Preparation for the Gospel 2.3.38 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-38 - Source: Dindorf 1:83 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The mysteries are a deceit resting on custom and empty opinion. ### Greek text νόμος οὖν καὶ ὑπόληψις κενὴ καὶ τοῦ δράκοντος τὰ μυστήρια ἀπάτη τίς ἐστι θρησκευομένη τὰς ἀμυήτους ὄντως μυήσεις καὶ τὰς ἀνοργιάστους τελετὰς εὐσεβείᾳ νόθῳ προτρεπομένων. ### English translation (Claude) Custom, then, and empty opinion; and the mysteries of the serpent are a deceit that is worshipped, of those who with bastard piety urge people to initiations that are in truth no initiations and rites that are no rites. ### Extrabiblical texts - Clement of Alexandria, Protr. 2.22.3 (Exhortation to the Greeks): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.3.38 (Dindorf 1:83; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-38). ## Preparation for the Gospel 2.3.39 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-39 - Source: Dindorf 1:83–84 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Clement lists the trivial contents of the mystic chests. ### Greek text οἷαι δὲ καὶ αἱ κίσται αἱ μυστικαί; — δεῖ γὰρ ἀπογυμνῶσαι τὰ ἅγια αὐτῶν καὶ τὰ ἄρρητα ἐξειπεῖν — οὐ σησαμαῖ ταῦτα καὶ πυραμίδες καὶ τολύπαι καὶ πόπανα πολυόμφαλα, χόνδροι τε ἁλῶν, καὶ δράκων ὄργιον Διονύσου Βασσάρου; οὐχὶ δὲ ῥοιαὶ, πρὸς τοῖσδε καὶ καρδίαι, νάρθηκές τε καὶ κιττοὶ, πρὸς δὲ καὶ φθόις καὶ μήκωνες; ταῦτʼ ἔστιν αὐτῶν τὰ ἅγια. ### English translation (Claude) And what are the mystic chests? (For I must strip bare their holy things and speak out what is unspeakable.) Are they not sesame cakes, pyramid cakes, balls, flat cakes with many knobs, lumps of salt, and a serpent, the sacred object of Dionysus Bassareus? And besides these, pomegranates, hearts, fennel stalks, ivy, and also round cakes and poppies? These are their holy things. ### Extrabiblical texts - Clement of Alexandria, Protr. 2.22.4 (Exhortation to the Greeks): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.3.39 (Dindorf 1:83–84; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-39). ## Preparation for the Gospel 2.3.40 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-40 - Source: Dindorf 1:84 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The symbols of Themis are obscene, and the torchlit rites expose what night once hid. ### Greek text καὶ προσέτι τῆς Θέμιδος τὰ ἄρρητα σύμβολα, ὀρίγανον, λύχνος, ξίφος, κτεὶς γυναικεῖος, ὅς ἐστιν εὐφήμως καὶ μυστικῶς μόριον γυναικεῖον. ὢ τῆς ἐμφανοῦς ἀναισχυντίας· πάλαι μὲν ἀνθρώποις σωφρονοῦσιν ἐπικάλυμμα ἡδονῆς νὺξ ἦν σιωπωμένη, νυνὶ δὲ τοῖς μυουμένοις ἡ ἱερὰ τῆς ἀκρασίας νύξ ἐστι λαλουμένη, καὶ τὸ πῦρ ἐλέγχει τὰ πάθη δᾳδουχούμενον. ### English translation (Claude) And further, the unspeakable symbols of Themis: marjoram, a lamp, a sword, a woman's comb, which is a euphemistic and mystic term for the female member. O the open shamelessness! Formerly, for sober people, silent night was a covering for pleasure; now, for the initiates, the holy night of incontinence is talked about, and the fire, carried in torches, exposes the passions. ### Extrabiblical texts - Clement of Alexandria, Protr. 2.22.5 (Exhortation to the Greeks): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.3.40 (Dindorf 1:84; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-40). ## Preparation for the Gospel 2.3.41 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-41 - Source: Dindorf 1:84 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Clement ironically urges the priests to put out their torches, since the fire exposes their rites. ### Greek text ἀπόσβεσον, ὦ ἱεροφάντα, τὸ πῦρ· αἰδέσθητι, δᾳδοῦχε, τὰς λαμπάδας· ἐλέγχει σου τὸν Ἴακχον τὸ φῶς· ἐπίτρεψον ἀποκρύψαι τῇ νυκτὶ τὰ μυστήρια· σκότει τετιμήσθω τὰ ὄργια. τὸ πῦρ οὐχ ὑποκρίνεται· ἐλέγχειν καὶ κολάζειν κελεύεται.’ ### English translation (Claude) Put out the fire, hierophant; respect the torches, torchbearer! The light exposes your Iacchus. Allow the mysteries to be hidden by night; let the orgies be honored with darkness. The fire is no actor; it is commanded to expose and to punish." ### Extrabiblical texts - Clement of Alexandria, Protr. 2.22.7 (Exhortation to the Greeks): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.3.41 (Dindorf 1:84; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-41). ## Preparation for the Gospel 2.3.42 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-42 - Source: Dindorf 1:84 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Clement calls the initiates atheists twice over: ignorant of the true God and worshippers of nonexistent gods. ### Greek text ‟ Ταῦτα τῶν ἀθέων τὰ μυστήρια. ἀθέους δὲ εἰκότως ἀποκαλῶ τούτους, οἳ τὸν μὲν ὄντως ὄντα θεὸν ἠγνοήκασι, παιδίον δὲ ὑπὸ Τιτάνων διασπώμενον καὶ γύναιον πενθοῦν καὶ μόρια ἄρρητα ὡς ἀληθῶς ὑπὸ αἰσχύνης ἀναισχύντως σέβουσι, διττῇ ἐνισχημένοι τῇ ἀθεότητι· προτέρᾳ μὲν, καθʼ ἣν ἀγνοοῦσι τὸν θεὸν, τὸν ὄντως ὄντα μὴ γνωρίζοντες θεὸν, ἑτέρᾳ δὲ καὶ δευτέρᾳ ταύτῃ δὴ τῇ πλάνῃ τοὺς οὐκ ὄντας ὡς ὄντας νομίζοντες, καὶ θεοὺς τούτους ὀνομάζοντες τοὺς οὐκ ὄντως ὄντας, μᾶλλον δὲ οὐδὲ ὄντας, μόνου δὲ τοῦ ὀνόματος τετυχηκότας." Τοσαῦτα καὶ οὗτος. ### English translation (Claude) "These are the mysteries of the atheists. And I rightly call them atheists, who have not known the God who truly is, but shamelessly worship a child torn in pieces by Titans, a grieving woman, and parts that are truly unspeakable for shame. They are held fast in a twofold atheism: first, that by which they do not know God, not recognizing the God who truly is; and second, this error by which they think things that are not to be, and call these gods, which do not truly exist, or rather do not exist at all, but have obtained only the name." So much this writer too. ### Extrabiblical texts - Clement of Alexandria, Protr. 2.23.1 (Exhortation to the Greeks): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.3.42 (Dindorf 1:84; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-42). ## Preparation for the Gospel 2.4.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-4-1 - Source: Dindorf 1:84–85 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christians have been freed from idolatry by God's grace, the gospel's power, and sound reason. ### Greek text Εἰκότως δῆτα ἡμεῖς τούτων ἁπάντων ἐλευθέρους ἡμᾶς γενέσθαι ὁμολογοῦμεν, τῆς μακρᾶς καὶ πεπαλαιωμένης πλάνης ὥσπερ τινὸς δεινῆς καὶ χαλεπωτάτης νόσου λελυτρωμένοι· καὶ πρῶτα μὲν τῇ τοῦ παντοκράτορος θεοῦ χάριτι καὶ εὐεργεσίᾳ, δεύτερον δὲ ἀπορρήτῳ δυνάμει τῆς τοῦ σωτῆρος ἡμῶν εὐαγγελικῆς διδασκαλίας, καὶ τρίτον σώφρονι λογισμῷ κρίναντες ἀνόσιον εἶναι καὶ δυσσεβὲς τῇ τοῦ θεοῦ σεβασμίᾳ προσηγορίᾳ τιμᾶν τοὺς πάλαι ἐν νεκροῖς κειμένους θνητοὺς ἄνδρας, καὶ οὐδὲ σωφρόνων ἀνδρῶν μνήμην ἀπολελοιπότας, ἐσχάτης δὲ ἀκρασίας καὶ ἀκολασίας ὠμότητός τε καὶ φρενοβλαβείας δείγματα τοῖς μετʼ αὐτοὺς φυλάττειν παραδεδωκότας ### English translation (Claude) Rightly, then, do we confess that we have become free of all these things, redeemed from the long and inveterate error as from some dreadful and most grievous disease: first by the grace and kindness of God Almighty; second by the secret power of our Savior's gospel teaching; and third because we judged with sober reason that it is unholy and impious to honor with the reverend name of God mortal men who have long lain among the dead, who have not even left behind the memory of sober men, but have handed down to those after them examples of the utmost incontinence and licentiousness, of cruelty and madness to preserve. ### Citation (SBL) Eusebius, Praep. ev. 2.4.1 (Dindorf 1:84–85; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-4-1). ## Preparation for the Gospel 2.4.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-4-2 - Source: Dindorf 1:85 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: It would be folly for the virtuous to worship the vicious. ### Greek text πῶς γὰρ οὐ πάντων ἠλιθιώτατον τοὺς σωφροσύνης ἐραστὰς τοῖς αἰσχροῖς καὶ ἀκολάστοις τῶν πρωτείων παραχωρεῖν, καὶ τοὺς συνετοὺς καὶ ἔμφρονας τοῖς τὰς φρένας ἀπολωλεκόσι τὴν σεβασμίαν παρέχειν τιμὴν, τούς τε δικαιοσύνης καὶ φιλανθρωπίας ἀσκητὰς τοῖς διʼ ὑπερβολὴν ὠμότητος καὶ ἀπανθρωπίας τεκνοκτονίας καὶ πατροκτονίας μιάσμασιν ἐνισχημένοις; ### English translation (Claude) For how would it not be the height of folly for lovers of self-control to yield the first place to the shameful and licentious, for the wise and sensible to give reverent honor to those who have lost their minds, and for those who practice justice and kindness to give it to those defiled, through the excess of their cruelty and inhumanity, with the pollution of killing children and fathers? ### Citation (SBL) Eusebius, Praep. ev. 2.4.2 (Dindorf 1:85; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-4-2). ## Preparation for the Gospel 2.4.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-4-3 - Source: Dindorf 1:85 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Applying the name of God to obscene parts and beasts is the utmost impiety. ### Greek text ποίαν δὲ οὐχ ὑπερηκόντισεν ὑπερβολὴν ἀσεβείας τὸ καταβάλλειν εἰς ἄρρητα ἀνδρῶν καὶ γυναικῶν μόρια καὶ εἰς τὴν ἄλογον καὶ θηριώδη φύσιν τὴν σεμνὴν καὶ παναγίαν τοῦ θεοῦ πρόσρησιν, τοιαῦτά τε αἰσχρὰ καὶ ἀπάνθρωπα θεολογεῖν, οἷα καὶ ἐπὶ τῶν ἐν ἀνθρώποις κακουργῶν, εἰ κατελεγχθείη, ταῖς ἀπὸ τῶν νόμων ἀπαραιτήτοις ὑποπέσοιεν ἂν τιμωρίαις; ### English translation (Claude) And what extreme of impiety has not been surpassed by bringing down the reverend and all-holy name of God to the unspeakable parts of men and women and to irrational and brutish nature, and by attributing to gods such shameful and inhuman things that, if any human wrongdoers were convicted of them, they would fall under the inexorable penalties of the laws? ### Citation (SBL) Eusebius, Praep. ev. 2.4.3 (Dindorf 1:85; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-4-3). ## Preparation for the Gospel 2.4.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-4-4 - Source: Dindorf 1:85 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Many pagans have themselves seen through their ancestral error and turned away. ### Greek text καὶ τί χρὴ μηκύνειν εὐαγγελιζομένους πάντα βάρβαρον ὁμοῦ καὶ Ἕλληνα τὴν ἀπὸ τῶν εἰρημένων κακῶν ἐλευθερίαν, τῆς τε ἀπὸ τῶν ψευδωνύμων θεῶν ἀποστασίας, τὸ εὔλογον εἰς φῶς ἀγαγόντας, ὁπότε καὶ αὐτῶν ἤδη τῶν σφόδρα δεισιδαιμόνων οἱ πλείους, ὥσπερ ἐκ βαθέος κάρου διανήψαντες, καὶ τῆς παλαιᾶς ἀχλύος τὸ τῆς ψυχῆς ὄμμα διοίξαντες, τὸν βαθὺν λῆρον συνεῖδον τῆς πατρικῆς πλάνης, καὶ στάντες ἐπὶ λογισμοῦ τὴν ἑτέραν ὁδὸν εἵλοντο, τῆς παλαιᾶς ἀναχωρήσαντες; ### English translation (Claude) And why should we go on at length, announcing to every barbarian and Greek alike the good news of freedom from these evils and bringing to light the reasonableness of our departure from the falsely named gods, when already most even of the extremely superstitious, as if sobering up from a deep stupor and opening the eye of the soul from the ancient mist, have seen through the deep nonsense of their ancestral error, and, standing firm on reason, have chosen the other road and withdrawn from the old one? ### Citation (SBL) Eusebius, Praep. ev. 2.4.4 (Dindorf 1:85; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-4-4). ## Preparation for the Gospel 2.4.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-4-5 - Source: Dindorf 1:85–86 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Some pagans rejected the myths outright; others reinterpreted them as hidden natural philosophy. ### Greek text ὧν οἱ μὲν ὁμόσε χωρήσαντες τῆς ὅλης κατέπτυσαν μυθολογίας τῶν σφετέρων προγόνων πλατὺ καταγελάσαντες, οἱ δʼ ἀθεότητος δόξαν ἐκκλίναντες οὔτε ἐπὶ τοῖς πρότερον ἔστησαν οὔτε ἐξ ἅπαντος αὐτῶν ἀνεχώρησαν, κολακεῦσαι δὲ καὶ θεραπεῦσαι τὴν οἰκείαν προθέμενοι δόξαν τὰς περὶ τῶν τεθρυλημένων παρʼ αὐτοῖς θεῶν ἱστορίας ἀληθεῖς μύθους εἶναι πεπλασμένους ὑπὸ ποιητῶν ἐπεφήμισαν, φυσικὰς ἐν αὐτοῖς ἀποκρύπτοντες θεωρίας. ### English translation (Claude) Of these, some went straight at it, spat upon the whole mythology of their forefathers, and laughed it broadly to scorn. Others, avoiding the reputation of atheism, neither stood by the former beliefs nor withdrew from them entirely; but, intending to flatter and serve their own reputation, they declared that the histories of the gods celebrated among them, which were true accounts, were myths fashioned by the poets, hiding physical theories within them. ### Citation (SBL) Eusebius, Praep. ev. 2.4.5 (Dindorf 1:85–86; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-4-5). ## Preparation for the Gospel 2.4.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-4-6 - Source: Dindorf 1:86 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius will examine the allegorical interpretations as well. ### Greek text ὧν, εἰ καὶ ὅτι μάλιστα μηδὲν φέρουσιν ἀληθείας δεῖγμα, ὅμως δʼ οὖν ἀναγκαία γένοιτʼ ἂν ἡμῖν ἡ ἔκθεσις εἰς θεωρίαν τῶν καὶ παρὰ τούτοις σεμνῶν, ὡς ἂν καὶ τῆς τούτων ἀναχωρήσεως οὐκ ἄλλως ἡμῖν προξενηθείσης ἢ εἰ διὰ τῆς τοῦ σωτῆρος ἡμῶν εὐαγγελικῆς διδασκαλίας τὸ εὔλογον παρασταίη. φέρε οὑν καὶ τούτων τὸν λόγον ἄνωθεν ἀναλαβόντες ἐπισκεψώμεθα. ### English translation (Claude) Even though these interpretations bear no mark of truth at all, an exposition of them would still be necessary for us, to examine what is dignified among these people too; for our withdrawal from them could not have been brought about otherwise than if its reasonableness were shown through the gospel teaching of our Savior. Come, then, let us take up their account from the beginning and examine it. ### Citation (SBL) Eusebius, Praep. ev. 2.4.6 (Dindorf 1:86; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-4-6). ## Preparation for the Gospel 2.5.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-5-1 - Source: Dindorf 1:86–87 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The review of pagan theology shows from what darkness Christians were freed through Christ's appearing. ### Greek text Τῆς μὲν οὖν Ἑλληνικῆς θεολογίας, λέγω δὲ τῆς πανδήμου καὶ μυθικωτέρας καὶ πολὺ πρότερον τῆς παρὰ Φοίνιξι καὶ Αἰγυπτίοις τοῖς τε ἄλλοις, ὧν τὴν μνήμην οἱ πρὸ τούτου περιέσχον λόγοι, τοιόσδε τις ὁ τρόπος ἀποδέδεικται, οἷος διὰ τῶν προεκτεθεισῶν φωνῶν αὐτῶν δὴ τῶν Ἑλληνικῶν συγγραφέων προδεδήλωται· ὃν καὶ εἰκότως ἐν ἀρχαῖς τῆς προκειμένης Εὐαγγελικῆς Προπαρασκευῆς εἰς διάγνωσίν τε καὶ ἐπίκρισιν τοῖς ἐντευξομένοις προτεθείκαμεν, ὡς ἂν αὐτοὶ μάθοιμεν ἡμεῖς τε αὐτοὶ καὶ οἱ τῶνδε εἰσέτι νῦν ἄπειροι τίνες ὄντες πάλαι πρότερον, καὶ οἵων ἐκ πατέρων φύντες, πηλίκοις τε τὸ πρὶν κακοῖς πεπεδημένοι, δυσσεβείας τε ὁπόσῃ καὶ ἀγνωσίας θεοῦ μέθῃ τὰς ψυχὰς κατορωρυγμένοι τῆς τούτων ἁπάντων ἀνανεύσεως καὶ ἐλευθερίας ἠξιώθημεν διὰ μιᾶς μόνης τῆς εὐαγγελικῆς διδασκαλίας, οὐκ ἄλλως ἡμῖν πρυτανευθείσης ἢ διʼ ἐπιφανείας τοῦ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ τοῦ θεοῦ· ### English translation (Claude) The character of the Greek theology, then (I mean the popular and more mythical theology), and long before it that of the Phoenicians, Egyptians, and the others whom the preceding books recorded, has been shown to be such as has been made plain by the words of the Greek writers themselves set out above. We have rightly set it before our readers at the beginning of the present Preparation for the Gospel for their examination and judgment, so that both we ourselves and those still unacquainted with these things might learn who we formerly were, from what kind of fathers we sprang, by what great evils we were formerly fettered, and in what impiety and drunkenness of ignorance of God our souls were buried, when we were counted worthy of turning back and of freedom from all of these through the one teaching of the gospel alone, which was granted us in no other way than through the appearing of our Savior Jesus, the Christ of God. ### Citation (SBL) Eusebius, Praep. ev. 2.5.1 (Dindorf 1:86–87; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-5-1). ## Preparation for the Gospel 2.5.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-5-2 - Source: Dindorf 1:87 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ, like a sun for souls, brought the whole world out of superstition into true worship. ### Greek text ὃς οὐ μέρει γῆς, οὐδʼ ἐν γωνίᾳ χώρας ἔθνους ἑνὸς, καθʼ ὅλης δὲ τῆς οἰκουμένης, ἐν ᾗ τὰ τῆς μάλιστα δεισιδαίμονος πλάνης ὑπερίσχυσεν, οἷά τις νοερῶν καὶ λογικῶν ψυχῶν ἥλιος, τὰς τοῦ οἰκείου φωτὸς ἐφαπλώσας ἀκτῖνας, ὁμοῦ πᾶν γένος ἀνθρώπων, βαρβάρων τε καὶ Ἑλλήνων, ὥσπερ ἐξ ἀχλύος δεινῆς καὶ ζοφερωτάτης τε καὶ ἀειδοῦς νυκτὸς τῆς δεισιδαίμονος πλάνης ἐπὶ λαμπρὰν καὶ διαυγεστάτην ἡμέραν τῆς ἀληθοῦς εὐσεβείας τοῦ παμβασιλέως θεοῦ πάντας ἡμὰς μετεστήσατο. ### English translation (Claude) He, not in one part of the earth nor in a corner of the land of one nation, but throughout the whole inhabited world, where the most superstitious error prevailed, like a sun of intellectual and rational souls spreading out the rays of his own light, brought over the whole human race at once, barbarians and Greeks alike, all of us, as out of a dreadful mist and the gloomiest and unseen night of superstitious error, to the bright and most radiant day of the true worship of God the universal King. ### Citation (SBL) Eusebius, Praep. ev. 2.5.2 (Dindorf 1:87; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-5-2). ## Preparation for the Gospel 2.5.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-5-3 - Source: Dindorf 1:87 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The pagans worshipped images of dead men, having forgotten God and his justice. ### Greek text διαρρήδην γοῦν αἱ προπαρατεθεῖσαι φωναὶ νεκρῶν εἴδωλα καὶ ἀνδρῶν πάλαι κατοιχομένων εἰκόνας πάντας πανδημὶ τοὺς ἀμφὶ τὴν πολύθεον πλάνην κατά τε πόλεις καὶ κώμας ἐπτοημένους θεραπεύειν τε καὶ περιέπειν ἐδίδαξαν· τῶν πάλαι ἀνδρῶν διʼ ὑπερβάλλουσαν τοῦ τότε βίου θηριωδίαν θεοῦ μὲν τοῦ πάντων δημιουργοῦ μηδένα λόγον ποιουμένων, μηδὲ τῆς θείας καὶ ἐπὶ τοῖς πλημμελουμένοις τιμωροῦ δίκης ἐμπαζομένων, εἰς πάσας δὲ ἀνοσιουργίας καταβαλλόντων. ### English translation (Claude) The words quoted earlier plainly taught that all those excited by the polytheistic error, in cities and villages, worshipped and cherished images of the dead and likenesses of men long departed; for the men of old, through the extreme savagery of life at that time, took no account of God the creator of all, paid no heed to divine justice which punishes wrongdoing, and plunged into every unholy deed. ### Citation (SBL) Eusebius, Praep. ev. 2.5.3 (Dindorf 1:87; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-5-3). ## Preparation for the Gospel 2.5.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-5-4 - Source: Dindorf 1:87–88 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In lawless early times, some lived like cattle, and others deified the heavenly bodies. ### Greek text οὔπω γὰρ εἰσέτι τότε νόμων καθʼ οὓς χρὴ βιοῦν συνεστώτων, οὐδέ γε τῆς ἡμέρου πολιτείας ἐν ἀνθρώποις κατατεταγμένης, ἀνειμένου δὲ καὶ νομαδικοῦ τοῦ βίου θηριώδους τε καθεστῶτος, τοῖς μὲν θρεμμάτων ἀλόγων δίκην τῶν τῆς γαστρὸς ἀποπληρώσεων πλέον οὐδὲν ἔμελεν, οἷς καὶ πρῶτος ἀθεότητος ὑποικουρεῖ τρόπος· οἱ δʼ εἰς βραχύ τι φυσικαῖς ἐννοίαις ἀνακινούμενοι θεὸν καὶ θεοῦ δύναμιν σωτήριόν τι καὶ ἀγαθὸν εἶναι χρῆμα διενοήθησαν, εὑρεῖν δὲ τοῦτον ἐθελήσαντες ἄνω μὲν τὰς ψυχὰς εἰς οὐρανὸν ἔτειναν, αὐτόθι δὲ τῇ διανοίᾳ στάντες καὶ τῶν κατʼ οὐρανὸν φαινόντων τε καὶ φαινομένων φωστήρων καταπλαγέντες τὰ κάλλη, ταῦτʼ εἶναι θεοὺς ἀπεφήναντο. ### English translation (Claude) For laws by which one must live had not yet been established, nor had civilized government been ordered among men; life was unrestrained, nomadic, and beastlike. Some, like irrational cattle, cared for nothing more than filling the belly, and in them the first form of atheism lurks. Others, stirred a little by natural notions, conceived that God and the power of God is something saving and good; and wishing to find him, they stretched their souls up to heaven, but stopped there in their thinking, and, struck with wonder at the beauty of the luminaries that shine and appear in heaven, declared these to be gods. ### Citation (SBL) Eusebius, Praep. ev. 2.5.4 (Dindorf 1:87–88; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-5-4). ## Preparation for the Gospel 2.5.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-5-5 - Source: Dindorf 1:88 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Others deified wise men, strongmen, tyrants, sorcerers, and benefactors. ### Greek text τρίτοι δὲ ἄλλοι σφᾶς αὐτοὺς ἐπὶ γῆς ῥίψαντες τοὺς ἐπὶ συνέσει τῶν κατʼ αὐτοὺς προφέρειν νενομισμένους, ἢ καὶ ῥώμῃ σώματος καὶ δυναστείας ἰσχύι τῶν πλειόνων ἐπικρατήσαντας, γίγαντάς τινας, ἢ τυράννους, ἢ καὶ γόητας καὶ φαρμακέας ἄνδρας, ἔκ τινος τῶν θειοτέρων ἀποπτώσεως τὰς κακοτέχνους γοητείας συνεσκευασμένους, ἢ καὶ τοὺς ἄλλους κοινῆς τινὸς καὶ βιωφελοῦς εὐεργεσίας προάρξαντας, ζῶντάς τε ἔτι καὶ μετὰ τελευτὴν θεοὺς ἐπεφήμισαν. ### English translation (Claude) A third group, casting themselves down to earth, proclaimed as gods, both while they still lived and after their death, those thought to excel in wisdom among their contemporaries, or who had overpowered the many by bodily strength and the might of their power, giants or tyrants; or sorcerers and poisoners who had contrived their wicked arts of magic from some falling away of the more divine beings; or others who had first bestowed some common benefit useful for life. ### Extrabiblical texts - 1 En. 7–8 (1 Enoch): echo, low confidence ### Translation notes - "Falling away of the more divine beings": an allusion to fallen angels as the source of sorcery (compare 1 En. 7–8). ### Citation (SBL) Eusebius, Praep. ev. 2.5.5 (Dindorf 1:88; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-5-5). ## Preparation for the Gospel 2.5.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-5-6 - Source: Dindorf 1:88 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Clement shows that the gods' temples were originally tombs. ### Greek text ἔνθεν αὐτοῖς καὶ οἱ τῶν θεῶν οἶκοι νεκρῶν εἶναι τάφοι μνημονεύονται, ὡς ὁ Κλήμης ἐν τῷ πρὸς Ἕλληνας Προτρεπτικῷ ἱστορεῖ, τοῦ λόγου μάρτυρας αὐτοὺς Ἕλληνας ἐπαγόμενος. εἰ δέ σοι φίλον, αὖθις καὶ τούτου τόνδε γράφοντος ἄκουε τὸν τρόπον ### English translation (Claude) Hence the houses of the gods are recorded among them to be the tombs of the dead, as Clement relates in his Exhortation to the Greeks, bringing in the Greeks themselves as witnesses of the account. If you like, listen again to him writing in this way: ### Citation (SBL) Eusebius, Praep. ev. 2.5.6 (Dindorf 1:88; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-5-6). ## Preparation for the Gospel 2.6.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-6-1 - Source: Dindorf 1:88 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Clement says superstition multiplied demons and temples, which were in fact tombs. ### Greek text ‟ Εἰκότως ἄρα ἀρχήν ποθεν ἡ δεισιδαιμονία λαβοῦσα κακίας ἀνοήτου γέγονε πηγή· ἔπειτα μὴ ἀνακοπεῖσα, ἀλλʼ εἰς ἐπίδοσιν ἐλθοῦσα καὶ πολλὴ δὴ ῥυεῖσα δημιουργὸς πολλῶν καθίσταται δαιμόνων, ἑκατόμβας ποιοῦσα καὶ πανηγύρεις ἐπιτελοῦσα καὶ ἀγάλματα ἀνιστᾶσα καὶ νεὼς ἀνοικοδομοῦσα· οὓς δὴ — οὐδὲ γὰρ τοῦτο σιωπήσομαι, πρὸς δὲ καὶ αὐτὸ ἐλέγξω — νεὼς μὲν εὐφήμως ὀνομαζομένους, τάφους δὲ γενομένους, τουτέστι τοὺς τάφους νεὼς ἐπικεκλημένους. ὑμεῖς δὲ ἀλλὰ κἂν νῦν δεισιδαιμονίας ἐκλάθεσθε, τοὺς τάφους τιμᾶν αἰσχυνόμενοι. " ### English translation (Claude) "Naturally, then, superstition, having taken its beginning from somewhere, became the source of senseless vice; then, not being checked but increasing and flowing in full stream, it became the creator of many demons, offering hecatombs, celebrating festivals, setting up statues, and building temples. These (for I will not keep silent about this either, but will expose it too) were euphemistically named temples but were in fact tombs; that is, tombs were called temples. But you, even now at least, forget your superstition, being ashamed to honor tombs." ### Extrabiblical texts - Clement of Alexandria, Protr. 3.44.4 (Exhortation to the Greeks): quotation, high confidence ### Translation notes - Clement of Alexandria, Exhortation 3.44.4–3.45.5 (sections 2.6.1–7). ### Citation (SBL) Eusebius, Praep. ev. 2.6.1 (Dindorf 1:88; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-6-1). ## Preparation for the Gospel 2.6.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-6-2 - Source: Dindorf 1:88 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The tombs of Acrisius and Cecrops are in temples of Athena. ### Greek text ‟ Ἐν τῷ ναῷ τῆς Ἀθηνᾶς ἐν Λαρίσσῃ ἐν τῇ ἀκροπόλει τάφος ἐστὶν Ἀκρισίου, Ἀθήνησι δὲ ἐν τῇ ἀκροπόλει Κέκροπος, ὥς φησιν Ἀντίοχος ἐν τῷ ἐνάτῳ τῶν ἱστοριῶν. ### English translation (Claude) "In the temple of Athena at Larissa, on the acropolis, there is the tomb of Acrisius; and at Athens on the acropolis that of Cecrops, as Antiochus says in the ninth book of his histories. ### Extrabiblical texts - Clement of Alexandria, Protr. 3.45.1 (Exhortation to the Greeks): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.6.2 (Dindorf 1:88; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-6-2). ## Preparation for the Gospel 2.6.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-6-3 - Source: Dindorf 1:88–89 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Other heroes are buried in temples at Athens and Eleusis. ### Greek text τί δὲ Ἐριχθόνιος; οὐχὶ ἐν τῷ ναῶ τῆς Πολιάδος κεκήδευται; Ἴμμαρος δὲ ὁ Εὐμόλπου καὶ Δαείρας οὐχὶ ἐν τῷ περιβόλῳ κεκήδευται τοῦ Ἐλευσινίου τοῦ ὑπὸ τῇ ἀκροπόλει; αἱ δὲ Κελεοῦ θυγατέρες ἐν Ἐλευσῖνι τετάφαται; ### English translation (Claude) And what of Erichthonius? Is he not buried in the temple of Polias? And Immarus, son of Eumolpus and Daeira, is he not buried in the precinct of the Eleusinium below the acropolis? And are not the daughters of Celeus buried at Eleusis? ### Extrabiblical texts - Clement of Alexandria, Protr. 3.45.1 (Exhortation to the Greeks): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.6.3 (Dindorf 1:88–89; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-6-3). ## Preparation for the Gospel 2.6.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-6-4 - Source: Dindorf 1:89 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Two Hyperborean women are buried in the temple of Apollo on Delos. ### Greek text τί σοι καταλέγω τὰς ἐξ Ὑπερβορέων γυναῖκας; Ὑπερόχη καὶ Λαοδίκη κέκλησθον, ἐν τῷ Ἀρτεμισίῳ ἐν Δήλῳ κεκήδευσθον, τὸ δὲ ἐν τῷ Ἀπόλλωνος τοῦ Δηλίου ἐστὶν ἱερῷ. ### English translation (Claude) Why should I list for you the women from the Hyperboreans? They were called Hyperoche and Laodice; they are buried in the Artemisium on Delos, which is in the temple of Delian Apollo. ### Extrabiblical texts - Clement of Alexandria, Protr. 3.45.2 (Exhortation to the Greeks): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.6.4 (Dindorf 1:89; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-6-4). ## Preparation for the Gospel 2.6.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-6-5 - Source: Dindorf 1:89 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: More tombs are found in the temples of Apollo and Artemis. ### Greek text Λέανδρος δὲ Κλεόμαχον ἐν Μιλήτῳ τετάφθαι ἐν τῷ Διδυμαίῳ φησίν. ἐνταῦθα τῆς Λευκοφρύνης τὸ μνῆμα οὐκ ἄξιον παρελθεῖν, ἑπομένους Ζήνωνι τῷ Μυνδίῳ, ἣ ἐν τῷ ἱερῷ τῆς Ἀρτέμιδος ἐν Μαγνησίᾳ κεκήδευται· οὐδὲ μὴν τὸν ἐν τῷ Τελμησσῷ τοῦ Ἀπόλλωνος βωμόν· μνῆμα εἶναι καὶ τοῦτον Τελμησσέως τοῦ μάντεως ἱστοροῦσι. ### English translation (Claude) Leandrus says that Cleomachus is buried at Miletus in the Didymaeum. Here it is not right to pass over the tomb of Leucophryne, following Zeno of Myndus, who is buried in the temple of Artemis at Magnesia; nor the altar of Apollo at Telmessus, which too they record to be the tomb of Telmessus the seer. ### Extrabiblical texts - Clement of Alexandria, Protr. 3.45.3 (Exhortation to the Greeks): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.6.5 (Dindorf 1:89; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-6-5). ## Preparation for the Gospel 2.6.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-6-6 - Source: Dindorf 1:89 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Cinyras and his descendants are buried in the temple of Aphrodite at Paphos. ### Greek text Πτολεμαῖος δὲ ὁ τοῦ Ἀγησάρχου ἐν τῷ πρώτῳ τῶν περὶ τὸν Φιλοπάτορα ἐν Πάφῳ λέγει ἐν τῷ τῆς Ἀφροδίτης ἱερῷ Κινύραν τε καὶ τοὺς Κινύρου ἀπογόνους κεκηδεῦσθαι. ### English translation (Claude) Ptolemy son of Agesarchus, in the first book of his work on Philopator, says that Cinyras and the descendants of Cinyras are buried at Paphos in the temple of Aphrodite. ### Extrabiblical texts - Clement of Alexandria, Protr. 3.45.4 (Exhortation to the Greeks): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.6.6 (Dindorf 1:89; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-6-6). ## Preparation for the Gospel 2.6.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-6-7 - Source: Dindorf 1:89 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Clement says the worshippers of tombs are dead men trusting in the dead. ### Greek text ἀλλὰ γὰρ ἐπιόντι μοι τοὺς προσκυνουμένους ὑμῖν τάφους ἐμοὶ μὲν οὐδὲ ὁ πᾶς ἂν ἀρκέσαι χρόνος· ὑμᾶς δὲ εἰ μὴ ὑπεισέρχεταί τις αἰσχύνη τῶν τολμωμένων, νεκροὶ ἄρα τέλεον νεκροῖς πεπιστευκότες περιέρχεσθε· ἆ δειλοὶ, τί κακοὶ τόδε πάσχετε;’ ### English translation (Claude) But if I were to go through the tombs you worship, all time would not suffice me. As for you, if no shame for what you dare creeps over you, then you go about utterly dead, trusting in the dead: 'Ah, wretches, what evil is this you suffer?'" ### Extrabiblical texts - Clement of Alexandria, Protr. 3.45.5 (Exhortation to the Greeks): quotation, high confidence - Homer, Od. 20.351 (Homer, Odyssey): quotation, high confidence ### Translation notes - The closing words are Homer, Odyssey 20.351. ### Citation (SBL) Eusebius, Praep. ev. 2.6.7 (Dindorf 1:89; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-6-7). ## Preparation for the Gospel 2.6.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-6-8 - Source: Dindorf 1:89 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Clement condemns Hadrian's deification of his favorite Antinous. ### Greek text Καὶ μετʼ ὀλίγα φησί ‟ Καινὸν δὲ ἄλλον ἐν Αἰγύπτῳ, ὀλίγου δεῖν καὶ παρʼ Ἕλλησι, σεβασμίως τεθείακε θεὸν ὁ βασιλεὺς ὁ Ῥωμαίων, τὸν ἐρώμενον ὡραιότατον σφόδρα γενόμενον Ἀντίνοον ἀνιέρωσεν οὗτος, ὡς Γανυμήδην ὁ Ζεύς· ### English translation (Claude) And a little later he says: "Another new god, in Egypt, and nearly among the Greeks too, the king of the Romans has solemnly deified: his favorite Antinous, who was exceedingly beautiful, he consecrated, as Zeus did Ganymede. ### Extrabiblical texts - Clement of Alexandria, Protr. 4.49.1 (Exhortation to the Greeks): quotation, high confidence ### Translation notes - Clement, Exhortation 4.49.1–3 (sections 2.6.8–9). The emperor is Hadrian. ### Citation (SBL) Eusebius, Praep. ev. 2.6.8 (Dindorf 1:89; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-6-8). ## Preparation for the Gospel 2.6.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-6-9 - Source: Dindorf 1:89–90 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Antinous's tomb became a temple and a city, and tombs are admired like temples. ### Greek text οὐ γὰρ κωλύεται ῥᾳδίως ἐπιθυμία φόβον οὐκ ἔχουσα· καὶ νύκτας ἱερὰς τὰς Ἀντινόου προσκυνοῦσιν ἄνθρωποι νῦν, ἃς αἰσχρὰς ἠπίστατο ὁ συναγρυπνήσας ἐραστής. " Καὶ ἐπάγει ‟ Ἤδη δὲ ὁ τάφος τοῦ ἐρωμένου νεώς ἐστιν Ἀντινόου καὶ πόλις· καθάπερ γὰρ, οἶμαι, οἱ ναοὶ, οὕτω καὶ οἱ τάφοι θαυμάζονται, πυραμίδες καὶ μαυσώλια καὶ λαβύρινθοι· ἄλλοι ναοὶ τῶν νεκρῶν, ὡς ἐκεῖνοι τάφοι τῶν θεῶν. " ### English translation (Claude) For desire that has no fear is not easily restrained. And people now venerate the sacred nights of Antinous, which the lover who kept the vigil with him knew to be shameful." And he continues: "Already the tomb of the favorite is the temple and city of Antinous. For as temples, I suppose, so tombs too are admired: pyramids, mausoleums, and labyrinths, other temples of the dead, as those are tombs of the gods." ### Extrabiblical texts - Clement of Alexandria, Protr. 4.49.2 (Exhortation to the Greeks): quotation, high confidence ### Translation notes - Antinoopolis in Egypt was founded in his honor. ### Citation (SBL) Eusebius, Praep. ev. 2.6.9 (Dindorf 1:89–90; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-6-9). ## Preparation for the Gospel 2.6.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-6-10 - Source: Dindorf 1:90 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The great Greek games were all originally funeral rites. ### Greek text Καὶ πάλιν μετʼ ὀλίγα Ἴθι δὴ καὶ τοὺς ἀγῶνας ἐν βραχεῖ περιοδεύσωμεν καὶ τὰς ἐπιτυμβίους ταυτασὶ πανηγύρεις καταλύσωμεν, Ἴσθμιά τε καὶ Νέμεα καὶ Πύθια καὶ τὰ ἐπὶ τούτοις Ὀλύμπια. Πυθοῖ μὲν οὖν ὁ δράκων ὁ Πύθιος θρησκεύεται καὶ τοῦ ὄφεως ἡ πανήγυρις καταγγέλλεται Πύθια, Ἰσθμοῖ δὲ σκύβαλον προσέπτυσεν ἐλεεινὸν ἡ θάλασσα, καὶ Μελικέρτην ὀδύρεται τὰ Ἴσθμια, Νεμέασι δὲ ἄλλο παιδίον Ἀρχέμορος κεκήδευται, καὶ τοῦ παιδίου ὁ ἐπιτάφιος προσαγορεύεται Νέμεα. Πῖσα δʼ ἐστὶν ἐν ὑμῖν τάφος, ὦ Πανέλληνες, ἡνιόχου Φρυγὸς, καὶ τοῦ Πέλοπος τὰς χοὰς τὰ Ὀλύμπια ὁ Φειδίου σφετερίζεται Ζεύς. " ### English translation (Claude) And again, a little later: "Come, let us briefly go round the games too and put an end to these funeral festivals, the Isthmian, Nemean, Pythian, and besides these the Olympian. At Pytho the Pythian serpent is worshipped, and the festival of the snake is proclaimed as the Pythian games. At the Isthmus the sea cast up a pitiable piece of refuse, and the Isthmian games mourn Melicertes. At Nemea another child, Archemorus, is buried, and the child's funeral rites are called the Nemean games. Pisa, O Panhellenes, is the tomb of a Phrygian charioteer, and the Zeus of Phidias claims for himself the libations to Pelops, the Olympian games." ### Extrabiblical texts - Clement of Alexandria, Protr. 2.34.1 (Exhortation to the Greeks): quotation, high confidence ### Translation notes - Clement, Exhortation 2.34.1–2. ### Citation (SBL) Eusebius, Praep. ev. 2.6.10 (Dindorf 1:90; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-6-10). ## Preparation for the Gospel 2.6.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-6-11 - Source: Dindorf 1:90 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God implanted in every rational soul the natural notion that God is good and beneficial. ### Greek text Ταῦτα μὲν οὗτος· σὺ δὲ τὸν λόγον ἐξ ἀρχῆς ἀναλαβὼν τῆς δεισιδαίμονος πλάνης ἐπίσκεψαι τὴν διάπτωσιν. φύσει μὲν οὖν καὶ αὐτοδιδάκτοις ἐννοίαις, μᾶλλον δὲ θεοδιδάκτοις, καλόν τι καὶ ὠφέλιμον τυγχάνειν, τὸ σημαῖνον τὴν τοῦ θεοῦ προσηγορίαν τε καὶ οὐσίαν· πάντες γὰρ ἄνθρωποι κοινοῖς λογισμοῖς προειλήφεσαν, τοῦ τῶν ὅλων δημιουργοῦ τοῦτο πάσῃ λογικῇ καὶ νοερᾷ ψυχῇ φυσικαῖς ἐννοίαις ὑποσπείραντος. ### English translation (Claude) So much this writer. But you, taking up the account from the beginning, consider how the superstitious error fell away. By nature, then, and by self-taught notions, or rather God-taught ones, the thing signified by the name and being of God was held to be something good and beneficial; for all people had grasped this beforehand by common reasoning, since the creator of all things had sown it in every rational and intellectual soul by natural notions. ### Citation (SBL) Eusebius, Praep. ev. 2.6.11 (Dindorf 1:90; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-6-11). ## Preparation for the Gospel 2.6.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-6-12 - Source: Dindorf 1:90–91 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A few, recorded in the Hebrew Scriptures, knew the Creator; the rest sank into impiety and sensuality. ### Greek text οὐ μὴν καὶ τῇ προαιρέσει τῇ κατὰ λόγον ἐκέχρηντο· εἷς μὲν γάρ που τάχα τις καὶ δεύτερος, ἢ καί τινες ἄλλοι κομιδῆ βραχεῖς, ὧν τὴν μνήμην τὰ Ἑβραίων περιέχει λόγια, εἰς οὐδὲν τῶν ὁρωμένων ἐφαρμόσαντες τὴν περὶ θεοῦ ἔννοιαν, ἀδιαστρόφοις δὲ τοῖς λογισμοῖς ἐπὶ τὸν τοῦ σύμπαντος κόσμου δημιουργὸν καὶ τὸν μέγαν τῶν ὅλων ποιητὴν ἐκ τῶν ὁρωμένων ἀναγαγόντες, διανοίας ὄμμασι κεκαθαρμένοις μόνον αὐτὸν εἶναι θεὸν, τὸν πάντων σωτῆρα, καὶ μόνον ἀγαθῶν δοτῆρα συνενόησαν οἱ δὲ λοιποὶ παντοίᾳ ψυχῆς ἀμαυρώσει περιτραπέντες κατὰ βυθὸν ἀσεβείας ἠνέχθησαν, ὥστε θηρίων ἀγρίων τρόπον τὸ καλὸν καὶ συμφέρον καὶ ἀγαθὸν μέχρι σωμάτων καὶ σαρκὸς ἡδονῆς στῆσαι. ### English translation (Claude) Yet they did not use their choice in accordance with reason. Perhaps one here and a second there, or a very few others, whose memory the oracles of the Hebrews preserve, applied the notion of God to none of the things seen, but with undistorted reasoning led it up from the things seen to the creator of the whole world and the great maker of all things, and with the purified eyes of the mind perceived that he alone is God, the Savior of all, and the only giver of good things. But the rest, turned aside by every kind of darkening of the soul, were carried down into the depth of impiety, so that like wild beasts they fixed the beautiful, the advantageous, and the good no higher than bodies and the pleasure of the flesh. ### Citation (SBL) Eusebius, Praep. ev. 2.6.12 (Dindorf 1:90–91; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-6-12). ## Preparation for the Gospel 2.6.13 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-6-13 - Source: Dindorf 1:91 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: They transferred their natural sense of the divine to human benefactors, rulers, and sorcerers. ### Greek text ταύτῃ δὲ κατὰ τὰ προειρημένα τοὺς τῶν νενομισμένων τοῦ σώματος καλῶν καὶ χρησίμων εὑρετὰς, ἢ καὶ δυνάστας τινὰς καὶ τυράννους, ἢ καὶ γόητας καὶ φαρμακέας ἄνδρας, τὴν φύσιν θνητοὺς καὶ ἀνθρωπίναις κεχρημένους συμφοραῖς, ὡς ἀγαθῶν χορηγοὺς, σωτῆρας καὶ θεοὺς ἀναγορεύειν, τὴν σεβάσμιον ἔννοιαν φυσικῶς αὐτοῖς ἐνυπάρχουσαν ἐφʼ οὓς ἐνόμιζον εὐεργέτας μετατεθεικότες. ### English translation (Claude) In this way, as was said before, they proclaimed as saviors and gods, as givers of good things, the discoverers of what were considered the goods and useful things of the body, or some rulers and tyrants, or sorcerers and poisoners, men mortal by nature and subject to human misfortunes, transferring the reverent notion naturally present in them to those whom they thought benefactors. ### Citation (SBL) Eusebius, Praep. ev. 2.6.13 (Dindorf 1:91; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-6-13). ## Preparation for the Gospel 2.6.14 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-6-14 - Source: Dindorf 1:91 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Blinded, they ignored the crimes of their deified men and admired them for their power. ### Greek text τοσαύτη δʼ ἄρα συνεῖχεν αὐτοὺς φρενῶν ἀποπληξία, ὡς μηδὲν τῶν πλημμελουμένων τοῖς θεολογουμένοις ὑπολογίζεσθαι, μηδʼ ἐρυθριᾶν ἐπὶ τοῖς αἰσχρῶς περὶ αὐτῶν φημιζομένοις, τὰ πάντα δὲ τοὺς ἄνδρας διὰ τὰς παρʼ αὐτῶν παρεχομένας ὠφελείας, ἢ καὶ διὰ τὰς τότε πρῶτον συνισταμένας δυναστείας τε καὶ τυραννίδας ἀποθαυμάζειν. ### English translation (Claude) So great a stupor of mind held them that they took no account of the wrongs done by those they called gods, and did not blush at the shameful things reported of them, but admired the men in everything, because of the benefits they provided, or because of the dominions and tyrannies then first being established. ### Citation (SBL) Eusebius, Praep. ev. 2.6.14 (Dindorf 1:91; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-6-14). ## Preparation for the Gospel 2.6.15 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-6-15 - Source: Dindorf 1:91–92 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Without laws, they celebrated the adulteries, incest, and murders of their deified leaders as heroic deeds. ### Greek text νόμων γοῦν, ὥσπερ ἔφην ἤδη πρότερον, μηδέπω τότε ἐν ἀνθρώποις πολιτευομένων, μηδʼ ἐπὶ τοῖς ἁμαρτανομένοις τιμωρίας ἐπῃωρημένης, μοιχείας καὶ ἀρρένων φθορὰς, ἐκθέσμους τε καὶ παρανόμους γάμους, μιαιφονίας τε καὶ πατροκτονίας, τέκνων τε καὶ ἀδελφῶν σφαγὰς, ναὶ μὴν καὶ πολέμους καὶ στάσεις πεπραγμένας ὄντως τοῖς οἰκείοις προστάταις, οὓς θεοὺς ἡγοῦντό τε καὶ ἀπεκάλουν, ὥσπερ ἐν μέρει κατορθωμάτων καὶ ἀνδραγαθίας ἀπεμνημόνευον, τὴν τούτων μνήμην ὡς σεμνῶν καὶ ἀνδρείων τοῖς ὀψιγόνοις ἀπολιπόντες. ### English translation (Claude) Since, as I said before, laws were not yet in force among men and no punishment hung over wrongdoing, they recorded adulteries and the corruption of males, lawless and unlawful marriages, murders and parricides, slaughters of children and brothers, yes, and wars and seditions, really committed by their own leaders, whom they regarded and called gods, as if they were great deeds and acts of valor, leaving the memory of them to later generations as of noble and brave men. ### Citation (SBL) Eusebius, Praep. ev. 2.6.15 (Dindorf 1:91–92; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-6-15). ## Preparation for the Gospel 2.6.16 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-6-16 - Source: Dindorf 1:92 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Later philosophers reinterpreted the myths physically, unable either to reject or to accept them. ### Greek text Τοιαῦτα ἦν τὰ τῆς παλαιᾶς θεολογίας, ἣν μεταβαλόντες νέοι τινὲς, χθὲς καὶ πρώην ἐπιφυέντες, λογικώτερόν τε φιλοσοφεῖν αὐχοῦντες, τὴν δὴ φυσικωτέραν τῆς περὶ θεῶν ἱστορίας δόξαν εἰσηγήσαντο, σεμνοτέρας εὑρεσιλογίας τοῖς μύθοις προσεπινοήσαντες, καὶ μήτε πάντη τῶν προπατόρων τὸ πλημμελὲς τῆς δυσσεβείας ἐκφυγόντες μήτʼ αὖ πάλιν τὴν αὐτόθεν προφαινομένην τῶν θεολογουμένων μοχθηρίαν ὑπομείναντες. ### English translation (Claude) Such was the ancient theology. Some newcomers, who sprang up only yesterday or the day before and boasted of philosophizing more rationally, changed it and introduced the more physical interpretation of the history of the gods, devising more dignified inventions to add to the myths. They neither entirely escaped the impious offense of their forefathers, nor could they endure the depravity of what was said of the gods, which was plain on the face of it. ### Citation (SBL) Eusebius, Praep. ev. 2.6.16 (Dindorf 1:92; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-6-16). ## Preparation for the Gospel 2.6.17 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-6-17 - Source: Dindorf 1:92 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: They explained the myths as symbols of the forces of nature. ### Greek text θεραπεῦσαι δʼ οὖν ὅμως οἵδε τὸ πατρικὸν ἁμάρτημα προθυμηθέντες ἐπὶ φυσικὰς διηγήσεις καὶ θεωρίας τοὺς μύθους μετεσκευάσαντο, τὰ θρεπτικὰ καὶ αὐξητικὰ τῆς τῶν σωμάτων φύσεως ταῦτʼ εἶναι τὰ διὰ τῶν μύθων δηλούμενα ὡς δὴ μυστικώτερον κομπάσαντες. ### English translation (Claude) Eager nevertheless to remedy their fathers' offense, they turned the myths into physical narratives and theories, boasting, as if it were something more mystical, that the things signified by the myths are the nourishing and growth-giving powers of the nature of bodies. ### Citation (SBL) Eusebius, Praep. ev. 2.6.17 (Dindorf 1:92; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-6-17). ## Preparation for the Gospel 2.6.18 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-6-18 - Source: Dindorf 1:92 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: They deified the elements and the fruits of the earth under the names of the gods. ### Greek text ἔνθεν ἀνιόντες καὶ οἵδε τὰ στοιχεῖα τοῦ κόσμου θεοὺς ἐπεφήμισαν, οὐκ αὐτὸ μόνον ἥλιον καὶ σελήνην καὶ ἄστρα, προσέτι δὲ γῆν καὶ ὕδωρ, ἀέρα τε καὶ πῦρ, τά τε ἐκ τούτων συγκρίματά τε καὶ ἀποτελέσματα, ναὶ μὴν καὶ τοὺς ὡραίους ἀπὸ τῆς γῆς καρποὺς, καὶ τὰ λοιπὰ τῆς ξηρᾶς καὶ ὑγρᾶς τροφῆς βλαστήματα, ἃ καὶ αὐτὰ, ὡς ἂν τῆς τῶν σωμάτων ζωῆς αἴτια, Δήμητρα καὶ Κόρην καὶ Διόνυσον καὶ ὅσα ἄλλα τούτοις ἐμφερῆ προσειπόντες τεθειάκασι, βεβιασμένον καὶ οὐκ ἀληθῆ τῶν μύθων τὸν καλλωπισμὸν εἰσηγησάμενοι. ### English translation (Claude) From there they too went up and proclaimed the elements of the world gods: not only the sun, moon, and stars, but also earth and water, air and fire, and the compounds and products of these; yes, and the seasonable fruits of the earth and the other growths of dry and moist food. These too, as causes of the life of bodies, they deified, calling them Demeter, Kore, Dionysus, and whatever else is like them, introducing a forced and untrue embellishment of the myths. ### Citation (SBL) Eusebius, Praep. ev. 2.6.18 (Dindorf 1:92; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-6-18). ## Preparation for the Gospel 2.6.19 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-6-19 - Source: Dindorf 1:92–93 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The philosophers invented their own interpretations because none dared to break with ancestral custom. ### Greek text ἀλλʼ οὗτοι μὲν ὀψέ ποτε, ὡς ἂν ἐπαισχυνόμενοι τὰς τῶν προγόνων θεολογίας, οἴκοθεν ἃς ἕκαστος ἐφεῦρε σεμνολογίας τοῖς περὶ θεῶν μύθοις προσεπενόησαν, κινεῖν τὰ πάτρια τολμῶντος οὐδενὸς, περὶ πολλοῦ δὲ τὴν ἀρχαιότητα καὶ τὴν συνήθη καὶ σύντροφον ἐκ παίδων ἀγωγὴν τιμώμενοι. ### English translation (Claude) But these men, late in time, as if ashamed of their forefathers' theologies, added to the myths about the gods such dignified explanations as each invented for himself; for no one dared to disturb the ancestral customs, but they held antiquity and the customary upbringing they had been reared in from childhood in great honor. ### Citation (SBL) Eusebius, Praep. ev. 2.6.19 (Dindorf 1:92–93; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-6-19). ## Preparation for the Gospel 2.6.20 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-6-20 - Source: Dindorf 1:93 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Earlier generations deified animals, sexual organs, and passions. ### Greek text οἵ γε μὴν τούτων πρεσβύτεροι ἐν ἴσῳ τῇ τῶν ἀνδρῶν θεοποιίᾳ καὶ τὰς τῶν ἀλόγων ζῴων ἐκθεώσεις διετάξαντο διὰ τὸ καὶ ἐξ αὐτῶν χρήσιμον κατὰ τὰς πρόσθεν ἀποδοθείσας αἰτίας, καὶ τοῖς ἀλόγοις θηρίοις τὰς ἴσας ἀφιέρωσαν θρησκείας, σπονδαῖς καὶ θυσίαις καὶ μυστικαῖς τελεταῖς, ὕμνοις τε καὶ ᾠδαῖς, ὁμοίως τοῖς τεθεοποιημένοις ἀνδράσι καὶ τὰς τούτων τιμὰς ἐπάραντες· εἰς τοσοῦτον δὲ ἄρα κακῶν ἤλαυνον ὡς διʼ ὑπερβολὴν ἡδυπαθείας ἀκρατοῦς τὰ ὁλκὰ πρὸς αἰσχρουργίαν μέρη τοῦ σώματος τά τε ἀκόλαστα ἐν ἀνθρώποις πάθη ταῖς ἰσοθέοις ἐκθειάσαι τιμαῖς, μηδὲν τὸ παράπαν ἐν τούτοις χρῆναι σεμνολογεῖν τῶν δὴ θεολόγων αὐτῶν ἀποφηναμένων. ### English translation (Claude) Those older than these, on a par with the deification of men, also ordained the deification of irrational animals because of their usefulness, for the reasons given before, and consecrated equal worship to irrational beasts, with libations, sacrifices, mystic rites, hymns, and songs, exalting their honors in the same way as those of deified men. They went so far in evil that through excess of unrestrained luxury they deified with honors equal to the gods the parts of the body that draw to shameful deeds and the licentious passions among men; while the theologians themselves declared that nothing in these things should be dignified with solemn language. ### Citation (SBL) Eusebius, Praep. ev. 2.6.20 (Dindorf 1:93; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-6-20). ## Preparation for the Gospel 2.6.21 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-6-21 - Source: Dindorf 1:93 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The ancients knew only the myths; Eusebius now turns to the philosophers' natural theology. ### Greek text Τηρητέον γοῦν ὡς ὅτι μάλιστα οἱ παλαίτατοι οὐδέν τι πλέον τῆς ἱστορίας εἰδότες, μόνοις δὲ τοῖς μύθοις προσανέχοντες ἐμαρτυρήθησαν. πλὴν ἀλλʼ ἐπείπερ ἅπαξ ὡρμήθημεν καὶ τὰ σεμνὰ καὶ ἀπόρρητα τῶν γενναίων φιλοσόφων κατασκοπῆσαι, φέρε καὶ ταῦτα ἐπιθεωρήσωμεν, ὡς ἂν μὴ δοκοίημεν ἀγνοεῖν καὶ τὰς θαυμαστὰς αὐτῶν φυσιολογίας. ### English translation (Claude) It must be observed, then, that the most ancient people are attested to have known nothing more than the history and to have devoted themselves only to the myths. However, since we have once set out to examine also the dignified and secret doctrines of the noble philosophers, come, let us survey these too, so that we may not seem to be ignorant of their marvelous natural philosophy. ### Citation (SBL) Eusebius, Praep. ev. 2.6.21 (Dindorf 1:93; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-6-21). ## Preparation for the Gospel 2.6.22 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-6-22 - Source: Dindorf 1:93–94 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The philosophers contradict one another: some allegorize at will, others reject the myths, yet outwardly accept them for fear of the laws. ### Greek text πρὶν δὲ τὴν ἔκθεσιν ποιήσασθαι τούτων, ἐμοὶ δοκεῖ προεπισημήνασθαι καὶ τὴν αὐτῶν τῶν θαυμαστῶν φιλοσόφων κἀν τούτοις πρὸς ἑαυτοὺς ἐναντιολογίαν. οἱ μὲν γὰρ τηνάλλως διηγοῦνται καὶ κατὰ τὸ παραστὰν ἑκάστοις ἰδίως ἀποφαίνονται· οὐδὲ γὰρ ἀλλήλοις σύμφωνα φυσιολογοῦσιν· οἱ δὲ εὐγνωμονέστερον τὸ σύμπαν ἀναιροῦσιν, καὶ τῆς οἰκείας πολιτείας οὐ μόνον τὰς ἀπρεπεῖς περὶ θεῶν διηγήσεις, ἀλλὰ καὶ τὰς τούτων ἑρμηνείας ἀπελαύνουσιν· ἔστι δʼ ὅτε φόβῳ τῆς ἀπὸ τῶν νόμων τιμωρίας τοὺς μύθους ὑποκορίζονται. ### English translation (Claude) But before setting these out, I think it right to point out first the contradiction of these marvelous philosophers with one another even in this. Some tell their stories at random and declare their own views according to what occurs to each; for they do not agree with one another in their natural explanations. Others, more candidly, do away with the whole thing, and banish from their own commonwealth not only the unseemly stories about the gods but also their interpretations; and sometimes, through fear of the punishment of the laws, they speak indulgently of the myths. ### Citation (SBL) Eusebius, Praep. ev. 2.6.22 (Dindorf 1:93–94; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-6-22). ## Preparation for the Gospel 2.6.23 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-6-23 - Source: Dindorf 1:94 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato sometimes rejects the myths outright and sometimes, out of deference to the laws, requires belief in them. ### Greek text ἄκουε δʼ οὖν αὐτῶν τῶν Ἑλλήνων διʼ ἑνὸς τοῦ πάντων ἀρίστου τοτὲ μὲν ἐξωθοῦντος, τοτὲ δʼ αὖ πάλιν εἰσποιουμένου τοὺς μύθους. ὁ δʼ οὖν θαυμάσιος αὐτῶν Πλάτων, ὅτε μὲν τὴν οἰκείαν ἀπογυμνοῖ προαίρεσιν, τολμηρότερον ἀπαγορεύει καθόλου περὶ θεῶν τοιαῦτα φρονεῖν τε καὶ λέγειν οἷα τοῖς παλαιοῖς εἴρηται, εἴτε περιέχοιέν τι λεληθὸς ἐν ὑπονοίαις δηλούμενον, εἴτε ἐκτὸς πάσης ὑπονοίας λέγοιτο· ὅτε δὲ τοὺς νόμους ὑποκορίζεται, καὶ δεῖν φησι τοῖς περὶ θεῶν μύθοις πιστεύειν, ὡς μηδὲν ἔχουσιν ἐν ὑπονοίαις ἐξ αὐτῶν δηλούμενον. ### English translation (Claude) Listen, then, to the Greeks themselves, through one who is the best of them all, who now drives out the myths and now again admits them. Their admirable Plato, when he lays bare his own choice, boldly forbids anyone to think and speak of the gods at all such things as the ancients said, whether they contain some hidden meaning in allegories or are said without any allegory; but when he speaks indulgently to the laws, he says that one must believe the myths about the gods, as having no hidden meaning conveyed by them. ### Citation (SBL) Eusebius, Praep. ev. 2.6.23 (Dindorf 1:94; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-6-23). ## Preparation for the Gospel 2.6.24 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-6-24 - Source: Dindorf 1:94 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius introduces Plato's remarks on the traditional gods in the Timaeus. ### Greek text ἤδη δέ ποτε τῶν παλαιῶν μύθων τὴν οἰκείαν θεολογίαν ἀφορίσας, περί τε οὐρανοῦ καὶ ἡλίου καὶ σελήνης καὶ ἄστρων, καὶ ἔτι περὶ τοῦ σύμπαντος κόσμου, καὶ τῶν τούτου μερῶν κεχωρισμένως φυσιολογήσας, ἰδίως πάλιν καὶ ἀφωρισμένως περὶ τῶν πάλαι γενεαλογηθέντων θεῶν ὧδέ πως αὐτοῖς ῥήμασιν ἐν τῷ Τιμαίῳ διέξεισιν ### English translation (Claude) And at one point, having separated his own theology from the ancient myths, and having discussed separately the nature of heaven, sun, moon, and stars, and further of the whole universe and its parts, he goes through again separately and distinctly the gods whose genealogies were told of old, in the Timaeus, in these very words: ### Citation (SBL) Eusebius, Praep. ev. 2.6.24 (Dindorf 1:94; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-6-24). ## Preparation for the Gospel 2.7.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-2-7-1 - Source: Dindorf 1:94 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato says the genealogies of the gods must be believed on the word of their supposed descendants, as the law requires. ### Greek text Περὶ δὲ τῶν ἄλλων δαιμόνων εἰπεῖν καὶ γνῶναι τὴν γένεσιν μεῖζον ἢ καθʼ ἡμὰς· πιστευτέον δὲ τοῖς εἰρηκόσιν ἔμπροσθεν, ἐκγόνοις μὲν θεῶν οὐσιν, ὡς ἔφασαν, σαφῶς δέ πως τοὺς ἑαυτῶν προγόνους εἰδόσιν. ἀδύνατον οὖν θεῶν παισὶν ἀπιστεῖν, καίπερ ἄνευ εἰκότων καὶ ἀναγκαίων ἀποδείξεων λέγουσιν, ἀλλʼ ὡς οἰκεῖα φασκόντων ἀπαγγέλλειν ἑπομένους τῷ νόμῳ πιστευτέον. ### English translation (Claude) "But to speak of the other demons and to know their origin is beyond us; we must believe those who have spoken before, who were offspring of gods, as they said, and surely knew their own ancestors. It is impossible, then, to disbelieve children of gods, even though they speak without probable or necessary proofs; but since they profess to report family matters, we must follow the law and believe them. ### Extrabiblical texts - Plato, Tim. 40d (Plato (works)): quotation, high confidence ### Translation notes - Plato, Timaeus 40d–e (sections 2.7.1–2). "Demons" (daimones) here are the traditional gods. ### Citation (SBL) Eusebius, Praep. ev. 2.7.1 (Dindorf 1:94; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-2-7-1). ## Preparation for the Gospel 2.7.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-2-7-2 - Source: Dindorf 1:94–95 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato repeats the traditional genealogy of the gods. ### Greek text οὕτως οὖν κατʼ ἐκείνους ἡμῖν ἡ γένεσις περὶ τούτων τῶν θεῶν ἐχέτω καὶ λεγέσθω. Γῆς τε καὶ Οὐρανοῦ παῖδες Ὠκεανὸς καὶ Τηθὺς ἐγενέσθην· τούτων δὲ Φόρκυς Κρόνος τε καὶ Ῥέα καὶ ὅσοι μετὰ τούτων· ἐκ δὲ Κρόνου τε καὶ Ῥέας Ζεὺς Ἥρα τε καὶ πάντες ὅσους ἴσμεν πάντας ἀδελφοὺς λεγομένους αὐτῶν, ἔτι δὲ τούτων ἐκγόνους ἄλλους.” ### English translation (Claude) So let the origin of these gods be held and told by us according to them: Oceanus and Tethys were children of Earth and Heaven; of these were born Phorcys, Cronus and Rhea, and all that go with them; and of Cronus and Rhea were born Zeus and Hera and all those whom we know are called their brothers and sisters, and further others who are their offspring." ### Extrabiblical texts - Plato, Tim. 40e (Plato (works)): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.7.2 (Dindorf 1:94–95; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-2-7-2). ## Preparation for the Gospel 2.7.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-2-7-3 - Source: Dindorf 1:95 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato accepts the genealogies only out of deference to law, and finds no hidden physical meaning in them. ### Greek text Ταῦτά φησιν ὁ Πλάτων ἑπομένους τῷ νόμῳ πιστευτέα εἶναι, καίπερ ἄνευ εἰκότων καὶ ἀναγκαίων ἀποδείξεων εἰρῆσθαι αὐτὰ ὁμολογήσας· προσεκτέον δὲ ὡς οὐδὲν ἔχειν ἀπόρρητον τὰς τῶν θεῶν δὴ προσηγορίας τε καὶ γενεαλογίας ἐν φυσιολογίαις δηλούμενον ἐμφαίνει. ### English translation (Claude) These things Plato says must be believed by those who follow the law, though he admits that they are said without probable or necessary proofs. And it should be noted that he shows the names and genealogies of the gods to contain no secret meaning signified in physical theories. ### Citation (SBL) Eusebius, Praep. ev. 2.7.3 (Dindorf 1:95; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-2-7-3). ## Preparation for the Gospel 2.7.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-2-7-4 - Source: Dindorf 1:95 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In the Republic Plato calls the myths of Ouranus and Cronus great lies, not to be told to the young. ### Greek text αὖθις δʼ ἐν ἑτέροις ὁ αὐτὸς τὴν οἰκείαν ἀπογυμνῶν προαίρεσιν πάλιν τούτοις κέχρηται τοῖς ῥήμασι “Πρῶτον μὲν, ἦν δʼ ἐγὼ, τὸ μέγιστον καὶ περὶ τῶν μεγίστων ψεῦδος ὁ εἰπὼν οὐ καλῶς ἐψεύσατο, ὡς Οὐρανός τε εἰργάσατο ἅ φησι δρᾶσαι αὐτὸν Ἡσίοδος, ὅ τε αὖ Κρόνος ὡς ἐτιμωρήσατο αὐτόν. τί δὲ δὴ τὰ τοῦ Κρόνου ἔργα καὶ πάθη ὑπὸ τοῦ υἱέος, οὐδʼ ἂν, εἰ ἦν ἀληθῆ, ᾤμην δεῖν ῥᾳδίως οὕτω λέγεσθαι πρὸς ἄφρονάς τε καὶ νέους, ἀλλὰ μάλιστα μὲν σιγᾶσθαι, εἰ δʼ ἀνάγκη τις ἦν λέγειν, διʼ ἀπορρήτων ἀκούειν ὡς ὀλιγίστους, θυσαμένους οὐ χοῖρον, ἀλλά τι μέγα καὶ ἄπορον θῦμα, ὅπως ἂν ἐλαχίστοις συνέβη ἀκοῦσαι. ### English translation (Claude) Again elsewhere the same writer, laying bare his own preference, uses these words: "First of all," I said, "he who told the greatest lie, and about the greatest matters, did not lie well: that Ouranus did what Hesiod says he did, and how Cronus in turn took vengeance on him. As for the deeds of Cronus and his sufferings at the hands of his son, even if they were true, I should not think they ought to be told so lightly to foolish young people, but should rather be kept in silence; or if there were some necessity to tell them, as few as possible should hear them in secret, after sacrificing not a pig but some great and hard-to-get victim, so that as few as possible might happen to hear. ### Extrabiblical texts - Plato, Resp. 377e (Plato (works)): quotation, high confidence ### Translation notes - Plato, Republic 2.377e–378d (sections 2.7.4–7). ### Citation (SBL) Eusebius, Praep. ev. 2.7.4 (Dindorf 1:95; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-2-7-4). ## Preparation for the Gospel 2.7.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-2-7-5 - Source: Dindorf 1:95 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato forbids telling such stories in his city, lest the young imitate the gods' crimes. ### Greek text καὶ γὰρ, ἦ δʼ ὅς, οὗτοί γε οἱ λόγοι χαλεποί. καὶ οὐ λεκτέοι γε, ὦ Ἀδείμαντε, ἐν τῇ ἡμετέρᾳ πόλει· οὐδὲ δοτέον νέῳ ἀκούοντι, ὡς ἀδικῶν τὰ ἔσχατα οὐδὲν ἂν θαυμαστὸν ποιοῖ, οὐδʼ αὖ ἀδικοῦντα πατέρα κολάζων παντί τρόπῳ, ἀλλὰ δρῴη ἂν ὅπερ θεῶν οἱ πρῶτοί τε καὶ μέγιστοι. οὐδὲ αὐτῷ μοι δοκεῖ ἐπιτήδεια εἶναι λέγειν. ### English translation (Claude) "Yes," he said, "these stories are hard." "And they must not be told, Adeimantus, in our city; nor must a young man hear it said that in committing the worst crimes he would be doing nothing remarkable, nor again in punishing his father for wrongdoing in every way, but would only be doing what the first and greatest of the gods did." "Nor do I myself," he said, "think they are fit to be told." ### Extrabiblical texts - Plato, Resp. 378a (Plato (works)): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.7.5 (Dindorf 1:95; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-2-7-5). ## Preparation for the Gospel 2.7.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-2-7-6 - Source: Dindorf 1:95–96 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato forbids myths of wars among the gods; poets must tell stories that teach concord. ### Greek text οὐδέ γε, ἦν δʼ ἐγὼ, τὸ παράπαν, ὡς θεοὶ θεοῖς πολεμοῦσι καὶ ἐπιβουλεύουσι καὶ μάχονται· οὐδὲ γὰρ ἀληθῆ· εἴ γε δεῖ ἡμῖν τοὺς μέλλοντας τὴν πόλιν φυλάξειν αἴσχιστον νομίζειν τὸ ῥᾳδίως ἀλλήλοις ἀπεχθάνεσθαι. πολλοῦ δεῖ γιγαντομαχίας τε μυθολογητέον αὐτοῖς, καὶ ποικιλτέον καὶ ἄλλας ἔχθρας καὶ παντοδαπὰς θεῶν τε καὶ ἡρώων πρὸς συγγενεῖς τε καὶ οἰκείους αὐτῶν· ἀλλʼ εἴ πως μέλλοιμεν πείσειν ὡς οὐδεὶς πώποτε πολίτης ἕτερος ἑτέρῳ ἀπήχθετο, οὐδʼ ἔστι τοῦτο ὅσιον, τοιαῦτα μᾶλλον λεκτέα πρὸς τὰ παιδία εὐθὺς καὶ γέρουσι καὶ γραυσὶ καὶ πρεσβυτέροις γενομένοις, καὶ τοὺς ποιητὰς ἐγγὺς τούτων ἀναγκαστέον λογοποιεῖν. ### English translation (Claude) "Nor indeed at all," I said, "that gods war against gods and plot and fight; for it is not true either, if those who are to guard our city must think it most shameful to quarrel lightly with one another. Far less must battles of giants be told them in myths and embroidered, and many other enmities of every kind of gods and heroes toward their kin and friends. But if we are somehow to persuade them that no citizen ever quarreled with another, and that this is not holy, such things rather must be told to children from the first by old men and old women, and as they grow older; and the poets must be compelled to compose stories close to these. ### Extrabiblical texts - Plato, Resp. 378b (Plato (works)): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.7.6 (Dindorf 1:95–96; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-2-7-6). ## Preparation for the Gospel 2.7.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-2-7-7 - Source: Dindorf 1:96 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato excludes Homer's stories of the gods' quarrels, whether allegorical or not. ### Greek text Ἥρας δὲ δεσμοὺς ὑπὸ υἱέος καὶ Ἡφαίστου ῥίψεις ὑπὸ πατρὸς, μέλλοντος τῇ μητρὶ τυπτομένῃ ἀμύνειν, καὶ θεομαχίας ὅσας Ὅμηρος πεποίηκεν, οὐ παραδεκτέον εἰς τὴν πόλιν, οὔτʼ ἐν ὑπονοίαις πεποιημένας οὔτʼ ἄνευ ὑπονοιῶν. ### English translation (Claude) But the binding of Hera by her son, and the hurling of Hephaestus by his father when he was about to defend his mother from being beaten, and all the battles of the gods that Homer has composed, must not be admitted into the city, whether they are composed with allegorical meanings or without them." ### Extrabiblical texts - Plato, Resp. 378d (Plato (works)): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.7.7 (Dindorf 1:96; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-2-7-7). ## Preparation for the Gospel 2.7.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-2-7-8 - Source: Dindorf 1:96 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato rejects both the myths and their allegories, so Christians are justified in abandoning them. ### Greek text Σαφῶς δὴ διὰ τούτων ὁ φιλόσοφος καὶ τοὺς τῶν παλαιῶν μύθους τοὺς περὶ θεῶν καὶ τὰς τῶν μύθων ἐν ὑπονοίαις εἰρῆσθαι νομιζομένας φυσιολογίας παραιτητέας εἶναι διδάσκει, ὡς μηκέτʼ ἀλόγως ἡμῖν καὶ τὴν ἐκ τούτων ἀναχώρησιν τὴν τοῦ σωτῆρος ἡμῶν εὐαγγελίζεσθαι διδασκαλίαν, ὁπότε καὶ πρὸς τῶν οἰκείων ἀποβέβληται. ### English translation (Claude) Clearly, then, by these words the philosopher teaches that both the myths of the ancients about the gods and the physical theories supposed to be expressed in the myths in allegories must be rejected; so that it is no longer unreasonable for the teaching of our Savior to announce to us our withdrawal from them, since they have been cast out even by their own people. ### Citation (SBL) Eusebius, Praep. ev. 2.7.8 (Dindorf 1:96; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-2-7-8). ## Preparation for the Gospel 2.7.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-2-7-9 - Source: Dindorf 1:96–97 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius praises the early Romans for excluding the Greek myths and quotes Dionysius of Halicarnassus. ### Greek text ὅθεν ἔπεισί μοι καὶ τοὺς παλαιοὺς τῶν Ῥωμαίων θαυμάζειν, τίνα τρόπον ἁπάσας τὰς Ἑλληνικὰς περὶ θεῶν φυσιολογίας ἀτόπους οὔσας καὶ ἀνωφελεῖς, μᾶλλον δὲ βεβιασμένας ἀσυστάτους κατανοήσαντες, αὐτοῖς μύθοις τῆς οἰκείας περιέγραψαν θεολογίας. καὶ τοῦτο δέ σοι γνῶναι πάρεστιν ἀπὸ τῆς Διονυσίου τοῦ Ἁλικαρνασέως Ῥωμαϊκῆς ἀρχαιολογίας· οὗτος γὰρ ἐν τῷ δευτέρῳ τὰ κατὰ Ῥωμύλον τὸν πρῶτον κτίστην τῆς Ῥώμης ἱστορῶν τά τε ἄλλα διέξεισιν αὐτοῦ κατορθώματα, ἀτὰρ καὶ περὶ τῶνδε τοῦτον γράφων τὸν τρόπον ### English translation (Claude) Hence it occurs to me to admire the ancient Romans too, how, perceiving that all the Greek physical theories about the gods were absurd and unprofitable, or rather forced and inconsistent, they cut off the myths themselves from their own theology. You may learn this from the Roman Antiquities of Dionysius of Halicarnassus. In the second book, recounting the history of Romulus, the first founder of Rome, he goes through his other achievements and writes about these matters too in this way: ### Citation (SBL) Eusebius, Praep. ev. 2.7.9 (Dindorf 1:96–97; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-2-7-9). ## Preparation for the Gospel 2.8.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-2-8-1 - Source: Dindorf 1:97 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Romulus founded his laws on the worship of the gods. ### Greek text “Ἀλλʼ ἔγνω ὅτι νόμοι σπουδαῖοι καὶ καλῶν ζῆλος ἐπιτηδευμάτων εὐσεβῆ καὶ σώφρονα καὶ τὰ δίκαια ἀσκοῦσαν καὶ τὰ πολέμια ἀγαθὴν ἐξεργάζονται πόλιν· ὧν πολλὴν ἔσχε πρόνοιαν, τὴν ἀρχὴν ποιησάμενος ἀπὸ τῶν περὶ τὰ θεῖα καὶ δαιμόνια σεβασμῶν. ### English translation (Claude) "But he knew that good laws and the emulation of noble pursuits make a city pious and temperate, practiced in justice and good in war; and he took great care of these, beginning with the worship of the gods and divine beings. ### Extrabiblical texts - Dionysius of Halicarnassus (Dionysius of Halicarnassus, Roman Antiquities): quotation, high confidence ### Translation notes - Dionysius of Halicarnassus, Roman Antiquities 2.18.1–2.20.3 (sections 2.8.1–13). ### Citation (SBL) Eusebius, Praep. ev. 2.8.1 (Dindorf 1:97; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-2-8-1). ## Preparation for the Gospel 2.8.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-2-8-2 - Source: Dindorf 1:97 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Romulus established temples, festivals, and sacrifices like the best Greek customs. ### Greek text ἱερὰ μὲν οὖν καὶ τεμένη καὶ βωμοὺς καὶ ξοάνων ἱδρύσεις, μορφάς τε αὐτῶν καὶ σύμβολα καὶ δυνάμεις καὶ δωρεὰς, αἷς τὸ γένος ἡμῶν εὐηργέτησαν, ἑορτάς τε ὁποίας τινὰς ἑκάστῳ θεῶν ἢ δαιμόνων ἄγεσθαι προσήκει καὶ θυσίας, αἷς χαίρουσι γεραιρόμενοι πρὸς ἀνθρώπων, ἐκεχειρίας τε αὖ καὶ πανηγύρεις καὶ πόνων ἀναπαύλας καὶ πάντα τὰ τοιαῦτα ὁμοίως κατεστήσατο τῶν κρατίστων παρὰ τοῖς Ἕλλησι νομίμων. ### English translation (Claude) Temples, then, and precincts and altars, and the setting up of images, their forms and symbols, and the powers and gifts with which they have benefited our race; festivals of the kind that should be held for each of the gods or divine beings, and sacrifices in which they delight when honored by men; holy truces, public festivals, rests from labor, and all such things he established in the same way as the best customs among the Greeks. ### Extrabiblical texts - Dionysius of Halicarnassus (Dionysius of Halicarnassus, Roman Antiquities): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.8.2 (Dindorf 1:97; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-2-8-2). ## Preparation for the Gospel 2.8.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-2-8-3 - Source: Dindorf 1:97 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Romulus rejected the myths that slandered the gods. ### Greek text τοὺς δὲ παραδεδομένους περὶ αὐτῶν μύθους, ἐν οἷς βλασφημίαι τινές εἰσι περὶ αὐτῶν ἢ κατηγορίαι, πονηροὺς καὶ ἀνωφελεῖς καὶ ἀσχήμονας ὑπολαβὼν εἶναι καὶ οὐχ ὅτι τῶν θεῶν, ἀλλʼ οὐδʼ ἀνθρώπων ἀγαθῶν ἀξίους, ἅπαντας ἐξέβαλε, καὶ παρεσκεύασε τοὺς ἀνθρώπους τὰ κάλλιστα περὶ θεῶν λέγειν τε καὶ φρονεῖν, μηδὲν αὐτοῖς προσάψας ἀνάξιον ἐπιτήδευμα τῆς μακαρίας φύσεως. ### English translation (Claude) But the myths handed down about them, in which there are some blasphemies or accusations against them, he considered wicked, unprofitable, and indecent, and unworthy not only of gods but even of good men; he rejected them all, and prepared people to speak and think the best things about the gods, attributing to them no pursuit unworthy of their blessed nature. ### Extrabiblical texts - Dionysius of Halicarnassus (Dionysius of Halicarnassus, Roman Antiquities): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.8.3 (Dindorf 1:97; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-2-8-3). ## Preparation for the Gospel 2.8.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-2-8-4 - Source: Dindorf 1:97–98 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Romans tell no stories of the gods' crimes and sufferings. ### Greek text Οὔτε γὰρ Οὐρανὸς ἐκτεμνόμενος ὑπὸ τῶν ἑαυτοῦ παίδων παρὰ ῾Ρωμαίοις λέγεται οὔτε Κρόνος ἀφανίζων τὰς ἑαυτοῦ γονὰς φόβῳ τῆς ἐξ αὐτῶν ἐπιθέσεως, οὔτε Ζεὺς καταλύων τὴν Κρόνου δυναστείαν καὶ κατακλείων ἐν τῷ δεσμωτηρίῳ τοῦ Ταρτάρου τὸν ἑαυτοῦ πατέρα, οὐδέ γε πόλεμοι καὶ τραύματα καὶ δεσμὰ καὶ θητεῖαι θεῶν παρὰ ἀνθρώποις. ### English translation (Claude) For among the Romans neither is Ouranus said to have been castrated by his own sons, nor Cronus to have destroyed his own offspring for fear of their attack, nor Zeus to have overthrown the dominion of Cronus and shut up his own father in the prison of Tartarus; nor are there wars, wounds, bonds, and servitude of gods among men. ### Extrabiblical texts - Dionysius of Halicarnassus (Dionysius of Halicarnassus, Roman Antiquities): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.8.4 (Dindorf 1:97–98; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-2-8-4). ## Preparation for the Gospel 2.8.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-2-8-5 - Source: Dindorf 1:98 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Romans have no mourning festivals for dying gods. ### Greek text ἑορτή τε οὐδεμία παρʼ αὐτοῖς μελανείμων ἢ πένθιμος ἄγεται, κοπετοὺς ἔχουσα καὶ θρήνους γυναικῶν ἐπὶ θεοῖς ἀφανιζομένοις, ἃ παρʼ Ἕλλησιν ἐπιτελοῦνται περί τε Περσεφόνης ἁρπαγὴν καὶ Διονύσου πάθη, καὶ ὅσα ἄλλα τοιαῦτα. ### English translation (Claude) No festival is held among them in black garments or in mourning, with beating of breasts and lamentations of women for vanished gods, such as are performed among the Greeks over the rape of Persephone and the sufferings of Dionysus and all other such things. ### Extrabiblical texts - Dionysius of Halicarnassus (Dionysius of Halicarnassus, Roman Antiquities): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.8.5 (Dindorf 1:98; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-2-8-5). ## Preparation for the Gospel 2.8.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-2-8-6 - Source: Dindorf 1:98 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Roman religion is free of frenzied rites and nightly revels. ### Greek text οὐδʼ ἂν ἴδοι τις παρʼ αὐτοῖς, καίτοι διεφθαρμένων τῶν ἐθῶν ἤδη, οὐ θεοφορήσεις, οὐ κορυβαντιασμοὺς, οὐ βακχείας καὶ τελετὰς ἀπορρήτους, οὐ διαπαννυχισμοὺς ἐν ἱεροῖς θεῶν ἀνδρῶν σὺν γυναιξὶν, οὐκ ἄλλο τῶν παραπλησίων τούτοις τερατευμάτων οὐδὲν, ἀλλʼ εὐλαβῶς ἅπαντα πραττόμενα καὶ λεγόμενα τὰ περὶ τοὺς θεοὺς, ὡς οὔτε παρʼ Ἒλλησιν οὔτε παρὰ βαρβάροις. ### English translation (Claude) Nor would one see among them, even though their customs are now corrupted, any ecstatic possessions, Corybantic frenzies, Bacchic revels and secret rites, all-night vigils of men with women in the temples of the gods, or any other such monstrosity; but everything said and done concerning the gods is done with reverence, as neither among Greeks nor among barbarians. ### Extrabiblical texts - Dionysius of Halicarnassus (Dionysius of Halicarnassus, Roman Antiquities): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.8.6 (Dindorf 1:98; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-2-8-6). ## Preparation for the Gospel 2.8.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-2-8-7 - Source: Dindorf 1:98 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Rome adopted no foreign rites publicly, and adapted even imported ones such as those of the Idaean Mother. ### Greek text καὶ ὃ πάντων μάλιστα ἔγωγε τεθαύμακα, καίπερ μυρίων ὅσων εἰς τὴν πόλιν ἐπεληλυθότων ἐθνῶν, οἷς πολλὴ ἀνάγκη σέβειν τοὺς πατρίους θεοὺς τοῖς οἴκοθεν νομίμοις, οὐδενὸς εἰς ζῆλον ἐλήλυθε τῶν ξενικῶν ἐπιτηδευμάτων ἡ πόλις δημοσίᾳ, ὃ πολλοῖς ἤδη συνέβη παθεῖν, ἀλλὰ καὶ εἴ τινα κατὰ χρησμοὺς ἐπεισῆκται ἱερὰ, τοῖς αὐτόθι αὐτὰ νομίμοις μεθήρμοσεν, ἅπασαν ἐκβαλοῦσα τερθρείαν μυθικὴν, ὥσπερ τὰ τῆς Ἰδαίας θεᾶς ἱερά. ### English translation (Claude) And what I have admired most of all: though countless nations have come into the city, who must of necessity worship their ancestral gods by their own customs, the city has never publicly adopted any foreign practice, as has happened to many; and if it has introduced any rites in accordance with oracles, it has adapted them to its own customs, casting out all mythical humbug, as with the rites of the Idaean goddess. ### Extrabiblical texts - Dionysius of Halicarnassus (Dionysius of Halicarnassus, Roman Antiquities): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.8.7 (Dindorf 1:98; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-2-8-7). ## Preparation for the Gospel 2.8.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-2-8-8 - Source: Dindorf 1:98 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Phrygian priests serve the Great Mother at Rome, while Roman magistrates offer her sacrifices. ### Greek text θυσίας μὲν γὰρ αὐτῇ καὶ ἀγῶνας ἄγουσιν ἀνὰ πᾶν ἔτος οἱ στρατηγοὶ κατὰ τοὺς Ῥωμαίων νόμους, ἱερᾶται δʼ αὐτῆς ἀνὴρ Φρὺξ καὶ γυνὴ Φρυγία, καὶ περιάγουσιν ἀνὰ τὴν πόλιν οὗτοι μηναγυρτοῦντες, ὥσπερ αὐτοῖς ἔθος, τύπους τε περικείμενοι τοῖς στήθεσι καὶ καταυλούμενοι πρὸς τῶν ἑπομένων τὰ μητρῷα μέλη καὶ τύμπανα κροτοῦντες. ### English translation (Claude) For the praetors perform sacrifices and games for her every year according to the laws of the Romans; but her priest is a Phrygian man and a Phrygian woman, and they carry her around the city begging alms for the Mother, as is their custom, wearing images on their breasts, while their followers play the flute to them in the Mother's songs and they beat their drums. ### Extrabiblical texts - Dionysius of Halicarnassus (Dionysius of Halicarnassus, Roman Antiquities): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.8.8 (Dindorf 1:98; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-2-8-8). ## Preparation for the Gospel 2.8.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-2-8-9 - Source: Dindorf 1:98–99 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: No native Roman may take part in the Phrygian rites, so cautious is Rome about foreign religion. ### Greek text Ῥωμαίων δὲ τῶν αὐθιγενῶν οὔτε μηναγυρτῶν τις οὔτε καταυλούμενος πορεύεται διὰ τῆς πόλεως, ποικίλην ἐνδεδυμένος στολὴν, οὔτε ὀργιάζει τὴν θεὸν τοῖς Φρυγίοις ὀργιασμοῖς κατὰ νόμον ἢ ψήφισμα βουλῆς. οὕτως εὐλαβῶς ἡ πόλις ἔχει πρὸς τὰ οὐκ ἐπιχώρια ἔθη περὶ θεῶν καὶ πάντα ὀττεύεται τῦφον, ᾧ μηδέν ἐστι τὸ εὐπρεπές. ### English translation (Claude) But of the native Romans none goes through the city begging for the Mother or accompanied by flutes, dressed in a many-colored robe, nor celebrates the goddess's orgies with the Phrygian rites, by law and decree of the senate. So cautious is the city toward customs about the gods that are not native, and so does it regard as ill-omened all pretension that has nothing seemly about it. ### Extrabiblical texts - Dionysius of Halicarnassus (Dionysius of Halicarnassus, Roman Antiquities): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.8.9 (Dindorf 1:98–99; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-2-8-9). ## Preparation for the Gospel 2.8.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-2-8-10 - Source: Dindorf 1:99 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Dionysius grants that some Greek myths are useful as allegory or consolation. ### Greek text καὶ μηδεὶς ὑπολάβῃ με ἀγνοεῖν ὅτι τῶν Ἑλληνικῶν μύθων εἰσί τινες ἀνθρώποις χρήσιμοι, οἱ μὲν ἐπιδεικνύμενοι τὰ τῆς φύσεως ἔργα διὰ λύπην, οἱ δὲ παραμυθίας ἕνεκα συγκείμενοι τῶν ἀνθρωπίνων συμφορῶν, οἱ δὲ ταραχὰς ἐξαιρούμενοι ψυχῆς καὶ δείματα καὶ δόξας καθαιροῦντες οὐχ ὑγιεῖς, οἱ δὲ ἄλλης τινὸς ἕνεκα συμπλασθέντες ὠφελείας. ### English translation (Claude) And let no one suppose that I am unaware that some of the Greek myths are useful to men: some showing the works of nature through allegory, some composed for consolation in human misfortunes, some removing disturbances of the soul and fears and putting down unhealthy opinions, and some fashioned for some other benefit. ### Extrabiblical texts - Dionysius of Halicarnassus (Dionysius of Halicarnassus, Roman Antiquities): quotation, high confidence ### Translation notes - The digital text reads διὰ λύπην ("through grief"); Dionysius's text has διʼ ἀλληγορίας ("through allegory"), which the sense requires. ### Citation (SBL) Eusebius, Praep. ev. 2.8.10 (Dindorf 1:99; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-2-8-10). ## Preparation for the Gospel 2.8.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-2-8-11 - Source: Dindorf 1:99 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Dionysius prefers Roman theology, since the benefit of Greek myths reaches only a few. ### Greek text ἀλλὰ καίπερ ἐπιστάμενος ταῦτα οὐδενὸς χεῖρον, ὅμως εὐλαβῶς διάκειμαι πρὸς αὐτοὺς, καὶ τὴν ῾Ρωμαίων μᾶλλον ἀποδέχομαι θεολογίαν, ἐνθυμούμενος ὅτι τὰ μὲν ἐκ τῶν Ἑλληνικῶν μύθων ἀγαθὰ μικρά τέ ἐστι καὶ οὐ πολλοὺς δυνάμενα ὠφελεῖν, ἀλλὰ μόνον τοὺς ἐξητακότας ὧν ἕνεκα γίνεται. ### English translation (Claude) But although I know these things as well as anyone, nevertheless I am cautious toward them, and I rather approve the theology of the Romans, considering that the good to be had from the Greek myths is small and cannot benefit many, but only those who have examined the purposes for which they are made. ### Extrabiblical texts - Dionysius of Halicarnassus (Dionysius of Halicarnassus, Roman Antiquities): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.8.11 (Dindorf 1:99; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-2-8-11). ## Preparation for the Gospel 2.8.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-2-8-12 - Source: Dindorf 1:99 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The masses take the myths in the worst sense and either despise the gods or imitate their vices. ### Greek text σπάνιοι δʼ εἰσὶν οἱ μετειληφότες ταύτης τῆς φιλοσοφίας· ὁ δὲ πολὺς καὶ ἀφιλοσόφητος ὄχλος ἐπὶ τὰ χείρω λαμβάνειν φιλεῖ τοὺς περὶ αὐτῶν λόγους, καὶ πάσχει θάτερον, ἢ καταφρονεῖ τῶν θεῶν, ὡς ἐν πολλῇ κακοδαιμονίᾳ κυλινδουμένων ἢ τῶν αἰσχίστων τε καὶ παρανομωτάτων οὐδενὸς ἀπέχεται, θεοῖς ὁρῶν αὐτὰ προσκείμενα. ### English translation (Claude) And those who have a share of this philosophy are few. The great unphilosophical multitude is apt to take the stories about them in the worse sense, and suffers one of two things: either it despises the gods as wallowing in great misfortune, or it refrains from none of the most shameful and lawless deeds, seeing them attributed to gods. ### Extrabiblical texts - Dionysius of Halicarnassus (Dionysius of Halicarnassus, Roman Antiquities): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 2.8.12 (Dindorf 1:99; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-2-8-12). ## Preparation for the Gospel 2.8.13 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-2-8-13 - Source: Dindorf 1:99–100 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Dionysius ends; Eusebius concludes that the best philosophers and the early Romans rejected the physical allegories, which he will now examine. ### Greek text ἀλλὰ ὑπὲρ μὲν τούτων τοῖς αὐτὸ μόνον τὸ θεωρητικὸν τῆς φιλοσοφίας μέρος ἀσκοῦσιν ἀφείσθω σκοπεῖν, τῆς δὲ ὑπὸ ῾Ρωμύλου κατασταθείσης πολιτείας καὶ τάδε ἡγησάμην ἱστορίας ἄξια.” Τὰ μὲν δὴ παραστάντα τοῖς κρατίστοις τῶν φιλοσόφων καὶ τοῖς παλαιοῖς καὶ πρώτοις τῆς ῾Ρωμαίων ἡγεμονίας περὶ τῆς Ἑλληνικῆς θεολογίας τοιαῦτα ἦν, οὐδαμῶς φυσιολογίας ἐν τοῖς περὶ θεῶν μύθοις παραδεχόμενα, οὐδέ γε τὰς σεμνοφανεῖς καὶ σοφιστικὰς τερθρείας. ἡμεῖς γε μὴν ἐπείπερ ἅπαξ ὡρμήθημεν καὶ ἐπὶ τὸν τούτων ἔλεγχον, φέρε τὰς ἑρμηνείας αὐτῶν καὶ θεωρίας, τί ποτε ἄρα σεμνὸν καὶ θεοπρεπὲς ἐπικομίζονται, κατίδωμεν, μηδὲν μὲν ἐξ ἡμῶν, πάντα δὲ ταῖς αὐτῶν φωναῖς συγχρώμενοι, ὡς ἂν παρʼ αὐτῶν αὖθις τὰ αὐτῶν οἰκεῖα καταμάθωμεν. ### English translation (Claude) But let the consideration of these things be left to those who practice only the contemplative part of philosophy; I have thought these matters too worth recording in the history of the constitution established by Romulus." Such, then, were the views of the best of the philosophers and of the first and ancient rulers of Rome about the Greek theology: they in no way accepted physical explanations in the myths about the gods, nor their pompous and sophistical quibbles. But since we have once set out to refute these too, come, let us see what dignified thing worthy of God their interpretations and theories bring, adding nothing of our own but using their own words throughout, so that we may learn their own doctrines from themselves. ### Extrabiblical texts - Dionysius of Halicarnassus (Dionysius of Halicarnassus, Roman Antiquities): quotation, high confidence ### Translation notes - The closing words of this section are repeated, with small differences, as the preface of Book 3 (3.0.1–2). ### Citation (SBL) Eusebius, Praep. ev. 2.8.13 (Dindorf 1:99–100; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-2-8-13). ## Preparation for the Gospel, Book 3, preface 1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-3-0-1 - Source: Dindorf 1:100 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius recalls that the best philosophers and the early Romans rejected physical allegories of the myths. ### Greek text Τὰ μὲν παραστάντα τοῖς κρατίστοις τῶν φιλοσόφων καὶ τοῖς παλαιοῖς καὶ πρώτοις τῆς ῾Ρωμαίων ἡγεμονίας περὶ τῆς Ἑλληνικῆς θεολογίας τοιαῦτα ἦν, οὐδαμῶς φυσιολογίας ἐν τοῖς περὶ θεῶν μύθοις παραδεχόμενα, οὐδέ γε τὰς σεμνοφανεῖς καὶ σοφιστικὰς τερθρείας. ### English translation (Claude) Such, then, were the views of the best of the philosophers and of the first and ancient rulers of Rome about the Greek theology: they in no way accepted physical explanations in the myths about the gods, nor their pompous and sophistical quibbles. ### Translation notes - This preface repeats the close of Book 2 (2.8.13). ### Citation (SBL) Eusebius, Praep. ev. 3.0.1 (Dindorf 1:100; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-3-0-1). ## Preparation for the Gospel, Book 3, preface 2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-3-0-2 - Source: Dindorf 1:100 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius will examine the allegorical interpretations in their authors' own words. ### Greek text ἡμεῖς γε μὴν ἐπείπερ ἅπαξ ὡρμήθημεν καὶ ἐπὶ τὸν τούτων ἔλεγχον, φέρε τὰς ἑρμηνείας αὐτῶν καὶ θεωρίας, τί ποτε ἄρα σεμνὸν καὶ θεοπρεπὲς ἐπικομίζονται, συνίδωμεν, μηδὲν μὲν ἐξ ἡμῶν, πάντα δὲ ταῖς αὐτῶν φωναῖς συγχρώμενοι, ὡς ἂν παρʼ αὐτῶν αὖθις τὰ αὐτῶν σεμνὰ καὶ ἀπόρρητα καταμάθωμεν. ### English translation (Claude) But since we have once set out to refute these too, come, let us consider what dignified thing worthy of God their interpretations and theories bring, adding nothing of our own but using their own words throughout, so that we may learn from themselves again their own dignified and secret doctrines. ### Citation (SBL) Eusebius, Praep. ev. 3.0.2 (Dindorf 1:100; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-3-0-2). ## Preparation for the Gospel, Book 3, preface 3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-3-0-3 - Source: Dindorf 1:100 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius will draw on the most famous philosophers. ### Greek text Μυρίοις μὲν οὖν ἄλλοις τῶν φιλοσοφεῖν ἐπαγγελλομένων πολὺς περὶ τούτων εἰσῆκται πόνος, διαφόρους τὰς αὐτῶν εὑρεσιλογίας πεποιημένοις, καὶ τὸ παραστὰν καὶ δόξαν ἑκάστῳ τοῦτʼ εἶναι τὸ ἀληθὲς ἀπισχυριζομένοις· ἐμοὶ δὲ ἐξαρκεῖ τὰς ἀποδείξεις ἀπὸ τῶν μάλιστα διαφανῶν καὶ πᾶσι τοῖς φιλοσόφοις γνωρίμων κλέος τε οὐ μικρὸν φιλοσοφίας παρʼ Ἕλλησιν ἀπενηνεγμένων παρασχεῖν. ### English translation (Claude) Countless others who profess to philosophize have spent great labor on these matters, producing various inventions of their own, each insisting that whatever occurred to him and seemed right was the truth. For me it is enough to provide the proofs from those who are most distinguished, known to all philosophers, and who have won no small fame for philosophy among the Greeks. ### Citation (SBL) Eusebius, Praep. ev. 3.0.3 (Dindorf 1:100; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-3-0-3). ## Preparation for the Gospel, Book 3, preface 4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-3-0-4 - Source: Dindorf 1:100–101 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plutarch's allegories are inconsistent: Hera is now marriage, now the earth, now the same as Leto. ### Greek text ὧν πρώτου λαβὼν ἀνάγνωθι τοῦ Χαιρωνέως Πλουτάρχου τὰς περὶ τῶν προκειμένων φωνὰς, ἐν αἷς σεμνολογῶν παρατρέπει τοὺς μύθους ἐφʼ ἅς φησιν εἶναι μυστηριώδεις θεολογίας· ἅς δὴ ἐκκαλύπτων τὸν μὲν Διόνυσον τὴν μέθην εἶναί φησιν, οὐκέτι τὸν ὑπὸ τῆς ἱστορίας ἐν τῷ πρὸ τούτου συγγράμματι δεδηλωμένον θνητὸν ἄνδρα, τὴν δὲ Ἥραν τὴν γαμήλιον ἀνδρὸς καὶ γυναικὸς συμβίωσιν· εἶθʼ, ὡσπερ ἐπιλελησμένος τῆς ἀποδόσεως, ἑτέραν ἑξῆς ἐπισυνάψας ἱστορίαν, τὴν Ἥραν οὐκέτι ὡς τὸ πρότερον, ἀλλὰ τὴν γῆν ὀνομάζει, λήθην δὲ καὶ νύκτα τὴν Λητώ· καὶ πάλιν τὴν αὐτὴν τῇ Λητοῖ φησιν εἶναι τὴν Ἥραν· εἶτʼ ἐπὶ τούτοις εἰσάγεται αὐτῷ ὁ Ζεὺς εἰς τὴν αἰθέριον δύναμιν ἀλληγορούμενος. ### English translation (Claude) First of them, take and read the words of Plutarch of Chaeronea on the matters before us, in which, speaking solemnly, he turns the myths aside to what he says are mystical theologies. Unveiling these, he says that Dionysus is drunkenness, no longer the mortal man shown by history in the preceding book, and Hera the married life of husband and wife; then, as if he had forgotten this explanation, he joins on another account next and calls Hera no longer as before but the earth, and Leto forgetfulness and night; and again he says that Hera is the same as Leto; then after this Zeus is brought in by him, allegorized into the power of the ether. ### Citation (SBL) Eusebius, Praep. ev. 3.0.4 (Dindorf 1:100–101; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-3-0-4). ## Preparation for the Gospel, Book 3, preface 5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-3-0-5 - Source: Dindorf 1:101 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius introduces Plutarch's On the Daedala at Plataea. ### Greek text Καὶ τί με δεῖ ταῦτα προλαμβάνειν, αὐτοῦ παρὸν ἀκοῦσαι τοῦ ἀνδρὸς ὧδέ πως ἐν οἷς ἐπέγραφε Περὶ τῶν ἐν Πλαταιαῖς Δαιδάλων τὰ λανθάνοντα τοὺς πολλοὺς τῆς ἀπορρήτου περὶ θεῶν φυσιολογίας ἐκφαίνοντος ### English translation (Claude) But why should I anticipate these things, when we may hear the man himself, revealing in the work he entitled On the Daedala at Plataea what is hidden from the many of the secret natural philosophy about the gods, somewhat as follows: ### Citation (SBL) Eusebius, Praep. ev. 3.0.5 (Dindorf 1:101; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-3-0-5). ## Preparation for the Gospel 3.1.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-3-1-1 - Source: Dindorf 1:101 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plutarch says the ancient natural philosophy was hidden in myths and in the symbolic actions of the rites. ### Greek text ‘‘Ὅτι μὲν οὖν ἡ παλαιὰ φυσιολογία καὶ παρʼ Ἕλλησι καὶ βαρβάροις λόγος ἦν φυσικὸς ἐγκεκρυμμένος μύθοις, τὰ πολλὰ διʼ αἰνιγμάτων καὶ ὑπονοιῶν ἐπίκρυφος καὶ μυστηριώδης θεολογία, τά τε λαλούμενα τῶν σιγωμένων σαφέστερα τοῖς πολλοῖς ἔχοντα καὶ τὰ σιγώμενα τῶν λαλουμένων ὑποπτότερα, δῆλόν ἐστιν ἐν τοῖς Ὀρφικοῖς ἐπεσι καὶ τοῖς Αἰγυπτιακοῖς καὶ Φρυγίοις λογοις· μάλιστα δὲ οἱ περὶ τὰς τελετὰς ὀργιασμοὶ καὶ τὰ δρώμενα συμβολικῶς ἐν ταῖς ἱερουργίαις τὴν τῶν παλαιῶν ἐμφαίνει διάνοιαν. ### English translation (Claude) "That the ancient natural philosophy, among both Greeks and barbarians, was a physical doctrine hidden in myths, for the most part a secret and mystical theology conveyed through riddles and hidden meanings, in which what is spoken is clearer to the many than what is kept silent, and what is kept silent more suspect than what is spoken, is plain in the Orphic poems and in the Egyptian and Phrygian stories; but most of all the orgies of the initiations and the symbolic actions in the sacred rites show the mind of the ancients. ### Extrabiblical texts - Plutarch, Daedala frag. (Plutarch): quotation, high confidence ### Translation notes - Plutarch, On the Daedala at Plataea (a fragment preserved by Eusebius), sections 3.1.1–7. ### Citation (SBL) Eusebius, Praep. ev. 3.1.1 (Dindorf 1:101; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-3-1-1). ## Preparation for the Gospel 3.1.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-3-1-2 - Source: Dindorf 1:101–102 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Hera and Dionysus are kept apart in cult because marriage is incompatible with drunkenness and anger. ### Greek text Οἷον, ἵνα μὴ μακρὰν τῶν ἐνστηκότων λόγων βαδίζωμεν, οὐ νομίζουσιν οὐδὲ ἀξιοῦσι κοινωνίαν εἶναι πρὸς Διόνυσον Ἥρᾳ· φυλάσσονται δὲ συμμιγνύναι τὰ ἱερὰ καὶ τὰς Ἀθήνησιν ἱερείας ἀπαντώσας φασὶν ἀλλήλαις μὴ προσαγορεύειν, μηδὲ ὅλως κιττὸν εἰς τὸ τῆς Ἤρας εἰσκομίζεσθαι τέμενος, οὐ διὰ τὰς μυθικὰς καὶ φλυαρώδεις ζηλοτυπίας, ἀλλʼ ὅτι γαμήλιος μὲν ἡ θεὸς καὶ νυμφαγωγὸς, ἀπρεπὲς δὲ νυμφίοις τὸ μεθύειν, καὶ γάμοις ἀναρμοστότατον, ὥς φησιν ὁ Πλάτων· ἀκρατοποσία γὰρ, φησὶ, ταραχὴν ἐμποιεῖ καὶ ψυχαῖς καὶ σώμασιν, ὑφʼ ἧς ἄπλαστα καὶ πεπλανημένα ῥιζοῦται κακῶς τὰ σπειρόμενα καὶ κυϊσκόμενα. πάλιν οἱ θύοντες Ἥρᾳ τὴν χολὴν οὐ καθαγίζουσιν, ἀλλὰ κατορύττουσι παρὰ τὸν βωμὸν, ὡς δέον ἄθυμον καὶ ἄχολον καὶ καθαρεύουσαν ὀργῆς καὶ πικρίας ἁπάσης τὴν γυναικὸς καὶ ἀνδρὸς εἶναι συμβίωσιν.” ### English translation (Claude) For example, not to wander far from the matters at hand, they do not think or allow that Hera has any partnership with Dionysus. They take care not to mingle their rites; and the priestesses at Athens, they say, do not speak to each other when they meet, nor is ivy ever brought into the precinct of Hera. This is not because of mythical and nonsensical jealousies, but because the goddess presides over marriage and leads the bride, while drunkenness is unseemly for bridegrooms and most unsuited to marriage, as Plato says. For drinking unmixed wine, he says, causes disturbance in souls and bodies, by which what is sown and conceived takes root badly, shapeless and misdirected. Again, those who sacrifice to Hera do not consecrate the gall but bury it beside the altar, signifying that the life together of wife and husband should be without anger and gall, and pure of all wrath and bitterness." ### Extrabiblical texts - Plutarch, Daedala frag. (Plutarch): quotation, high confidence - Plato, Leg. 775b (Plato (works)): allusion, high confidence ### Translation notes - Plutarch cites Plato, Laws 6.775b–c. ### Citation (SBL) Eusebius, Praep. ev. 3.1.2 (Dindorf 1:101–102; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-3-1-2). ## Preparation for the Gospel 3.1.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-3-1-3 - Source: Dindorf 1:102–103 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plutarch relates the myth of Hera's secret union with Zeus on Cithaeron and the names Leto Mychia and Hera Teleia. ### Greek text Τοῦτο δὴ τὸ συμβολικὸν εἶδος ἐν τοῖς λόγοις καὶ τοῖς μύθοις μᾶλλόν ἐστιν. οἷον, ἱστοροῦσι τὴν Ἥραν ἐν τῇ Εὐβοίᾳ τρεφομένην ἔτι παρθένον ὑπὸ τοῦ Διός κλαπῆναι, καὶ διακομισθεῖσαν ἐνταῦθα κρύπτεσθαι, Κιθαιρῶνος αὐτοῖς ἐπίσκιόν τινα μυχὸν καὶ θάλαμον αὐτοφυῆ παρασχόντος. ἐλθούσης δὲ τῆς Μακρίδος κατὰ ζήτησιν — ἦν δὲ Ἤρας τιθήνη — καὶ βουλομένης ἐρευνᾶν οὐκ ἐᾶν τὸν Κιθαιρῶνα πολυπραγμονεῖν, οὐδὲ τῷ χωρίῳ προσάγειν, ὡς τοῦ Διὸς ἐκεῖ τῇ Λητοῖ συναναπαυομένου καὶ συνδιατρίβοντος. ἀπελθούσης δὲ τῆς Μακρίδος, οὕτω τότε μὲν διαλαθεῖν τὴν Ἥραν, ὕστερον δὲ τῇ Λητοῖ χάριν ἀπομνημονεύουσαν ὁμοβώμιον θέσθαι καὶ σύνναον, ὥστε καὶ Λητοῖ μυχίᾳ προθύεσθαι· τινὲς δὲ νυχίαν λέγουσι. σημαίνεται δὲ ἐν ἑκατέρῳ τῶν ὀνομάτων τὸ κρύφιον καὶ διαλεληθός. ἔνιοι δὲ τὴν Ἥραν αὐτὴν ἐκεῖ τῷ Διὶ λάθρα συνοῦσαν καὶ λανθάνουσαν οὕτω Λητώ φασιν νυχίαν προσηγορεῦσθαι· φανερῶν δὲ τῶν γάμων γενομένων, καὶ περὶ τὸν Κιθαιρῶνα πρῶτον ἐνταῦθα καὶ τὰς Πλαταιὰς τῆς ὁμιλίας ἀνακαλυφθείσης, Ἤραν τελείαν καὶ γαμήλιον αὐτὴν προσαγορευθηναι. ### English translation (Claude) This symbolic manner is found more in the stories and myths. For example, they relate that Hera, while still a maiden being brought up in Euboea, was stolen away by Zeus, carried across to this place, and hidden there, Cithaeron providing them a shady recess and a natural bridal chamber. When Macris, Hera's nurse, came in search of her and wished to look, Cithaeron would not let her pry or approach the place, saying that Zeus was resting and spending his time there with Leto. When Macris went away, Hera escaped notice for the time; and later, in gratitude to Leto, she gave her a share in her altar and temple, so that sacrifice is offered first to Leto Mychia (of the recess); some say Nychia (of the night). In both names the hidden and secret is signified. Some say that Hera herself, secretly united with Zeus there and escaping notice, was thus called Leto Nychia; and when the marriage became public, and their union was first revealed here at Cithaeron and Plataea, she was called Hera Teleia (fulfilled) and Gamelios (of marriage). ### Extrabiblical texts - Plutarch, Daedala frag. (Plutarch): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 3.1.3 (Dindorf 1:102–103; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-3-1-3). ## Preparation for the Gospel 3.1.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-3-1-4 - Source: Dindorf 1:103 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Allegorically, Hera is the earth and Leto night, the earth's shadow. ### Greek text ‟ οἱ δὲ φυσικῶς μᾶλλον καὶ πρεπόντως ὑπολαμβάνοντες τὸν μῦθον οὕτως εἰς τὸ αὐτὸ τῇ Λητοῖ συνάγουσιν τὴν Ἥραν. γῆ μέν ἐστιν ἡ Ἥρα, καθάπερ εἴρηται, νὺξ δὲ ἡ Λητὼ, λήθω τις οὔσα τῶν εἰς ὕπνον τρεπομένων, νὺξ δὲ οὐδέν ἐστιν ἄλλο πλὴν σκιὰ γῆς· ὅταν γὰρ πλησιάσασα ταῖς δυσμαῖς ἀποκρύψῃ τὸν ἥλιον, ἀναπλατυνομένη μελαίνει τὸν ἀέρα, καὶ τοῦτο ἔστι τὸ ἐκλειπτικὸν ὀλίσθημα τῶν πανσελήνων, ὅταν τῆς σελήνης περιφερομένης ἡ σκιὰ τῆς γῆς ἐπιψαύσῃ καὶ διαθολώσῃ τὸ φέγγος. ### English translation (Claude) "Those who interpret the myth more physically and fittingly bring Hera together with Leto in this way. Hera is the earth, as has been said, and Leto is night, being a sort of forgetfulness (letho) of those who turn to sleep; and night is nothing else than the shadow of the earth. For when the shadow, drawing near the west, hides the sun, it spreads out and darkens the air; and this is the eclipsing slip of the full moons, when, as the moon goes round, the shadow of the earth touches it and dims its light. ### Extrabiblical texts - Plutarch, Daedala frag. (Plutarch): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 3.1.4 (Dindorf 1:103; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-3-1-4). ## Preparation for the Gospel 3.1.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-3-1-5 - Source: Dindorf 1:103–104 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plutarch argues that Hera and Leto are one goddess, the patroness of marriage and of birth into light. ### Greek text ‘‘ Ὅτι οὐκ ἄλλη τίς ἐστι τῆς Ἥρας ἡ Λητὼ μάθοιτʼ ἂν ἐνθένδε. τὴν Ἄρτεμιν ἤδη που θυγατέρα Λητοῦς καλοῦμεν, ἀλλὰ καὶ Εἰλήθυιαν τὴν αὐτὴν ὀνομάζομεν· οὐκοῦν ἥ τε Ἥρα καὶ ἡ Λητὼ δύο εἰσὶ μιᾶς θεοῦ προσηγορίαι. πάλιν, ἐκ μὲν Λητοῦς ὁ Ἀπόλλων, ἐκ Ἥρας ὁ Ἄρης γέγονε, μία δέ ἐστιν ἀμφοτέρων δύναμις, καὶ κέκληται Ἄρης μὲν ὡς ἀρήγων τοῖς κατὰ βίαν καὶ μάχην συμπτώμασιν, Ἀπόλλων δὲ ὡς ἀπαλλάττων καὶ ἀπολύων τῶν περὶ σῶμα νοσηματικῶν παθῶν τὸν ἄνθρωπον. διὸ καὶ τῶν ἐμπυρωτάτων ἄστρων καὶ πυριφλεγεστάτων ὁ μὲν ἥλιος Ἀπόλλων κέκληται, ὁ δὲ πυροειδὴς Ἄρης ἐπωνόμασται. καὶ οὐκ ἀπότροπόν ἐστι τὴν αὐτὴν θεὸν γαμήλιον λέγεσθαι καὶ μητέρα Εἰληθυίας καὶ ἡλίου νομίζεσθαι. γάμου μὲν γὰρ τέλος γένεσίς ἐστι, γένεσις δὲ ἡ εἰς ἥλιον καὶ φῶς ἐκ σκότους πορεία. καὶ καλῶς ἔφη ὁ ποιητής Αὐτὰρ ἐπειδὴ τόν γε μογοστόκος Εἰλήθυια ἐξάγαγε πρὸ φόωσδε καὶ ἠελίου ἴδεν αὐγάς. εὖ ὁ ποιητὴς τῇ μὲν προθέσει τὴν σύνθεσιν ἔθλιψεν, ἐμφαίνων τὸ βεβιασμένον τῆς ὠδῖνος, τέλος δὲ τῆς γενέσεως ἐποίησεν ἥλιον ἰδεῖν. οὐκοῦν ἡ αὐτὴ θεὸς ἐποίησε καὶ γάμον συνελθεῖν, ἵνα γένεσιν παρασκευάσῃ.” ### English translation (Claude) "That Leto is no other than Hera you may learn from this. We call Artemis the daughter of Leto, but we also name her Eileithyia; so Hera and Leto are two names of one goddess. Again, Apollo was born of Leto and Ares of Hera, but both have one power; and he is called Ares as helping (aregon) in the misfortunes of violence and battle, and Apollo as freeing (apallatton) and releasing man from the sicknesses of the body. Therefore, of the most fiery and burning stars, the sun is called Apollo and the fire-colored one is named Ares. Nor is it absurd that the same goddess should be called the goddess of marriage and considered mother of Eileithyia and of the sun. For the end of marriage is birth, and birth is the passage from darkness to the sun and light. And the poet said well: 'But when Eileithyia of the hard labor brought him forth to the light, and he saw the rays of the sun.' The poet did well to compress the compound with the preposition, showing the force of the travail, and to make the end of birth the seeing of the sun. So the same goddess made marriage come together, in order to prepare for birth." ### Extrabiblical texts - Plutarch, Daedala frag. (Plutarch): quotation, high confidence - Homer, Il. 16.187 (Homer, Iliad): quotation, high confidence ### Translation notes - The verse is Homer, Iliad 16.187–188. ### Citation (SBL) Eusebius, Praep. ev. 3.1.5 (Dindorf 1:103–104; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-3-1-5). ## Preparation for the Gospel 3.1.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-3-1-6 - Source: Dindorf 1:104 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The myth of the wooden bride Daedale explains the Plataean festival of the Daedala. ### Greek text “Δεῖ δὲ ἴσως καὶ τὸν εὐηθέστερον μῦθον εἰπεῖν. λέγεται γὰρ ὁ Ζεὺς, τῆς Ἥρας αὐτῷ διαφερομένης καὶ μηκέτι φοιτᾶν εἰς τὸ αὐτὸ βουλομένης, ἀλλὰ κρυπτούσης ἑαυτὴν, ἀμηχανῶν καὶ πλανώμενος Ἀλαλκομένει τῷ αὐτόχθονι συντυχεῖν, καὶ διδαχθῆναι ὑπὸ τούτου ὡς ἐξαπατητέον τὴν Ἥραν, σκηψάμενον γαμεῖν ἑτέραν. συνεργοῦντος δὲ τοῦ Ἀλαλκομένους κρύφα τεμόντας αὐτοὺς εὐκτέανον καὶ παγκάλην δρῦν μορφῶσαί τε αὐτὴν καὶ καταστεῖλαι νυμφικῶς, Δαιδάλην προσαγορεύσαντας· εἶτα οὕτως ἀναμέλπεσθαι μὲν τὸν ὑμέναιον, λουτρὰ δὲ κομίζειν τὰς Τριτωνίδας νύμφας, αὐλοὺς δὲ καὶ κώμους τὴν Βοιωτίαν παρασχεῖν· περαινομένων δὲ τούτων οὐκέτι τὴν Ἥραν καρτερεῖν, ἀλλὰ καταβᾶσαν ἐκ τοῦ Κιθαιρῶνος, τῶν Πλαταιίδων αὐτῇ γυναικῶν ἑπομένων, ὑπʼ ὀργῆς καὶ ζηλοτυπίας θέουσαν ἐλθεῖν πρὸς τὸν Δία, καὶ τοῦ πλάσματος φανεροῦ γενομένου διαλλαγεῖσαν μετὰ χαρᾶς καὶ γέλωτος αὐτὴν νυμφαγωγεῖν· τιμὴν δὲ τῷ ξοάνῳ προσθεῖναι καὶ Δαίδαλα τὴν ἑορτὴν προσαγορεῦσαι, κατακαῦσαι δὲ ὅμως αὐτὸ, καίπερ ἄψυχον ὂν, ὑπὸ ζηλοτυπίας.” ### English translation (Claude) "Perhaps we should also tell the more simple-minded myth. It is said that Zeus, when Hera quarreled with him and would no longer come to him but hid herself, at a loss and wandering about, met Alalcomenes, a native of the land, and was taught by him that he must deceive Hera by pretending to marry another. With Alalcomenes' help they secretly cut down a fine, very beautiful oak, shaped it, dressed it as a bride, and called it Daedale. Then the wedding song was raised, the Tritonian nymphs brought the bridal bath, and Boeotia provided flutes and revels. While this was going on, Hera could hold out no longer, but came down from Cithaeron, followed by the women of Plataea, and in anger and jealousy ran to Zeus. When the pretense was revealed, she was reconciled, and with joy and laughter herself led the bridal procession. She gave honor to the wooden image and called the festival Daedala, but nevertheless burned it, lifeless though it was, out of jealousy." ### Extrabiblical texts - Plutarch, Daedala frag. (Plutarch): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 3.1.6 (Dindorf 1:104; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-3-1-6). ## Preparation for the Gospel 3.1.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-3-1-7 - Source: Dindorf 1:104–105 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plutarch interprets the quarrel of Zeus and Hera as a disturbance of the elements, a flood after which the oak first appeared. ### Greek text “Ὁ μὲν οὖν μῦθος τοιοῦτος, ὁ δὲ λόγος αὐτοῦ τοιόσδε. Ἥρας καὶ Δῖός διαφορὰ καὶ στάσις οὐδὲν ἄλλο πλὴν στοιχείων δυσκρασία καὶ τάραχός ἐστιν, ὅταν ἀλλήλοις μηκέτι συμμετρῆται κατὰ κόσμον, ἀλλὰ καὶ ἀνωμαλίας καὶ τραχύτητος ἐγγενομένης δυσμαχήσαντα λύσῃ τὴν κοινωνίαν καὶ φθορὰν τῶν ὅλων ἀπεργάσηται. ἂν μὲν οὖν ὁ Ζεὺς, τουτέστιν ἡ θερμὴ καὶ πυρώδης δύναμις, αἰτίαν παράσχῃ τῆς διαφθορᾶς, αὐχμὸς τὴν γῆν καταλαμβάνει, ἐὰν δὲ περὶ τὴν Ἥραν, τουτέστι τὴν ὑγρὰν καὶ πνευματικὴν φύσιν, ὕβρις τις ἢ πλεονασμὸς γένηται, ῥεῦμα ἦλθε πολὺ καὶ συνώμβρισε καὶ κατέκλυσε τὰ πάντα. τοιούτου δέ τινος γενομένου καὶ περὶ τοὺς τότε χρόνους, καὶ μάλιστα τῆς Βοιωτίας βυθισθείσης, ὡς πρῶτον ἀνέδυ τὸ πεδίον καὶ ἡ πλήμμυρα ἐλώφησεν, ὁ μὲν ἐξ εὐδίας κόσμος τοῦ περιέχοντος ὁμόνοια καὶ διαλλαγὴ τῶν θεῶν ἐλέχθη, πρῶτον δὲ ἀνέσχεν ἐκ τῶν φυτῶν τῆς γῆς ἡ δρῦς, καὶ ταύτην ἠγάπησαν οἱ ἄνθρωποι, τροφῆς βίου καὶ σωτηρίας διαμονὴν παρασχοῦσαν, οὐ γὰρ μόνον τοῖς εὐσεβέσιν, ὡς Ἡσίοδός φησιν, ἀλλὰ καὶ τοῖς ὑπολειφθεῖσι τῆς φθορᾶς Ἄκρη μέν τε φέρει βαλάνους, μέσση δὲ μελίσσας.’’ ### English translation (Claude) "Such is the myth; and its meaning is this. The quarrel and strife of Hera and Zeus is nothing else than the bad mixture and disturbance of the elements, when they no longer keep due measure with one another in order, but irregularity and harshness arise and they fight against each other, dissolve their partnership, and bring about the destruction of all things. If Zeus, that is, the hot and fiery power, gives the cause of the destruction, drought seizes the earth; but if excess or superabundance arises in Hera, that is, the moist and airy nature, a great flood comes, rains pour down, and everything is inundated. Something of this kind happened about those times, and Boeotia especially was submerged; and as soon as the plain emerged and the flood abated, the fair order of the surrounding air out of the calm was called the concord and reconciliation of the gods. And first of the plants of the earth the oak rose up, and men loved it, since it provided the continuance of food, life, and safety; for not only to the pious, as Hesiod says, but also to those left over from the destruction 'the oak bears acorns at its top and bees in its middle.'" ### Extrabiblical texts - Plutarch, Daedala frag. (Plutarch): quotation, high confidence - Hesiod, Op. 233 (Hesiod, Works and Days): quotation, high confidence ### Translation notes - The quotation is Hesiod, Works and Days 233. ### Citation (SBL) Eusebius, Praep. ev. 3.1.7 (Dindorf 1:104–105; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-3-1-7). ## Preparation for the Gospel 3.2.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-3-2-1 - Source: Dindorf 1:105 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius concludes that Plutarch's secret natural philosophy contains nothing divine. ### Greek text Ταῦτα μὲν ὁ Πλούταρχος. ἡμεῖς δὲ ἐκ τῶν παρατεθεισῶν αὐτῷ φωνῶν ὡς ἄρα καὶ ἡ θαυμαστὴ καὶ ἀπόρρητος φυσιολογία τῆς Ἑλληνικῆς θεολογίας θεῖον μὲν οὐδὲν, οὐδέ τι μέγα καὶ θεοπρεπὲς καὶ τῆς ἀνατάσεως ἄξιον ἐπήγετο. ### English translation (Claude) So much Plutarch. And we, from the words he has set out, have learned that even the wonderful and secret natural philosophy of the Greek theology brought with it nothing divine, nothing great, worthy of God, or deserving of such exaltation. ### Translation notes - The main verb of the sentence is missing in the Greek; it is supplied by sense. ### Citation (SBL) Eusebius, Praep. ev. 3.2.1 (Dindorf 1:105; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-3-2-1). ## Preparation for the Gospel 3.2.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-3-2-2 - Source: Dindorf 1:105 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plutarch's allegories turn the gods into marriage, earth, drink, night, sun, and fire. ### Greek text ἀκήκοας γὰρ τὴν Ἥραν, τοτὲ μὲν γαμήλιον ἀναγορευομένην καὶ τὴν ἀνδρὸς καὶ γυναικὸς συμβίωσιν δηλοῦσαν, τοτὲ δὲ τὴν γῆν πάλιν Ἥραν ὀνομαζομένην, τοτὲ δὲ τὴν ὑγρὰν οὐσίαν, τὸν δὲ Διόνυσον εἰς τὴν μέθην μετενηνεγμένον, εἰς νύκτα δὲ τὴν Λητὼ, καὶ τὸν ἥλιον εἰς Ἀπόλλωνα, καὶ αὐτὸν δὲ τὸν Δία εἰς τὴν θερμὴν καὶ πυρώδη δύναμιν. ### English translation (Claude) For you have heard Hera now proclaimed the goddess of marriage and signifying the life together of husband and wife, now again the earth named Hera, now the moist substance; Dionysus turned into drunkenness, Leto into night, the sun into Apollo, and Zeus himself into the hot and fiery power. ### Citation (SBL) Eusebius, Praep. ev. 3.2.2 (Dindorf 1:105; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-3-2-2). ## Preparation for the Gospel 3.2.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-3-2-3 - Source: Dindorf 1:105–106 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The allegories lead not to spiritual powers but down to matter and human passions. ### Greek text οὐκοῦν πρὸς τῇ τῶν μύθων ἀπρεπείᾳ καὶ ἡ δοκοῦσα σεμνοτέρα διήγησις καὶ φυσιολογία οὐκ ἐπί τινας οὐρανίους νοερὰς καὶ θείας δυνάμεις οὐδʼ ἐπὶ λογικὰς καὶ ἀσωμάτους ἀνῆγεν οὐσίας, κάτω δὲ πάλιν καὶ αὐτὴ εἰς μέθας καὶ γάμους καὶ ἀνθρώπεια πάθη, εἴς τε πῦρ καὶ γῆν καὶ ἥλιον καὶ τὰ λοιπὰ τῆς ὕλης στοιχεῖα κατέστρεφε τὰ μέρη τοῦ κόσμου, καὶ πλέον θεοποιοῦσα οὐδέν. ### English translation (Claude) So, besides the unseemliness of the myths, even the supposedly more dignified explanation and natural philosophy did not lead up to any heavenly, intellectual, and divine powers, nor to rational and incorporeal beings, but itself again turned the parts of the world downward to drunkenness and marriages and human passions, to fire and earth and sun and the other elements of matter, and deified nothing more. ### Citation (SBL) Eusebius, Praep. ev. 3.2.3 (Dindorf 1:105–106; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-3-2-3). ## Preparation for the Gospel 3.2.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-3-2-4 - Source: Dindorf 1:106 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato admits that the first Greeks knew only the visible heavenly bodies as gods. ### Greek text τοῦτο δὲ καὶ ὁ Πλάτων οἶδεν. ὁμολογεῖ γοῦν διαρρήδην ἐν τῷ Κρατύλῳ μηδὲν πλέον τῶν ὁρωμένων τοῦ κόσμου μερῶν τοὺς πρώτους τῶν περὶ τὴν Ἑλλάδα ἀνθρώπων ἐγνωκέναι, μόνους δὲ θεοὺς εἶναι τοὺς ἐν οὐρανῷ φωστῆρας καὶ τὰ λοιπὰ τῶν φαινομένων νομίσαι. ### English translation (Claude) Plato too knows this. At any rate he confesses plainly in the Cratylus that the first men in Greece knew nothing more than the visible parts of the world, and thought that the only gods were the luminaries of heaven and the rest of the phenomena. ### Citation (SBL) Eusebius, Praep. ev. 3.2.4 (Dindorf 1:106; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-3-2-4). ## Preparation for the Gospel 3.2.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-3-2-5 - Source: Dindorf 1:106 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius quotes the Cratylus passage again. ### Greek text λέγει δʼ οὖν ὧδε πρὸς λέξιν ‟ Φαίνονταί μοι οἱ πρῶτοι τῶν ἀνθρώπων περὶ τὴν Ἑλλάδα τούτους μόνους θεοὺς ἡγεῖσθαι οὕσπερ νῦν πολλοὶ τῶν βαρβάρων, ἥλιον καὶ σελήνην καὶ γῆν καὶ ἄστρα καὶ οὐρανόν. ### English translation (Claude) He says, word for word: "It seems to me that the first men in Greece held as gods only these, which many of the barbarians hold now: sun and moon and earth and stars and heaven." ### Extrabiblical texts - Plato, Crat. 397c (Plato (works)): quotation, high confidence ### Translation notes - Plato, Cratylus 397c (quoted also in 1.9.12). ### Citation (SBL) Eusebius, Praep. ev. 3.2.5 (Dindorf 1:106; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-3-2-5). ## Preparation for the Gospel 3.2.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-3-2-6 - Source: Dindorf 1:106 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In Egyptian allegory Isis and Osiris are sun and moon, and the other gods are elements. ### Greek text Ἀλλὰ τὰ μὲν Ἑλληνικὰ τοιαῦτα· ἴδωμεν δὲ καὶ τὰ τούτων παλαίτατα· ἦν δὲ τὰ Αἰγυπτία. τὴν Ἶσίν φασι καὶ Ὄσιριν τὸν ἥλιον καὶ τὴν σελήνην εἶναι, καὶ Δία μὲν τὸ διὰ πάντων χωροῦν πνεῦμα, Ἥφαιστον δὲ τὸ πῦρ, τὴν δὲ γῆν Δήμητρα ἐπονομάσαι, ὠκεανόν τε τὸ ὑγρὸν νομίζεσθαι παρʼ Αἰγυπτίοις καὶ τὸν παρʼ αὐτοῖς ποταμὸν Νεῖλον, ᾧ καὶ τὰς τῶν θεῶν ἀναθεῖναι γενέσεις· τὸν δὲ ἀέρα φασὶν αὐτοὺς προσαγορεύειν Ἀθηνᾶν. ### English translation (Claude) Such, then, are the Greek doctrines; let us see also those older than these, the Egyptian. They say that Isis and Osiris are the sun and the moon; that Zeus is the spirit that pervades all things, Hephaestus fire, and that they named the earth Demeter; that the moist element is considered Oceanus among the Egyptians, and their own river the Nile, to which they ascribed the births of the gods; and that they call the air Athena. ### Citation (SBL) Eusebius, Praep. ev. 3.2.6 (Dindorf 1:106; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-3-2-6). ## Preparation for the Gospel 3.2.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-3-2-7 - Source: Dindorf 1:106–107 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The five elemental gods take many forms, and Egyptian kings bore their names; Eusebius quotes Diodorus. ### Greek text τούτους δὲ τοὺς πέντε θεοὺς, τὸν Ἀέρα λέγω καὶ τὸ Ὕδωρ τό τε Πῦρ καὶ τὴν Γῆν καὶ τὸ Πνεῦμα, τὴν πᾶσαν οἰκουμένην ἐπιπορεύεσθαι, ἄλλοτε ἄλλως εἰς μορφὰς καὶ ἰδέας ἀνθρώπων τε καὶ παντοίων ζῴων σχηματιζομένους, καὶ τούτων ὁμωνύμους παρʼ αὐτοῖς Αἰγυπτίοις γεγονέναι θνητοὺς ἀνθρώπους, Ἥλιον καὶ Κρόνον καὶ ῾Ρέαν, ἔτι δὲ Δία καὶ Ἥραν καὶ Ἥφαιστον καὶ Ἑστίαν ἐπονομασθέντας. γράφει δὲ καὶ τὰ περὶ τούτων πλατύτερον μὲν ὁ Μανεθῶς, ἐπιτετμημένως δὲ ὁ Διόδωρος ἐν τῇ προλεχθείσῃ αὐτοῦ γραφῇ ὧδέ πως ἱστορῶν κατὰ λέξιν ### English translation (Claude) These five gods, I mean Air, Water, Fire, Earth, and Spirit, go about the whole inhabited world, taking now one shape and now another, the forms and appearances of men and of all kinds of animals; and among the Egyptians themselves there were mortal men of the same names as these, called Helios, Cronus, and Rhea, and also Zeus, Hera, Hephaestus, and Hestia. Manetho writes about these things more fully, and Diodorus in summary, in the work mentioned before, recording somewhat as follows, word for word: ### Citation (SBL) Eusebius, Praep. ev. 3.2.7 (Dindorf 1:106–107; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-3-2-7). ## Preparation for the Gospel 3.3.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-3-3-1 - Source: Dindorf 1:107 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Diodorus says Osiris and Isis, the sun and moon, govern the world through the seasons. ### Greek text ‟ Τούτους δὲ τοὺς θεοὺς, τὸν Ἥλιον, φασὶ, καὶ τὴν Σελήνην, Ὄσιριν ὄντας κατʼ Αἰγυπτίους καὶ Ἶσιν, τὸν σύμπαντα κόσμον διοικεῖν τρέφοντάς τε καὶ αὔξοντας πάντα τριμερέσιν ὥραις, ἀοράτῳ κινήσει τὴν περίοδον ἀπαρτιζούσαις, τῇ τε ἐαρινῇ καὶ θερινῇ καὶ χειμερινῇ· ταύτας δὲ ἐναντιωτάτην ἀλλήλαις τὴν φύσιν ἐχούσας ἀπαρτίζειν τὸν ἐνιαυτὸν ἀρίστῃ συμφωνίᾳ. ### English translation (Claude) "These gods, they say, the Sun and the Moon, who are Osiris and Isis among the Egyptians, govern the whole universe, nourishing and increasing all things by the three seasons that complete the cycle in an invisible movement, spring, summer, and winter; and these, though most opposite in nature to one another, complete the year in the best harmony. ### Extrabiblical texts - Diodorus Siculus, 1.11.5 (Diodorus Siculus, Library of History): quotation, high confidence ### Translation notes - Diodorus, Library 1.11.5–1.13.2 (sections 3.3.1–10). ### Citation (SBL) Eusebius, Praep. ev. 3.3.1 (Dindorf 1:107; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-3-3-1). ## Preparation for the Gospel 3.3.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-3-3-2 - Source: Dindorf 1:107 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The sun and moon, with the five elements as parts, make up the body of the universe. ### Greek text φύσιν δὲ συμβάλλεσθαι πλείστην εἰς τὴν τῶν ἀπάντων ζωογονίαν τῶν θεῶν τούτων, τὸν μὲν πυρώδους καὶ πνεύματος, τὴν δὲ ὑγροῦ καὶ ξηροῦ, κοινῇ δʼ ἀμφοτέρους ἀέρος· καὶ διὰ τούτων πάντα γεννᾶσθαι καὶ τρέφεσθαι. διὸ καὶ τὸ μὲν ἅπαν σῶμα τῆς τῶν ὅλων φύσεως ἐξ ἡλίου καὶ σελήνης ἀπαρτίζεσθαι, τὰ δὲ τούτων μέρη πέντε τὰ προειρημένα, τὸ πνεῦμα καὶ τὸ πῦρ καὶ τὸ ξηρὸν, ἔτι δὲ τὸ ὑγρὸν, καὶ τὸ τελευταῖον τὸ ἀερῶδες, ὥσπερ ἐπʼ ἀνθρώπου κεφαλὴν καὶ χεῖρας καὶ πόδας καὶ τὰ ἄλλα μέρη καταριθμοῦμεν, τὸν αὐτὸν τρόπον τὸ σῶμα τοῦ κόσμου συγκεῖσθαι πᾶν ἐκ τῶν προειρημένων. ### English translation (Claude) These gods contribute most to the generation of all living things, the one of the fiery and spiritual nature, the other of the moist and dry, and both in common of the airy; and through these all things are begotten and nourished. Therefore the whole body of the nature of the universe is completed from the sun and moon, and their parts are the five mentioned before, spirit, fire, the dry, the moist, and lastly the airy; and just as in a man we count head, hands, feet, and the other parts, in the same way the whole body of the world is composed of those mentioned. ### Extrabiblical texts - Diodorus Siculus, 1.11.6 (Diodorus Siculus, Library of History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 3.3.2 (Dindorf 1:107; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-3-3-2). ## Preparation for the Gospel 3.3.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-3-3-3 - Source: Dindorf 1:107 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Egyptians named spirit Zeus, father of all living things. ### Greek text τούτων δʼ ἕκαστον θεὸν νομίσαι, καὶ προσηγορίαν ἰδίαν ἑκάστῳ θεῖναι κατὰ τὸ οἰκεῖον, τοὺς πρώτους διαλέκτῳ χρησαμένους διηρθρωμένῃ τῶν κατʼ Αἴγυπτον ἀνθρώπων. τὸ μὲν οὖν πνεῦμα Δία προσαγορεῦσαι μεθερμηνευομένης τῆς λέξεως· ὃν αἴτιον ὄντα τοῦ ψυχικοῦ τοῖς ζῴοις ἐνόμισαν ὑπάρχειν πάντων οἱονεί τινα πατέρα. ### English translation (Claude) Each of these the first men in Egypt to use articulate speech considered a god and gave each its own name according to its nature. Spirit they called Zeus, by translation of the word; regarding him as the cause of the soul in living things, they considered him a kind of father of all. ### Extrabiblical texts - Diodorus Siculus, 1.12.1 (Diodorus Siculus, Library of History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 3.3.3 (Dindorf 1:107; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-3-3-3). ## Preparation for the Gospel 3.3.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-3-3-4 - Source: Dindorf 1:107–108 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Fire was named Hephaestus and earth Mother, the Greek Demeter. ### Greek text συμφωνεῖν δὲ τούτοις φασὶ καὶ τὸν ἐπιφανέστατον τῶν παρʼ Ἕλλησι ποιητῶν ἐπὶ τοῦ θεοῦ τοῦτο λέγοντα, πατὴρ ἀνδρῶν τε θεῶν τε. τὸ δὲ πῦρ μεθερμηνευόμενον Ἥφαιστον ὀνομάσαι, νομίσαντας μέγαν εἶναι θεὸν καὶ πολλὰ συμβάλλεσθαι πᾶσιν εἰς γένεσίν τε καὶ τελείαν αὔξησιν. τὴν δὲ γῆν ὥσπερ ἀγγεῖόν τι τῶν φυομένων ὑπολαμβάνοντας μητέρα προσαγορεῦσαι· καὶ τοὺς Ἕλληνας δὲ ταύτην παραπλησίως Δήμητρα καλεῖν, βραχὺ μετατεθείσης διὰ τὸν χρόνον τῆς λέξεως. ### English translation (Claude) They say that the most famous of the Greek poets also agrees with them, saying of the god, 'father of men and gods.' Fire, translated, they named Hephaestus, considering him a great god who contributes much to all things for their generation and full growth. The earth, which they regarded as a kind of vessel of growing things, they called Mother; and the Greeks likewise call her Demeter, the word having been slightly changed over time. ### Extrabiblical texts - Diodorus Siculus, 1.12.2 (Diodorus Siculus, Library of History): quotation, high confidence - Homer, Il. 1.544 (Homer, Iliad): quotation, high confidence ### Translation notes - The phrase is Homer, Iliad 1.544 and elsewhere. ### Citation (SBL) Eusebius, Praep. ev. 3.3.4 (Dindorf 1:107–108; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-3-3-4). ## Preparation for the Gospel 3.3.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-3-3-5 - Source: Dindorf 1:108 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Earth was called Mother; water was called Oceanus, origin of the gods. ### Greek text τὸ γὰρ παλαιὸν ὀνομάζεσθαι γῆν μητέρα, καθάπερ καὶ τὸν Ὀρφέα προσμαρτυρεῖν λέγοντα, Γῆ μήτηρ πάντων, Δημήτηρ πλουτοδότειρα. τὸ δʼ ὑγρὸν ὀνομάσαι λέγουσι τοὺς παλαιοὺς ὠκεανὸν, ὃ μεθερμηνευόμενον μὲν εἶναι τροφῆς μητέρα, παρʼ ἐνίοις δὲ τῶν Ἑλλήνων ὠκεανὸν ὑπάρχειν ὑπειλῆφθαι, περὶ οὗ καὶ τὸν ποιητὴν λέγειν Ὠκεανόν τε θεῶν γένεσιν καὶ μητέρα Τηθύν. ### English translation (Claude) For in ancient times she was called Earth Mother, as Orpheus also testifies, saying: 'Earth, mother of all, Demeter giver of wealth.' The moist element, they say, the ancients named Oceanus, which when translated means 'mother of food'; but some of the Greeks have taken it to be Ocean, of which the poet says: 'Oceanus, the origin of the gods, and mother Tethys.' ### Extrabiblical texts - Diodorus Siculus, 1.12.4 (Diodorus Siculus, Library of History): quotation, high confidence - Orpheus (attributed), Orph. frag. (Orpheus (attributed), Orphic poems (fragments)): quotation, medium confidence - Homer, Il. 14.201 (Homer, Iliad): quotation, high confidence ### Translation notes - An Orphic verse; and Homer, Iliad 14.201. ### Citation (SBL) Eusebius, Praep. ev. 3.3.5 (Dindorf 1:108; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-3-3-5). ## Preparation for the Gospel 3.3.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-3-3-6 - Source: Dindorf 1:108 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Egyptians identify the Nile with Oceanus and have many cities founded by gods. ### Greek text οἱ γὰρ Αἰγύπτιοι νομίζουσιν ὠκεανὸν εἶναι τὸν παρʼ αὐτοῖς ποταμὸν Νεῖλον, πρὸς ᾧ καὶ τὰς τῶν θεῶν γενέσεις ὑπάρξαι. τῆς γὰρ πάσης οἰκουμένης κατὰ μόνην τὴν Αἴγυπτον εἷναι πόλεις πολλὰς ὑπὸ τῶν ἀρχαίων θεῶν ἐκτισμένας· οἷον Δῖός, Ἡλίου, Ἑρμοῦ, Ἀπόλλωνος, Πανὸς, Εἰληθυίας, ἄλλων πλειόνων. ### English translation (Claude) For the Egyptians consider their own river, the Nile, to be Oceanus, and say that the births of the gods took place beside it. For of the whole inhabited world Egypt alone has many cities founded by the ancient gods, such as those of Zeus, Helios, Hermes, Apollo, Pan, Eileithyia, and many others. ### Extrabiblical texts - Diodorus Siculus, 1.12.6 (Diodorus Siculus, Library of History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 3.3.6 (Dindorf 1:108; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-3-3-6). ## Preparation for the Gospel 3.3.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-3-3-7 - Source: Dindorf 1:108 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The air was named Athena, the virgin daughter born from Zeus's head. ### Greek text τὸν δὲ ἀέρα προσαγορεῦσαί φασιν Ἀθηνᾶν, μεθερμηνευομένης τῆς λέξεως, καὶ Δῖός θυγατέρα γε νομίσαι ταύτην, καὶ παρθένον ὑποστήσασθαι διά τε τὸ ἄφθορον εἶναι φύσει τὸν ἀέρα καὶ τὸν ἀκρότατον ἐπέχειν τόπον τοῦ σύμπαντος κόσμου· διόπερ ἐκ τῆς κορυφῆς τοῦ Δῖός μυθολογηθῆναι γενέσθαι ταύτην. ὠνομάσθαι δὲ αὐτὴν καὶ τριτογένειαν ἀπὸ τοῦ τρὶς μεταβάλλειν τὴν φύσιν αὐτῆς κατʼ ἐνιαυτὸν, ἔαρος καὶ θέρους καὶ χειμῶνος. ### English translation (Claude) The air, they say, they called Athena, by translation of the word, and considered her the daughter of Zeus, and made her a virgin because the air is by nature incorruptible and occupies the highest place of the whole world; therefore it was said in myth that she was born from the head of Zeus. She was also named Tritogeneia because her nature changes three times a year, in spring, summer, and winter. ### Extrabiblical texts - Diodorus Siculus, 1.12.7 (Diodorus Siculus, Library of History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 3.3.7 (Dindorf 1:108; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-3-3-7). ## Preparation for the Gospel 3.3.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-3-3-8 - Source: Dindorf 1:108–109 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Athena is 'grey-eyed' because the air is blue; the five gods appear in animal and human forms. ### Greek text λέγεσθαι δὲ αὐτὴν καὶ γλαυκῶπιν, οὐχ ὥσπερ ἔνιοι τῶν Ἑλλήνων ὑπέλαβον ἀπὸ τοῦ τοὺς ὀφθαλμοὺς γλαυκοὺς ἔχειν· τοῦτο μὲν γὰρ εὔηθες ὑπάρχειν· ἀλλὰ ἀπὸ τοῦ τὸν ἀέρα τὴν πρόσοψιν ἔχειν ἔγγλαυκον. φασὶ δὲ τοὺς πέντε θεοὺς τοὺς προειρημένους τὴν πᾶσαν οἰκουμένην ἐπιπορεύεσθαι φανταζομένους τοῖς ἀνθρώποις ἐν ἱερῶν ζῴων μορφαῖς, ἔστι δʼ ὅτε καὶ εἰς ἀνθρώπων ἰδέας ἤ τινων ἄλλων μεταβάλλοντας. ### English translation (Claude) She is also called Glaucopis, not, as some of the Greeks supposed, from having grey eyes (for that is silly), but because the air has a bluish appearance. They say that the five gods mentioned go about the whole inhabited world, appearing to men in the forms of sacred animals, and sometimes changing into the appearance of men or of other things. ### Extrabiblical texts - Diodorus Siculus, 1.12.8 (Diodorus Siculus, Library of History): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 3.3.8 (Dindorf 1:108–109; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-3-3-8). ## Preparation for the Gospel 3.3.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-3-3-9 - Source: Dindorf 1:109 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Homer learned from the Egyptian priests that the gods visit cities in disguise. ### Greek text καὶ τοῦτο μὴ μυθῶδες ὑπάρχειν, ἀλλὰ δύνατον εἴπερ οὗτοι πρὸς ἀλήθειάν εἰσιν οἱ πάντα γεννῶντες. καὶ τὸν ποιητὴν δʼ εἰς Αἴγυπτον παραβαλόντα καὶ μετασχόντα παρὰ τῶν ἱερέων τῶν τοιούτων λόγων, θεῖναί που κατὰ ποίησιν τὸ προειρημένον ὡς γινόμενον, Καί τε θεοὶ ξείνοισιν ἐοικότες ἀλλοδαποῖσι παντοῖοι τελέθοντες ἐπιστρωφῶσι πόληας, ἀνθρώπων ὕβριν τε καὶ εὐνομίην ἐσορῶντες. περὶ μὲν οὑν τῶν ἐν οὐρανῷ θεῶν καὶ γένεσιν ἀίδιον ἐσχηκότων τοσαῦτα λέγουσιν Αἰγύπτιοι.” ### English translation (Claude) And this is not mythical, but possible, if these are truly the ones who beget all things. And the poet too, having visited Egypt and shared in such accounts from the priests, set down the above somewhere in his poetry as actually happening: 'And the gods, like strangers from abroad, taking all kinds of shapes, go about the cities, watching the violence and the good order of men.' Such are the things the Egyptians say about the gods in heaven who have had an eternal origin." ### Extrabiblical texts - Diodorus Siculus, 1.12.10 (Diodorus Siculus, Library of History): quotation, high confidence - Homer, Od. 17.485 (Homer, Odyssey): quotation, high confidence ### Translation notes - The verses are Homer, Odyssey 17.485–487. ### Citation (SBL) Eusebius, Praep. ev. 3.3.9 (Dindorf 1:109; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-3-3-9). ## Preparation for the Gospel 3.3.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-3-3-10 - Source: Dindorf 1:109 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Earthly gods, deified kings, bore the names of the heavenly ones; Helios was the first king. ### Greek text Ἄλλους δὲ ἐκ τούτων ἐπιγείους γενέσθαι φασὶν, ὑπάρξαντας μὲν θνητοὺς, διὰ δὲ σύνεσιν καὶ κοινὴν ἀνθρώπων εὐεργεσίαν τετευχότας τῆς ἀθανασίας, ὧν ἐνίους καὶ βασιλεῖς γεγονέναι κατὰ τὴν Αἴγυπτον. μεθερμηνευομένων δʼ αὐτῶν τινὰς μὲν ὁμωνύμους ὑπάρχειν τοῖς οὐρανίοις, τινὰς δὲ ἰδίαν ἐσχηκέναι προσηγορίαν, Ἥλιον τε καὶ Κρόνον καὶ Ῥέαν, ἔτι δὲ Δία τὸν ὑπό τινων Ἄμμωνα προσαγορευόμενον, πρὸς δὲ τούτοις Ἥραν καὶ Ἥφαιστον, ἔτι δὲ Ἑστίαν, καὶ τελευταῖον Ἑρμῆν. καὶ πρῶτον μὲν Ἥλιον βασιλεῦσαι τῶν κατʼ Αἴγυπτον, ὄντα τῷ κατʼ οὐρανὸν ἄστρῳ.” ### English translation (Claude) "Others, they say, sprang from these and were earthly, being mortal at first but having obtained immortality because of their intelligence and their common benefits to mankind; and some of them were also kings in Egypt. Of these, when translated, some have the same names as the heavenly ones and some have had their own: Helios, Cronus, and Rhea, and Zeus, called Ammon by some, and besides these Hera and Hephaestus, Hestia, and lastly Hermes. And Helios was the first to reign over Egypt, bearing the same name as the star in heaven." ### Extrabiblical texts - Diodorus Siculus, 1.13.1 (Diodorus Siculus, Library of History): quotation, high confidence ### Translation notes - Diodorus 1.13.1–2 (compare 2.1.2–3). The word "same-named" (ὁμώνυμον) is missing in the digital text and is supplied by sense. ### Citation (SBL) Eusebius, Praep. ev. 3.3.10 (Dindorf 1:109; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-3-3-10). ## Preparation for the Gospel 3.3.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-3-3-11 - Source: Dindorf 1:109–110 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plutarch reports that some Egyptians allegorized Osiris as the Nile, Isis as earth, and Typhon as the sea. ### Greek text Ταῦτα μὲν οὖν ὁ δηλωθεὶς συγγραφεύς. καὶ ὁ Πλούταρχος δὲ ἐν τῷ Περὶ τῶν κατὰ τὴν Ἶσιν αὐτοῦ συγγράμματι τάδε γράφει κατὰ λέξιν ‟ Ἀπʼ ἄλλης δὲ ἀρχῆς τῶν φιλοσοφώτερόν τι λέγειν δοκούντων τοὺς ἁπλουστάτους σκεψώμεθα πρῶτον. οὗτοι δʼ εἰσὶν οἱ λέγοντες, ὥσπερ Ἕλληνες Κρόνον ἀλληγοροῦσι τὸν χρόνον, Ἥραν δὲ τὸν ἀέρα, γένεσιν δὲ Ἡφαίστου τὴν εἰς τὸ πῦρ ἀέρος μεταβολὴν, οὕτω παρʼ Αἰγυπτίοις Νεῖλον εἶναι τὸν Ὄσιριν, Ἴσιδι συνόντα τῇ γῇ, Τυφῶνα δὲ τὴν θάλασσαν, εἰς ἣν ὁ Νεῖλος ἐμπίπτων ἀφανίζεται.” ### English translation (Claude) So much the historian cited. And Plutarch too, in his work On Isis, writes this, word for word: "Let us look first, from another starting point, at the simplest of those who seem to say something more philosophical. These are the ones who say that, as the Greeks allegorize Cronus as time (chronos), Hera as the air, and the birth of Hephaestus as the change of air into fire, so among the Egyptians Osiris is the Nile, consorting with Isis, the earth, and Typhon is the sea, into which the Nile falls and disappears." ### Extrabiblical texts - Plutarch, Is. Os. 32 (Plutarch): quotation, high confidence ### Translation notes - Plutarch, On Isis and Osiris 32 (363d). ### Citation (SBL) Eusebius, Praep. ev. 3.3.11 (Dindorf 1:109–110; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-3-3-11). ## Preparation for the Gospel 3.3.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-3-3-12 - Source: Dindorf 1:110 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plutarch shifts between allegorical and demonic explanations. ### Greek text Ταῦτα καὶ τὰ τοιαῦτα εἰπὼν πάλιν εἰς δαίμονας ἀναφέρει τοὺς περὶ τῶν δηλουμένων θεῶν μύθους, καὶ πάλιν ἄλλως ἀποδίδωσι, καὶ αὖθις ἑτέρως ἀλληγορῶν. ### English translation (Claude) Having said these and similar things, he again refers the myths about the gods in question to demons, and again explains them otherwise, and yet again allegorizes them in another way. ### Citation (SBL) Eusebius, Praep. ev. 3.3.12 (Dindorf 1:110; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-3-3-12). ## Preparation for the Gospel 3.3.13 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-3-3-13 - Source: Dindorf 1:110 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius asks whose likeness the idols actually represent. ### Greek text ἦν δʼ ἂν κατὰ λόγον πυθέσθαι ὁποτέρων θεῶν τὰ ξόανα τὰς ἐντετυπωμένας μορφὰς σώζειν φήσουσιν. πότερα δαιμόνων; ἀλλὰ πυρὸς καὶ ἀέρος καὶ γῆς καὶ ὕδατος, ἢ ἀνδρῶν καὶ γυναικῶν εἰκόνας, καὶ ζῴων ἀλόγων καὶ θηρίων σχήματα; ### English translation (Claude) It would be reasonable to ask of which gods they will say the images preserve the forms carved on them. Of demons? Or of fire, air, earth, and water? Or are they likenesses of men and women, and shapes of irrational animals and beasts? ### Citation (SBL) Eusebius, Praep. ev. 3.3.13 (Dindorf 1:110; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-3-3-13). ## Preparation for the Gospel 3.3.14 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-3-3-14 - Source: Dindorf 1:110 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The images plainly represent dead men, not elements. ### Greek text ἐπεὶ γὰρ καὶ πρὸς αὐτῶν συγκεχώρηται ὁμωνύμως ἡλίῳ καὶ τοῖς καθόλου στοιχείοις θνητούς τινας ἄνδρας γεγονέναι, καὶ τούτους θεοὺς ἀνηγορεῦσθαι, τίνων εἰκὸς ἂν εἴη μορφὰς καὶ εἰκόνας λέγειν τὰς ἐν τοῖς ἀψύχοις ξοάνοις γλυφάς; πότερον τῶν καθόλου στοιχείων, ἢ, ὅπερ καὶ τὸ ἐναργὲς τῆς ὄψεως ἐπιδείκνυσι, τῶν ἐν νεκροῖς κειμένων θνητῶν; ### English translation (Claude) For since they themselves concede that certain mortal men bore the same names as the sun and the universal elements and were proclaimed gods, whose forms and likenesses would it be reasonable to call the carvings in lifeless images? Those of the universal elements, or, as the plain evidence of sight shows, those of mortals lying among the dead? ### Citation (SBL) Eusebius, Praep. ev. 3.3.14 (Dindorf 1:110; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-3-3-14). ## Preparation for the Gospel 3.3.15 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-3-3-15 - Source: Dindorf 1:110 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plutarch even records what the Egyptian gods looked like. ### Greek text ἀλλʼ εἰ καὶ αὐτοὶ μὴ λέγοιεν, ὅ γέ τοι ἀληθὴς λόγος βοᾷ καὶ κέκραγε, μονονουχὶ φωνὴν ἀφιεὶς, θνητοὺς ἄνδρας μαρτυρῶν γεγονέναι τοὺς δηλουμένους. ὁ δὲ Πλούταρχος καὶ τῶν σωμάτων αὐτῶν ἐκ περιουσίας τὸν ποῖον ὑπογράφει τοῦ σχήματος χαρακτῆρα, ἐν τοῖς Περὶ τῆς Ἴσιδος καὶ τῶν Αἰγυπτίων θεῶν ὧδέ πως λέγων ### English translation (Claude) But even if they themselves do not say so, the true account cries aloud, all but uttering a voice, bearing witness that those in question were mortal men. And Plutarch, over and above, describes even the character of their bodily appearance, in his work On Isis and the Egyptian Gods, speaking somewhat as follows: ### Citation (SBL) Eusebius, Praep. ev. 3.3.15 (Dindorf 1:110; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-3-3-15). ## Preparation for the Gospel 3.3.16 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-3-3-16 - Source: Dindorf 1:110–111 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plutarch says the Egyptians described the bodily features of their gods as men. ### Greek text ‟ Ἱστοροῦσι γὰρ Αἰγύπτιοι τὸν μὲν Ἑρμῆν τῷ σώματι γενέσθαι γαλιάγκωνα, τὸν δὲ Τυφῶνα τῇ χροιᾷ πυρρὸν, λευκὸν δὲ τὸν Ἄρην, καὶ μελάγχρουν τὸν Ὄσιριν, ὡς τῇ φύσει γεγονότας ἀνθρώπους.” ### English translation (Claude) "For the Egyptians relate that Hermes was short-armed in body, Typhon red in complexion, Ares white, and Osiris dark-skinned, as having been men by nature." ### Extrabiblical texts - Plutarch, Is. Os. 22 (Plutarch): quotation, high confidence ### Translation notes - Plutarch, On Isis and Osiris 22 (359e). ### Citation (SBL) Eusebius, Praep. ev. 3.3.16 (Dindorf 1:110–111; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-3-3-16). ## Preparation for the Gospel 3.3.17 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-3-3-17 - Source: Dindorf 1:111 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius concludes that pagan deification concerns dead men, and the allegories are invented. ### Greek text Ταῦτα καὶ ὁ Πλούταρχος. νεκρῶν ἄρα ἡ πᾶσα αὐτῶν θεοποιία καθέστηκε· πέπλασται δʼ αὐτοῖς τὰ τῆς φυσιολογίας. τί γὰρ ἐχρῆν ἀνδρῶν καὶ γυναικῶν σχήματα ζωοπλαστεῖν, παρὸν καὶ δίχα τούτων ἥλιον σέβειν καὶ σελήνην, καὶ τὰ λοιπὰ τοῦ κόσμου στοιχεῖα; ### English translation (Claude) So much Plutarch too. All their deification, then, is of the dead, and the natural philosophy is a fiction of theirs. For why should they have made living figures of men and women, when they could have worshipped the sun and moon and the other elements of the world without these? ### Citation (SBL) Eusebius, Praep. ev. 3.3.17 (Dindorf 1:111; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-3-3-17). ## Preparation for the Gospel 3.3.18 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-3-3-18 - Source: Dindorf 1:111 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius asks whether the names belonged first to elements or to men. ### Greek text ποτέροις δὲ τούτων καὶ ἐκ τίνων ἀρξάμενοι τὰς τοιάσδε προσηγορίας ἐπεφήμισαν; οἷον, λέγω τὸν Ἥφαιστον καὶ τὴν Ἀθηνᾶν, Δία τε καὶ Ποσειδῶνα καὶ Ἥραν. ἆρα γὰρ ταῦτα τῶν καθόλου στοιχείων πρότερον ὄντα ὀνόματα δεύτερον αὐτὰ τοῖς θνητοῖς ὁμωνύμως τοῖς οὐρανίοις ἐπιτεθείκασιν, ἢ τοὔμπαλιν ἐκ τῆς παρʼ ἀνθρώποις ἐπικλήσεως τὴν μεταφορὰν ἐπὶ τὰς οὐσίας πεποίηνται; ### English translation (Claude) To which of them, and beginning from what, did they give such names as, for example, Hephaestus and Athena, Zeus, Poseidon, and Hera? Were these first names of the universal elements, given afterward to mortals bearing the same names as the heavenly ones? Or, conversely, did they transfer the names from what men were called to these substances? ### Citation (SBL) Eusebius, Praep. ev. 3.3.18 (Dindorf 1:111; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-3-3-18). ## Preparation for the Gospel 3.3.19 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-3-3-19 - Source: Dindorf 1:111 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The rites and hymns point to mortal men, not to elements. ### Greek text καὶ τί χρὴ θνηταῖς προσηγορίαις τὰς καθόλου φύσεις ἐπιφημίζειν; τὰ δὲ καθʼ ἕκαστον θεὸν μυστήρια, οἵ τε ὕμνοι καὶ αἱ ᾠδαὶ καὶ τῶν τελετῶν τὰ ἀπόρρητα, πότερον τῶν καθόλου στοιχείων, ἢ τῶν πάλαι θνητῶν ἀνδρῶν τῶν τοῖς θεοῖς ὁμωνύμων ἐπάγονται τὰ σύμβολα; ### English translation (Claude) And why should they give mortal names to universal natures? And do the mysteries of each god, the hymns, the songs, and the secrets of the rites, carry symbols of the universal elements, or of the mortal men of old who bore the same names as the gods? ### Citation (SBL) Eusebius, Praep. ev. 3.3.19 (Dindorf 1:111; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-3-3-19). ## Preparation for the Gospel 3.3.20 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-3-3-20 - Source: Dindorf 1:111 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The gods' human vices cannot be ascribed to elements. ### Greek text ἀλλὰ γὰρ πλάνας καὶ μέθας καὶ ἔρωτας φθοράς τε γυναικῶν καὶ ἀνδρῶν ἐπιβουλὰς καὶ μυρία ἄττα, θνητὰ ὡς ἀληθῶς καὶ αἰσχρὰ καὶ ἄσεμνα, πῶς ἄν τις ἀναθείη τοῖς καθόλου στοιχείοις, αὐτόθεν τὸ θνητὸν καὶ ἀνθρωποπαθὲς ἐπενηνεγμένα; ### English translation (Claude) But wanderings, drunkenness, love affairs, seductions of women, plots of men, and countless things that are truly mortal, shameful, and undignified, how could anyone ascribe them to the universal elements, when they plainly bear the mark of mortality and human passion? ### Citation (SBL) Eusebius, Praep. ev. 3.3.20 (Dindorf 1:111; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-3-3-20). ## Preparation for the Gospel 3.3.21 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-3-3-21 - Source: Dindorf 1:111–112 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The allegorical philosophy is false; Eusebius turns to Porphyry's Letter to Anebo. ### Greek text ὥστε ἐκ τούτων ἁπάντων ἁλίσκεσθαι τὴν θαυμαστὴν ταύτην καὶ γενναίαν φυσιολογίαν κατʼ οὐδὲν ἀληθείας ἡμμένην, οὐδέ τι θεῖον ἀληθῶς ἐπαγομένην, βεβιασμένην δὲ καὶ διεψευσμένην ἔχουσαν τὴν ἔξωθεν σεμνολογίαν. ἄκουε δʼ οὖν οἷα καὶ ὁ Πορφύριος ἐν τῇ πρὸς Ἀνεβὼ τὸν Αἰγύπτιον ἐπιστολῇ περὶ τῶν αὐτῶν ἱστορεῖ ### English translation (Claude) So from all these considerations this wonderful and noble natural philosophy is convicted of having no hold on truth and of bringing nothing truly divine, but of having a forced and false outward show of dignity. Listen then to what Porphyry too records about these same things in his Letter to Anebo the Egyptian: ### Citation (SBL) Eusebius, Praep. ev. 3.3.21 (Dindorf 1:111–112; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-7-1/#p-3-3-21). ## Preparation for the Gospel 3.4.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-4-1/#p-3-4-1 - Source: Dindorf 1:112 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Porphyry reports that Chaeremon and others recognized only the visible heavenly bodies as gods. ### Greek text ‟ Χαιρήμων μὲν γὰρ καὶ οἱ ἄλλοι οὐδʼ ἄλλο τι πρὸ τῶν ὁρωμένων κόσμων ἡγοῦνται, ἐν ἀρχῆς λόγῳ τιθέμενοι τοὺς Αἰγυπτίων, οὐδʼ ἄλλους θεοὺς πλὴν τῶν πλανητῶν λεγομένων, καὶ τῶν συμπληρούντων τὸν ζωδιακὸν, καὶ ὅσοι τούτοις παρανατέλλουσι· τάς τε εἰς τοὺς δεκανοὺς τομὰς, καὶ τοὺς ὡροσκόπους, καὶ τοὺς λεγομένους κραταιοὺς ἡγεμόνας, ὧν καὶ τὰ ὀνόματα ἐν τοῖς ἀλμενιχιακοῖς φέρεται, καὶ θεραπεῖαι παθῶν, καὶ ἀνατολαὶ, καὶ δύσεις, καὶ μελλόντων σημειώσεις. ### English translation (Claude) "For Chaeremon and the others do not think there is anything prior to the visible worlds, putting the gods of the Egyptians at the head of their account, and no other gods except those called planets, and those that fill up the zodiac, and those that rise alongside them: the divisions into decans, the horoscopes, and the so-called mighty leaders, whose names are given in the almanacs, together with cures of diseases, risings and settings, and signs of the future. ### Extrabiblical texts - Porphyry, Anebo (Porphyry, Letter to Anebo): quotation, medium confidence ### Translation notes - Porphyry, Letter to Anebo (sections 3.4.1–2). ### Citation (SBL) Eusebius, Praep. ev. 3.4.1 (Dindorf 1:112; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-4-1/#p-3-4-1). ## Preparation for the Gospel 3.4.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-4-1/#p-3-4-2 - Source: Dindorf 1:112 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Egyptian priests explained everything by the stars and fate and worshipped the gods as deliverers from fate. ### Greek text ἑώρα γὰρ τοὺς τὸν ἥλιον δημιουργὸν φαμένους καὶ τὰ περὶ Ὄσιριν καὶ τὴν Ἴσιν, καὶ πάντας τοὺς ἱερατικοὺς μύθους, ἢ εἰς τοὺς ἀστέρας καὶ τὰς τούτων φάνσεις καὶ κρύψεις καὶ ἐπιτολὰς ἑλιττομένους, ἢ εἰς τὰς τῆς σελήνης αὐξήσεις καὶ μειώσεις, ἢ εἰς τὴν τοῦ ἡλίου πορείαν, ἢ τό γε νυκτερινὸν ἡμισφαίριον, ἢ τὸ ἡμερινὸν, ἢ τόν γε ποταμόν· καὶ ὅλως πάντα εἰς τὰ φυσικὰ, καὶ οὐδὲν εἰς ἀσωμάτους καὶ ζώσας οὐσίας ἑρμηνεύοντας. ὧν οἱ πλείους καὶ τὸ ἐφʼ ἡμῖν ἐκ τῆς τῶν ἀστέρων ἀνῆψαν κινήσεως, οὐκ οἶδʼ ὅπως δεσμοῖς ἀλύτοις ἀνάγκῃ, ἣν εἱμαρμένην λέγουσι, πάντα καταδήσαντες, καὶ πάντα τούτοις ἀνάψαντες τοῖς θεοῖς. οὕτω λυτῆρας τῆς εἱμαρμένης μόνους ἔν τε ἱεροῖς καὶ ξοάνοις καὶ τοῖς ἄλλοις θεραπεύουσι.” ### English translation (Claude) For he saw that those who said the sun was the creator, and the stories of Osiris and Isis, and all the priestly myths, either turned upon the stars and their appearances, disappearances, and risings, or upon the waxing and waning of the moon, or the course of the sun, or the night or day hemisphere, or the river; and that they interpreted everything in terms of natural things and nothing in terms of incorporeal and living beings. Most of them even made our free will depend on the motion of the stars, binding all things, I know not how, with the indissoluble bonds of necessity, which they call fate, and attaching everything to these gods; and these alone they worship as deliverers from fate, in temples and with images and the rest." ### Translation notes - The last sentence is defective in the digital text (οὕτω λυτῆρας); translated by sense. ### Citation (SBL) Eusebius, Praep. ev. 3.4.2 (Dindorf 1:112; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-4-1/#p-3-4-2). ## Preparation for the Gospel 3.4.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-4-1/#p-3-4-3 - Source: Dindorf 1:112–113 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Egyptian theology recognized no incorporeal creator, only the stars and fate. ### Greek text Ταῦτα μὲν οὖν ἀπὸ τῆς δηλωθείσης ἐπιστολῆς κείσθω, σαφῶς διαγορεύοντα ὅτι καὶ ἡ τῶν Αἰγυπτίων ἀπόρρητος θεολογία οὐδὲ ἄλλους πλὴν τῶν κατʼ οὐρανὸν ἀστέρων τῶν τε ἀπλανῶν καλουμένων καὶ τῶν ὀνομαζομένων πλανητῶν ἐθεολόγει, δημιουργόν τε τῶν ὅλων εἰσῆγεν οὐτιναοῦν ἀσώματον, οὐδὲ λόγον δημιουργικὸν, οὐδὲ μὴν θεὸν, οὐδὲ θεοὺς, οὐδέ τινας νοερὰς καὶ ἀφανεῖς δυνάμεις, μόνον δὲ τὸν ὁρώμενον ἥλιον· διὸ καὶ μόνοις τοῖς ἄστροις τὴν τῶν ὅλων ἀνετίθεσαν αἰτίαν, τὰ πάντα εἱμαρμένης ἐξάπτοντες καὶ τῆς τῶν ἄστρων κινήσεως τε καὶ φορᾶς, ὥσπερ ἀμέλει εἰσέτι καὶ νῦν ἥδε παρʼ αὐτοῖς κεκράτηκεν ἡ δόξα. ### English translation (Claude) Let these extracts from the letter cited stand, declaring plainly that the secret theology of the Egyptians too proclaimed as gods none other than the stars in heaven, both the so-called fixed stars and those named planets, and introduced as creator of the universe no incorporeal being whatever, no creative Word, no God, no gods, no intellectual and invisible powers, but only the visible sun. Therefore they ascribed the cause of the universe to the stars alone, hanging all things on fate and on the motion and course of the stars, as indeed this opinion still prevails among them even now. ### Citation (SBL) Eusebius, Praep. ev. 3.4.3 (Dindorf 1:112–113; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-4-1/#p-3-4-3). ## Preparation for the Gospel 3.4.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-4-1/#p-3-4-4 - Source: Dindorf 1:113 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Egyptian theology deified lifeless matter and knew no creative mind. ### Greek text εἰ τοίνυν εἰς μόνα τὰ ὁρώμενα τοῦ κόσμου στοιχεῖα καὶ οὐδὲν εἰς ἀσωμάτους καὶ ζώσας οὐσίας ἡρμήνευται τοῖς Αἰγυπτίοις, τὰ δὲ στοιχεῖα καὶ πάντα τὰ ὁρατὰ σώματα τῷ ἰδίῳ λόγῳ ἄψυχα καὶ ἄλογα ῥευστά τε τῇ φύσει καὶ φθαρτὰ συνέστηκε, θέα εἰς οἶα πάλιν αὐτῶν καταπέπτωκεν ἡ θεολογία, τὴν ἄψυχον οὐσίαν καὶ τὰ νεκρὰ καὶ ἄλογα σώματα θειάζουσα, μάλιστα ὅτε εἰς ἀσωμάτους καὶ νοερὰς οὐσίας οὐδὲν αὐτοῖς ἀνεφέρετο, οὐδὲ ἐπὶ νοῦν καὶ λόγον δημιουργικὸν τῶν ὅλων. ### English translation (Claude) If, then, the Egyptians interpreted everything in terms of the visible elements of the world alone and nothing in terms of incorporeal and living beings, and if the elements and all visible bodies are by their own nature lifeless and irrational, flowing and perishable, see into what their theology has fallen once more, deifying lifeless substance and dead, irrational bodies, especially since they referred nothing to incorporeal and intellectual beings, nor to a creative mind and word of the universe. ### Citation (SBL) Eusebius, Praep. ev. 3.4.4 (Dindorf 1:113; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-4-1/#p-3-4-4). ## Preparation for the Gospel 3.4.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-4-1/#p-3-4-5 - Source: Dindorf 1:113 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Greeks, following the Egyptians, also deify lifeless matter; Eusebius quotes Porphyry's On Abstinence. ### Greek text ἐπεὶ δὲ προωμολογήθη διὰ τῶν πρόσθεν εἰς Ἕλληνας παρʼ Αἰγυπτίων τὰ τῆς θεολογίας μετακεκομίσθαι, ὥρα τούτοις στοιχεῖν καὶ Ἕλληνας, καὶ τὰ αὐτὰ Αἰγυπτίοις φυσιολογεῖν, ἀπελέγχεσθαί τε αὐτοὺς οὐδὲν πλέον τῆς ἀψύχου ὕλης θεοποιοῦντας. ταῦτα γὰρ ἦν τὰ σεμνὰ Αἰγυπτίων κατὰ τὴν τοῦ δεδηλωμένου συγγραφέως γραφὴν, ὅστις πάλιν ἐν οἷς ἐπέγραψε Περὶ τῆς τῶν ἐμψύχων ἀποχῆς τοιαῦτα περὶ τῶν αὐτῶν διέξεισιν ### English translation (Claude) And since it was agreed earlier that the Greeks received their theology from the Egyptians, it is time to conclude that the Greeks too follow them, give the same natural explanations as the Egyptians, and are convicted of deifying nothing more than lifeless matter. For these were the dignified doctrines of the Egyptians according to the writing of the author mentioned, who again, in the work he entitled On Abstinence from Animal Food, goes through such things about the same matters: ### Citation (SBL) Eusebius, Praep. ev. 3.4.5 (Dindorf 1:113; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-4-1/#p-3-4-5). ## Preparation for the Gospel 3.4.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-4-1/#p-3-4-6 - Source: Dindorf 1:113–114 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Porphyry says the Egyptians held that the same soul dwells in all animals and therefore deified them. ### Greek text ‟ Ἀπὸ δὲ ταύτης ὁρμώμενοι τῆς ἀσκήσεως καὶ τῆς πρὸς τὸ θεῖον οἰκειώσεως ἔγνωσαν ὡς οὐ διʼ ἀνθρώπου μόνου τὸ θεῖον διῆλθεν, οὔτε ψυχὴ ἐν μόνῳ ἀνθρώπῳ ἐπὶ γῆς κατεσκήνωσεν, ἀλλὰ σχεδὸν ἡ αὐτὴ διὰ πάντων διῆλθε τῶν ζῴων. διὸ εἰς τὴν θεοποιίαν παρέλαβον πᾶν ζῷον, καὶ ὁμοίως που ἀνέμιξαν θηρία καὶ ἀνθρώπους, καὶ πάλιν ὀρνέων σώματα καὶ ἀνθρώπων. ### English translation (Claude) "Starting from this discipline and their intimacy with the divine, they recognized that the divine did not pass through man alone, nor did the soul dwell on earth in man alone, but that nearly the same soul passed through all living creatures. Therefore they took every living creature into their deification, and likewise mingled wild beasts and men, and again the bodies of birds and men. ### Extrabiblical texts - Porphyry, Abst. (Porphyry, On Abstinence from Killing Animals): quotation, high confidence ### Translation notes - Porphyry, On Abstinence 4.9 (sections 3.4.6–14). ### Citation (SBL) Eusebius, Praep. ev. 3.4.6 (Dindorf 1:113–114; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-4-1/#p-3-4-6). ## Preparation for the Gospel 3.4.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-4-1/#p-3-4-7 - Source: Dindorf 1:114 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Composite human-animal images show the kinship of all creatures by divine will. ### Greek text εἴκασται γάρ τις παρʼ αὐτοῖς μέχρι τραχήλου ἀνθρωποειδὴς, τὸ δὲ πρόσωπον ὀρνέου ἢ λέοντος ἢ ἄλλου τινὸς ζῴου κεκτημένος· καὶ πάλιν αὖ κεφαλὴ ἀνθρώπειος, καὶ ἄλλων τινῶν ζῴων μέρη, πῇ μὲν ὑποκείμενα, πῇ δὲ ἐπικείμενα· διʼ ὧν δηλοῦσιν ὅτι κατὰ γνώμην θεῶν καὶ ταῦτα ἀλλήλοις κοινωνεῖ, καὶ σύντροφα ἡμῖν καὶ τιθασά ἐστι τῶν θηρίων τὰ ἄγρια οὐκ ἄνευ τινὸς θείας βουλήσεως. ### English translation (Claude) For one figure among them is represented as human up to the neck, but has the face of a bird or a lion or some other animal; and again there is a human head with parts of other animals, in one place below and in another above. By these they show that by the will of the gods these too have fellowship with one another, and that the wild among the beasts are reared with us and tamed not without some divine will. ### Extrabiblical texts - Porphyry, Abst. (Porphyry, On Abstinence from Killing Animals): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 3.4.7 (Dindorf 1:114; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-4-1/#p-3-4-7). ## Preparation for the Gospel 3.4.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-4-1/#p-3-4-8 - Source: Dindorf 1:114 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Animals like the lion are worshipped and give their names to districts of Egypt. ### Greek text ὅθεν καὶ ὁ λέων ὡς θεὸς θρησκεύεται, καὶ μέρος τι τῆς Αἰγύπτου, ὃ καλοῦσι νομόν, ἐπώνυμον ἔχει Λεοντοπολίτην, ἄλλο δὲ Βουσιρίτην, ἄλλο δὲ Κυνοπολίτην. τὴν γὰρ ἐπὶ πάντα δύναμιν διὰ τῶν συννόμων ζῴων ὧν ἕκαστος τῶν θεῶν παρέσχεν ἐθρήσκευσαν. ### English translation (Claude) Hence the lion too is worshipped as a god, and a part of Egypt, which they call a nome, has the name Leontopolite, another Busirite, another Cynopolite. For they worshipped the power over all things through the animals associated with each of the gods, which each god provided. ### Extrabiblical texts - Porphyry, Abst. (Porphyry, On Abstinence from Killing Animals): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 3.4.8 (Dindorf 1:114; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-4-1/#p-3-4-8). ## Preparation for the Gospel 3.4.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-4-1/#p-3-4-9 - Source: Dindorf 1:114 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Water and fire are revered and used in the worship of Sarapis. ### Greek text ὕδωρ δὲ καὶ πῦρ σέβονται, τὰ κάλλιστα τῶν στοιχείων, ὡς ταῦτα αἰτιώτατα τῆς σωτηρίας ἡμῶν, καὶ ταῦτα δεικνύντες ἐν τοῖς ἱεροῖς, ὥς που ἔτι καὶ νῦν ἐν τῇ ἀνοίξει τοῦ ἁγίου Σαράπιδος ἥ τε θεραπεία διὰ πυρὸς καὶ ὕδατος γίνεται, λείβοντος τοῦ ὑμνῳδοῦ τὸ ὕδωρ, καὶ τὸ πῦρ φαίνοντος, ὁπηνίκα ἑστὼς ἐπὶ τοῦ οὐδοῦ τῇ πατρίῳ τῶν Αἰγυπτίων φωνῇ ἐγείρει τὸν θεόν. ### English translation (Claude) They revere water and fire, the most beautiful of the elements, as most responsible for our preservation, and display these in the temples; as even now, at the opening of the temple of holy Sarapis, the worship is performed with fire and water, the singer pouring out the water and showing the fire, when he stands on the threshold and awakens the god in the ancestral language of the Egyptians. ### Extrabiblical texts - Porphyry, Abst. (Porphyry, On Abstinence from Killing Animals): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 3.4.9 (Dindorf 1:114; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-4-1/#p-3-4-9). ## Preparation for the Gospel 3.4.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-4-1/#p-3-4-10 - Source: Dindorf 1:114 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: At Anabis a man is worshipped and receives sacrifices. ### Greek text ταῦτʼ οὖν σέβονται τὰ μέτοχα, καὶ μάλιστα πλέον τούτων ἐσέφθησαν τὰ ὡς ἐπὶ πλέον τῶν ἱερῶν μετέχοντα. τοιαῦτα δὲ πάντα τὰ ζῷα, ἐπεὶ καὶ ἄνθρωπον σέβουσι κατὰ Ἄναβιν κώμην, ἐν ᾗ καὶ τούτῳ θύεται καὶ ἐπὶ τῶν βωμῶν τὰ ἱερὰ ἐκκάεται· ### English translation (Claude) These, then, they revere as having a part in the rites, and they have honored most of all those that have the fullest part in the sacrifices. Such are all animals, since they even worship a man at the village of Anabis, where a man is sacrificed to and the sacred offerings are burned on the altars for him; ### Extrabiblical texts - Porphyry, Abst. (Porphyry, On Abstinence from Killing Animals): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 3.4.10 (Dindorf 1:114; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-4-1/#p-3-4-10). ## Preparation for the Gospel 3.4.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-4-1/#p-3-4-11 - Source: Dindorf 1:114 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Porphyry concludes that as we must not eat man, so we must not eat other animals. ### Greek text ὁ δὲ μετʼ ὀλίγον φάγοι ἂν τὰ ἴδια αὐτῷ ὡς ἀνθρώπῳ παρεσκευασμένα. ὡς οὖν ἀνθρώπου ἀφεκτέον, οὕτω καὶ τῶν ἄλλων. ### English translation (Claude) and a little later he would eat what had been prepared for him as for a man. As, then, we must abstain from man, so also from the other animals. ### Extrabiblical texts - Porphyry, Abst. (Porphyry, On Abstinence from Killing Animals): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 3.4.11 (Dindorf 1:114; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-4-1/#p-3-4-11). ## Preparation for the Gospel 3.4.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-4-1/#p-3-4-12 - Source: Dindorf 1:114–115 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Some animals, like the hawk, are dear to particular gods. ### Greek text ἔτι δὲ ἐκ περιττῆς σοφίας καὶ τῆς περὶ τὸ θεῖον συντροφίας κατέλαβόν τισι τῶν θεῶν προσφιλῆ τῶν ζῴων τινὰ μᾶλλον ἀνθρώπων, ὡς ἡλίῳ ἱέρακα, σύμπασαν μὲν τὴν φύσιν ἐξ αἵματος ἔχοντα καὶ πνεύματος, οἰκτείροντα δὲ καὶ ἄνθρωπον, καὶ κωκύοντα ἐπὶ νεκρῷ κειμένῳ, γῆν τε ἐπαμώμενον. Καὶ μετὰ βραχέα φησίν ### English translation (Claude) Further, from their exceeding wisdom and their familiarity with the divine, they perceived that some animals are dearer to some of the gods than men are, as the hawk to the sun, having its whole nature from blood and spirit, pitying man and wailing over a dead body lying unburied, and scattering earth upon it." And a little after he says: ### Extrabiblical texts - Porphyry, Abst. (Porphyry, On Abstinence from Killing Animals): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 3.4.12 (Dindorf 1:114–115; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-4-1/#p-3-4-12). ## Preparation for the Gospel 3.4.13 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-4-1/#p-3-4-13 - Source: Dindorf 1:115 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The beetle was revered as a living image of the sun. ### Greek text ‟ Κάνθαρον δὲ ἀμαθὴς μὲν βδελυχθείη ἂν ἀγνώμων ὑπάρχων τῶν θείων, Αἰγύπτιοι δὲ ἐσέφθησαν ὡς εἰκόνα ἡλίου ἔμψυχον. κάνθαρος γὰρ πᾶς ἄρρην, καὶ ἀφιεὶς τὸν θορὸν ἐν τέλματι καὶ ποιήσας σφαιροειδῆ, τοῖς ὀπισθίοις ἀνταναφέρει ποσὶν, ὡς ἥλιος οὐρανὸν καὶ περίοδον ἡμερῶν ἐκδέχεται σεληνιακήν. ### English translation (Claude) "The beetle an ignorant man, unacquainted with divine things, would loathe; but the Egyptians revered it as a living image of the sun. For every beetle is male, and, discharging its seed in the mud and making it into a ball, it rolls it back with its hind feet, as the sun turns the heaven, and it awaits a lunar period of days. ### Extrabiblical texts - Porphyry, Abst. (Porphyry, On Abstinence from Killing Animals): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 3.4.13 (Dindorf 1:115; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-4-1/#p-3-4-13). ## Preparation for the Gospel 3.4.14 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-4-1/#p-3-4-14 - Source: Dindorf 1:115 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Porphyry claims animal worship came from Egyptian wisdom. ### Greek text οὕτω δὲ καὶ περὶ κριοῦ τι φιλοσοφοῦσι, καὶ ἄλλο τι περὶ κροκοδείλου, περί τε γυπὸς καὶ ἴβεως, καὶ ὅλως καθʼ ἕκαστον τῶν ζῴων· ὡς ἐκ φρονήσεως καὶ τῆς ἄγαν θεοσοφίας ἐπὶ τὸ σέβας ἐλθεῖν καὶ τῶν ζῴων.’’ ### English translation (Claude) So too they philosophize somewhat about the ram, and something else about the crocodile, the vulture, and the ibis, and in general about each of the animals; so that it was from wisdom and exceeding divine knowledge that they came to the worship of the animals as well." ### Extrabiblical texts - Porphyry, Abst. (Porphyry, On Abstinence from Killing Animals): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 3.4.14 (Dindorf 1:115; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-4-1/#p-3-4-14). ## Preparation for the Gospel 3.5.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-4-1/#p-3-5-1 - Source: Dindorf 1:115 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Porphyry's account shows that the Egyptians worshipped water, fire, and animals as sharing one soul with man. ### Greek text Τοιαῦτα καὶ τὰ περὶ τῆς γενναίας τῶν σοφῶν Αἰγυπτίων φυσιολογίας τέθειται ὁ δεδηλωμένος, Αἰγυπτίων διασαφήσας ἡμῖν τὰ ἀπόρρητα, ὅτι τε ὕδωρ καὶ πῦρ σέβουσι, καὶ μία λογικῶν καὶ ἀλόγων οὐ μόνον σωμάτων, ἀλλὰ καὶ ψυχῆς οὐσία κέκριται εἶναι παρʼ αὐτοῖς, ὡς εὐλόγως αὐτῷ δοκεῖν θεοὺς ἀνηγορεῦσθαι τὰ θηρία. ### English translation (Claude) Such are the things the author cited has set down about the noble natural philosophy of the wise Egyptians, making clear to us the secrets of the Egyptians: that they revere water and fire, and that among them one substance, not only of bodies but also of soul, has been judged to belong to rational and irrational creatures, so that it seems reasonable to him that the beasts have been proclaimed gods. ### Citation (SBL) Eusebius, Praep. ev. 3.5.1 (Dindorf 1:115; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-4-1/#p-3-5-1). ## Preparation for the Gospel 3.5.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-4-1/#p-3-5-2 - Source: Dindorf 1:115 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If animals had human souls, they should be treated as men, not as gods. ### Greek text καίτοι πῶς οὐ παραλογώτατον εἰς θεοποιίαν παραλαμβάνειν τὴν ἄλογον καὶ θηριώδη φύσιν, διὰ τὸ τῆς ἴσης, ὥς φασιν, ἀνθρώποις μετέχειν ψυχῆς; ἐχρῆν γὰρ, εἴπερ ἄρα, ἀνθρώπους καὶ αὐτὰ ἡγεῖσθαι, καὶ τῆς ἀνθρωπείας αὐτοῖς δόξης τε καὶ τιμῆς μεταδιδόναι. ### English translation (Claude) And yet how could it be anything but most unreasonable to take irrational and beastlike nature into deification because it shares, as they say, in a soul equal to that of men? They ought rather, if anything, to have regarded these too as men, and given them a share of human esteem and honor. ### Citation (SBL) Eusebius, Praep. ev. 3.5.2 (Dindorf 1:115; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-4-1/#p-3-5-2). ## Preparation for the Gospel 3.5.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-4-1/#p-3-5-3 - Source: Dindorf 1:115–116 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Egyptians gave the name of God to beasts not even worthy of the name of men. ### Greek text οἱ δὲ τοῦτο μὴ πράξαντες, τὰ πρὸς αὐτῆς τῆς φύσεως ἄλογα θηρία γενόμενα, καὶ ταύτην εἰληχότα τὴν ἐπωνυμίαν, καὶ οὐδὲ τῆς ἀνθρώπων προσρήσεως ἠξιωμένα, οὐδʼ ὁμοίως ἀνθρώποις ἠξίωσαν ἀποδέξασθαι· τὴν ἀνωτάτω δὲ τοῦ παμβασιλέως προσηγορίαν καὶ τοῦ τῶν ἁπάντων δημιουργοῦ θεοῦ φέροντες εἰς τὴν θηρίων φύσιν καταβεβλήκασι, καὶ θεοὺς ἐπεφήμισαν ἃ μηδὲ τῆς ἀνθρώπων πρὸς αὐτοῦ τοῦ θεοῦ κατηξίωται προσηγορίας. ### English translation (Claude) But they did not do this. The beasts, made irrational by nature itself and having received this name, not even counted worthy of the title of men, they did not think fit to receive even as equal to men; but they took the supreme name of the universal King and of God the creator of all things and brought it down to the nature of beasts, and proclaimed gods those which God himself has not counted worthy even of the name of men. ### Citation (SBL) Eusebius, Praep. ev. 3.5.3 (Dindorf 1:115–116; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-4-1/#p-3-5-3). ## Preparation for the Gospel 3.5.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-4-1/#p-3-5-4 - Source: Dindorf 1:116 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius invites pity rather than laughter for such blindness. ### Greek text ἐπὶ τούτοις ἀκήκοας καὶ τῆς θεοσοφίας τῆς μυστικῆς, διʼ ἣν οἱ θαυμάσιοι τῶν Αἰγυπτίων λύκους καὶ κύνας καὶ λέοντας ἐσεβάσθησαν· ἔγνως καὶ τοῦ κανθάρου τὸ θαῦμα καὶ ἱέρακος τὴν ἀρετήν· μὴ δὴ γέλα τοῦ λοιποῦ τοὺς θεοὺς, ἐλέει δὲ τῆς πολλῆς εὐηθείας καὶ ἀβλεψίας τὸ τρισάθλιον ἀνθρώπων γένος. ### English translation (Claude) Besides this you have heard of the mystical divine wisdom for which the admirable Egyptians worshipped wolves, dogs, and lions; you have learned the wonder of the beetle and the virtue of the hawk. Do not laugh at the gods any more, but pity the thrice-wretched human race for its great simplicity and blindness. ### Citation (SBL) Eusebius, Praep. ev. 3.5.4 (Dindorf 1:116; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-4-1/#p-3-5-4). ## Preparation for the Gospel 3.5.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-4-1/#p-3-5-5 - Source: Dindorf 1:116 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ's gospel has freed most Egyptians from this long blindness. ### Greek text καὶ δὴ σκόπει πάντα περιαθρῶν οἵων ἡμῖν ἀγαθῶν πάρεστι δοτὴρ ὁ Χριστὸς τοῦ θεοῦ, τοσαύτης νόσου μακρᾶς τε καὶ πολυχρονίου πηρώσεως καὶ τὰς Αἰγυπτίων ψυχὰς διὰ τῆς εὐαγγελικῆς αὐτοῦ διδασκαλίας λελυτρωμένος, ὡς τοὺς πλείους ἤδη τῶν κατʼ Αἴγυπτον καὶ ταύτης ἀπηλλάχθαι τῆς νόσου. ### English translation (Claude) And consider, looking all around, what good things the Christ of God has given us, who has redeemed even the souls of the Egyptians, through his gospel teaching, from so great a disease and so long and lasting a blindness, so that most of the people in Egypt have now been freed from this disease too. ### Citation (SBL) Eusebius, Praep. ev. 3.5.5 (Dindorf 1:116; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-4-1/#p-3-5-5). ## Preparation for the Gospel 3.6.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-4-1/#p-3-6-1 - Source: Dindorf 1:116 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Neither Greek nor Egyptian physical theology knew any truly divine incorporeal beings. ### Greek text Ἀλλὰ γὰρ τοιαῦτα καὶ τὰ παρʼ Αἰγυπτίοις, ἃ καὶ παλαίτερα τῶν Ἑλληνικῶν ἁπάντων μνημονεύεται. ἔχεις τοιγαροῦν πρὸς τῇ μυθικῇ καὶ τὴν φυσικωτέραν θεολογίαν Ἑλλήνων ὁμοῦ καὶ Αἰγυπτίων, τῶν πάλαι τὴν πολύθεον δεισιδαιμονίαν συστησαμένων, παρʼ οἷς ὅτι μηδέν τι τῶν ἀληθῶς θείων ἀσωμάτων τε καὶ νοερῶν οὐσιῶν ἐγνωρίζετο μεμάθηκας. ### English translation (Claude) Such, then, are the doctrines of the Egyptians, which are recorded as older than all the Greek ones. You have, therefore, besides the mythical theology, the more physical theology of both the Greeks and the Egyptians, who in ancient times established polytheistic superstition; and you have learned that among them nothing of the truly divine incorporeal and intellectual beings was known. ### Citation (SBL) Eusebius, Praep. ev. 3.6.1 (Dindorf 1:116; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-4-1/#p-3-6-1). ## Preparation for the Gospel 3.6.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-4-1/#p-3-6-2 - Source: Dindorf 1:116 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius grants for argument's sake that the gods' names signify the sun and moon. ### Greek text πλὴν ἀλλὰ δεδόσθω καὶ συγκεχωρήσθω τουτοισὶ τοῖς μετεωρολέσχαις λέγειν ἀληθῆ, καὶ ἐπιτυγχάνειν ἐν τῇ τῶν ἀλληγορουμένων φυσιολογίᾳ γινέσθω τε αὐτοῖς ὁ ἥλιος ποτὲ μὲν Ἀπόλλων, καὶ πάλιν Ὦρος, καὶ Ὄσιρις πάλιν ὁ αὐτὸς, καὶ μυρία ἄλλα ὅσα καὶ θέλοιεν· ὥσπερ οὖν καὶ ἡ σελήνη, ἢ Ἶσις ἢ Ἄρτεμις, καὶ ὅσα ἄν τις ἐξαριθμεῖν βούλοιτο· ### English translation (Claude) But let it be granted and conceded to these star-gazers that they speak the truth and succeed in their natural philosophy of allegories: let the sun be for them now Apollo, and again Horus, and again the same one Osiris, and countless other things, as many as they wish; and likewise the moon either Isis or Artemis, and as many names as one might wish to count; ### Citation (SBL) Eusebius, Praep. ev. 3.6.2 (Dindorf 1:116; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-4-1/#p-3-6-2). ## Preparation for the Gospel 3.6.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-4-1/#p-3-6-3 - Source: Dindorf 1:116–117 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Even so, the result is worship of the heavenly bodies. ### Greek text μὴ γὰρ ἔστω ταῦτα θνητῶν ἀνδρῶν, ἀλλʼ αὐτῶν τῶν ἐπουρανίων φωστήρων σημαντικαὶ προσηγορίαι· τὸν ἥλιον ἄρα καὶ τὴν σελήνην καὶ τοὺς ἀστέρας καὶ τὰ λοιπὰ τοῦ κόσμου μέρη ὡς θεοὺς προσκυνητέον. ### English translation (Claude) for let these not be names of mortal men, but significant names of the heavenly luminaries themselves: then the sun, the moon, the stars, and the other parts of the world must be worshipped as gods. ### Citation (SBL) Eusebius, Praep. ev. 3.6.3 (Dindorf 1:116–117; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-4-1/#p-3-6-3). ## Preparation for the Gospel 3.6.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-4-1/#p-3-6-4 - Source: Dindorf 1:117 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Greek philosophy promises much but deifies only fire and the material parts of the world. ### Greek text καὶ ταύτῃ τοιγαροῦν ἡ γενναία τῶν Ἑλλήνων φιλοσοφία ὥσπερ διὰ μηχανῆς πέφηνεν εἰς ὕψος μὲν ἀνάγουσα τὴν ἐπαγγελίαν τοῦ λόγου, κάτω δὲ περιστρέφουσα ἀμφὶ τὴν αἰσθητὴν καὶ φαινομένην τοῦ θεοῦ δημιουργίαν τὴν τῶν σοφῶν διάνοιαν, καὶ πλέον οὐδὲν ἀλλʼ ἢ πῦρ καὶ τὴν θερμὴν οὐσίαν, τά τε μέρη τοῦ κόσμου, διὰ τῶν οὐρανίων φωστήρων, ἔστω δὲ καὶ τὴν ὑγρὰν καὶ τὴν ξηρὰν καὶ τὴν σύγκρασιν τῶν σωμάτων θειάζουσα. ### English translation (Claude) And in this way the noble philosophy of the Greeks has appeared, as if by stage machinery, raising the promise of its doctrine on high, but turning the minds of the wise round and down toward the sensible and visible creation of God, and deifying nothing more than fire and the hot substance, and the parts of the world through the heavenly luminaries, and, let us grant, also the moist and the dry and the mixture of bodies. ### Citation (SBL) Eusebius, Praep. ev. 3.6.4 (Dindorf 1:117; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-4-1/#p-3-6-4). ## Preparation for the Gospel 3.6.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-4-1/#p-3-6-5 - Source: Dindorf 1:117 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The gospel teaches all people to worship the Creator of the sun and moon. ### Greek text πῶς οὖν οὐ μέγα καὶ θαυμάσιον τὸ τοῦ σωτῆρος ἡμῶν Ἰησοῦ τοῦ Χριστοῦ τοῦ θεοῦ εὐαγγέλιον, πᾶν γένος ἀνθρώπων παιδεῦον τὸν ἡλίου καὶ σελήνης θεὸν καὶ δεσπότην καὶ δημιουργὸν τοῦ σύμπαντος κόσμου, αὐτὸν τὸν ἀνωτάτω καὶ ἐπέκεινα τῶν ὅλων, ταῖς προσηκούσαις ἐννοίαις εὐσεβεῖν; ### English translation (Claude) How, then, is not the gospel of our Savior Jesus, the Christ of God, great and wonderful, which teaches every race of men to worship with fitting thoughts the God and Lord of the sun and moon and creator of the whole universe, him who is the most high and beyond all things; ### Citation (SBL) Eusebius, Praep. ev. 3.6.5 (Dindorf 1:117; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-4-1/#p-3-6-5). ## Preparation for the Gospel 3.6.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-4-1/#p-3-6-6 - Source: Dindorf 1:117–118 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The gospel teaches the worship of the one incorporeal divine power that pervades and governs all things. ### Greek text καὶ οὐ τὰ τῶν σωμάτων στοιχεῖα, ἀλλὰ τὸν ζωῆς αὐτῆς καὶ τροφὸν καὶ πάντων τῶν ἀγαθῶν ταμίαν ὑμνεῖν, μέρη τε τοῦ κόσμου τὰ ὁρώμενα καὶ πᾶν τὸ καταληπτὸν σαρκὸς αἰσθήσει, ὡς ἂν τῆς φθαρτῆς ὄντα φύσεως, οὐδαμῶς καταπλήττεσθαι, τὸν δʼ ἐν τούτοις ἅπασιν ἀόρατον, καὶ τὸν καθόλου τε καὶ κατὰ μέρος δημιουργικὸν νοῦν μόνον ἀποθαυμάζειν, καὶ θεολογεῖν μίαν μόνην ἐκείνην τὴν διήκουσαν καὶ διακοσμοῦσαν τὰ πάντα θείαν δύναμιν, ἀσώματον οὖσαν καὶ νοερὰν τὴν φύσιν, μᾶλλον δὲ ἄρρητον εἰπεῖν καὶ ἀκατάληπτον, διὰ πάντων, διʼ ὧν καὶ ἐνεργεῖ παραφαινομένην, διήκουσάν τε ἀσωμάτως καὶ ἀσυμπλόκως τὰ πάντα ἐπιπορευομένην, καὶ διὰ πάντων οὐκ οὐρανίων μόνον, ἀλλὰ καὶ τῶν ἐπὶ γῆς, τῶν τε καθόλου στοιχείων καὶ τῶν ἐπὶ μέρους, τὴν τῆς θεότητος διαρκῆ μεγαλουργίαν ἐπιδεικνυμένην, πᾶσί τε ἀφανῶς καὶ ἡμῖν ἀνεπαισθήτως ἐπιστατοῦσαν, καὶ λόγοις ἀνεκφράστου σοφίας τὸν σύμπαντα κόσμον διακυβερνῶσαν. ### English translation (Claude) and to hymn not the elements of bodies but the nourisher of life itself and the steward of all good things; to be in no way struck with awe at the visible parts of the world and all that can be grasped by the senses of the flesh, since they are of perishable nature, but to admire only him who is invisible in all of these, the creative Mind of the whole and of the parts; and to proclaim as God that one divine power alone which pervades and orders all things, incorporeal and intellectual by nature, or rather ineffable and incomprehensible, appearing through all things through which it also works, pervading all things incorporeally and without mingling, and displaying through all things, not only heavenly but also earthly, both the universal elements and the particular ones, the sustaining mighty works of the Godhead; presiding over all invisibly and imperceptibly to us, and steering the whole world by the reasons of an inexpressible wisdom. ### Citation (SBL) Eusebius, Praep. ev. 3.6.6 (Dindorf 1:117–118; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-4-1/#p-3-6-6). ## Preparation for the Gospel 3.6.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-4-1/#p-3-6-7 - Source: Dindorf 1:118 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius turns to the Neoplatonists, especially Porphyry, who combine Platonic ideas with the old myths. ### Greek text Τοσούτων ἡμῖν ἀποδεδειγμένων εἰς ἔλεγχον τῆς ἀσυστάτου σοφίας ἢ θεολογίας, τῆς τε λεγομένης μυθικωτέρας καὶ τῆς ὑψηλοτέρας δὴ καὶ φυσικωτέρας, ἣν οἱ παλαιοὶ Ἕλληνές τε καὶ Αἰγύπτιοι σεμνύνοντες ἀπεδείχθησαν, ὥρα καὶ τῶν νέων τῶν δὴ καθʼ ἡμᾶς αὐτοὺς φιλοσοφεῖν ἐπαγγελλομένων ἐπαθρῆσαι τὰ καλλωπίσματα· οἵδε γὰρ τὰ περὶ νοῦ δημιουργοῦ τῶν ὅλων καὶ τὰ περὶ ἀσωμάτων ἰδεῶν νοερῶν τε καὶ λογικῶν δυνάμεων τοῖς ἀμφὶ τὸν Πλάτωνα μακροῖς ποθʼ ὕστερον χρόνοις ἐφευρημένα καὶ λογισμοῖς ὀρθοῖς ἐπινενοημένα συμπλέξαι τῇ τῶν παλαιῶν θεολογίᾳ πεπειραμένοι μείζονι τύφῳ τὴν περὶ τῶν μύθων ἐπαγγελίαν ἐξῆραν. ἄκουε δʼ οὖν καὶ τῆς τούτων φυσιολογίας, μεθʼ οἴας ἐξενήνεκται τῷ Πορφυρίῳ ἀλαζονείας· ### English translation (Claude) Since we have shown so much in refutation of the inconsistent wisdom or theology, both the so-called more mythical and the loftier and more physical one, which the ancient Greeks and Egyptians have been shown to glorify, it is time to look at the ornaments of the newcomers who profess to philosophize in our own time. These, attempting to weave into the theology of the ancients the doctrines about a creative Mind of the universe and about incorporeal ideas and intellectual and rational powers, which were discovered by Plato's school long ages afterward and conceived by right reasoning, have exalted their profession about the myths with greater pretension. Listen, then, to their natural philosophy too, with what boastfulness it has been put forth by Porphyry: ### Citation (SBL) Eusebius, Praep. ev. 3.6.7 (Dindorf 1:118; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-4-1/#p-3-6-7). ## Preparation for the Gospel 3.7.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-4-1/#p-3-7-1 - Source: Dindorf 1:118 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Porphyry claims that statues express the invisible gods in visible forms, which the ignorant mistake for wood and stone. ### Greek text ‟ Φθέγξομαι οἷς θέμις ἐστὶ, θύρας δʼ ἐπίθεσθε βέβηλοι, σοφίας θεολόγου νοήματα δεικνὺς, οἷς τὸν θεὸν καὶ τοῦ θεοῦ τὰς δυνάμεις διὰ εἰκόνων συμφύλων αἰσθήσει ἐμήνυσαν ἄνδρες τὰ ἀφανῆ φανεροῖς ὑποτυπώσαντες πλάσμασι, τοῖς καθάπερ ἐκ βίβλων τῶν ἀγαλμάτων ἀναλέγειν τὰ περὶ θεῶν μεμαθηκόσι γράμματα θαυμαστὸν δὲ οὐδὲν ξύλα καὶ λίθους ἡγεῖσθαι τὰ ξόανα τοὺς ἀμαθεστάτους, καθὰ δὴ καὶ τῶν γραμμάτων οἱ ἀνόητοι λίθους μὲν ὁρῶσι τὰς στήλας, ξύλα δὲ τὰς δέλτους, ἐξυφασμένην δὲ πάπυρον τὰς βίβλους.” ### English translation (Claude) "'I speak to those for whom it is lawful; close the doors, you profane,' showing the thoughts of a theological wisdom, by which men have made known God and the powers of God through images akin to sense, sketching invisible things in visible forms, for those who have learned to read in the statues, as in books, what is written about the gods. It is no wonder that the most ignorant think the images are wood and stones, just as those who do not know letters see the pillars as stones, the tablets as wood, and books as woven papyrus." ### Extrabiblical texts - Orpheus (attributed), Orph. frag. (Orpheus (attributed), Orphic poems (fragments)): allusion, medium confidence - Porphyry, Imag. (Porphyry, On Images): quotation, high confidence ### Translation notes - Porphyry, On Images (sections 3.7.1–4). - The opening line imitates the Orphic formula of initiation. ### Citation (SBL) Eusebius, Praep. ev. 3.7.1 (Dindorf 1:118; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-4-1/#p-3-7-1). ## Preparation for the Gospel 3.7.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-4-1/#p-3-7-2 - Source: Dindorf 1:118–119 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Porphyry explains that transparent stone and gold represent the light and fire of the divine. ### Greek text Τοιαῦτα δὲ ὡς ἐν προοιμίῳ κατακοσμήσας ἄκουε οἷα προιὼν ἐξῆς γράφει πρὸς λέξιν ‟ Φωτοειδοῦς δὲ ὄντος τοῦ θείου καὶ ἐν πυρὸς αἰθερίου περιχύσει διάγοντος, ἀφανοῦς τε τυγχάνοντος αἰσθήσει περὶ θνητὸν βίον ἀσχόλῳ, διὰ μὲν τῆς διαυγοῦς ὕλης, οἷον κρυστάλλου ἢ Παρίου λίθου ἢ καὶ ἐλέφαντος, εἰς τὴν τοῦ φωτὸς αὐτοῦ ἔννοιαν ἐνῆγε, διὰ δὲ τῆς τοῦ χρυσοῦ εἰς τὴν τοῦ πυρὸς διανόησιν, καὶ τὸ ἀμίαντον αὐτοῦ, ὅτι χρυσὸς οὐ μιαίνεται. ### English translation (Claude) Having adorned his preface in this way, listen to what he writes next as he proceeds, word for word: "Since the divine is of the nature of light and dwells in a surrounding of ethereal fire, and is invisible to sense busied with mortal life, by means of transparent material, such as crystal or Parian marble or ivory, he led men to the notion of its light; and by gold to the conception of its fire, and of its undefiled nature, since gold is not defiled. ### Extrabiblical texts - Porphyry, Imag. (Porphyry, On Images): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 3.7.2 (Dindorf 1:118–119; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-4-1/#p-3-7-2). ## Preparation for the Gospel 3.7.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-4-1/#p-3-7-3 - Source: Dindorf 1:119 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Statues' materials, forms, and poses symbolize the gods' qualities. ### Greek text πολλοὶ δὲ αὖ καὶ μέλανι λίθῳ τὸ ἀφανὲς αὐτοῦ τῆς οὐσίας ἐδήλωσαν, καὶ ἀνθρωποειδεῖς μὲν ἀπετύπουν τοὺς θεοὺς ὅτι λογικὸν τὸ θεῖον, καλοὺς δὲ, ὅτι κάλλος ἐν ἐκείνοις ἀκήρατον· διαφόροις δὲ σχήμασι καὶ ἡλικίαις, καθέδραις τε καὶ στάσεσι καὶ ἀμφιάσεσι, καὶ τοὺς μὲν ἄρρενας, τὰς δὲ θηλείας, καὶ παρθένους, καὶ ἐφήβους, ἢ γάμου πεῖραν εἰληφότας, εἰς παράστασιν αὐτῶν τῆς διαφορᾶς. ### English translation (Claude) Many again showed the invisibility of its substance by black stone; and they represented the gods in human form because the divine is rational, and beautiful because in them there is pure beauty; in various shapes and ages, sitting and standing and clothed, some male and some female, maidens and youths, or those who have experienced marriage, to represent their differences. ### Extrabiblical texts - Porphyry, Imag. (Porphyry, On Images): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 3.7.3 (Dindorf 1:119; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-4-1/#p-3-7-3). ## Preparation for the Gospel 3.7.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-4-1/#p-3-7-4 - Source: Dindorf 1:119 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Porphyry assigns colors and shapes symbolically to the gods. ### Greek text ὅθεν πᾶν τὸ λευκὸν τοῖς οὐρανίοις θεοῖς ἀπένειμαν, σφαῖράν τε καὶ τὰ σφαιρικὰ πάντα ἰδίως τε κόσμῳ καὶ ἡλίῳ καὶ σελήνῃ, ἔσθʼ ὅπου δὲ καὶ τύχῃ καὶ ἐλπίδι· κύκλον δὲ καὶ τὰ κυκλικὰ αἰῶνι καὶ τῇ κατὰ τὸν οὐρανὸν κινήσει ταῖς τε ἐν αὐτῷ ζώναις καὶ τοῖς κύκλοις· κύκλων δὲ τμήματα τοῖς σχηματισμοῖς τῆς σελήνης· πυραμίδας δὲ καὶ ὀβελίσκους τῇ πυρὸς οὐσίᾳ, καὶ διὰ τοῦτο τοῖς Ὀλυμπίοις θεοῖς· ὥσπερ αὖ κῶνον μὲν ἡλίῳ, γῇ δὲ κύλινδρον, σπορᾷ δὲ καὶ γενέσει φάλητα, καὶ τὸ τρίγωνον σχῆμα διὰ τὸ μόριον τῆς θηλείας.” ### English translation (Claude) Hence they assigned everything white to the heavenly gods, and the sphere and all spherical things particularly to the cosmos, the sun, and the moon, and sometimes also to Fortune and Hope; the circle and circular things to eternity and to the motion of the heaven and its zones and circles; segments of circles to the phases of the moon; pyramids and obelisks to the substance of fire, and therefore to the Olympian gods; as again the cone to the sun, the cylinder to the earth, the phallus to sowing and generation, and the triangular figure because of the female part." ### Extrabiblical texts - Porphyry, Imag. (Porphyry, On Images): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 3.7.4 (Dindorf 1:119; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-4-1/#p-3-7-4). ## Preparation for the Gospel 3.7.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-4-1/#p-3-7-5 - Source: Dindorf 1:119–120 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius calls Porphyry's symbolism a modern sophistry and cites Plutarch on the earliest images. ### Greek text Ταῦτα ὁ θαυμαστὸς φιλόσοφος, ὧν τί ἂν γένοιτο ἀσχημονέστερον τὰ αἰσχρὰ σεμνολογοῦσιν, τί δὲ βιαιότερον τὰς ἀψύχους ὕλας, χρυσὸν καὶ λίθον καὶ τὰ τοιαῦτα, εἰκόνας φέρειν τοῦ φωτὸς τῶν θεῶν καὶ τῆς οὐρανίου καὶ αἰθερίου φύσεως δηλώματα φάσκειν; ὅτι δὲ τῶν νέων ἐστὶ ταῦτα σοφίσματα, μηδʼ ὄναρ τῶν παλαιῶν εἰς ἐνθύμησιν ἐλθόν, γνοίης ἂν μαθὼν ὅτι καὶ ἀπόβλητα ἦν παρὰ τοῖς προτέροις τὰ διὰ χρυσοῦ καὶ τῆς νομιζομένης πολυτελεστέρας ὕλης ξόανα. λέγει δʼ οὖν Πλούταρχος ὧδέ πη κατὰ λέξιν ### English translation (Claude) So says the admirable philosopher. What could be more unseemly than his solemn language about shameful things, and what more forced than to say that lifeless materials, gold and stone and the like, bear images of the light of the gods and are signs of their heavenly and ethereal nature? That these are sophistries of the newcomers, which never came into the minds of the ancients even in a dream, you would know on learning that images of gold and of the material thought more costly were rejected by the earlier men. At any rate Plutarch says, word for word, somewhat as follows: ### Citation (SBL) Eusebius, Praep. ev. 3.7.5 (Dindorf 1:119–120; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-4-1/#p-3-7-5). ## Preparation for the Gospel 3.8.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-4-1/#p-3-8-1 - Source: Dindorf 1:120 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plutarch says the earliest images were of wood, since stone, gold, and silver were thought unfit for gods. ### Greek text ‟Ἡ δὲ τῶν ξοάνων ποίησις ἀρχαῖον ἔοικεν εἶναί τι καὶ παλαιὸν, εἴ γε ξύλινον μὲν ἦν τὸ πρῶτον εἰς Δῆλον ὑπὸ Ἐρυσίχθονος Ἀπόλλωνι ἐπὶ τῶν θεωριῶν ἄγαλμα, ξύλινον δὲ τὸ τῆς Πολιάδος ὑπὸ τῶν αὐτοχθόνων ἱδρυθὲν, ὃ μέχρι νῦν Ἀθηναῖοι διαφυλάττουσιν. Ἥρας δὲ καὶ Σάμιοι ξύλινον εἶχον ἕδος, ὥς φησι Καλλίμαχος Οὔπω Σκέλμιον ἔργον ἐύξοον, ἀλλʼ ἐπὶ τεθμὸν δηναιὸν γλυφάνων ἄξοος ἦσθα σανίς. ὧδε γὰρ ἱδρύοντο θεοὺς τότε· καὶ γὰρ Ἀθήνης ἐν Λίνδῳ Δαναὸς λᾶαν ἔθηκεν ἕδος. λέγεται δὲ Πείρας ὁ πρῶτος Ἀργολίδος Ἥρας ἱερὸν εἱσάμενος τὴν ἑαυτοῦ θυγατέρα Καλλίθυιαν ἱέρειαν καταστήσας, ἐκ τῶν περὶ Τίρυνθα δένδρων ὄγχνην τεμὼν εὐκτέανον Ἥρας ἄγαλμα μορφῶσαι. πέτραν μὲν γὰρ εἰς θεοῦ κόπτειν εἰκόνα σκληρὰν καὶ δύσεργον καὶ ἄψυχον οὐκ ἐβούλοντο, χρυσὸν δὲ καὶ ἄργυρον ἡγοῦντο γῆς ἀκάρπου καὶ διεφθαρμένης χρώματα νοσώδη καὶ κηλῖδας ἐξανθεῖν ὥσπερ μώλωπας ὑπὸ πυρὸς ῥαπισθείσης· ἐλέφαντι δὲ παίζοντες μὲν ἴσθʼ ὅπου προσεχρῶντο, ποικίλματι τρυφῆς.” ### English translation (Claude) "The making of images seems to be something ancient and old, if the first statue sent to Delos by Erysichthon for Apollo on the sacred embassies was of wood, and of wood too the image of Polias set up by the original inhabitants, which the Athenians preserve to this day. The Samians too had a wooden seat of Hera, as Callimachus says: 'Not yet the work of Scelmis, well carved, but after the ancient custom you were a plank untouched by chisels. For so they set up gods then; for Danaus too placed a stone as the seat of Athena in Lindus.' Peiras, they say, who first founded the temple of Argive Hera and made his own daughter Callithyia priestess, cut down a fine pear tree from the trees around Tiryns and shaped an image of Hera. For they did not wish to cut stone into the image of a god, as hard, difficult to work, and lifeless; and they thought that gold and silver were diseased colors and stains of barren and corrupted earth breaking out, like bruises from the strokes of fire. Ivory they sometimes used in play, as an ornament of luxury." ### Extrabiblical texts - Plutarch, Daedala frag. (Plutarch): quotation, high confidence - Callimachus, Aet. frag. 100 (Callimachus (hymns and fragments)): quotation, high confidence ### Translation notes - Plutarch, fragment on the Daedala (158 Sandbach), quoting Callimachus, Aetia frag. 100–101 (Pfeiffer). ### Citation (SBL) Eusebius, Praep. ev. 3.8.1 (Dindorf 1:120; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-4-1/#p-3-8-1). ## Preparation for the Gospel 3.8.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-4-1/#p-3-8-2 - Source: Dindorf 1:120–121 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato too held that gold, silver, ivory, and bronze are unfit offerings for the gods. ### Greek text Ταῦτα ὁ Πλούταρχος· καὶ τούτου δὲ πολὺ πρότερον ὁ Πλάτων οὐδὲν εἶναι σεμνὸν οὐδὲ προσεοικὸς θείᾳ φύσει ἐν χρυσῷ καὶ λίθοις καὶ ἐλέφαντι τοῖς τε ἐξ ὕλης ἀψύχου κατασκευάσμασιν εὖ μάλα εἰδὼς, ἐπάκουσον ἐν τοῖς Νόμοις ὁποῖα διατάττεται “Γῆ μὲν οὖν ἑστία τε οἰκήσεως ἱερὰ πᾶσι πάντων θεῶν· μηδεὶς οὖν δευτέρως ἱερὰ καθιερούτω θεοῖς. χρυσὸς δὲ καὶ ἄργυρος ἐν ἄλλαις πόλεσιν ἰδίᾳ τε καὶ ἐν ἱεροῖς ἐπίφθονόν ἐστι κτῆμα, ἐλέφας δὲ ἀπολελοιπότος ψυχὴν σώματος οὐκ εὐαγὲς ἀνάθημα· σίδηρος δὲ καὶ χαλκὸς πολέμων ὄργανα.’’ Ταῦτα δὲ σαφῆ περιέχειν ἡγοῦμαι τῆς προτεθείσης ἀνατροπὴν φυσιολογίας, ἧς φέρε καὶ τὰ λοιπὰ ἐπιθεωρήσωμεν. ἐπάκουσον οὖν οἷά φησιν ### English translation (Claude) So says Plutarch. And Plato, long before him, knowing well that there is nothing dignified or resembling the divine nature in gold, stones, ivory, and things made of lifeless matter, listen to what he ordains in the Laws: "The earth, then, and the hearth of every dwelling are sacred to all the gods; let no one, then, consecrate sacred objects to the gods a second time. Gold and silver, in other cities, both privately and in temples, are an invidious possession; ivory, from a body that has left its soul, is not a pure offering; iron and bronze are instruments of war." I think these words contain a clear refutation of the natural philosophy set out before. Come, let us examine the rest of it too. Listen, then, to what he says: ### Extrabiblical texts - Plato, Leg. 955e (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 12.955e–956a. ### Citation (SBL) Eusebius, Praep. ev. 3.8.2 (Dindorf 1:120–121; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-4-1/#p-3-8-2). ## Preparation for the Gospel 3.9.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-4-1/#p-3-9-1 - Source: Dindorf 1:121 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Porphyry introduces the Orphic hymn presenting Zeus as the mind of the world. ### Greek text ‟Ὅρα δὲ τὴν τῶν Ἑλλήνων σοφίαν οὑτωσὶ διασκοπούμενος. τὸν γὰρ Δία τὸν νοῦν τοῦ κόσμου ὑπολαμβάνοντες, ὃς τὰ ἐν αὐτῷ ἐδημιούργησεν ἔχων τὸν κόσμον, ἐν μὲν ταῖς θεολογίαις ταύτῃ περὶ αὐτοῦ παραδεδώκασιν οἱ τὰ Ὀρφέως εἰπόντες· ### English translation (Claude) "See the wisdom of the Greeks by examining it in this way. Taking Zeus to be the mind of the world, which created the things in it, holding the world within itself, those who composed the Orphic verses have handed down this about him in their theologies: ### Extrabiblical texts - Porphyry, Imag. (Porphyry, On Images): quotation, high confidence ### Translation notes - Porphyry, On Images (sections 3.9.1–5), quoting the Orphic hymn to Zeus. ### Citation (SBL) Eusebius, Praep. ev. 3.9.1 (Dindorf 1:121; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-4-1/#p-3-9-1). ## Preparation for the Gospel 3.9.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-4-1/#p-3-9-2 - Source: Dindorf 1:121–122 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Orphic hymn describes Zeus as the whole universe, with heaven as his head and the ether as his mind. ### Greek text Ζεὺς πρῶτος γένετο, Ζεὺς ὕστατος ἀργικέραυνος, Ζεὺς κεφαλὴ, Ζεὺς μέσσα, Δῖός δʼ ἐκ πάντα τέτυκται. Ζεὺς ἄρσην γένετο, Ζεὺς ἄφθιτος ἔπλετο νύμφη. Ζεὺς πυθμὴν γαίης τε καὶ οὐρανοῦ ἀστερόεντος. Ζεὺς βασιλεὺς, Ζεὺς αὐτὸς ἁπάντων ἀρχιγένεθλος. ἓν κράτος, εἶς δαίμων γένετο, μέγας ἀρχὸς ἁπάντων, ἓν δὲ δέμας βασίλειον, ἐν ᾧ τάδε πάντα κυκλεῖται, πῦρ καὶ ὕδωρ καὶ γαῖα καὶ αἰθὴρ, νύξ τε καὶ ἦμαρ, καὶ Μῆτις, πρῶτος γενέτωρ καὶ Ἕρως πολυτερπής· πάντα γὰρ ἐν μεγάλῳ Ζῆνός τάδε σώματι κεῖται. τοῦ δή τοι κεφαλὴν μὲν ἰδεῖν καὶ καλὰ πρόσωπα οὐρανὸς αἰγλήεις, ὃν χρύσεαι ἀμφὶς ἔθειραι ἄστρων μαρμαρέων περικαλλέες ἠερέθονται, ταύρεα δʼ ἀμφοτέρωθε δύο χρύσεια κέρατα, ἀντολίη τε δύσις τε, θεῶν ὁδοὶ Οὐρανιώνων, ὄμματα δʼ ἠέλιός τε καὶ ἀντιόωσα σελήνη. νοῦς δέ οἱ ἀψευδὴς, βασιλήϊος, ἄφθιτος αἰθὴρ, ᾧ δὴ πάντα κυκλεῖ καὶ φράζεται, οὐδέ τις ἐστὶν αὐδὴ, οὔτʼ ἐνοπὴ, οὔτε κτύπος, οὐδὲ μὲν ὄσσα, ἣ λήθει Διὸς οὖας ὑπερμενέος Κρονίωνος. ὧδε μὲν ἀθανάτην κεφαλὴν ἔχει ἠδὲ νόημα· Σῶμα δέ οἱ περιφεγγὲς, ἀπείριτον, ἀστυφέλικτον, ὄβριμον, ὀβριμόγυιον, ὑπερμενὲς ὧδε τέτυκται. Ὦμοι μὲν καὶ στέρνα καὶ εὐρέα νῶτα θεοῖο ἀὴρ εὐρυβίης, πτέρυγες δέ οἱ ἐξεφύοντο, τῇς ἐπὶ πάντα ποτᾶθʼ, ἱερὴ δέ οἱ ἔπλετο νηδὺς, γαῖα τε παμμήτειρʼ ὁρέων τʼ αἰπεινὰ κάρηνα· μέσση δὲ ζώνη βαρυηχέος οἶδμα θαλάσσης καὶ πόντου· πυμάτη δὲ βάσις, χθονὸς ἔνδοθι ῥίζαι, Τάρταρά τʼ εὐρώεντα καὶ ἔσχατα πείρατα γαίης. Πάντα δʼ ἀποκρύψας αὖθις φάος ἐς πολυγηθὲς μέλλεν ἀπὸ κραδίης προφέρειν πάλι, θέσκελα ῤέζων. ### English translation (Claude) 'Zeus was first, Zeus last, lord of the bright lightning; Zeus the head, Zeus the middle, and from Zeus all things were made. Zeus became male, Zeus was an immortal bride. Zeus is the foundation of the earth and of the starry heaven. Zeus is king, Zeus himself the first begetter of all. One power, one deity he became, great ruler of all; one royal body, in which all these things revolve: fire and water and earth and ether, night and day, and Metis, first begetter, and delightful Eros. For all these things lie in the great body of Zeus. His head and fair face, to look upon, are the shining heaven, around which his golden locks, the beautiful glittering stars, float in the air; on either side two golden bull's horns, the rising and the setting, the paths of the heavenly gods; his eyes the sun and the moon that faces it. His mind is the unerring, royal, imperishable ether, by which he moves and considers all things; nor is there any voice, nor cry, nor sound, nor rumor, that escapes the ear of the mighty son of Cronus. So he has an immortal head and thought. His body is radiant, boundless, unshaken, mighty, strong-limbed, of surpassing power, made thus: the shoulders, chest, and broad back of the god are the wide-ruling air, and wings grew from him, with which he flies over all things; his holy belly is the earth, mother of all, and the lofty peaks of the mountains; his middle girdle the swell of the deep-roaring sea and the main; the lowest base, the roots within the earth, the dank Tartarus and the farthest bounds of the earth. And having hidden all things, he was again to bring them forth from his heart into the gladsome light, working wonders.' ### Extrabiblical texts - Orpheus (attributed), Orph. frag. 168 (Orpheus (attributed), Orphic poems (fragments)): quotation, high confidence - Porphyry, Imag. (Porphyry, On Images): quotation, high confidence ### Translation notes - Orphic fragment 168 (Kern). ### Citation (SBL) Eusebius, Praep. ev. 3.9.2 (Dindorf 1:121–122; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-4-1/#p-3-9-2). ## Preparation for the Gospel 3.9.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-4-1/#p-3-9-3 - Source: Dindorf 1:122 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Porphyry interprets Zeus as the world and as the creative mind. ### Greek text Ζεὺς οὖν ὁ πᾶς κόσμος, ζῷον ἐκ ζῴων καὶ θεὸς ἐκ θεῶν· Ζεὺς δὲ, καθὸ νοῦς, ἀφʼ οὗ προφέρει πάντα καὶ δημιουργεῖ τοῖς νοήμασι. ### English translation (Claude) Zeus, then, is the whole world, living being from living beings and god from gods; but Zeus as mind, from which he brings forth all things and creates by his thoughts. ### Extrabiblical texts - Porphyry, Imag. (Porphyry, On Images): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 3.9.3 (Dindorf 1:122; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-4-1/#p-3-9-3). ## Preparation for the Gospel 3.9.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-4-1/#p-3-9-4 - Source: Dindorf 1:122 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: No image could adequately portray such a god. ### Greek text Τῶν δὴ θεολόγων τὰ δὴ περὶ τοῦ θεοῦ τοῦτον ἐξηγησαμένων τὸν τρόπον, εἰκόνα μὲν τοιαύτην δημιουργεῖν, οἵαν ὁ λόγος ἐμήνυσεν, οὔθʼ οἷόν τε ἦν οὔτʼ, εἴ τις ἐπενόησε, τὸ ζωτικὸν καὶ νοερὸν καὶ προνοητικὸν διὰ τῆς σφαίρας ἐδείκνυεν. ### English translation (Claude) When the theologians had explained the things about God in this way, it was neither possible to make an image such as the account indicated, nor, if anyone had devised one, would it have shown by a sphere the living, intelligent, and provident nature. ### Extrabiblical texts - Porphyry, Imag. (Porphyry, On Images): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 3.9.4 (Dindorf 1:122; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-4-1/#p-3-9-4). ## Preparation for the Gospel 3.9.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-4-1/#p-3-9-5 - Source: Dindorf 1:122–123 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Porphyry explains each feature of the statue of Zeus as a symbol. ### Greek text ἀνθρωπόμορφον δὲ τοῦ Διὸς τὸ δείκηλον πεποιήκασιν, ὅτι νοῦς ἦν καθʼ ὃν ἐδημιούργει καὶ λόγοις σπερματικοῖς ἀπετέλει τὰ πάντα· κάθηται δὲ, τὸ ἑδραῖον τῆς δυνάμεως αἰνιττόμενος· γυμνὰ δὲ ἔχει τὰ ἄνω, ὅτι φανερὸς ἐν τοῖς νοεροῖς καὶ τοῖς οὐρανίοις τοῦ κόσμου μέρεσίν ἐστι· σκέπεται δὲ αὐτῷ τὰ πρόσθια, ὅτι ἀφανὴς τοῖς κάτω κεκρυμμένοις· ἔχει δὲ τῇ μὲν λαιᾷ τὸ σκῆπτρον, καθʼ ὃ μάλιστα τῶν τοῦ σώματος μερῶν τὸ ἡγεμονικώτατόν τε καὶ νοερώτατον ὑποικουρεῖ σπλάγχνον, ἡ καρδία· βασιλεὺς γὰρ τοῦ κόσμου ὁ δημιουργικὸς νοῦς· προτείνει δὲ τῇ δεξιᾷ ἢ ἀετὸν, ὅτι κρατεῖ τῶν ἀεροπόρων θεῶν, ὡς τῶν μεταρσίων ὀρνέων ὁ ἀετὸς, ἢ νίκην, ὅτι νενίκηκεν αὐτὸς πάντα.” ### English translation (Claude) So they have made the image of Zeus in human form, because he was mind, by which he created and completed all things by seminal reasons. He is seated, hinting at the steadfastness of his power; he has his upper parts bare, because he is manifest in the intellectual and heavenly parts of the world; his front parts are covered, because he is invisible to things hidden below. He holds the scepter in his left hand, on the side where the heart, the most commanding and most intelligent of the organs of the body, dwells; for the creative mind is king of the world. In his right hand he holds out either an eagle, because he rules the gods who travel through the air, as the eagle rules the birds on high, or a Victory, because he himself has conquered all things." ### Extrabiblical texts - Porphyry, Imag. (Porphyry, On Images): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 3.9.5 (Dindorf 1:122–123; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-4-1/#p-3-9-5). ## Preparation for the Gospel 3.9.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-4-1/#p-3-9-6 - Source: Dindorf 1:123 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius argues that the Orphic Zeus is simply the visible world. ### Greek text Ταῦτά σοι ὁ Πορφύριος, ὧν τὸν εἰρημένον τρόπον ἀποδεδομένων ἠρέμα καὶ ἐπὶ σχολῆς ἐπιθεωρῆσαι καλὸν τίνα ποτὲ ἄρα τὸν Δία φασὶν εἷναι τὰ ἔπη. ἐγὼ μὲν γὰρ οὐδὲ ἄλλον ἡγοῦμαι ἢ τὸν ὁρώμενον κόσμον ἐκ παντοίων συνεστῶτα μερῶν, τῶν τε κατʼ οὐρανὸν καὶ αἰθέρα καὶ τῶν ἐν τούτοις φαινομένων ἄστρων, ὥσπερ ἐν μεγάλου σώματος κεφαλῇ προτεταγμένων, τῶν τε ἐν ἀέρι καὶ γῇ καὶ θαλάττῃ καὶ τοῖς παραπλησίοις. ### English translation (Claude) Such is what Porphyry offers you. Since they have been given in the way described, it is well to examine quietly and at leisure whom the verses say Zeus is. I think he is none other than the visible world, composed of all kinds of parts: those in heaven and the ether, and the stars that appear in them, set first as in the head of a great body, and those in the air, the earth, the sea, and the like. ### Citation (SBL) Eusebius, Praep. ev. 3.9.6 (Dindorf 1:123; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-4-1/#p-3-9-6). ## Preparation for the Gospel 3.9.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-4-1/#p-3-9-7 - Source: Dindorf 1:123 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The hymn's 'parts' of Zeus are parts of the visible world. ### Greek text μέρη γοῦν κόσμου καὶ γῆ καὶ ὄρη καὶ βουνοὶ, εἱλεῖταί τε αὐτῶν ἐν μέσῳ ζώνης τρόπον ἡ θάλαττα, καὶ πῦρ δὲ καὶ ὕδωρ νύξ τε καὶ ἡμέρα τῆς αὐτῆς εἶεν ἂν τοῦ κόσμου φύσεως μέρη. ταῦτα δʼ ἄντικρυς τὸν ὁρώμενον ὑποφαίνειν ἡγοῦμαι κόσμον, εἰ μή τι καὶ σφάλλομαι, καὶ τὸ ὅλον ἐκ μερῶν συνεστὼς διδάσκει. ### English translation (Claude) Earth, mountains, and hills are parts of the world, and the sea winds round in the midst of them like a girdle; fire and water, night and day, would be parts of the same nature of the world. These, unless I am mistaken, plainly indicate the visible world, and teach that the whole is composed of parts. ### Citation (SBL) Eusebius, Praep. ev. 3.9.7 (Dindorf 1:123; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-4-1/#p-3-9-7). ## Preparation for the Gospel 3.9.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-4-1/#p-3-9-8 - Source: Dindorf 1:123 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius quotes the hymn's own lines to show it means the material world. ### Greek text λέγει δʼ οὖν Πάντα γὰρ ἐν μεγάλῳ Ζῆνός τάδε σώματι κεῖται. καὶ τίνα τὰ πάντα διασαφεῖ πῦρ καὶ ὕδωρ καὶ γαῖα καὶ αἰθὴρ, νύξ τε καὶ ἦμαρ. τοῦ δή τοι κεφαλὴν μὲν ἰδεῖν καὶ καλὰ πρόσωπα οὐρανὸς αἰγλήεις, ὃν χρύσεαι ἀμφὶς ἔθειραι ἄστρων μαρμαρέων περικαλλέες ἠερέθονται, ### English translation (Claude) At any rate he says: 'For all these things lie in the great body of Zeus.' And he makes clear what 'all things' are: 'fire and water and earth and ether, night and day.' 'His head and fair face, to look upon, are the shining heaven, around which his golden locks, the beautiful glittering stars, float in the air,' ### Extrabiblical texts - Orpheus (attributed), Orph. frag. 168 (Orpheus (attributed), Orphic poems (fragments)): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 3.9.8 (Dindorf 1:123; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-4-1/#p-3-9-8). ## Preparation for the Gospel 3.9.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-4-1/#p-3-9-9 - Source: Dindorf 1:123–124 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The hymn's view that Zeus's mind is the ether matches the Stoic doctrine that God is fiery body. ### Greek text καὶ τὰ τούτοις ἀκόλουθα· ἐν οἷς ἐπιφέρει τὸν νοῦν τοῦ Δῖός λέγων εἶναι τὸν αἰθέρα καὶ οὐδὲν ἄλλο, κατὰ τοὺς Στωϊκοὺς τὴν πυρώδη καὶ θερμὴν οὐσίαν τὸ ἡγεμονικὸν φάσκοντας εἶναι τοῦ κόσμου, καὶ τὸν θεὸν εἶναι σῶμα, καὶ τὸν δημιουργὸν αὐτὸν οὐδʼ ἕτερον τῆς τοῦ πυρὸς δυνάμεως. κατὰ τὰ αὐτὰ γὰρ οἶμαι καὶ ἐν τοῖς ἔπεσιν εἰρῆσθαι Νοῦς δέ οἱ ἀψευδὴς βασιλήϊος, ἄφθιτος αἰθὴρ, ᾧ δὴ πάντα κυκλεῖ καὶ φράζεται. ### English translation (Claude) and what follows. In these he adds that the mind of Zeus is the ether and nothing else, in agreement with the Stoics, who say that the fiery and hot substance is the ruling part of the world, that God is a body, and that the creator himself is nothing other than the power of fire. For in the same sense, I think, it is said in the verses: 'His mind is the unerring, royal, imperishable ether, by which he moves and considers all things.' ### Extrabiblical texts - Orpheus (attributed), Orph. frag. 168 (Orpheus (attributed), Orphic poems (fragments)): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 3.9.9 (Dindorf 1:123–124; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-4-1/#p-3-9-9). ## Preparation for the Gospel 3.9.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-4-1/#p-3-9-10 - Source: Dindorf 1:124 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The hymn makes the world a living being whose mind is the ether. ### Greek text διʼ ὧν ἀνεπικαλύπτως ζῷον μέγα τὸν κόσμον ὑποθέμενος, καὶ τοῦτον Δία προσειπὼν, νοῦν μὲν αὐτοῦ τὸν αἰθέρα, σῶμα δὲ τὰ λοιπὰ τοῦ κόσμου μέρη ἀπεφήνατο εἶναι. ### English translation (Claude) By these words, assuming without disguise that the world is a great living being, and calling it Zeus, he declared its mind to be the ether and its body the other parts of the world. ### Citation (SBL) Eusebius, Praep. ev. 3.9.10 (Dindorf 1:124; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-4-1/#p-3-9-10). ## Preparation for the Gospel 3.9.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-4-1/#p-3-9-11 - Source: Dindorf 1:124 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Porphyry himself admits that the hymn's Zeus is the visible world. ### Greek text τοιοῦτος μέν τις ὁ διὰ τῶν ἐπῶν ὑπογραφόμενος τυγχάνει Ζεύς. ὁ δὲ τῶν ἐπῶν ἐξηγητὴς ἀρξάμενος μὲν τοῖς ἔπεσιν ἀκολούθως λέγει, Ζεὺς οὖν ὁ πᾶς κόσμος, ζῷον ἐκ ζῴων, θεὸς ἐκ θεῶν· σαφῶς τὸν θεολογούμενον Δία οὐδὲ ἄλλον ἢ τὸν ὁρώμενον καὶ αἰσθητὸν κόσμον δηλοῦσθαι διὰ τῶν ἐπῶν ἑρμηνεύσας. ### English translation (Claude) Such is the Zeus sketched in the verses. And the interpreter of the verses, beginning in agreement with them, says: 'Zeus, then, is the whole world, living being from living beings, god from gods,' clearly interpreting the Zeus proclaimed as god in the verses to be nothing other than the visible and perceptible world. ### Citation (SBL) Eusebius, Praep. ev. 3.9.11 (Dindorf 1:124; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-4-1/#p-3-9-11). ## Preparation for the Gospel 3.9.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-4-1/#p-3-9-12 - Source: Dindorf 1:124 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Orpheus took from the Egyptians the idea that the world, composed of divine parts, is God. ### Greek text Αἰγυπτίων δὲ ὁ λόγος, παρʼ ὧν καὶ Ὀρφεὺς τὴν θεολογίαν ἐκλαβὼν τὸν κόσμον εἶναι τὸν θεὸν ᾤετο, ἐκ πλειόνων θεῶν τῶν αὐτοῦ μερῶν, (ὅτι καὶ τὰ μέρη τοῦ κόσμου θεολογοῦντες ἐν τοῖς πρόσθεν ἀπεδείχθησαν, ) συνεστῶτα, καὶ τούτου πλέον οὐδὲν τὰ παρατεθέντα τῶν ἐπῶν ῥήματα διεσάφησεν. ### English translation (Claude) This is the doctrine of the Egyptians, from whom Orpheus received his theology and thought that the world was God, composed of many gods, its parts (for it was shown earlier that they deified the parts of the world); and the words of the verses quoted made nothing more than this clear. ### Citation (SBL) Eusebius, Praep. ev. 3.9.12 (Dindorf 1:124; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-4-1/#p-3-9-12). ## Preparation for the Gospel 3.9.13 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-4-1/#p-3-9-13 - Source: Dindorf 1:124 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Porphyry then adds that Zeus is the creative mind. ### Greek text ὁ δὲ μετὰ τὴν πρώτην ἑρμηνείαν δευτέραν ἐξ αὑτοῦ προστίθησι, τὸν τῶν ὅλων ποιητὴν θεὸν τὸν δημιουργικὸν νοῦν τοῦτον φάσκων εἶναι τὸν τεθεολογημένον. ### English translation (Claude) But after the first interpretation he adds a second of his own, saying that the god proclaimed is the creative mind, the maker of the universe. ### Citation (SBL) Eusebius, Praep. ev. 3.9.13 (Dindorf 1:124; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-4-1/#p-3-9-13). ## Preparation for the Gospel 3.9.14 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-4-1/#p-3-9-14 - Source: Dindorf 1:124 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Orphic poet could not have known an incorporeal creative mind, since his sources knew none. ### Greek text πῶς δʼ ἂν αὐτὸν τοῦτον ἐθεολόγει, ὃν μηδὲ τὴν ἀρχὴν ἔγνω ὁ τῶν ἐπῶν ποιητὴς, εἴτε ὁ Θρᾷξ εἴη Ὀρφεὺς εἴτε τις ἄλλος; εἰ δὴ παρʼ Αἰγυπτίων ἢ καὶ τῶν πρώτων Ἑλλήνων ἥκοντα ἦν εἰς αὐτὸν τὰ τῆς θεολογίας, οἳ δέ γε ἀπεδείχθησαν οὐδὲν νοητὸν ἐπιστάμενοι, οὐδʼ ἐν ἀφανεῖ καὶ ἀσωμάτῳ οὐσίᾳ περιεχόμενον, εἴ τῳ ἱκανὸς πιστώσασθαι ὁ Πλάτων, ὁμολογῶν ἐν Κρατύλῳ τοὺς πρώτους τῶν ἀνθρώπων περὶ τὴν Ἑλλάδα τούτους μόνους θεοὺς ἡγεῖσθαι, οὕσπερ νῦν πολλοὶ τῶν βαρβάρων, ἥλιον καὶ σελήνην καὶ γῆν καὶ ἄστρα καὶ οὐρανόν. ### English translation (Claude) But how could the poet of the verses, whether Orpheus the Thracian or someone else, have proclaimed as god one whom he did not know at all? If his theology came to him from the Egyptians or from the first Greeks, they have been shown to know nothing intelligible, nothing contained in an invisible and incorporeal being, if Plato is a sufficient authority for anyone, when he admits in the Cratylus that the first men in Greece held as gods only those which many barbarians hold now: sun and moon and earth and stars and heaven. ### Extrabiblical texts - Plato, Crat. 397c (Plato (works)): quotation, high confidence ### Translation notes - Plato, Cratylus 397c. ### Citation (SBL) Eusebius, Praep. ev. 3.9.14 (Dindorf 1:124; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-4-1/#p-3-9-14). ## Preparation for the Gospel 3.9.15 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-4-1/#p-3-9-15 - Source: Dindorf 1:124–125 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Chaeremon confirms that the Egyptians knew only the visible world. ### Greek text καὶ ὁ Χαιρήμων δὲ μικρῷ ἔμπροσθεν ἐμαρτύρει οὐδʼ ἄλλο τι πρὸ τοῦ ὁρωμένου κόσμου τοὺς Αἰγυπτίους ἡγεῖσθαι, οὐδʼ ἄλλους θεοὺς πλὴν τῶν πλανητῶν καὶ τῶν λοιπῶν ἀστέρων, πάντα τε εἰς τὰ ὁρώμενα τοῦ κόσμου μέρη καὶ οὐδὲν εἰς ἀσωμάτους καὶ ζώσας οὐσίας ἑρμηνεύοντας. ### English translation (Claude) And Chaeremon too testified a little earlier that the Egyptians believed in nothing prior to the visible world, nor in any gods except the planets and the other stars, interpreting everything in terms of the visible parts of the world and nothing in terms of incorporeal and living beings. ### Citation (SBL) Eusebius, Praep. ev. 3.9.15 (Dindorf 1:124–125; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-4-1/#p-3-9-15). ## Preparation for the Gospel 3.10.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-10-1 - Source: Dindorf 1:125 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius asks where the poet could have learned of a transcendent, incorporeal Creator. ### Greek text Ὁ δὴ οὖν ἐκ τούτων ὁρμώμενος ποιητὴς πόθεν, ἢ πῶς, ἢ παρὰ τίνος λαβὼν ἐν τοῖς ἔπεσι τὸν ἐπέκεινα τοῦ κόσμου θεὸν, καὶ τὸν ἡλίου καὶ σελήνης καὶ ἄστρων αὐτοῦ τε οὐρανοῦ καὶ τοῦ σύμπαντος κόσμου δημιουργὸν κατεβάλλετο; ἀσωμάτου δὲ ἡ γνῶσις αὐτῷ πόθεν; ### English translation (Claude) From where, then, or how, or from whom did the poet who started from these sources receive, and set down in his verses, the God who is beyond the world, the creator of the sun and moon and stars, of heaven itself and the whole universe? Where did he get the knowledge of an incorporeal being? ### Citation (SBL) Eusebius, Praep. ev. 3.10.1 (Dindorf 1:125; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-10-1). ## Preparation for the Gospel 3.10.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-10-2 - Source: Dindorf 1:125 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The creative mind has no parts, so the hymn's body of Zeus cannot describe it. ### Greek text ἀλλʼ οὐ τούτων γε οὐδὲν εἰδὼς τυγχάνει· ὁ γάρ τοι τῶν ὅλων δημιουργικὸς νοῦς οὔτʼ ἐκ πλειόνων μερῶν συνέστηκεν οὔτʼ ἂν γένοιτο αὐτοῦ κεφαλὴ οὐρανὸς, οὐ σῶμα πῦρ καὶ ὕδωρ καὶ γαῖα, ἀλλʼ οὐδὲ ὄμματα αὐτοῦ ἥλιος καὶ σελήνη. πῶς δʼ ἂν εἶεν ὦμοι καὶ στέρνα καὶ νῶτα καὶ νηδὺς τοῦ τῶν ὅλων δημιουργοῦ θεοῦ ἀὴρ εὐρυβίης καὶ γῆ καὶ ὀρέων αἰπεινὰ κάρηνα; ἢ πῶς ὁ αἰθὴρ νοῦς ποτʼ ἂν ἐπινοηθείη τοῦ τῶν ὅλων ποιητοῦ, ἢ τοῦ νοῦ τοῦ δημιουργικοῦ; ### English translation (Claude) But in fact he knew none of these things. For the creative mind of the universe is not composed of many parts, nor could heaven be its head, nor fire, water, and earth its body, nor the sun and moon its eyes. How could the wide-ruling air, the earth, and the lofty peaks of the mountains be the shoulders, chest, back, and belly of God the creator of all things? Or how could the ether ever be conceived as the mind of the maker of the universe, or of the creative mind? ### Citation (SBL) Eusebius, Praep. ev. 3.10.2 (Dindorf 1:125; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-10-2). ## Preparation for the Gospel 3.10.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-10-3 - Source: Dindorf 1:125 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius calls it impious to identify God or his parts with the world. ### Greek text ὅτι μὲν οὖν ταῦτα σεσόφισται τῷ τῶν ἐπῶν ἑρμηνεῖ οὐδὲν ἐπιλέγειν χρή. ἔγωγε μὴν τὰ ἔσχατα ἀσεβεῖν φημι τὸν φάσκοντα μέρη εἶναι τοῦ θεοῦ τὰ μέρη τοῦ κόσμου, καὶ ἔτι μᾶλλον τὸν ἀποφηνάμενον τὸν αὐτὸν εἶναι τῷ κόσμῳ τὸν θεὸν, καὶ ἐπὶ τούτοις τὸν ἡγούμενον τοῦ κόσμου νοῦν εἶναι τὸν τῶν ὅλων δημιουργόν. ### English translation (Claude) That these things have been sophistically contrived by the interpreter of the verses, there is no need to add. But I say that the one who says that the parts of the world are parts of God commits the utmost impiety, and still more the one who declares God to be the same as the world, and besides these the one who thinks the mind of the world is the creator of the universe. ### Citation (SBL) Eusebius, Praep. ev. 3.10.3 (Dindorf 1:125; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-10-3). ## Preparation for the Gospel 3.10.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-10-4 - Source: Dindorf 1:125 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God is the maker of the world, distinct from it, not its soul. ### Greek text ποιητὴν μὲν γὰρ αὐτὸν καὶ σωτῆρα τοῦ κόσμου ἕτερον ὄντα τοῦ πεποιημένου εὐσεβὲς ἀποφαίνειν, νοῦν δὲ τοῦ κόσμου, ὥσπερ τινὸς ζῴου ψυχὴν, ἡνωμένον διόλου καὶ τὸ πᾶν ἠμφιεσμένον, οὐκέθʼ ὅσιον ἂν εἴη λέγειν. ### English translation (Claude) For it is pious to declare him the maker and savior of the world, being other than what he has made; but it would no longer be holy to call him the mind of the world, united throughout with it like the soul of a living creature and clothed with the whole. ### Citation (SBL) Eusebius, Praep. ev. 3.10.4 (Dindorf 1:125; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-10-4). ## Preparation for the Gospel 3.10.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-10-5 - Source: Dindorf 1:125–126 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Scripture teaches God's presence and providence in the world without making him part of it. ### Greek text καίτοι παρεῖναι αὐτὸν τῷ παντὶ καὶ προνοεῖν τοῦ κόσμου παιδεύει τὰ καθʼ ἡμᾶς ἱερὰ λόγια, θεολογοῦντα ἐπαξίως καὶ θεοπρεπῶς διʼ ὧν φησιν ‘‘οὐχὶ τὸν οὐρανὸν καὶ τὴν γῆν ἐγὼ πληρῶ; λέγει κύριος.” καὶ πάλιν ‘‘ὅτι ὁ θεὸς ἐν τῷ οὐρανῷ ἄνω καὶ ἐπὶ τῆς γῆς κάτω.” καὶ πάλιν ἐν αὐτῷ γὰρ καὶ ζῶμεν καὶ κινούμεθα καὶ ἐσμέν· ” ἀλλʼ οὐχ ὡς ἐν μέρει τοῦ κόσμου, οὐδʼ ὡς ἐν ψυχῇ αὐτοῦ καὶ νοί·. ### English translation (Claude) And yet our sacred oracles teach that he is present to the whole and exercises providence over the world, speaking of God worthily and as befits God, where it says: "Do I not fill heaven and earth? says the Lord"; and again: "For God is in heaven above and on the earth below"; and again: "For in him we live and move and have our being." But not as in a part of the world, nor as in its soul and mind. ### Scripture references - Jer 23:24: quotation, high confidence - Deut 4:39: quotation, high confidence - Acts 17:28: quotation, high confidence ### Translation notes - Quotations: Jer 23:24; Deut 4:39; Acts 17:28. ### Citation (SBL) Eusebius, Praep. ev. 3.10.5 (Dindorf 1:125–126; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-10-5). ## Preparation for the Gospel 3.10.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-10-6 - Source: Dindorf 1:126 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Scripture calls heaven God's throne and earth his footstool. ### Greek text ἀλλʼ εἰ χρὴ παραδείγματι χρήσασθαι, θεοπρεπέστερον καὶ ἀληθείας οἰκείως ὁ ἱερός που λόγος ἐξεφώνησεν ‟ὁ οὐρανός μοι θρόνος (εἰπὼν), ἡ δὲ γῆ ὑποπόδιον τῶν ποδῶν μου. ” ### English translation (Claude) But if we must use an illustration, the sacred word has spoken more worthily of God and more fittingly to the truth, saying: "Heaven is my throne, and the earth the footstool of my feet." ### Scripture references - Isa 66:1: quotation, high confidence ### Translation notes - Quotation: Isa 66:1. ### Citation (SBL) Eusebius, Praep. ev. 3.10.6 (Dindorf 1:126; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-10-6). ## Preparation for the Gospel 3.10.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-10-7 - Source: Dindorf 1:126 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Scripture sets God above the world while extending his providence to earth. ### Greek text εἰ γὰρ χρῆν ὅλως προσωποποιεῖν ἀνθρωπινωτέρῳ λόγῳ, θέα τὸ διάφορον τῆς θεολογίας. ὁ μὲν γὰρ τὸν οὐρανὸν εἰπὼν θρόνον ἐπέκεινα τοῦ θρόνου καὶ ἀνωτάτω τῶν ὅλων τὸν παμβασιλέα θεὸν ἀφωρίσατο, οὐδὲ τὴν γῆν τῆς προνοίας αὐτοῦ χωρίσας· συγκατιέναι γὰρ καὶ ἐπὶ τὰ τῇδε τῆς θεότητος τὰς προνοητικὰς αὐτοῦ δυνάμεις διδάσκει· διό φησιν ‟ἡ δὲ γῆ ὑποπόδιον τῶν ποδῶν μου.’’ ### English translation (Claude) For if one must personify at all in more human language, see the difference in the theology. The one who called heaven a throne set God, the universal King, beyond the throne and above all things, without separating the earth from his providence; for he teaches that the provident powers of his Godhead come down also to things here. Therefore he says: "and the earth the footstool of my feet." ### Scripture references - Isa 66:1: quotation, high confidence ### Translation notes - Quotation: Isa 66:1. ### Citation (SBL) Eusebius, Praep. ev. 3.10.7 (Dindorf 1:126; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-10-7). ## Preparation for the Gospel 3.10.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-10-8 - Source: Dindorf 1:126 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Orphic hymn's description reveals ignorance of the true God. ### Greek text ἀλλʼ οὔτε τὸ ὑποπόδιον οὔτε μὴν ὁ θρόνος σῶμα τοῦ καθιδρυμένου, οὐδέ γε μέρη ποτʼ ἂν αὐτοῦ λεχθείη. ὁ δὲ κεφαλὴν τοῦ θεοῦ τὸν οὐρανὸν καὶ τὰ ἐν τούτῳ φήσας καὶ νοῦν αὐτοῦ τὸν αἰθέρα, μέλη τε αὐτοῦ καὶ σῶμα τὰ λοιπὰ τοῦ κόσμου μέρη, οὔτε δημιουργὸν οὔτε θεὸν ἁλίσκεται εἰδώς. ### English translation (Claude) But neither the footstool nor the throne is the body of the one seated, nor could they ever be called his parts. But the one who called heaven and the things in it the head of God, the ether his mind, and the other parts of the world his limbs and body, is shown to know neither the creator nor God. ### Citation (SBL) Eusebius, Praep. ev. 3.10.8 (Dindorf 1:126; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-10-8). ## Preparation for the Gospel 3.10.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-10-9 - Source: Dindorf 1:126 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A god made of matter could neither create nor be truly god. ### Greek text οὐ γὰρ ἂν αὐτὸς ἑαυτὸν δημιουργοίη, οὐδʼ ἂν ἔτι νοῦς λέγεσθαι δύναιτο οὗ νοῦς ἦν ὁ αἰθήρ. ποῖος δὲ καὶ εἴη ἂν θεὸς οὗ μέρη γῆ καὶ τὰ ἐπὶ γῆς ὄρη, ὄγκοι σωμάτων ἄλογοι; πῶς δὲ καὶ εὔλογον θεὸν ἀναγορεύειν τὸν ἀδελφὸν καὶ συγγενῆ πυρὸς καὶ ἀέρος καὶ ὕδατος, ἀλόγου καὶ φθαρτῆς ὕλης ἐκγόνων; ### English translation (Claude) For he could not create himself; nor could one whose mind was the ether still be called mind. What kind of god would he be whose parts are the earth and the mountains on the earth, irrational masses of bodies? And how is it reasonable to proclaim as god one who is brother and kin of fire, air, and water, the offspring of irrational and perishable matter? ### Citation (SBL) Eusebius, Praep. ev. 3.10.9 (Dindorf 1:126; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-10-9). ## Preparation for the Gospel 3.10.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-10-10 - Source: Dindorf 1:126–127 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If Zeus's mind is ether, his mind is a body. ### Greek text εἰ δὲ καὶ ὁ νοῦς τοῦ Δῖός οὐδὲν ἄλλο πλὴν τοῦ δηλωθέντος αἰθέρος ἦν, αἰθὴρ δὲ ἀήρ ἐστιν ὁ ὑψηλότατος καὶ πυρώδης ἀπὸ τοῦ αἴθεσθαι, ὅπερ ἐστὶ καίεσθαι, ταύτην, ὥς φασιν, εἰληχὼς τὴν ἐπωνυμίαν, σώματα δὲ ἄμφω ὅ τε ἀὴρ, ὅ τε αἰθὴρ, ὅρα ποῦ σοι τοῦ Δῖός ὁ νοῦς ἀποπέπτωκε. ### English translation (Claude) And if the mind of Zeus was nothing other than the ether described, and ether is the highest and fiery air, having received this name, as they say, from aithesthai, that is, to burn, and both air and ether are bodies, see where the mind of your Zeus has fallen. ### Citation (SBL) Eusebius, Praep. ev. 3.10.10 (Dindorf 1:126–127; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-10-10). ## Preparation for the Gospel 3.10.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-10-11 - Source: Dindorf 1:127 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: True theology holds that the heavens and the world are God's works, inferior to the invisible rational powers. ### Greek text καὶ τίς ἂν ἔτι προσείποι θεὸν τῶν εὖ φρονούντων τοῦτον ᾧ νοῦς ὑπῆρχεν ἄνους καὶ ἄλογος, εἰ δὴ τοιαύτη παντὸς σώματος φύσις; διόπερ ἡμῖν ἐν ταῖς θεολογίαις πάντα τοῖς εἰρημένοις τὰ ἐναντία παραληπτέον, ὅτι τε μὴ οὐρανὸς ὢν τυγχάνει, μήτε αἰθὴρ μήθʼ ἥλιος μήτε σελήνη, μήθʼ ὁ σύμπας τῶν ἄστρων χορὸς μήτʼ αὐτὸς ἀθρόως ὁ πᾶς κόσμος· ἔργα δὲ χειρῶν αὐτοῦ ταῦτα μικρὰ ἔτι καὶ βραχέα, ταῖς ἀσωμάτοις καὶ νοεραῖς δυνάμεσι παραβαλλόμενα· ὅτι δὴ πᾶν σῶμα φθαρτὸν καὶ ἄλογον, τοιαύτη δὲ τῶν ὁρωμένων ἡ φύσις· τὰ δʼ ἐπέκεινα ἐν ἀοράτοις λογικὰ καὶ ἀθάνατα, συνδιαιωνίζοντα τῇ τοῦ παμβασιλέως θεοῦ μακαρίᾳ ζωῇ, μακρῷ γένοιτʼ ἂν τῶν ὁρωμένων ἁπάντων βελτίω. ### English translation (Claude) And who among the sensible would still call him a god whose mind was mindless and irrational, if such is the nature of every body? Therefore in our theology we must take everything opposite to what has been said: that God is not heaven, nor ether, nor sun, nor moon, nor the whole choir of the stars, nor the whole world all together; but these are works of his hands, still small and slight when compared with the incorporeal and intellectual powers. For every body is perishable and irrational, and such is the nature of visible things; but the things beyond, among the invisible, are rational and immortal, living through the ages together with the blessed life of God the universal King, and would be far better than all visible things. ### Citation (SBL) Eusebius, Praep. ev. 3.10.11 (Dindorf 1:127; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-10-11). ## Preparation for the Gospel 3.10.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-10-12 - Source: Dindorf 1:127 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Scripture calls the heavens the work of God's hands. ### Greek text εἰκότως οὖν τὰ θεῖα λόγια περὶ τῶν ὁρωμένων τοῦ κόσμου μερῶν ὧδέ πως παιδεύει ὄψομαι τοὺς οὐρανοὺς, ἔργα τῶν δακτύλων σου, σελήνην καὶ ἀστέρας, ἃ σὺ ἐθεμελίωσας.” καὶ πάλιν σὺ κύριε κατʼ ἀρχὰς τὴν γῆν ἐθεμελίωσας, καὶ ἔργα τῶν χειρῶν σου εἰσὶν οἱ οὐρανοί.” καὶ αὖθις ‟ ἀναβλέψατε εἰς ὕψος τοὺς ὀφθαλμοὺς ὑμῶν, καὶ ἴδετε τίς κατέδειξε ταῦτα πάντα.” ### English translation (Claude) Rightly, then, the divine oracles teach about the visible parts of the world somewhat as follows: "I shall see the heavens, the works of your fingers, the moon and stars, which you have established"; and again: "You, Lord, in the beginning laid the foundation of the earth, and the heavens are the works of your hands"; and again: "Lift up your eyes on high, and see who has shown forth all these things." ### Scripture references - Ps 8:3 (8:4 LXX): quotation, high confidence - Ps 102:25 (101:26 LXX): quotation, high confidence - Isa 40:26: quotation, high confidence ### Translation notes - Quotations: Ps 8:3 (8:4 LXX); Ps 102:25 (101:26 LXX); Isa 40:26. ### Citation (SBL) Eusebius, Praep. ev. 3.10.12 (Dindorf 1:127; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-10-12). ## Preparation for the Gospel 3.10.13 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-10-13 - Source: Dindorf 1:127 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius turns to Porphyry's explanation of the human-shaped statue of Zeus. ### Greek text Ταῦτα μὲν οὑν εἰς τὴν πρώτην τῶν ἐπῶν ἑρμηνείαν εἰρήσθω· φέρε δὲ καὶ τὰ ἐξῆς διασκοπήσωμεν. ἐπεὶ μὴ οἷόν τʼ ἦν, φησὶν, εἰκόνα τοιαύτην δημιουργεῖν οἴαν ὁ λόγος ἐμήνυσε, διὰ τοῦτο ἀνθρωπόμορφον τοῦ Δῖός τὸ δείκηλον πεποιήκασιν, ὅτι νοῦς ἦν καθʼ ὃν ἐδημιούργει, καὶ λόγοις σπερματικοῖς ἀπετέλει τὰ πάντα. ### English translation (Claude) Let this be said, then, about the first interpretation of the verses; come, let us examine what follows. Since it was not possible, he says, to make an image such as the account indicated, therefore they made the image of Zeus in human form, because he was mind, by which he created and completed all things by seminal reasons. ### Citation (SBL) Eusebius, Praep. ev. 3.10.13 (Dindorf 1:127; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-10-13). ## Preparation for the Gospel 3.10.14 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-10-14 - Source: Dindorf 1:127–128 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If the visible world could not be imaged, still less could the divine mind. ### Greek text καὶ πῶς εἰ μὴ οἷόν τε ἦν εἰκόνα τοιαύτην ποιεῖν οἵαν ὁ λόγος ἐμήνυσεν, ἐμήνυσε δὲ ἄρα τοῦ φαινομένου καὶ ὁρωμένου κόσμου τὰ μέρη, οὐρανὸν καὶ τὰ ἐν οὐρανῷ, ἀέρα τε καὶ γῆν καὶ τὰ ἐν τούτοις· εἰ δὴ οὑν τῶν ὁρωμένων τοῦ κόσμου μερῶν οὐχ οἷόν τε ἦν εἰκόνα συστήσασθαι, καθὸ νοῦς ἦν ὁ θεὸς, πῶς ἄν τις τὴν εἰκόνα αὐτοῦ δημιουργήσειεν; ### English translation (Claude) And how so? If it was not possible to make an image such as the account indicated, and the account indicated the parts of the apparent and visible world, heaven and the things in heaven, air and earth and the things in them; if, then, it was not possible to make an image of the visible parts of the world, how could anyone fashion his image insofar as God was mind? ### Citation (SBL) Eusebius, Praep. ev. 3.10.14 (Dindorf 1:127–128; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-10-14). ## Preparation for the Gospel 3.10.15 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-10-15 - Source: Dindorf 1:128 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A statue cannot resemble even the human mind, much less God's. ### Greek text τί δʼ ἂν ἔχοι σῶμα ἀνθρώπειον ἐμφερὲς πρὸς τὸν τοῦ θεοῦ νοῦν; ἐγὼ μὲν γὰρ οὐδὲ πρὸς τὸν ἀνθρώπινον ἡγοῦμαι· ἐπεὶ ὁ μὲν ἀσώματος καὶ ἀσύνθετος καὶ ἀμερὴς, τὸ δὲ βαναύσων ἀνδρῶν ἔργον καὶ θνητοῦ σώματος φύσιν ἀπομεμίμηται, καὶ ζώσης σαρκὸς ἐν ἀψύχῳ καὶ νεκρᾷ ὕλῃ κωφὴν καὶ ἄναυδον εἰκόνα καταγέγραπται. ### English translation (Claude) What likeness could a human body have to the mind of God? I do not think it has any even to the human mind; for the mind is incorporeal, uncompounded, and without parts, while the statue is the work of craftsmen, imitating the nature of a mortal body, and has portrayed in lifeless and dead matter a dumb and voiceless image of living flesh. ### Citation (SBL) Eusebius, Praep. ev. 3.10.15 (Dindorf 1:128; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-10-15). ## Preparation for the Gospel 3.10.16 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-10-16 - Source: Dindorf 1:128 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Only the rational soul bears God's image and likeness. ### Greek text ψυχὴ μὲν οὖν λογικὴ καὶ ἀθάνατος καὶ νοῦς ἀπαθὴς ἐν ἀνθρώπου φύσει εὖ μοι δοκεῖ λέγεσθαι εἰκόνα καὶ ὁμοίωσιν ἀποσώζειν θεοῦ, καθʼ ὅσον ἄυλος καὶ ἀσώματος νοερά τε καὶ λογικὴ τὴν οὐσίαν συνέστηκεν, ἀρετῆς οὖσα καὶ σοφίας δεκτική. ### English translation (Claude) The rational and immortal soul and the impassible mind in human nature may well be said, I think, to preserve the image and likeness of God, insofar as it is immaterial and incorporeal, intellectual and rational in substance, and capable of virtue and wisdom. ### Scripture references - Gen 1:26: allusion, high confidence ### Translation notes - Allusion to Gen 1:26. ### Citation (SBL) Eusebius, Praep. ev. 3.10.16 (Dindorf 1:128; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-10-16). ## Preparation for the Gospel 3.10.17 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-10-17 - Source: Dindorf 1:128 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Since the human mind cannot be depicted, no man-shaped image can depict the most high God. ### Greek text εἰ δή τις εἴη δυνατὸς ψυχῆς ἄγαλμα καὶ μορφὴν ἐν εἰκόνι τεκτήνασθαι, δύναιτʼ ἂν οὗτος καί τι τῶν κρειττόνων· εἰ δὲ ἄμορφος καὶ ἀειδὴς καὶ ἀσχημάτιστος, οὔτε ὁράσει θεωρητὸς οὔτε λόγῳ καὶ ἀκοῇ τὴν οὐσίαν καταληπτὸς ὁ ἀνθρώπινος νοῦς, τίς ἂν μανείη τοσοῦτον ὡς τὸ ἀνδρείκελον ξόανον θεοῦ τοῦ ἀνωτάτω μορφὴν καὶ εἰκόνα φέρειν ἀποφήνασθαι; ### English translation (Claude) If anyone could fashion a statue and form of the soul in an image, he might also make one of the higher beings. But if the human mind is formless, shapeless, and without figure, neither visible to sight nor comprehensible in its substance by reason and hearing, who would be so mad as to declare that a man-shaped image bears the form and likeness of the most high God? ### Citation (SBL) Eusebius, Praep. ev. 3.10.17 (Dindorf 1:128; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-10-17). ## Preparation for the Gospel 3.10.18 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-10-18 - Source: Dindorf 1:128 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The statue of Zeus imitates only the lifeless body of a mortal man. ### Greek text θεοῦ μὲν οὖν φύσις ἔξω πάσης θνητῆς ὕλης φαντάζεται, νῷ διαυγεῖ καὶ σιγῇ ψυχαῖς κεκαθαρμέναις ἐπινοουμένη· τὸ δέ γε τοῦ ὁρωμένου Δῖός ἐν τῷ δεικήλῳ σχῆμα εἴη ἂν θνητοῦ τὴν φύσιν ἀνδρὸς εἰκὼν, οὐδὲ τὸν ὅλον ἄνθρωπον, μέρος δέ τι τὸ χεῖρον αὐτοῦ μεμιμημένον, ὅτι μηδὲν ἴχνος ζωῆς καὶ ψυχῆς ἐπάγεται. ### English translation (Claude) The nature of God is conceived apart from all mortal matter, contemplated by souls purified by clear thought and silence; but the figure of the visible Zeus in the statue would be the image of a man mortal by nature, imitating not even the whole man but a certain part of him, the worse part, since it carries no trace of life and soul. ### Citation (SBL) Eusebius, Praep. ev. 3.10.18 (Dindorf 1:128; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-10-18). ## Preparation for the Gospel 3.10.19 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-10-19 - Source: Dindorf 1:128–129 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The creative mind cannot be the Zeus of bronze statues or the father of mortal heroes. ### Greek text πῶς οὖν ὁ ἐπὶ πάντων θεὸς καὶ νοῦς ὁ τῶν ὅλων δημιουργὸς εἴη ἂν ὁ αὐτὸς ὁ ἐν τῷ χαλκῷ ἢ τῷ νεκρῷ ἐλέφαντι Ζεύς; ὁ δὲ δὴ τῶν ὅλων δημιουργικὸς νοῦς πῶς ποτε αὐτὸς ἦν ἄρα ἐκεῖνος ὁ Ζεὺς ὁ τοῦ ἐξ Ἀλκμήνης Ἡρακλέους πατὴρ καὶ τῶν λοιπῶν ἐκ Δῖός μυθευομένων ἀνδρῶν, οἱ τὸν θνητὸν βίον κοινῶς ἅπασιν ἀνθρώποις καταστρέψαντες τῆς οἰκείας φύσεως ἀνεξάλειπτα τοῖς μετʼ αὐτοὺς μνημεῖα καταλελοίπασι; ### English translation (Claude) How, then, could the God over all and the mind that created the universe be the same as the Zeus in bronze or dead ivory? And how could the creative mind of the universe itself have been that Zeus who was the father of Heracles by Alcmene and of the other men said in myth to be sons of Zeus, who ended their mortal life like all other men and left to later generations indelible memorials of their own nature? ### Citation (SBL) Eusebius, Praep. ev. 3.10.19 (Dindorf 1:128–129; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-10-19). ## Preparation for the Gospel 3.10.20 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-10-20 - Source: Dindorf 1:129 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Phoenicians and Egyptians both recorded Zeus as a mortal man. ### Greek text Φοινίκων μὲν οὑν οἱ πρῶτοι θεόλογοι, ὡς ἐν τῷ πρώτῳ συγγράμματι παρεστήσαμεν, τὸν Δία παῖδα Κρόνου θνητὸν ἀπὸ θνητοῦ γενόμενον, ἄνδρα Φοίνικα τὸ γένος, ἀπεμνημόνευον, Αἰγύπτιοι δὲ ἐξοικειούμενοι τὸν ἄνδρα θνητὸν πάλιν αὐτὸν ὡμολόγουν, κατὰ τοῦτό γε Φοινιξιν ὁμοφωνοῦντες. ### English translation (Claude) The first theologians of the Phoenicians, as we showed in the first book, recorded Zeus as the son of Cronus, a mortal born of a mortal, a Phoenician man by race; and the Egyptians, claiming the man as their own, again confessed him mortal, agreeing in this at least with the Phoenicians. ### Citation (SBL) Eusebius, Praep. ev. 3.10.20 (Dindorf 1:129; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-10-20). ## Preparation for the Gospel 3.10.21 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-10-21 - Source: Dindorf 1:129 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Cretans, Atlantians, and others likewise recorded Zeus as a mortal of shameful life. ### Greek text ἀλλὰ καὶ Κρῆτες τάφον τοῦ Δῖός παρʼ ἑαυτοῖς δεικνύντες τρίτοι ἂν εἶεν τοῦ αὐτοῦ μάρτυρες· καὶ Ἀτλάντειοι δὲ καὶ πάντες οἱ πρὸ τούτου δεδηλωμένοι κατʼ οἰκείαν ἱστορίαν ἐξοικειούμενοι τὸν Δία πάντες ὁμοῦ θνητὸν ἀπεφήναντο, πράξεις αὐτοῦ θνητὰς καὶ ἀνθρωπείους, ἀλλʼ οὐ σεμνάς τινας οὐδὲ φιλοσόφους, αἰσχρουργίας δὲ ἁπάσης καὶ ἀκολασίας ἔμπλεως ἀναγράψαντες. ### English translation (Claude) And the Cretans, who show a tomb of Zeus among themselves, would be a third witness to the same; and the Atlantians and all those mentioned before, each claiming Zeus according to their own history, all alike declared him mortal, recording his deeds as mortal and human, not dignified or philosophical, but full of every shameful act and licentiousness. ### Citation (SBL) Eusebius, Praep. ev. 3.10.21 (Dindorf 1:129; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-10-21). ## Preparation for the Gospel 3.10.22 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-10-22 - Source: Dindorf 1:129 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The allegorists keep changing what Zeus means. ### Greek text τοῖς δὲ ἐπὶ τὸ σεμνότερον τοὺς μύθους τρέπειν ἐπηγγελμένοις τοτὲ μὲν ὁ Ζεὺς θερμή τις ἦν καὶ πυρώδης δύναμις, τοτὲ δὲ τὸ πνεῦμα· νῦν δʼ οὐκ οἶδʼ ὅπως αὐτοῖς ὁ τῶν ὅλων δημιουργὸς νοῦς ἀναπέφανται. ### English translation (Claude) But for those who profess to turn the myths to more dignified meanings, Zeus was at one time a hot and fiery power, at another the spirit; and now, I know not how, he has appeared to them as the creative mind of the universe. ### Citation (SBL) Eusebius, Praep. ev. 3.10.22 (Dindorf 1:129; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-10-22). ## Preparation for the Gospel 3.10.23 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-10-23 - Source: Dindorf 1:129 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Zeus is the son of Cronus and grandson of Ouranus, as even the Orphic verses say. ### Greek text πευστέον τοιγαροῦν τίνα ἂν εἴποιεν τὸν τούτου πατέρα καὶ τοῦ πατρὸς τὸν προπάτορα· ἐπεὶ κατὰ πάντας τοὺς θεολόγους Ζεὺς Κρόνου παῖς ὁμολογεῖται, καὶ τά γε προκείμενα τοῦ Ὀρφέως ἔπη ‟ ὑπερμένεος Κρονίωνος” ἐμνημόνευσε, Κρόνος δὲ Οὐρανοῦ. ### English translation (Claude) We must ask them, then, whom they would call his father and his father's forefather; since according to all the theologians Zeus is admitted to be the son of Cronus (and the verses of Orpheus quoted above mentioned 'the mighty son of Cronus'), and Cronus the son of Ouranus. ### Citation (SBL) Eusebius, Praep. ev. 3.10.23 (Dindorf 1:129; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-10-23). ## Preparation for the Gospel 3.10.24 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-10-24 - Source: Dindorf 1:129–130 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If Zeus were the creator, his supposed father and grandfather would have to come after him. ### Greek text δεδόσθω τοίνυν αὐτοῖς εἷναι ὁ Ζεὺς ὁ ἐπὶ πάντων θεὸς καὶ νοῦς ὁ τὰ πάντα δημιουργήσας. τίς οὖν ὁ τούτου πατήρ; Κρόνος. τίς δʼ ὁ προπάτωρ; Οὐρανός. εἰ δὲ πρῶτος ὁ Ζεὺς ὡς ἂν δημιουργὸς ἁπάντων, χρῆν δή που δευτέρους καταλέγεσθαι καὶ μετʼ αὐτὸν τοὺς ὑπʼ αὐτοῦ πεποιημένους. ### English translation (Claude) Let it be granted them, then, that Zeus is the God over all and the mind that created all things. Who, then, is his father? Cronus. And who his forefather? Ouranus. But if Zeus is first, as the creator of all things, those made by him should surely be listed second and after him. ### Citation (SBL) Eusebius, Praep. ev. 3.10.24 (Dindorf 1:129–130; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-10-24). ## Preparation for the Gospel 3.10.25 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-10-25 - Source: Dindorf 1:130 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The creator must precede heaven and time, so he cannot be the grandson of Ouranus. ### Greek text εἴτε γὰρ χρόνος τις εἴη ὁ Κρόνος Οὐρανοῦ πεφυκὼς γέννημα, εἴτε δὴ ἅμα οὐρανῷ συνυπέστη χρόνος, εἴη τε αὐτὸς ὁ Κρόνου πατὴρ Οὐρανὸς καὶ χρόνος μετὰ τοῦτον, ἀλλὰ πρό γε τούτων ὁ τῶν ὅλων αἴτιος καὶ οὐρανοῦ καὶ χρόνου δημιουργὸς θεός. εἰ δὲ τοῦτο, οὐκ ἂν γένοιτο ὁ Ζεὺς τρίτος ἐξ Οὐρανοῦ. ### English translation (Claude) For whether Cronus is time (chronos), born as offspring of Ouranus, or time came into being together with heaven, and Ouranus is himself the father of Cronus and time comes after him, still before these is God, the cause of the universe and creator of both heaven and time. If so, Zeus could not be third from Ouranus. ### Citation (SBL) Eusebius, Praep. ev. 3.10.25 (Dindorf 1:130; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-10-25). ## Preparation for the Gospel 3.10.26 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-10-26 - Source: Dindorf 1:130 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Porphyry's identification of Zeus with the creative mind is exposed as a fabrication. ### Greek text πῶς οὖν παρὰ πᾶσιν Αἰγυπτίοις καὶ Φοίνιξιν Ἕλλησι τε καὶ φιλοσόφοις τρίτος ἐξ Οὐρανοῦ γενεαλογεῖται ὁ τῶν ὅλων δημιουργὸς νοῦς; πεφώραται δὴ τοῦ φιλοσόφου τὸ πλάσμα, καὶ ἔτι μᾶλλον φωραθήσεται ἐξ ὧν ἐπιφέρει λέγων ὧδε ### English translation (Claude) How, then, is the creative mind of the universe given a genealogy by all the Egyptians and Phoenicians, Greeks and philosophers, as third from Ouranus? The philosopher's fabrication has been detected, and will be detected still more from what he adds, saying this: ### Citation (SBL) Eusebius, Praep. ev. 3.10.26 (Dindorf 1:130; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-10-26). ## Preparation for the Gospel 3.11.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-11-1 - Source: Dindorf 1:130 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Porphyry makes Hera the ethereal and airy power, consort of Zeus. ### Greek text ‟ Τὴν δὲ Ἥραν σύνοικον τῷ Διὶ πεποιήκασιν, τὴν αἰθέριον καὶ ἀέριον δύναμιν Ἥραν προσειπόντες. ἔστι γὰρ ὁ αἰθὴρ ἀὴρ ὁ λεπτομερέστατος. ### English translation (Claude) "They have made Hera the consort of Zeus, calling the ethereal and airy power Hera; for the ether is the finest air. ### Extrabiblical texts - Porphyry, Imag. (Porphyry, On Images): quotation, high confidence ### Translation notes - Porphyry, On Images, quoted in extracts with Eusebius's comments (3.11.1–51). ### Citation (SBL) Eusebius, Praep. ev. 3.11.1 (Dindorf 1:130; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-11-1). ## Preparation for the Gospel 3.11.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-11-2 - Source: Dindorf 1:130 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius notes that the ether, said to be Zeus's mind, is defined as air, a body. ### Greek text Ἀνωτέρω μὲν ἐδήλου τὰ ἔπη τὸν νοῦν τοῦ Δῖός εἶναι τὸν αἰθέρα, νυνὶ δὲ ὁ λόγος τί ποτέ ἐστιν ὁ αἰθὴρ διορίζεται, ἀέρα λέγων εἶναι αὐτὸν λεπτομερέστατον· σῶμα δὲ ὁ ἀὴρ, καὶ πολὺ πρότερον ὁ αἰθήρ. ### English translation (Claude) Above, the verses showed that the mind of Zeus is the ether; now the account defines what the ether is, saying that it is the finest air. But air is a body, and the ether far more so. ### Citation (SBL) Eusebius, Praep. ev. 3.11.2 (Dindorf 1:130; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-11-2). ## Preparation for the Gospel 3.11.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-11-3 - Source: Dindorf 1:130 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Mind and body cannot be identical. ### Greek text ὁ δὴ νοῦς ἄρα τοῦ Δῖός ἐλήλεγκται σῶμα τυγχάνων, εἰ καὶ τὸ πάντων λεπτομερέστατον. καὶ πῶς ἂν ταὐτὸν ἐπινοηθείη σῶμα καὶ νοῦς κατὰ διάμετρον ταῖς φύσεσι διεστῶτα; ### English translation (Claude) So the mind of Zeus has been proved to be a body, even if the finest of all. And how could body and mind, which are diametrically opposed in nature, be conceived as the same? ### Citation (SBL) Eusebius, Praep. ev. 3.11.3 (Dindorf 1:130; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-11-3). ## Preparation for the Gospel 3.11.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-11-4 - Source: Dindorf 1:130–131 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Porphyry contradicts the verses, which made the ether Zeus's mind. ### Greek text εἶτʼ οὐκ οἶδʼ ὅπως τῶν ἐπῶν ἐπιλελησμένος διαρρήδην φησάντων Νοῦς δέ οἱ ἀψευδὴς, βασιλήιος ἄφθιτος αἰθὴρ, ᾧ δὴ πάντα κυκλεῖ καὶ φράζεται, οὐδέ τις ἐστὶν αὐδὴ, οὔτʼ ἐνοπὴ, οὔτε κτύπος, οὐδὲ μὲν ὅσσα, ἣ λήθει Δῖός οὖας ὑπερμενέος Κρονίωνος. διʼ ὧν σαφῶς ὁ αἰθὴρ νοῦς ἀνείρηται ὢν τοῦ Δῖός. ### English translation (Claude) Then, I know not how, he has forgotten the verses which said plainly: 'His mind is the unerring, royal, imperishable ether, by which he moves and considers all things; nor is there any voice, nor cry, nor sound, nor rumor, that escapes the ear of the mighty son of Cronus.' By these the ether has clearly been declared to be the mind of Zeus. ### Extrabiblical texts - Orpheus (attributed), Orph. frag. 168 (Orpheus (attributed), Orphic poems (fragments)): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 3.11.4 (Dindorf 1:130–131; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-11-4). ## Preparation for the Gospel 3.11.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-11-5 - Source: Dindorf 1:131 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Porphyry makes Hera the whole air and Leto the air beneath the moon, mother of the light-bringers. ### Greek text ὁ δὲ τὴν Ἥραν πάλιν τὴν αἰθέριον καὶ ἀέριον δύναμιν εἶναί φησιν. ἔπειτα διαιρῶν ἐπιλέγει ‟ Καὶ τοῦ μὲν παντὸς ἀέρος ἡ δύναμις Ἥρα τοὔνομα ἀπὸ τοῦ ἀέρος κεκλημένη· τοῦ δὲ ὑπὸ σελήνην φωτιζομένου καὶ σκοτιζομένου ἀέρος ἡ Λητὼ σύμβολον· λήθω γὰρ αὐτὴν εἶναι διὰ τὴν κατὰ τὸν ὕπνον ἀναισθησίαν, καὶ ὅτι ψυχαῖς ὑπὸ σελήνην γινομέναις λήθη ξυνομαρτεῖ τοῦ θείου· διὰ τοῦτο δὲ καὶ μήτηρ Ἀπόλλωνός τε καὶ Ἀρτέμιδος, τῶν αἰτίων φωτισμοῦ τῇ νυκτί.’ ### English translation (Claude) But he says again that Hera is the ethereal and airy power. Then, making distinctions, he adds: "The power of the whole air is Hera, named from the air (aer); and of the air beneath the moon, which is lit and darkened, Leto is the symbol; for she is forgetfulness (letho), because of the insensibility of sleep, and because forgetfulness of the divine accompanies souls that come to be beneath the moon. For this reason too she is the mother of Apollo and Artemis, the causes of light by night." ### Citation (SBL) Eusebius, Praep. ev. 3.11.5 (Dindorf 1:131; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-11-5). ## Preparation for the Gospel 3.11.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-11-6 - Source: Dindorf 1:131 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius objects that air cannot be the mother of the sun and moon, which act upon it. ### Greek text Καὶ ἐν τούτοις ἡλίου καὶ σελήνης μητέρα φησὶν εἶναι τὸν ὑπὸ σελήνην ἀέρα· τοῦτον γὰρ εἶναι τὴν Λητώ. καὶ πῶς ἂν ὁ ἀὴρ γένοιτο μήτηρ τῶν αἰτίων φωτισμοῦ, μᾶλλον αὐτὸς γενόμενος ἢ ποιῶν; ἥλιος γὰρ καὶ σελήνη ἄλλοτε ἄλλως τὸν ἀέρα μεταβάλλουσιν. ### English translation (Claude) And here he says that the air beneath the moon is the mother of the sun and moon, for this is Leto. But how could the air be the mother of the causes of light, when it is rather affected by them than acting? For the sun and moon change the air in different ways at different times. ### Citation (SBL) Eusebius, Praep. ev. 3.11.6 (Dindorf 1:131; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-11-6). ## Preparation for the Gospel 3.11.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-11-7 - Source: Dindorf 1:131 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Porphyry makes Hestia, Rhea, and Demeter powers of the earth, and Kore the sprouting seed. ### Greek text πάλιν δὲ προιὼν ἑξῆς λέγει ‟ Καὶ τὸ μὲν ἡγεμονικὸν τῆς χθονίας δυνάμεως Ἑστία κέκληται, ἧς ἄγαλμα παρθενικὸν ἐφʼ ἑστίας πυρὸς ἱδρυμένον· καθὸ δὲ γόνιμος ἡ δύναμις, σημαίνουσιν αὐτὴν γυναικὸς εἴδει προμάστου. τὴν δὲ ῾Ρέαν προσεῖπον τὴν τῆς πετρώδους καὶ ὀρείου γῆς δύναμιν, τὴν δὲ Δήμητρα τὴν τῆς πεδινῆς καὶ γονίμου. ἡ Δημήτηρ δὲ τὰ μὲν ἄλλα κατὰ τὰ αὐτὰ ἔχει τῇ ῾Ρέᾳ, διενήνοχε δὲ, ὅτι αὐτὴ κυεῖ τὴν Κόρην ἐκ Δῖός, τουτέστι τὸν κόρον ἐκ τῶν φρυγανωδῶν σπερμάτων. διὸ καὶ κατέστεπται τὸ βρέτας αὐτῆς τοῖς στάχυσι, μήκωνές τε περὶ αὐτὴν τῆς πολυγονίας σύμβολον.” ### English translation (Claude) Proceeding again, he next says: "The ruling part of the earthly power is called Hestia, whose image, a maiden, is set up on a hearth of fire; but insofar as the power is fruitful, they represent her in the form of a woman with prominent breasts. Rhea they called the power of rocky and mountainous earth, and Demeter that of level and fruitful earth. Demeter in other respects is the same as Rhea, but differs in that she conceives Kore by Zeus, that is, the sprout (koros) from the seeds of the plants. Therefore her statue is crowned with ears of grain, and poppies around her are a symbol of fertility." ### Citation (SBL) Eusebius, Praep. ev. 3.11.7 (Dindorf 1:131; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-11-7). ## Preparation for the Gospel 3.11.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-11-8 - Source: Dindorf 1:131–132 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius mocks Porphyry for turning Rhea into rocks and Zeus into plant seeds. ### Greek text Κἀνταῦθα πάλιν σκόπει τίνα τρόπον τὴν Ῥέαν μητέρα θεῶν λεγομένην καὶ αὐτοῦ τοῦ Δῖός κάτω που περὶ πέτρας καὶ γῆν καταβέβληκε, καὶ πάντα φύρων τὴν αὐτὴν εἶναί φησι τῇ Δήμητρι, πλὴν ὅτι διενήνοχε, καθὸ, φησὶν, ἡ Δημήτηρ ἐκ Δῖός κυεῖ τὴν Κόρην, ὥσπερ οὖν ἡ πεδιὰς γῆ τὸν κόρον ἐκ τῶν φρυγανωδῶν σπερμάτων. ἰδού σοι πάλιν ὁ Ζεὺς εἰς τὰ φρυγανώδη σπέρματα μεταβέβληται. ### English translation (Claude) Here again see how he has brought Rhea, who is called mother of the gods and of Zeus himself, down somewhere to rocks and earth, and, confusing everything, says that she is the same as Demeter, except that she differs because, he says, Demeter conceives Kore by Zeus, as the level ground brings forth the sprout from the seeds of plants. See, Zeus has again been changed for you into the seeds of plants! ### Citation (SBL) Eusebius, Praep. ev. 3.11.8 (Dindorf 1:131–132; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-11-8). ## Preparation for the Gospel 3.11.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-11-9 - Source: Dindorf 1:132 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Kore is the power in the seed, and Pluto the sun below the earth who carries her off in winter. ### Greek text τούτοις ἑξῆς ἐπισυνάπτει λέγων ‟ Ἐπεὶ δὲ καὶ τῶν εἰς γῆν βαλλομένων σπερμάτων ἦν τις δύναμις, ἣν ἥλιος περὶ τὸ κάτω ἡμισφαίριον ἰὼν ἕλκει κατὰ τὰς χειμερινὰς τροπὰς, Κόρη μὲν ἡ δύναμις ἡ σπερματοῦχος, Πλούτων δὲ ὁ ὑπὸ γῆν ἰὼν ἥλιος καὶ τὸν ἀφανῆ περινοστῶν κόσμον κατὰ τὰς χειμερίους τροπάς· ὃς ἁρπάζειν λέγεται τὴν Κόρην, ἣν ποθεῖ ἡ Δημήτηρ κρυπτομένην ὑπὸ γῆν. ### English translation (Claude) Next to this he adds, saying: "And since there was also a power in the seeds cast into the earth, which the sun, going round the lower hemisphere, draws down at the winter solstice, Kore is the seed-bearing power, and Pluto the sun going under the earth and traveling round the invisible world at the winter solstice; he is said to carry off Kore, whom Demeter longs for while she is hidden under the earth. ### Citation (SBL) Eusebius, Praep. ev. 3.11.9 (Dindorf 1:132; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-11-9). ## Preparation for the Gospel 3.11.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-11-10 - Source: Dindorf 1:132 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Dionysus is the power of tree fruits, represented as male and female. ### Greek text τῶν δὲ ἀκροδρύων καὶ ὅλως τῶν φυτευτικῶν ἡ δύναμις Διόνυσος ὀνομάζεται. ὅρα δὲ καὶ τούτων τὰς εἰκόνας. σύμβολα γὰρ ἡ Κόρη φέρει τῆς προβολῆς τῶν κατὰ τοὺς καρποὺς ὑπὲρ τὴν γῆν ἐκφύσεων, ὁ δὲ Διόνυσος κοινὰ μὲν πρὸς τὴν Κόρην ἔχει τὰ κέρατα, ἔστι δὲ θηλύμορφος, μηνύων τὴν περὶ τὴν γένεσιν τῶν ἀκροδρύων ἀρρενόθηλυν δύναμιν. ### English translation (Claude) The power of tree fruits and of plants in general is named Dionysus. See their images too: Kore bears symbols of the putting forth of the shoots of the crops above the earth; Dionysus has horns in common with Kore, but is of female form, indicating the male-female power in the generation of tree fruits. ### Citation (SBL) Eusebius, Praep. ev. 3.11.10 (Dindorf 1:132; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-11-10). ## Preparation for the Gospel 3.11.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-11-11 - Source: Dindorf 1:132 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Pluto's helmet, scepter, and dog are explained as symbols of the underworld and of germination. ### Greek text Πλούτων δὲ ὁ Κόρης ἅρπαξ κυνῆν μὲν ἔχει τοῦ ἀφανοῦς πόλου σύμβολον, τὸ δὲ σκῆπτρον τὸ κολοβὸν σημεῖον τῆς τῶν κάτω βασιλείας· ὁ δὲ κύων αὐτοῦ δηλοῖ τὴν κύησιν τῶν καρπῶν εἰς τρία διῃρημένην, εἰς τὴν καταβολὴν, εἰς τὴν ὑποδοχὴν, εἰς τὴν ἀνάδοσιν. οὐ γὰρ παρὰ τὸ τὰς κῆρας ἔχειν βορὰν, ὃ δηλοῖ τὰς ψυχὰς, κέκληται κύων, ἀλλὰ παρὰ τὸ κυεῖν, ᾗ χορηγὸς ὁ Πλούτων, ὅταν ἁρπάσῃ τὴν Κόρην. ### English translation (Claude) Pluto, the ravisher of Kore, has a helmet as a symbol of the invisible pole, and the shortened scepter as a sign of his kingdom below; and his dog shows the conception (kyesis) of the crops divided into three: the sowing, the receiving, and the springing up. For he is called dog (kyon) not because he has the fates of death (keres) for food, which means the souls, but from conceiving (kyein), of which Pluto is the provider when he carries off Kore. ### Citation (SBL) Eusebius, Praep. ev. 3.11.11 (Dindorf 1:132; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-11-11). ## Preparation for the Gospel 3.11.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-11-12 - Source: Dindorf 1:132–133 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Attis stands for spring flowers that fall, and Adonis for the harvest. ### Greek text Ἄττις δὲ καὶ Ἄδωνις τῇ τῶν καρπῶν εἰσὶν ἀναλογίᾳ προσήκοντες. ἀλλʼ ὁ μὲν Ἄττις τῶν κατὰ τὸ ἔαρ προφαινομένων ἀνθέων καὶ πρὶν τελεσιγονῆσαι διαρρεόντων, — ἔνθεν καὶ τὴν τῶν αἰδοίων ἀποκοπὴν αὐτῷ προσανέθεσαν, μὴ φθασάντων ἐλθεῖν τῶν καρπῶν εἰς τὴν σπερματικὴν τελείωσιν — ὁ δὲ Ἄδωνις τῆς τῶν τελείων καρπῶν ἐκτομῆς σύμβολον. ### English translation (Claude) Attis and Adonis belong to the analogy of the crops. Attis is the symbol of the flowers that appear in spring and fall before they bear seed (hence they also ascribed to him the cutting off of his private parts, since the fruits did not reach seminal completion); and Adonis is the symbol of the cutting of the ripe fruits. ### Citation (SBL) Eusebius, Praep. ev. 3.11.12 (Dindorf 1:132–133; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-11-12). ## Preparation for the Gospel 3.11.13 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-11-13 - Source: Dindorf 1:133 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Silenus symbolizes the movement of air. ### Greek text ὁ δὲ Σειληνὸς σύμβολον τῆς πνευματικῆς κινήσεως, οὐκ ὀλίγα συμβαλλομένης τῷ παντί. σύμβολα δέ ἐστι τὸ μὲν φάλανθον καὶ στιλπνὸν κατὰ τὴν κεφαλὴν τῆς οὐρανίου περιφορᾶς, ἡ δὲ περικειμένη κόμη τοῖς κάτω μέρεσιν αὐτοῦ ὑπόδειγμα τῆς προσγείου περὶ τὸν ἀέρα παχύτητος. ### English translation (Claude) Silenus is a symbol of the motion of the wind (pneuma), which contributes not a little to the universe. His symbols are the bald and shining head, for the revolution of heaven, and the hair around the lower parts, an emblem of the thickness of the air near the earth. ### Citation (SBL) Eusebius, Praep. ev. 3.11.13 (Dindorf 1:133; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-11-13). ## Preparation for the Gospel 3.11.14 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-11-14 - Source: Dindorf 1:133 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Themis is the prophetic power. ### Greek text ἐπεὶ δὲ καὶ τῆς μαντικῆς δυνάμεως τις μέτοχος ἦν δύναμις, Θέμις μὲν κέκληται ἡ δύναμις, τῷ τὰ τεθειμένα καὶ ἑκάστῳ κείμενα λέγειν. ### English translation (Claude) And since there was also a power partaking of prophecy, the power is called Themis, from telling what is laid down (tethheimena) and appointed for each. ### Citation (SBL) Eusebius, Praep. ev. 3.11.14 (Dindorf 1:133; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-11-14). ## Preparation for the Gospel 3.11.15 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-11-15 - Source: Dindorf 1:133 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Porphyry sums up the earth's powers as Hestia, Rhea, Demeter, Themis, Priapus, Kore, Dionysus, Attis, and Adonis. ### Greek text ‟ Διὰ δὴ πάντων τούτων ἡ περίγειος δύναμις ἐξηγήσεως τυχοῦσα θρησκεύεται, ὡς μὲν παρθένος καὶ Ἑστία ἡ κεντροφόρος, ὡς δὲ τοκὰς ἡ τροφὸς, ὡς δὲ ῾Ρέα ἡ πετροποιὸς καὶ ὄρειος, ὡς δὲ Δημήτηρ ἡ χλοηφόρος, ὡς δὲ Θέμις ἡ χρησμῳδὸς, τοῦ εἰς αὐτὴν κατιόντος σπερματικοῦ λόγου εἰς τὸν Πρίαπον ἐκτετυπωμένου· οὗ τὸ μὲν περὶ τοὺς ξηροὺς καρποὺς Κόρη, τὸ δὲ κατὰ τοὺς ὑγροὺς καὶ τὰ ἀκρόδρυα Διόνυσος καλεῖται, τῆς μὲν Κόρης ὑπὸ Πλούτωνος τοῦ ὑπὸ γῆν ἰόντος ἡλίου ἁρπαζομένης κατὰ τὸν σπόρον, τοῦ δὲ Διονύσου τὰ πάθη τῆς δυνάμεως ὑπὸ γῆν μὲν νεωτέρας καὶ καλλιγόνου βλαστάνειν ἀρχομένου, ἐπιμάχου δὲ τῆς κατὰ τὴν ἄνθην δυνάμεως σύμβολον Ἄττιν ἐχούσης, τῆς δὲ κατὰ τὴν τελεσιουργίαν ἐκτομῆς τὸν Ἄδωνιν, ### English translation (Claude) "Through all these, then, the earthly power, once explained, is worshipped: as maiden and Hestia, she who holds the center; as mother, the nurse; as Rhea, she who makes rocks and mountains; as Demeter, she who bears green crops; as Themis, she who utters oracles; while the seminal reason that descends into her is represented in Priapus. Of this, the part concerned with dry fruits is called Kore, and that concerned with moist fruits and tree fruits Dionysus. Kore is carried off at sowing time by Pluto, the sun going under the earth; the sufferings of Dionysus signify the power that is young and fertile under the earth and begins to sprout; the power in the flower, which is open to attack, has Attis as its symbol, and the cutting off at maturity has Adonis; ### Citation (SBL) Eusebius, Praep. ev. 3.11.15 (Dindorf 1:133; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-11-15). ## Preparation for the Gospel 3.11.16 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-11-16 - Source: Dindorf 1:133 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Silenus, Bacchantes, and Satyrs represent wind, ecstasy, and sexual impulse. ### Greek text καὶ τῆς μὲν πνευματικῆς διὰ πάντων δυνάμεως εἰς Σειληνὸν ἀναπλαττομένης, τῆς δὲ εἰς ἔκτασιν ἀπʼ αὐτῶν παραγωγῆς εἰς Βάκχην, ὥσπερ αὖ τῆς εἰς τὰ ἀφροδίσια ἐρεθιζούσης ὁρμῆς διὰ τῶν Σατύρων. διὰ δὴ τούτων τῶν συμβόλων ἡ περίγειος ἐκκαλύπτεται δύναμις.” ### English translation (Claude) the power of the wind through all things is represented as Silenus, the drawing out from them into ecstasy as the Bacchante, as again the impulse that stirs to sexual pleasures is represented through the Satyrs. Through these symbols the earthly power is revealed." ### Citation (SBL) Eusebius, Praep. ev. 3.11.16 (Dindorf 1:133; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-11-16). ## Preparation for the Gospel 3.11.17 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-11-17 - Source: Dindorf 1:133–134 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius summarizes Porphyry's equations of gods with crops. ### Greek text Τοσαῦτα μὲν οὖν καὶ τάδε, ἃ καὶ ἀναγκαίως ἐπιτεμόμενος παρατέθειμαι εἰς τὸ μὴ ἀγνοεῖν ἡμᾶς τὰ σεμνὰ τῶν φιλοσόφων. οὕτω τοιγαροῦν κατὰ τὰ ἀποδεδομένα Κόρη μὲν ἡ τῶν σπορίμων, Διόνυσος δὲ ἡ τῶν ἀκροδρύων δύναμις, καὶ τῶν μὲν ἐαρινῶν ἀνθέων ὁ Ἄττις, τῶν δὲ τελείων καρπῶν ὁ Ἄδωνις σύμβολον. ### English translation (Claude) So much for this too, which I have necessarily abridged and set out, so that we may not be ignorant of the dignified doctrines of the philosophers. Thus, according to what has been explained, Kore is the power of the sown crops, Dionysus that of tree fruits; Attis is the symbol of spring flowers and Adonis of ripe fruits. ### Citation (SBL) Eusebius, Praep. ev. 3.11.17 (Dindorf 1:133–134; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-11-17). ## Preparation for the Gospel 3.11.18 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-11-18 - Source: Dindorf 1:134 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Rational souls should not worship crops made for bodily food. ### Greek text τί δὴ οὑν ταῦτα χρὴ θεοποιεῖν εἰς τροφὰς σωμάτων τῶν ἐπὶ γῆς ζῴων πρὸς τοῦ τῶν ὅλων θεοῦ πεποιημένα; τί δὲ θρησκεύειν τὴν περίγειον δύναμιν προσῆκόν ἐστιν ἡμῖν, οἷς φύσις ἐστὶ ψυχῆς οὐρανία λογική τε καὶ ἀθάνατος παρὰ τοῦ παμβασιλέως τῶν ὅλων θεοῦ, διανοίας ὄμμασι κεκαθαρμένοις θεωρητική; ### English translation (Claude) Why, then, should we deify these things, made by the God of the universe as food for the bodies of living creatures on earth? And why is it fitting for us to worship the earthly power, we who have from the universal King, God of all, a heavenly, rational, and immortal nature of soul, able to contemplate with the purified eyes of the mind? ### Citation (SBL) Eusebius, Praep. ev. 3.11.18 (Dindorf 1:134; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-11-18). ## Preparation for the Gospel 3.11.19 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-11-19 - Source: Dindorf 1:134 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: By Porphyry's logic, Silenus, not the crops, should have been the chief god. ### Greek text τὸν δὲ Σειληνὸν ἀκούων τὴν πνευματικὴν εἶναι κίνησιν, καὶ τὴν διήκουσαν διὰ πάντων δύναμιν, τοτὲ μὲν τὴν οὐράνιον περιφορὰν διὰ τῆς κεφαλῆς ἐπιδεικνύμενον, τοτὲ δὲ τὴν περὶ τὸν ἀέρα παχύτητα διὰ τῆς λασίας κόμης τοῦ γενείου, πῶς ἄν τις ἀνάσχοιτο τοῦτον μὲν ὁρῶν οὐδεμιᾶς ἠξιωμένον σεβασμίας τιμῆς, ὅν ἐχρῆν πρὸ τῶν πάντων θεοποιεῖν, Ἄδωνιν δὲ καὶ Διόνυσον, τοὺς καρποὺς δηλαδὴ καὶ τὰ ἀκρόδρυα, θεοποιουμένους; ### English translation (Claude) And hearing that Silenus is the motion of the wind and the power that pervades all things, displaying now the heavenly revolution by his head and now the thickness of the air by the shaggy hair of his beard, how could one bear to see him counted worthy of no reverent honor, when he should have been deified before all, while Adonis and Dionysus, that is, the crops and tree fruits, are deified? ### Citation (SBL) Eusebius, Praep. ev. 3.11.19 (Dindorf 1:134; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-11-19). ## Preparation for the Gospel 3.11.20 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-11-20 - Source: Dindorf 1:134 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Shameful passions are given solemn names. ### Greek text τίς δʼ ἂν ὑπομείνειε σεμνολογουμένους ἀκούων Σατύρους καὶ Βάκχας, τὰ ἐν ἀνθρώποις αἰσχρὰ καὶ ἀκόλαστα πάθη, εἰ δὴ οἱ μὲν ἐδήλουν τὰς εἰς τὰ ἀφροδίσια ἐρεθιζούσας ὁρμὰς οἱ Σάτυροι, αἱ δὲ Βάκχαι τὰς εἰς ἔκτασιν τῶν περὶ ταῦτα συμβαινούσας παραγωγάς; ### English translation (Claude) And who could endure hearing Satyrs and Bacchantes, the shameful and licentious passions among men, spoken of solemnly, if the Satyrs signified the impulses that stir to sexual pleasures, and the Bacchantes the transports into ecstasy that accompany them? ### Citation (SBL) Eusebius, Praep. ev. 3.11.20 (Dindorf 1:134; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-11-20). ## Preparation for the Gospel 3.11.21 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-11-21 - Source: Dindorf 1:134 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius continues with further extracts. ### Greek text καὶ τί δεῖ κατὰ μέρος ἕκαστον ἀπελέγχειν, ἐπιδραμεῖν δέον ὡς ἂν μηδὲν ἡμᾶς τῶν ἀπορρήτων λανθάνῃ, καὶ τὴν τῶν ἑξῆς ἐπιτεμέσθαι φυσιολογίαν, ἣν ἐκτέθειται ὁ δηλωθεὶς συγγραφεὺς, τόνδε ἐπεξιὼν τὸν τρόπον ### English translation (Claude) But why should I refute each thing in detail, when we should run over them, so that none of the secrets escapes us, and abridge the natural philosophy that follows, which the author mentioned has set out, going through it in this way: ### Citation (SBL) Eusebius, Praep. ev. 3.11.21 (Dindorf 1:134; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-11-21). ## Preparation for the Gospel 3.11.22 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-11-22 - Source: Dindorf 1:134–135 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The powers of water are Oceanus, Tethys, Achelous, Poseidon, Amphitrite, the Nymphs, and the Nereids. ### Greek text ‟Τὴν δὲ ὑδροποιὸν ὅλην δύναμιν Ὠκεανὸν προσεῖπον, τὸ σύμβολον αὐτῆς Τηθὺν ὀνομάσαντες. τῆς δὲ ὅλης ἡ μὲν τῶν ποτίμων πεποιημένη Ἀχελῷος αὐτοῖς κέκληται, ἡ δὲ τῶν θαλαττίων Ποσειδῶν, πάλιν τῆς θαλαττοποιοῦ, καθὸ γεννητικὴ, Ἀμφιτρίτης οὔσης. καὶ αἱ μὲν τῶν γλυκέων ὑδάτων μερικαὶ δυνάμεις Νύμφαι, αἱ δὲ τῶν θαλαττίων Νηρηίδες κέκληνται. ### English translation (Claude) "The whole power that produces water they called Oceanus, naming its symbol Tethys. Of the whole, the power that makes drinkable waters is called by them Achelous, and that of the sea waters Poseidon, while Amphitrite is the power that makes the sea, insofar as it is generative. And the particular powers of sweet waters are called Nymphs, and those of sea waters Nereids. ### Citation (SBL) Eusebius, Praep. ev. 3.11.22 (Dindorf 1:134–135; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-11-22). ## Preparation for the Gospel 3.11.23 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-11-23 - Source: Dindorf 1:135 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Hephaestus is fire, lame because earthly fire depends on matter. ### Greek text τοῦ δʼ αὖ πυρὸς τὴν δύναμιν προσειπόντες Ἥφαιστον ἀνθρωποειδὲς μὲν αὐτοῦ τὸ ἄγαλμα πεποιήκασι, πῖλον δὲ περιέθεσαν κυάνεον τῆς οὐρανίου σύμβολον περιφορᾶς, ἔνθα τοῦ πυρός ἐστι τὸ ἀρχοειδές τε καὶ ἀκραιφνέστατον. τὸ δὲ εἰς γῆν κατενεχθὲν ἐξ οὐρανοῦ πῦρ ἀτονώτερον δεόμενόν τε στηρίγματος καὶ βάσεως τῆς ἐφʼ ὕλης· διὸ χωλεύει, ὕλης δεόμενον εἰς ὑπέρεισμα. ### English translation (Claude) Calling the power of fire Hephaestus, they made his statue in human form, and put a blue cap on him as a symbol of the heavenly revolution, where fire is most primal and purest. The fire brought down from heaven to earth is weaker and needs the support and base of matter; therefore he is lame, needing matter for support. ### Citation (SBL) Eusebius, Praep. ev. 3.11.23 (Dindorf 1:135; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-11-23). ## Preparation for the Gospel 3.11.24 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-11-24 - Source: Dindorf 1:135 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Apollo is the sun; the nine Muses are the spheres; the laurel represents fire and prophecy. ### Greek text καὶ ἡλίου δὲ τὴν τοιάνδε δύναμιν ὑπολαβόντες Ἀπόλλωνα προσεῖπον, ἀπὸ τῆς τῶν ἀκτίνων αὐτοῦ πάλσεως. ἐννέα δὲ ἐπᾴδουσαι αὐτῷ Μοῦσαι, ἥ τε ὑποσελήνιος σφαῖρα καὶ ἑπτὰ πλανητῶν καὶ μία ἡ τῆς ἀπλανοῦς. περιέθεσαν δὲ αὐτῷ τὴν δάφνην, τοῦτο μὲν ὅτι πυρὸς πλῆρες τὸ φυτὸν καὶ διὰ τοῦτο ἀπεχθὲς δαίμοσι, τοῦτο δὲ ὅτι λάλον καιόμενον, εἰς παράστασιν τοῦ προφητεύειν τὸν θεόν. ### English translation (Claude) Taking such a power to belong to the sun, they called it Apollo, from the quivering (palsis) of its rays. The nine Muses who sing to him are the sublunary sphere, the seven of the planets, and one of the fixed stars. They put the laurel around him, partly because the plant is full of fire and therefore hateful to demons, and partly because it crackles when burned, to represent the god's prophesying. ### Citation (SBL) Eusebius, Praep. ev. 3.11.24 (Dindorf 1:135; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-11-24). ## Preparation for the Gospel 3.11.25 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-11-25 - Source: Dindorf 1:135 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracles is the sun, his twelve labors the signs of the zodiac. ### Greek text καθὸ δὲ ἀπαλεξίκακός ἐστι τῶν ἐπιγείων ὁ ἥλιος, Ἡρακλέα προσεῖπον αὐτὸν, ἐκ τοῦ κλᾶσθαι αὐτὸν πρὸς τὸν ἀέρα ἀπʼ ἀνατολῆς εἰς δύσιν ἰόντα. δώδεκα δʼ ἄθλους ἐκμοχθεῖν ἐμυθολόγησαν, τῆς κατὰ τὸν οὐρανὸν διαιρέσεως τῶν ζωδίων τὸ σύμβολον ἐπιφημίσαντες· ῥόπαλον δὲ αὐτῷ καὶ λεοντῆν περιέθεσαν, τὸ μὲν τῆς ἀνωμαλίας μήνυμα, τὸ δὲ τῆς κατὰ τὸ ζῴδιον ἐμφανιστικὸν ἰσχύος. ### English translation (Claude) Insofar as the sun wards off evils from earthly things, they called him Heracles, from his being broken (klasthai) against the air as he goes from east to west. They told in myth that he toiled through twelve labors, giving this as the symbol of the division of the signs of the zodiac in heaven; and they gave him a club and a lion's skin, the one indicating the unevenness, the other showing his strength in the sign of the zodiac. ### Citation (SBL) Eusebius, Praep. ev. 3.11.25 (Dindorf 1:135; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-11-25). ## Preparation for the Gospel 3.11.26 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-11-26 - Source: Dindorf 1:135–136 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Asclepius is the sun's saving power, with staff and serpent as symbols of healing. ### Greek text τῆς δὲ σωστικῆς αὐτοῦ δυνάμεως Ἀσκληπιὸς τὸ σύμβολον· ᾧ τὸ μὲν βάκτρον δεδώκασι, τῆς τῶν καμνόντων ὑπερείσεως καὶ ἀναπαύσεως, ὁ δὲ ὄφις περισπειρᾶται, τῆς περὶ τὸ σῶμα καὶ τὴν ψυχὴν σωτηρίας φέρων σημεῖον· (καὶ μὴν ὑφιστάντες ἡμῖν τὸν κόσμον οἱ φυσικοὶ τὰ περὶ τὴν γῆν ἰλυσπώμενα τῶν ζῴων τῆς παχυτάτης καὶ γεώδους ᾐτιάσαντο οὐσίας·) πνευματικώτατον γὰρ τὸ ζῷόν ἐστι καὶ τὴν ἀσθένειαν τοῦ σώματος ἀποδύεται. δοκεῖ δὲ καὶ ἰατρικώτατον εἶναι· τῆς γὰρ ὀξυδορκίας εὗρε τὸ φάρμακον καὶ μυθεύεται τῆς ἀναβιώσεως εἰδέναι τινὰ βοτάνην. ### English translation (Claude) Of his saving power Asclepius is the symbol. To him they have given the staff, for the support and rest of the sick, and the serpent coils around it, bearing the sign of the preservation of body and soul (and indeed the natural philosophers who explain the world to us have attributed the creatures that crawl about the earth to the thickest and earthiest substance); for the creature is most full of spirit and puts off the weakness of its body. It seems also to be most skilled in healing; for it discovered the remedy for keen sight, and is said in myth to know a certain herb of revival. ### Citation (SBL) Eusebius, Praep. ev. 3.11.26 (Dindorf 1:135–136; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-11-26). ## Preparation for the Gospel 3.11.27 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-11-27 - Source: Dindorf 1:136 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Dionysus and Horus are also named as powers of the sun. ### Greek text τῆς δʼ αὖ χορευτικῆς τε καὶ ἐγκυκλίου κινήσεως, καθʼ ἣν τοὺς καρποὺς πεπαίνει ἡ πυρὸς δύναμις, Διόνυσος κέκληται ἑτέρως, ἡ τῶν ὑγροποιῶν καρπῶν δύναμις, ἢ παρὰ τὸ περιδινεῖν, ἢ διανύειν τὸν ἥλιον τὴν κατὰ τὸν οὐρανὸν περιφοράν. ᾗ δὲ περὶ τὰς ὥρας τοῦ κόσμου περιπολεῖ καὶ χρόνων ἐστὶ ποιητικὸς καὶ καιρῶν ὁ ἥλιος, Ὦρος κατὰ τοῦτο κέκληται. ### English translation (Claude) Of the dancing and circling motion by which the power of fire ripens the crops, Dionysus is named in another sense than as the power of the moist fruits, either from whirling round (peridinein) or from the sun's accomplishing (dianyein) its revolution in heaven. And insofar as the sun goes round the seasons (horai) of the world and is the maker of times and seasons, he is called Horus. ### Citation (SBL) Eusebius, Praep. ev. 3.11.27 (Dindorf 1:136; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-11-27). ## Preparation for the Gospel 3.11.28 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-11-28 - Source: Dindorf 1:136 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Pluto and Sarapis represent the sun's power of increase and destruction. ### Greek text τῆς δʼ αὖ γεωργικῆς αὐτοῦ δυνάμεως, καθʼ ἣν αἱ δόσεις τοῦ πλούτου, σύμβολον ὁ Πλούτων. ὁμοίως μέντοι καὶ τὴν φθαρτικὴν ἔχει δύναμιν, διὸ τῷ Πλούτωνι συνοικίζουσι τὸν Σάραπιν, τοῦ μὲν δεδυκότος ὑπὸ γῆν φωτὸς τὸν πορφυροῦν χιτῶνα ποιούμενοι σύμβολον, τὸ δὲ ἠκρωτηριασμένον σκῆπτρον τῆς κάτω δυνάμεως, τό τε σχῆμα τῆς χειρὸς τοῦ μεταχωρεῖν εἰς τὸ ἀφανές. ### English translation (Claude) Of his agricultural power, by which the gifts of wealth (ploutos) come, Pluto is the symbol. But he has likewise the power of destruction; therefore they set Sarapis beside Pluto, making the purple robe the symbol of the light that has sunk beneath the earth, the docked scepter the symbol of the power below, and the position of the hand the symbol of departure into the invisible. ### Citation (SBL) Eusebius, Praep. ev. 3.11.28 (Dindorf 1:136; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-11-28). ## Preparation for the Gospel 3.11.29 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-11-29 - Source: Dindorf 1:136 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Cerberus's three heads are the sun's three positions. ### Greek text ὁ δὲ Κέρβερος τρικέφαλος μὲν, ὅτι τρεῖς αἱ ἄνω χῶραι ἡλίου, ἀνατολὴ, μεσημβρία, δύσις. ### English translation (Claude) Cerberus is three-headed because the positions of the sun above the earth are three: rising, midday, and setting. ### Citation (SBL) Eusebius, Praep. ev. 3.11.29 (Dindorf 1:136; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-11-29). ## Preparation for the Gospel 3.11.30 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-11-30 - Source: Dindorf 1:136 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Artemis is the moon, patroness of childbirth. ### Greek text τὴν δὲ σελήνην, παρὰ τὸ σέλας ὑπολαβόντες, Ἄρτεμιν προσηγόρευσαν, οἷον ἀερότεμιν· λοχία τε ἡ Ἄρτεμις, καίπερ οὖσα παρθένος, ὅτι ἡ τῆς νουμηνίας δύναμις προσθετικὴ εἰς τὸ τίκτειν. ### English translation (Claude) The moon, taking the name from its brightness (selas), they called Artemis, as it were 'air-cutter' (aerotemis); and Artemis, though a virgin, presides over childbirth, because the power of the new moon is helpful for giving birth. ### Citation (SBL) Eusebius, Praep. ev. 3.11.30 (Dindorf 1:136; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-11-30). ## Preparation for the Gospel 3.11.31 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-11-31 - Source: Dindorf 1:136 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Athena is the moon's wisdom. ### Greek text ὅπερ δὲ Ἀπόλλων ἐν ἡλίῳ, τοῦτο Ἀθηνᾶ ἐν σελήνῃ· ἔστι γὰρ τῆς φρονήσεως σύμβολον, Ἀθρηνᾶ τις οὖσα. ### English translation (Claude) What Apollo is in the sun, Athena is in the moon; for she is the symbol of wisdom, being a kind of Athrena. ### Translation notes - A wordplay on Athena and a form meaning "observant" (compare ἀθρεῖν). ### Citation (SBL) Eusebius, Praep. ev. 3.11.31 (Dindorf 1:136; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-11-31). ## Preparation for the Gospel 3.11.32 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-11-32 - Source: Dindorf 1:136–137 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Hecate is the moon in its three phases. ### Greek text Ἑκάτη δὲ ἡ σελήνη πάλιν, τῆς περὶ αὐτὴν μετασχηματίσεως καὶ κατὰ τοὺς σχηματισμοὺς δυνάμεως· διὸ τρίμορφος ἡ δύναμις, τῆς μὲν νουμηνίας φέρουσα τὴν λευχείμονα καὶ χρυσοσάνδαλον καὶ τὰς λαμπάδας ἡμμένας· ὁ δὲ κάλαθος, ὃν ἐπὶ τοῖς μετεώροις φέρει, τῆς τῶν καρπῶν κατεργασίας, οὓς ἀνατρέφει κατὰ τὴν τοῦ φωτὸς παραύξησιν· τῆς δʼ αὖ πανσελήνου ἡ χαλκοσάνδαλος σύμβολον. ### English translation (Claude) The moon again is Hecate, the symbol of its changing phases and of its power according to its phases. Therefore her power is three-formed: that of the new moon bears the white robe, the golden sandals, and the lighted torches; the basket she carries on high is the symbol of the cultivation of the crops, which she nourishes as her light increases; and the bronze sandal is the symbol of the full moon. ### Citation (SBL) Eusebius, Praep. ev. 3.11.32 (Dindorf 1:136–137; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-11-32). ## Preparation for the Gospel 3.11.33 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-11-33 - Source: Dindorf 1:137 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Hecate's laurel, poppy, and bow are symbols of fire, fertility, and childbirth. ### Greek text ἢ καὶ ἐκ μὲν τοῦ κλάδου τῆς δάφνης λάβοι ἄν τις αὐτῆς τὸ ἔμπυρον, ἐκ δὲ τοῦ μήκωνος τὸ γόνιμον, καὶ τὸ πλῆθος τῶν εἰσοικιζομένων εἰς αὐτὴν ψυχῶν ὥσπερ εἰς πόλιν, ὅτι πόλεως ὁ μήκων σύμβολον. τόξα δὲ φέρει καθάπερ ἡ Ἄρτεμις διὰ τὴν τῶν ὠδίνων ὀξύτητα. ### English translation (Claude) Or from the laurel branch one might understand her fiery nature, from the poppy her fertility and the multitude of souls that dwell in her as in a city, since the poppy is a symbol of a city. She bears a bow like Artemis because of the sharpness of birth pains. ### Citation (SBL) Eusebius, Praep. ev. 3.11.33 (Dindorf 1:137; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-11-33). ## Preparation for the Gospel 3.11.34 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-11-34 - Source: Dindorf 1:137 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The three Fates are powers of the moon. ### Greek text πάλιν δʼ αὖ αἱ Μοῖραι ἐπὶ τὰς δυνάμεις αὐτῆς ἀναφέρονται· ἡ μὲν Κλωθὼ ἐπὶ τὴν γεννητικὴν, Λάχεσις δὲ ἐπὶ τὴν θρεπτικὴν, Ἄτροπος δὲ ἡ κατὰ τὸ ἀπαραίτητον τοῦ θεοῦ. ### English translation (Claude) Again the Fates are referred to her powers: Clotho to the generative, Lachesis to the nourishing, and Atropos to the inexorable decree of God. ### Citation (SBL) Eusebius, Praep. ev. 3.11.34 (Dindorf 1:137; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-11-34). ## Preparation for the Gospel 3.11.35 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-11-35 - Source: Dindorf 1:137 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Demeter, Kore, and Dionysus are associated with the moon. ### Greek text συνοικίζουσι δὲ αὐτῇ καὶ τὴν τῶν καρπῶν γεννητικὴν δύναμιν, ἥπερ ἐστὶ Δημήτηρ, δύναμιν ἐμποιοῦσαν αὐτῇ. καὶ ἔστι συνεκτικὴ τῆς Κόρης ἡ σελήνη. προσοικίζουσι δὲ καὶ τὸν Διόνυσον διά τε τὴν τῶν κεράτων ἔκφυσιν καὶ διὰ τὸν τῶν νεφῶν τόπον τὸν ὑποκείμενον τοῖς κάτω μέρεσι. ### English translation (Claude) They also associate with her the power that generates the crops, which is Demeter, as a power producing in her; and the moon contains Kore. They also associate Dionysus with her, both because of the growth of horns and because of the region of the clouds lying beneath the lower parts. ### Citation (SBL) Eusebius, Praep. ev. 3.11.35 (Dindorf 1:137; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-11-35). ## Preparation for the Gospel 3.11.36 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-11-36 - Source: Dindorf 1:137 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Cronus is the slow, cold planet and the power of time. ### Greek text τὴν δὲ τοῦ Κρόνου δύναμιν νωχελῆ καὶ βραδεῖαν καὶ ψυχρὰν κατεῖδον, διὸ τὴν τοῦ χρόνου δύναμιν αὐτῷ προσανέθεσαν· ἀποτυποῦσί τε αὐτὸν ἑστῶτα πολιὸν, πρὸς ἔμφασιν τοῦ γηράσκειν τὸν χρόνον. ### English translation (Claude) They saw that the power of Cronus is sluggish, slow, and cold, and therefore ascribed to him the power of time; and they represent him standing and grey-haired, to show that time grows old. ### Citation (SBL) Eusebius, Praep. ev. 3.11.36 (Dindorf 1:137; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-11-36). ## Preparation for the Gospel 3.11.37 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-11-37 - Source: Dindorf 1:137 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Curetes are the seasons. ### Greek text τῶν δὲ καιρῶν σύμβολα οἱ Κουρῆτες, τὸν χρόνον βουκολοῦντες, ὅτι διὰ τῶν καιρῶν ὁ χρόνος παροδεύει. ### English translation (Claude) The Curetes are symbols of the seasons, tending time like a herd, because time passes through the seasons. ### Citation (SBL) Eusebius, Praep. ev. 3.11.37 (Dindorf 1:137; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-11-37). ## Preparation for the Gospel 3.11.38 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-11-38 - Source: Dindorf 1:137 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Horae are the seasons of heaven and earth. ### Greek text τῶν δὲ Ὡρῶν αἱ μὲν Ὀλυμπιάδες εἰσὶ τοῦ ἡλίου, αἳ καὶ ἀνοίγουσι τὰς κατὰ τὸν ἀέρα πύλας, αἱ δὲ ἐπιχθόνιοι τῆς Δήμητρος· καὶ κάλαθον ἔχουσι τὸν μὲν τῶν ἀνθέων σύμβολον τοῦ ἔαρος, τὸν δὲ τῶν σταχύων τοῦ θέρους. ### English translation (Claude) Of the Horae, the Olympian ones belong to the sun and open the gates of the air; the earthly ones belong to Demeter and have baskets, one of flowers, the symbol of spring, the other of ears of grain, of summer. ### Citation (SBL) Eusebius, Praep. ev. 3.11.38 (Dindorf 1:137; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-11-38). ## Preparation for the Gospel 3.11.39 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-11-39 - Source: Dindorf 1:137–138 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Ares is the fiery planet of war. ### Greek text τοῦ δὲ Ἄρεος τὴν δύναμιν καταλαβόντες διάπυρον, πολέμων ποιητικὴν καὶ αἱματουργὸν, βλάπτειν τε καὶ ὠφελεῖν δυναμένην ἐποίησαν. ### English translation (Claude) Perceiving the power of Ares to be fiery, they made him the maker of wars and of bloodshed, able both to harm and to help. ### Citation (SBL) Eusebius, Praep. ev. 3.11.39 (Dindorf 1:137–138; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-11-39). ## Preparation for the Gospel 3.11.40 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-11-40 - Source: Dindorf 1:138 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Aphrodite is the planet Venus, cause of generation and the evening star. ### Greek text τὸν δὲ τῆς Ἀφροδίτης ἀστέρα θεωρήσαντες γενεσιουργὸν, ἐπιθυμίας τε καὶ γονῆς αἴτιον, γυναῖκα μὲν ἀνέπλασαν διὰ τὴν γένεσιν, ὡραίαν δὲ, ὅτι καὶ Ἕσπερος, ὃς κάλλιστος ἐν οὐρανῷ ἵσταται ἀστήρ. ### English translation (Claude) Observing the star of Aphrodite to be productive of generation and the cause of desire and offspring, they fashioned her as a woman because of generation, and beautiful because she is also Hesperus, 'the fairest star that stands in heaven.' ### Extrabiblical texts - Homer, Il. 22.318 (Homer, Iliad): quotation, high confidence ### Translation notes - The closing phrase is from Homer, Iliad 22.318. ### Citation (SBL) Eusebius, Praep. ev. 3.11.40 (Dindorf 1:138; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-11-40). ## Preparation for the Gospel 3.11.41 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-11-41 - Source: Dindorf 1:138 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eros accompanies Aphrodite, whose sea birth hints at generation. ### Greek text καὶ Ἔρωτα μὲν παρέστησαν διὰ τὴν ἐπιθυμίαν. σκέπει δὲ μαστοὺς καὶ τὸ μόριον, ὅτι γονῆς αἰτία ἡ δύναμις καὶ ἐκθρέψεως. ἔστι δὲ ἀπὸ θαλάττης, στοιχείου διύγρου καὶ θερμοῦ, πολλὰ κινουμένου καὶ διὰ τὴν συγκίνησιν ἀφριῶντος, τὸ σπερματικὸν αἰνιττόμενος. ### English translation (Claude) And they set Eros beside her because of desire. She covers her breasts and her private part, because the power is the cause of birth and nurture. She comes from the sea, a moist and hot element, much agitated and foaming from the commotion, hinting at the seminal nature. ### Citation (SBL) Eusebius, Praep. ev. 3.11.41 (Dindorf 1:138; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-11-41). ## Preparation for the Gospel 3.11.42 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-11-42 - Source: Dindorf 1:138 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Hermes represents the creative and interpreting reason. ### Greek text τοῦ δὲ λόγου τοῦ πάντων ποιητικοῦ τε καὶ ἑρμηνευτικοῦ ὁ Ἑρμῆς παραστατικός. ὁ δὲ ἐντεταμένος Ἑρμῆς δηλοῖ τὴν εὐτονίαν, δείκνυσι δὲ καὶ τὸν σπερματικὸν λόγον τὸν διήκοντα διὰ πάντων. ### English translation (Claude) Of the reason (logos) that makes and interprets all things, Hermes is the representative. The erect Hermes shows vigor, and indicates also the seminal reason that pervades all things. ### Citation (SBL) Eusebius, Praep. ev. 3.11.42 (Dindorf 1:138; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-11-42). ## Preparation for the Gospel 3.11.43 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-11-43 - Source: Dindorf 1:138 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Hermes, Hecate, Hermopan, Hermanubis, and Eros are forms of reason. ### Greek text λοιπὸν δὲ σύνθετος λόγος, ὁ μὲν ἐν ἡλίῳ Ἑρμῆς, Ἑκάτη δὲ ὁ ἐν σελήνῃ, Ἑρμόπαν δὲ ὁ ἐν τῷ παντί· κατὰ πάντων γὰρ ὁ σπερματικὸς καὶ ποιητικός. σύνθετος δὲ καὶ οἷον μιξέλλην καὶ παρʼ Αἰγυπτίοις ὁ Ἑρμάνουβις. ἐπεὶ δὲ καὶ τῆς ἐρώσης ἦν δυνάμεως ὁ λόγος, ταύτης ὁ Ἔρως παραστατικός. διὸ παῖς μὲν τοῦ Ἑρμοῦ ὁ Ἔρως, νήπιος δὲ διὰ τὰς αἰφνιδίους περὶ τὰς ἐπιθυμίας ἐμπτώσεις αὐτοῦ. ### English translation (Claude) Further, reason is compound: in the sun it is Hermes, in the moon Hecate, and in the universe Hermopan; for the seminal and creative reason is in all things. Compound too, and as it were half-Greek, is the Hermanubis among the Egyptians. And since reason also belonged to the power of love, Eros represents this. Therefore Eros is the son of Hermes, and an infant because of the sudden onsets of desire. ### Citation (SBL) Eusebius, Praep. ev. 3.11.43 (Dindorf 1:138; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-11-43). ## Preparation for the Gospel 3.11.44 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-11-44 - Source: Dindorf 1:138 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Pan symbolizes the universe. ### Greek text τοῦ δὲ παντὸς τὸν Πάνα σύμβολον ἔθεντο, τὰ μὲν κέρατα σύμβολα δόντες ἡλίου καὶ σελήνης, τὴν δὲ νεβρίδα τῶν κατʼ οὐρανὸν ἀστέρων, ἢ τῆς τοῦ παντὸς ποικιλίας.” ### English translation (Claude) Of the universe (to pan) they made Pan the symbol, giving the horns as symbols of the sun and moon, and the fawnskin as that of the stars in heaven, or of the variety of the universe." ### Citation (SBL) Eusebius, Praep. ev. 3.11.44 (Dindorf 1:138; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-11-44). ## Preparation for the Gospel 3.11.45 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-11-45 - Source: Dindorf 1:138–139 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Porphyry describes the Egyptian creator god Kneph and his symbols. ### Greek text Καὶ τὰ μὲν Ἑλληνικὰ τοιαῦτα· τὰ δὲ τῶν Αἰγυπτίων πάλιν τοιαῦτά φησιν ἔχειν σύμβολα Τὸν δημιουργὸν, ὃν Κνὴφ οἱ Αἰγύπτιοι προσαγορεύουσιν, ἀνθρωποειδῆ, τὴν δὲ χροιὰν ἐκ κυανοῦ μέλανος ἔχοντα, κρατοῦντα ζώνην καὶ σκῆπτρον, ἐπὶ δὲ τῆς κεφαλῆς πτερὸν βασίλειον περικείμενον, ὅτι λόγος δυσεύρετος καὶ ἐγκεκρυμμένος καὶ οὐ φανὸς, καὶ ὅτι ζωοποιὸς, καὶ ὅτι βασιλεὺς, καὶ ὅτι νοερῶς κινεῖται· διὸ ἡ τοῦ πτεροῦ φύσις ἐν τῇ κεφαλῇ κεῖται. ### English translation (Claude) Such are the Greek doctrines; and those of the Egyptians, he says, have symbols like these: "The creator, whom the Egyptians call Kneph, is in human form, of a dark blue color, holding a girdle and a scepter, with a royal feather on his head, because the reason is hard to find, hidden and not visible, because it gives life, because it is king, and because it moves intellectually; therefore the feather's nature is placed on the head. ### Citation (SBL) Eusebius, Praep. ev. 3.11.45 (Dindorf 1:138–139; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-11-45). ## Preparation for the Gospel 3.11.46 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-11-46 - Source: Dindorf 1:139 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Kneph brings forth the world-egg from which Phtha (Hephaestus) is born. ### Greek text τὸν δὲ θεὸν τοῦτον ἐκ τοῦ στόματος προΐεσθαί φασιν ᾠὸν, ἐξ οὗ γεννᾶσθαι θεὸν, ὃν αὐτοὶ προσαγορεύουσι Φθὰ, οἱ δὲ Ἕλληνες Ἥφαιστον· ἑρμηνεύειν δὲ τὸ ᾠὸν τὸν κόσμον. ἀφιέρωται δὲ τῷ θεῷ τούτῳ πρόβατον διὰ τὸ τοὺς παλαιοὺς γαλακτοποτεῖν. ### English translation (Claude) This god, they say, brings forth from his mouth an egg, from which is born the god whom they call Phtha and the Greeks Hephaestus; and the egg signifies the world. To this god a sheep is consecrated because the ancients drank milk. ### Citation (SBL) Eusebius, Praep. ev. 3.11.46 (Dindorf 1:139; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-11-46). ## Preparation for the Gospel 3.11.47 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-11-47 - Source: Dindorf 1:139 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Egyptian image of the world wears a many-colored robe and a golden sphere. ### Greek text αὐτοῦ δὲ τοῦ κόσμου τὸ δείκηλον τοιόνδε ἀνέπλασαν· ἀνθρωποειδές ἐστιν ἄγαλμα, τοὺς μὲν πόδας συμβεβηκότας ἔχον, ἄνωθεν δὲ μέχρι ποδῶν ποικίλον ἱμάτιον περιβεβλημένον· ἐπὶ δὲ τῆς κεφαλῆς σφαῖραν ἔχει χρυσῆν διὰ τὸ μὴ μεταβαίνειν, καὶ διὰ τὴν τῶν ἄστρων ποικίλην φύσιν, καὶ ὅτι σφαιροειδὴς ὁ κόσμος. ### English translation (Claude) Of the world itself they fashioned an image like this: it is a statue in human form with its feet joined together, clothed from top to feet in a many-colored robe; on its head it has a golden sphere, because it does not move from its place, because of the varied nature of the stars, and because the world is spherical. ### Citation (SBL) Eusebius, Praep. ev. 3.11.47 (Dindorf 1:139; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-11-47). ## Preparation for the Gospel 3.11.48 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-11-48 - Source: Dindorf 1:139 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The sun is shown in a ship on a crocodile, traveling through moist air. ### Greek text ἥλιον δὲ σημαίνουσι ποτὲ μὲν διʼ ἀνθρώπου ἐπιβεβηκότος πλοίου, τοῦ πλοίου ἐπὶ κροκοδείλου κειμένου. δηλοῖ δὲ τὸ μὲν πλοῖον τὴν ἐν ὑγρῷ κίνησιν, ὁ δὲ κροκόδειλος πότιμον ὕδωρ, ἐν ᾧ φέρεται ὁ ἥλιος. ἐσήμαινε τοίνυν ὁ ἥλιος διʼ ἀέρος ὑγροῦ καὶ γλυκέος τὴν περιπόλησιν ποιεῖσθαι. ### English translation (Claude) They sometimes signify the sun by a man embarked on a ship, the ship resting on a crocodile. The ship shows motion in a moist element, and the crocodile drinkable water, in which the sun is carried. So the sun was signified as making its circuit through moist and sweet air. ### Citation (SBL) Eusebius, Praep. ev. 3.11.48 (Dindorf 1:139; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-11-48). ## Preparation for the Gospel 3.11.49 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-11-49 - Source: Dindorf 1:139 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Isis is the power of the moon and of the fruitful earth. ### Greek text τῆς δὲ οὐρανίας γῆς καὶ τῆς χθονίας τὴν δύναμιν Ἶσιν προσεῖπον διὰ τὴν ἰσότητα, ἀφʼ ἧς τὸ δίκαιον· οὐρανίαν δὲ τὴν σελήνην, χθονίαν δὲ τὴν καρποφόρον, ἐν ᾗ κατοικοῦμεν, λέγουσι. ### English translation (Claude) The power of the heavenly and the earthly earth they called Isis because of equality (isotes), from which justice comes; by the heavenly earth they mean the moon, and by the earthly the fruitful earth on which we dwell. ### Citation (SBL) Eusebius, Praep. ev. 3.11.49 (Dindorf 1:139; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-11-49). ## Preparation for the Gospel 3.11.50 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-11-50 - Source: Dindorf 1:139–140 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Isis and Osiris correspond to Demeter, Kore, and Dionysus as powers of earth and crops. ### Greek text τὸ δὲ αὐτὸ δύναται Δημήτηρ παρʼ Ἕλλησι καὶ Ἶσις παρʼ Αἰγυπτίοις, καὶ πάλιν Κόρη παρʼ Ἕλλησι καὶ Διόνυσος, καὶ Ἴσις καὶ Ὄσιρις παρʼ Αἰγυπτίοις. αὕτη δὲ τρέφουσα καὶ αἱροῦσα τὰ ἐπὶ γῆς· ὁ δὲ Ὄσιρις παρʼ Αἰγυπτίοις τὴν κάρπιμον παρίστησι δύναμιν, ἣν θρήνοις ἀπομειλίσσεσθαι εἰς γῆν ἀφανιζομένην ἐν τῷ σπόρῳ, καὶ ὑφʼ ἡμῶν καταναλισκομένην εἰς τροφάς ### English translation (Claude) Demeter among the Greeks and Isis among the Egyptians mean the same, and again Kore and Dionysus among the Greeks, and Isis and Osiris among the Egyptians. She nourishes and takes away the things on earth; and Osiris among the Egyptians represents the fruit-bearing power, which they propitiate with lamentations as it disappears into the earth in sowing and is consumed by us for food. ### Citation (SBL) Eusebius, Praep. ev. 3.11.50 (Dindorf 1:139–140; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-11-50). ## Preparation for the Gospel 3.11.51 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-11-51 - Source: Dindorf 1:140 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Osiris is also the Nile, and Isis the land of Egypt that he fertilizes. ### Greek text λαμβάνεται δὲ καὶ ἀντὶ τῆς ποταμίας τοῦ Νείλου δυνάμεως· ἀλλʼ ὅταν μὲν τὴν χθονίαν γῆν σημαίνωσιν, Ὄσιρις ἡ κάρπιμος λαμβάνεται δύναμις, ὅταν δὲ τὴν οὐρανίαν, Ὄσιρίς ἐστιν ὁ Νεῖλος, ὃν ἐξ οὐρανοῦ καταφέρεσθαι οἴονται· πενθοῦσι δὲ καὶ τοῦτον, ἀπομειλισσόμενοι τὴν δύναμιν λήγουσαν καὶ ἀναλισκομένην. ἡ δὲ ἐν τοῖς μύθοις μισγομένη τῷ Ὀσίριδι Ἶσις ἡ Αἰγυπτία ἐστὶ γῆ διόπερ ἰσοῦται καὶ κυεῖ καὶ ποιεῖ τοὺς καρπούς· διὸ ἀνὴρ τῆς Ἴσιδος Ὄσιρις καὶ ἀδελφὸς καὶ υἱὸς παραδέδοται. ” ### English translation (Claude) He is also taken for the river power of the Nile. When they signify the earthly earth, Osiris is taken as the fruit-bearing power; when the heavenly, Osiris is the Nile, which they think comes down from heaven; and they mourn him too, propitiating the power as it fails and is used up. The Isis who in the myths unites with Osiris is the land of Egypt, which is made equal and conceives and produces the crops; therefore Osiris has been handed down as the husband, brother, and son of Isis." ### Citation (SBL) Eusebius, Praep. ev. 3.11.51 (Dindorf 1:140; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-10-1/#p-3-11-51). ## Preparation for the Gospel 3.12.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-3-12-1 - Source: Dindorf 1:140 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Porphyry describes the ram-headed image at Elephantine as a symbol of the sun and moon in conjunction. ### Greek text Κατὰ δὲ τὴν Ἐλεφαντίνην πόλιν τετίμηται ἄγαλμα, πεπλασμένον μὲν, ἀλλʼ ἀνδρείκελον καὶ καθήμενον, κυανοῦν τε τὴν χροιὰν, κεφαλὴν δὲ κριοῦ κεκτημένον, καὶ βασίλειον, κέρατα τράγεια ἔχον, οἷς ἔπεστι κύκλος δισκοειδής. κάθηται δὲ, παρακειμένου κεραμέου ἀγγείου, ἐφʼ οὗ ἄνθρωπον ἀναπλάσσειν. δηλοῖ δὲ ἀπὸ μὲν τοῦ κριοῦ πρόσωπον ἔχειν καὶ αἰγὸς κέρατα τὴν ἐν κριῷ σύνοδον ἡλίου καὶ σελήνης· τὸ δὲ ἐκ κυανοῦ χρῶμα, ὅτι ὑδραγωγὸς ἐν συνόδῳ ἡ σελήνη. ### English translation (Claude) "At the city of Elephantine an image is honored, fashioned in the shape of a man and seated, blue in color, with a ram's head, and wearing a royal crown with goat's horns, on which is a disk-shaped circle. It sits beside an earthen vessel, on which it is shaping a man. From having the face of a ram and the horns of a goat it signifies the conjunction of the sun and moon in the Ram; and the blue color, that the moon in conjunction brings rain. ### Extrabiblical texts - Porphyry, Imag. (Porphyry, On Images): quotation, high confidence ### Translation notes - Porphyry, On Images, continued (3.12.1–3.13.2). ### Citation (SBL) Eusebius, Praep. ev. 3.12.1 (Dindorf 1:140; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-3-12-1). ## Preparation for the Gospel 3.12.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-3-12-2 - Source: Dindorf 1:140–141 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: At Apollonopolis the hawk-faced god spearing a hippopotamus symbolizes the moon's second phase. ### Greek text τὸ δὲ δεύτερον φῶς τῆς σελήνης ἐν Ἀπόλλωνος πόλει καθιέρωται· ἔστι δὲ τούτου σύμβολον ἱερακοπρόσωπος ἄνθρωπος ζιβύνῃ χειρούμενος Τυφῶνα ἱπποποτάμῳ εἰκασμένον. λευκὸν δὲ τῇ χρόᾳ τὸ ἄγαλμα, τῆς μὲν λευκότητος τὸ φωτίζεσθαι τὴν σελήνην παραστησάσης, τοῦ δὲ ἱερακείου προσώπου τὸ ἀφʼ ἡλίου φωτίζεσθαι καὶ πνεῦμα λαμβάνειν. τὸν γὰρ ἱέρακα ἡλίῳ ἀφιεροῦσι· φωτὸς δὲ καὶ πνεύματος ἱέραξ αὐτοῖς σύμβολον διά τε τὴν ὀξυκινησίαν καὶ τὸ πρὸς ὕψος ἀνατρέχειν, ἔνθα τὸ φῶς· ὁ δὲ ἱπποπόταμος τὸν δυτικὸν δηλοῖ πόλον, παρὰ τὸ καταπίνειν εἰς ἑαυτὸν τοὺς περιπολοῦντας. ### English translation (Claude) The second phase of the moon is consecrated in the city of Apollo; and its symbol is a man with a hawk's face subduing with a spear Typhon, represented as a hippopotamus. The image is white in color, the whiteness representing the moon's being lit, and the hawk's face its being lit and receiving breath from the sun. For they dedicate the hawk to the sun, and the hawk is for them a symbol of light and breath because of its swiftness and its soaring up on high, where the light is. The hippopotamus signifies the western pole, because it swallows up those that travel round into itself. ### Citation (SBL) Eusebius, Praep. ev. 3.12.2 (Dindorf 1:140–141; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-3-12-2). ## Preparation for the Gospel 3.12.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-3-12-3 - Source: Dindorf 1:141 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: At Eileithyiopolis the vulture image symbolizes the moon's third phase. ### Greek text θεὸς δὲ τιμᾶται ἐν τῇ πόλει ταύτῃ ὁ Ὦρος. ἡ δὲ τῆς Εἰληθυίας πόλις τὸ τρίτον φῶς θεραπεύει· τὸ δὲ ξόανον τετύπωται εἰς γῦπα πετομένην, ἧς τὸ πτέρωμα ἐκ σπουδαίων συνέστηκε λίθων. σημαίνει δὲ τὸ μὲν γυποειδὲς αὐτῆς τὴν γεννητικὴν πνευμάτων σελήνην· ἐκ γὰρ τοῦ πνεύματος οἴονται συλλαμβάνειν τὸν γῦπα, θηλείας πάσας ἀποφαινόμενοι. ### English translation (Claude) The god honored in this city is Horus. The city of Eileithyia worships the third phase; its image is shaped as a flying vulture, whose plumage is made of precious stones. Its vulture shape signifies the moon as productive of winds; for they think the vulture conceives from the wind, declaring that all vultures are female. ### Citation (SBL) Eusebius, Praep. ev. 3.12.3 (Dindorf 1:141; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-3-12-3). ## Preparation for the Gospel 3.12.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-3-12-4 - Source: Dindorf 1:141 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Eleusinian priests represent the creator, sun, moon, and Hermes. ### Greek text ἐν δὲ τοῖς κατʼ Ἐλευσῖνα μυστηρίοις ὁ μὲν ἱεροφάντης εἰς εἰκόνα τοῦ δημιουργοῦ ἐνσκευάζεται, δᾳδοῦχος δὲ εἰς τὴν ἡλίου· καὶ ὁ μὲν ἐπὶ βωμῷ εἰς τὴν σελήνην, ὁ δὲ ἱεροκῆρυξ Ἑρμοῦ. ### English translation (Claude) In the mysteries at Eleusis the hierophant is dressed to represent the creator, the torchbearer the sun, the priest at the altar the moon, and the sacred herald Hermes. ### Citation (SBL) Eusebius, Praep. ev. 3.12.4 (Dindorf 1:141; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-3-12-4). ## Preparation for the Gospel 3.12.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-3-12-5 - Source: Dindorf 1:141 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: At Anabis a man is worshipped with sacrifices. ### Greek text καὶ ἄνθρωπος δὲ παρʼ Αἰγυπτίοις ἐν τοῖς ἱεροῖς παρείληπται. Ἄναβις γάρ ἐστι κώμη Αἰγύπτου, ἐν ᾗ θεραπεύεται ἄνθρωπος, καὶ θύεται τούτῳ καὶ ἐπὶ τῶν βωμῶν τὰ ἱερεῖα καίεται· ὁ δὲ μετʼ ὀλίγον φάγοι ἂν τὰ ὡς ἂν ἀνθρώπῳ αὐτῷ παρεσκευασμένα. ### English translation (Claude) Among the Egyptians a man too has been taken into the temples. For Anabis is a village of Egypt in which a man is worshipped; sacrifice is offered to him and the victims are burned on the altars; and a little later he would eat what had been prepared for him as for a man. ### Citation (SBL) Eusebius, Praep. ev. 3.12.5 (Dindorf 1:141; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-3-12-5). ## Preparation for the Gospel 3.12.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-3-12-6 - Source: Dindorf 1:141 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Animals are symbols, not gods, since even consecrated oxen are sacrificed. ### Greek text ὅτι δὲ οὐδὲ τὰ ζῷα θεοὺς ἡγοῦνται, εἰκόνας δὲ ἐποιοῦντο καὶ σύμβολα ταῦτα θεῶν, δηλοῖ τὸ πολλαχοῦ βοῦς ἀναχθέντας θεοῖς ἐν ταῖς ἱερομηνίαις καὶ ταῖς πρὸς θεοὺς θρησκείαις βουθυτεῖν. ἡλίῳ μὲν γὰρ καὶ σελήνῃ βοῦς ἀνιέρωσαν. ### English translation (Claude) That they do not consider the animals gods, but made them images and symbols of gods, is shown by the fact that in many places they sacrifice oxen dedicated to gods on the holy days and in the worship of the gods. For they consecrated oxen to the sun and moon. ### Citation (SBL) Eusebius, Praep. ev. 3.12.6 (Dindorf 1:141; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-3-12-6). ## Preparation for the Gospel 3.13.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-3-13-1 - Source: Dindorf 1:141 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The bull Mnevis at Heliopolis symbolizes the sun. ### Greek text Ἀλλʼ ὅ γε ἡλίῳ ἀνακείμενος ἐν Ἡλίου πόλει, καλούμενος Μνεῦις, βοῶν ἐστι μέγιστος, σφόδρα μέλας, μάλιστα ὅτι καὶ ὁ ἥλιος ὁ πολὺς μελαίνει τὰ ἀνθρώπεια σώματα. ἔχει δὲ τὴν οὐρὰν παρὰ τοὺς ἄλλους βοῦς καὶ τὸ πᾶν σῶμα ἀνάτριχον, καθάπερ ὁ ἥλιος τὸν ἐναντίον τῷ πόλῳ ποιεῖται δρόμον· τούς τε ὄρχεις μεγίστους, ἐπειδήπερ ὁ περὶ τὰ ἀφροδίσια ἵμερος γίνεται ὑπὸ θερμότητος, ὅ τε ἥλιος σπερμαίνειν λέγεται τὴν φύσιν. ### English translation (Claude) "The one dedicated to the sun in Heliopolis, called Mnevis, is the largest of oxen, very black, chiefly because the sun in its strength blackens human bodies. Unlike other oxen it has its tail and its whole body with hair growing backward, as the sun makes its course opposite to the pole; and very large testicles, since sexual desire arises from heat, and the sun is said to impregnate nature. ### Citation (SBL) Eusebius, Praep. ev. 3.13.1 (Dindorf 1:141; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-3-13-1). ## Preparation for the Gospel 3.13.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-3-13-2 - Source: Dindorf 1:141–142 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The bull Apis symbolizes the moon and bears signs of both sun and moon. ### Greek text σελήνῃ δὲ ταῦρον ἀνέθεσαν, ὃν Ἆπιν ἐπονομάζουσι, μέλανα μὲν καὶ αὐτὸν ὑπὲρ τοὺς ἄλλους, φέροντα δὲ σημεῖα ἡλίου καὶ σελήνης, ὅτι καὶ τῆς σελήνης τὸ φῶς ἐξ ἡλίου· ἡλίου δὲ σημεῖον τὸ μέλαν τοῦ σώματος καὶ ὁ ὑπὸ τὴν γλῶτταν κάνθαρος· σελήνης δὲ σύμβολον τό τε διχότομον καὶ ἀμφίκυρτον.” ### English translation (Claude) To the moon they dedicated a bull whom they call Apis, also blacker than the others, bearing signs of the sun and moon, because the moon's light comes from the sun. The sign of the sun is the blackness of the body and the beetle under the tongue; the symbol of the moon is the half-shaped and gibbous mark." ### Citation (SBL) Eusebius, Praep. ev. 3.13.2 (Dindorf 1:141–142; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-3-13-2). ## Preparation for the Gospel 3.13.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-3-13-3 - Source: Dindorf 1:142 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius ends his extracts from Porphyry, from whose theology Christians have deliberately departed. ### Greek text Ταῦτά μοι ἐκ τῆς τοῦ προειρημένου ἀνδρὸς γραφῆς ἐπιτετμήσθω, ὡς ἂν μηδὲν ἡμᾶς λάθῃ τῶν ἀπορρήτων τῆς Ἑλληνικῆς ὁμοῦ καὶ Αἰγυπτιακῆς θεολογίας, ἧς ἀποστάτας ἑαυτοὺς καὶ φυγάδας ὁμολογοῦμεν, κρίσει καὶ λογισμῷ σώφρονι καὶ τάδε παραιτησάμενοι. ### English translation (Claude) Let these extracts from the writing of the man mentioned suffice, so that none of the secrets of the Greek and Egyptian theology may escape us, from which we confess ourselves deserters and fugitives, having rejected these things too with judgment and sober reasoning. ### Citation (SBL) Eusebius, Praep. ev. 3.13.3 (Dindorf 1:142; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-3-13-3). ## Preparation for the Gospel 3.13.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-3-13-4 - Source: Dindorf 1:142 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Those who call such myths theology are the profane, as Paul says of those who worship images of creatures. ### Greek text οὐ γάρ με ἡ ἀλαζὼν ἐκπλήξει φωνὴ, φθέγξομαι οἷς θέμις ἐστὶ, θύρας δʼ ἐπίθεσθε βέβηλοι, φήσασα. βέβηλοι γοῦν οὐχ ἡμεῖς, ἀλλʼ οἵ γε τὰς τοιάσδε αἰσχρὰς καὶ ἀπρεπεῖς μυθολογίας κανθάρων πέρι καὶ θηρίων ἀλόγων σοφίας θεολόγου νοήματα εἶναι ἀποφηνάμενοι, οἱ, κατὰ τὸν θαυμάσιον ἀπόστολον, φάσκοντες εἶναι σοφοὶ ἐμωράνθησαν· ὅτι δὴ ἤλλαξαν τὴν δόξαν τοῦ ἀφθάρτου θεοῦ ἐν ὁμοιώματι εἰκόνος φθαρτοῦ ἀνθρώπου, καὶ πετεινῶν καὶ τετραπόδων καὶ ἑρπετῶν.” ### English translation (Claude) For the boastful voice will not dismay me that says, 'I speak to those for whom it is lawful; close the doors, you profane.' It is not we who are profane, but those who have declared that such shameful and unseemly myths about beetles and irrational beasts are the thoughts of theological wisdom, who, according to the admirable apostle, "professing to be wise became fools," because they "changed the glory of the incorruptible God into the likeness of an image of corruptible man, and of birds, and four-footed beasts, and creeping things." ### Scripture references - Rom 1:22–23: quotation, high confidence ### Translation notes - Quotation: Rom 1:22–23. ### Citation (SBL) Eusebius, Praep. ev. 3.13.4 (Dindorf 1:142; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-3-13-4). ## Preparation for the Gospel 3.13.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-3-13-5 - Source: Dindorf 1:142 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Even if the gods are invisible powers, there should be one divine power, not many. ### Greek text ἀλλʼ ἐπεὶ πάντα τὸν περὶ τούτων ἀπόρρητον δὴ καὶ μυστικώτερον λόγον εἰς ἀσωμάτους δυνάμεις μεταφορικῶς ἀνῆγον, ὥστε δοκεῖν μηκέτʼ ἐπὶ τὰ ὁρώμενα μέρη τοῦ κόσμου τὴν θεοποιίαν αὐτῶν συντείνειν, ἀλλʼ ἐπί τινας ἀοράτους καὶ ἀσωμάτους δυνάμεις, σκεψώμεθα εἰ μὴ καὶ οὕτως μίαν χρὴ τὴν θείαν δύναμιν ἀποθαυμάζειν, ἀλλʼ οὐ πολλὰς ἡγεῖσθαι. ### English translation (Claude) But since they referred the whole secret and more mystical account of these things metaphorically to incorporeal powers, so that their deification seems no longer to extend to the visible parts of the world but to certain invisible and incorporeal powers, let us consider whether even so we must not admire one divine power, and not suppose there are many. ### Citation (SBL) Eusebius, Praep. ev. 3.13.5 (Dindorf 1:142; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-3-13-5). ## Preparation for the Gospel 3.13.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-3-13-6 - Source: Dindorf 1:142–143 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As one soul moves a body of many parts, so one creative power made it. ### Greek text οὐδὲ γὰρ ἐπεὶ πολλὰ σχήματα καὶ μέρη καὶ μέλη ὑφʼ ἐνὶ σώματι δεδημιούργηται, τοσαύτας χρῆν ἡμᾶς τὰς ψυχὰς ἔχειν ἡγεῖσθαι, οὐδὲ τοσούτους ποιητὰς καὶ δημιουργοὺς τοῦ σώματος νομίζειν, ἀλλὰ καὶ ψυχὴν μίαν τὸ πᾶν σῶμα κινεῖν, καὶ μίαν δημιουργὸν δύναμιν τὸ πᾶν ζῷον τεκτήνασθαι. ### English translation (Claude) For though many shapes, parts, and limbs have been fashioned in one body, we should not think we have as many souls, nor suppose there are as many makers and creators of the body; but one soul moves the whole body, and one creative power has fashioned the whole living creature. ### Citation (SBL) Eusebius, Praep. ev. 3.13.6 (Dindorf 1:142–143; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-3-13-6). ## Preparation for the Gospel 3.13.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-3-13-7 - Source: Dindorf 1:143 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The unity of the world points to one creative power, the power and wisdom of God. ### Greek text οὕτω δῆτα καὶ ἐπὶ τοῦ σύμπαντος κόσμου, ἑνὸς μὲν ὄντος καὶ ἐκ μιᾶς τῆς σωματικῆς ὕλης συνεστῶτος, εἰς μέρη δὲ πλεῖστα διῃρημένου, καὶ μίαν τῶν ὅλων φυσικὴν συμπάθειαν ὑποφαίνοντος, κρᾶσίν τε καὶ μῖξιν τῶν ἐν αὐτῷ στοιχείων, ἀλλοιώσεις τε καὶ μεταβολὰς αὐτῶν εἰς ἑαυτὰ, ὅλον δὲ καὶ τὸ πᾶν ἔνα κόσμον καὶ μίαν ἁρμονίαν ἐπιδεικνυμένου, οὐ πολλὰς χρῆν ὑποτίθεσθαι δημιουργοὺς δυνάμεις, μόνην δὲ θεολογεῖν τὴν ὡς ἀληθῶς θεοῦ δύναμιν καὶ θεοῦ σοφίαν. ### English translation (Claude) So too with the whole world: since it is one and composed of one bodily matter, though divided into very many parts, and shows one natural sympathy of the whole, a blending and mingling of the elements in it, and their alterations and changes into one another, and displays the whole and all as one world and one harmony, we should not suppose many creative powers, but proclaim as God only the true power of God and the wisdom of God. ### Scripture references - 1 Cor 1:24: echo, medium confidence ### Translation notes - Echo of 1 Cor 1:24 ("the power of God and the wisdom of God"). ### Citation (SBL) Eusebius, Praep. ev. 3.13.7 (Dindorf 1:143; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-3-13-7). ## Preparation for the Gospel 3.13.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-3-13-8 - Source: Dindorf 1:143 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Porphyry contradicts himself by referring Egyptian myths to incorporeal powers. ### Greek text ὁ δὲ καὶ τὰς Αἰγυπτιακὰς μυθολογίας πάλιν ἐπὶ ἀσωμάτους μεταφέρει δυνάμεις, λαθὼν ὁ σοφώτατος αὐτὸς ἑαυτόν. ἀκήκοας γὰρ ἐν τοῖς πρόσθεν ὅπως τὸν Χαιρήμονα καὶ πλείους ἄλλους ὡμολόγει μηδʼ ἄλλο τι πρὸ τῶν ὁρωμένων κόσμων ἡγεῖσθαι, ἐν ἀρχῆς τε λόγῳ τίθεσθαι τοὺς Αἰγυπτίους· τούτους γὰρ πάντα εἰς τὰ φυσικὰ καὶ οὐδὲν εἰς ἀσωμάτους καὶ ζώσας οὐσίας ἑρμηνεύειν. ### English translation (Claude) But he, most wise as he is, has not noticed that he again transfers the Egyptian mythologies to incorporeal powers. For you heard above how he admitted that Chaeremon and many others thought there was nothing prior to the visible worlds, and that they put the Egyptians at the head of their account; for these interpreted everything in terms of natural things and nothing in terms of incorporeal and living beings. ### Citation (SBL) Eusebius, Praep. ev. 3.13.8 (Dindorf 1:143; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-3-13-8). ## Preparation for the Gospel 3.13.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-3-13-9 - Source: Dindorf 1:143 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Porphyry wrongly ascribes to the Egyptians a theology of incorporeal powers. ### Greek text εἰ δὴ οὖν κατὰ τὴν αὐτῶν ὁμολογίαν Αἰγυπτίων ἦν τὸ μηδὲν ἀνάγειν εἰς ἀσωμάτους καὶ ζώσας οὐσίας, πάντα δὲ τὰ περὶ θεῶν αὐτοῖς μυθολογούμενα ἐπὶ τὰ φυσικὰ τοῦ κόσμου μέρη μεταφέρειν, τί δὴ ἐξ ὑπαρχῆς εὑρεσιλογοῦντες Αἰγυπτίοις τὰ μηδαμῶς αὐτῶν οἰκεῖα προσγράφετε, ἐπὶ δυνάμεις ἀσωμάτους φάσκοντες αὐτοὺς τὴν ἀναφορὰν τῆς θεολογίας αὐτῶν ποιεῖσθαι; καθόλου μὲν οὖν ταῦτα αἰτιατέον. ### English translation (Claude) If, then, by your own admission it was the way of the Egyptians to refer nothing to incorporeal and living beings, but to transfer all the myths about the gods to the natural parts of the world, why do you, inventing from the beginning, ascribe to the Egyptians what in no way belongs to them, saying that they refer their theology to incorporeal powers? This, then, is the general charge. ### Citation (SBL) Eusebius, Praep. ev. 3.13.9 (Dindorf 1:143; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-3-13-9). ## Preparation for the Gospel 3.13.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-3-13-10 - Source: Dindorf 1:143–144 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Greek allegories are likewise easily refuted. ### Greek text Καὶ ἐπὶ τῶν κατὰ μέρος δὲ ἡγοῦμαι τὸν ἔλεγχον τῆς κατηναγκασμένης ἀποδόσεως αὐτῶν οὐ μακρᾶς ἀνασκευῆς δεῖσθαι. ἵνα γὰρ τὸν Αἰγυπτιακὸν παρελθών τις λῆρον καὶ τὴν πολλὴν αὐτῶν καὶ ἀδόλεσχον φλυαρίαν ἐπὶ τὰς τῶν σοφῶν Ἑλλήνων μετέλθοι φυσιολογίας, τίς οὐκ ἂν τῶν εὖ φρονούντων αὐτόθεν καταμέμψαιτο τοῖς τὰ τοιαῦτα παρεξηγεῖσθαι πειρωμένοις; ### English translation (Claude) In the particulars too, I think, the refutation of their forced interpretation needs no long rebuttal. For if one passes over the Egyptian nonsense and their great and garrulous trifling and turns to the natural philosophy of the wise Greeks, who among the sensible would not at once find fault with those who try to give such false explanations? ### Citation (SBL) Eusebius, Praep. ev. 3.13.10 (Dindorf 1:143–144; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-3-13-10). ## Preparation for the Gospel 3.13.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-3-13-11 - Source: Dindorf 1:144 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If Zeus is the supreme mind, his genealogy and marriage make no sense. ### Greek text ἔστω γὰρ ὁ Ζεὺς μηκέθʼ ἡ πυρώδης καὶ αἰθέριος οὐσία, ὥσπερ οὖν τοῖς παλαιοῖς ἐνομίζετο κατὰ τὸν Πλούταρχον, ἀλλʼ αὐτὸς ὁ ἀνωτάτω νοῦς, ὁ τῶν ὅλων δημιουργὸς, ὁ τὰ πάντα ζωογονῶν· πῶς οὖν ἔσται τούτου πατὴρ μὲν ὁ Κρόνος, ὅν φασιν εἶναι τὸν χρόνον, Ῥέα δὲ μήτηρ, ἣν ὁ ἑρμηνεὺς ἔφησεν εἶναι τὴν πετρώδη καὶ ὄρειον δύναμιν; τὴν γὰρ Ἥραν οὐκ οἶδʼ ὅπως τὸν ἀέρα τὸν καὶ αἰθέρα προσειπὼν ἀδελφὴν ὁμοῦ καὶ γυναῖκά φησιν εἶναι τοῦ κοσμοποιοῦ καὶ ζωοποιοῦ πάντων νοῦ. ### English translation (Claude) For let Zeus no longer be the fiery and ethereal substance, as the ancients thought according to Plutarch, but the supreme mind itself, the creator of the universe, who gives life to all things. How then will Cronus, who they say is time, be his father, and Rhea his mother, whom the interpreter said is the rocky and mountainous power? And Hera, whom, I know not how, he called the air and also the ether, he says is the sister and also the wife of the mind that made the world and gives life to all. ### Citation (SBL) Eusebius, Praep. ev. 3.13.11 (Dindorf 1:144; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-3-13-11). ## Preparation for the Gospel 3.13.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-3-13-12 - Source: Dindorf 1:144 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Forgetfulness cannot be the mother of the sun and moon. ### Greek text ἀλλὰ καὶ ἡ Λητὼ πάλιν λήθω τις καλείσθω, διὰ τὴν κατὰ τὸν ὕπνον, ὥς φασιν, ἀναισθησίαν, καὶ ὅτι λήθη ξυνομαρτεῖ ταῖς ὑπὸ σελήνην γενομέναις ψυχαῖς. πῶς ἂν οὖν ἡ λήθη γένοιτʼ ἂν ἡλίου καὶ σελήνης μήτηρ, Ἀπόλλωνος καὶ Ἀρτέμιδος τῶν Λητοῦς παίδων εἰς ἥλιον καὶ σελήνην μετενηνεγμένων; ### English translation (Claude) And let Leto again be called a kind of forgetfulness (letho), because of the insensibility of sleep, as they say, and because forgetfulness accompanies souls born beneath the moon. How then could forgetfulness be the mother of the sun and moon, if Apollo and Artemis, the children of Leto, are transferred to the sun and moon? ### Citation (SBL) Eusebius, Praep. ev. 3.13.12 (Dindorf 1:144; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-3-13-12). ## Preparation for the Gospel 3.13.13 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-3-13-13 - Source: Dindorf 1:144 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Why worship rocky ground, plains, or sprouts? ### Greek text τί δὲ χρὴ σέβειν ὡς θεὸν τὴν Ῥέαν ἢ τὴν Δήμητρα, εἰ ἡ μὲν τῆς πετρώδους καὶ ὀρείου γῆς, ἡ δὲ τῆς πεδιάδος τὰ σύμβολα φέρειν ἐλέγετο; τὴν δὲ Κόρην τὸν κόρον ἀλληγοροῦντες τίνι λόγῳ καὶ ταύτην οἴονται δεῖν τῇ σεβασμίῳ προσηγορίᾳ τιμᾶν; ### English translation (Claude) Why should Rhea or Demeter be worshipped as a goddess, if the one was said to bear the symbols of rocky and mountainous earth and the other of the plain? And Kore, whom they allegorize as the sprout, on what principle do they think she too should be honored with the reverend name? ### Citation (SBL) Eusebius, Praep. ev. 3.13.13 (Dindorf 1:144; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-3-13-13). ## Preparation for the Gospel 3.13.14 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-3-13-14 - Source: Dindorf 1:144 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Mankind, for whom crops were made, is more honorable than the crops called gods. ### Greek text τί δὲ μᾶλλον τὴν σπερματοῦχον δύναμιν, καὶ τὴν τῶν ἀκροδρύων γένεσιν, ἢ τῶν κατὰ τὸ ἔαρ προφαινομένων ἀνθέων καὶ πρὶν τελεσιγονῆσαι διαρρεόντων, ἢ τῆς τῶν τελείων καρπῶν ἐκτομῆς τὰ σύμβολα, Διόνυσον καὶ Ἄττιν καὶ Ἄδωνιν ἐπονομάζοντας, ὡς θεοὺς χρῆναι σέβειν, οὐχὶ δὲ τούτων ἁπάντων τὸ ἀνθρώπειον γένος προτιμᾶν, ᾧ ταῦτα πρὸς χρῆσιν καὶ τροφὴν ὁ τῶν ὅλων δημιουργὸς θεὸς ὑπεστήσατο; ### English translation (Claude) Why should one worship as gods the seed-bearing power and the generation of tree fruits, or the symbols of the spring flowers that fall before bearing seed, or of the cutting of ripe fruits, naming them Dionysus, Attis, and Adonis, and not rather prefer to all these the human race, for whose use and food the God who created the universe made them? ### Citation (SBL) Eusebius, Praep. ev. 3.13.14 (Dindorf 1:144; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-3-13-14). ## Preparation for the Gospel 3.13.15 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-3-13-15 - Source: Dindorf 1:144–145 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The sun cannot be Apollo, Heracles, Dionysus, and Asclepius all at once. ### Greek text Μεταβὰς δὲ ἐκ τούτων καὶ τὰ λοιπὰ κατὰ τὸν ὅμοιον τρόπον τῆς γενναίας ἀπελέγξεις φυσιολογίας, εὐλόγως τῆς ἀναισχυντίας ἐπιμεμψάμενος τοῖς, φέρε, τὸν ἥλιον αὐτὸν εἶναι τὸν Ἀπόλλω, καὶ πάλιν τὸν Ἡρακλέα, καὶ αὖθις τὸν Διόνυσον, καὶ τὸν Ἀσκληπιὸν ὁμοίως ἀποφαινομένοις. ### English translation (Claude) Passing on from these, you will refute the rest of the noble natural philosophy in the same way, rightly blaming the shamelessness of those who declare that the sun, if you please, is Apollo, and again Heracles, and again Dionysus, and likewise Asclepius. ### Citation (SBL) Eusebius, Praep. ev. 3.13.15 (Dindorf 1:144–145; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-3-13-15). ## Preparation for the Gospel 3.13.16 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-3-13-16 - Source: Dindorf 1:145 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The sun cannot be both father and son, or a madman who killed his children. ### Greek text πῶς γὰρ ὁ αὐτὸς πατὴρ ἂν γένοιτο καὶ υἱὸς, Ἀσκληπιὸς ὁμοῦ καὶ Ἀπόλλων; πῶς δʼ ἂν πάλιν εἰς Ἡρακλέα μετενεχθείη, εἰ δὴ ἐκ θνητῆς γυναικὸς τῆς Ἀλκμήνης ὁ Ἡρακλῆς αὐτοῖς ὡμολόγηται; πῶς δʼ ἂν ἐμμανὴς γένοιτο καὶ σφάξειε τοὺς ἑαυτοῦ παῖδας ὁ ἥλιος, ὅτι δὴ καὶ ταῦτα προσαναγέγραπται τῷ Ἡρακλεῖ; ### English translation (Claude) For how could the same be both father and son, Asclepius and Apollo together? And how could he be transferred to Heracles, if they admit that Heracles was born of a mortal woman, Alcmene? And how could the sun go mad and slaughter his own children, since this too is recorded of Heracles? ### Citation (SBL) Eusebius, Praep. ev. 3.13.16 (Dindorf 1:145; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-3-13-16). ## Preparation for the Gospel 3.13.17 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-3-13-17 - Source: Dindorf 1:145 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The details of Heracles' life cannot apply to the sun. ### Greek text ἀλλὰ τοὺς ἄθλους ἐπιτελοῦντα τοὺς δώδεκα τὸν Ἡρακλέα τῆς κατʼ οὐρανὸν διαιρέσεως τοῦ ζωδιακοῦ κύκλου, ὅν φασι τὸν ἥλιον περιπολεῖν, τὸ σύμβολον φέρειν. τίς οὖν ἔτι γένοιτʼ ἂν Εὐρυσθεὺς ὁ τῷ ἡλίῳ, ὥσπερ οὖν τῷ Ἡρακλεῖ, τοὺς ἄθλους ἐκτελεῖν ἐπιτάττων; πῶς δʼ ἂν ἐπὶ τὸν ἥλιον ἀναχθεῖεν αἱ πεντήκοντα Θεστίου θυγατέρες καὶ τὸ τῶν λοιπῶν αἰχμαλωτίδων πλῆθος, αἷς τὸν Ἡρακλέα λόγος ἔχει μιγῆναι, ἐξ ὧν καὶ θνητοὶ παῖδες αὐτῷ γενόμενοι ἐπὶ μήκιστον τὴν τῶν γενῶν παρέτειναν διαδοχήν; τίς δʼ ἂν εἴη ὁ Κένταυρος, οὗ τῷ αἵματι τὸν χιτῶνα μολύνασα ἡ Δηιάνειρα τὸν ἥλιον, ὥσπερ οὖν τὸν Ἡρακλέα, τῇ δεδηλωμένῃ περιβάλοι ἂν συμφορᾷ; ### English translation (Claude) But Heracles performing the twelve labors, they say, bears the symbol of the division in heaven of the zodiac, around which the sun travels. Who, then, would be the Eurystheus who ordered the sun, as he did Heracles, to perform the labors? And how could the fifty daughters of Thestius and the crowd of the other captive women be referred to the sun, with whom the story says Heracles had intercourse, and from whom mortal children were born to him who extended the succession of their families very far? And who would be the Centaur, with whose blood Deianeira stained the tunic and could involve the sun, as Heracles, in the calamity described? ### Citation (SBL) Eusebius, Praep. ev. 3.13.17 (Dindorf 1:145; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-3-13-17). ## Preparation for the Gospel 3.13.18 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-3-13-18 - Source: Dindorf 1:145–146 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Dionysus' story too cannot be applied to the sun. ### Greek text ἀλλὰ γὰρ μηκέτʼ ἔστω ὁ ἥλιος αὐτοῖς Ἡρακλῆς, ἔστω δʼ ὁ Διόνυσος· καὶ τί ταῦτα πρὸς τὸν Διόνυσον; φαίη τις ἂν εἰκότως. τίς γὰρ ἡ τοῦτον γεννήσασα, εἴτε Σεμέλη τις λέγοιτο εἴτε Περσεφόνη; πῶς δʼ ἂν εἴη ὁ Διόνυσος ὁμοῦ καὶ ἥλιος καὶ ἡ κατὰ τοὺς ὑγροὺς καρποὺς καὶ τὰ ἀκρόδρυα βλαστῶσα δύναμις; τί δʼ ἂν γένοιτο τῶν συστρατευσαμένων αὐτῷ γυναικῶν τὸ πλῆθος; τίς δὲ καὶ ἡ τοῦ ἡλίου, ὥσπερ οὑν ἡ τοῦ Διονύσου, Ἀριάδνη; τί δὲ μᾶλλον οἴνου, οὐχὶ δὲ σίτου καὶ ὀσπρίων καὶ τῶν ἀπὸ γῆς ἁπάντων καρπῶν γένοιτʼ ἂν χορηγὸς ὁ Διόνυσος ἐπὶ τὸν ἥλιον μεταγόμενος; ### English translation (Claude) But let the sun be for them no longer Heracles, but Dionysus. 'And what has this to do with Dionysus?' one might well say. For who was his mother, whether she is called Semele or Persephone? How could Dionysus be at once the sun and the power that makes moist fruits and tree fruits sprout? What would become of the crowd of women who campaigned with him? Who would be the sun's Ariadne, as she was Dionysus'? And why would Dionysus, transferred to the sun, be the provider of wine rather than of grain and pulse and all the fruits of the earth? ### Translation notes - "And what has this to do with Dionysus?" is a Greek proverb. ### Citation (SBL) Eusebius, Praep. ev. 3.13.18 (Dindorf 1:145–146; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-3-13-18). ## Preparation for the Gospel 3.13.19 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-3-13-19 - Source: Dindorf 1:146 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Pindar says Asclepius was killed by Zeus for greed, which cannot apply to the sun. ### Greek text εἰ δὲ καὶ Ἀσκληπιὸς αὐτοῖς πάλιν εἴη ὁ ἥλιος, πῶς οὗτος ὑπὸ τοῦ Δῖός κεραυνοῦται ῥυπαρὰς ἕνεκεν αἰσχροκερδείας, κατὰ τὸν Βοιώτιον μελοποιὸν Πίνδαρον ὧδέ πως λέγοντα Ἔτραπεν κἀκεῖνον ἀγάνορι μισθῷ χρυσὸς ἐν χερσὶν φανεὶς,... χερσὶ δʼ ἄρα Κρονίων ῥίψαις διʼ ἀμφοῖν ἀμπνοὰν στέρνων κάθελεν ὠκέως, αἴθων δὲ κεραυνὸς ἐνέσκηψεν μόρον. ### English translation (Claude) And if Asclepius again is the sun for them, how is he struck by Zeus with a thunderbolt for sordid love of gain, according to the Boeotian lyric poet Pindar, who says: 'Even he was turned aside by a lordly fee, gold shown in his hand ... and the son of Cronus, hurling with his hands through both, swiftly took the breath from their breasts, and the blazing thunderbolt struck down death.' ### Extrabiblical texts - Pindar, Pyth. 3.54 (Pindar (odes and fragments)): quotation, high confidence ### Translation notes - Pindar, Pythian 3.54–58. ### Citation (SBL) Eusebius, Praep. ev. 3.13.19 (Dindorf 1:146; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-3-13-19). ## Preparation for the Gospel 3.13.20 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-3-13-20 - Source: Dindorf 1:146 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The allegorists escape the shameful myths only by retreating to the heavenly bodies. ### Greek text τίνες δὲ καὶ οἱ ἐξ ἡλίου Ἀσκληπιάδαι, εἰς μακρὸν τοῦ βίου διαφυλαχθέντες καὶ θνητῶν ἀνδρῶν γένεσιν πᾶσιν ἀνθρώποις παραπλησίαν ὑποστησάμενοι; πλὴν ἀλλὰ πάλιν αὐτοῖς, ὥσπερ διὰ μηχανῆς, τὰς αἰσχρὰς καὶ μυθικὰς περὶ θεῶν διηγήσεις ἀποφεύγουσιν, εἰς ἥλιον καὶ σελήνην καὶ τὰ λοιπὰ τοῦ κόσμου μέρη ἀνατρέχοι ἂν ὁ λόγος. ### English translation (Claude) And who are the Asclepiads descended from the sun, preserved for a long time and producing a birth of mortal men like all other men? But again, as if by stage machinery, as they flee the shameful and mythical stories about the gods, the account would run back for them to the sun, moon, and other parts of the world. ### Citation (SBL) Eusebius, Praep. ev. 3.13.20 (Dindorf 1:146; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-3-13-20). ## Preparation for the Gospel 3.13.21 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-3-13-21 - Source: Dindorf 1:146–147 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The allegorists worship the creation instead of the Creator. ### Greek text εἴ γε πῦρ μὲν ἦν αὐτοῖς ὁ Ἥφαιστος καὶ ἡ θερμὴ δύναμις, Ποσειδῶν δὲ ἡ ὑγρὰ οὐσία, Ἥρα δὲ ὁ ἀὴρ, καὶ γῆ πάλιν, ἡ μὲν ὄρειος καὶ πετρώδης Ῥέα, ἡ δὲ πεδινὴ καὶ γόνιμος Δημήτηρ, καὶ Κόρη δὲ ἡ σπερματοῦχος, καὶ Διόνυσος ἡ φυτευτικὴ τῶν ἀκροδρύων δύναμις. καὶ ἥλιος Ἀπόλλων σὺν τοῖς κατειλεγμένοις, σελήνη δὲ ποτὲ μὲν Ἄρτεμις, ποτὲ δὲ Ἀθηνᾶ, καὶ πάλιν Ἑκάτη καὶ Εἰλήθυια, οὐκοῦν πάλιν τὴν κτίσιν παρὰ τὸν κτίστην, καὶ τὴν δημιουργίαν τοῦ παντὸς, ἀλλʼ οὐ τὸν δημιουργὸν θεολογοῦντες ἀπελέγχονται, λίαν ἐπισφαλῶς καὶ ἐπικινδύνως καὶ ἐπὶ κακῷ τῆς ἰδίας αὐτῶν κεφαλῆς. ### English translation (Claude) If Hephaestus for them was fire and the hot power, Poseidon the moist substance, Hera the air; and the earth again, the mountainous and rocky part Rhea, the plain and fruitful part Demeter; Kore the seed-bearing power and Dionysus the power that plants tree fruits; the sun Apollo with those listed, and the moon now Artemis, now Athena, and again Hecate and Eileithyia, then they are again convicted of proclaiming as gods the creation instead of the Creator, and the work of the universe but not its creator, very dangerously and perilously, and to the ruin of their own heads. ### Scripture references - Rom 1:25: allusion, high confidence ### Translation notes - Allusion to Rom 1:25. ### Citation (SBL) Eusebius, Praep. ev. 3.13.21 (Dindorf 1:146–147; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-3-13-21). ## Preparation for the Gospel 3.13.22 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-3-13-22 - Source: Dindorf 1:147 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If they worship the one God's powers, they should reject the myths and worship him purely. ### Greek text εἰ δὲ μὴ τὰ ὁρώμενα σώματα ἡλίου καὶ σελήνης καὶ ἄστρων μηδέ γε τὰ αἰσθητὰ μέρη τοῦ κόσμου φήσουσι θεοποιεῖν, ἀλλὰ τὰς ἐν τούτοις ἀοράτους δυνάμεις αὐτοῦ δὴ τοῦ ἐπὶ πᾶσιν, (ἕνα γὰρ ὄντα θεὸν παντοίαις δυνάμεσι τὰ πάντα πληροῦν, καὶ διὰ πάντων διήκειν, καὶ τοῖς πᾶσιν ἐπιστατεῖν, ἀσωμάτως δὲ καὶ ἀφανῶς ἐν πᾶσιν ὄντα, καὶ διὰ πάντων διήκοντα, καὶ τοῦτον εἰκότως διὰ τῶν δεδηλωμένων σέβειν φασὶ) τί δῆτα τοιγαροῦν οὐχὶ τὰς αἰσχρὰς καὶ ἀπρεπεῖς περὶ θεῶν μυθολογίας ὡς ἂν ἀθέσμους καὶ ἀσεβεῖς παραιτησάμενοι, καὶ αὐτάς γε τὰς περὶ τούτων βίβλους, ὡς δυσσεβῆ καὶ ἀκόλαστα περιεχούσας, ἀφανεῖς ποιήσαντες, τὸν ἕνα καὶ μόνον καὶ ἀόρατον θεὸν γυμνῶς καὶ καθαρῶς καὶ ἄνευ τινὸς αἰσχρᾶς περιπλοκῆς ἀνυμνοῦσι; ### English translation (Claude) But if they say they do not deify the visible bodies of the sun, moon, and stars, nor the perceptible parts of the world, but the invisible powers in them of the God over all himself (for, being one God, he fills all things with all kinds of powers, pervades all, and presides over all, being in all incorporeally and invisibly and pervading all, and him, they say, they rightly worship through the things described), why then do they not reject as lawless and impious the shameful and unseemly myths about the gods, and do away with the very books about them as containing impious and licentious things, and hymn the one and only and invisible God plainly and purely, without any shameful entanglement? ### Citation (SBL) Eusebius, Praep. ev. 3.13.22 (Dindorf 1:147; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-3-13-22). ## Preparation for the Gospel 3.13.23 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-3-13-23 - Source: Dindorf 1:147 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: They should not shut God in temples, honor him with images, or please him with bloody sacrifices. ### Greek text τοῦτο γὰρ δέον ἦν ποιεῖν τοῖς τἀληθὲς ἐπεγνωκόσι, μηδὲ κατάγειν καὶ καταβάλλειν εἰς αἰσχρὰς καὶ ἐμπαθεῖς ἀρρητολογίας τὴν σεβάσμιον τοῦ θεοῦ πρόσρησιν· ἀλλὰ μηδʼ ἐν οἰκίσκοις καὶ σκότου μυχοῖς ἀνδρῶν τε οἰκοδομαῖς σφὰς αὐτοὺς ἐναποκλείειν, ὡς ἔνδον εὑρήσοντας τὸν θεὸν, μηδʼ ἐν ξοάνοις ἐξ ἀψύχου πεποιημένοις ὕλης τὰς θείας τιμᾶν οἴεσθαι δυνάμεις, μηδὲ μὴν γεώδεσιν ἀτμοῖς αἱμάτων καὶ λύθρου καὶ νεκρῶν ζῴων αἵμασι κεχαρισμένα τῷ θεῷ πράττειν νομίζειν. ### English translation (Claude) For this is what those who have recognized the truth ought to have done: not to drag down and degrade the reverend name of God to shameful and passionate unspeakable tales; nor to shut themselves up in little houses and recesses of darkness and buildings made by men, as if they would find God inside; nor to think they honor the divine powers in images made of lifeless matter; nor to suppose that they please God with earthly fumes of blood and gore and the blood of dead animals. ### Citation (SBL) Eusebius, Praep. ev. 3.13.23 (Dindorf 1:147; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-3-13-23). ## Preparation for the Gospel 3.13.24 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-3-13-24 - Source: Dindorf 1:147–148 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The philosophers should have taught all people to worship the invisible Creator spiritually, through virtue. ### Greek text τούτων δὲ ἁπάντων, ὡς ἂν πλάνης δεσμῶν ἀπολυθέντας, χρῆν δήπου τοὺς σοφοὺς καὶ μετεωρολέσχας πᾶσιν ἀνθρώποις τῆς φυσικῆς θεωρίας ἀφθόνως κοινωνεῖν, μονονουχὶ γυμνῶς προκηρύττοντας ἅπασι μὴ τὰ φαινόμενα, τὸν δʼ ἀφανῆ δημιουργὸν τῶν φαινομένων μόνον ἀποθαυμάζειν, καὶ τὰς ἀοράτους αὐτοῦ καὶ ἀσωμάτους δυνάμεις ἀοράτως καὶ ἀσωμάτως θρησκεύειν, οὐ πῦρ ἅψαντας, οὐδέ γε κριὸν καὶ ταῦρον θυσαμένους, ἀλλʼ οὐδὲ στεφάνοις καὶ ξοάνοις καὶ ναῶν οἰκοδομαῖς τὸ θεῖον τιμᾶν οἰομένους, λογισμοῖς δὲ κεκαθαρμένοις καὶ δόγμασιν ὀρθοῖς καὶ ἀληθέσι τοῦτο πράττοντας, ἐν ἀπαθείᾳ ψυχῆς καὶ τῇ πρὸς αὐτὸν κατὰ τὸ δυνατὸν τῆς ἀρετῆς ὁμοιώσει. ### English translation (Claude) Released from all these as from bonds of error, the wise and the star-gazers ought surely to have shared their natural theory freely with all men, all but proclaiming openly to all that they should admire not the visible things but only the invisible creator of the visible, and worship his invisible and incorporeal powers invisibly and incorporeally; not lighting fires, nor sacrificing ram and bull, nor thinking to honor the divine with garlands, images, and buildings of temples, but doing this with purified reasonings and right and true doctrines, in tranquility of soul and in likeness to him, as far as possible, through virtue. ### Citation (SBL) Eusebius, Praep. ev. 3.13.24 (Dindorf 1:147–148; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-3-13-24). ## Preparation for the Gospel 3.13.25 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-3-13-25 - Source: Dindorf 1:148 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Only Christ taught all people the true worship of the one God, while the philosophers, as Paul says, became fools. ### Greek text ἀλλʼ οὐδείς γε πώποτε, οὐ βάρβαρος, οὐχ Ἕλλην, πᾶσιν ἀνθρώποις ταύτης κατῆρξε τῆς ἀληθείας ἢ μόνος ὁ ἡμέτερος σωτήρ· ὃς δὴ τῆς παλαιᾶς πλάνης πᾶσι τοῖς ἔθνεσιν ἀποφυγὴν προκηρύξας τοῖς πᾶσιν ἀφθόνως εὕρετο τὴν πρὸς τὸν ἀληθῆ καὶ μόνον τῶν ὅλων θεὸν ἐπιστροφήν τε καὶ εὐσέβειαν· οἱ δὲ τηνάλλως σοφοὶ τοῦ βίου τὴν ἀνωτάτω φιλοσοφίαν αὐχήσαντες, ᾗ φησιν ὁ θεῖος ἀπόστολος ‘‘γνόντες θεὸν οὐχ ὡς θεὸν ἐδόξασαν, ἢ εὐχαρίστησαν, ἀλλʼ ἐματαιώθησαν ἐν τοῖς διαλογισμοῖς αὐτῶν, καὶ ἐσκοτίσθη ἡ ἀσύνετος αὐτῶν καρδία. φήσαντες γοῦν εἶναι σοφοὶ ἐμωράνθησαν, καὶ ἐσεβάσθησαν καὶ ἐλάτρευσαν τῇ κτίσει παρὰ τὸν κτίσαντα, ὅς ἐστιν εὐλογητὸς εἰς τοὺς αἰῶνας. ” ### English translation (Claude) But no one ever, neither barbarian nor Greek, began to teach this truth to all men except our Savior alone. He proclaimed to all the nations escape from the ancient error, and freely found for all the turning to the true and only God of the universe and piety toward him. But those vainly wise, who boasted of the highest philosophy of life, as the divine apostle says, "knowing God, did not glorify him as God or give thanks, but became futile in their reasonings, and their senseless heart was darkened. Professing to be wise, they became fools, and worshipped and served the creature rather than the Creator, who is blessed forever." ### Scripture references - Rom 1:21–22: quotation, high confidence - Rom 1:25: quotation, high confidence ### Translation notes - Quotation: Rom 1:21–22, 25. ### Citation (SBL) Eusebius, Praep. ev. 3.13.25 (Dindorf 1:148; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-3-13-25). ## Preparation for the Gospel 3.14.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-3-14-1 - Source: Dindorf 1:148 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Despite their philosophy, the philosophers joined the crowd in sacrifices and image worship. ### Greek text Μετὰ γοῦν τὴν μακρὰν καὶ πολλὴν φιλοσοφίαν καὶ μετὰ τὰς σεμνὰς μετεωρολογίας καὶ φυσιολογίας, ἄνωθέν ποθεν ὡς ἀφʼ ὑψηλοτάτης ἀκρωρείας καταπίπτοντες σὺν τοῖς πλήθεσι κατεσύροντο καὶ τῇ τῶν παλαιῶν πολυθέῳ πλάνῃ συνεφύροντο, τὰ τοῖς πολλοῖς ὅμοια, διὰ τοῦ θύειν καὶ τοῖς ξοάνοις προσπίπτειν, δοξάζειν ὑποκρινόμενοι, αὔξοντές τε καὶ ἔτι μᾶλλον κρατύνοντες τὴν δημώδη τῶν μυθικῶν διηγημάτων περὶ θεῶν ὑπόληψιν. ### English translation (Claude) So after their long and copious philosophy and their solemn talk about the heavens and nature, falling as it were from a very lofty mountain-top, they were swept down with the multitude and mingled with the polytheistic error of the ancients, pretending to hold the same opinions as the many by sacrificing and falling down before images, and increasing and strengthening still more the popular belief in the mythical stories about the gods. ### Citation (SBL) Eusebius, Praep. ev. 3.14.1 (Dindorf 1:148; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-3-14-1). ## Preparation for the Gospel 3.14.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-3-14-2 - Source: Dindorf 1:148–149 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The philosophers' practice contradicts their words, and their gods confirm the myths. ### Greek text πῶς οὖν οὐκ ἂν εἶεν τοῖς πᾶσι πρόδηλοι σεμνολογούμενοι μὲν ταῖς φυσιολογίαις, καὶ μέχρι λόγων τὰ αἰσχρὰ καλλωπίζοντες τῇ παρατροπῇ τῆς ἀληθείας, ἔργοις δʼ αὐτοῖς τὴν μυθικὴν συνιστῶντες πλάνην καὶ τὴν πάνδημον δεισιδαιμονίαν; καὶ οὐδέπω τοῦτο θαυμαστὸν, ὅτε καὶ αὐτοὺς ἀναγράφουσι τοὺς ἑαυτῶν θεοὺς ταῖς περὶ αὐτῶν συμφερομένους μυθολογίαις. ### English translation (Claude) How, then, would they not be plain to all, speaking solemnly in their natural philosophy and dressing up shameful things in words by turning the truth aside, but in their deeds supporting the mythical error and the popular superstition? And this is not yet surprising, since they record their gods themselves as agreeing with the myths about them. ### Citation (SBL) Eusebius, Praep. ev. 3.14.2 (Dindorf 1:148–149; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-3-14-2). ## Preparation for the Gospel 3.14.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-3-14-3 - Source: Dindorf 1:149 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The oracles of Apollo, Asclepius, and Hermes confirm their mythical births. ### Greek text ἄκουε γοῦν ὅπως ὁ Ἀπόλλων αὐτὸς περὶ ἑαυτοῦ διδάσκει ὕμνον, ὃν εἰς ἑαυτὸν ἐξέδωκεν, ὁμολογῶν ἐν Δήλῳ τῇ νήσῳ ὑπὸ Λητοῦς γεγεννῆσθαι, καὶ πάλιν ὁ Ἀσκληπιὸς ἐν Τρίκκῃ, ὡς καὶ Ἑρμῆς τετέχθαι ὁμολογῶν ἀπὸ τῆς Μαίας. ### English translation (Claude) Listen, then, how Apollo himself teaches about himself in a hymn he gave out concerning himself, confessing that he was born of Leto on the island of Delos; and again Asclepius at Tricca; and Hermes too confessing that he was born of Maia. ### Citation (SBL) Eusebius, Praep. ev. 3.14.3 (Dindorf 1:149; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-3-14-3). ## Preparation for the Gospel 3.14.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-3-14-4 - Source: Dindorf 1:149 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Porphyry quotes an oracular hymn on Apollo's birth. ### Greek text γράφει δὲ ὁ Πορφύριος καὶ ταῦτα ἐν οἷς ἐπέγραψε Περὶ τῆς ἐκ λογίων φιλοσοφίας, ἔνθα καὶ τῶν χρησμῶν ἐμνημόνευσεν ὧδέ πως ἐχόντων “ὦ μέγα πᾶσιν χάρμα βροτοῖσιν, ἀπὸ τῶν ἱερῶν ματέρος ἁγνᾶς προθορὼν τοκετῶν. ### English translation (Claude) Porphyry writes this too in the work he entitled On the Philosophy from Oracles, where he records the oracles, which run somewhat as follows: "O great joy to all mortals, leaping forth from the holy birth-pangs of a pure mother." ### Extrabiblical texts - Porphyry, Porphyry, Phil. orac. (Porphyry, Philosophy from Oracles (fragments)): quotation, high confidence ### Translation notes - Porphyry, Philosophy from Oracles (sections 3.14.4–8). ### Citation (SBL) Eusebius, Praep. ev. 3.14.4 (Dindorf 1:149; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-3-14-4). ## Preparation for the Gospel 3.14.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-3-14-5 - Source: Dindorf 1:149 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The oracle describes Leto's labor and Apollo's birth on Delos. ### Greek text οἷς ἐπιλέγει ἀλλʼ ὅτε Λατὼ ὠδὶς ἱερὰ λάζυτο πᾶσαν, ὀροθυνομένων διδύμων τοκετῶν ἔνδοθι σηκῶν, ἵστατο μὲν γαῖʼ, ἵστατο δʼ ἀὴρ, πάγνυτο νᾶσος, πάγνυτο κῦμα· ἀνὰ δʼ ἐξέθορες, μάντι Λυκωρεῦ, τοξότα Φοῖβε, καὶ χρησμολάλων βασιλεῦ τριπόδων. ### English translation (Claude) To which he adds: "But when holy travail seized Leto wholly, as the twin births were stirring within the shrines, the earth stood still, the air stood still, the island grew firm, the wave grew firm; and you leapt forth, prophet Lycoreus, archer Phoebus, king of the oracle-speaking tripods." ### Extrabiblical texts - Porphyry, Porphyry, Phil. orac. (Porphyry, Philosophy from Oracles (fragments)): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 3.14.5 (Dindorf 1:149; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-3-14-5). ## Preparation for the Gospel 3.14.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-3-14-6 - Source: Dindorf 1:149 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Asclepius's oracle declares his birth at Tricca from a mortal mother and Phoebus. ### Greek text καὶ ὁ Ἀσκληπιὸς πάλιν περὶ ἑαυτοῦ Τρίκκης ἐξ ἱερῆς ἥκω θεὸς, ὅν ποτε μήτηρ Φοίβῳ ὑπευνηθεῖσα κυεῖ σοφίης βασιλῆα, ἴδριν ἰητορίης Ἀσκληπιόν· ἀλλὰ τί πεύθῃ; ### English translation (Claude) And Asclepius again about himself: "From holy Tricca I come, a god, whom once my mother, bedded with Phoebus, bore as king of wisdom, Asclepius, skilled in healing. But what do you ask?" ### Extrabiblical texts - Porphyry, Porphyry, Phil. orac. (Porphyry, Philosophy from Oracles (fragments)): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 3.14.6 (Dindorf 1:149; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-3-14-6). ## Preparation for the Gospel 3.14.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-3-14-7 - Source: Dindorf 1:149 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Hermes' oracle declares him the son of Zeus and Maia. ### Greek text ὁ δʼ Ἑρμῆς φησιν ὧδʼ ἐγὼ, ὃν καλέεις, Ζηνὸς καὶ Μαιάδος υἱὸς, Ἑρμείης προβέβηκα, λιπὼν ἀστραῖον ἄνακτα. ### English translation (Claude) And Hermes says: "Here I am, whom you call, son of Zeus and Maia, Hermes; I have come forth, leaving the starry king." ### Extrabiblical texts - Porphyry, Porphyry, Phil. orac. (Porphyry, Philosophy from Oracles (fragments)): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 3.14.7 (Dindorf 1:149; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-3-14-7). ## Preparation for the Gospel 3.14.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-3-14-8 - Source: Dindorf 1:149–150 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Pan's oracle describes his goatlike form. ### Greek text καὶ τὸ εἶδος δὲ ἑαυτῶν ὑπογράφουσι τοῦ σχήματος, ὥσπερ ὁ Πὰν καὶ αὐτὸς ἐν χρησμοῖς περὶ ἑαυτοῦ τάδε λέγει διδάσκων Εὔχομαι βροτὸς γεγὼς Πανὶ συμφύτῳ θεῶ, δισσοκέρατι, δισσόποδι, τραγοσκελεῖ, τρυφῶντι.'' ### English translation (Claude) And they even describe their own bodily form, as Pan himself says in oracles about himself, teaching this: "I, born a mortal, pray to Pan, the god akin to me, two-horned, two-footed, goat-legged, wanton." ### Extrabiblical texts - Porphyry, Porphyry, Phil. orac. (Porphyry, Philosophy from Oracles (fragments)): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 3.14.8 (Dindorf 1:149–150; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-3-14-8). ## Preparation for the Gospel 3.14.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-3-14-9 - Source: Dindorf 1:150 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Pan's oracle shows he is a demon, not a symbol of the universe. ### Greek text ταῦτα ἐν ἀπορρήτοις τῆς ἐκ λογίων φιλοσοφίας ὁ δηλωθεὶς ἀνὴρ τέθειται. οὐκέτʼ ἄρα ὁ Πὰν σύμβολον ἦν τοῦ παντὸς, δαίμων δʼ ἂν εἴη τις τοιοῦτος οἷος καὶ ὑπογέγραπται ὁ καὶ τὸν χρησμὸν ἐκδούς· οὐ γὰρ δὴ τὸ πᾶν καὶ ὁ σύμπας κόσμος ἔχρησε τὰ προκείμενα. τούτου τοιγαροῦν τοῦ δαίμονος, ἀλλʼ οὐ τοῦ παντὸς τὴν εἰκόνα ἐκτυπώσαντες ἄνδρες τὸ προγεγραμμένον ἐμιμήσαντο σχῆμα. ### English translation (Claude) These things the man mentioned has set down among the secrets of his Philosophy from Oracles. So Pan was no longer the symbol of the universe (to pan), but would be a demon of the kind described, who gave out the oracle; for surely it was not the universe and the whole world that uttered the words quoted. It was of this demon, then, and not of the universe, that men made the image, imitating the form described. ### Citation (SBL) Eusebius, Praep. ev. 3.14.9 (Dindorf 1:150; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-3-14-9). ## Preparation for the Gospel 3.14.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-3-14-10 - Source: Dindorf 1:150 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Hermes' oracle confirms the myth, not the allegory. ### Greek text καὶ ὁ Ἑρμῆς δὲ πῶς ἂν νοοῖτο ὁ τῶν ἁπάντων ποιητικός τε καὶ ἑρμηνευτικὸς λόγος, μητέρα Μαῖαν τὴν Ἄτλαντος ὁμολογῶν ἐσχηκέναι, τήν γε περὶ αὐτοῦ λεγομένην μυθολογίαν, ἀλλʼ οὐ φυσιολογίαν ἐγκρίνας; ### English translation (Claude) And how could Hermes be understood as the reason that makes and interprets all things, when he confesses that he had Maia the daughter of Atlas for his mother, thus approving the mythology told about him and not the natural philosophy? ### Citation (SBL) Eusebius, Praep. ev. 3.14.10 (Dindorf 1:150; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-3-14-10). ## Preparation for the Gospel 3.14.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-3-14-11 - Source: Dindorf 1:150 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Asclepius cannot be both the sun and the sun's son. ### Greek text οὕτω καὶ ὁ Ἀσκληπιὸς πῶς ἂν μετάγοιτο εἰς ἥλιον, πατρίδα τὴν Τρίκκην ἐπιγραψάμενος καὶ ἀπὸ θνητῆς ὁμολογῶν γεγονέναι μητρός; πῶς δʼ ἂν ἥλιος ὢν αὐτὸς τοῦ ἡλίου πάλιν υἱὸς ἀποφανθείη; ἐπεὶ καὶ τὸν αὐτοῦ πατέρα τὸν Φοῖβον οὐκ ἄλλον εἶναι τοῦ ἡλίου ἐφυσιολόγησαν. ### English translation (Claude) So too, how could Asclepius be transferred to the sun, when he names Tricca as his fatherland and confesses that he was born of a mortal mother? And how could he, being the sun, be shown in turn to be the son of the sun? For they explained his father Phoebus as being none other than the sun. ### Citation (SBL) Eusebius, Praep. ev. 3.14.11 (Dindorf 1:150; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-3-14-11). ## Preparation for the Gospel 3.14.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-3-14-12 - Source: Dindorf 1:150 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: It is absurd that the sun should be born of a mortal woman on Delos. ### Greek text ἐξ ἡλίου δὲ καὶ θνητῆς γυναικὸς φάναι αὐτὸν πῶς οὐ πάντων καταγελαστότατον; ἐπεὶ καὶ αὐτὸν τὸν πατέρα ἥλιον, ὃν δὴ Ἀπόλλωνά φασιν εἶναι, πῶς εἰκὸς ἐν Δήλῳ γεγεννῆσθαι τῇ νήσῳ ὑπὸ θνητῆς πάλιν μητρὸς τῆς Λητοῦς; ### English translation (Claude) And to say that he was born of the sun and a mortal woman, how is it not the most ridiculous of all? Since how is it likely that his father the sun himself, whom they say is Apollo, was born on the island of Delos of a mortal mother again, Leto? ### Citation (SBL) Eusebius, Praep. ev. 3.14.12 (Dindorf 1:150; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-3-14-12). ## Preparation for the Gospel 3.14.13 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-3-14-13 - Source: Dindorf 1:150–151 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius notes that Greek gods themselves claim birth from women, which Greeks should remember before mocking Christ's birth. ### Greek text ἐνταῦθά μοι τήρει ὁπόσους Ἕλληνες θεοὺς γεννητοὺς γυναικῶν ἐθεολόγησαν, εἰς παράθεσιν, εἴ ποτε πειρῷντο σκώπτειν τὴν τοῦ ἡμετέρου σωτῆρος γένεσιν, καὶ ὅτι οὐ ποιητῶν εἰσιν αἱ φωναὶ, ἀλλʼ αὐτῶν τῶν θεῶν αἱ προκείμεναι σημειώσεις. ### English translation (Claude) Here note for me how many gods the Greeks proclaimed as born of women, for comparison, in case they ever try to mock the birth of our Savior; and note that these words are not those of poets, but the statements quoted are from the gods themselves. ### Citation (SBL) Eusebius, Praep. ev. 3.14.13 (Dindorf 1:150–151; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-3-14-13). ## Preparation for the Gospel 3.15.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-3-15-1 - Source: Dindorf 1:151 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: When gods and philosophers disagree about the gods, reason must side with the gods' own testimony. ### Greek text Ποιητῶν μὲν οὖν, ὥς φασι, μύθους περὶ θεῶν πλαττομένων, φιλοσόφων δὲ φυσιολογούντων, χρῆν δήπου εἰκότως τῶν μὲν καταφρονεῖν, τοὺς δὲ θαυμάζειν ὡς φιλοσόφους, καὶ μᾶλλον τῶν ποιητικῶν λήρων τὰς τῶν κρειττόνων ἐκδέχεσθαι πιθανολογίας· θεῶν δʼ αὖ πάλιν καὶ φιλοσόφων εἰς ἅμιλλαν κατιόντων, καὶ τῶν μὲν ἐν χρησμοῖς τὰ καθʼ ἑαυτοὺς, ὡς ἂν μᾶλλον εἰδότων, ἀκριβῶς διδασκόντων, τῶν δὲ εἰς ἀσυμφώνους καὶ ἀναποδείκτους εὑρεσιλογίας τὰς περὶ ὧν μὴ ἴσασιν ὑπονοίας περιτρεπόντων, τίσιν αἱρεῖ λόγος πείθεσθαι; ἢ τοῦτο οὐδὲ ἐρωτᾶν ἄξιον; ### English translation (Claude) If, then, as they say, the poets invent myths about the gods and the philosophers give natural explanations, we should surely despise the former and admire the latter as philosophers, and accept the plausible accounts of the better men rather than the poets' nonsense. But when the gods in turn enter into competition with the philosophers, the gods teaching exactly in their oracles the facts about themselves, as those who know better, and the philosophers turning their conjectures about what they do not know into inconsistent and unproved inventions, whom does reason choose to believe? Or is this not even worth asking? ### Citation (SBL) Eusebius, Praep. ev. 3.15.1 (Dindorf 1:151; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-3-15-1). ## Preparation for the Gospel 3.15.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-3-15-2 - Source: Dindorf 1:151 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Either the gods or the philosophers must be lying. ### Greek text εἰ δὴ οὑν ἀληθεύσουσιν οἱ θεοὶ κυροῦντες τὰς περὶ αὐτῶν ἀνθρωποπαθείας, ψευδεῖς ἂν εἶεν οἱ ἀθετοῦντες αὐτάς· εἰ δὲ τῶν φιλοσόφων ἀληθεῖς αἱ φυσιολογίαι, ψευδεῖς γένοιντʼ ἂν αἱ τῶν θεῶν μαρτυρίαι. ### English translation (Claude) If, then, the gods speak the truth in confirming the human passions ascribed to them, those who reject them would be false; but if the natural explanations of the philosophers are true, the testimonies of the gods would be false. ### Citation (SBL) Eusebius, Praep. ev. 3.15.2 (Dindorf 1:151; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-3-15-2). ## Preparation for the Gospel 3.15.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-3-15-3 - Source: Dindorf 1:151 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: An oracle of Apollo identifies him with the sun. ### Greek text ἀλλὰ καὶ αὐτὸς, εἴποι τις ἂν, ὁ Ἀπόλλων ἔφη που ἐν χρησμοῖς ἐρωτηθεὶς περὶ αὑτοῦ ὅστις εἴη Ἥλιος, Ὧρος, Ὄσιρις, ἄναξ Δῖός υἱὸς, Ἀπόλλων, ὡρῶν καὶ καιρῶν ταμίης, ἀνέμων τε καὶ ὄμβρων, ἠοῦς καὶ νυκτὸς πολυαστέρου ἡνία νωμῶν, ζαφλεγέων ἄστρων βασιλεὺς ἠδʼ ἀθάνατον πῦρ. ### English translation (Claude) But Apollo himself, someone might say, said somewhere in oracles, when asked about himself who he was: "Helios, Horus, Osiris, lord, son of Zeus, Apollo, steward of seasons and times, of winds and rains, guiding the reins of dawn and of starry night, king of the blazing stars and immortal fire." ### Extrabiblical texts - Porphyry, Porphyry, Phil. orac. (Porphyry, Philosophy from Oracles (fragments)): quotation, high confidence ### Translation notes - From Porphyry's Philosophy from Oracles. ### Citation (SBL) Eusebius, Praep. ev. 3.15.3 (Dindorf 1:151; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-3-15-3). ## Preparation for the Gospel 3.15.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-3-15-4 - Source: Dindorf 1:151 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The gods support both poets and philosophers, who contradict each other. ### Greek text οὐκοῦν οἱ αὐτοὶ καὶ τοῖς τῶν ποιητῶν μύθοις καὶ ταῖς τῶν φιλοσόφων ὑπονοίαις συμφέρονται, μαχομένοις συνιστάμενοι. εἰ γὰρ μητέρας ἐπιγράφονται θνητὰς καὶ πατρίδας τὰς ἐπὶ γῆς ὁμολογοῦσι, πῶς ἂν εἶεν οἵους φυσιολογοῦσιν; ### English translation (Claude) So the same gods agree both with the myths of the poets and with the conjectures of the philosophers, siding with parties at war with each other. For if they ascribe to themselves mortal mothers and acknowledge earthly fatherlands, how could they be such as the philosophers explain them? ### Citation (SBL) Eusebius, Praep. ev. 3.15.4 (Dindorf 1:151; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-3-15-4). ## Preparation for the Gospel 3.15.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-3-15-5 - Source: Dindorf 1:151–152 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The sun cannot have been born on Delos or have fathered a mortal. ### Greek text ἔστω γὰρ ὁ Ἀπόλλων ἥλιος — πάλιν γὰρ ἄνω καὶ κάτω εἰς τὰ αὐτὰ περιτρέχων αὐτοῖς ἁλώσεται ὁ λόγος — πῶς οὖν ἡ Δῆλος, ἡ κατὰ θάλατταν εἰσέτι νῦν προφαινομένη νῆσος, γένοιτʼ ἂν τοῦ ἡλίου πατρὶς, μήτηρ δὲ ἡ Λητώ; ταυτὶ γὰρ ἀρτίως ἐκύρουν ὡς ἀληθῆ γε ὄντα οἱ αὐτοῦ χρησμοί. πῶς δὲ καὶ τοῦ Ἀσκληπιοῦ ἀνδρος θνητοῦ τὴν φύσιν γένοιτʼ ἂν ὁ ἥλιος πατὴρ, ἐκ θνητῆς αὐτὸν γυναικὸς πεποιημένος; ἀλλὰ παρείσθω ταῦτα. ### English translation (Claude) For let Apollo be the sun (for again their argument, running up and down to the same points, will be caught). How then could Delos, the island still seen in the sea today, be the fatherland of the sun, and Leto his mother? For his own oracles just now confirmed these things as true. And how could the sun be the father of Asclepius, a man mortal by nature, having begotten him by a mortal woman? But let these things pass. ### Citation (SBL) Eusebius, Praep. ev. 3.15.5 (Dindorf 1:151–152; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-3-15-5). ## Preparation for the Gospel 3.16.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-3-16-1 - Source: Dindorf 1:152 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The sun could not descend into a medium to give oracles. ### Greek text Τοῦ δὲ χρησμοῦ τὸ ψεῦδος καὶ ἄλλως ἔστιν ἀπελέγχειν. οὐ γὰρ δὴ ὁ ἥλιος οὐρανόθεν αὐτοῖς καταβὰς, ἔπειτα τὸν δοχέα πληρώσας, τὸν χρησμὸν ἀπεφοίβαζεν· ἐπεὶ οὔτε δυνατὸν οὔτε θέμις ἀνάγκαις ἀνθρώπων τὸν τηλικοῦτον ὑποτάττεσθαι φωστῆρα· ἀλλʼ οὐδʼ εἰ φαῖεν τὴν ἐν αὐτῷ θείαν καὶ νοερὰν δύναμιν, ὅτι μηδὲ ταύτης γένοιτʼ ἄν ποτε δεκτικὴ ἀνθρωπεία ψυχή. ### English translation (Claude) The falsehood of the oracle can be refuted in another way too. For surely the sun did not come down from heaven to them, fill the receiver, and then utter the oracle; since it is neither possible nor lawful for so great a luminary to be subjected to the compulsions of men. Nor would it be, if they should say it was the divine and intellectual power in it, since a human soul could never receive even this. ### Citation (SBL) Eusebius, Praep. ev. 3.16.1 (Dindorf 1:152; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-3-16-1). ## Preparation for the Gospel 3.16.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-3-16-2 - Source: Dindorf 1:152 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If Hecate is the moon, the moon would serve shameful magic as queen of evil demons. ### Greek text ὁ δʼ αὐτὸς ἂν εἴη λόγος καὶ ἐπὶ σελήνης. εἰ γὰρ τὴν Ἑκάτην αὐτὴν εἶναι φήσουσι καί πως ἀνάγκαις ἀνθρώπων καθέλκεσθαι, καὶ διὰ τοῦ δοχέως χρᾶν, εἴς τε αἰσχρὰς καὶ ἐρωτικὰς διακονίας παραλαμβάνεσθαι αὐτὴν ἄρχουσαν τῶν πονηρῶν δαιμόνων, εἰκὸς ἂν εἴη τὴν Ἑκάτην ταῦτα πράττειν· ὃ καὶ ὁ αὐτὸς ὁμολογεῖ συγγραφεὺς, ὡς κατὰ καιρὸν ἀπελέγξομεν. ### English translation (Claude) The same argument would hold for the moon. For if they say that she is Hecate herself, and is somehow drawn down by the compulsions of men, gives oracles through the receiver, and is employed in shameful and erotic services as ruler of the wicked demons, would it be fitting for Hecate to do these things? Yet the same author admits it, as we shall show at the proper time. ### Citation (SBL) Eusebius, Praep. ev. 3.16.2 (Dindorf 1:152; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-3-16-2). ## Preparation for the Gospel 3.16.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-3-16-3 - Source: Dindorf 1:152 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Porphyry calls Sarapis the ruler of evil demons, so he cannot be the sun. ### Greek text πῶς δὲ ὁ Πλούτων καὶ ὁ Σάραπις εἰς τὸν ἥλιον δυνατοὶ ἂν εἷεν φυσιολογεῖσθαι, ὅτε τὸν ἄρχοντα τῶν πονηρῶν δαιμόνων ὁ αὐτὸς πάλιν ἀποφαίνεται τὸν Σάραπιν εἶναι τὸν αὐτὸν τῷ Πλούτωνι; καὶ χρησμοὺς δὲ τοῦ Σαράπιδος ἐγγράφων πῶς ἂν δύναιτο τοῦ ἡλίου αὐτοὺς λέγειν εἷναι; ### English translation (Claude) And how could Pluto and Sarapis be explained as the sun, when the same author again declares that Sarapis, the same as Pluto, is the ruler of the wicked demons? And when he records oracles of Sarapis, how could he say they are the sun's? ### Citation (SBL) Eusebius, Praep. ev. 3.16.3 (Dindorf 1:152; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-3-16-3). ## Preparation for the Gospel 3.16.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-3-16-4 - Source: Dindorf 1:152 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The allegorical explanations are mere sophistry. ### Greek text ἀλλὰ γὰρ ἐξ ἁπάντων τούτων λείπεται μηδὲν μὲν ἀληθὲς φέρειν ὁμολογεῖν τὰς δηλωθείσας φυσιολογίας, σοφίσματα δʼ εἶναι σοφιστῶν ἀνδρῶν καὶ εὑρεσιλογίας. ### English translation (Claude) From all these it remains to admit that the natural explanations described carry nothing true, but are sophistries and inventions of sophists. ### Citation (SBL) Eusebius, Praep. ev. 3.16.4 (Dindorf 1:152; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-3-16-4). ## Preparation for the Gospel 3.17.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-3-17-1 - Source: Dindorf 1:152–153 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The oracles are the work of evil demons who deceive both the masses and the philosophers. ### Greek text Τούς γέ τοι τῶν χρησμῶν ὑπηρέτας ἀληθεῖ λόγῳ φάσκειν δαίμονας εἶναι φαύλους, ἐπʼ ἀνθρώπων ἀπάτῃ τὰ ἀμφότερα παίζοντας, καὶ τοτὲ μὲν συντιθεμένους ταῖς μυθικωτέραις περὶ αὐτῶν ὑπολήψεσιν ἐπὶ τῇ πανδήμῳ πλάνῃ, τοτὲ δὲ τὰ τῆς φιλοσόφου γοητείας ἐπικυροῦντας ἐπὶ τῇ καὶ τούτων ἐπιτριβῇ καὶ φυσιώσει· ὥστε πανταχόθεν ἁλίσκεσθαι μηδὲν αὐτοὺς ἀληθεύειν. ### English translation (Claude) In truth one must say that the ministers of the oracles are wicked demons, playing both parts to deceive men: at one time agreeing with the more mythical beliefs about them, to promote the popular error, and at another confirming the sorcery of the philosophers, to their ruin and puffing up; so that from every side they are caught telling no truth. ### Citation (SBL) Eusebius, Praep. ev. 3.17.1 (Dindorf 1:152–153; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-3-17-1). ## Preparation for the Gospel 3.17.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-3-17-2 - Source: Dindorf 1:153 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius turns to the third, civic theology, with its oracles and healings. ### Greek text Τοσούτων ἡμῖν εἰρημένων καιρὸς ἤδη μεταβάντας τὸ τρίτον εἶδος ἐπελθεῖν τῆς Ἑλλήνων θεολογίας, ὃ δή φασιν εἶναι πολιτικόν τε καὶ νόμιμον. μάλιστα γὰρ ἱκανὸν τοῦτο πρὸς ἔκπληξιν τῶν πολλῶν εἶναι νενόμισται, διά τε τὰ θρυλούμενα μαντεῖα καὶ τὰς διὰ χρησμῶν ἀκέσεις τε καὶ θεραπείας τῶν πεπονθότων σωμάτων, τάς τε κατά τινων ἐπισκήψεις. ### English translation (Claude) Having said so much, it is now time to pass on and go through the third kind of Greek theology, which they say is the civic and legal one. For this above all is thought able to astonish the many, because of the much-talked-of oracles, the cures and healings of afflicted bodies given through oracles, and the punishments inflicted on certain people. ### Citation (SBL) Eusebius, Praep. ev. 3.17.2 (Dindorf 1:153; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-3-17-2). ## Preparation for the Gospel 3.17.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-3-17-3 - Source: Dindorf 1:153 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Pagans think Christians impious for neglecting these powers; Eusebius will answer in a new book. ### Greek text ὧν δὴ καὶ διὰ πείρας ἐλθεῖν φάσκοντες εὖ μάλα πεπείκασιν ἑαυτοὺς μὲν εὐσεβοῦντας εἰς τοὺς θεοὺς δίκαια πράττειν, ἡμᾶς δὲ τὰ μέγιστα ἀσεβεῖν, τὰς οὕτως ἐμφανεῖς καὶ εὐεργετικὰς δυνάμεις μὴ ταῖς προσηκούσαις θεραπείαις τιμῶντας. καὶ πρὸς ταῦτʼ οὖν ἑτέραν λόγου ἀρχὴν ἀναλαβόντες ὑπαντήσωμεν. ### English translation (Claude) Claiming to have experienced these, they have thoroughly persuaded themselves that they do right in being pious toward the gods, and that we commit the greatest impiety in not honoring with fitting worship powers so manifest and beneficent. Let us meet these claims, then, taking up another beginning of our argument. ### Citation (SBL) Eusebius, Praep. ev. 3.17.3 (Dindorf 1:153; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-3-17-3). ## Preparation for the Gospel 4.1.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-4-1-1 - Source: Dindorf 1:153 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Book 4 will refute the third kind of polytheism. ### Greek text Τὸ τρίτον εἶδος τῆς πολυθέου πλάνης, ἀφʼ ἧς δυνάμει καὶ εὐεργεσίᾳ τοῦ λυτρωτοῦ καὶ σωτῆρος ἡμῶν ἠλευθερώθημεν, ἐν τῷ τετάρτῳ τούτῳ συγγράμματι τῆς Εὐαγγελικῆς Προπαρασκευῆς καιρὸς ἀπελέγξαι καλεῖ. ### English translation (Claude) The third kind of polytheistic error, from which we have been set free by the power and kindness of our Redeemer and Savior, the time calls us to refute in this fourth book of the Preparation for the Gospel. ### Citation (SBL) Eusebius, Praep. ev. 4.1.1 (Dindorf 1:153; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-4-1-1). ## Preparation for the Gospel 4.1.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-4-1-2 - Source: Dindorf 1:153–154 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Pagan theology has three kinds, mythical, physical, and civic; Eusebius now treats the civic. ### Greek text ἐπειδὴ γὰρ τὸ πᾶν τῆς θεολογίας αὐτῶν εἶδος εἰς τρία γενικώτερον διαιροῦσιν, εἴς τε τὸ μυθικὸν ὑπὸ τῶν ποιητῶν τετραγῳδημένον, καὶ εἰς τὸ φυσικὸν τὸ δὴ πρὸς τῶν φιλοσόφων ἐφευρημένον, εἰς τε τὸ πρὸς τῶν νόμων διεκδικούμενον ἐν ἑκάστῃ πόλει καὶ χώρᾳ πεφυλαγμένον, ταύτων δὲ μέρη δύο ἤδη πρότερον διὰ τῶν πρὸ τούτου συγγραμμάτων ἡμῖν ἐξήπλωται, τό τε ἱστορικὸν, ὃ δὴ μυθικὸν ἀποκαλοῦσι, καὶ τὸ ἐπαναβεβηκὸς τοὺς μύθους, ὃ δὴ φυσικὸν ἢ θεωρητικὸν ἢ ὅπη ἄλλῃ χαίρουσι προσαγορεύοντες, καιρὸς ἂν εἴη τὸ τρίτον ἐπὶ τοῦ παρόντος διελθεῖν. τοῦτο δέ ἐστι τὸ κατὰ πόλεις καὶ χώρας συνεστὼς, πολιτικὸν αὐτοῖς προσαγορευόμενον· ὃ καὶ μάλιστα πρὸς τῶν νόμων διεκδικεῖται, ὡς ἂν παλαιὸν ὁμοῦ καὶ πάτριον καὶ τῆς τῶν θεολογουμένων δυνάμεως αὐτόθεν τὴν ἀρετὴν ὑποφαῖνον. ### English translation (Claude) For since they divide the whole form of their theology generally into three: the mythical, dramatized by the poets; the physical, invented by the philosophers; and that maintained by the laws and preserved in each city and country; and since two of these parts have already been unfolded by us in the preceding books, the historical, which they call mythical, and that which rises above the myths, which they call physical or theoretical or whatever else they like to call it, it is time now to go through the third. This is the one established in cities and countries, called by them civic, which is above all maintained by the laws, as being at once ancient and ancestral and as displaying at once the excellence of the power of the beings it proclaims as gods. ### Citation (SBL) Eusebius, Praep. ev. 4.1.2 (Dindorf 1:153–154; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-4-1-2). ## Preparation for the Gospel 4.1.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-4-1-3 - Source: Dindorf 1:154 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Pagans claim the civic religion proves itself by oracles and cures, and that Christians deserve death for breaking ancestral law. ### Greek text διατεθρύληται γοῦν αὐτοῖς μαντεῖα καὶ χρησμοὶ, θεραπεῖαί τε καὶ ἀκέσεις παντοίων παθῶν, ἐπισκήψεις τε κατὰ ἀσεβῶν· ὧν δὴ καὶ διὰ πείρας ἐλθεῖν φάσκοντες εὖ μάλα πεπείκασιν ἑαυτοὺς τὰ θεῖα τιμῶντας δίκαια πράττειν, ἡμᾶς δὲ τὰ μέγιστα ἀσεβεῖν, τὰς οὕτως ἐμφανεῖς καὶ εὐεργετικὰς δυνάμεις ἐν οὐδενὶ λόγῳ τιθεμένους, ἄντικρυς δὲ παρανομοῦντας, δέον σέβειν ἕκαστον τὰ πάτρια, μηδὲ κινεῖν τὰ ἀκίνητα, στοιχεῖν δὲ καὶ ἐφέπεσθαι τῇ τῶν προπατόρων εὐσεβείᾳ, μηδὲ πολυπραγμονεῖν ἔρωτι καινοτομίας. ταύτῃ γοῦν φασιν ἐπαξίως καὶ θάνατον ὑπὸ τῶν νόμων ὡρίσθαι τοῖς πλημμελοῦσι τὴν ζημίαν. ### English translation (Claude) For oracles and prophecies are noised abroad among them, healings and cures of all kinds of afflictions, and punishments of the impious. Claiming to have experienced these, they have thoroughly persuaded themselves that they do right in honoring the divine, and that we commit the greatest impiety in holding of no account powers so manifest and beneficent, and that we plainly break the law, since each one should reverence his ancestral religion, not move what is immovable, but walk in and follow the piety of his forefathers, and not meddle out of love of novelty. Thus, they say, death too has rightly been fixed by the laws as the penalty for offenders. ### Citation (SBL) Eusebius, Praep. ev. 4.1.3 (Dindorf 1:154; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-4-1-3). ## Preparation for the Gospel 4.1.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-4-1-4 - Source: Dindorf 1:154–155 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The pagans insist that the civic religion, unlike myth or philosophy, must not be questioned. ### Greek text τὸ μὲν οὖν πρῶτον ἱστορικόν τε ὂν καὶ μυθικὸν τῆς θεολογίας εἶδος ὅπη τις βούλεται ποιητῶν τιθέσθω, ὥσπερ οὖν καὶ φιλοσόφων τὸ δεύτερον, διὰ τῆς τῶν μύθων φυσικωτέρας ἀλληγορίας ἀπηγγελμένον· τὸ δὲ τρίτον, ὃ καὶ πρὸς τῶν ἀρχόντων ὡς ἂν παλαιὸν ὁμοῦ καὶ πολιτικὸν τιμητέον τε καὶ φυλακτέον εἶναι νενομοθέτηται, μήτε τις ποιητῶν, φασὶ, μήτε φιλοσόφων κινείτω, τοῖς δʼ ἐκ παλαιοῦ κρατήσασι θεσμοῖς ἔν τε ἀγροῖς καὶ πόλεσι μενέτω πᾶς στοιχῶν, νόμοις πατρίοις πειθόμενος. ### English translation (Claude) The first kind of theology, the historical and mythical, let anyone, they say, assign to the poets as he likes, as also the second to the philosophers, since it is set forth through the more physical allegory of the myths. But the third, which the rulers have enacted must be honored and preserved as both ancient and civic, let no poet or philosopher disturb; but let everyone, in fields and cities, abide by and walk in the ordinances that have prevailed from of old, obeying the ancestral laws. ### Citation (SBL) Eusebius, Praep. ev. 4.1.4 (Dindorf 1:154–155; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-4-1-4). ## Preparation for the Gospel 4.1.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-4-1-5 - Source: Dindorf 1:155 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius will justify the gospel, which opposes the laws of the nations. ### Greek text πρὸς δὴ οὖν ταῦτα καιρὸς ἀποδοῦναι τὸν παρʼ ἡμῖν λόγον, ἀπολογισμόν τε ὑποσχεῖν τῆς τοῦ σωτῆρος ἡμῶν εὐαγγελικῆς πραγματείας ἀντικηρυττούσης τοῖς εἰρημένοις, καὶ τοῖς τῶν ἐθνῶν ἁπάντων νόμοις ἀντινομοθετούσης. ### English translation (Claude) Against this, then, it is time to give our account and render the reason for the gospel work of our Savior, which proclaims the contrary to what has been said and legislates against the laws of all the nations. ### Citation (SBL) Eusebius, Praep. ev. 4.1.5 (Dindorf 1:155; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-4-1-5). ## Preparation for the Gospel 4.1.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-4-1-6 - Source: Dindorf 1:155 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The previous books showed that neither the myths nor their allegories are worthy of God. ### Greek text Ὅτι μὲν οὖν οὐ θεοὶ τὰ ἄψυχα ξόανα προφανὲς καὶ αὐτοῖς, ὅτι δʼ οὐδὲ τὰ τῆς μυθικῆς αὐτῶν θεολογίας φέρει τινὰ σεμνὸν καὶ θεοπρεπῆ λόγον ἐν τῷ πρώτῳ δέδεικται συγγράμματι, ὥσπερ οὖν καὶ ἐν τῷ δευτέρῳ καὶ τῷ τρίτῳ ὅτι μηδὲ τὰ τῆς φυσικωτέρας καὶ φιλοσόφου τῶν μύθων ἑρμηνείας ἀβίαστον αὐτοῖς περιέχει τὴν ἐξήγησιν. ### English translation (Claude) That the lifeless images are not gods is evident even to themselves; that their mythical theology bears no dignified account worthy of God has been shown in the first book, as in the second and third that the more physical and philosophical interpretation of the myths contains no explanation free from force. ### Citation (SBL) Eusebius, Praep. ev. 4.1.6 (Dindorf 1:155; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-4-1-6). ## Preparation for the Gospel 4.1.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-4-1-7 - Source: Dindorf 1:155 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius asks whether the powers in the images are good or evil. ### Greek text τὸ δὴ τρίτον φέρε σκεψώμεθα, τί ποτε χρὴ νομίζειν τὰς ἐν τοῖς ξοάνοις ἐμφωλευούσας δυνάμεις, πότερα τὸν τρόπον ἀστείας καὶ ἀγαθὰς καὶ ὡς ἀληθῶς θείας, ἢ τούτων ἁπάντων τὰ ἐναντία. ### English translation (Claude) Come, then, let us consider the third point: what we should think of the powers lurking in the images, whether they are of a refined character, good and truly divine, or the opposite of all these. ### Citation (SBL) Eusebius, Praep. ev. 4.1.7 (Dindorf 1:155; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-4-1-7). ## Preparation for the Gospel 4.1.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-4-1-8 - Source: Dindorf 1:155 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Some explain the oracles as human trickery and natural causes, not even demons. ### Greek text ἄλλος μὲν οὖν τάχα ἂν ἴσως τὸν περὶ τούτων ἐφοδεύων λόγον πλάνην εἶναι τὸ πᾶν καὶ γοήτων ἀνδρῶν τεχνάσματά τε καὶ ῥᾳδιουργίας ὑπεστήσατο, καθόλου περιγράφων τὴν δόξαν, ὡς μὴ ὅτι θεοῦ, ἀλλὰ μηδὲ πονηροῦ δαίμονος εἶναι νομίζειν τὰ περὶ αὐτοῦ θρυλούμενα. τὰ μὲν γὰρ ποιήματα καὶ τὰς τῶν χρησμῶν συνθέσεις οὐκ ἀφυῶν ἀνδρῶν, εὖ μάλα δὲ πρὸς ἀπάτην ἐσκευωρημένων πλάσματα τυγχάνειν, μέσῳ καὶ ἀμφιβόλῳ συγκείμενα τρόπῳ, πρὸς ἑκάτερά τε τῶν ἀπὸ τῆς ἐκβάσεως προσδοκωμένων οὐκ ἀφυῶς ἐφαρμόζειν· τὰ δὲ τὸν πολὺν ἀπατῶντα διά τινων τερατειῶν θαύματα φυσικαῖς αἰτίαις ἀνῆφθαι. ### English translation (Claude) Another, perhaps, going through the account of these things, might suppose that the whole is deceit and the tricks and knavery of sorcerers, rejecting the belief entirely, so as to think that the things noised abroad about them belong not only not to a god but not even to a wicked demon. For, he would say, the verses and compositions of the oracles are fictions of men not without talent but well equipped for deceit, composed in a middle and ambiguous way, and cleverly fitted to either of the outcomes expected; and the wonders that deceive the many by marvels depend on natural causes. ### Citation (SBL) Eusebius, Praep. ev. 4.1.8 (Dindorf 1:155; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-4-1-8). ## Preparation for the Gospel 4.1.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-4-1-9 - Source: Dindorf 1:155–156 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The skeptic attributes oracular wonders to natural substances, drugs, stage effects, accomplices, and the credulity of worshippers. ### Greek text πολλὰ γὰρ εἶναι εἴδη ῥιζῶν καὶ βοτανῶν καὶ φυτῶν καὶ καρπῶν καὶ λίθων, ξηρῶν τε ἄλλων καὶ ὑγρῶν παντοίας ὕλης δυνάμεων ἐν τῇ τῶν ὅλων φύσει, τὰ μὲν ἀποκρουστικὰ καί τινων ἀπελαστικά, τὰ δὲ συνάγειν πεφυκότα καὶ ἐφέλκεσθαι, τὰ δὲ διακρίνειν καὶ σκεδαννύναι πυκνοῦν τε καὶ στέλλειν δυνάμενα, ἕτερα δὲ χαλᾶν καὶ ὑγραίνειν καὶ ἀραιοῦν, σώζειν τε αὖ πάλιν ἄλλα καὶ ἕτερα κτείνειν, τρέπειν τε διόλου, καὶ τὸ παρὸν ἐναλλάττειν, καὶ τοτὲ μὲν τῇδε μεταποιεῖν, τοτὲ δὲ τῇδε, καὶ τὰ μὲν πρὸς πλείω χρόνον, τὰ δὲ πρὸς βραχὺν τοῦτο ποιεῖν, καὶ πάλιν τὰ μὲν εἰς πλῆθος, τὰ δὲ μέχρις ὀλίγων μόνον ἰσχύειν, καὶ τῶν μὲν τάδε ἡγεῖσθαι, τισὶ δὲ ἕτερα ἐπακολουθεῖν, συντρέχειν τε ἄλλα ἄλλοις καὶ συναύξειν καὶ συμφθείρεσθαι· ναὶ μὴν καὶ ὑγιείας εἶναι τινὰ ποιητικὰ, ἰατρικῆς οὐκ ἄπωθεν ἐπιστήμης, τὰ δὲ νοσοποιὰ τυγχάνειν καὶ δηλητήρια· ἤδη δὲ φυσικαῖς ἀνάγκαις συμβαίνειν τινὰ, καὶ τῇ σελήνῃ συναύξειν καὶ συμφθίνειν, ζῴων τε εἶναι καὶ φυτῶν καὶ ῥιζῶν ἀντιπαθείας μυρίας, καὶ πολλὰ θυμιαμάτων καρωτικῶν τε καὶ ὑπνωτικῶν, ἑτέρων δὲ φαντασίας ποιητικῶν· συναίρεσθαι δὲ οὐχ ἥκιστα καὶ τὰ χωρία καὶ τοὺς τόπους ἐν οἷς τελίσκεται τὰ γιγνόμενα· ὄργανά τε εἶναι καὶ σκεύη πόρρωθεν αὐτοῖς ἐπιτηδείως τῇ τέχνῃ προηυτρεπισμένα· πολλοὺς δὲ καὶ συνεργοὺς τῆς μαγγανείας παραλαμβάνεσθαι ἔξωθεν, πολυπραγμονοῦντας τοὺς ἀφικνουμένους καὶ τὰς ἑκάστου χρείας καὶ ὧν ἧκέ τις δεησόμενος· πολλὰ δὲ καὶ τὰ ἄδυτα καὶ τοὺς τοῖς πολλοῖς ἀβάτους μυχοὺς τῶν ἱερῶν ἐντὸς ἀποκρύπτειν· καὶ τὸ σκότος δὲ οὐ μικρὰ συνεργεῖν τῇ κατʼ αὐτοὺς ὑποθέσει· καὶ αὐτὴν δὲ οὐχ ἥκιστα τὴν προλαβοῦσαν ὑπόληψιν καὶ τὴν τῶν ὡς θεοῖς προσιόντων αὐτοῖς δεισιδαιμονίαν, τήν τε ἐκ προγόνων προκατασχοῦσαν ἐν αὐτοῖς δόξαν. ### English translation (Claude) For, he would say, there are in the nature of the universe many kinds of roots, herbs, plants, fruits, and stones, and powers of all kinds of other matter, dry and moist: some repelling and driving certain things away, others naturally gathering and drawing them; some able to separate and scatter, to condense and contract, others to loosen, moisten, and rarefy; some again preserving and others killing, changing things entirely, altering what is present, transforming it now this way and now that; some doing this for a longer time, others for a short time; some again effective on a multitude, others only on a few; some leading in these things, others following, some running together with others, increasing and perishing together; yes, and some productive of health, not far from the science of medicine, and others causing disease and deadly. Some things happen by natural necessity, increasing and waning with the moon; there are countless antipathies of animals, plants, and roots, and many fumigations that stupefy and cause sleep, and others that produce visions. The places and spots where the rites are performed contribute not least; and there are instruments and apparatus skillfully prepared for them long beforehand. Many accomplices in the trickery are employed from outside, who inquire about those who arrive, the needs of each, and what each has come to ask. Many things too are hidden in the inner shrines and in the recesses of the temples inaccessible to the many; and darkness contributes no little to their purpose; and not least the preconceived belief and the superstition of those who approach them as gods, and the opinion inherited from their ancestors that has taken hold of them. ### Citation (SBL) Eusebius, Praep. ev. 4.1.9 (Dindorf 1:155–156; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-4-1-9). ## Preparation for the Gospel 4.1.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-4-1-10 - Source: Dindorf 1:156–157 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The credulity of the crowd and the cunning of the oracle-mongers explain much. ### Greek text προσκείσθω καὶ τὸ τῶν πολλῶν ἠλίθιον τῆς διανοίας, τό τε ἀδρανὲς τοῦ λογισμοῦ καὶ ἀβασάνιστον τοῦ πλήθους, καὶ ἔμπαλιν τὸ δεινὸν καὶ κακεντρεχὲς τῶν περὶ τὴν κακότεχνον ταύτην διατριβὴν τευταζόντων, τό τε τῶν γοήτων ἀπατηλὸν καὶ πανοῦργον τοῦ τρόπου, τοτὲ μὲν τὰ πρὸς ἡδονὴν ἑκάστῳ προϋπισχνουμένων καὶ τὸ παρὸν ἐπὶ χρησταῖς ἐλπίσι θεραπευόντων, τοτὲ δὲ τοῦ μέλλοντος καταστοχαζομένων, καὶ εἰς ἄδηλον καταμαντευομένων, τήν τε διάνοιαν τῶν χρησμῶν ἀμφιβολίαις ῥημάτων καὶ ἀσαφείαις ἐπισκοτούντων, ὡς μή τινα συνιέναι τὸ χρησθὲν, τῇ δὲ τοῦ λεχθέντος ἀδηλίᾳ τὸν ἔλεγχον ἐκφεύγειν. ### English translation (Claude) Let there be added the foolishness of the mind of the many, the weakness and want of critical reasoning of the multitude, and on the other hand the cleverness and malice of those busy with this evil art, and the deceitfulness and knavery of the sorcerers' ways: now promising each what will please him beforehand and soothing the present with good hopes, now guessing at the future and prophesying at random, and darkening the meaning of the oracles with ambiguous and obscure words, so that no one understands what was given in the oracle, and they escape refutation by the obscurity of what was said. ### Citation (SBL) Eusebius, Praep. ev. 4.1.10 (Dindorf 1:156–157; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-4-1-10). ## Preparation for the Gospel 4.1.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-4-1-11 - Source: Dindorf 1:157 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Incantations and grandiloquent, ambiguous verses add to the deception. ### Greek text πολλὰ δὲ συμβαίνειν καὶ ἄλλαις τισὶν ἀπάταις καὶ τερατείαις, συμπαραλαμβανομένων τοῖς γιγνομένοις ἐπῳδῶν δή τινων μετά τινος ἀσήμου καὶ βαρβαρικῆς ἐπιρρήσεως, ἵνα δὴ ὑπὸ τούτων σπουδάζεσθαι δοκῇ τὰ μηδʼ ὁτιοῦν πρὸς αὐτῶν γιγνόμενα· μάλιστα δὲ τοὺς πολλοὺς καὶ τῶν ἀπὸ παιδείας ὁρμᾶσθαι νομιζομένων ἐκπλήττειν αὐτῶν δὴ τῶν χρησμῶν τὰ ποιήματα, εὖ μὲν τῇ συνθέσει τῶν ῥημάτων κεκαλλωπισμένα, εὖ δὲ τῷ τῆς μεγαλοφωνίας ὄγκῳ τετυφωμένα, πολλῷ δὲ καὶ τῷ τῆς ἀνατάσεως κόμπῳ τῷ τε πεπλασμένῳ τύφῳ τῆς θεοφορίας ἐσχηματισμένα, καὶ διὰ τῆς ἀμφιβόλου φωνῆς τὸν πάντα σχεδὸν ἀπατῶντα λεών. ### English translation (Claude) Many things too come about by other deceits and marvel-mongering, with certain incantations employed in the proceedings together with some unintelligible and barbarous utterance, so that what in no way comes about through them may seem to be effected by them. Above all, the many, and even those thought to start from education, are dazzled by the verses of the oracles themselves, finely adorned in the composition of words, finely puffed up with the bulk of grandiloquence, fashioned with much pompous elevation and pretended conceit of inspiration, and deceiving almost the whole people by their ambiguous utterance. ### Citation (SBL) Eusebius, Praep. ev. 4.1.11 (Dindorf 1:157; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/3-12-1/#p-4-1-11). ## Preparation for the Gospel 4.2.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-2-1/#p-4-2-1 - Source: Dindorf 1:157–158 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Most unambiguous oracles have proved false; the rare successes are chance or guesswork. ### Greek text Ὅσα γοῦν αὐτοῖς τὴν ἀμφιβολίαν ἐκπέφευγε τῶν χρησμῶν, οὐ κατὰ πρόγνωσιν τοῦ μέλλοντος, κατὰ δέ τινα στοχασμὸν ἐξενηνεγμένα, τούτων μυρία, μᾶλλον δὲ τὰ πάντα σχεδὸν, ἥλω πολλάκις τῆς προρρήσεως ἀποπεπτωκότα, ἐναντίως ἢ κατὰ τὸ χρησθὲν τοῦ τῶν πραγμάτων τέλους τὴν ἔκβασιν ἀπειληφότος, εἰ μήποτʼ ἄρα σπανίως ἕν ποτε ἐκ μυρίων συμβὰν κατά τινα φορὰν συντυχικὴν, ἢ κατὰ τὴν στοχασθεῖσαν τοῦ μέλλοντος προσδοκίαν, τὸν χρησμὸν ἐπαληθεύειν ἐνομίσθη ποιεῖν. ### English translation (Claude) Of the oracles that have escaped ambiguity, given out not from foreknowledge of the future but by some conjecture, countless ones, or rather almost all, have often been convicted of falling short of the prediction, the outcome of events turning out contrary to what the oracle said; unless perhaps, rarely, one in ten thousand, happening by some chance course or in line with a guessed expectation of the future, was thought to make the oracle come true. ### Citation (SBL) Eusebius, Praep. ev. 4.2.1 (Dindorf 1:157–158; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-2-1/#p-4-2-1). ## Preparation for the Gospel 4.2.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-2-1/#p-4-2-2 - Source: Dindorf 1:158 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Oracle-mongers publicize rare successes and hide failures, like marveling at a coincidence in a lottery. ### Greek text ὃ δὴ καὶ μάλιστα θρυλοῦντας ἂν ἴδοις καὶ στήλαις ἐγχαράττοντας καὶ πανταχόσε γῆς βοῶντας, ὅτι μὲν, εἰ τύχοι, τοσοίδε τὸν ἀριθμὸν ἀπεσφάλησαν, μηδαμῆ μηδενὸς ἐθέλοντας μνημονεύειν, ὅτι δὲ τῷδε ἀπὸ μυρίων συνέτυχέ τι τῶν χρησθέντων ἄνω καὶ κάτω περιφέροντας· ὡς εἴ τις καὶ ἐπὶ δύο λαγχάνουσιν ἀπὸ μυρίων, εἰ ἄρα ποτὲ εἰς ἅπαξ αὐτοὺς κατὰ τῶν αὐτῶν συμπεσεῖν ἔτυχε, θαυμάζοι ὡς κατὰ μαντείαν καὶ πρόγνωσιν ἕνα καὶ τὸν αὐτὸν ἀμφοτέροις συνέβη περιελθεῖν ἀριθμόν. ### English translation (Claude) This you would see them noising abroad above all, engraving it on pillars and shouting it everywhere on earth; how many times, it may be, they failed they will never mention at all, but that something of what was foretold happened to one man out of ten thousand they carry up and down. It is as if someone, when two people casting lots out of ten thousand happened once to fall on the same number, should marvel as though it came about by divination and foreknowledge that the same number fell to both. ### Citation (SBL) Eusebius, Praep. ev. 4.2.2 (Dindorf 1:158; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-2-1/#p-4-2-2). ## Preparation for the Gospel 4.2.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-2-1/#p-4-2-3 - Source: Dindorf 1:158 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Even in their prime, the oracles showed no divine power, but caused many deaths in strife and war. ### Greek text οὕτω γὰρ ἔχειν τὸ ἀπὸ μυρίων ἐπὶ μυρίοις χρησθέντων ἅπαξ ποτὲ συμβὰν κατὰ τύχην· ὃ καὶ συνιδόντα τὸν μηδὲν στερρὸν ἐν βάθει ψυχῆς κεκτημένον ὑπερεκπλήττεσθαι τὸ χρηστήριον, ᾧ πολὺ κρεῖττον ἦν τὸ μὴ ἀφραίνειν συλλογισαμένῳ ὅσοις ἄλλοις θανάτου γεγόνασιν αἴτιοι στάσεως τε καὶ πολέμων οἱ δεδηλωμένοι, σκέψασθαί τε τῶν παλαιῶν τὰς ἱστορίας, καὶ συνιδεῖν ὡς οὐδὲ τὸ τηνικάδε ἀρετῆς τι θεῖον ἔργον ἐνεδείξαντο, ὁπηνίκα ἤνθει μὲν τὰ Ἑλληνικὰ, συνειστήκει δὲ τὰ πρὶν βοώμενα, νῦν δὲ μηκέτʼ ὄντα χρηστήρια, πάσης προνοίας καὶ σπουδῆς ἠξιωμένα πρὸς τῶν ἐπιχωρίων, τῶν δὴ πατρῴοις νόμοις τε καὶ μυστηρίοις σεβόντων τε αὐτὰ καὶ θεραπευόντων. ### English translation (Claude) For such, he would say, is the case of an oracle that once happens to come true by chance out of countless thousands given. A man with nothing solid in the depth of his soul, observing this, is overwhelmed with wonder at the oracle; when it would be far better for him not to be foolish, but to reckon how many others the oracles have caused to die in sedition and war, to examine the histories of the ancients, and to see that even at the time when Greek affairs flourished, and the oracles once so famous, but now no longer existing, stood firm, receiving all care and zeal from the natives who revered and served them with ancestral laws and mysteries, they showed no divine work of virtue. ### Citation (SBL) Eusebius, Praep. ev. 4.2.3 (Dindorf 1:158; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-2-1/#p-4-2-3). ## Preparation for the Gospel 4.2.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-2-1/#p-4-2-4 - Source: Dindorf 1:158–159 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In wartime the oracles proved powerless, deceiving inquirers with ambiguity and even inciting wars. ### Greek text καὶ τότε γοῦν μάλιστα τὸ μηδὲν δύνασθαι ἀπηλέγχθησαν ἐν ταῖς τῶν πολέμων συμφοραῖς, ἐν αἷς βοηθεῖν ἀδυνατοῦντες οἱ γενναῖοι θεσπιῳδοὶ διʼ ἀμφιβολίας τῶν χρησμῶν ἥλωσαν σοφισάμενοι τοὺς πρόσφυγας, ὥσπερ οὖν κατὰ τὸν δέοντα καιρὸν ἐπιδείξομεν, παριστῶντες ὅπως καὶ εἰς τὸν κατʼ ἀλλήλων πόλεμον τοὺς χρωμένους παρώξυνον, καὶ ὡς οὐδὲ περὶ σπουδαίων πραγμάτων τὰς ἀποκρίσεις ἐποιοῦντο, καὶ ὡς ἐπλάνων διὰ τῶν χρησμῶν παίζοντες τοὺς ἐρωτῶντας, καὶ ὡς τῷ τῆς ἀσαφείας σκότῳ τὴν σφῶν ἄγνοιαν ἀπεκρύπτοντο. ### English translation (Claude) And then most of all they were proved powerless in the calamities of war, in which the noble givers of oracles, unable to help, were caught deceiving those who fled to them for refuge by the ambiguity of their oracles. This we shall show at the proper time, setting out how they even provoked those who consulted them to war against one another, how they did not give their answers about serious matters, how they misled the inquirers in sport through their oracles, and how they hid their own ignorance in the darkness of obscurity. ### Citation (SBL) Eusebius, Praep. ev. 4.2.4 (Dindorf 1:158–159; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-2-1/#p-4-2-4). ## Preparation for the Gospel 4.2.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-2-1/#p-4-2-5 - Source: Dindorf 1:159 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Oracles promised cures, took fees, and were exposed as sorcerers when the sick did not recover. ### Greek text σκέψαι δὲ καὶ αὐτὸς πυθόμενος, ὡς καὶ ἀρρώστοις πολλάκις ῥῶσιν καὶ ζωὴν καὶ σωτηρίαν ὑποσχόμενοι, κἄπειτα πιστευθέντες ὡς δὴ θεοὶ, καὶ τῆς ἐνθέου ταύτης ἐμπορίας μεγάλους τοὺς μισθοὺς εἰσπραξάμενοι, οὐ μετὰ πλεῖστον οἵτινες ἦσαν ἐφωράθησαν, γόητες ἄνδρες, ἀλλʼ οὐ θεοὶ διελεγχθέντες, οὐκ αἰσίας καταστροφῆς τοὺς ἠπατημένους διαλαβούσης. ### English translation (Claude) Consider too, on inquiry, how they often promised the sick strength, life, and recovery, and then, having been believed as gods and having exacted great fees for this inspired trade, were not long after detected for what they were, shown to be sorcerers and not gods, when no happy end overtook those they had deceived. ### Citation (SBL) Eusebius, Praep. ev. 4.2.5 (Dindorf 1:159; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-2-1/#p-4-2-5). ## Preparation for the Gospel 4.2.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-2-1/#p-4-2-6 - Source: Dindorf 1:159 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The oracles helped strangers but not their own neighbors, who knew the trickery. ### Greek text τί δεῖ λέγειν, ὡς οὐδὲ τοῖς ἑαυτῶν συνοίκοις, τοῖς δὴ κατὰ τὴν αὐτὴν πόλιν διατρίβουσιν, οἱ θαυμάσιοι μάντεις τὰς ἐξ αὐτῶν παρέσχον ἐπικουρίας, ἀλλὰ καὶ νοσοῦντας ἂν ἴδοις αὐτόσε καὶ ἀναπήρους καὶ πᾶν τὸ σῶμα λελωβημένους μυρίους; τί δή ποτε οὖν τοῖς μὲν ἔξω καὶ πόρρωθεν ἐξ ἀλλοδαπῆς ἀφικνουμένοις τὰς χρηστὰς ὑπέγραφον ἐλπίδας, οὐκέτι δὲ καὶ τοῖς κατὰ τὸ αὐτὸ συνοίκοις, οἷς δὴ πρὸ πάντων ἐχρῆν, ὡς ἂν οἰκείοις φίλοις καὶ συμπολίταις, τὸ ἐκ τῆς τῶν θεῶν παρουσίας ἀγαθὸν παρέχειν, ἀλλʼ ὅτι τοὺς μὲν ξένους ἀγνῶτας ὄντας τῆς ῥᾳδιουργίας ῥᾷον ἂν καὶ ἀπατήσαιεν, οὐκέτι δὲ τοὺς συνήθεις, ὡς ἂν τῆς τέχνης οὐκ ἀπείρους, συνίστορας δὲ ὄντας τῆς ἐπὶ τοῖς τελουμένοις παιδιᾶς; ### English translation (Claude) Why need I say that the wonderful prophets did not give their help even to their own fellow residents living in the same city, but you would see countless people there sick, maimed, and disfigured in their whole body? Why, then, did they hold out good hopes to those coming from outside and far off from foreign lands, but not to their fellow residents, to whom above all, as their own friends and fellow citizens, they should have given the benefit of the presence of the gods? Was it not because they could more easily deceive strangers who did not know their trickery, but not their familiar neighbors, who were not unacquainted with the art and were privy to the game played in the rites? ### Citation (SBL) Eusebius, Praep. ev. 4.2.6 (Dindorf 1:159; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-2-1/#p-4-2-6). ## Preparation for the Gospel 4.2.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-2-1/#p-4-2-7 - Source: Dindorf 1:159 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Temples and images were destroyed in calamities sent by God. ### Greek text οὕτω δὲ τὸ πᾶν οὐ θεῖον, οὐδὲ ἀνθρωπίνης ἐπινοίας κρεῖττον ἦν· ὥστε κἀν ταῖς μεγίσταις συμφοραῖς, ταῖς δὴ ἄνωθεν ἐκ τοῦ παμβασιλέως θεοῦ κατὰ τῶν ἀσεβῶν ἐπαιωρουμέναις, αὐτοῖς ἀφιερώμασι καὶ ξοάνοις φθορὰν ἐσχάτην καὶ πτώσεις ἀθρόας τοὺς νεὼς αὐτῶν ὑπομεῖναι. ### English translation (Claude) So the whole thing was not divine, nor superior to human contrivance; so that in the greatest calamities, those that hung over the impious from above, from God the universal King, the temples themselves with their offerings and images suffered utter destruction and sudden collapse. ### Citation (SBL) Eusebius, Praep. ev. 4.2.7 (Dindorf 1:159; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-2-1/#p-4-2-7). ## Preparation for the Gospel 4.2.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-2-1/#p-4-2-8 - Source: Dindorf 1:159–160 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Famous temples and oracles were burned or struck by lightning, unable to protect themselves. ### Greek text ποῦ γάρ σοι τὸ ἐν Δελφοῖς ἱερὸν παρὰ πᾶσιν Ἕλλησιν ἐξ αἰῶνος βεβοημένον; ποῦ ὁ Πύθιος; ὁ Κλάριος; ποῦ καὶ ὁ Δωδωναῖος; τὸ μέν γε Δελφικὸν χρηστήριον τρίτον ὑπὸ Θρᾳκῶν ἐμπρησθῆναι κατέχει λόγος, οὐδὲν τοῦ μαντείου εἰς τὴν τοῦ μέλλοντος γνῶσιν, ἀλλʼ οὐδὲ τοῦ Πυθίου τὰ οἰκεῖα προφυλάξασθαι δεδυνημένου. ταυτὸν δὲ παθεῖν καὶ τὸ ἐν Ῥώμῃ Καπιτώλιον ἱστορεῖται κατὰ τοὺς τῶν Πτολεμαίων χρόνους, καθʼ οὓς λέγεται καὶ τὸ τῆς Ἑστίας ἱερὸν ἐπὶ Ῥώμης ἐμπρησμὸν ὑπομεῖναι· ἀμφὶ δὲ Ἰούλιον Καίσαρα τὸ μέγα τῶν Ἑλλήνων καὶ Ὀλυμπικὸν ἄγαλμα, τὸ ἐν αὐταῖς Ὀλυμπιάσι, κεραυνῷ πρὸς τοῦ θεοῦ βληθὲν ἀναγράφουσι· καὶ ἄλλοτέ φασι τὸν νεὼν τοῦ Καπιτωλίου Δῖός ἐμπρησθῆναι· καὶ τό γε Πάνθεον ὑπὸ κεραυνοῦ διαφθαρῆναι, τό τε Ἀλεξανδρείᾳ ὁμοίως καταφλεχθῆναι. ### English translation (Claude) For where is the temple at Delphi, celebrated among all the Greeks from all time? Where is the Pythian? The Clarian? Where the Dodonaean? The Delphic oracle, the story goes, was burned three times by the Thracians, the oracle being of no avail for knowledge of the future, nor able to protect the Pythian's own property. The Capitol at Rome is recorded to have suffered the same in the times of the Ptolemies, when the temple of Vesta at Rome is also said to have been burned. About the time of Julius Caesar they record that the great Olympian statue of the Greeks, at Olympia itself, was struck by the god with a thunderbolt. At another time, they say, the temple of Capitoline Zeus was burned, the Pantheon destroyed by lightning, and the temple at Alexandria likewise burned down. ### Citation (SBL) Eusebius, Praep. ev. 4.2.8 (Dindorf 1:159–160; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-2-1/#p-4-2-8). ## Preparation for the Gospel 4.2.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-2-1/#p-4-2-9 - Source: Dindorf 1:160 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Gods who could not save their own temples cannot help others. ### Greek text καὶ τούτων παρʼ αὐτοῖς Ἕλλησιν ἀνάγραπτοι φέρονται μαρτυρίαι. μακρὸς δʼ ἂν εἴη λόγος, εἰ μέλλοι τις τὰ καθʼ ἕκαστον ἐξαριθμεῖσθαι, παριστάναι πειρώμενος ὅτι μηδὲ τοῖς οἰκείοις ἱεροῖς ἐπαμῦναι οἱ θαυμαστοὶ χρησμοδόται δυνατοὶ πεφώρανται· οἱ δὲ μηδὲ σφίσιν αὐτοῖς ἐν συμφοραῖς γενόμενοι χρήσιμοι σχολῇ γʼ ἂν ποτε κἂν ἄλλοις ἐπαρκέσειαν. ### English translation (Claude) Of these things testimonies are recorded among the Greeks themselves. It would be a long account if one were to number each, trying to show that the wonderful oracle-givers have been caught unable to defend even their own temples. And those who were of no use to themselves in calamities could hardly ever help others. ### Citation (SBL) Eusebius, Praep. ev. 4.2.9 (Dindorf 1:160; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-2-1/#p-4-2-9). ## Preparation for the Gospel 4.2.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-2-1/#p-4-2-10 - Source: Dindorf 1:160 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Pagan priests themselves, under torture in Roman courts, confessed the oracles were trickery. ### Greek text ἕν δέ τι προσθεὶς τοῖς εἰρημένοις μέγιστον ἂν εἴη καθεωρακὼς κεφάλαιον, ὡς ἤδη καὶ τῶν ἄγαν θεοφόρων, αὐτῶν δὴ τῶν μάλιστα ἱεροφαντῶν θεολόγων τε αὐτοῖς καὶ προφητῶν, πλείους οὐ μόνον πάλαι, ἀλλὰ καὶ ἔναγχος καθʼ ἡμὰς αὐτοὺς, ἐπὶ τῇ θεοσοφίᾳ ταύτῃ βοηθέντες, διὰ βασάνων αἰκίας ἐπὶ τῶν Ῥωμαϊκῶν δικαστηρίων τὴν πᾶσαν ἐξέφηναν πλάνην ἀνδρῶν ἀπάταις γίγνεσθαι, γοητείαν τετεχνασμένην τὸ πὰν εἶναι ὁμολογήσαντες· οἵ γε καὶ τὸν πάντα τρόπον τῆς κατασκευῆς καὶ τὰς μεθόδους τῆς κακοτεχνίας ταῖς πρὸς αὐτῶν ἐν ὑπομνήμασιν ἀφεθείσαις φωναῖς ἐνεγράψαντο. ### English translation (Claude) But adding one thing to what has been said, one would have seen the greatest point of all: that already many of the extremely inspired, the very chief hierophants, theologians, and prophets among them, celebrated for this divine wisdom, not only long ago but also lately in our own time, under torture before the Roman tribunals revealed that the whole error was produced by the deceits of men, confessing that the whole thing was a contrived sorcery; and they recorded the whole manner of the contrivance and the methods of the evil art in their words taken down in the court records. ### Translation notes - Eusebius refers to the trials under Licinius at Antioch (compare Church History 9.11.5–6). ### Citation (SBL) Eusebius, Praep. ev. 4.2.10 (Dindorf 1:160; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-2-1/#p-4-2-10). ## Preparation for the Gospel 4.2.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-2-1/#p-4-2-11 - Source: Dindorf 1:160–161 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Those convicted included philosophers and magistrates of Antioch who had persecuted Christians, and the prophet at Miletus. ### Greek text διὸ δὴ καὶ τὴν ἀξίαν τῆς ὀλεθρίου πλάνης δίκην ἐκτίσαντες πάντα λόγον ἀνεκάλυψαν, αὐτοῖς ἔργοις τὴν τῶν δηλουμένων ἀπόδειξιν πιστωσάμενοι. ὁποῖοι δὲ ἦσαν οὗτοι; μὴ δὴ νόμιζε τῶν ἀπερριμμένων καὶ ἀφανῶν τινάς· οἱ μέν γε αὐτοῖς ἀπὸ τῆς θαυμαστῆς ταύτης καὶ γενναίας φιλοσοφίας ὡρμῶντο, τῶν ἀμφὶ τὸν τρίβωνα, καὶ τὴν ἄλλην ὀφρῦν ἀνεσπακότων, οἱ δὲ ἀπὸ τῶν ἐν τέλει τῆς Ἀντιοχέων ἡλίσκοντο πόλεως, οἱ δὴ μάλιστα καὶ ἐπὶ ταῖς καθʼ ἡμῶν ὕβρεσιν ἐν τῷ καθʼ ἡμᾶς διωγμῷ λαμπρυνόμενοι ἴσμεν δὲ καὶ τὸν φιλόσοφον ὁμοῦ καὶ προφήτην τὰ ὅμοια τοῖς εἰρημένοις κατὰ τὴν Μίλητον ὑπομείναντα. ### English translation (Claude) So, having paid the just penalty for their destructive error, they revealed the whole matter, confirming the proof of what has been said by the deeds themselves. And who were these? Do not think they were outcasts or obscure people. Some of them came from this wonderful and noble philosophy, of those who wear the cloak and have raised their eyebrows high; others were caught from among the magistrates of the city of Antioch, the very men who were especially distinguished for their outrages against us in the persecution of our time. And we know too that the philosopher and prophet at Miletus suffered things like those described. ### Translation notes - Compare Eusebius, Church History 9.11.5–6 on Theotecnus and the prophets of Antioch. ### Citation (SBL) Eusebius, Praep. ev. 4.2.11 (Dindorf 1:160–161; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-2-1/#p-4-2-11). ## Preparation for the Gospel 4.2.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-2-1/#p-4-2-12 - Source: Dindorf 1:161 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: One might conclude that oracles are human fraud, not gods or demons. ### Greek text Ταῦτα δή τις καὶ τούτων ἔτι πλείω συνάγων εἴποι ἂν μὴ θεοὺς εἶναι, μηδὲ μὴν δαίμονας, τοὺς τῶν κατὰ πόλεις χρηστηρίων αἰτίους, πλάνην δὲ καὶ ἀπάτην ἀνδρῶν γοήτων. ### English translation (Claude) Gathering these and still more things, one might say that the causes of the oracles in the cities are neither gods nor even demons, but the error and deceit of sorcerers. ### Citation (SBL) Eusebius, Praep. ev. 4.2.12 (Dindorf 1:161; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-2-1/#p-4-2-12). ## Preparation for the Gospel 4.2.13 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-2-1/#p-4-2-13 - Source: Dindorf 1:161 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Peripatetics, Cynics, and Epicureans themselves rejected the oracles as false and harmful. ### Greek text καὶ ἦσάν γε παρʼ αὐτοῖς Ἕλλησιν ὅλαι διὰ φιλοσοφίας διαπρεπεῖς αἱρέσεις ταύτης προιστάμεναι τῆς δόξης, ὡς οἱ ἀπὸ τοῦ Ἀριστοτέλους καὶ πάντες οἱ καθεξῆς τοῦ Περιπάτου, κυνικοὶ τε καὶ Ἐπικούρειοι, οὓς καὶ μάλιστα ἔγωγε ἐθαύμασα, ὅπως ἐν τοῖς Ἑλλήνων ἤθεσι τραφέντες ἐξέτι τε σπαργάνων, παῖς παρὰ πατρὸς θεοὺς εἶναι τοὺς δηλουμένους παρειληφότες, οὐ θατέρᾳ ληπτοὶ γεγόνασιν, ἀλλὰ κατὰ κράτος καὶ τὰ βοώμενα χρηστήρια καὶ τὰ παρὰ πᾶσι μεταδιωκόμενα μαντεῖα οὐδὲν φέρειν ἀληθὲς ἀπήλεγξαν, ἀνωφελῆ τε εἶναι ἀπεφήναντο καὶ μᾶλλον ἐπιβλαβῆ τυγχάνειν ### English translation (Claude) And among the Greeks themselves there were whole schools, distinguished in philosophy, that championed this opinion, such as the followers of Aristotle and all the Peripatetics after them, the Cynics, and the Epicureans. These I have admired most of all: how, brought up in Greek ways from their swaddling clothes and having received from father to son the belief that these are gods, they were not caught by either side, but mightily refuted the celebrated oracles and the divinations sought by all as bearing nothing true, and declared them useless and rather harmful. ### Citation (SBL) Eusebius, Praep. ev. 4.2.13 (Dindorf 1:161; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-2-1/#p-4-2-13). ## Preparation for the Gospel 4.2.14 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-2-1/#p-4-2-14 - Source: Dindorf 1:161–162 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius introduces a philosopher's refutation of Chrysippus's argument for fate from oracles. ### Greek text μυρίων δὲ ὄντων—καὶ διὰ πλειόνων τὴν τῶν μαντείων ἀνατροπὴν πεποιημένων, ἐξαρκεῖν ἔμοιγε μαρτυρίας χάριν τῶν εἰρημένων ἐπὶ τοῦ παρόντος ἡγοῦμαι καὶ μίαν ἑνὸς τούτων παράθεσιν ἀπαντῶσαν πρὸς τὰ Χρυσίππῳ περὶ εἱμαρμένης ἀπὸ τῆς τῶν μαντείων προρρήσεως κατασκευασθέντα. γράφει δʼ οὖν πρὸς αὐτὸν ὁ συγγραφεὺς, ἀπελέγχων ὅτι κακῶς ἐκ τῶν μαντείων σημειοῦται τὴν εἱμαρμένην, καὶ ὅτι ἐν τοῖς πλείστοις τὰ τῶν Ἑλλήνων μαντεῖα διαψεύδονται, καὶ ὅτι σπανίως αὐτοῖς ἐκ συντυχίας ποτέ τινα συμβαίνει, ὅτι τε ἄχρηστος αὐτῶν καὶ ἐπιβλαβὴς ἡ πρόρρησις. ἄκουε δʼ οὖν ἅ φησι κατὰ λέξιν ### English translation (Claude) Though there are countless writers who have overthrown divination at greater length, I think it enough for the present, to bear witness to what has been said, to set out one passage of one of them, which answers the arguments constructed by Chrysippus about fate from the prediction of oracles. The writer, then, addressing him, refutes him, showing that he wrongly infers fate from the oracles, that the oracles of the Greeks are false in most things, that they rarely come true by chance, and that their prediction is useless and harmful. Listen, then, to what he says word for word: ### Extrabiblical texts - Diogenianus (Diogenianus, Against Chrysippus): quotation, medium confidence ### Translation notes - The writer quoted in 4.3.1–13 is the Peripatetic Diogenianus (so also 6.8). ### Citation (SBL) Eusebius, Praep. ev. 4.2.14 (Dindorf 1:161–162; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-2-1/#p-4-2-14). ## Preparation for the Gospel 4.3.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-2-1/#p-4-3-1 - Source: Dindorf 1:162 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Diogenianus attacks Chrysippus's claim that true prophecy proves fate, noting that most prophecies fail. ### Greek text “Φέρει δὲ καὶ ἄλλην ἀπόδειξιν ἐν τῷ προειρημένῳ βιβλίῳ τοιαύτην τινά. μὴ γὰρ ἂν τὰς τῶν μάντεων προρρήσεις ἀληθεῖς εἶναί φησιν, εἰ μὴ πάντα ὑπὸ τῆς εἱμαρμένης περιείχοντο· ὃ καὶ αὐτὸ πολλῆς εὐηθείας μεστόν ἐστιν. ὡς γὰρ ἐναργοῦς ὄντος τοῦ πάσας ἀποβαίνειν τὰς τῶν καλουμένων μάντεων προρρήσεις, ἢ ὡς μᾶλλον ἂν ὑπό τινος τούτου συγχωρηθέντος, τοῦ πάντα γίνεσθαι καθʼ εἱμαρμένην, καὶ οὐχὶ ὁμοίως ἂν ψευδοῦς ῥηθέντος καὶ αὐτοῦ· ἐπειδὴ καὶ τὸ ἐναντίον, λέγω δὲ τὸ μὴ πάντα ἀποβαίνειν τὰ προαγορευθέντα, μᾶλλον δὲ τὰ πλεῖστα αὐτῶν ἡ ἐνάργεια δείκνυσιν. ### English translation (Claude) "He brings another proof too in the book mentioned, of this kind. He says the predictions of the seers could not be true unless all things were encompassed by fate. This too is full of great simplicity. For he argues as if it were evident that all the predictions of the so-called seers come true, or as if this would be granted by anyone more readily than that all things happen by fate, and as if it were not equally false itself; since evidence shows the opposite, I mean that not all the things foretold come true, but rather that most do not. ### Extrabiblical texts - Diogenianus (Diogenianus, Against Chrysippus): quotation, high confidence ### Translation notes - Diogenianus, against Chrysippus (sections 4.3.1–13). ### Citation (SBL) Eusebius, Praep. ev. 4.3.1 (Dindorf 1:162; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-2-1/#p-4-3-1). ## Preparation for the Gospel 4.3.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-2-1/#p-4-3-2 - Source: Dindorf 1:162 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Chrysippus argues in a circle, proving fate by divination and divination by fate. ### Greek text οὕτω τὴν ἀπόδειξιν ἡμῖν Χρύσιππος κεκόμικε, διʼ ἀλλήλων κατασκευάζων ἑκάτερα. τὸ μὲν γὰρ πάντα γίγνεσθαι καθʼ εἱμαρμένην ἐκ τοῦ μαντικὴν εἶναι δεικνύναι βούλεται, τὸ δὲ εἶναι μαντικὴν οὐκ ἂν ἄλλως ἀποδεῖξαι δύναιτο, εἰ μὴ προλάβοι τὸ πάντα συμβαίνειν καθʼ εἱμαρμένην. ### English translation (Claude) So Chrysippus has given us his proof, establishing each of the two by the other. He wants to show that all things happen by fate from the existence of divination, but he could not prove that divination exists otherwise than by first assuming that all things happen by fate. ### Extrabiblical texts - Diogenianus (Diogenianus, Against Chrysippus): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 4.3.2 (Dindorf 1:162; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-2-1/#p-4-3-2). ## Preparation for the Gospel 4.3.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-2-1/#p-4-3-3 - Source: Dindorf 1:162 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Occasional fulfillment shows chance, not a science of divination. ### Greek text ποῖος δʼ ἂν μοχθηρότερος τρόπος ἀποδείξεως τούτου γένοιτο; τὸ γὰρ ἀποβαίνειν τινὰ κατὰ τὴν ἐνάργειαν ὧν προλέγουσιν οἱ μάντεις, οὐ τοῦ μαντικὴν ἐπιστήμην εἶναι σημεῖον ἂν εἴη, ἀλλὰ τοῦ τυχικῶς συμπίπτειν ταῖς προαγορεύσεσι συμφώνους τὰς ἐκβάσεις· ὅπερ οὐδεμίαν ἡμῖν ἐπιστήμην ὑποδείκνυσιν. ### English translation (Claude) What method of proof could be worse than this? For that some of what the seers predict evidently comes true would be a sign not that divination is a science, but that outcomes by chance coincide with the predictions; which shows us no science. ### Extrabiblical texts - Diogenianus (Diogenianus, Against Chrysippus): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 4.3.3 (Dindorf 1:162; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-2-1/#p-4-3-3). ## Preparation for the Gospel 4.3.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-2-1/#p-4-3-4 - Source: Dindorf 1:162–163 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A science must succeed usually, not occasionally. ### Greek text οὐδὲ γὰρ τοξότην ἂν εἴποιμεν ἐπιστήμονα τὸν ἅπαξ ποτὲ τυχόντα τοῦ σκοποῦ, πολλάκις δὲ ἀποτυγχάνοντα, οὐδὲ ἰατρὸν τὸν ἀναιροῦντα τοὺς πλείους τῶν θεραπευομένων ὑπʼ αὐτοῦ, ἕνα δέ ποτε διασῶσαι δυνηθέντα· οὐδὲ ὅλως ἐπιστήμην λέγομεν τὴν μὴ πάντα ἢ τά γε πλεῖστα τῶν οἰκείων ἔργων κατορθοῦσαν. ### English translation (Claude) For we would not call an archer skilled who once hit the target but often missed, nor a physician one who kills most of those he treats but was once able to save one; nor do we call anything at all a science which does not succeed in all, or at least most, of its proper works. ### Extrabiblical texts - Diogenianus (Diogenianus, Against Chrysippus): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 4.3.4 (Dindorf 1:162–163; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-2-1/#p-4-3-4). ## Preparation for the Gospel 4.3.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-2-1/#p-4-3-5 - Source: Dindorf 1:163 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Even diviners rely on judgment and advice, not divination, in their own affairs. ### Greek text ὅτι δὲ ἀποτυγχάνεται αἰ τὰ πολλὰ τοῖς καλουμένοις μάντεσιν ὁ πᾶς τῶν ἀνθρώπων βίος μάρτυς ἂν εἴη, καὶ οὗτοί γε αὐτοὶ οἱ τὴν μαντικὴν ἐπαγγελλόμενοι τέχνην, οὐχὶ διὰ ταύτης ἑαυτοῖς βοηθοῦντες ἐν ταῖς κατὰ τὸν βίον χρείαις, ἀλλὰ γνώμῃ τε ἰδίᾳ ποτὲ χρώμενοι καὶ συμβουλῇ καὶ συνεργείᾳ τῶν ἐν ἑκάστοις τῶν πραγμάτων ἐμπειρίαν κεκτῆσθαι νενομισμένων. ### English translation (Claude) That the so-called seers fail for the most part the whole of human life would testify, and these very men who profess the art of divination, who do not help themselves by it in the needs of life, but sometimes use their own judgment and the counsel and help of those thought to have experience in each matter. ### Extrabiblical texts - Diogenianus (Diogenianus, Against Chrysippus): quotation, high confidence ### Translation notes - The words αἰ τὰ πολλά are corrupt in the digital text; translated "for the most part." ### Citation (SBL) Eusebius, Praep. ev. 4.3.5 (Dindorf 1:163; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-2-1/#p-4-3-5). ## Preparation for the Gospel 4.3.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-2-1/#p-4-3-6 - Source: Dindorf 1:163 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Even if divination foretold everything, it would prove fate but not usefulness. ### Greek text ἀλλὰ περὶ μὲν τοῦ μὴ συνεστάναι τοῦτο, ὃ προειλήφαμεν καλεῖν μαντικὴν, ἐν ἄλλοις ἀποδώσομεν πληρέστερον, παρατιθέμενοι τὰ Ἐπικούρῳ καὶ περὶ τούτου δοκοῦντα· νυνὶ δὲ τοσοῦτον τοῖς εἰρημένοις προσθήσομεν, ὅτι μάλιστα μὲν τὸ ἀληθεύειν ποτὲ τοὺς καλουμένους μάντεις ἐν ταῖς προαγορεύσεσιν οὐκ ἐπιστήμης, ἀλλὰ τυχικῆς αἰτίας ἔργον ἂν εἴη — οὐ γὰρ τὸ μηδεπώποτε τοῦ προκειμένου τυγχάνειν, ἀλλὰ τὸ μὴ πάντοτε, μηδʼ ὡς ἐπὶ τὸ πλεῖστον, μηδʼ ἐξ ἐπιστήμης, ὅταν τις καί ποτε τυγχάνῃ, τύχης ἔργον καλεῖν προειλήφαμεν οἱ διειληφότες τὰς ὑφʼ ἕκαστον ὄνομα τεταγμένας ἐναργεῖς ἐννοίας ἑαυτῶν — ἔπειτα εἰ καὶ καθʼ ὑπόθεσιν ἦν ἀληθὲς τὸ δὴ τὴν μαντικὴν τῶν μελλόντων ἁπάντων εἶναι θεωρητικήν τε καὶ προαγορευτικὴν, τὸ μὲν πάντα καθʼ εἱμαρμένην εἶναι συνήγετο ἂν οὕτως, τὸ μέντοι χρειῶδες αὐτῆς καὶ βιωφελὲς οὐκ ἄν ποτε ἐδείκνυτο· διὸ καὶ μάλιστα δοκεῖ Χρύσιππος ὑμνεῖν τὴν μαντικήν. ### English translation (Claude) But that what we have agreed to call divination does not exist, we shall show more fully elsewhere, setting out Epicurus's views on this. For now we shall add this much to what has been said: first, that the so-called seers' sometimes speaking the truth in their predictions would be the work not of science but of a chance cause (for we who have distinguished the clear notions assigned to each name have agreed to call the work of chance not what never hits the mark, but what does not hit it always, nor for the most part, nor by science, when someone does sometimes hit it); and then, even if it were true by hypothesis that divination observes and foretells all future things, it would follow that all things are by fate, but its usefulness and benefit to life would never be shown; which is the chief reason Chrysippus seems to praise divination. ### Extrabiblical texts - Diogenianus (Diogenianus, Against Chrysippus): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 4.3.6 (Dindorf 1:163; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-2-1/#p-4-3-6). ## Preparation for the Gospel 4.3.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-2-1/#p-4-3-7 - Source: Dindorf 1:163–164 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Foreknowing unavoidable misfortune only brings needless grief. ### Greek text τί γὰρ ὄφελος ἡμῖν ἦν προμανθάνειν τὰ πάντως ἐσόμενα δυσχερῆ, ἃ οὐδὲ προφυλάξασθαι δυνατὸν ἂν εἴη; τὰ γὰρ καθʼ εἱμαρμένην γινόμενα πῶς ἄν τις φυλάξασθαι δύναιτο; ὥστʼ οὐδὲν ὄφελος ἡμῖν τῆς μαντικῆς, μᾶλλον δὲ καὶ πρὸς κακοῦ τινος ἐγίνετο ἂν αὕτη, τὸ προλυπεῖσθαι μάτην παρέχουσα τοῖς ἀνθρώποις ἐπὶ ταῖς προδηλουμέναις δυσχερείαις κατʼ ἀνάγκην ἐσομέναις. ### English translation (Claude) For what use would it be to us to learn beforehand misfortunes that will certainly come, which we could not even guard against? For how could anyone guard against what happens by fate? So divination would be of no use to us, but rather it would turn to some harm, causing men to grieve in vain beforehand over the misfortunes foretold, which must of necessity come. ### Extrabiblical texts - Diogenianus (Diogenianus, Against Chrysippus): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 4.3.7 (Dindorf 1:163–164; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-2-1/#p-4-3-7). ## Preparation for the Gospel 4.3.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-2-1/#p-4-3-8 - Source: Dindorf 1:164 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: People already expect good things, so foretelling them adds little joy. ### Greek text οὐ γὰρ τὴν ἴσην πάλιν εὐφροσύνην τις φήσει παρέχειν τὴν τῶν ἐσομένων ἀγαθῶν προαγόρευσιν, ἐπειδήπερ οὐχ οὕτως πέφυκεν ἄνθρωπος χαίρειν ἐπὶ τοῖς προσδοκωμένοις ἀγαθοῖς ὡς ἐπὶ τοῖς κακοῖς ἀνιᾶσθαι. ἄλλως τε καὶ ταῦτα μὲν οὐ πάνυ τι περὶ ἑαυτοὺς ἔσεσθαι πρὶν ἀκοῦσαι κατελπίζομεν· τὰ δʼ ἀγαθὰ μᾶλλον ἅπαντες, ὡς εἰπεῖν, προσδοκῶμεν, διὰ τὴν φυσικὴν οἰκείωσιν πρὸς αὐτά· οἱ μὲν γὰρ πολλοὶ καὶ μείζω τῶν δυνατῶν γενέσθαι κατηλπίκασιν. ### English translation (Claude) No one will say that the prediction of future good things gives equal joy in return, since man is not so made as to rejoice over expected goods as much as he is pained by evils. Besides, we do not much expect misfortunes to befall ourselves before we hear of them, but we all, so to speak, rather expect good things, because of our natural affinity to them; for most people even hope for more than is possible. ### Extrabiblical texts - Diogenianus (Diogenianus, Against Chrysippus): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 4.3.8 (Dindorf 1:164; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-2-1/#p-4-3-8). ## Preparation for the Gospel 4.3.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-2-1/#p-4-3-9 - Source: Dindorf 1:164 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Predictions of good add little joy, while predictions of evil cause great distress. ### Greek text ἐξ οὗ συμβαίνει τὸ τὴν μὲν τῶν ἀγαθῶν προαγόρευσιν μὴ ἐπιτείνειν πάνυ τι τὴν χαρὰν, διὰ τὸ καὶ χωρὶς τῆς προαγορεύσεως ἕκαστον ἐξ ἑαυτοῦ τὰ κρείττω προσδοκᾶν, ἢ ἐπʼ ὀλίγον ἐπιτείνειν τῇ δοκούσῃ βεβαιότητι, πολλάκις δὲ καὶ μειοῦν τὴν χαρὰν, ὅταν ἐλάττω τῶν ἐλπισθέντων ἀκουσθῇ· τὴν δὲ τῶν κακῶν προαγόρευσιν, καὶ διὰ τὸ ἀπόστρεπτον αὐτῶν φύσει, καὶ διὰ τὸ παρʼ ἐλπίδας ἐνίοτε προλέγεσθαι, μεγάλως συνταράττειν. ### English translation (Claude) So it happens that the prediction of good things does not much increase joy, because each person even without prediction expects better things of himself, or increases it only a little by the apparent certainty, and often even diminishes the joy, when less than was hoped is heard; but the prediction of evils greatly disturbs, both because they are by nature to be shunned and because they are sometimes foretold contrary to expectation. ### Extrabiblical texts - Diogenianus (Diogenianus, Against Chrysippus): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 4.3.9 (Dindorf 1:164; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-2-1/#p-4-3-9). ## Preparation for the Gospel 4.3.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-2-1/#p-4-3-10 - Source: Dindorf 1:164 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If foreknowledge lets us avoid misfortune, not everything is fated. ### Greek text ἀλλʼ ὅμως εἰ καὶ μὴ τοῦτο συνέβαινε, τό γε ἀχρεῖον ἔσεσθαι τὴν προαγόρευσιν παντί που δῆλον ἂν εἴη. εἰ γὰρ φήσει τις σωθήσεσθαι τὸ χρήσιμον τῆς μαντικῆς διὰ τὸ προλέγεσθαι τὸ πάντως ἐσόμενον δυσχερὲς εἰ μὴ φυλαξαίμεθα, οὐκέτι πάντα δείξει συμβησόμενα καθʼ εἱμαρμένην, ἐφʼ ἡμῖν ὄντος τοῦ φυλάξασθαί τε καὶ μὴ φυλάξασθαι. ### English translation (Claude) But even if this did not happen, it would be plain to everyone that prediction would be useless. For if anyone says that the usefulness of divination will be preserved because a misfortune certain to come is foretold unless we guard against it, he will no longer show that all things will happen by fate, since it will be in our power to guard or not to guard against it. ### Extrabiblical texts - Diogenianus (Diogenianus, Against Chrysippus): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 4.3.10 (Dindorf 1:164; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-2-1/#p-4-3-10). ## Preparation for the Gospel 4.3.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-2-1/#p-4-3-11 - Source: Dindorf 1:164–165 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If our guarding is also fated, divination is useless. ### Greek text εἰ γὰρ καὶ τοῦτο κατηναγκάσθαι φήσει τις, ὡς εἰς πάντα τὰ ὄντα διατείνειν τὴν εἱμαρμένην, πάλιν τὸ τῆς μαντικῆς χρήσιμον ἀναιρεῖται· φυλαξόμεθα γὰρ εἰ καθείμαρται, καὶ οὐ φυλαξόμεθα δῆλον ὡς εἰ μὴ καθείμαρται φυλάξασθαι, κἂν πάντες οἱ μάντεις τὸ ἐσόμενον προαγορεύωσιν ἡμῖν. ### English translation (Claude) And if anyone says that this too has been necessitated, so that fate extends to everything that exists, the usefulness of divination is again destroyed; for we shall guard against it if it is fated, and evidently we shall not guard against it if it is not fated, even if all the seers foretell the future to us. ### Extrabiblical texts - Diogenianus (Diogenianus, Against Chrysippus): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 4.3.11 (Dindorf 1:164–165; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-2-1/#p-4-3-11). ## Preparation for the Gospel 4.3.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-2-1/#p-4-3-12 - Source: Dindorf 1:165 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Chrysippus himself admits that the parents of Oedipus and Paris could not avert the prophecies. ### Greek text τὸν γοῦν Οἰδίποδα καὶ τὸν Ἀλέξανδρον τὸν τοῦ Πριάμου καὶ αὐτὸς ὁ Χρύσιππός φησι πολλὰ μηχανησαμένων τῶν γονέων ὥστε ἀποκτεῖναι, ἵνα τὸ ἀπʼ αὐτῶν προρρηθὲν αὐτοῖς κακὸν φυλάξωνται, μὴ δυνηθῆναι. ### English translation (Claude) At any rate Chrysippus himself says that the parents of Oedipus and of Alexander son of Priam devised many ways of killing them, in order to guard against the evil foretold from them, and could not. ### Extrabiblical texts - Diogenianus (Diogenianus, Against Chrysippus): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 4.3.12 (Dindorf 1:165; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-2-1/#p-4-3-12). ## Preparation for the Gospel 4.3.13 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-2-1/#p-4-3-13 - Source: Dindorf 1:165 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Diogenianus concludes that divination is both unreal and useless. ### Greek text οὕτως οὐδὲν ὄφελος οὐδὲ αὐτοῖς τῆς τῶν κακῶν προαγορεύσεως φησιν εἶναι διὰ τὴν ἐκ τῆς εἱμαρμένης αἰτίαν. τοῦτο μὲν οὖν ἐκ περιουσίας εἰρήσθω, πρὸς τὸ μὴ μόνον ἀνυπόστατον, ἀλλὰ καὶ ἀχρεῖον τῆς μαντικῆς.” ### English translation (Claude) So, he says, there was no benefit even to them from the prediction of evils, because of the causation of fate. Let this be said over and above, to show that divination is not only unreal but also useless." ### Extrabiblical texts - Diogenianus (Diogenianus, Against Chrysippus): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 4.3.13 (Dindorf 1:165; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-2-1/#p-4-3-13). ## Preparation for the Gospel 4.3.14 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-2-1/#p-4-3-14 - Source: Dindorf 1:165 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Greek philosophers raised in the ancestral religion laughed at the oracles. ### Greek text Ταῦτα μὲν ὁ φιλόσοφος. σύ γε μὴν παρὰ σαυτῷ σκέψαι πῶς Ἕλληνες ὄντες, καὶ τὴν Ἑλλήνων σύντροφον παιδείαν ἐκ νέας ἡλικίας κτησάμενοι, τά τε πάτρια περὶ θεῶν πάντων μᾶλλον διεγνωκότες, Ἀριστοτελικοὶ πάντες, Κυνικοί τε καὶ Ἐπικούρειοι, καὶ ὅσοι τούτοις ἐφρόνησαν τὰ παραπλήσια, τῶν παρʼ αὐτοῖς Ἕλλησι βοωμένων μαντείων κατεγέλασαν. ### English translation (Claude) So says the philosopher. But consider for yourself how, being Greeks and having acquired from youth the Greek education with which they were raised, and knowing their ancestral beliefs about the gods better than anyone, all the Aristotelians, the Cynics and Epicureans, and all who thought like them, laughed at the oracles celebrated among the Greeks themselves. ### Citation (SBL) Eusebius, Praep. ev. 4.3.14 (Dindorf 1:165; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-2-1/#p-4-3-14). ## Preparation for the Gospel 4.3.15 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-2-1/#p-4-3-15 - Source: Dindorf 1:165 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If the oracles were genuine, these well-informed Greeks would have been impressed. ### Greek text καὶ μὴν, εἴπερ ἦν ἀληθῆ τὰ θρυλούμενα περὶ τῆς τῶν χρηστηρίων παραδοξοποιίας, εἰκὸς ἦν καὶ τούσδε καταπλαγῆναι Ἓλληνας ὄντας, καὶ τὰ πάτρια ἀκριβῶς ἐξεπισταμένους, μηδέν τε τῶν γνωσθῆναι ἀξίων ἐν δευτέρῳ τιθεμένους. ### English translation (Claude) And yet, if the reports about the marvels of the oracles were true, it is likely that these men too would have been astonished, being Greeks, knowing their ancestral customs exactly, and putting nothing worth knowing in second place. ### Citation (SBL) Eusebius, Praep. ev. 4.3.15 (Dindorf 1:165; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-2-1/#p-4-3-15). ## Preparation for the Gospel 4.3.16 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-2-1/#p-4-3-16 - Source: Dindorf 1:165–166 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius will grant, for argument's sake, that the oracles are genuine and examine what they reveal. ### Greek text ταῦτα μὲν οὖν καὶ ὅσα τοιαῦτα συνάγειν εἰς ἀνασκευὴν τῆς περὶ τῶν χρηστηρίων ὑποθέσεως πλείστη τις ἦν περιουσία· ἀλλʼ οὐ ταύτῃ μοι δοκεῖ τὸν παρόντα μεθοδεῦσαι λόγον, ἀλλʼ ᾗπερ ὡρμήθημεν ἀρξάμενοι, ἀληθῆ λέγειν δόντες τοὺς ὑπὲρ αὐτῶν προϊσταμένους, ὡς ἂν ἐκ τῶν παρʼ αὐτοῖς ὁμολογουμένων, μαντεῖά τε εἶναι ἀληθῆ καὶ πυθόχρηστα θεοπρόπια τὰ δηλούμενα φασκόντων, τὴν ἀκριβῆ τῶν δηλουμένων ἔκφάνσιν καταμάθωμεν. ### English translation (Claude) There would be a great abundance of these and similar things to collect for the overthrow of the case for the oracles. But I do not think the present argument should proceed this way, but as we began: granting that those who stand up for them speak the truth, let us learn, from what they themselves admit, when they say that the oracles are true and the responses given at Pytho divine, the exact disclosure of what they reveal. ### Citation (SBL) Eusebius, Praep. ev. 4.3.16 (Dindorf 1:165–166; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-2-1/#p-4-3-16). ## Preparation for the Gospel 4.4.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-2-1/#p-4-4-1 - Source: Dindorf 1:166–167 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Exposing the demons behind the oracles shows the greatness of the gospel, which freed all nations and replaced pagan sacrifice with prayer and virtue. ### Greek text Οἶμαι δὲ παντί τῳ εἶναι σαφὲς ὡς ὁ τῶν προκειμένων ἔλεγχος οὐ μικρὸν, ἀλλὰ καὶ μέγιστον ὁμοῦ καὶ ἀναγκαιότατον περιέξει μέρος τῆς εὐαγγελικῆς ὑποθέσεως. εἰ γὰρ οἱ πρὸ τῆς τοῦ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ παρουσίας πανταχῆ πάντες, Ἕλληνες καὶ βάρβαροι, δειχθεῖεν μὴ τὸν ἀληθῆ θεὸν ἐπεγνωκότες, ἀλλʼ ἤτοι τὰ μὴ ὄντα ὡς ὄντα δοξάζοντες, ἢ ὑπό τινων μοχθηρῶν καὶ θεομάχων πνευμάτων δαιμόνων τε πονηρῶν καὶ ἀκαθάρτων τυφλῶν δίκην ὧδε κἀκεῖσε περιηγμένοι, καὶ βυθῷ κακίας πρὸς αὐτῶν καθειλκυσμένοι· καὶ τί γὰρ ἄλλʼ ἢ δαιμονῶντες;) πῶς οὐ μειζόνως ἂν ὀφθείη τὸ μέγα τῆς εὐαγγελικῆς οἰκονομίας μυστήριον, πάντας πανταχόθεν ἐκ τῆς πατροπαραδότου πλάνης τῆς τῶν δαιμόνων καταδυναστείας διὰ τῆς τοῦ σωτῆρος ἡμῶν φωνῆς ἀνακεκλημένους, καὶ τοὺς μέχρις ἐσχατιῶν γῆς οἰκοῦντας ἀνθρώπους τῆς ἐξ αἰῶνος κατασχούσης τὸν πάντα βίον ἀπάτης λελυτρωμένους, ὥστε ἐξ ἐκείνου καὶ εἰς δεῦρο λελύσθαι μὲν καὶ καθῃρῆσθαι αὐτοῖς ναοῖς καὶ ξοάνοις τὰ πεπαλαιωμένα τῆς τῶν ἐθνῶν ἁπάντων πλάνης ἱδρύματα, ἱερὰ δὲ ὄντως σεμνὰ καὶ εὐσεβείας διδασκαλεῖα τῷ παμβασιλεῖ καὶ δημιουργῷ τῶν ὅλων ἐν μέσαις πόλεσί τε καὶ κώμαις δυνάμει καὶ ἀρετῇ τοῦ σωτῆρος ἡμῶν ἀνὰ τὸν σύμπαντα κόσμον ἀνεγηγέρθαι, θυσίας τε τὰς θεοπρεπεῖς εὐχαῖς ὁσίων διαθέσει κεκαθαρμένῃ κακίας ἁπάσης, ἔν τε ἀπαθείᾳ ψυχῆς καὶ πάσης ἀρετῆς ἀναλήψει, κατὰ τὰ θεῖα καὶ σωτηριώδη παιδεύματα, ἐξ ἁπάντων ὁσημέραι διηνεκῶς τῶν ἐθνῶν ἐπιτελεῖσθαι, τὰς δὴ καὶ μόνας ἀρεστὰς οὔσας καὶ προσηνεῖς θυσίας τῷ ἐπὶ πάντων θεῷ. ### English translation (Claude) I think it plain to everyone that the refutation of these matters will contain no small part, but the greatest and most necessary, of the gospel subject. For if all those everywhere before the coming of our Savior Jesus Christ, Greeks and barbarians, should be shown not to have known the true God, but either to have held as existing things that do not exist, or to have been led about here and there like the blind by certain wicked spirits fighting against God and evil and unclean demons, and dragged down by them into a depth of wickedness (for what else is this than to be possessed by demons?), how would not the great mystery of the gospel dispensation be seen to be all the greater? For all people everywhere have been called back by the voice of our Savior from the inherited error of the tyranny of demons, and those living to the ends of the earth have been redeemed from the deceit that held all life from of old; so that from then until now the ancient foundations of the error of all nations, with their temples and images, have been dissolved and pulled down, and truly holy temples and schools of piety to the universal King and creator of all things have been raised up in the midst of cities and villages throughout the whole world by the power and virtue of our Savior; and sacrifices worthy of God, the prayers of the holy, with a disposition purified from all vice, in tranquility of soul and the taking up of every virtue according to the divine and saving teachings, are offered day by day continually from all the nations, the only sacrifices pleasing and acceptable to the God over all. ### Citation (SBL) Eusebius, Praep. ev. 4.4.1 (Dindorf 1:166–167; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-2-1/#p-4-4-1). ## Preparation for the Gospel 4.4.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-2-1/#p-4-4-2 - Source: Dindorf 1:167 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: This shows that Christians left their ancestral religion by sound judgment. ### Greek text τούτων δὲ οὕτως ἐχόντων, πῶς οὐκ ἂν εἴημεν ἐν ταὐτῷ δεδειχότες καὶ ὅτι μετὰ σώφρονος λογισμοῦ, οὐχὶ δὲ ἀλογίᾳ ἑαυτοὺς ἐπιδόντες, ἀποστάται τῆς πατροπαραδότου γεγόναμεν δεισιδαιμονίας, κρίσει δικαίᾳ καὶ ἀληθεῖ τὸ κρεῖττον ἀγαπήσαντες, καὶ τῆς ἐνθέου καὶ ἀληθοῦς εὐσεβείας ἐρασταὶ γεγενημένοι. ἀλλὰ τούτων μὲν ἅλις, ἁπτέον δὲ λοιπὸν τῶν προκειμένων. ### English translation (Claude) This being so, would we not have shown at the same time that we became apostates from our inherited superstition with sober reasoning and not by giving ourselves up to unreason, loving the better by a just and true judgment and becoming lovers of the inspired and true piety? But enough of this; we must now take up the matters before us. ### Citation (SBL) Eusebius, Praep. ev. 4.4.2 (Dindorf 1:167; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-2-1/#p-4-4-2). ## Preparation for the Gospel 4.5.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-2-1/#p-4-5-1 - Source: Dindorf 1:167 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Greek theologians divide the divine into the first God, gods, demons, and heroes, with evil demons as the opposing class of darkness. ### Greek text Οἱ μὲν δὴ τὴν Ἑλληνικὴν θεολογίαν ἐξηκριβωκότες, καθʼ ἕτερον παρὰ τοὺς προειρημένους ἡμῖν τρόπους, εἰς γένη τέτταρα πάντα τὸν λόγον διαιροῦντες, πρώτιστα πάντων τὸν πρῶτον ἀφορίσαντες θεὸν, εἰδέναι φασὶ τοῦτον εἶναι τὸν ἐπὶ πᾶσι πρῶτόν τε ὄντα καὶ πάντων θεῶν πατέρα τε καὶ βασιλέα, μεθʼ ὃν γένος τὸ θεῶν ὑπάρχειν δεύτερον, ἑπόμενον δὲ τὸ δαιμόνων, τὸ δὲ ἡρώων τέταρτον· ἃ πάντα τῆς τοῦ κρείττονος ἰδέας μετασχόντα πῆ μὲν ἄγειν, πῆ δὲ ἄγεσθαι, καὶ φῶς ἅπαν προσαγορεύεσθαι τὸ τοιόνδε φωτὸς μετοχῇ· ἀλλὰ καὶ τῆς τοῦ χείρονος οὐσίας τὸ κακὸν ἡγεῖσθαί φασι· τοῦτο δὲ εἶναι μοχθηρῶν δαιμόνων γένος, φίλῳ μὲν οὐδαμῶς χρώμενον τἀγαθῷ, δύναμίν γε μὴν ἐν τῇ τῶν ἐναντίων φύσει κεκτημένον πρώτην, καθάπερ ἐν τοῖς κρείττοσιν ὁ θεός· πᾶν δὲ τὸ τοιόνδε σκότος προσαγορεύεσθαι. ### English translation (Claude) Those who have studied Greek theology exactly divide the whole account, in another way than the methods we have mentioned, into four classes. First of all they distinguish the first God, saying they know that he is the first over all and the father and king of all the gods; after him the race of gods is second; next that of demons; and fourth that of heroes. All these, sharing in the form of the better, in one way lead and in another are led, and everything of this kind is called light by participation in light. But of the worse substance, they say, evil is the leader; this is the race of wicked demons, which has no friendship with the good but holds the first power in the nature of the opposites, as God does among the better; and everything of this kind is called darkness. ### Citation (SBL) Eusebius, Praep. ev. 4.5.1 (Dindorf 1:167; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-2-1/#p-4-5-1). ## Preparation for the Gospel 4.5.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-2-1/#p-4-5-2 - Source: Dindorf 1:167–168 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: They assign regions to gods, demons, and souls, and order worship accordingly, including propitiation of evil demons. ### Greek text ταῦτα τοῦτον διαστειλάμενοι τὸν τρόπον θεοῖς μὲν οὐρανὸν καὶ τὸν ἄχρι σελήνης αἰθέρα φασὶν ὑποτετάχθαι· δαίμοσι δὲ τὰ περὶ σελήνην καὶ ἀέρα, ψυχαῖς δὲ τὰ περὶ γῆν καὶ ὑπόγεια. τοιούτῳ δʼ ἀφορισμῷ κεχρημένοι πρῶτον ἁπάντων φασὶ τοὺς οὐρανίους δεῖν καὶ αἰθερίους θεοὺς θεραπεύειν· δεύτερον τοὺς ἀγαθοὺς δαίμονας· τρίτον τὰς τῶν ἡρώων ψυχὰς, τέταρτον τοὺς φαύλους καὶ πονηροὺς ἀπομειλίσσεσθαι δαίμονας. ### English translation (Claude) Having made these distinctions in this way, they say that heaven and the ether as far as the moon are assigned to the gods, the regions about the moon and the air to demons, and the regions about the earth and under the earth to souls. Using this division, they say that first of all one must worship the heavenly and ethereal gods; second the good demons; third the souls of heroes; and fourth one must propitiate the bad and wicked demons. ### Citation (SBL) Eusebius, Praep. ev. 4.5.2 (Dindorf 1:167–168; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-2-1/#p-4-5-2). ## Preparation for the Gospel 4.5.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-2-1/#p-4-5-3 - Source: Dindorf 1:168 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In practice they worship only evil powers; the quotations will show what the powers in the images are. ### Greek text ταῦτα δὲ λόγῳ διαιροῦντες ἔργῳ συγχέουσι τὰ πάντα, μόνας ἀντὶ τῶν εἰρημένων πάντων τὰς πονηρὰς δυνάμεις θεραπεύοντες, καὶ ὅλοι ταύταις καταδουλούμενοι, ὡς ὁ λόγος προιὼν ἀπελέγξει. πάρεστι γοῦν σοι τὰς διὰ τῶν ξοάνων ἐνεργούσας δυνάμεις ὁποίας χρῆν ἀποφαίνεσθαι σκοπεῖν, πότερα θεοὺς ἢ δαίμονας, καὶ εἴτε φαύλους εἴτε ἀγαθοὺς, ἐκ τῶν παρατεθησομένων. ### English translation (Claude) But while dividing these things in word, in deed they confound everything, worshipping instead of all those mentioned only the wicked powers and being wholly enslaved to them, as the argument will prove as it proceeds. You may, then, consider from what is to be set out what kind of powers working through the images one must declare them to be, whether gods or demons, and whether evil or good. ### Citation (SBL) Eusebius, Praep. ev. 4.5.3 (Dindorf 1:168; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-2-1/#p-4-5-3). ## Preparation for the Gospel 4.5.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-2-1/#p-4-5-4 - Source: Dindorf 1:168 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Scripture calls all demons evil, and the good powers angels and ministering spirits; 'demon' derives from fear. ### Greek text τὰ μὲν γὰρ παρʼ ἡμῖν θεῖα λόγια οὐδʼ ὅλως ἀγαθὸν οὐδένʼ ὀνομάζει δαίμονα, πάντας δὲ πονηροὺς εἷναι τοὺς τῆς λήξεως ταύτης καὶ δὴ καὶ τῆς προσηγορίας μετειληφότας, ὡς οὐδʼ ἕτερον θεὸν ἀληθῶς καὶ κυρίως πλὴν ἕνα τὸν πάντων αἴτιον· τὰς δὲ ἀστείας καὶ ἀγαθὰς δυνάμεις, ἅτε τὴν φύσιν γεννητὰς οὔσας καὶ πολλῷ τὸν ἀγέννητον καὶ σφῶν αὐτῶν ποιητὴν θεὸν ἀφυστερούσας, οὐ μὴν ἀλλὰ καὶ τοῦ τῶν δαιμόνων μοχθηροῦ γένους ἀφωρισμένας, οὔτε θεοὺς οὔτε δαίμονας ἀποκαλεῖν ἀξιοῖ, μέσας δὲ οὔσας θεοῦ καὶ δαιμόνων εὐθυβόλῳ καὶ μέσῃ προσηγορίᾳ ἀγγέλους θεοῦ καὶ πνεύματα λειτουργικὰ, δυνάμεις τε θείας καὶ ἀρχαγγέλους, καί τισιν ἄλλαις ἐπωνυμίαις φερωνύμως τοῖς ἐπιτηδεύμασιν αὐτῶν ὀνομάζειν εἴωθε, τοὺς δὲ δαίμονας, εἰ δὴ καὶ τούτων ἡμᾶς προσήκει τὴν ἐτυμολογίαν ἐξειπεῖν, οὐχ ᾗπερ Ἕλλησι δοκεῖ παρὰ τὸ δαήμονας εἷναι καὶ ἐπιστήμονας, ἀλλʼ ἢ παρὰ τὸ δειμαίνειν, ὅπερ ἐστὶ φοβεῖσθαι καὶ ἐκφοβεῖν, δαίμονάς τινας προσφυῶς ὀνομάζεσθαι. ### English translation (Claude) Our divine oracles call no demon at all good, but say that all who have received this lot and this name are wicked, just as they call no other truly and properly God but the one cause of all things. The refined and good powers, since they are begotten by nature and fall far short of the unbegotten God who made them, and are moreover separated from the wicked race of demons, the Scriptures do not see fit to call either gods or demons; but, as being between God and demons, they are accustomed to name them by an apt and middle title: angels of God and ministering spirits, divine powers and archangels, and by some other names suited to their functions. And the demons, if we should give their etymology too, are aptly so named not, as the Greeks think, from being knowing (daemones) and skilled, but from fearing (deimainein), that is, being afraid and terrifying. ### Scripture references - Heb 1:14: allusion, medium confidence ### Translation notes - Allusion to Heb 1:14 ("ministering spirits"). ### Citation (SBL) Eusebius, Praep. ev. 4.5.4 (Dindorf 1:168; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-2-1/#p-4-5-4). ## Preparation for the Gospel 4.5.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-2-1/#p-4-5-5 - Source: Dindorf 1:168–169 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Good powers should not share the name of demons, being unlike them in character. ### Greek text τάς γέ τοι θείας καὶ ἀγαθὰς δυνάμεις, ὥσπερ οὖν τοῦ τρόπου, οὑτωσὶ δὲ καὶ τῆς προσηγορίας τῆς δαιμονικῆς ἀλλοτρίας τυγχάνειν· ἐπεὶ καὶ πάντων ἂν εἴη παραλογώτατον τὰς μήτε τὴν προαίρεσιν μήτε τὴν ἐκ τοῦ τρόπου φύσιν ὁμοίας μιᾶς καὶ τῆς αὐτῆς ἐπωνυμίας ἀξιοῦν. ### English translation (Claude) The divine and good powers, they say, are foreign to the demonic name as they are to the demonic character; since it would be the most unreasonable thing of all to count worthy of one and the same name beings unlike both in choice and in the nature of their character. ### Citation (SBL) Eusebius, Praep. ev. 4.5.5 (Dindorf 1:168–169; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-2-1/#p-4-5-5). ## Preparation for the Gospel 4.6.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-2-1/#p-4-6-1 - Source: Dindorf 1:169 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius will examine the oracles using pagan testimony only. ### Greek text Φέρε οὖν ἐπισκεψώμεθα τίς ὁ κατʼ αὐτοὺς τῶν χρηστηρίων τρόπος, ὡς ἂν μάθωμεν ποίας χρὴ δυνάμεως αὐτοὺς ἀποφήνασθαι, καὶ εἴτε ὀρθῶς αὐτῶν ἀνεχωρήσαμεν εἴτε καὶ μή. εἰ δὲ μέλλοιμι παρʼ ἐμαυτοῦ τοὺς ἐλέγχους τῶν δηλουμένων προφέρειν, εὖ οἶδʼ ὅτι μηδʼ ἀνεπίληπτον παρέξω τοῖς φιλεγκλήμοσι τὸν λόγον. διόπερ αὐτὸς οὐδὲν οἴκοθεν εἰπὼν αὖθις ταῖς τῶν ἔξωθεν ἀποχρήσομαι μαρτυρίαις. ### English translation (Claude) Come, then, let us examine what the nature of their oracles is, so that we may learn to what kind of power one must assign them, and whether we were right to depart from them or not. If I were to bring forward the refutations of these things from myself, I know well that I should not offer an argument beyond reproach to the fault-finders. Therefore, saying nothing of my own, I shall again use the testimonies of outsiders. ### Citation (SBL) Eusebius, Praep. ev. 4.6.1 (Dindorf 1:169; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-2-1/#p-4-6-1). ## Preparation for the Gospel 4.6.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-2-1/#p-4-6-2 - Source: Dindorf 1:169 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius chooses Porphyry, the friend of demons and critic of Christians, as his witness. ### Greek text μυρίων δὲ ὄντων παρʼ Ἕλλησι λογογράφων τε καὶ φιλοσόφων, πρὸ πάντων ἐπιτήδειον εἰς τὰ προκείμενα ἐγκρίνω τὸν δαιμόνων φίλον αὐτὸν ἐκεῖνον, ὃς δὴ καθʼ ἡμᾶς γεγονὼς ταῖς καθʼ ἡμῶν ἐλλαμπρύνεται ψευδηγορίαις. μάλιστα γὰρ φιλοσόφων οὗτος τῶν καθʼ ἡμᾶς δοκεῖ καὶ δαίμοσι καὶ οἷς φησι θεοῖς ὡμιληκέναι, ὑπέρ τε τούτων πρεσβεῦσαι, καὶ πολλῷ μᾶλλον τὰ περὶ αὐτῶν ἀκριβέστερον διηρευνηκέναι. ### English translation (Claude) Of the countless prose writers and philosophers among the Greeks, I choose before all as suited to the matters at hand that very friend of demons who in our own time has won renown by his falsehoods against us. For he, more than any philosopher of our time, seems to have consorted with demons and with those he calls gods, to have championed them, and much more to have investigated what concerns them more exactly. ### Citation (SBL) Eusebius, Praep. ev. 4.6.2 (Dindorf 1:169; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-2-1/#p-4-6-2). ## Preparation for the Gospel 4.6.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-2-1/#p-4-6-3 - Source: Dindorf 1:169 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Porphyry collected oracles to prove the gods' excellence. ### Greek text οὗτος τοιγαροῦν ἐν οἷς ἐπέγραψε “Περὶ τῆς ἐκ λογίων φιλοσοφίας " συναγωγὴν ἐποιήσατο χρησμῶν τοῦ τε Ἀπόλλωνος καὶ τῶν λοιπῶν θεῶν τε καὶ ἀγαθῶν δαιμόνων, οὓς μάλιστα ἐκλεξάμενος αὑτῶ ἡγήσατο ἱκανοὺς εἷναι εἴς τε ἀπόδειξιν τῆς τῶν θεολογουμένων ἀρετῆς εἴς τε προτροπὴν ἧς αὐτῷ φίλον ὀνομάζειν θεοσοφίας. ### English translation (Claude) In the work he entitled On the Philosophy from Oracles he made a collection of oracles of Apollo and of the other gods and good demons, choosing those he thought most sufficient both to prove the excellence of those proclaimed as gods and to exhort to what he likes to call divine wisdom. ### Citation (SBL) Eusebius, Praep. ev. 4.6.3 (Dindorf 1:169; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-2-1/#p-4-6-3). ## Preparation for the Gospel 4.6.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-2-1/#p-4-6-4 - Source: Dindorf 1:169 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius will judge the oracle-givers by Porphyry's own selection, beginning with his oath. ### Greek text ἐκ δὴ τούτων τοιγαροῦν τῶν ἐγκριθέντων καὶ μνήμης ἀξιωθέντων λογίων διακρῖναι καλὸν τοὺς χρησμολόγους, καὶ σκέψασθαι ποίας ποτὲ ὄντες τυγχάνουσι δυνάμεως. πρῶτον δὲ θεασώμεθα ὅπως τῆς γραφῆς ὁ δηλωθεὶς ἀνὴρ ἀρχόμενος ἡμῖν ἀληθεύειν ἐπόμνυται λέγων οὕτως ### English translation (Claude) From these very oracles, then, that he selected and thought worth recording, it is good to judge the oracle-givers and consider of what power they are. First let us see how the man mentioned, at the beginning of his writing, swears to us that he tells the truth, speaking thus: ### Citation (SBL) Eusebius, Praep. ev. 4.6.4 (Dindorf 1:169; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-2-1/#p-4-6-4). ## Preparation for the Gospel 4.7.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-2-1/#p-4-7-1 - Source: Dindorf 1:169–170 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Porphyry swears that he has faithfully preserved the sense of the oracles. ### Greek text " Βέβαιος δὲ καὶ μόνιμος ὁ ἐντεῦθεν ὡς ἂν ἐκ μόνου βεβαίου τὰς ἐλπίδας τοῦ σωθῆναι ἀρυτόμενος, οἷς δὴ καὶ μεταδώσεις μηδὲν ὑφαιρούμενος. ἐπεὶ κἀγὼ τοὺς θεοὺς μαρτύρομαι ὡς οὐδὲν οὔτε προστέθεικα οὔτε ἀφεῖλον τῶν χρησθέντων νοημάτων, εἰ μή που λέξιν ἡμαρτημένην διώρθωσα, ἢ πρὸς τὸ σαφέστερον μεταβέβληκα, ἢ τὸ μέτρον ἐλλεῖπον ἀνεπλήρωσα, ἤ τι τῶν μὴ πρὸς τὴν πρόθεσιν συντεινόντων διέγραψα, τὸν δὲ νοῦν ἀκραιφνῆ τῶν ῥηθέντων διετήρησα, εὐλαβούμενος τὴν ἐκ τούτων ἀσέβειαν μᾶλλον ἢ τὴν ἐκ τῆς ἱεροσυλίας τιμωρὸν ἑπομένην δίκην. ### English translation (Claude) "Firm and steadfast is he who draws his hopes of salvation from here, as from the only firm source; to whom you shall impart these things, withholding nothing. For I call the gods themselves to witness that I have neither added nor taken away anything of the thoughts of the oracles, except where I have corrected an erroneous expression, or changed it for greater clearness, or filled out a defective meter, or struck out something not bearing on the purpose; but I have kept the sense of what was said pure, guarding against the impiety of such a thing more than against the avenging justice that follows sacrilege. ### Extrabiblical texts - Porphyry, Porphyry, Phil. orac. (Porphyry, Philosophy from Oracles (fragments)): quotation, high confidence ### Translation notes - Porphyry, Philosophy from Oracles, preface (sections 4.7.1–4.8.2). ### Citation (SBL) Eusebius, Praep. ev. 4.7.1 (Dindorf 1:169–170; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-2-1/#p-4-7-1). ## Preparation for the Gospel 4.7.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-2-1/#p-4-7-2 - Source: Dindorf 1:170 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Porphyry says his collection teaches the gods' doctrines and purification, and forbids publishing it. ### Greek text ἕξει δὲ ἡ παροῦσα συναγωγὴ πολλῶν μὲν τῶν κατὰ φιλοσοφίαν δογμάτων ἀναγραφὴν, ὡς οἱ θεοὶ τἀληθὲς ἔχειν ἐθέσπισαν· ἐπʼ ὀλίγον δὲ καὶ τῆς χρηστικῆς ἁψόμεθα πραγματείας, ἥτις πρός τε τὴν θεωρίαν ὀνήσει καὶ πρὸς τὴν ὅλην κάθαρσιν τοῦ βίου. ἣν δʼ ἔχει ὠφέλειαν ἡ συναγωγὴ μάλιστα εἴσονται ὅσοιπερ τὴν ἀλήθειαν ὠδίναντες ηὔξαντό ποτε τῆς ἐκ θεῶν ἐπιφανείας τυχόντες ἀνάπαυσιν λαβεῖν τῆς ἀπορίας διὰ τὴν τῶν λεγόντων ἀξιόπιστον διδασκαλίαν." Τοιούτοις χρησάμενος προοιμίοις μαρτύρεται καὶ προκαταγγέλλει μὴ εἰς πολλοὺς ἐκφῆναι τὰ λεχθησόμενα, λέγων οὕτως ### English translation (Claude) The present collection will contain a record of many philosophical doctrines, as the gods declared the truth to be; and we shall touch briefly also on the practice of oracles, which will help both contemplation and the whole purification of life. What benefit the collection has will be known best by those who, in travail for the truth, have prayed that they might obtain a manifestation from the gods and find rest from their perplexity through the trustworthy teaching of the speakers." Having used such a preface, he solemnly charges and announces beforehand that what is to be said must not be disclosed to the many, speaking thus: ### Extrabiblical texts - Porphyry, Porphyry, Phil. orac. (Porphyry, Philosophy from Oracles (fragments)): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 4.7.2 (Dindorf 1:170; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-2-1/#p-4-7-2). ## Preparation for the Gospel 4.8.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-2-1/#p-4-8-1 - Source: Dindorf 1:170 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Porphyry warns his reader not to publish the oracles to the profane. ### Greek text Σὺ δʼ εἴπερ τι καὶ ταῦτα πειρῶ μὴ δημοσιεύειν, μηδʼ ἄχρι καὶ τῶν βεβήλων ῥίπτειν αὐτὰ δόξης ἕνεκα ἢ κέρδους ἤ τινος ἄλλης οὐκ εὐαγοῦς κολακείας. κίνδυνος γὰρ οὐ σοὶ μόνον τὰς ἐντολὰς παραβαίνοντι ταύτας, ἀλλὰ κἀμοὶ ῥᾳδίως πιστεύσαντι τῷ στέγειν παρʼ ἑαυτῷ μὴ δυναμένῳ τὰς εὐποιίας. δοτέον δὴ τοῖς τὸν βίον ἐνστησαμένοις πρὸς τὴν τῆς ψυχῆς σωτηρίαν.’’ ### English translation (Claude) "Do you, if anything, try not to publish these things, nor to throw them even to the profane, for the sake of glory or gain or some other impure flattery. For there is danger not only to you if you transgress these commands, but also to me, who too easily trusted one unable to keep benefits to himself. They must be given to those who have ordered their life for the salvation of the soul." ### Extrabiblical texts - Porphyry, Porphyry, Phil. orac. (Porphyry, Philosophy from Oracles (fragments)): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 4.8.1 (Dindorf 1:170; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-2-1/#p-4-8-1). ## Preparation for the Gospel 4.8.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-2-1/#p-4-8-2 - Source: Dindorf 1:170 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Porphyry says the oracles must be kept secret, as the gods speak in riddles. ### Greek text Καὶ μεθʼ ἕτερα ἐπιλέγει " Ταῦτά μοι ὡς ἀρρήτων ἀρρητότερα κρύπτειν· οὐδὲ γὰρ οἱ θεοὶ φανερῶς περὶ αὑτῶν ἐθέσπισαν, ἀλλὰ διʼ αἰνιγμάτων." ### English translation (Claude) And after other matters he adds: "Hide these things as more secret than secrets; for not even the gods declared the things about themselves openly, but through riddles." ### Extrabiblical texts - Porphyry, Porphyry, Phil. orac. (Porphyry, Philosophy from Oracles (fragments)): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 4.8.2 (Dindorf 1:170; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-2-1/#p-4-8-2). ## Preparation for the Gospel 4.8.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-2-1/#p-4-8-3 - Source: Dindorf 1:170–171 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius will judge these powers by their own oracles. ### Greek text Ἐπειδὴ τοίνυν τοιαῦτα ὁ λόγος ἀνετείνατο, φέρε λοιπὸν διὰ τῶν ἐνθέων καὶ πυθοχρήστων λογίων σκεψώμεθα ποδαπὰς εἶναι τὰς θεολογουμένας ἀφανεῖς δυνάμεις προσήκει λογίζεσθαι· γένοιτο γὰρ ἂν καὶ ἀνδρὸς ἔλεγχος ἐκ τῶν οἰκείων λόγων τε καὶ ἐπιτηδευμάτων. ### English translation (Claude) Since, then, the account has raised such expectations, come, let us consider through the inspired and Pythian oracles of what kind we should reckon the invisible powers proclaimed as gods; for a man too may be refuted by his own words and practices. ### Citation (SBL) Eusebius, Praep. ev. 4.8.3 (Dindorf 1:170–171; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-2-1/#p-4-8-3). ## Preparation for the Gospel 4.8.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-2-1/#p-4-8-4 - Source: Dindorf 1:171 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Porphyry records oracles of Apollo commanding animal sacrifice even to heavenly gods. ### Greek text ὁ δὴ οὖν προδηλωθεὶς ἀνὴρ ἐν αὐτοῖς οἷς ἐπέγραψε ‘Περὶ τῆς ἐκ λογίων φιλοσοφίαςʼ’ χρησμοὺς τίθησι τοῦ Ἀπόλλωνος, τὰς διὰ ζώων θυσίας ἐργάζεσθαι παρακελευομένου, καὶ μὴ μόνοις δαίμοσι, μηδὲ μόναις ταῖς περιγείοις δυνάμεσιν, ἀλλὰ καὶ ταῖς αἰθερίοις καὶ οὐρανίοις ζῳοθυτεῖν. ### English translation (Claude) The man mentioned, in the very work he entitled On the Philosophy from Oracles, sets down oracles of Apollo commanding animal sacrifices to be performed, and to sacrifice animals not only to demons, nor only to the earthly powers, but also to the ethereal and heavenly ones. ### Citation (SBL) Eusebius, Praep. ev. 4.8.4 (Dindorf 1:171; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-2-1/#p-4-8-4). ## Preparation for the Gospel 4.8.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-2-1/#p-4-8-5 - Source: Dindorf 1:171 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Elsewhere Porphyry says that those who receive blood sacrifices are demons, not gods. ### Greek text ἐν ἑτέροις δὲ ὁ αὐτὸς δαίμονας, ἀλλʼ οὐ θεοὺς εἶναι ὁμολογῶν ἅπαντας, οἷς Ἕλληνες τὰς διʼ αἱμάτων καὶ ζῴων ἀλόγων σφαγῆς ἐπετέλουν θυσίας, μὴ χρῆναι μηδʼ ὅσιον εἶναι θεοῖς ζῳοθυτεῖν φησίν. ### English translation (Claude) But elsewhere the same writer, admitting that all those to whom the Greeks performed sacrifices with blood and the slaughter of irrational animals are demons and not gods, says that it is neither necessary nor holy to sacrifice animals to gods. ### Citation (SBL) Eusebius, Praep. ev. 4.8.5 (Dindorf 1:171; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-2-1/#p-4-8-5). ## Preparation for the Gospel 4.8.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-2-1/#p-4-8-6 - Source: Dindorf 1:171 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius introduces Apollo's oracle on how to worship the gods. ### Greek text ἄκουε τοιγαροῦν τῶν πρώτων αὐτοῦ φωνῶν, διʼ ὧν τὰ περὶ τῆς ἐκ λογίων φιλοσοφίας συνάγων, πῶς ὁ Ἀπόλλων χρῆναι θεραπεύειν τοὺς θεοὺς διδάσκει. ὃ καὶ παρατίθεται γράφων ὧδε ### English translation (Claude) Listen, then, to his first words, in which, collecting the material on the philosophy from oracles, he shows how Apollo teaches that the gods must be served. He sets it out, writing thus: ### Citation (SBL) Eusebius, Praep. ev. 4.8.6 (Dindorf 1:171; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-2-1/#p-4-8-6). ## Preparation for the Gospel 4.9.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-2-1/#p-4-9-1 - Source: Dindorf 1:171 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Porphyry introduces Apollo's oracle on the ranks of the gods and their sacrifices. ### Greek text " Ἀκολούθως μετὰ τὰ ῥηθέντα περὶ εὐσεβείας ἃ περὶ τῆς θεραπείας αὐτῶν ἔχρησαν ἀναγράφοιμεν ἂν, ὧν ἐκ μέρους κἀν τοῖς περὶ εὐσεβείας φθάσαντες παρατεθείκαμεν. ἔστι δὲ ὁ χρησμὸς τοῦ Ἀπόλλωνος ἅμα καὶ διαίρεσιν τῆς τῶν θεῶν περιέχων τάξεως, ### English translation (Claude) "Next, after what has been said about piety, we may record what they declared in oracles about their worship, part of which we have already set out in the books On Piety. The oracle of Apollo, which also contains a division of the order of the gods, is this: ### Extrabiblical texts - Porphyry, Porphyry, Phil. orac. (Porphyry, Philosophy from Oracles (fragments)): quotation, high confidence ### Translation notes - Porphyry, Philosophy from Oracles (sections 4.9.1–7). ### Citation (SBL) Eusebius, Praep. ev. 4.9.1 (Dindorf 1:171; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-2-1/#p-4-9-1). ## Preparation for the Gospel 4.9.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-2-1/#p-4-9-2 - Source: Dindorf 1:171–172 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Apollo's oracle prescribes different animal sacrifices for gods of the underworld, earth, air, sea, and heaven. ### Greek text ἐργάζευ, φίλε, τήνδε θεόσδοτον ἐς τρίβον ἐλθὼν, μηδʼ ἐπιλήθεο τῶν μακάρων, θυσίας ἐναρίζων πῇ μὲν ἐπιχθονίοις, πῇ δʼ οὐρανίοις, ποτὲ δʼ αἴθρης αὐτοῖσιν βασιλεῦσι καὶ ἠέρος ὑγροπόροιο, ἠδὲ θαλασσαίοις καὶ ὑποχθονίοισιν ἅπασι· πάντα γὰρ ἐνδέδεται φύσεως μεστώμασι τῶνδε. ζῴων δʼ ὡς θέμις ἐστὶ τελευτῆσαι καθαγισμοὺς ἀείσω, δέλτοις δὲ χαράσσετε χρησμὸν ἐμεῖο, τοὺς μὲν ἐπιχθονίοις, τοὺς δʼ οὐρανίοισι θεοῖσι· φαιδρὰ μὲν οὐρανίοις, χθονίοις δʼ ἐναλίγκια χροιῇ. τῶν χθονίων διάειρε τριχῇ θυσίας ἐναρίζων, νερτερίων κατάθαπτε, καὶ εἰς βόθρον αἷμα ἴαλλε, χεῦε δὲ μέλι νύμφας τε Διωνύσοιό τε δῶρα. ὅσσοι δʼ ἀμφὶ γέην πωτώμενοι αἰὲν ἔασι, τοῖσδε φόνου πλήσας πάντη πυριπληθέα βωμὸν ἐν πυρὶ βάλλε δέμας θύσας ζῴοιο ποτανοῦ, καὶ μέλι φυράσας Δηωΐῳ ἀλφίτῳ ἔνθευ, ἀτμούς τε λιβάνοιο καὶ οὐλοχύτας ἐπίβαλλε. εὖτε δὲ πὰρ ψαμάθοισιν ἴῃς, γλαυκὴν ἅλα χεύας κὰκ κεφαλῆς θυσίαζε, καὶ εἰς βαθὺ κῦμα θαλάσσης ζῷον ὅλον προίαλλε. τελευτήσας τάδε πάντα ἐς πλατὺν ἠερίων χορὸν ἔρχεο Οὐρανιώνων. ἀστραίοις δʼ ἔπειτα καὶ αἰθερίοις ἐπὶ πᾶσιν αἷμα μὲν ἐκ λαιμῶν κρουνώμασιν ἀμφὶ θυηλὰς λιμνάζειν, τὰ δὲ γυῖα θεοῖς ἐν δαιτὶ πονεῖσθαι. ἄκρα Ἡφαίστῳ δόμεναι, τὰ δὲ λοιπὰ πάσασθαι, ἀτμοῖσιν λαροῖσιν ἐνιπλήσαντες ἅπαντα ἠέρα ῥευσταλέον· ἐπὶ δʼ εὐχὰς πέμπε θεοῖσιν.·’ ### English translation (Claude) 'Work, friend, having come upon this god-given path, and do not forget the blessed ones, slaying sacrifices, now to the gods of the earth, now to the heavenly, now to the kings of the ether themselves and of the watery air, and to those of the sea and to all those beneath the earth; for all things are bound in the fullness of the nature of these. I will sing how it is lawful to perform the offerings of animals (and engrave my oracle on tablets): some to the earthly, some to the heavenly gods; bright ones to the heavenly, and to those of the earth like them in color. Divide the sacrifices of the earthly gods in three as you slay them; bury those for the gods below, and pour the blood into a pit, and pour honey, the nymphs, and the gifts of Dionysus. For those who ever fly about the earth, fill the altar everywhere full of fire with blood, cast into the fire the body of a winged creature you have sacrificed, and knead honey with Deo's barley meal and put it in, and throw on fumes of frankincense and sacred grains. When you go by the sands, pour grey brine on the head and sacrifice, and cast the whole animal into the deep wave of the sea. Having finished all these, go to the broad chorus of the airy gods of heaven. Then for the starry and ethereal gods over all, let the blood from the throats pool around the offerings in streams, and the limbs be prepared for the gods in a feast; give the extremities to Hephaestus, and eat the rest, filling all the flowing air with sweet fumes; and send up prayers to the gods.' ### Extrabiblical texts - Porphyry, Porphyry, Phil. orac. (Porphyry, Philosophy from Oracles (fragments)): quotation, high confidence ### Translation notes - "The nymphs" here means water; "the gifts of Dionysus" wine. ### Citation (SBL) Eusebius, Praep. ev. 4.9.2 (Dindorf 1:171–172; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-2-1/#p-4-9-2). ## Preparation for the Gospel 4.9.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-2-1/#p-4-9-3 - Source: Dindorf 1:172 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Porphyry explains that underworld and earthly gods receive black four-footed victims, slaughtered over pits or on altars. ### Greek text Καὶ μετʼ ὀλίγα ἐπεξηγεῖται τὸν χρησμὸν ἑρμηνεύων ὧδε “Αἱ δὲ θυσίαι ἔχουσι τὸν τρόπον τοῦτον κατὰ τὴν προρρηθεῖσαν διαίρεσιν τῶν θεῶν ἐκδεδομέναι. ὄντων γὰρ ὑποχθονίων καὶ ἐπιχθονίων θεῶν, καὶ τῶν μὲν ὑποχθονίων καὶ νερτερίων καλουμένων, τῶν δʼ ἐπιχθονίων καὶ χθονίων κληθέντων θεῶν, κοινῶς μὲν τούτοις ἱερεῖα τετράποδα μέλανα θύειν παρακελεύεται, περὶ δὲ τὸν τρόπον τῆς θυσίας ἐξαλλάττει· τοῖς μὲν γὰρ ἐπιχθονίοις σφάζειν ἐπὶ βωμῶν, τοῖς δʼ ὑποχθονίοις ἐπὶ βόθρων παρακελεύεται, καὶ μέντοι καὶ θάπτειν τούτοις θύσαντας τὰ σώματα. ### English translation (Claude) And a little later he explains the oracle, interpreting it thus: "The sacrifices are of this kind, assigned according to the division of the gods mentioned before. For since there are gods under the earth and on the earth, the former called subterranean and infernal, the latter terrestrial and earthly, he commands in common to sacrifice black four-footed victims to these; but he varies the manner of the sacrifice. For he commands to slaughter them on altars for the gods on the earth, and over pits for those under the earth, and moreover, having sacrificed, to bury the bodies for these. ### Extrabiblical texts - Porphyry, Porphyry, Phil. orac. (Porphyry, Philosophy from Oracles (fragments)): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 4.9.3 (Dindorf 1:172; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-2-1/#p-4-9-3). ## Preparation for the Gospel 4.9.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-2-1/#p-4-9-4 - Source: Dindorf 1:172–173 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Birds are prescribed for gods of the air and sea, black ones for the sea. ### Greek text ὅτι γὰρ κοινὰ τούτων καὶ τὰ τετράποδα αὐτὸς ἐρωτηθεὶς ἐπήγαγε ξυνὰ πέλει χθονίων καὶ ὑποχθονίων τάδε μούνων, τετράποδα χθονίοις ἀρνῶν νεοπηγέα γυῖα. τοῖς δὲ ἀερίοις πτηνὰ θύειν παρακελεύεται ὁλοκαυτοῦντας καὶ τὸ αἷμα ἐπὶ τῶν βωμῶν περιάγοντας· τοῖς δὲ θαλασσίοις πτηνὰ μὲν, ζῶντα δὲ ἀφιέναι εἰς τὰ κύματα, μέλανα τὴν χρόαν ὄντα. φησὶ γὰρ τοῖς δὲ θεοῖς τὰ πετεινὰ, θαλασσαίοις δὲ κελαινά, ### English translation (Claude) For that four-footed victims are common to these he himself added when asked: 'These are common to the earthly and the subterranean alone: four-footed creatures for the earthly, the fresh-formed limbs of lambs.' To the gods of the air he commands to sacrifice birds, burning them whole and carrying the blood round the altars; to those of the sea, birds too, but to release them alive into the waves, being black in color. For he says: 'To the gods the winged creatures, and to those of the sea the black ones,' ### Extrabiblical texts - Porphyry, Porphyry, Phil. orac. (Porphyry, Philosophy from Oracles (fragments)): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 4.9.4 (Dindorf 1:172–173; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-2-1/#p-4-9-4). ## Preparation for the Gospel 4.9.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-2-1/#p-4-9-5 - Source: Dindorf 1:173 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: White victims go to the heavenly gods, whose sacrifices alone may be eaten. ### Greek text πᾶσι μὲν λέγων τοῖς θεοῖς πλὴν τῶν χθονίων τὰ πετεινὰ, μόνοις δὲ τοῖς θαλασσίοις τὰ κελαινὰ, οὐκοῦν τοῖς ἄλλοις λευκά. τοῖς δʼ οὐρανίοις καὶ αἰθερίοις τὰ ἄκρα τῶν ἱερείων λευκῶν ὄντων ἀφιεροῦν, τὰ δὲ λοιπὰ μέρη ἐσθίειν· ἐκ μόνων γὰρ τούτων βρωτέον σοι, ἐκ δὲ τῶν ἄλλων μή. οὓς δὲ εἴρηκεν ἐν τῇ διαιρέσει οὐρανίους, τούτους οὑς ἐνταῦθα ἀστραίους. ### English translation (Claude) meaning winged creatures for all the gods except the earthly, and black ones only for those of the sea, so white for the others. To the heavenly and ethereal gods one must dedicate the extremities of the victims, which are white, and eat the other parts; for of these alone you may eat, but not of the others. Those he called heavenly in the division he here calls starry. ### Extrabiblical texts - Porphyry, Porphyry, Phil. orac. (Porphyry, Philosophy from Oracles (fragments)): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 4.9.5 (Dindorf 1:173; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-2-1/#p-4-9-5). ## Preparation for the Gospel 4.9.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-2-1/#p-4-9-6 - Source: Dindorf 1:173 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Porphyry explains the symbolism of the victims' kind, color, and number. ### Greek text ἆρʼ οὖν δεήσει ἐξηγήσασθαι τῶν θυσιῶν τὰ σύμβολα τῷ εὐσυνέτῳ δῆλα; τετράποδα μὲν γὰρ τοῖς χθονίοις καὶ χερσαῖα· τῷ γὰρ ὁμοίῳ χαίρει τὸ ὅμοιον. χθόνιον δὲ τὸ πρόβατον καὶ διὰ τοῦτο Δήμητρι φίλον, καὶ ἐν οὐρανῷ τὴν ἔκφανσιν ἐκ τῆς γῆς τῶν καρπῶν μεθʼ ἡλίου λοχεύει. μέλανα δέ· τοιαύτη γὰρ ἡ γῆ φύσει σκοτεινή. τρία δέ· τοῦ γὰρ σωματικοῦ καὶ γεώδους τὰ τρία σύμβολον. ### English translation (Claude) Will it be necessary, then, to explain the symbols of the sacrifices, which are plain to the intelligent? Four-footed and land animals to the earthly gods, for like rejoices in like. The sheep is earthly and therefore dear to Demeter, and with the sun in heaven it brings to birth the appearing of the fruits out of the earth. They are black, for such is the earth, dark by nature. And three, for three is the symbol of the bodily and earthy. ### Extrabiblical texts - Porphyry, Porphyry, Phil. orac. (Porphyry, Philosophy from Oracles (fragments)): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 4.9.6 (Dindorf 1:173; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-2-1/#p-4-9-6). ## Preparation for the Gospel 4.9.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-2-1/#p-4-9-7 - Source: Dindorf 1:173–174 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Porphyry completes his explanation; Eusebius ends the extract. ### Greek text τοῖς μὲν οὖν ἐπιχθονίοις ἄνω ἐπὶ βωμῶν δεῖ θῦσαι· ἐπὶ γὰρ τῆς γῆς ἀναστρέφονται· τοῖς δʼ ὑποχθονίοις ἐν βόθρῳ καὶ ἐν ταφῇ, ἔνθα διατρίβουσι. τὰ πτηνὰ δὲ τοῖς ἄλλοις, ὅτι πάντα θεῖ. καὶ γὰρ τὸ ὕδωρ ἀεικίνητον τῆς θαλάσσης, μέλαν δέ· διὸ καὶ τὰ τοιαῦτα ἱερεία πρόσφορα. τοῖς δὲ ἀερίοις λευκά· πεφώτισται γὰρ καὶ ὁ ἀὴρ φύσεως ὢν διαφανοῦς. οὐρανίοις δὲ καὶ αἰθερίοις τὰ ἐπὶ τῶν ζῴων κουφότερα, ἅπερ ἐστὶν ἄκρα, οἷς κοινωνεῖν τῆς θυσίας δεῖ. δοτῆρες γὰρ οὗτοι ἀγαθῶν, οἱ δὲ ἄλλοι τῶν κακῶν κωλυτῆρες.’ Τοιαῦτα μὲν τὰ ἀπὸ τῆς ἐκ λογίων φιλοσοφίας τοῦ θαυμαστοῦ θεοσόφου. ### English translation (Claude) To the gods on the earth one must sacrifice above, on altars, for they dwell on the earth; to those under the earth in a pit and with burial, where they spend their time. Winged creatures to the others, because all things move. For the water of the sea too is ever-moving, but black; therefore such victims are suitable. To the gods of the air white ones, for the air too is lit up, being of transparent nature. To the heavenly and ethereal gods the lighter parts of the animals, that is, the extremities, of which one must share in the sacrifice. For these are givers of good things, while the others are averters of evils." Such are the extracts from the Philosophy from Oracles of the wonderful divine sage. ### Extrabiblical texts - Porphyry, Porphyry, Phil. orac. (Porphyry, Philosophy from Oracles (fragments)): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 4.9.7 (Dindorf 1:173–174; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-2-1/#p-4-9-7). ## Preparation for the Gospel 4.10.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-10-1/#p-4-10-1 - Source: Dindorf 1:174 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In On Abstinence Porphyry says nothing should be sacrificed to the supreme God or the heavenly powers. ### Greek text Φέρε δὲ τοῦ αὐτοῦ τὰς ἐναντίας τούτοις φωνὰς συγκρίνωμεν, ἃς τέθειται ἐν οἷς ἐπέγραψε " Περὶ τῆς τῶν ἐμψύχων ἀποχῆς. " ἔνθα δὴ ὀρθῷ λογισμῷ κινούμενος πρῶτον ἁπάντων ὁμολογεῖ μὴ δεῖν τὸ καθόλου μηδὲν μήτε θυμιᾶν μήτε θύειν τῷ ἐπὶ πᾶσι θεῷ, ἀλλὰ μηδὲ ταῖς μετʼ αὐτὸν θείαις καὶ οὐρανίαις δυνάμεσιν. ### English translation (Claude) Come, let us compare with these the contrary words of the same writer, which he has set down in the work he entitled On Abstinence from Animal Food. There, moved by right reasoning, he first of all admits that one must not burn incense or sacrifice anything at all to the God over all, nor even to the divine and heavenly powers after him. ### Citation (SBL) Eusebius, Praep. ev. 4.10.1 (Dindorf 1:174; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-10-1/#p-4-10-1). ## Preparation for the Gospel 4.10.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-10-1/#p-4-10-2 - Source: Dindorf 1:174 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Porphyry's condemnation of animal sacrifice contradicts the oracle he himself recorded. ### Greek text εἶτα δὲ ἐπεξιὼν τὰς τῶν πολλῶν ὑπολήψεις ἀνασκευάζει, μὴ χρῆναι φάσκων θεοὺς ὑπολαμβάνειν τοὺς ταῖς διὰ ζῴων θυσίαις χαίροντας. εἶναι γάρ φησι πάντων ἀδικώτατον τὸ ζῳοθυτεῖν, καὶ ἀνόσιον καὶ μυσαρὸν καὶ βλαβερὸν, καὶ διὰ τοῦτο μηδὲ θεοῖς προσφιλές. ταῦτα δὲ λέγων δῆλος ἂν εἴη τὸν ἑαυτοῦ θεὸν ἀπελέγχων· προστάττειν γὰρ ἀρτίως ἔφησε τὸν χρησμὸν μὴ μόνον τοῖς ὑποχθονίοις καὶ ἐπιχθονίοις θεοῖς, ἀλλὰ καὶ τοῖς ἀερίοις οὐρανίοις τε καὶ αἰθερίοις ζῳοθυτεῖν. ### English translation (Claude) Then, going on, he refutes the beliefs of the many, saying that one must not suppose those who delight in animal sacrifices to be gods. For he says that to sacrifice animals is the most unjust of all things, unholy, abominable, and harmful, and therefore not pleasing to gods. In saying this he would plainly refute his own god; for he said just now that the oracle commanded animal sacrifice not only to the subterranean and earthly gods, but also to those of the air, heaven, and ether. ### Citation (SBL) Eusebius, Praep. ev. 4.10.2 (Dindorf 1:174; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-10-1/#p-4-10-2). ## Preparation for the Gospel 4.10.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-10-1/#p-4-10-3 - Source: Dindorf 1:174 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: By Porphyry's own reasoning, Apollo and all gods receiving sacrifice are demons. ### Greek text καὶ ὁ μὲν Ἀπόλλων τοιαῦτα· ὁ δὲ τὸν Θεόφραστον μαρτυρόμενος θεοῖς μὲν οὔ φησιν ἁρμόζειν τὴν διὰ ζῴων θυσίαν, δαίμοσι δὲ μόνοις· ὥστε κατὰ τὸν αὐτοῦ καὶ Θεοφράστου λόγον δαίμονα εἶναι, ἀλλʼ οὐ θεὸν τὸν Ἀπόλλωνα, οὐ μὴν ἀλλὰ καὶ πάντας τοὺς παρὰ πᾶσι τοῖς ἔθνεσι νενομισμένους θεοὺς, οἶς τὰς διὰ ζῴων θυσίας πανδημὶ πάντες ἄρχοντές τε καὶ ἀρχόμενοι κατά τε πόλεις καὶ χώρας ἐκτελοῦσι· τούτους γὰρ οὐκ ἄλλο τι τυγχάνειν ἡγεῖσθαι χρὴ κατὰ τοὺς εἰρημένους ἢ δαίμονας. ### English translation (Claude) So says Apollo; but Porphyry, calling Theophrastus to witness, says that animal sacrifice befits not gods but demons only. So, according to his and Theophrastus's account, Apollo is a demon and not a god, and so are all those considered gods among all the nations, to whom all, rulers and ruled alike, in cities and countries, perform animal sacrifices; for according to the writers mentioned these must be thought nothing other than demons. ### Citation (SBL) Eusebius, Praep. ev. 4.10.3 (Dindorf 1:174; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-10-1/#p-4-10-3). ## Preparation for the Gospel 4.10.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-10-1/#p-4-10-4 - Source: Dindorf 1:174–175 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Beings who delight in blood and human sacrifice cannot be good. ### Greek text εἰ δὲ ἀγαθοὺς εἶναί φασιν αὐτοὺς, καὶ πῶς, εἴπερ ἀνόσιος ἦν καὶ μυσαρὰ καὶ ἐπιβλαβὴς ἡ διʼ αἱμάτων θυσία, ἀγαθοὶ ἂν εἶεν οἱ τοῖς τοιοῖσδε χαίροντες; εἰ δὲ καὶ μὴ μόναις ταῖς τοιαύταις δὴ θυσίαις, καθʼ ὑπερβολὴν δὲ ὠμότητος καὶ ἀπανθρωπίας φανεῖεν ἀνδροκτασίαις καὶ ἀνθρωποθυσίαις ἡδόμενοι, πῶς οὐκ ἄντικρυς εἶεν ἂν μιαιφόνοι, καὶ πάσης ὠμότητος καὶ ἀπανθρωπίας οἰκεῖοι, καὶ οὐδὲν ἄλλο ἢ πονηροὶ δαίμονες; ### English translation (Claude) But if they say they are good, how, if sacrifice by blood was unholy, abominable, and harmful, could those who delight in such things be good? And if they should appear to delight not only in such sacrifices, but, through excess of cruelty and inhumanity, in the slaughter and sacrifice of men, how would they not plainly be bloodthirsty, akin to all cruelty and inhumanity, and nothing else than wicked demons? ### Citation (SBL) Eusebius, Praep. ev. 4.10.4 (Dindorf 1:174–175; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-10-1/#p-4-10-4). ## Preparation for the Gospel 4.10.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-10-1/#p-4-10-5 - Source: Dindorf 1:175 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: It is impious to give God's name to evil spirits, as it would be wrong to call robbers kings. ### Greek text τούτων δὲ ἡμῖν τὴν ἀπόδειξιν εἰληφότων οἶμαι τῆς ἡμετέρας ἐκ τῶν δηλουμένων ἀναχωρήσεως τὸ εὔλογον ἀποδεδόσθαι. μὴ γὰρ εἶναι ὅσιον μηδʼ εὐσεβὲς, μὴ ὅτι τὴν τοῦ θεοῦ σεβασμίαν προσηγορίαν καὶ τὴν ἀνωτάτω τιμὴν ἐπὶ τὰ πονηρὰ πνεύματα καταβάλλειν, ἀλλὰ μηδὲ τοῦ παρʼ ἀνθρώποις τὴν βασίλειον ἐπιειμένου ἀξίαν λῃσταῖς καὶ τοιχωρύχοις περιτιθέναι. ### English translation (Claude) When we have received the proof of these things, I think the reasonableness of our withdrawal from the beings described will have been shown. For it is neither holy nor pious to bring down the reverend name of God and the highest honor to wicked spirits; it would not even be so to confer on robbers and housebreakers the title of one invested with royal dignity among men. ### Citation (SBL) Eusebius, Praep. ev. 4.10.5 (Dindorf 1:175; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-10-1/#p-4-10-5). ## Preparation for the Gospel 4.10.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-10-1/#p-4-10-6 - Source: Dindorf 1:175 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christians worship the one God with pure minds, bodies, and doctrines, not with blood, and keep their faith even to death. ### Greek text ὅθεν ἡμεῖς μόνον τὸν ἐπὶ πάντων σέβειν δεδιδαγμένοι θεὸν, τιμᾶν τε κατὰ τὸ προσῆκον καὶ τὰς ἀμφʼ αὐτὸν θεοφιλεῖς τε καὶ μακαρίας δυνάμεις, οὐδὲν μὲν γεῶδες καὶ νεκρὸν, οὐδὲ λύθρους καὶ αἵματα, οὐδέ τι τῆς φθαρτῆς καὶ ὑλικῆς οὐσίας ἐπαγόμεθα· νῷ δὲ πάσης κεκαθαρμένῳ κακίας καὶ σώματι τὸν ἐξ ἁγνείας καὶ σωφροσύνης κόσμον πάσης λαμπρότερον ὄντα στολῆς περιβεβλημένῳ, δόγμασί τε ὀρθοῖς καὶ θεοπρεπέσι, καὶ ἐπὶ πᾶσι τούτοις διαθέσει γνησίᾳ τὴν ὑπὸ τοῦ σωτῆρος ἡμῶν παραδοθεῖσαν εὐσέβειαν μέχρι καὶ θανάτου φυλάττειν εὐχόμεθα. ### English translation (Claude) Therefore we, taught to worship only the God over all and to honor fittingly the God-loving and blessed powers around him, bring nothing earthly and dead, no gore and blood, nothing of perishable and material substance; but with a mind purified of all vice, and a body clothed with the adornment of purity and self-control, brighter than any robe, with right doctrines worthy of God, and above all with a genuine disposition, we pray to keep even to death the piety handed down by our Savior. ### Citation (SBL) Eusebius, Praep. ev. 4.10.6 (Dindorf 1:175; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-10-1/#p-4-10-6). ## Preparation for the Gospel 4.10.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-10-1/#p-4-10-7 - Source: Dindorf 1:175 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius introduces Porphyry's statements against material offerings to God. ### Greek text ἀλλὰ γὰρ τούτων ἡμῖν προδιηρθρωμένων ὥρα καὶ ἐπὶ τὰς ἀποδείξεις τῶν εἰρημένων χωρεῖν. πρῶτα δὲ πάντων διελθεῖν εὔλογον διʼ ὧν ὁ προειρημένος συγγραφεὺς ἐν οἷς ἐπέγραψε Περὶ τῆς τῶν ἐμψύχων ἀποχῆς" μὴ χρῆναί φησι μήτε τῷ ἐπὶ πάντων θεῷ μήτε ταῖς μετʼ αὐτὸν θείαις δυνάμεσι γεῶδες μηδὲν μήτε θυμιᾶν μήτε θύειν· ἀλλότρια γὰρ τὰ τοιαῦτα ἢ κατὰ τὴν πρέπουσαν εὐσέβειαν. ### English translation (Claude) But having set out these things first, it is time to proceed to the proofs of what has been said. First of all it is reasonable to go through the passages in which the writer mentioned, in the work he entitled On Abstinence from Animal Food, says that one must neither burn incense nor sacrifice anything earthly to the God over all or to the divine powers after him; for such things are foreign to fitting piety. ### Citation (SBL) Eusebius, Praep. ev. 4.10.7 (Dindorf 1:175; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-10-1/#p-4-10-7). ## Preparation for the Gospel 4.11.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-10-1/#p-4-11-1 - Source: Dindorf 1:175–176 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Porphyry says the supreme God is worshipped only by pure silence and contemplation. ### Greek text " Θεῷ μὲν τῷ ἐπὶ πᾶσιν, ὥς τις ἀνὴρ σοφὸς ἔφη, μηδὲν τῶν αἰσθητῶν μήτε θυμιῶντες μήτʼ ἐπονομάζοντες· οὐδὲν γὰρ ἔνυλον ὃ μὴ τῷ ἀύλῳ εὐθύς ἐστιν ἀκάθαρτον. διὸ οὐδὲ λόγος τούτῳ ὁ κατὰ φωνὴν οἰκεῖος, οὐδʼ ὁ ἔνδον, ὅταν πάθει ψυχῆς ᾖ μεμολυσμένος· διὰ δὲ σιγῆς καθαρᾶς καὶ τῶν περὶ αὐτοῦ καθαρῶν ἐννοιῶν θρησκεύομεν αὐτόν. δεῖ ἄρα συναφθέντας καὶ ὁμοιωθέντας αὐτῷ τὴν αὑτῶν ἀναγωγὴν θυσίαν ἱερὰν προσάγειν τῷ θεῷ, τὴν αὐτὴν δὲ καὶ ὕμνον οὖσαν καὶ ἡμῶν σωτηρίαν. ἐν ἀπαθείᾳ ἄρα τῆς ψυχῆς, τοῦ δὲ θεοῦ θεωρίᾳ ἡ θυσία αὕτη τελεῖται.” ### English translation (Claude) "To the God over all, as a wise man said, we neither burn nor name anything perceptible; for there is nothing material that is not at once impure to the immaterial. Therefore not even speech uttered by the voice is fitting for him, nor inner speech when it is defiled by passion of the soul; but we worship him in pure silence and with pure thoughts about him. We must, then, united with him and made like him, offer our own elevation as a holy sacrifice to God, which is also our hymn and our salvation. This sacrifice, then, is performed in the impassibility of the soul and in the contemplation of God." ### Extrabiblical texts - Porphyry, Abst. (Porphyry, On Abstinence from Killing Animals): quotation, high confidence ### Translation notes - Porphyry, On Abstinence 2.34. ### Citation (SBL) Eusebius, Praep. ev. 4.11.1 (Dindorf 1:175–176; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-10-1/#p-4-11-1). ## Preparation for the Gospel 4.12.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-10-1/#p-4-12-1 - Source: Dindorf 1:176 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Porphyry says the intelligible gods are honored with hymns and good thoughts; Eusebius introduces Apollonius of Tyana. ### Greek text “Τοῖς δὲ αὐτοῦ ἐκγόνοις, νοητοῖς δὲ θεοῖς, ἤδη καὶ τὴν ἐκ τοῦ λόγου ὑμνῳδίαν προσθετέον. ἀπαρχὴ γὰρ ἑκάστῳ ὧν δέδωκεν ἡ θυσία, καὶ διʼ ὧν ἡμῶν τρέφει καὶ εἰς τὸ εἶναι συνέχει τὴν οὐσίαν. ὡς οὖν γεωργὸς δραγμάτων ἀπάρχεται καὶ τῶν ἀκροδρύων, οὕτως ἡμεῖς ἀπαρξώμεθα αὐτοῖς ἐννοιῶν τῶν περὶ αὐτῶν καλῶν, εὐχαριστοῦντες ὧν ἡμῖν δεδώκασι τὴν θεωρίαν, καὶ ὅτι ἡμᾶς διὰ τῆς αὐτῶν θέας ἀληθινῶς τρέφουσι, συνόντες καὶ φαινόμενοι καὶ τῇ ἡμετέρᾳ σωτηρίᾳ ἐπιλάμποντες.” Ταῦτα μὲν οὖν οὗτος. ἀδελφὰ δὲ αὐτῷ καὶ συγγενῆ περὶ τοῦ πρώτου καὶ μεγάλου θεοῦ ἐν τῷ Περὶ θυσιῶν ὁ παρὰ τοῖς πολλοῖς ᾀδόμενος αὐτὸς ἐκεῖνος ὁ Τυανεὺς Ἀπολλώνιος γράφειν τοιάδε λέγεται ### English translation (Claude) "To his offspring, the intelligible gods, we must now add hymns in words. For the sacrifice is a first-fruit of what each has given, through which he nourishes our being and holds it in existence. As a farmer offers first-fruits of his sheaves and tree fruits, so let us offer to them first-fruits of good thoughts about them, giving thanks for the contemplation they have given us, and because they truly nourish us by the sight of themselves, being with us, appearing, and shining on our salvation." So says this writer. And akin to him are the words about the first and great God that Apollonius of Tyana himself, celebrated by the many, is said to write in his work On Sacrifices, as follows: ### Extrabiblical texts - Porphyry, Abst. (Porphyry, On Abstinence from Killing Animals): quotation, high confidence ### Translation notes - Porphyry, On Abstinence 2.34. ### Citation (SBL) Eusebius, Praep. ev. 4.12.1 (Dindorf 1:176; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-10-1/#p-4-12-1). ## Preparation for the Gospel 4.13.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-10-1/#p-4-13-1 - Source: Dindorf 1:176–177 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Apollonius of Tyana says the supreme God should receive no sacrifice, only silent prayer of the mind. ### Greek text “Οὕτως τοίνυν μάλιστα ἄν τις, οἶμαι, τὴν προσήκουσαν ἐπιμέλειαν ποιοῖτο τοῦ θείου, τυγχάνοι τε αὐτόθεν ἵλεώ τε καὶ εὐμενοῦς αὐτοῦ παρʼ ὅντινα οὖν μόνος ἀνθρώπων, εἰ θεῷ μὲν, ὃν δὴ πρῶτον ἔφαμεν, ἑνί τε ὄντι κεχωρισμένῳ πάντων, μεθʼ ὃν γνωρίζεσθαι τοὺς λοιποὺς ἀναγκαῖον, μὴ θύοι τι τὴν ἀρχὴν, μήτε ἀνάπτοι πῦρ, μήτε καθόλου τι τῶν αἰσθητῶν ἐπονομάζοι· (δεῖται γὰρ οὐδενὸς οὐδὲ παρὰ τῶν κρειττόνων ἤπερ ἡμεῖς, οὐδʼ ἔστιν ὃ τὴν ἀρχὴν ἀνίησι γῆ φυτὸν, ἢ τρέφει ζῷον, ἢ ἀὴρ, ᾧ μὴ πρόσεστί γέ τι μίασμα·) μόνῳ δὲ χρῷτο πρὸς αὐτὸν ἀεὶ τῷ κρείττονι λόγῳ, λέγω δὲ τῷ μὴ διὰ στόματος ἰόντι, καὶ παρὰ τοῦ καλλίστου τῶν ὄντων διὰ τοῦ καλλίστου τῶν ἐν ἡμῖν αἰτοίη τἀγαθά· νοῦς δέ ἐστιν οὗτος, ὀργάνου μὴ δεόμενος. οὐκοῦν κατὰ ταῦτα οὐδαμῶς τῷ μεγάλῳ καὶ ἐπὶ πάντων θεῷ θυτέον." Τούτων δὲ ὧδε ἐχόντων θέα δὴ λοιπὸν ὁποῖα περὶ τοῦ ζῳοθυτεῖν ὁ πρότερος ἱστορεῖ συγγραφεὺς, μάρτυρα τοῦ λόγου τὸν Θεόφραστον ἀνακαλούμενος· ### English translation (Claude) "In this way, I think, one would best pay fitting attention to the divine and obtain its favor and kindness above all other men: if to God, whom we called first, who is one and separate from all, after whom the others must be recognized, he should sacrifice nothing at all, nor kindle fire, nor name anything perceptible at all (for he needs nothing even from those greater than we are, and there is no plant that the earth sends up, nor animal that it or the air nourishes, which has not some defilement); but should always use toward him only the higher speech, I mean that which does not pass through the mouth, and should ask good things from the most beautiful of beings through the most beautiful thing in us, which is mind, needing no instrument. So according to this no sacrifice must be offered to the great God over all." This being so, see now what the former writer records about animal sacrifice, calling Theophrastus as witness to the account: ### Extrabiblical texts - Apollonius of Tyana, Apollonius Tyan. (Apollonius of Tyana, On Sacrifices): quotation, high confidence ### Translation notes - Apollonius of Tyana, On Sacrifices (a fragment preserved by Eusebius). ### Citation (SBL) Eusebius, Praep. ev. 4.13.1 (Dindorf 1:176–177; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-10-1/#p-4-13-1). ## Preparation for the Gospel 4.14.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-10-1/#p-4-14-1 - Source: Dindorf 1:177 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Porphyry, after Theophrastus, says animal sacrifice arose from famine and war and brought divine punishment. ### Greek text ‘‘Πόρρω δὲ τῶν περὶ τὰς θυσίας ἀπαρχῶν τοῖς ἀνθρώποις προιουσῶν παρανομίας ἡ τῶν δεινοτάτων θυμάτων παράληψις ἐπεισήχθη ὠμότητος πλήρης, ὡς δοκεῖν τὰς πρόσθεν λεχθείσας καθʼ ἡμῶν ἀρὰς νῦν τέλος εἰληφέναι, σφαξάντων τῶν ἀνθρώπων καὶ τοὺς βωμοὺς αἱμαξάντων, ἀφʼ οὗ λιμῶν τε καὶ πολέμων πειραθέντες αἱμάτων ἥψαντο. τοιγαροῦν τὸ δαιμόνιον, ὥς φησιν ὁ Θεόφραστος, τούτων ἑκατέρων νεμεσῆσαν, ἐπιθεῖναι τὴν πρέπουσαν ἔοικε τιμωρίαν· καθὸ οἱ μὲν ἄθεοι γεγόνασι τῶν ἀνθρώπων, οἱ δὲ κακόφρονες μᾶλλον ἢ κακόθεοι λεχθέντες ἂν ἐν δίκῃ, διὰ τὸ φαύλους καὶ μηδὲν ἡμῶν βελτίους ἡγεῖσθαι τὴν φύσιν εἶναι τοὺς θεούς. οὕτως οἱ μὲν ἄθυτοι φαίνονται γενέσθαι τινὲς, οἱ δὲ κακόθυτοι καὶ παρανόμων ἁψάμενοι θυμάτων. " ### English translation (Claude) "But as men advanced far from the first-fruits in sacrifices into lawlessness, the adoption of the most dreadful offerings, full of cruelty, was brought in, so that the curses spoken of before against us seem now to have been fulfilled, when men slaughtered victims and bloodied the altars, from the time when, having experienced famines and wars, they touched blood. Therefore the divine power, as Theophrastus says, indignant at both, seems to have inflicted the fitting punishment; so that some men have become atheists, and others might justly be called evil-minded rather than worshippers of evil gods, because they think the gods are wicked by nature and no better than we are. Thus some appear to have become men who offer no sacrifice, and others men who sacrifice wrongly and touch unlawful victims." ### Extrabiblical texts - Porphyry, Abst. (Porphyry, On Abstinence from Killing Animals): quotation, high confidence ### Translation notes - Porphyry, On Abstinence 2.7 (compare 1.9.11). ### Citation (SBL) Eusebius, Praep. ev. 4.14.1 (Dindorf 1:177; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-10-1/#p-4-14-1). ## Preparation for the Gospel 4.14.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-10-1/#p-4-14-2 - Source: Dindorf 1:177 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Theophrastus forbade sacrificing living creatures. ### Greek text Πάλιν δὲ ὁ αὐτὸς προστίθησι καὶ ταῦτα Ὧν δὴ τοῦτον ἐχόντων τὸν τρόπον, εἰκότως ὁ Θεόφραστος ἀπαγορεύει μὴ θύειν τὰ ἔμψυχα τοὺς τῷ ὄντι εὐσεβεῖν ἐθέλοντας, χρώμενος καὶ τοιαύταις ἄλλαις αἰτίαις." ### English translation (Claude) Again the same writer adds this: "These things being so, Theophrastus rightly forbids those who wish to be truly pious to sacrifice living creatures, using also such other reasons as these." ### Extrabiblical texts - Porphyry, Abst. (Porphyry, On Abstinence from Killing Animals): quotation, high confidence ### Translation notes - Porphyry, On Abstinence 2.11. ### Citation (SBL) Eusebius, Praep. ev. 4.14.2 (Dindorf 1:177; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-10-1/#p-4-14-2). ## Preparation for the Gospel 4.14.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-10-1/#p-4-14-3 - Source: Dindorf 1:177–178 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Porphyry argues that sacrifice must harm no one, and that taking an animal's life is a worse wrong than taking another's fruit. ### Greek text Καὶ ἐπιλέγει " Καὶ μὴν θύειν δεῖ ἐκεῖνα ἃ θύοντες οὐδένα πημανοῦμεν· οὐδὲν γὰρ ὡς τὸ θῦμα ἀβλαβὲς εἶναι χρή πάβι. ΐί λίγοι τις ότι ονχ ήττον των καρ- πών καϊ τά ζώα ημϊν εις χρήΰιν ό θεός δέδωκεν, άλλʼ ονν γε έπιθνομένων των ζώων φέρει τινά βλά- βην αντοίς, ίίτε της ψνχής νοαφιζομένων. ου τέον ονν ταύταʼ ή, γαρ θυσία οαία τις έΰτι κατά τον- νομα οβίος δΐ ουδείς os ek twn αλλότριων άποδίδωαι χάριτας, καν καρπούς λάβη, καν φυτά μή έθέλον- (ΐ τος. πώς γαρ όΰιον αδικούμενων των αφαιρεθέντων; ει δε ούδϊ καρπών ό άψάμενος αλλότριων όαίως θύει, τά γε_τούτων τιμιώτερα παντελώς ονχ οΰιον άφαιρονμένονς τινών θύειν· το γαρ δεινό ν οντω γί- νεται μείζον, ή ψνχή δε πολλω τιμιώτερον τών έκ γης φνομένων, ην άφαιρεϊσθαι Ονοντα ζώα ον προα- ήκεν." ### English translation (Claude) And he adds: "We must sacrifice those things by sacrificing which we shall harm no one; for nothing ought to be so harmless as a sacrifice. But if someone says that God has given us animals for our use no less than fruits, yet in sacrificing animals one does them some harm, since they are deprived of their soul. These, then, must not be sacrificed. For sacrifice (thysia) is, as the name shows, something holy (hosia); and no one is holy who repays favors out of what belongs to others, whether he takes fruits or plants without the owner's will. For how is it holy when those deprived are wronged? And if one who takes another's fruits does not sacrifice holily, it is altogether unholy to sacrifice things more precious than these, taking them from someone; for so the outrage becomes greater. And the soul is far more precious than what grows from the earth, and it is not fitting to take it away by sacrificing animals." ### Extrabiblical texts - Porphyry, Abst. (Porphyry, On Abstinence from Killing Animals): quotation, high confidence ### Translation notes - Porphyry, On Abstinence 2.12. The digital text of this section and of 4.14.4–5 is badly garbled (Greek printed in a corrupted encoding); the translation follows the sense of Porphyry's text, and no corrections are logged. ### Citation (SBL) Eusebius, Praep. ev. 4.14.3 (Dindorf 1:177–178; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-10-1/#p-4-14-3). ## Preparation for the Gospel 4.14.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-10-1/#p-4-14-4 - Source: Dindorf 1:178 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Porphyry concludes that animals, being unholy offerings, must not be sacrificed. ### Greek text Καϊ έπιλέγει “Ἀφεκτέον άρα τών ζώων έν ταΐς θυσίαις.” Καὶ πάλιν φησὶ “Τό τοίννν μη όαιον μήτʼ ενδάπανον ον ϋντέον.” Καϊ εξής ζο ### English translation (Claude) And he adds: "We must, then, abstain from animals in sacrifices." And again he says: "What is unholy, then, or costly, must not be sacrificed." And next: ### Extrabiblical texts - Porphyry, Abst. (Porphyry, On Abstinence from Killing Animals): quotation, high confidence ### Translation notes - Porphyry, On Abstinence 2.12–13. The digital text is garbled; translated by sense. ### Citation (SBL) Eusebius, Praep. ev. 4.14.4 (Dindorf 1:178; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-10-1/#p-4-14-4). ## Preparation for the Gospel 4.14.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-10-1/#p-4-14-5 - Source: Dindorf 1:178–179 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Animal sacrifice cannot honor God or repay his benefits, since it is itself a wrong. ### Greek text “Ωστε καὶ τών ζώων εΐ άπαρκτέον, αυτά &εοΐς τούτων τινός εʼνεκα δντέονʼ καϊ gar a onomen, τούτων τινός e'neka 9nomen. ar' onn τιμής ήγήσαιτʼ αν τις τνγχάνειν ημών, ηεός, όταν άδικονντες en- ns dia τής απαρχής φαινώμεθα, ή μάλλον άτιμίαν οΐήβαιτʼ άν τό τοιούτο δραν; έν τωδέ γε ύειν άναι- ρονντες τά μηδέν άδικονντα τών ζώων άδικήσειν ομολογονμενʼ ώΰτε τιμής μίν εʼνεκα ον 9ντέον τών λοιπών ζώων ονδένʼ ον μην ονδΐ τών ενεργεβιών χάριν αύτοϊς άποδιδόντας. ό γαρ την δικαίαν άμοι- β ην τής ενεργεσίας καϊ τής ενποιίας τό αντάξιον άποδιδονς ουκ έκ τον κακώς τινάς δράν οφείλει ταύτα παρέχειν. οὐδὲν γὰρ μᾶλλον ἀμείβεσθαι δόξει ἢ κἂν εἰ τὰ τοῦ πέλας ἀρπάσας τις στεφανοίη τινὰς, ὡς χάριν ἀποδιδοὺς καὶ τιμήν. ### English translation (Claude) "So, even if we must offer first-fruits of animals, we must sacrifice them to the gods for one of these reasons; for we sacrifice for one of these reasons. Would anyone think, then, that God receives honor from us when we are seen to do wrong in our first-fruits, or rather that he would consider such an act a dishonor? In this very thing, by killing in sacrifice animals that do no wrong, we admit that we do wrong; so for the sake of honor none of the other animals must be sacrificed. Nor indeed in repaying benefits to them; for one who repays a just return for a benefit and the worth of a kindness ought not to provide it from wronging others. He will seem no more to repay a favor than if someone should seize his neighbor's goods and crown others with them, as if repaying a favor and honor. ### Extrabiblical texts - Porphyry, Abst. (Porphyry, On Abstinence from Killing Animals): quotation, high confidence ### Translation notes - Porphyry, On Abstinence 2.24. The first part of this section is garbled in the digital text; translated by sense. ### Citation (SBL) Eusebius, Praep. ev. 4.14.5 (Dindorf 1:178–179; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-10-1/#p-4-14-5). ## Preparation for the Gospel 4.14.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-10-1/#p-4-14-6 - Source: Dindorf 1:179 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Animal sacrifice is wrong for any purpose: honor, thanksgiving, or hope of benefit. ### Greek text ἀλλʼ οὐδὲ χάριν τινὸς ἕνεκα τῶν ἀγαθῶν. ὁ γὰρ ἀδίκῳ πράξει τὸ παθεῖν εὖ θηρεύων ὕποπτός ἐστι μηδὲ εὖ παθὼν χάριν ἕξειν. ὥστε οὐδὲ ἐλπιζομένης εὐεργεσίας θυτέον ἐστὶ τοῖς θεοῖς τὰ ζῷα. καὶ γὰρ δὴ τῶν μὲν ἀνθρώπων λάθοι τις ἂν ἴσως τινὰ τοῦτο πράττων, τὸν δὲ θεὸν ἀμήχανον καὶ λαθεῖν. εἰ τοίνυν θυτέον μὲν τούτων τινὸς ἕνεκα, οὐδενὸς δὲ τούτων χάριν αὐτὸ πρακτέον, δῆλον ὡς οὐ θυτέον ἐστὶ τὰ ζῷα τὸ παράπαν τοῖς θεοῖς." ### English translation (Claude) Nor for the sake of some good things. For he who hunts for good treatment by an unjust act is suspected of being ungrateful even when he is well treated. So animals must not be sacrificed to the gods even in hope of benefit. For one might perhaps escape the notice of men in doing this, but it is impossible to escape the notice of God. If, then, one must sacrifice for one of these reasons, but none of them should lead us to do it, it is plain that animals must not be sacrificed to the gods at all." ### Citation (SBL) Eusebius, Praep. ev. 4.14.6 (Dindorf 1:179; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-10-1/#p-4-14-6). ## Preparation for the Gospel 4.14.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-10-1/#p-4-14-7 - Source: Dindorf 1:179 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Porphyry quotes Empedocles on the primitive age without blood sacrifice. ### Greek text Καὶ πάλιν ἐπιλέγει Τοῖς μὲν γὰρ ἥ τε φύσις καὶ πᾶσα τῶν ἀνθρώπων ἡ τῆς ψυχῆς αἴσθησις δρωμένοις συνηρέσκετο, ταύρων δʼ ἀκράτοισι φόνοις οὐ δεύετο βωμὸς, ἄλλα μύσος τοῦτʼ ἔσκεν ἐν ἀνθρώποισι μέγιστον, θυμὸν ἀπορραίσαντας ἐέδμεναι ἤια γυῖα.’ Καὶ μεθʼ ἕτερα ### English translation (Claude) And again he adds: "For with these [the first offerings] both nature and every sense of the human soul were pleased: 'And the altar was not drenched with the unmixed blood of bulls, but this was the greatest abomination among men, to tear out the life and eat the goodly limbs.'" And after other matters: ### Extrabiblical texts - Empedocles, frag. 128 (Empedocles (fragments)): quotation, high confidence - Porphyry, Abst. (Porphyry, On Abstinence from Killing Animals): quotation, high confidence ### Translation notes - Porphyry, On Abstinence 2.20–21, quoting Empedocles, frag. 128 (Diels–Kranz). ### Citation (SBL) Eusebius, Praep. ev. 4.14.7 (Dindorf 1:179; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-10-1/#p-4-14-7). ## Preparation for the Gospel 4.14.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-10-1/#p-4-14-8 - Source: Dindorf 1:179 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Belief that gods want costly sacrifices corrupts, while knowing they seek character produces virtue. ### Greek text “Ὅταν γε νέος θεοὺς χαίρειν πολυτελείαις γνῷ, καὶ, ὥς φασι, ταῖς τῶν βοῶν καὶ ἄλλων ζώων θοίναις, πότʼ ἂν ἑκὼν σωφρονήσειε; πῶς δὲ κεχαρισμένα θύειν ἡγούμενος τοῖς θεοῖς ταῦτα οὐκ ἐξεῖναι ἀδικεῖν οἰήσεται αὐτῷ μέλλοντι διὰ τῶν θυσιῶν ἐξωνεῖσθαι τὴν ἁμαρτίαν; πεισθεὶς δὲ ὅτι τούτων χρείαν οὐκ ἔχουσιν οἱ θεοὶ, εἰς δὲ τὸ ἦθος ἀποβλέπουσι τῶν προσιόντων, μεγίστην θυσίαν λαμβάνοντες τὴν ὀρθὴν περὶ αὐτῶν τε καὶ τῶν πραγμάτων διάληψιν, πῶς οὐ σώφρων καὶ δίκαιος καὶ ὅσιος ἔσεται; ### English translation (Claude) "When a young man learns that the gods delight in extravagance and, as they say, in feasts of oxen and other animals, when would he willingly be sober? And thinking that he sacrifices things pleasing to the gods, how will he not think himself free to do wrong, since he will buy off his sin through sacrifices? But if he is persuaded that the gods have no need of these things, but look to the character of those who approach them, receiving as the greatest sacrifice right understanding about themselves and about things, how will he not be self-controlled, just, and holy? ### Extrabiblical texts - Porphyry, Abst. (Porphyry, On Abstinence from Killing Animals): quotation, high confidence ### Translation notes - Porphyry, On Abstinence 2.60. ### Citation (SBL) Eusebius, Praep. ev. 4.14.8 (Dindorf 1:179; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-10-1/#p-4-14-8). ## Preparation for the Gospel 4.14.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-10-1/#p-4-14-9 - Source: Dindorf 1:179–180 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The best offering to the gods is a pure mind; other offerings should be modest and sincere. ### Greek text θεοῖς δὲ ἀρίστη μὲν ἀπαρχὴ νοῦς καθαρὸς καὶ ψυχὴ ἀπαθής· οἰκεῖον δὲ καὶ τὸ μετρίων μὲν ἀπάρχεσθαι τῶν ἄλλων, μὴ παρέργως δὲ, ἀλλὰ σὺν πάσῃ προθυμίᾳ. ἐοικέναι γὰρ δεῖ τὰς τιμὰς ταῖς ἐπὶ τῶν ἀγαθῶν προεδρίαις ὑπαναστάσεσί τε καὶ κατακλίσεσιν, οὐ συντάξεων δόσεσι. ### English translation (Claude) To the gods the best first-fruit is a pure mind and a soul free from passion; but it is fitting also to offer moderate first-fruits of other things, not carelessly but with all eagerness. For honors should be like the seats of precedence, the rising up and making room for good men, not like the payment of taxes." ### Extrabiblical texts - Porphyry, Abst. (Porphyry, On Abstinence from Killing Animals): quotation, high confidence ### Translation notes - Porphyry, On Abstinence 2.61. ### Citation (SBL) Eusebius, Praep. ev. 4.14.9 (Dindorf 1:179–180; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-10-1/#p-4-14-9). ## Preparation for the Gospel 4.14.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-10-1/#p-4-14-10 - Source: Dindorf 1:180 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Porphyry's own principles prove that the oracle-giver who demanded animal sacrifice was a lying demon. ### Greek text Σαφῶς δὴ διὰ τούτων κατὰ τοὺς Ἕλληνας καὶ τοὺς τούτων φιλοσόφους ὡμολογήθη ὅτι οὐδὲν ἔμψυχον τυθείη ἂν εὐλόγως τοῖς θεοῖς· ἀνόσιον γὰρ καὶ ἄδικον καὶ ἐπιβλαβὲς εἶναι τὸ πρᾶγμα, οὐκ ἀλλότριόν τε μύσους. οὐκ ἦν ἄρα θεὸς, οὐδέ τις ἀψευδὴς καὶ ἀγαθὸς δαίμων, ὁ τὰς διʼ αἱμάτων λοιβάς τε καὶ κνίσας μικρῷ πρόσθεν εἰσπραττόμενος χρησμῳδός· οὐδʼ ἐκεῖνοι πάντες οἷς ὁ χρησμὸς θύειν ζῷα παρεκελεύσατο. πλάνον ἄρα καὶ ἀπατεῶνα καὶ πονηρὸν ἄντικρυς δαίμονα χρὴ φάναι τὸν καταψευσάμενον, καὶ θεοὺς τοὺς μὴ ὄντας ἀνειπόντα, καὶ προστάξαντα μὴ μόνον τοῖς χθονίοις καὶ καταχθονίοις, ἀλλὰ καὶ τοῖς οὐρανίοις καὶ αἰθερίοις καὶ ἀστραίοις ζῳοθυτεῖν. τίνας οὖν εἰ μὴ θεοὺς τοὺς εἰρημένους ἅπαντας προσήκοι ἂν ὑπολαμβάνειν αὐτὸς πάλιν ὁ συγγραφεὺς διηγήσεται διὰ τούτων ### English translation (Claude) Clearly, then, it has been admitted by these words, according to the Greeks and their philosophers, that no living thing could reasonably be sacrificed to the gods; for the thing is unholy, unjust, harmful, and not free from pollution. So he was no god, nor any truthful and good demon, the oracle-giver who a little before was exacting libations of blood and savor of fat; nor were all those to whom the oracle commanded animals to be sacrificed. We must, then, call the one who lied a deceiver, a cheat, and plainly a wicked demon, who proclaimed as gods beings that are not, and commanded animal sacrifice not only to the earthly and subterranean but also to the heavenly, ethereal, and starry gods. Whom, then, if not gods, one should take all those mentioned to be, the writer himself will relate in the following: ### Citation (SBL) Eusebius, Praep. ev. 4.14.10 (Dindorf 1:180; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-10-1/#p-4-14-10). ## Preparation for the Gospel 4.15.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-10-1/#p-4-15-1 - Source: Dindorf 1:180 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Porphyry says that living sacrifices are offered to demons, not to gods. ### Greek text “Οἶδε δὲ ὁ τῆς εὐσεβείας φροντίζων ὡς θεοῖς μὲν οὐ θύεται ἔμψυχον οὐδὲν, δαίμοσιν δὲ, ἀλλʼ ἤτοι ἀγαθοῖς, ἢ καὶ φαύλοις· καὶ τίνων ἐστὶ τὸ θύειν τούτοις καὶ τῶν ἄχρι τινὸς αὐτῶν δεομένων.” ### English translation (Claude) "He who cares for piety knows that no living thing is sacrificed to gods, but to demons, either good or bad; and he knows whose part it is to sacrifice to these, and to what extent they need it." ### Extrabiblical texts - Porphyry, Abst. (Porphyry, On Abstinence from Killing Animals): quotation, high confidence ### Translation notes - Porphyry, On Abstinence 2.36. ### Citation (SBL) Eusebius, Praep. ev. 4.15.1 (Dindorf 1:180; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-10-1/#p-4-15-1). ## Preparation for the Gospel 4.15.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-10-1/#p-4-15-2 - Source: Dindorf 1:180 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Porphyry says the theologians themselves confirm that blood sacrifices go to demons, some of them evil. ### Greek text Καὶ αὖθις ἐξῆς φησιν “Ὅτι δὲ οὐ θεοῖς, ἀλλὰ δαίμοσι τὰς θυσίας τὰς διὰ τῶν αἱμάτων προσῆγον οἱ τὰς ἐν τῷ παντὶ δυνάμεις καταμαθόντες, καὶ τοῦτο πεπίστωται παρʼ αὐτῶν τῶν θεολόγων· καὶ μὴν ὅτι τούτων οἱ μὲν κακοποιοὶ, οἱ δὲ ἀγαθοὶ οὐκ ἐνοχλήσουσιν ἡμῖν." ### English translation (Claude) And next again he says: "That those who understood the powers in the universe offered sacrifices of blood not to gods but to demons has been confirmed by the theologians themselves; and also that of these some are evil-doers, while the good will not trouble us." ### Extrabiblical texts - Porphyry, Abst. (Porphyry, On Abstinence from Killing Animals): quotation, high confidence ### Translation notes - Porphyry, On Abstinence 2.36. The sentence is compressed in the digital text; translated by sense. ### Citation (SBL) Eusebius, Praep. ev. 4.15.2 (Dindorf 1:180; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-10-1/#p-4-15-2). ## Preparation for the Gospel 4.15.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-10-1/#p-4-15-3 - Source: Dindorf 1:180–181 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius will show that all the pagan gods are bad demons. ### Greek text Ταῦτα μὲν ὁ δεδηλωμένος. ἐπεὶ δὲ τῶν δαιμόνων μόνων ἔφησε τοὺς μὲν ἀγαθοὺς, τοὺς δὲ φαύλους εἶναι, φέρε πῶς ἴδωμεν ὅτι οὐδὲ ἀγαθοὶ δαίμονες, φαῦλοι δὲ οἱ νενομισμένοι αὐτῶν θεοὶ πάντες ἁλίσκονται; λάβοις δʼ ἂν καὶ τούτου τὴν ἀπόδειξιν ὧδε. ### English translation (Claude) So says the writer mentioned. And since he said that of the demons alone some are good and some bad, come, let us see how all those considered gods by them are convicted of being not good demons but bad ones. You may take the proof of this as follows. ### Citation (SBL) Eusebius, Praep. ev. 4.15.3 (Dindorf 1:180–181; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-10-1/#p-4-15-3). ## Preparation for the Gospel 4.15.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-10-1/#p-4-15-4 - Source: Dindorf 1:181 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Gods who delight in human sacrifice do the worst harm and so are evil. ### Greek text τὸ ἀγαθὸν ὠφελεῖ, βλάπτει δὲ τὸ ἐναντίον. εἰ δὲ φανεῖεν οἱ κατὰ πάντα τόπον ἀνηγορευμένοι εἴτε θεοὶ εἴτε δαίμονες, αὐτοὶ δὴ οἱ παρὰ πᾶσιν αὐτοῖς βεβοημένοι καὶ πρὸς τῶν ἐθνῶν ἁπάντων προσκυνούμενοι, ὅ τε Κρόνος καὶ ὁ Ζεὺς, Ἥρα τε καὶ Ἀθηνᾶ καὶ οἱ παραπλήσιοι, αἵ τε ἀφανεῖς δυνάμεις καὶ οἱ δαίμονες οἱ διὰ τῶν ξοάνων ἐνεργοῦντες, οὐ μόνον ζῴων ἀλόγων σφαγαῖς καὶ θυσίαις, ἀλλὰ καὶ ἀνδροκτασίαις καὶ ἀνθρωποθυσίαις χαίροντες, καὶ ταύτῃ τὰς ψυχὰς τῶν ἀθλίων ἀνθρώπων λυμαινόμενοι, τίνα χείρονα ταύτης βλάβην ἐπινοήσειας; ### English translation (Claude) The good benefits, and its opposite harms. If, then, those proclaimed everywhere, whether gods or demons, the very ones celebrated by all and worshipped by all the nations, Cronus and Zeus, Hera and Athena and the like, and the invisible powers and demons working through the images, should be shown to delight not only in the slaughter and sacrifice of irrational animals but also in the killing and sacrifice of men, and in this way to ruin the souls of wretched men, what harm could you conceive worse than this? ### Citation (SBL) Eusebius, Praep. ev. 4.15.4 (Dindorf 1:181; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-10-1/#p-4-15-4). ## Preparation for the Gospel 4.15.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-10-1/#p-4-15-5 - Source: Dindorf 1:181 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If animal sacrifice is unworthy of gods, human sacrifice can please only destructive spirits. ### Greek text εἰ γὰρ ἡ διὰ ζῴων ἀλόγων θυσία ἐπάρατος καὶ κακόθυτος πρὸς τῶν φιλοσόφων ἐλέχθη, μυσαρά τε καὶ ἄδικος καὶ ἀνόσιος καὶ οὐκ ἀβλαβὴς τοῖς θύουσι, καὶ διά γε ταῦτα πάντα θεῶν ἀναξία, τί χρὴ νομίζειν τὴν διʼ ἀνθρώπων σφαγῆς; ἢ παντὸς αὕτη γένοιτʼ ἂν ἀσεβεστάτη καὶ ἀνοσιωτάτη; πῶς οὖν ἀγαθοῖς δαίμοσιν, οὐχὶ δὲ τοῖς παμμιάροις καὶ πανωλέθροις πνεύμασιν εἰκότως ἂν λεχθείη προσφιλής; ### English translation (Claude) For if the sacrifice of irrational animals was called by the philosophers accursed and wrongly offered, abominable, unjust, unholy, and not harmless to those who sacrifice, and for all these reasons unworthy of gods, what should one think of sacrifice by the slaughter of men? Would not this be the most impious and unholy of all? How, then, could it reasonably be called dear to good demons, and not to utterly abominable and destructive spirits? ### Citation (SBL) Eusebius, Praep. ev. 4.15.5 (Dindorf 1:181; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-10-1/#p-4-15-5). ## Preparation for the Gospel 4.15.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-10-1/#p-4-15-6 - Source: Dindorf 1:181 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Human sacrifice prevailed until Hadrian's time, when Christ's teaching had spread everywhere. ### Greek text φέρε οὖν ἐλέγξωμεν καὶ ἀποδείξωμεν ὁπόσον ἡ τῆς πολυθέου πλάνης λύμη τοῦ βίου τῶν ἀνθρώπων πρὸ τῆς τοῦ σωτῆρος ἡμῶν εὐαγγελικῆς διδασκαλίας ἐκράτει. λελύσθαι γὰρ αὐτὴν καὶ καθῃρῆσθαι οὐκ ἄλλοτε ἢ κατὰ τοὺς Ἀδριανοῦ χρόνους, φωτὸς δίκην ἤδη διαλαμπούσης ἐπὶ πάντα τόπον τῆς τοῦ Χριστοῦ διδασκαλίας. ### English translation (Claude) Come, then, let us prove and show how great a hold the ruin of polytheistic error had on human life before the gospel teaching of our Savior. For, as will be shown, it was dissolved and overthrown not at any other time than in the times of Hadrian, when the teaching of Christ was already shining out like light in every place. ### Translation notes - Compare 4.16.7, where Pallas dates the abolition of human sacrifice to Hadrian. ### Citation (SBL) Eusebius, Praep. ev. 4.15.6 (Dindorf 1:181; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-10-1/#p-4-15-6). ## Preparation for the Gospel 4.15.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-10-1/#p-4-15-7 - Source: Dindorf 1:181–182 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Pagan writers themselves testify that people sacrificed even their loved ones to appease the demons. ### Greek text οἷς οὐχ ἡμεῖς, ἀλλʼ αὐτῶν πάλιν τῶν μὴ τὰ ἡμέτερα φρονούντων μαρτυρήσουσιν αἱ φωναὶ διαρρήδην, τῶν πρὸ τούτου χρόνων τοσαύτην κατηγοροῦσαι μοχθηρίαν ὥστε ἤδη τοὺς δεισιδαίμονας πέρα καὶ τῶν τῆς φύσεως ὅρων χωρεῖν, ὑπὸ τῶν ὀλεθρίων πνευμάτων ἐξοιστρουμένους καὶ δαιμονῶντας ἄντικρυς, ὡς καὶ τοῖς τῶν φιλτάτων αἵμασι καὶ ἄλλαις μυρίαις ἀνθρωποθυσίαις ἱλεοῦσθαι νομίζειν τὰς μιαιφόνους δυνάμεις. ### English translation (Claude) To these things, not we, but the words of those who do not share our views will again plainly testify, accusing the times before this of such wickedness that the superstitious went beyond even the bounds of nature, maddened and plainly possessed by the destructive spirits, so as to think that the bloodthirsty powers were appeased by the blood of those dearest to them and by countless other human sacrifices. ### Citation (SBL) Eusebius, Praep. ev. 4.15.7 (Dindorf 1:181–182; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-10-1/#p-4-15-7). ## Preparation for the Gospel 4.15.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-10-1/#p-4-15-8 - Source: Dindorf 1:182 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Parents sacrificed their children and cities their citizens to the demons. ### Greek text καί τις πατὴρ τὸν μονογενῆ παῖδα καὶ μήτηρ τὴν ἀγαπητὴν θυγατέρα προσέθυσεν τῷ δαίμονι, καὶ κατέσφαττον οἱ φίλτατοι ὥς τι τῶν ἀλόγων καὶ ἀλλοτρίων θρεμμάτων τοὺς προσήκοντας, ἔθυόν τε τοῖς δὴ θεοῖς κατὰ πόλεις καὶ χώρας τοὺς συνοίκους καὶ πολίτας, τὴν φιλάνθρωπον καὶ συμπαθῆ φύσιν ἐπὶ τὸ ἀνηλεὲς καὶ ἀπάνθρωπον ἀκονήσαντες, καὶ τὸν μανιώδη καὶ δαιμονιακὸν ὡς ἀληθῶς ἐπιδεικνύμενοι τρόπον. ### English translation (Claude) A father would sacrifice his only son, and a mother her beloved daughter, to the demon; those dearest slaughtered their kin as if they were irrational animals belonging to others; and they sacrificed to their so-called gods, in cities and countries, their neighbors and fellow citizens, whetting their humane and compassionate nature to mercilessness and inhumanity, and showing a truly mad and demonic character. ### Citation (SBL) Eusebius, Praep. ev. 4.15.8 (Dindorf 1:182; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-10-1/#p-4-15-8). ## Preparation for the Gospel 4.15.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-10-1/#p-4-15-9 - Source: Dindorf 1:182 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius introduces Porphyry's own evidence of human sacrifice. ### Greek text εὕροις δʼ ἂν οὖν πάσαν ἐξετάζων Ἑλληνικήν τε καὶ βάρβαρον ἱστορίαν, ὅπως οἱ μὲν υἱεῖς, οἱ δὲ θυγατέρας, οἱ δὲ καὶ σφᾶς αὐτοὺς τῶν δαιμόνων καθιέρουν θυσίαις. ἐγὼ δέ σοι καὶ τούτων τὸν καὶ πρότερον παρίστημι μάρτυρα ἐν τοῖς αὐτοῖς, ἐν οἷς τὴν τῶν ἀλόγων θρεμμάτων θυσίαν ὡς ἀνοσίαν καὶ ἀδικωτάτην ἀπηγόρευσε, ταῦτα φάσκοντα πρὸς ῥῆμα ### English translation (Claude) You would find, if you examined all Greek and barbarian history, how some consecrated sons, others daughters, and others even themselves in sacrifices to the demons. I bring before you as witness of these things the same writer as before, in the same work in which he forbade the sacrifice of irrational animals as unholy and most unjust, saying this word for word: ### Citation (SBL) Eusebius, Praep. ev. 4.15.9 (Dindorf 1:182; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-10-1/#p-4-15-9). ## Preparation for the Gospel 4.16.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-16-1/#p-4-16-1 - Source: Dindorf 1:182 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Porphyry reports the human sacrifice to Cronus at Rhodes. ### Greek text “Καὶ ὅτι ταῦτα οὐχ ἁπλῶς, ἀλλὰ πλήρους οὔσης τῆς ἱστορίας λέγομεν, αὐτάρκη καὶ ταῦτα παραστῆσαι. ἐθύετο γὰρ καὶ ἐν Ῥόδῳ μηνὶ τνιῶνι ἕκτῃ ἱσταμένου ἄνθρωπος τῷ Κρόνῳ. ὃ δὴ ἐπὶ πολὺ κρατῆσαν ἔθος μετεβλήθη· ἕνα γὰρ τῶν ἐπὶ θανάτῳ δημοσίᾳ κατακριθέντων μέχρι τῶν Κρονίων συνεῖχον, ἐνστάσης δὲ τῆς ἑορτῆς προαγαγόντες τὸν ἄνθρωπον ἔξω πυλῶν ἀντικρὺ τοῦ Ἀριστοβούλης ἕδους οἴνου ποτίσαντες ἔσφαττον. ### English translation (Claude) "And that we say these things not lightly, since history is full of them, these examples will be enough to show. In Rhodes, in the month Metageitnion, on the sixth day of the month, a man was sacrificed to Cronus. This custom, after prevailing a long time, was changed: they kept one of those publicly condemned to death until the Cronia, and when the festival came, they led the man outside the gates, opposite the shrine of Aristobule, gave him wine to drink, and slaughtered him. ### Extrabiblical texts - Porphyry, Abst. (Porphyry, On Abstinence from Killing Animals): quotation, high confidence ### Translation notes - Porphyry, On Abstinence 2.54–56 (sections 4.16.1–10). The month name is truncated in the digital text (τνιῶνι). ### Citation (SBL) Eusebius, Praep. ev. 4.16.1 (Dindorf 1:182; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-16-1/#p-4-16-1). ## Preparation for the Gospel 4.16.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-16-1/#p-4-16-2 - Source: Dindorf 1:182–183 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: At Salamis in Cyprus a man was sacrificed to Agraulus and later to Diomedes. ### Greek text ἐν δὲ τῇ νῦν Σαλαμῖνι, πρότερον δὲ Κορωνείᾳ ὀνομαζομένη, μηνὶ κατὰ Κυπρίους Ἀφροδισίῳ, ἐθύετο ἄνθρωπος τῇ Ἀγραύλῳ τῇ Κέκροπος καὶ νύμφης Ἀγραυλίδος. καὶ διέμενε τὸ ἔθος ἄχρι τῶν Διομήδους χρόνων· εἶτα μετέβαλεν, ὥστε τῷ Διομήδει τὸν ἄνθρωπον θύεσθαι· ὑφʼ ἕνα δὲ περίβολον ὅ τε τῆς Ἀθηνᾶς νεὼς καὶ ὁ τῆς Ἀγραύλου καὶ Διομήδους. ὁ δὲ σφαγιαζόμενος ὑπὸ τῶν ἐφήβων ἀγόμενος τρὶς περιέθει τὸν βωμόν· ἔπειτα ὁ ἱερεὺς αὐτὸν λόγχῃ ἔπαιε κατὰ τοῦ στομάχου, καὶ οὕτως αὐτὸν ἐπὶ τὴν νηθεῖσαν πυρὰν ὡλοκαύτιζον. ### English translation (Claude) In what is now Salamis, formerly called Coronea, in the month called Aphrodisius among the Cyprians, a man was sacrificed to Agraulus, daughter of Cecrops and of the nymph Agraulis. The custom continued until the time of Diomedes; then it changed, so that the man was sacrificed to Diomedes. The temple of Athena and that of Agraulus and Diomedes are in one enclosure. The victim, led by the young men, ran three times round the altar; then the priest struck him with a spear in the throat, and so they burned him whole on the heaped pyre. ### Extrabiblical texts - Porphyry, Abst. (Porphyry, On Abstinence from Killing Animals): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 4.16.2 (Dindorf 1:182–183; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-16-1/#p-4-16-2). ## Preparation for the Gospel 4.16.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-16-1/#p-4-16-3 - Source: Dindorf 1:183 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: King Diphilus replaced the human sacrifice with an ox. ### Greek text τοῦτον δὲ τὸν θεσμὸν Δίφιλος ὁ τῆς Κύπρου βασιλεὺς κατέλυσε, κατὰ τοὺς Σελεύκου χρόνους τοῦ θεολόγου γενόμενος, τὸ ἔθος εἰς βουθυσίαν μεταστήσας. προσήκατο δὲ ὁ δαίμων ἀντʼ ἀνθρώπου τὸν βοῦν. ### English translation (Claude) This ordinance Diphilus, king of Cyprus, abolished in the time of Seleucus the theologian, changing the custom to the sacrifice of an ox; and the demon accepted the ox instead of the man. ### Extrabiblical texts - Porphyry, Abst. (Porphyry, On Abstinence from Killing Animals): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 4.16.3 (Dindorf 1:183; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-16-1/#p-4-16-3). ## Preparation for the Gospel 4.16.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-16-1/#p-4-16-4 - Source: Dindorf 1:183 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Amosis abolished human sacrifice at Heliopolis, replacing the victims with wax figures. ### Greek text οὕτως ἰσάξιόν ἐστι τὸ δρώμενον. κατέλυσε δὲ καὶ ἐν Ἡλίου πόλει τῆς Αἰγύπτου τὸν τῆς ἀνθρωποκτονίας νόμον Ἅμωσις, ὡς μαρτυρεῖ Μανεθῶς ἐν τῷ Περὶ ἀρχαισμοῦ καὶ εὐσεβείας. ἐθύοντο δὲ τῇ Ἥρᾳ, καὶ ἐδοκιμάζοντο καθάπερ οἱ ζητούμενοι καθαροὶ μόσχοι καὶ συσφραγιζόμενοι. ἐθύοντο δὲ τῆς ἡμέρας τρεῖς· ἀνθʼ ὧν κηρίνους ἐκέλευσεν ὁ Ἄμωσις τοὺς ἴσους ἐπιτίθεσθαι. ### English translation (Claude) So equivalent is the act. At Heliopolis in Egypt too Amosis abolished the law of human sacrifice, as Manetho testifies in his work On Ancient Customs and Piety. They were sacrificed to Hera, and were examined like the pure calves that are sought out and sealed. Three were sacrificed each day; in their place Amosis ordered the same number of wax figures to be offered. ### Extrabiblical texts - Porphyry, Abst. (Porphyry, On Abstinence from Killing Animals): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 4.16.4 (Dindorf 1:183; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-16-1/#p-4-16-4). ## Preparation for the Gospel 4.16.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-16-1/#p-4-16-5 - Source: Dindorf 1:183 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Human sacrifices were offered to Dionysus at Chios and Tenedos and to Ares at Sparta. ### Greek text ἔθυον δὲ καὶ ἐν Χίῳ τῷ Ὠμαδίῳ Διονύσῳ ἄνθρωπον διασπῶντες, καὶ ἐν Τενέδῳ, ὥς φησιν Εὔελπις ὁ Καρύστιος· ἐπεὶ καὶ Λακεδαιμονίους φησὶν ὁ Ἀπολλόδωρος τῷ Ἄρει θύειν ἄνθρωπον. ### English translation (Claude) In Chios too they sacrificed a man to Dionysus Omadius (the Raw-eater), tearing him apart, and in Tenedos, as Euelpis of Carystus says; and Apollodorus says that the Lacedaemonians sacrificed a man to Ares. ### Extrabiblical texts - Porphyry, Abst. (Porphyry, On Abstinence from Killing Animals): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 4.16.5 (Dindorf 1:183; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-16-1/#p-4-16-5). ## Preparation for the Gospel 4.16.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-16-1/#p-4-16-6 - Source: Dindorf 1:183 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Phoenicians sacrificed loved ones to Cronus in times of disaster. ### Greek text Φοίνικες δὲ ἐν ταῖς μεγάλαις συμφοραῖς ἢ πολέμων, ἢ λοιμῶν, ἢ αὐχμῶν, ἔθυον τῶν φιλτάτων τινὰ ἐπιψηφίζοντες Κρόνῳ· καὶ πλήρης γε ἡ Φοινικικὴ ἱστορία τῶν θυσάντων, ἣν Σαγχουνιάθων μὲν τῇ Φοινίκων γλώττῃ συνέγραψε, Φίλων δὲ ὁ Βύβλιος εἰς τὴν Ἑλλάδα γλῶτταν διʼ ὀκτὼ βιβλίων ἡρμήνευσεν. ### English translation (Claude) The Phoenicians, in great calamities of war, plague, or drought, sacrificed one of their dearest, chosen by vote, to Cronus; and the Phoenician history is full of those who sacrificed, which Sanchuniathon wrote in the Phoenician language and Philo of Byblos translated into Greek in eight books. ### Extrabiblical texts - Porphyry, Abst. (Porphyry, On Abstinence from Killing Animals): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 4.16.6 (Dindorf 1:183; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-16-1/#p-4-16-6). ## Preparation for the Gospel 4.16.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-16-1/#p-4-16-7 - Source: Dindorf 1:183–184 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Curetes sacrificed children; human sacrifice was largely abolished under Hadrian. ### Greek text Ἴστρος δὲ ἐν τῇ Συναγωγῇ τῶν Κρητικῶν θυσιῶν φησι τοὺς Κουρῆτας τὸ παλαιὸν τῷ Κρόνῳ θύειν παῖδας. καταλυθῆναι δὲ τὰς ἀνθρωποθυσίας σχεδὸν τὰς παρὰ πᾶσί φησι Πάλλας, ὁ ἄριστα περὶ τῶν τοῦ Μίθρα συναγαγὼν μυστηρίων ἐπὶ Ἀδριανοῦ τοῦ αὐτοκράτορος. ἐθύετο γὰρ καὶ ἐν Λαοδικείᾳ τῇ κατὰ Συρίαν τῇ Ἀθηνᾷ κατʼ ἔτος παρθένος, νῦν δὲ ἔλαφος. ### English translation (Claude) Ister, in his Collection of Cretan Sacrifices, says that the Curetes in ancient times sacrificed children to Cronus. And Pallas, who made the best collection about the mysteries of Mithras, says that human sacrifices were abolished almost everywhere under the emperor Hadrian. For in Laodicea in Syria a virgin was sacrificed to Athena every year, but now a deer. ### Extrabiblical texts - Porphyry, Abst. (Porphyry, On Abstinence from Killing Animals): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 4.16.7 (Dindorf 1:183–184; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-16-1/#p-4-16-7). ## Preparation for the Gospel 4.16.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-16-1/#p-4-16-8 - Source: Dindorf 1:184 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Carthaginians and Arabians also practiced child sacrifice. ### Greek text καὶ μὴν καὶ οἱ ἐν Λιβύῃ Καρχηδόνιοι ἐποίουν τὴν θυσίαν, ἣν Ἰφικράτης ἔπαυσε. καὶ Δουματηνοὶ δὲ τῆς Ἀραβίας κατʼ ἔτος ἕκαστον ἔθυον παῖδα, ὃν ὑπὸ βωμὸν ἔθαπτον, ᾧ χρῶνται ὡς ξοάνῳ. ### English translation (Claude) And indeed the Carthaginians in Libya performed this sacrifice, which Iphicrates stopped. And the Dumatenes of Arabia sacrificed a boy every year and buried him under the altar, which they use as an image. ### Extrabiblical texts - Porphyry, Abst. (Porphyry, On Abstinence from Killing Animals): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 4.16.8 (Dindorf 1:184; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-16-1/#p-4-16-8). ## Preparation for the Gospel 4.16.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-16-1/#p-4-16-9 - Source: Dindorf 1:184 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Greeks, Thracians, Scythians, Athenians, and Romans also offered human sacrifice. ### Greek text Φύλαρχος δὲ κοινῶς πάντας τοὺς Ἕλληνας, πρὶν ἐπὶ πολεμίους ἐξιέναι, ἀνθρωποκτονεῖν ἱστορεῖ. καὶ παρίημι Θρᾷκας καὶ Σκύθας, καὶ ὡς Ἀθηναῖοι τὴν Ἐρεχθέως καὶ Πραξιθέας θυγατέρα ἀνεῖλον. ἀλλʼ ἔτι γε νῦν τίς ἀγνοεῖ κατὰ τὴν Μεγάλην πόλιν τῇ τοῦ Λατιαρίου Δῖός ἑορτῇ σφαζόμενον ἄνθρωπον; ### English translation (Claude) Phylarchus records that all the Greeks in common killed a man before going out against their enemies. And I pass over the Thracians and Scythians, and how the Athenians put to death the daughter of Erechtheus and Praxithea. But even now who does not know that in the great city a man is slaughtered at the feast of Jupiter Latiaris? ### Extrabiblical texts - Porphyry, Abst. (Porphyry, On Abstinence from Killing Animals): quotation, high confidence ### Translation notes - "The great city" is Rome. ### Citation (SBL) Eusebius, Praep. ev. 4.16.9 (Dindorf 1:184; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-16-1/#p-4-16-9). ## Preparation for the Gospel 4.16.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-16-1/#p-4-16-10 - Source: Dindorf 1:184 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Human sacrifice continued in Arcadia and Carthage. ### Greek text Καὶ πάλιν φησὶν “Ἀφʼ οὗ μέχρι τοῦ νῦν οὐκ ἐν Ἀρκαδίᾳ μόνον τοῖς Λυκαίοις, οὐδʼ ἐν Καρχηδόνι τῷ Κρόνῳ κοινῇ πάντες ἀνθρωποθυτοῦσιν, ἀλλὰ κατὰ περίοδον, τῆς τοῦ νομίμου χάριν μνήμης, ἐμφύλιον ἀεὶ αἷμα ῥαίνουσι πρὸς τοὺς βωμούς.” ### English translation (Claude) And again he says: "From that time until now, not only in Arcadia at the Lycaea, nor in Carthage to Cronus, do all in common offer human sacrifices, but periodically, in memory of the custom, they sprinkle the altars with the blood of their own kin." ### Extrabiblical texts - Porphyry, Abst. (Porphyry, On Abstinence from Killing Animals): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 4.16.10 (Dindorf 1:184; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-16-1/#p-4-16-10). ## Preparation for the Gospel 4.16.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-16-1/#p-4-16-11 - Source: Dindorf 1:184–185 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius repeats Philo of Byblos's account of Cronus sacrificing his only son. ### Greek text Ταῦτα μὲν οὖν ἐκ τῆς προδηλωθείσης κείσθω γραφῆς. ἐκ δὲ τοῦ πρώτου συγγράμματος τῆς Φίλωνος Φοινικικῆς ἱστορίας παραθήσομαι ταῦτα “Ἔθος ἦν τοῖς παλαιοῖς ἐν ταῖς μεγάλαις συμφοραῖς τῶν κινδύνων ἀντὶ τῆς πάντων φθορᾶς τὸ ἠγαπημένον τῶν τέκνων τοὺς κρατοῦντας ἢ πόλεως ἢ ἔθνους εἰς σφαγὴν ἐπιδιδόναι λύτρον τοῖς τιμωροῖς δαίμοσι· κατεσφάττοντο δὲ οἱ διδόμενοι μυστικῶς. Κρόνος τοίνυν, ὃν οἱ Φοίνικες Ἦλ προσαγορεύουσι, βασιλεύων τῆς χώρας, καὶ ὕστερον μετὰ τὴν τοῦ βίου τελευτὴν εἰς τὸν τοῦ Κρόνου ἀστέρα καθιερωθεὶς, ἐξ ἐπιχωρίας νύμφης Ἀνωβρὲτ λεγομένης υἱὸν ἔχων μονογενῆ, ὃν διὰ τοῦτο Ἰεοὺδ ἐκάλουν, τοῦ μονογενοῦς οὕτως ἔτι καὶ νῦν καλουμένου παρὰ τοῖς Φοίνιξι, κινδύνων ἐκ πολέμου μεγίστων κατειληφότων τὴν χώραν, βασιλικῷ κοσμήσας σχήματι τὸν υἱὸν, βωμόν τε κατασκευασάμενος κατέθυσε.” ### English translation (Claude) Let these extracts from the work mentioned be set down. From the first book of Philo's Phoenician History I shall set out this: "It was the custom of the ancients, in great calamities of danger, that instead of the destruction of all, the rulers of the city or nation gave up the most beloved of their children to be slaughtered as a ransom to the avenging demons; and those given up were slaughtered with mystic rites. Cronus, then, whom the Phoenicians call El, who was king of the country and afterward, at the end of his life, was deified as the star of Cronus, having an only-begotten son by a nymph of the country called Anobret, whom they called Ieoud for this reason (the only-begotten is still so called among the Phoenicians), when very great dangers from war had seized the country, adorned his son with royal attire, prepared an altar, and sacrificed him." ### Extrabiblical texts - Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History): quotation, medium confidence ### Translation notes - Repeated from 1.10.44 (Philo of Byblos). ### Citation (SBL) Eusebius, Praep. ev. 4.16.11 (Dindorf 1:184–185; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-16-1/#p-4-16-11). ## Preparation for the Gospel 4.16.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-16-1/#p-4-16-12 - Source: Dindorf 1:185–186 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Clement catalogs human sacrifices among the Greeks and calls them murder. ### Greek text Ταῦτα μὲν οὖν τοῦτον εἶχε τὸν τρόπον. εἰκότως ἄρα ὁ θαυμάσιος Κλήμης ἐν τῷ πρὸς Ἕλληνας Προτρεπτικῷ, αὐτὰ δὴ ταῦτα ἐπιμεμφόμενος, τοιάδε καὶ αὐτὸς τὴν πλάνην τῶν ἀνθρώπων ἀπολοφύρεται λέγων “Φέρʼ οὖν δὴ καὶ τοῦτο προσθῶμεν, ὡς ἀπάνθρωποι καὶ μισάνθρωποι δαίμονες εἶεν ὑμῶν οἱ θεοὶ καὶ οὐχὶ μόνον ἐπιχαίροντες τῇ φρενοβλαβείᾳ τῶν ἀνθρώπων, πρὸς δὲ καὶ ἀνθρωποκτονίας ἀπολαύοντες· νυνὶ μὲν τὰς ἐν σταδίοις ἐνόπλους φιλονεικίας, νυνὶ δὲ τὰς ἐν πολέμοις ἀναρίθμους φιλοτιμίας ἀφορμὰς σφίσιν ἡδονῆς ποριζόμενοι, ὅπως ὅτι μάλιστα ἔχοιεν ἀνθρωπείων ἀνέδην ἐμφορεῖσθαι φόνων. ἤδη δὲ κατὰ πόλεις καὶ ἔθνη, οἱονεὶ λοιμοὶ ἐπισκήψαντες, σπονδὰς ἀπῄτησαν ἀνημέρους. Ἀριστομένης γοῦν ὁ Μεσσήνιος τῷ Ἰθωμήτῃ Διὶ τριακοσίους ἀπέσφαξε, τοσαύτας ὁμοῦ καὶ τοιαύτας καλλιερεῖν οἰόμενος ἑκατόμβας· ἐν οἷς καὶ Θεόπομπος ἦν ὁ Λακεδαιμονίων βασιλεὺς, ἱερεῖον εὐγενές. Ταῦροι δὲ τὸ ἔθνος, οἱ περὶ τὴν Ταυρικὴν Χερρόνησον κατοικοῦντες, οὓς ἂν τῶν ξένων παρʼ αὐτοῖς ἕλωσι, τούτων δὴ τῶν κατὰ θάλατταν ἐπταικότων, αὐτίκα μάλα τῇ Ταυρικῇ καταθύουσιν Ἀρτέμιδι. ταύτας σου τὰς θυσίας Εὐριπίδης ἐπὶ σκηνῆς τραγῳδεῖ. Μόνιμος δὲ ἱστορεῖ ἐν τῇ τῶν θαυμασίων Συναγωγῇ ἐν Πέλλῃ τῆς Θετταλίας Ἀχαιὸν ἄνθρωπον Πηλεῖ καὶ Χείρωνι καταθύεσθαι. Λυκτίους γὰρ — Κρητῶν δὲ ἔθνος εἰσὶν οὗτοι — Ἀντικλείδης ἐν Νόστοις ἀποφαίνεται ἀνθρώπους ἀποσφάττειν τῷ Διὶ, καὶ Λεσβίους Διονύσῳ τὴν ὁμοίαν προσάγειν θυσίαν Δωσίδας λέγει. Φωκαεῖς δὲ — οὐδὲ γὰρ αὐτοὺς παραπέμψομαι — τούτους Πυθοκλῆς ἐν τρίτῳ Περὶ ὁμονοίας τῇ Ταυροπόλῳ Ἀρτέμιδι ἄνθρωπον ὁλοκαυτεῖν ἱστορεῖ. Ἐρεχθεὺς δὲ ὁ Ἀττικὸς καὶ Μάριος ὁ Ῥωμαῖος τὰς αὑτῶν ἐθυσάτην θυγατέρας· ὧν ὁ μὲν τῇ Φερρεφάττῃ, ὡς Δημάρατος ἐν πρώτῃ Τραγῳδουμένων, ὁ δὲ τοῖς ἀποτροπαίοις, ὁ Μάριος, ὡς Δωρόθεος ἐν τετάρτῃ Ἰταλικῶν ἱστορεῖ. φιλάνθρωποί γε ἐκ τούτων καταφαίνονται οἱ δαίμονες· πῶς δὲ οὐκ ἀνόσιοι ἀναλόγως οἱ δεισιδαίμονες, οἱ μὲν σωτῆρες εὐφημούμενοι, οἱ δὲ σωτηρίαν αἰτούμενοι παρὰ τῶν ἐπιβούλων σωτηρίας; καλλιερεῖν γοῦν τοπάζοντες αὐτοῖς σφᾶς αὐτοὺς λελήθασιν ἀποσφάττοντες ἀνθρώπους. οὐ γὰρ οὖν παρὰ τὸν τόπον ἱερεῖον γίνεται ὁ φόνος· οὐδʼ εἰ Ἀρτέμιδί τις καὶ Διὶ ἐν ἱερῷ δῆθεν χωρίῳ μᾶλλον ἢ ὀργῇ καὶ φιλαργυρίᾳ, ἄλλοις ὁμοίοις δαίμοσιν ἐπὶ βωμοῖς, ἢ ἐν ὁδοῖς ἀποσφάττοι τὸν ἄνθρωπον, ἱερὸν ἱερεῖον ἐπιφημίσας· ἀλλὰ φόνος ἐστὶ καὶ ἀνδροκτασία ἡ τοιαύτη θυσία. ### English translation (Claude) This is how these things were. Rightly, then, the admirable Clement in his Exhortation to the Greeks, blaming these very things, himself laments the error of men, saying: "Come, then, let us add this too: that your gods are inhuman and man-hating demons, who not only rejoice in the madness of men but also enjoy the murder of men; providing themselves occasions of pleasure, now in the armed contests in the stadiums, now in the countless rivalries for glory in wars, so that they may be able to glut themselves to the full with human blood. And already, falling upon cities and nations like plagues, they have demanded savage libations. Aristomenes the Messenian, at any rate, slaughtered three hundred men to Zeus of Ithome, thinking he was offering so many and such fine hecatombs; among them was Theopompus, king of the Lacedaemonians, a noble victim. The Tauri, the people who live around the Tauric Chersonese, at once sacrifice to the Tauric Artemis any strangers they catch among them, those shipwrecked at sea. These sacrifices of yours Euripides represents on the stage. Monimus records in his Collection of Marvels that at Pella in Thessaly an Achaean man is sacrificed to Peleus and Chiron. Anticlides in his Returns declares that the Lyctians (they are a people of Crete) slaughter men to Zeus; and Dosiadas says the Lesbians offer the like sacrifice to Dionysus. As for the Phocaeans (for I will not pass them by), Pythocles in the third book On Concord records that they burn a man whole to Artemis Tauropolus. Erechtheus of Attica and Marius the Roman sacrificed their own daughters, the one to Pherephatta, as Demaratus says in the first book of his Tragic Subjects, the other, Marius, to the averting gods, as Dorotheus records in the fourth book of his Italian History. How humane the demons are shown to be from this! And how are not the superstitious correspondingly unholy, the demons being acclaimed as saviors, and the people asking salvation from those who plot against salvation? Supposing they offer fair sacrifices to them, they have not noticed that they are slaughtering men. For murder does not become a sacrifice because of the place; not even if someone slaughters a man to Artemis and Zeus in a supposedly sacred place rather than to anger and love of money, other demons like them, on altars or on roads, calling it a sacred victim; such a sacrifice is murder and manslaughter. ### Extrabiblical texts - Clement of Alexandria, Protr. 3.42.1 (Exhortation to the Greeks): quotation, high confidence ### Translation notes - Clement of Alexandria, Exhortation 3.42.1–9 (sections 4.16.12–13). The play of Euripides is Iphigenia among the Taurians. ### Citation (SBL) Eusebius, Praep. ev. 4.16.12 (Dindorf 1:185–186; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-16-1/#p-4-16-12). ## Preparation for the Gospel 4.16.13 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-16-1/#p-4-16-13 - Source: Dindorf 1:186–187 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Clement asks why people flee wild beasts but not the destructive demons. ### Greek text τί δὴ οὖν, ὦ σοφώτατοι τῶν ἄλλων ζῴων ἄνθρωποι, τὰ μὲν θηρία περιφεύγομεν τὰ ἀνήμερα, κἄν που περιτύχωμεν ἄρκτῳ, ἢ λέοντι, ἐκτρεπόμεθα, ὡς δʼ ὅτε τίς τε δράκοντα ἰδὼν παλίνορσος ἀπέστη οὔρεος ἐν βήσσῃς, ὑπό τε τρόμος ἔλλαβε γυῖα, ἄψ τʼ ἀνεχώρησε. δαίμονας δʼ ὀλεθρίους καὶ ἀλιτηρίους, ἐπιβούλους τε καὶ μισανθρώπους καὶ λυμεῶνας ὄντας προαισθόμενοι καὶ συνιέντες οὐκ ἐντρέπεσθε, οὐδὲ ἀποστρέφεσθε;” ### English translation (Claude) Why, then, O wisest of all living creatures, men, do we flee from savage beasts, and if we meet a bear or a lion somewhere, turn aside, 'as when a man, seeing a serpent in the mountain glens, starts back, and trembling seizes his limbs beneath, and he retreats again'; but when you perceive and understand that demons are destructive and accursed, plotting against men, hating them, and ruining them, do you not turn away or flee from them?" ### Extrabiblical texts - Clement of Alexandria, Protr. 3.42.9 (Exhortation to the Greeks): quotation, high confidence - Homer, Il. 3.33 (Homer, Iliad): quotation, high confidence ### Translation notes - The verses are Homer, Iliad 3.33–35. ### Citation (SBL) Eusebius, Praep. ev. 4.16.13 (Dindorf 1:186–187; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-16-1/#p-4-16-13). ## Preparation for the Gospel 4.16.14 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-16-1/#p-4-16-14 - Source: Dindorf 1:187 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius introduces Dionysius of Halicarnassus on the Pelasgians' failure to sacrifice men. ### Greek text Τοσαῦτα καὶ ὁ Κλήμης. ἔχω δέ σοι καὶ ἄλλον παραστῆσαι μάρτυρα τῆς τῶν ἀθέων καὶ ἀπανθρώπων δαιμόνων μιαιφονίας, Διονύσιον τὸν Ἁλικαρνασσέα, ἄνδρα τῆς Ῥωμαϊκῆς ἱστορίας ἀκριβῆ τὴν γραφὴν ἅπασαν ἐκθέμενον. γράφει δʼ οὖν καὶ οὗτος τὸν Δία καὶ τὸν Ἀπόλλωνα αἰτῆσαί ποτε ἀνθρωποθυσίας, τοὺς δʼ αἰτηθέντας καρπῶν μὲν ἀπάντων καὶ βοσκημάτων τὸ λάχος ἀποθῦσαι τοῖς θεοῖς, ὅτι δὲ μὴ καὶ ἀνθρώπους ἔθυσαν παντοίαις περιστῆναι συμφοραῖς. οὐδὲν δὲ οἷον καὶ τοῦ συγγραφέως ἀκοῦσαι ὧδέ πη διεξιόντος ### English translation (Claude) So much Clement. I can also produce for you another witness of the bloodguiltiness of the godless and inhuman demons, Dionysius of Halicarnassus, a man who set out the whole of Roman history accurately. He too writes that Zeus and Apollo once demanded human sacrifices, and that those of whom they were demanded offered to the gods the portion of all their fruits and cattle, but, because they did not sacrifice men too, fell into all kinds of calamities. There is nothing like hearing the historian himself relating it thus: ### Citation (SBL) Eusebius, Praep. ev. 4.16.14 (Dindorf 1:187; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-16-1/#p-4-16-14). ## Preparation for the Gospel 4.16.15 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-16-1/#p-4-16-15 - Source: Dindorf 1:187–188 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Dionysius tells how the Pelasgians suffered disasters for not paying the tithe of their children vowed to the gods. ### Greek text " Ὀλίγον δὲ κατέμεινεν ἐν Ἰταλίᾳ τῶν Ἀβοριγίνων προνοίᾳ. πρῶτον μὲν οὖν τῆς οἰκοφθορίας ταῖς πόλεσιν ἐδόκει αὐχμῷ ἡ γῆ κακωθεῖσα ἄρξαι, ἡνίκα οὔτʼ ἐπὶ τοῖς δένδρεσι καρπὸς οὐδεὶς ὡραῖος διέμεινεν, ἀλλʼ ὠμοὶ κατέρρεον, οὔτε ὁπόσα σπερμάτων ἀνέντα βλαστοὺς ἀνθήσειεν ὡς στάχυος ἀκμῆς τοὺς κατὰ νόμον ἐξεπλήρου χρόνους, οὔτε πόα κτήνεσιν ἐφύετο διαρκὴς, τῶν τε ναμάτων τὰ μὲν οὐκέτι πίνεσθαι σπουδαῖα ἦν, τὰ δʼ ὑπελίμπανε θέρους, τὰ δʼ εἰς τέλος ἀπεσβέννυτο. ἀδελφὰ δὲ τούτοις ἐγίνετο περὶ προβάτων καὶ γυναικῶν γονάς· ἢ γὰρ ἐξημβλοῦτο τὰ ἔμβρυα, ἢ κατὰ τοὺς τόκους διεφθείρετο, ἔστιν ἃ καὶ τὰς φερούσας συνδιαλυμηνάμενα. εἰ δέ τι διαφύγοι τὸν ἐκ τῶν ὠδίνων κίνδυνον ἀνάπηρον, ἢ ἀτελὲς, ἢ διὰ ἄλλην τινὰ τύχην βλαφθὲν, τρέφεσθαι χρηστὸν οὐκ ἦν· ἔπειτα καὶ τὸ ἄλλο πλῆθος τὸ ἐν ἀκμῇ μάλιστα ἐκακοῦτο νόσοις καὶ θανάτοις παρὰ τὰ εἰκότα συχνοῖς. μαντευομένοις δὲ αὐτοῖς τίνα θεῶν ἢ δαιμόνων παραβάντες τάδε πάσχουσι καὶ τί ποιήσασιν αὐτοῖς λωφῆσαι τὰ δεινὰ ἐλπὶς, ὁ θεὸς ἀνεῖλεν ὅτι τυχόντες ὧν ἐβούλοντο οὐκ ἀπέδοσαν ἃ ηὔξαντο, ἀλλὰ προσοφείλουσι τὰ πλείστου ἄξια. οἱ γὰρ Πελασγοὶ, ἀφορίας αὐτοῖς γενομένης ἐν τῇ γῇ πάντων χρημάτων, ηὔξαντο τῷ Διὶ καὶ τῷ Ἀπόλλωνι καὶ τοῖς Καβείροις καταθύσειν δεκάτας τῶν προσγενησομένων ἁπάντων, τελεσθείσης δὲ τῆς εὐχῆς ἐξελόμενοι καρπῶν τε καὶ βοσκημάτων ἁπάντων τὸ λάχος ἀπέθυσαν τοῖς θεοῖς, ὡς δὴ κατὰ τούτων μόνων εὐξάμενοι. ταῦτα δὲ Μυρσίλος ὁ Λέσβιος ἱστόρηκεν ὀλίγου δεῖν τοῖς αὐτοῖς ὀνόμασι γράφων οἷς ἐγὼ νῦν, πλὴν ὅσον οὐ Πελασγοὺς καλεῖ τοὺς ἀνθρώπους, ἀλλὰ Τυρρηνούς· τὴν δʼ αἰτίαν ὀλίγον ὕστερον ἀλλὰ.” ### English translation (Claude) "Few remained in Italy through the foresight of the Aborigines. First, then, the ruin of their homes seemed to begin for the cities when the land was afflicted by drought, when no fruit remained ripe on the trees, but fell off unripe; nor did the seeds that sent up shoots and flowered fulfill their natural time to the ripeness of the ear; nor did enough grass grow for the cattle; and of the springs some were no longer good to drink, some failed in summer, and some dried up altogether. Things akin to these happened to the births of cattle and of women: either the embryos miscarried, or perished in birth, sometimes destroying the mothers as well; and if any escaped the danger of birth maimed or imperfect or harmed by some other mischance, it was of no use to rear it. Then the rest of the population too, those in their prime, were afflicted with diseases and deaths beyond the usual number. When they consulted the oracle, asking which of the gods or demons they had offended to suffer these things, and what they must do to hope for relief from their troubles, the god answered that, having obtained what they wished, they had not paid what they vowed, but still owed what was of most value. For the Pelasgians, when a dearth of all goods had come upon their land, had vowed to Zeus, Apollo, and the Cabiri to sacrifice tithes of all that should accrue to them; and when the prayer was fulfilled, they set aside the portion of all their fruits and cattle and sacrificed it to the gods, as if they had vowed these alone. This Myrsilus of Lesbos has recorded, writing almost in the same words as I do now, except that he calls the people not Pelasgians but Tyrrhenians; the reason I shall give a little later." ### Extrabiblical texts - Dionysius of Halicarnassus (Dionysius of Halicarnassus, Roman Antiquities): quotation, high confidence ### Translation notes - Dionysius of Halicarnassus, Roman Antiquities 1.23–24 (sections 4.16.15–17). The last words are defective in the digital text (ἀλλά for "I shall tell"); translated by sense. ### Citation (SBL) Eusebius, Praep. ev. 4.16.15 (Dindorf 1:187–188; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-16-1/#p-4-16-15). ## Preparation for the Gospel 4.16.16 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-16-1/#p-4-16-16 - Source: Dindorf 1:188 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: An elder interpreted the oracle as demanding a tithe of human beings, and the god confirmed it. ### Greek text “Ὡς δὲ ἀπενεχθέντα τὸν χρησμὸν ἔμαθον, οὐκ εἶχον τὰ λεγόμενα συμβαλεῖν. ἀμηχανοῦσι δὲ αὐτοῖς τῶν γεραιτέρων τις λέγει συμβαλὼν τὸ λόγιον, ὅτι τοῦ παντὸς ἡμαρτήκασιν, εἰ οἴονται τοὺς θεοὺς ἀδίκως αὐτοῖς ἐγκαλεῖν· χρημάτων μὲν γὰρ ἀποδεδόσθαι τὰς ἀπαρχὰς αὐτοῖς ἁπάσας ὀρθῶς τε καὶ σὺν δίκῃ, ἀνθρώπων δὲ γονῆς τὸ λάχος, χρῆμα παντὸς μάλιστα θεοῖς τιμιώτατον, ὀφείλεσθαι· εἰ δὲ δὴ καὶ τούτων λάβοιεν τὴν δικαίαν μοῖραν, τέλος ἕξειν σφίσι τὸ λόγιον. τοῖς μὲν δὴ ὀρθῶς ἐδόκει λέγεσθαι ταῦτα, τοῖς δʼ ἐξ ἐπιβουλῆς συγκεῖσθαι ὁ λόγος· εἰσηγησαμένου δέ τινος τὴν γνώμην τὸν θεὸν ἐπερέσθαι, εἰ αὐτῷ φίλον ἀνθρώπων δεκάτας ἀπολαμβάνειν, πέμπουσι τὸ δεύτερον θεοπρόπους, καὶ ὁ θεὸς ἀνεῖλεν οὕτω ποιεῖν. ### English translation (Claude) "When they learned the oracle that was brought back, they could not understand what was said. In their perplexity one of the elders, interpreting the oracle, said that they were wholly mistaken if they thought the gods accused them unjustly; for the first-fruits of their goods had all been paid rightly and justly, but the portion of human offspring, the thing above all most precious to the gods, was still owed; and if the gods received their just share of these too, the oracle would be fulfilled. Some thought this rightly said, others that the account had been concocted by design. When someone proposed asking the god whether it pleased him to receive tithes of men, they sent envoys a second time, and the god answered that they should do so. ### Extrabiblical texts - Dionysius of Halicarnassus (Dionysius of Halicarnassus, Roman Antiquities): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 4.16.16 (Dindorf 1:188; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-16-1/#p-4-16-16). ## Preparation for the Gospel 4.16.17 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-16-1/#p-4-16-17 - Source: Dindorf 1:188–189 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The human tithe caused strife and mass emigration that scattered the Pelasgians. ### Greek text ἐκ δὲ τούτου στάσις αὐτοὺς καταλαμβάνει περὶ τοῦ τρόπου τῆς δεκατεύσεως· καὶ ἐν ἀλλήλοις οἱ προεστηκότες τῶν πόλεων τότε πρῶτον ἐταράχθησαν, ἔπειτα καὶ τὸ λοιπὸν πλῆθος διʼ ὑποψίας τοὺς ἐν τέλει ἐλάμβανεν. ἐγίνοντο δὲ οὐδενὶ κόσμῳ αἱ ἐπαναστάσεις, ἀλλʼ, ὥσπερ εἰκὸς, οἴστρῳ καὶ θεοβλαβείᾳ ἀπελαυνομένων, καὶ πολλὰ ἐφέστια ὅλα ἐξηλείφθη μέρους αὐτῶν μεθισταμένου· οὐ γὰρ ἐδικαίουν οἱ προσήκοντες τοῖς ἐξιοῦσιν ἀπολείπεσθαι τῶν φιλτάτων καὶ ἐν τοῖς ἐχθίστοις ὑπομένειν. πρῶτον μὲν δὴ οὗτοι μεταστάντες ἐξ Ἰταλίας εἴς τε τὴν Ἑλλάδα καὶ τῆς βαρβάρου πολλὴν ἐπλανήθησαν. μετὰ δὲ τοὺς πρώτους ἕτεροι τὸ αὐτὸ ἔπαθον, καὶ τοῦτο διετέλει γινόμενον ἐπὶ ἔτη. οὐ γὰρ ἀνίεσαν οἱ δυναστεύοντες ἐν ταῖς πόλεσι τῆς ἀνδρουμένης ἀεὶ νεότητος ἐξαιρούμενοι τὰς ἀπαρχὰς, τοῖς τε θεοῖς τὰ δίκαια ὑπουργεῖν ἀξιοῦντες καὶ στασιασμοὺς ἐκ τῶν διαλαθόντων δεδιότες. ἦν δὲ πολὺ καὶ τὸ πρὸς ἔχθραν σὺν προφάσει εὐπρεπεῖ ἀπελαυνόμενον ὑπὸ τῶν διαφόρων· ὥστε πολλαὶ αἱ ἐπαναστάσεις ἐγίνοντο καὶ ἐπὶ πλεῖστον γῆς τὸ Πελασγικὸν γένος διεφορήθη." ### English translation (Claude) From this, strife seized them about the manner of the tithing; and first the leaders of the cities fell into confusion among themselves, then the rest of the people came to suspect those in authority. The expulsions took place in no order, but, as was natural, of men driven out by frenzy and divine madness; and many whole households were wiped out when part of them was removed, since the kinsmen did not think it right to be left behind by those who were departing, their dearest ones, and to remain among their worst enemies. These, then, were the first to leave Italy, and they wandered over much of Greece and of the barbarian land. After the first, others suffered the same, and this went on for years. For the rulers in the cities did not cease taking the first-fruits of the youth as they came to manhood, thinking it right to render the gods their due and fearing seditions from those who escaped notice. Many too were driven out by their adversaries out of enmity under a fair pretext; so that there were many expulsions, and the Pelasgian race was scattered over most of the earth." ### Extrabiblical texts - Dionysius of Halicarnassus (Dionysius of Halicarnassus, Roman Antiquities): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 4.16.17 (Dindorf 1:188–189; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-16-1/#p-4-16-17). ## Preparation for the Gospel 4.16.18 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-16-1/#p-4-16-18 - Source: Dindorf 1:189–190 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Dionysius says Heracles replaced human sacrifice to Cronus at Rome with images thrown into the Tiber, the rite of the Argei. ### Greek text Καὶ μετὰ βραχέα φησὶ " Λέγουσι δὲ καὶ τὰς θυσίας ἐπιτελεῖν τῷ Κρόνῳ τοὺς παλαιοὺς, ὥσπερ ἐν Καρχηδόνι τέως ἡ πόλις διέμεινε καὶ παρὰ Κελτοῖς εἰς τόδε χρόνου γίνεται, καὶ ἐν ἄλλοις τισὶ τῶν προσεσπερίων ἐθνῶν ἀνδροφονοῦσιν, Ἡρακλέα δὲ παῦσαι τὸν νόμον τῆς θυσίας βουληθέντα τόν τε βωμὸν ἱδρύσασθαι τὸν ἐπὶ τῷ Σατορνίῳ καὶ κατάρξασθαι θυμάτων ἁγνῶν ἐπὶ καθαρῷ πυρὶ ἁγιζομένων, ἵνα δὲ μηδὲν ᾖ τοῖς ἀνθρώποις δέους ἐνθύμιον, ὡς πατρίων ἠλογηκόσι θυσιῶν, διδάξαι τοὺς ἐπιχωρίους ἀπομειλιττομένους τὴν τοῦ θεοῦ μῆνιν ἀντὶ τῶν ἀνθρώπων, οὓς συμποδίζοντες καὶ τῶν χειρῶν ἀκρατεῖς ποιοῦντες ἐρρίπτουν εἰς τὸ τοῦ Τιβέριος ῥεῖθρον, εἴδωλα ποιοῦντας ἀνδρείκελα, κεκοσμημένα τὸν αὐτὸν ἐκείνοις τρόπον, ἐμβάλλειν εἰς τὸν ποταμὸν, ἵνα δὴ τὸ τῆς ὀττείας ὅ τι δή ποτε ἦν ἐν ταῖς ἀπάντων ψυχαῖς παραμένον ἐξαιρεθῇ, τῶν εἰκόνων τοῦ παλαιοῦ πάθους ἔτι σωζομένων. τοῦτο δὲ καὶ μέχρις ἐμοῦ διετέλουν Ῥωμαῖοι δρῶντες ἔτι μικρὸν ὕστερον ἐαρινῆς ἰσημερίας, ἐν μηνὶ Μαίῳ ταῖς καλουμέναις εἰδοῖς, διχομήνιδα βουλόμενοι ταύτην εἶναι τὴν ἡμέραν, ἐν ᾗ προθύσαντες ἱερεῖα τὰ κατὰ τοὺς νόμους οἱ καλούμενοι ποντίφικες, ἱερέων οἱ διαφανέστατοι, καὶ σὺν αὐτοῖς αἱ τὸ ἀθάνατον πῦρ διαφυλάττουσαι παρθένοι, στρατηγοί τε καὶ τῶν ἄλλων πολιτῶν οὓς παρεῖναι ταῖς ἱερουργίαις θέμις, εἴδωλα εἰς μορφὰς ἀνθρώπων εἰκασμένα, τριάκοντα τὸν ἀριθμὸν ἀπὸ τῆς ἱερᾶς γεφύρας βάλλουσιν εἰς τὸ ῥεῦμα τοῦ Τιβέριος, Ἀργείους αὐτὰ καλοῦντες." ### English translation (Claude) And a little later he says: "They say too that the ancients performed the sacrifices to Cronus, as was done at Carthage as long as the city lasted and is done among the Celts to this day, and among some other western nations they kill men; and that Heracles, wishing to put an end to the custom of this sacrifice, set up the altar on the Saturnian hill and began sacrifices of pure victims consecrated on a pure fire. And so that men should have no scruple, as having neglected ancestral sacrifices, he taught the natives to appease the god's wrath by making images in the likeness of men, adorned in the same way as the men they used to bind hand and foot and throw into the stream of the Tiber, and casting these into the river instead of the men, so that whatever ominous fear remained in the souls of all might be removed, while images of the ancient practice were still preserved. This the Romans continued to do even to my time, a little after the spring equinox, in the month of May, on the so-called Ides, meaning this to be the day of the full moon. On it, after offering beforehand the victims prescribed by the laws, the so-called pontiffs, the most distinguished of the priests, and with them the virgins who guard the undying fire, the praetors, and those of the other citizens who may lawfully be present at the rites, throw from the sacred bridge into the stream of the Tiber images made in the forms of men, thirty in number, calling them Argei." ### Extrabiblical texts - Dionysius of Halicarnassus (Dionysius of Halicarnassus, Roman Antiquities): quotation, high confidence ### Translation notes - Dionysius of Halicarnassus, Roman Antiquities 1.38.2–3. ### Citation (SBL) Eusebius, Praep. ev. 4.16.18 (Dindorf 1:189–190; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-16-1/#p-4-16-18). ## Preparation for the Gospel 4.16.19 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-16-1/#p-4-16-19 - Source: Dindorf 1:190–191 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Diodorus describes the Carthaginians' mass sacrifice of children to Cronus during Agathocles' siege. ### Greek text Τοσαῦτα μὲν δὴ ταῦτα. καὶ ὁ Διόδωρος δὲ τὰ ὅμοια τούτοις ἐν εἰκοστῇ βίβλῳ τῆς ἱστορικῆς Βιβλιοθήκης ἱστορεῖ, μετὰ τὴν Ἀλεξάνδρου τοῦ Μακεδόνος τελευτὴν, ἐπὶ τοῦ πρώτου Πτολεμαίου, περὶ Καρχηδονίων ὑπὸ Ἀγαθοκλέους τοῦ Σικελίας τυράννου πολιορκουμένων, ταῦτα πρὸς λέξιν γράφων “Ἠιτιῶντο δὲ καὶ τὸν Κρόνον αὐτοῖς ἐναντιοῦσθαι, καθʼ ὅσον ἐν τοῖς ἔμπροσθεν χρόνοις θύοντες τούτῳ τῷ θεῷ τῶν υἱῶν τοὺς κρατίστους, ὕστερον ὠνούμενοι λάθρα παῖδας, καὶ θρέψαντες ἔπεμπον ἐπὶ τὴν θυσίαν, καὶ ζητήσεως γενομένης εὑρέθησάν τινες τῶν καθιερουργημένων ὑποβολιμαῖοι γεγονότες. τούτων δὲ λαβόντες ἔννοιαν, καὶ τοὺς πολεμίους πρὸς τοῖς τείχεσιν ὁρῶντες στρατοπεδεύοντας, ἐδεισιδαιμόνουν ὡς καταλελυκότες τὰς πατρίους τῶν θεῶν τιμάς. διορθώσασθαι δὲ τὰς ἀγνοίας σπεύδοντες διακοσίους μὲν τῶν ἐπιφανεστάτων παίδων προκρίναντες ἔθυσαν δημοσίᾳ, ἄλλοι δʼ ἐν διαβολαῖς ὄντες ἑκουσίως ἑαυτοὺς ἔδοσαν, οὐκ ἐλάττους ὄντες τριακοσίων. ἦν δὲ παρʼ αὐτοῖς ἀνδριὰς Κρόνου χαλκοῦς, ἐκτετακὼς τὰς χεῖρας ὑπτίας ἐκτεταμένας ἐπὶ τὴν γῆν, ὥστε τὸν συντιθέντα τῶν παίδων ἀποκωλύεσθαι καὶ πίπτειν εἴς τι χάσμα πλῆρες πυρός.” ### English translation (Claude) So much for these things. Diodorus too records things like these in the twentieth book of his Historical Library, after the death of Alexander of Macedon, under the first Ptolemy, about the Carthaginians when they were besieged by Agathocles, tyrant of Sicily, writing this word for word: "They also blamed Cronus for opposing them, inasmuch as in former times they had sacrificed to this god the best of their sons, but later bought children secretly, reared them, and sent them to the sacrifice; and when an inquiry was made, some of those sacrificed were found to have been substituted. Taking these things to heart and seeing the enemy encamped before their walls, they were filled with superstitious fear, as having abolished the ancestral honors of the gods. Eager to correct their errors, they selected two hundred of the noblest children and sacrificed them publicly; and others who were under suspicion gave themselves up voluntarily, not fewer than three hundred. There was among them a bronze statue of Cronus, stretching out its hands palm upward and sloping toward the ground, so that the child placed on them rolled off and fell into a pit full of fire." ### Extrabiblical texts - Diodorus Siculus, 20.14.4 (Diodorus Siculus, Library of History): quotation, high confidence ### Translation notes - Diodorus, Library 20.14.4–6. ### Citation (SBL) Eusebius, Praep. ev. 4.16.19 (Dindorf 1:190–191; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-16-1/#p-4-16-19). ## Preparation for the Gospel 4.16.20 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-16-1/#p-4-16-20 - Source: Dindorf 1:191 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Scripture condemns child sacrifice and declares the gods of the nations to be demons. ### Greek text Τοιαῦτα δὴ καὶ οὗτος διὰ τῆς οἰκείας ἱστορίας παρέδωκεν. εἰκότως ἄρα καὶ ἡ παρʼ Ἑβραίοις γραφὴ καταμέμφεται τοῖς τὰ τοιαῦτα ζηλώσασι τῶν ἐκ περιτομῆς, φάσκουσα “καὶ ἔθυον τοὺς υἱοὺς αὐτῶν καὶ τὰς θυγατέρας αὐτῶν τοῖς δαιμονίοις· καὶ ἐφονοκτονήθη ἡ γῆ ἐν τοῖς αἵμασι, καὶ ἐμιάνθη ἐν τοῖς ἔργοις αὐτῶν.” ἀλλὰ γὰρ ἡγοῦμαι διὰ τούτων ἀπεληλέγχθαι σαφῶς δαιμονικήν τινα γεγονέναι τὴν παλαιτάτην καὶ πρώτην τῶν ξοάνων ἵδρυσιν, καὶ πάσαν τὴν εἰδωλικὴν τῶν ἐθνῶν θεοποιίαν καὶ δαιμόνων οὐκ ἀγαθῶν, ἀλλὰ πάντα μοχθηροτάτων καὶ φαύλων· ὡς ἐπαληθεύειν τὸ φάσκον ἐν προφητείαις λόγιον “πάντες οἱ θεοὶ τῶν ἐθνῶν δαιμόνια·” τό τε ἀποστολικὸν, διʼ οὗ φησιν ὅτι “ἃ θύουσι, δαιμονίοις καὶ οὐ θεῷ θύουσιν.” ### English translation (Claude) Such things this writer too has handed down through his history. Rightly, then, the Scripture of the Hebrews also blames those of the circumcision who imitated such things, saying: "And they sacrificed their sons and their daughters to demons; and the land was polluted with blood, and was defiled by their works." But I think it has been clearly proved by these things that the most ancient and first setting up of images was demonic, and all the idolatrous deification of the nations was the work of demons, not good but altogether most wicked and evil; so that the oracle spoken in the prophecies is fulfilled: "All the gods of the nations are demons"; and the apostolic word, in which it says that "what they sacrifice, they sacrifice to demons and not to God." ### Scripture references - Ps 106:37–38 (105:37-Ps LXX): quotation, high confidence - Ps 96:5 (95:5 LXX): quotation, high confidence - 1 Cor 10:20: quotation, high confidence ### Translation notes - Quotations: Ps 106:37–38 (105:37–38 LXX); Ps 96:5 (95:5 LXX); 1 Cor 10:20. ### Citation (SBL) Eusebius, Praep. ev. 4.16.20 (Dindorf 1:191; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-16-1/#p-4-16-20). ## Preparation for the Gospel 4.16.21 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-16-1/#p-4-16-21 - Source: Dindorf 1:191–192 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A good divine being would have forbidden human sacrifice, but it was men who abolished it. ### Greek text ἢ εἴ τί γε ἦν ἀγαθὸν ἐν αὐτοῖς, ὡς διὰ τοῦτο καὶ τῆς τῶν ἀγαθῶν μεταλαχεῖν προσηγορίας, εὐεργετικὸν ἂν ἦν καὶ πάντων σωτήριον, φίλον τε δικαιοσύνης καὶ ἀνθρώπων κηδεμονικόν. τοιοῦτον δὲ ὂν πῶς ἀνθρώπων ἔχαιρε σφαγαῖς; πῶς δὲ οὐκ ἀπεῖργε διὰ χρησμῶν τὸ ἀνθρώπειον γένος τοιαῦτα πράττειν; ἦ που χεῖρον ἦν καὶ φαυλότερον ἀνθρώπων, οἵ γε νόμων τιμωρίαις ἐξάντεις τοὺς μιαιφόνους κατέστησαν. οὐ γὰρ θεός τις ἦν, ἀλλʼ ἄνθρωπος, ὁ τῆς ἀνθρωποθυσίας τὴν χρόνιον καὶ μακρὰν παραλύσας νόσον. ### English translation (Claude) Or if there were anything good in them, so as on this account to share the title of the good, it would be beneficent and a savior of all, a friend of justice and protective of men. Being such, how could it delight in the slaughter of men? And how did it not prevent the human race by oracles from doing such things? Surely it was worse and baser than men, who by the penalties of the laws brought the bloodthirsty to their senses. For it was no god but a man who put an end to the long and lasting disease of human sacrifice. ### Citation (SBL) Eusebius, Praep. ev. 4.16.21 (Dindorf 1:191–192; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-16-1/#p-4-16-21). ## Preparation for the Gospel 4.16.22 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-16-1/#p-4-16-22 - Source: Dindorf 1:192 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Ritual prostitution at Heliopolis in Phoenicia shows that these gods are wicked demons. ### Greek text Ὅτι δὲ φαύλων ἦν καὶ πονηρῶν ταῦτα δαιμόνων εἴη ἄν σοι ἔτι μᾶλλον συμφανὲς, εἰ λογίσαιο τὰ τῆς ἐπιρρήτου καὶ ἀκολάστου πορνείας αὐτῶν τῆς ἐν Ἡλίου πόλει τῆς Φοινίκης εἰσέτι νῦν ἐπιτελούμενα καὶ παρὰ πλείστοις ἄλλοις ἀνθρώπων. μοιχείας γοῦν καὶ φθορὰς καὶ παρανόμους ἑτέρας μίξεις ἐπὶ τιμῇ θεῶν, ὥσπερ τι χρέος ὀφειλόμενον, χρῆναί φασιν ἐκτελεῖν, καὶ τῆς μοιχιδίου καὶ πορνικῆς πράξεως τοῖς θεοῖς ἀπάρχεσθαι, τῆς ἀκλεοῦς ταύτης καὶ ἀσέμνου ἐμπορίας, ὥσπερ τι χαριστήριον ἀγαθὸν, τοὺς καρποὺς αὐτοῖς ἀνατιθέντας. ὅμοια γὰρ ταῦτα ταῖς ἀνθρωποθυσίαις. ### English translation (Claude) That these things belonged to bad and wicked demons would be still plainer to you if you considered the infamous and licentious prostitution practiced in their honor even now at Heliopolis in Phoenicia and among very many other peoples. For they say that adulteries, seductions, and other unlawful unions must be performed in honor of the gods, as a debt owed, and that first-fruits of the act of adultery and prostitution must be offered to the gods, dedicating to them the gains of this inglorious and indecent traffic as some good thank-offering. For these things are like the human sacrifices. ### Citation (SBL) Eusebius, Praep. ev. 4.16.22 (Dindorf 1:192; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-16-1/#p-4-16-22). ## Preparation for the Gospel 4.16.23 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-16-1/#p-4-16-23 - Source: Dindorf 1:192–193 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If good demons existed, they would have protected people and warned them against the evil ones. ### Greek text εἰ δὴ οὖν οὐδὲ σώφρονος ἀνδρὸς οἰκεῖον τὸ χαίρειν φόνοις αἰσχρορρημοσύναις τε καὶ παρανόμοις γυναικῶν μίξεσιν, ἐπὶ μισθῷ τὴν ὥραν ἀπεμπολούσαις, πολλοῦ δεῖ φάναι θεῶν ἢ δαιμόνων εἶναι ἀγαθῶν τὸ ἀποδέχεσθαι τὰ τοιαῦτα. εἰ δὲ δὴ λέγοι τις φαύλων μὲν ὁμολογουμένως εἶναι ταῦτα δαιμόνων, πλὴν ἀλλʼ ἑτέρους εἶναι τοὺς ἀγαθοὺς, οὓς δὴ μάλιστα σέβειν αὐτοὺς οἷα σωτῆρας, πευστέον ποῦ ἄρα ἦσαν αὐτοῖς οἱ ἀγαθοὶ σωτῆρες, εἰ δὴ καὶ τούτους ἔσεβον, ὥστε μὴ τοὺς πονηροὺς τοιαῦτα δρῶντας κατὰ τῶν προσφύγων ἀπερύκειν, ποῦ δὲ οἱ ἀγαθοὶ δαίμονες, τοὺς βλαπτικοὺς μὴ ἀπελαύνειν καὶ τοῖς θεραπεύουσι συμμαχεῖν; τί δὲ καὶ περιεφρόνουν παρορῶντες τὸ λογικὸν καὶ θεοφιλὲς ἀνθρώπων γένος τῇ τῶν φαύλων δαιμόνων ὠμότητι κατατρυχόμενον, οὐχὶ δὲ ἄντικρυς τοῖς πᾶσι προεκήρυττον ἀμεταστρεπτὶ φεύγειν καὶ ἀποτρέπεσθαι πάντα θεὸν ὀνομαζόμενον ὡς οὐ θεὸν, ἀλλὰ φαῦλον δαίμονα, ᾧ τὰ ὠμὰ καὶ ἀπάνθρωπα καὶ παράνομα καὶ αἰσχρὰ φίλα τυγχάνει; ### English translation (Claude) If, then, it is not fitting even for a self-controlled man to delight in murders, foul talk, and unlawful unions with women who sell their youth for hire, far less can it be said that it belongs to gods or good demons to accept such things. And if anyone should say that these things admittedly belong to bad demons, but that the good ones are others, whom they especially worship as saviors, we must ask where their good saviors were, if they worshipped these too, that they did not keep the wicked from doing such things against those who fled to them for refuge? Where were the good demons, that they did not drive away the harmful ones and fight for their worshippers? Why did they disregard, overlooking it, the rational and God-loving race of men worn down by the cruelty of the bad demons, and not proclaim plainly to all to flee without turning back and to reject every so-called god, as being no god but a bad demon, to whom cruel, inhuman, lawless, and shameful things are dear? ### Citation (SBL) Eusebius, Praep. ev. 4.16.23 (Dindorf 1:192–193; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-16-1/#p-4-16-23). ## Preparation for the Gospel 4.16.24 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-16-1/#p-4-16-24 - Source: Dindorf 1:193 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A true god would have denounced the demons demanding human sacrifice at Rhodes and Salamis. ### Greek text καὶ εἴτε τις ἦν πάλαι πρότερον ἐν Ῥόδῳ νενομισμένος θεὸς χαίρων ἀνθρωποθυσίαις, τοῦτον ὁ ἀληθὴς θεὸς, εἴ τις ἦν ἄρα τὴν πρᾶξιν ἐπισχὼν, οὐ θεὸν, ἀλλὰ φαῦλον ἡγεῖσθαι δαίμονα τοῖς πάσι προεκήρυξεν, εἴτε ἐν Σαλαμῖνι τῇ πρότερον Κορωνείᾳ ὀνομαζομένῃ, ἐν ᾗ ἐν μηνὶ κατὰ Κυπρίους Ἀφροδισίῳ ἐθύετο ἄνθρωπος, καὶ τοῦτον ὁ ἀληθὴς θεὸς ἀπέφηνεν ἂν ἀλιτήριον εἶναι δαίμονα, παύσας ὡς ἀσεβὲς καὶ ἀνόσιον τὸ γινόμενον; ### English translation (Claude) And if formerly at Rhodes there was a so-called god who delighted in human sacrifices, the true God, if there were one, would have stopped the practice and proclaimed to all that this was not a god but a bad demon; and if at Salamis, formerly called Coronea, where in the month called Aphrodisius by the Cyprians a man was sacrificed, the true God would have declared this one too to be an accursed demon, stopping the practice as impious and unholy. ### Citation (SBL) Eusebius, Praep. ev. 4.16.24 (Dindorf 1:193; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-16-1/#p-4-16-24). ## Preparation for the Gospel 4.16.25 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-16-1/#p-4-16-25 - Source: Dindorf 1:193 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Amosis showed himself better than the demon of Heliopolis. ### Greek text εἰ δὲ καὶ ἐν Ἡλίου πόλει τῆς Αἰγύπτου τὸν τῆς ἀνθρωποκτονίας νόμον Ἄμωσις ἔλυσε, πολὺ κρείττονα τοῦ θεοῦ τὸν ἄνθρωπον ὁ ἀληθὴς θεὸς ἐδίδαξεν ἂν γεγονέναι· οὐ γὰρ θεὸς, δαίμων δὲ πάλιν κἀκεῖνος ἦν ὁ κατάρχων τῆς ἀνθρωποκτονίας. οὐκ ἂν δὲ ὁ ἀληθὴς θεὸς καὶ τὸν τῆς Ἥρας δαίμονα οὐχὶ μιαρὸν ἡγεῖσθαι δεῖν ἐνομοθέτησεν, ᾧ τῆς ἡμέρας ἑκάστης τρεῖς ἀνθρώπους θύεσθαι παρέστησεν ἡ ἱστορία. ### English translation (Claude) And if at Heliopolis in Egypt Amosis abolished the law of human sacrifice, the true God would have taught that the man had been far better than the god; for it was no god, but again a demon, that led the human sacrifice. Nor would the true God have failed to ordain that Hera's demon be regarded as abominable, to whom, as the history shows, three men were sacrificed every day. ### Citation (SBL) Eusebius, Praep. ev. 4.16.25 (Dindorf 1:193; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-16-1/#p-4-16-25). ## Preparation for the Gospel 4.16.26 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-16-1/#p-4-16-26 - Source: Dindorf 1:193 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The cults of Dionysus and Ares show their demonic nature. ### Greek text τί δʼ ἂν γένοιτο δαιμονικώτερον ἀληθῶς τοῦ καλουμένου Ὠμαδίου Διονύσου, ᾧ φασιν ἐν Χίῳ ἄνθρωπον μελιστὶ διασπῶντας θύειν, ἢ τοῦ ἐν Τενέδῳ ὡσαύτως, ὃν καὶ αὐτὸν διὰ τῆς ἀνθρωποθυσίας ἱλάσκοντο; ἀπηγόρευσε δʼ ἂν ὁ ἀληθὴς θεὸς καὶ τῷ Ἄρει τῷ βροτολοιγῷ καὶ φιλοπολέμῳ δαίμονι θύειν ἄνθρωπον, ἐνομοθέτησε δʼ ἂν μήτε τῶν οἰκείων μήτε τῶν ἀλλοτρίων τὰ φίλτατα κατασφάττειν αὐτῷ. ### English translation (Claude) And what could be more truly demonic than the so-called Dionysus Omadius, to whom they say they sacrificed a man in Chios, tearing him limb from limb, or the one in Tenedos likewise, whom they too appeased with human sacrifice? The true God would have forbidden sacrificing a man to Ares, the man-destroying and war-loving demon, and would have ordained that no one slaughter for him the dearest of his own or of others. ### Citation (SBL) Eusebius, Praep. ev. 4.16.26 (Dindorf 1:193; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-16-1/#p-4-16-26). ## Preparation for the Gospel 4.16.27 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-16-1/#p-4-16-27 - Source: Dindorf 1:193–194 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Athena of Laodicea and the gods of Libya and Arabia were wicked demons. ### Greek text εἰ δὲ καὶ τῇ Ἀθηνᾷ κατʼ ἔτος παρθένος, ὥς φασιν, ἐθύετο ἐν Λαοδικείᾳ τῇ κατὰ Συρίαν, καὶ ταύτην εἰπεῖν πονηρὸν δαίμονα οὐκ ἂν ἐφυλάξατο ὁ ἀληθὴς θεός· ὡς καὶ τὸν ἐν Λιβύῃ τοῖς ὁμοίοις χαίροντα καὶ τὸν ἐπὶ τῆς Ἀραβίας, ᾧ καὶ αὐτῷ κατʼ ἔτος ἕκαστον ἔθυον παῖδα, ὃν καὶ ὑπὸ βωμὸν ἔθαπτον. ### English translation (Claude) And if a virgin, as they say, was sacrificed every year to Athena at Laodicea in Syria, the true God would not have hesitated to call her too a wicked demon; as also the one in Libya who delighted in the like, and the one in Arabia, to whom they sacrificed a boy every year and buried him under the altar. ### Citation (SBL) Eusebius, Praep. ev. 4.16.27 (Dindorf 1:193–194; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-16-1/#p-4-16-27). ## Preparation for the Gospel 4.17.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-16-1/#p-4-17-1 - Source: Dindorf 1:194 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Only the God of the Hebrews warned people not to treat these demons as gods. ### Greek text Τούτους ἅπαντας, καὶ τούς γε αἰσχρορρημοσύναις καὶ γυναικῶν παρανόμοις διαφθοραῖς τῇ τε ἄλλῃ τῇ προκατειλεγμένῃ μανίᾳ χαίροντας, προεφώνησεν ἂν ὁ ἀληθὴς καὶ ἀγαθὸς εἴτε θεὸς εἴτε καὶ δαίμων μηδαμῶς ἡγεῖσθαι θεούς. τοῦτο δὲ οὐδεὶς τῶν πώποτε ἢ μόνος ὁ παρʼ Ἑβραίοις τιμώμενος, ὡς ἂν μόνος καὶ ἀληθὴς θεὸς, πεποιηκὼς μνημονεύεται. ### English translation (Claude) All these, and those who delighted in foul speech and the unlawful corruption of women and in the rest of the madness listed before, the true and good god, or demon, would have warned people beforehand by no means to regard as gods. But no one of all who ever were is recorded to have done this, except only the God honored among the Hebrews, as the only and true God. ### Citation (SBL) Eusebius, Praep. ev. 4.17.1 (Dindorf 1:194; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-16-1/#p-4-17-1). ## Preparation for the Gospel 4.17.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-16-1/#p-4-17-2 - Source: Dindorf 1:194 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Through Moses God commanded the destruction of the demons' temples and worship. ### Greek text μόνος γὰρ οὗτος διὰ τοῦ προφήτου καὶ θεολόγου Μωυσέως προεκήρυξε τοῖς πᾶσι μὴ σέβειν ὡς ἀγαθοὺς δαίμονας τοὺς φαύλους, ἔμπαλιν δὲ ἀποτρέπεσθαι καὶ ἀπελαύνειν, ὡς ἂν πονηρὰ τυγχάνοντας πνεύματα· καὶ μὴν καὶ καθαιρεῖν αὐτῶν τούς τε νεὼς καὶ τὰς ἀνιέρους καὶ ἀτελέστους θρησκείας, καὶ πάμπαν ἐξ ἀνθρώπων ἀφανίζειν τὴν ὡς περὶ θεῶν αὐτῶν μνήμην, καὶ τὴν ἀπονεμομένην αὐτοῖς τιμὴν ἐνομοθέτησεν. οὐδὲ γὰρ τοὺς φαύλους ἀπομειλίσσεσθαι ὅσιον ἦν τοὺς τοῖς ἀγαθοῖς μεμελημένους. ### English translation (Claude) For he alone, through Moses the prophet and theologian, proclaimed to all not to worship the bad demons as good, but on the contrary to turn away from them and drive them off as being evil spirits; and he legislated, moreover, to pull down their temples and their unholy and profane rites, and to wipe out entirely from among men the memory of them as gods and the honor paid to them. For it was not holy for those cared for by the good to propitiate the bad. ### Scripture references - Deut 12:2–3: allusion, medium confidence ### Translation notes - Allusion to the Mosaic commands to destroy idolatrous shrines (e.g. Deut 12:2–3). ### Citation (SBL) Eusebius, Praep. ev. 4.17.2 (Dindorf 1:194; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-16-1/#p-4-17-2). ## Preparation for the Gospel 4.17.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-16-1/#p-4-17-3 - Source: Dindorf 1:194 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The testimony of human sacrifice among Greeks, Africans, Thracians, Scythians, and Romans shows their demonic bondage. ### Greek text εἴτε δὲ Φύλαρχος εἴτε καὶ ὁστισοῦν ἱστορεῖ πάντας τοὺς Ἓλληνας πρὶν ἐπὶ τοὺς πολέμους ἐξιέναι ἀνθρωποκτονεῖν, καὶ τοῦτον μάρτυρα τῆς Ἑλλήνων δαιμονικῆς ἐπιληψίας μὴ ὄκνει παραλαμβάνειν· μὴ παρίδῃς μηδὲ τοὺς κατὰ τὴν Ἀφρικὴν, τούς τε Θρᾷκας καὶ τοὺς Σκύθας τὰ ὅμοια πράττοντας, ταῖς αὐταῖς τῶν δαιμόνων ὑπῆχθαι μανίαις ἀποφαίνεσθαι· ὡς καὶ τοὺς Ἀθηναίους καὶ τοὺς κατὰ τὴν Μεγάλην πόλιν, εἰ δὴ καὶ οὗτοι κατὰ τὰς τοῦ Μεγάλου Δῖός ἑορτὰς ἀνθρώπους ἔσφαζον. ### English translation (Claude) Whether it is Phylarchus or anyone else who records that all the Greeks killed a man before going out to war, do not hesitate to take him too as a witness of the demonic seizure of the Greeks; nor fail to declare that those in Africa, and the Thracians and Scythians who do the like, have been led into the same madness of the demons; as also the Athenians and those in the Great City, if indeed they too slaughtered men at the festivals of great Jupiter. ### Citation (SBL) Eusebius, Praep. ev. 4.17.3 (Dindorf 1:194; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-16-1/#p-4-17-3). ## Preparation for the Gospel 4.17.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-16-1/#p-4-17-4 - Source: Dindorf 1:194–195 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Human sacrifice was everywhere until Christ's teaching flourished, showing universal bondage to demons. ### Greek text ἀλλὰ γὰρ συναγαγὼν ὁμοῦ τὸν πάντων τῶν προειρημένων κατάλογον εὕροις ἂν σχεδὸν εἰπεῖν πᾶσαν τὴν τῶν ἐθνῶν θεοποιίαν τούτοις αὐτοῖς τοῖς ἀνθρωποκτόνοις πνεύμασι καὶ τοῖς πονηροῖς δαιμονίοις ἀνακειμένην. εἰ γὰρ ἐν Ῥόδῳ καὶ ἐν Σαλαμῖνι καὶ ταῖς ἄλλαις νήσοις, ἔν τε Ἡλίου πόλει τῇ κατʼ Αἴγυπτον, ἔν τε Χίω καὶ Τενέδῳ καὶ Λακεδαίμονι καὶ Ἀρκαδίᾳ, Φοινίκῃ τε καὶ Λιβύῃ, καὶ πρὸς τούτοις ἅπασιν ἐν Συρίᾳ καὶ Ἀραβίᾳ, καὶ παρά γε τοῖς Πανέλλησιν καὶ ἔτι τούτων τοῖς κορυφαιοτάτοις Ἀθηναίοις, κατά τε Καρχηδόνα καὶ τὴν Ἀφρικὴν καὶ παρὰ Θρᾳξὶ καὶ Σκύθαις ἀποδέδεικται τὰ τῆς δαιμονικῆς ἀνθρωποκτονίας κατὰ τοὺς παλαιοὺς χρόνους ἐπιτελούμενα, καὶ μέχρι τοῦ σωτῆρος ἡμῶν παρατείναντα· πῶς οὐκ εὐλόγως τοὺς πάντας εἴποις ἂν τότε τοῖς πονηροῖς δαίμοσι δεδουλῶσθαι, οὐ πρότερόν τε παῦλαν τῶν τοσούτων γενέσθαι τῷ βίῳ κακῶν ἢ τὴν τοῦ σωτῆρος ἡμῶν καταλάμψαι διδασκαλίαν; ὅτι δὴ μέχρι τῶν Ἀδριανοῦ χρόνων διαμεῖναι ταῦτα, λελύσθαι δʼ ἐξ ἐκείνου παρέστησεν ὁ τῆς ἱστορίας λόγος. οὗτος δὲ μάλιστα ἦν ὁ χρόνος, καθʼ ὃν ἡ σωτήριος εἰς πάντας ἀνθρώπους ἤκμαζε διδασκαλία. ### English translation (Claude) But gathering together the list of all those mentioned, you would find, one may almost say, that all the deification of the nations was dedicated to these very murderous spirits and wicked demons. For if at Rhodes and Salamis and the other islands, at Heliopolis in Egypt, at Chios and Tenedos, Sparta and Arcadia, Phoenicia and Libya, and besides all these in Syria and Arabia, and among all the Greeks and their foremost, the Athenians, at Carthage and in Africa, and among Thracians and Scythians, the demonic killing of men has been shown to have been practiced in ancient times and to have lasted until our Savior, how could you not reasonably say that all were then enslaved to the wicked demons, and that there was no rest from such great evils for human life before the teaching of our Savior shone forth? For the account of the history showed that these things lasted until the times of Hadrian and were abolished from then on; and this was above all the time when the saving teaching was flourishing among all men. ### Citation (SBL) Eusebius, Praep. ev. 4.17.4 (Dindorf 1:194–195; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-16-1/#p-4-17-4). ## Preparation for the Gospel 4.17.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-16-1/#p-4-17-5 - Source: Dindorf 1:195 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Human sacrifices were offered to the greatest gods, not merely to minor evil demons. ### Greek text καὶ μὴν οὐδὲ δυνατὸν αὐτοῖς εἰπεῖν ὡς τοῖς πονηροῖς δαίμοσιν· αὐτοῖς γὰρ μάλιστα τοῖς μεγίστοις θεοῖς ἡ ἱστορία τὰς ἀνθρωποθυσίας ἐδήλωσεν ἐπιτελεῖσθαι. θύεσθαι γὰρ ἔφησε τῇ Ἥρᾳ καὶ τῇ Ἀθηνᾷ Κρόνῳ τε καὶ Ἄρει καὶ Διονύσω, καὶ αὐτῶ τῷ ἐπὶ πάντων Διὶ καὶ τῷ Φοίβῳ, τῷ δὴ σεμνοτάτῳ πάντων καὶ σοφωτάτῳ Ἀπόλλωνι· τούτους δὲ καὶ οὐκ ἄλλους τοὺς μεγίστους θεοὺς ἀγαθοὺς καὶ σωτῆρας ἀναγορεύουσιν. ### English translation (Claude) Nor can they say that these were offered to the wicked demons; for the history showed that human sacrifices were performed above all to the greatest gods themselves. For it said they were sacrificed to Hera, Athena, Cronus, Ares, and Dionysus, to Zeus himself who is over all, and to Phoebus, the most revered and wisest of all, Apollo; and these and no others they proclaim the greatest gods, good and saviors. ### Citation (SBL) Eusebius, Praep. ev. 4.17.5 (Dindorf 1:195; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-16-1/#p-4-17-5). ## Preparation for the Gospel 4.17.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-16-1/#p-4-17-6 - Source: Dindorf 1:195–196 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Gods who delighted in or tolerated human sacrifice are themselves wicked demons. ### Greek text αὐτοὶ δʼ ἄρα εἶεν ἂν οἱ πονηροὶ δαίμονες. εἰ γὰρ οἵδε τοιαύταις ἀνθρωποθυσίαις καὶ ἀνθρωποκτονίαις ἔχαιρον, πῶς οὐκ ἂν αὐτοὺς εἰκότως τῇ τῶν πονηρῶν πνευμάτων μιαιφονίᾳ καταριθμήσειας, εἴτε αὐτοὶ χαίρειν λέγοιντο τοῖς τοιούτοις εἴτε συγχωρεῖν καὶ περιορᾶν ἑτέροις γιγνόμενα; ### English translation (Claude) So these themselves would be the wicked demons. For if they delighted in such human sacrifices and killings, how could you not reasonably count them among the bloodguilty wicked spirits, whether they are said to delight in such things themselves or to permit and overlook them when done by others? ### Citation (SBL) Eusebius, Praep. ev. 4.17.6 (Dindorf 1:195–196; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-16-1/#p-4-17-6). ## Preparation for the Gospel 4.17.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-16-1/#p-4-17-7 - Source: Dindorf 1:196 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Good gods would drive evil spirits away rather than let men appease them. ### Greek text τί γὰρ χρῆν ὅλως ἐπιτρέπειν ἀνθρώποις ἱλάσκεσθαι τὰ πονηρὰ πνεύματα; τί δὲ τοσοῦτον πλανᾶσθαι ὡς θεραπεύειν καὶ κολακεύειν τοὺς φαύλους; τί δὲ τοῖς πονηροῖς καταδουλοῦσθαι, δέον ἀγαθοὺς ὄντας καὶ θεοὺς πορρωτάτω τῆς ἀνθρώπων διατριβῆς πᾶν ὅ τι φαῦλον καὶ πονηρὸν δυνάμει κρείττονι καὶ θειοτέρᾳ ἀπελαύνειν; ### English translation (Claude) For why should they allow men at all to propitiate the wicked spirits? Why should they go so astray as to serve and flatter the bad? Why be enslaved to the wicked, when, being good and gods, they ought to drive away as far as possible from the haunts of men everything bad and wicked by a stronger and more divine power? ### Citation (SBL) Eusebius, Praep. ev. 4.17.7 (Dindorf 1:196; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-16-1/#p-4-17-7). ## Preparation for the Gospel 4.17.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-16-1/#p-4-17-8 - Source: Dindorf 1:196 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Fathers, masters, generals, and shepherds protect their own; good gods would do the same. ### Greek text ἦ πατὴρ μὲν ἀγαθὸς οὐκ ἂν ὑπὸ φαύλοις ἀνδράσι φθειρόμενον περιίδοι ἂν τὸν αὑτοῦ παῖδα, οὐδὲ τὸν οἰκέτην σώφρων δεσπότης ὑπὸ τοῖς ἐχθροῖς ἀγόμενον περιόψεται, οὐδέ γε πολέμου στρατηγὸς, τοὺς οἰκείους παρὸν διασώσασθαι, τοῖς πολεμίοις αἰχμαλώτους ἀνήσει, οὐδὲ ποιμὴν τὰ θρέμματα τοῖς λύκοις· θεοὶ δὲ ἄρα καὶ ἀγαθοὶ δαίμονες ὑπὸ τοῖς μοχθηροῖς καὶ φαύλοις ἀνήσουσι τὸ ἀνθρώπων γένος; ### English translation (Claude) A good father would not allow his own son to be ruined by wicked men; a sober master will not overlook his servant being carried off by enemies; a general in war, when he can save his own men, will not give them up as captives to the enemy; nor a shepherd his flock to the wolves. Will gods and good demons, then, give up the human race to the wicked and bad? ### Citation (SBL) Eusebius, Praep. ev. 4.17.8 (Dindorf 1:196; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-16-1/#p-4-17-8). ## Preparation for the Gospel 4.17.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-16-1/#p-4-17-9 - Source: Dindorf 1:196 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The supposed divine guardians of mankind should have defended people against the evil demons. ### Greek text καὶ οἱ τρισμύριοι φύλακες μερόπων ἀνθρώπων, οἱ δὴ ποιμένες καὶ σωτῆρες, βασιλεῖς τε καὶ πατέρες καὶ κύριοι, τοῖς ἐχθροῖς καὶ πολεμίοις καὶ ἀγρίοις θηρσὶν ἀνηλεῶς οὕτως καὶ ὠμῶς ἄγειν καὶ φέρειν τὰ φίλτατα παραδώσουσιν, οὐχὶ δὲ προπολεμήσουσιν ὑπερασπίζοντες τῶν προσφύγων, καὶ τοὺς μὲν ἐχθροὺς καὶ πονηροὺς δαίμονας τῆς ἀνθρώπων ἀγέλης μακρὰν ὥσπερ τινὰς ἀγρίους καὶ ὠμοβόρους θῆρας ἀποδιώξουσι, διδάξουσι δὲ πάντα ἄνθρωπον μυρίων θεῶν καὶ δαιμόνων ἀγαθῶν πλήθει προσῳκειωμένων ἐπιθαρσοῦντα, καὶ τοῖς οὐ μόνον κρείττοσιν, ἀλλὰ καὶ πλείοσιν καὶ μεγίστοις θεοῖς καθωσιωμένον, σμικρὰ, μᾶλλον δὲ τὸ μηδὲν ἐπιστρέφεσθαι τῆς τῶν πονηρῶν δαιμόνων ἀσθενείας; ### English translation (Claude) And will the thirty thousand guardians of mortal men, the shepherds and saviors, kings, fathers, and lords, hand over their dearest so pitilessly and cruelly to be harried by enemies, foes, and wild beasts, and not fight in front of them, shielding those who flee to them; driving the hostile and wicked demons far from the flock of men like savage and flesh-eating beasts; and teaching every man, trusting in the multitude of countless gods and good demons that are his kin, and consecrated to gods not only stronger but more numerous and greatest, to care little, or rather not at all, for the weakness of the wicked demons? ### Extrabiblical texts - Hesiod, Op. 252 (Hesiod, Works and Days): allusion, high confidence ### Translation notes - "Thirty thousand guardians of mortal men" echoes Hesiod, Works and Days 252–253. ### Citation (SBL) Eusebius, Praep. ev. 4.17.9 (Dindorf 1:196; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-16-1/#p-4-17-9). ## Preparation for the Gospel 4.17.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-16-1/#p-4-17-10 - Source: Dindorf 1:196–197 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: By demanding human sacrifice, the gods showed themselves to be no different from evil demons. ### Greek text ὅτε δὲ τοῦτο μὴ ἔπραττον, συνήργουν δʼ ἔμπαλιν τοῖς πονηροῖς αὐτοὶ, διὰ τῶν χρησμῶν τὰς προδηλωθείσας ἀνιέντες ἀνθρωποθυσίας, χαίροντές τε αἰσχρορρημοσύναις ἀπάσαις καὶ ταῖς τούτων ἀκολούθοις πράξεσιν, ἔργῳ, φασὶ, δῆλον ὡς οὐδέν τι καὶ αὐτοὶ φαύλων δαιμόνων τὴν φύσιν διήλλαττον, μᾶλλον δὲ μιᾶς καὶ τῆς αὐτῆς ὑπῆρχον προαιρέσεως καὶ γνώμης· καὶ ἔτι μᾶλλον εἰπεῖν ὡς οὐδὲ ὅλως θεός τις ἦν, οὐδέ τις ἀγαθὸς δαίμων, ὁ πάλαι πρὸς τῶν ἐθνῶν ἁπάντων κατὰ πόλεις τε καὶ χώρας προσκυνούμενος. ### English translation (Claude) But since they did not do this, but on the contrary themselves worked with the wicked, sending up through their oracles the human sacrifices described and delighting in all foul speech and the deeds that follow it, it is plain in fact, as they say, that they too differed in no way in nature from bad demons, or rather were of one and the same choice and mind; and still more, that there was no god at all, nor any good demon, among those worshipped of old by all the nations in cities and countries. ### Citation (SBL) Eusebius, Praep. ev. 4.17.10 (Dindorf 1:196–197; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-16-1/#p-4-17-10). ## Preparation for the Gospel 4.17.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-16-1/#p-4-17-11 - Source: Dindorf 1:197 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Human reason, unlike the gods, forbids sacrifice even to evil demons, as Porphyry says. ### Greek text πῶς γὰρ ἂν γένοιτό ποτε τῷ ἀγαθῷ τὸ φαῦλον φίλον, εἰ μὴ καὶ φωτὸς καὶ σκότους κρᾶσιν δύνασθαι μίαν φαίη τις ἄν γενέσθαι; πόσῳ δὲ κρείττων ὁ παρʼ ἀνθρώποις λογισμὸς τῶν νενομισμένων θεῶν, μηδὲ φαύλοις δαίμοσι χρῆναι θύειν παρακελευόμενος; λέγει δʼ οὖν ὁ πρόσθεν εἰρημένος συγγραφεὺς, ἐν οἷς ἔφησε μὴ δεῖν ζῳοθυτεῖν, ὅτι μηδὲ φαύλοις δαίμοσι θυτέον, τοῦτον τὸν τρόπον ### English translation (Claude) For how could the bad ever be dear to the good, unless one should say that light and darkness can be mixed into one? And how much better is human reasoning than the reputed gods, bidding men not to sacrifice even to bad demons! The writer mentioned before, where he said one must not sacrifice animals, says that one must not sacrifice even to bad demons, in this way: ### Scripture references - 2 Cor 6:14: echo, medium confidence ### Translation notes - Allusion to 2 Cor 6:14. ### Citation (SBL) Eusebius, Praep. ev. 4.17.11 (Dindorf 1:197; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-16-1/#p-4-17-11). ## Preparation for the Gospel 4.18.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-16-1/#p-4-18-1 - Source: Dindorf 1:197 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Porphyry says the wise man avoids sacrifices that attract demons and instead purifies his soul. ### Greek text " Διὸ συνετὸς ἀνὴρ καὶ σώφρων εὐλαβηθήσεται τοιαύταις χρῆσθαι θυσίαις, διʼ ὧν ἐπισπάσεται πρὸς ἑαυτὸν τοὺς τοιούτους, σπουδάσει δὲ καθαίρειν τὴν ψυχὴν παντοίως· καθαρᾷ γὰρ ψυχῇ οὐκ ἐπιτίθενται, διὰ τὸ αὐτοῖς ἀνόμοιον. εἰ δὲ ταῖς πόλεσιν ἀναγκαῖον καὶ τούτους ἀπομειλίττεσθαι, οὐδὲν πρὸς ἡμὰς· ταύταις γὰρ καὶ πλοῦτος καὶ τὰ ἐκτὸς καὶ τὰ σωματικὰ ἀγαθὰ εἶναι νενόμισται, καὶ τὰ ἐναντία, κακὰ, ὀλιγοστὸν δὲ ἐν αὐταῖς τὸ τῆς ψυχῆς ἐπιμελούμενον." Τούτοις ἑξῆς ἐπάγει λέγων ### English translation (Claude) "Therefore a wise and sober man will beware of using such sacrifices, through which he will draw such beings to himself, and will be eager to purify his soul in every way; for they do not attack a pure soul, because it is unlike them. And if it is necessary for cities to propitiate these too, that is nothing to us; for in cities wealth and external and bodily things are thought to be goods, and their opposites evils, and care for the soul is very rare in them." Next to this he adds, saying: ### Extrabiblical texts - Porphyry, Abst. (Porphyry, On Abstinence from Killing Animals): quotation, high confidence ### Translation notes - Porphyry, On Abstinence 2.43. ### Citation (SBL) Eusebius, Praep. ev. 4.18.1 (Dindorf 1:197; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-16-1/#p-4-18-1). ## Preparation for the Gospel 4.19.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-16-1/#p-4-19-1 - Source: Dindorf 1:197–198 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Porphyry urges likeness to God through freedom from passion, and unlikeness to demons. ### Greek text "Ἡμεῖς δὲ κατὰ δύναμιν οὐ δεησόμεθα ὧν οὗτοι παρέχουσιν, ἀλλʼ ἔκ τε ψυχῆς ἔκ τε τῶν ἐκτὸς πάσαν σπουδὴν ποιούμεθα θεῷ μὲν καὶ τοῖς ἀμφʼ αὐτὸν ὁμοιοῦσθαι, ( ὃ γίνεται διʼ ἀπαθείας καὶ τῆς περὶ τῶν ὄντως ὄντων διηρθρωμένης διαλήψεως καὶ πρὸς αὐτὰ καὶ κατʼ αὐτὰ ζωῆς, ) πονηροῖς δὲ ἀνθρώποις καὶ δαίμοσι καὶ ὅλως παντὶ τῷ χαίροντι τῷ θνητῷ τε καὶ ὑλικῷ ἀνομοιοῦσθαι. ### English translation (Claude) "But we, as far as we can, shall not need what these provide, but make every effort, both from the soul and from external things, to become like God and those around him (which happens through freedom from passion and through a clear understanding of what truly is, and a life directed toward it and in accordance with it), and to become unlike wicked men and demons and everything in general that delights in the mortal and material. ### Extrabiblical texts - Porphyry, Abst. (Porphyry, On Abstinence from Killing Animals): quotation, high confidence ### Translation notes - Porphyry, On Abstinence 2.43. ### Citation (SBL) Eusebius, Praep. ev. 4.19.1 (Dindorf 1:197–198; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-16-1/#p-4-19-1). ## Preparation for the Gospel 4.19.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-16-1/#p-4-19-2 - Source: Dindorf 1:198 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The philosopher needs no seers or entrails, since he seeks only God and eternal life within himself. ### Greek text “Ὃν δὲ ἡμεῖς ὑπογράφομεν φιλόσοφον ἀφιστάμενον τῶν ἐκτὸς, εἰκότως φαμὲν μὴ ἐνοχλήσειν δαίμοσι, μηδὲ μάντεων δεήσεσθαι, μηδὲ σπλάγχνων ζῴων. ὧν γὰρ ἕνεκα αἱ μαντεῖαι, τούτων οὗτος μεμελέτηκεν ἀφίστασθαι. οὔτε γὰρ εἰς γάμον καθίησιν, ἵνα περὶ γάμου τὸν μάντιν ἐνοχλήσῃ· οὐκ εἰς ἐμπορίαν, οὐ περὶ οἰκέτου, οὐ περὶ κλοπῆς καὶ τῆς ἄλλης παρὰ ἀνθρώποις δοξοκοπίας. περὶ ὧν δὲ ζητεῖ, μάντις μὲν οὐδεὶς, οὐδὲ σπλάγχνα ζῴων μηνύσει τὸ σαφές· αὐτὸς δὲ διʼ ἑαυτοῦ, ὡς λέγομεν, προσιὼν τῷ θεῷ, ὃς ἐν τοῖς ἀληθινοῖς αὐτοῦ σπλάγχνοις ἵδρυται, περὶ τοῦ αἰωνίου βίου λήψεται τὰς ὑποθήκας, ὅλος ἐκεῖ συρρεύσας. ### English translation (Claude) "The philosopher we describe, who stands apart from external things, will reasonably, we say, not trouble demons, nor need seers, nor the entrails of animals. For he has practiced withdrawing from the things for whose sake divinations exist. He does not engage in marriage, so as to trouble the seer about marriage; nor in commerce, nor about a servant, nor about theft and the other vainglory among men. And about what he seeks, no seer nor the entrails of animals will show the truth; but he himself through himself, as we say, approaching God, who is established in his true inward parts, will receive counsels about eternal life, having flowed wholly there." ### Extrabiblical texts - Porphyry, Abst. (Porphyry, On Abstinence from Killing Animals): quotation, high confidence ### Translation notes - Porphyry, On Abstinence 2.52. A play on σπλάγχνα, both "entrails" and "inward parts." ### Citation (SBL) Eusebius, Praep. ev. 4.19.2 (Dindorf 1:198; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-16-1/#p-4-19-2). ## Preparation for the Gospel 4.19.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-16-1/#p-4-19-3 - Source: Dindorf 1:198 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Porphyry attributes oracles and divination to evil demons. ### Greek text Σαφέστατα δὴ διὰ τούτων ὁ λόγος ἐξέφηνεν τίνων ἡγεῖσθαι χρὴ τὰ μαντεῖα καὶ τὰς διὰ θυτικῆς ἐρωτήσεις, τάς τε παρὰ τοῖς πολλοῖς θαυμαζομένας περὶ τῶν ἀδήλων προγνώσεις. ταῦτα γὰρ πάντα δοξοκοπίας ὀνομάσας ὡς ἂν ὑπὸ δαιμόνων πονηρῶν ἐνεργούμενα ἀποβάλλει. ### English translation (Claude) Very clearly, then, the account has shown by these words to whom one must ascribe the oracles, inquiries by sacrifice, and the foreknowledge of hidden things admired by the many. For he calls all these vainglory and rejects them as worked by wicked demons. ### Citation (SBL) Eusebius, Praep. ev. 4.19.3 (Dindorf 1:198; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-16-1/#p-4-19-3). ## Preparation for the Gospel 4.19.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-16-1/#p-4-19-4 - Source: Dindorf 1:198 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Porphyry links divination with the evil craft of demons. ### Greek text τὸν γοῦν περὶ φαύλων δαιμόνων διεξιὼν λόγον, καὶ φάσκων τὸν συνετὸν ἄνδρα καὶ σώφρονα μή ποτε τούτοις ἑαυτὸν ἐπιδοῦναι, μηδʼ ἐπισπάσασθαι εἰς ἑαυτὸν διὰ τῶν θυσιῶν τοὺς τοιούτους, ἑξῆς ἐπισυνάπτει λέγων τὸν φιλόσοφον μηδὲ μαντείων δεήσεσθαι, μηδὲ σπλάγχνων ζῴων, καὶ τῶν παραπλησίων, ὡς ἂν τῆς δαιμονικῆς ὄντων κακοτεχνίας. ### English translation (Claude) At any rate, going through the account of bad demons, and saying that the wise and sober man will never give himself up to them nor draw them to himself by sacrifices, he next adds that the philosopher will not need oracles, nor entrails of animals, nor the like, since these belong to the evil art of demons. ### Citation (SBL) Eusebius, Praep. ev. 4.19.4 (Dindorf 1:198; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-16-1/#p-4-19-4). ## Preparation for the Gospel 4.19.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-16-1/#p-4-19-5 - Source: Dindorf 1:198–199 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: By Porphyry's standard no one who offered animal or human sacrifice was wise. ### Greek text εἰ δὴ οὖν κατὰ ταῦτα εὐλαβητέον τῷ συνετῷ καὶ σώφρονι τοιαύταις χρῆσθαι θυσίαις, διʼ ὧν ἐπισπάσεται πρὸς ἑαυτὸν τοὺς δαίμονας—αὗται δʼ ἦσαν αἱ διʼ αἱμάτων ἐκχύσεως καὶ διʼ ἀλόγων ζῴων σφαγῆς — οὐδεὶς ἂν ἐνδίκως ῥηθείη σώφρων καὶ συνετὸς τῶν πάλαι ζῳοθυτούντων τοῖς δαίμοσι, καὶ πολὺ μᾶλλον τῶν ἀνθρωποθυτούντων. ### English translation (Claude) If, then, according to this, the wise and sober man must beware of using such sacrifices as draw the demons to himself (and these were the sacrifices by shedding of blood and slaughter of irrational animals), none of those of old who sacrificed animals to the demons, and much less those who sacrificed men, could justly be called sober and wise. ### Citation (SBL) Eusebius, Praep. ev. 4.19.5 (Dindorf 1:198–199; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-16-1/#p-4-19-5). ## Preparation for the Gospel 4.19.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-16-1/#p-4-19-6 - Source: Dindorf 1:199 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: All the nations offered human sacrifice before Christ, so none was wise. ### Greek text ἥλω δὲ τὰ πανταχοῦ πάντα σχεδὸν εἰπεῖν ἔθνη, πρόσθεν ἢ τὸν ἡμέτερον σωτῆρα εἰς ἀνθρώπους ἀναδειχθῆναι, τοὺς φαύλους ἱλεούμενα δαίμονας ταῖς κατὰ πάντα τόπον ἐπιτελουμέναις ἀνθρωποθυσίαις. οὐδεὶς ἄρα τούτων συνετὸς ἦν καὶ σώφρων. ### English translation (Claude) And almost all the nations everywhere, before our Savior was shown to men, were caught propitiating the bad demons with human sacrifices performed in every place. So none of them was wise and sober. ### Citation (SBL) Eusebius, Praep. ev. 4.19.6 (Dindorf 1:199; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-16-1/#p-4-19-6). ## Preparation for the Gospel 4.19.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-16-1/#p-4-19-7 - Source: Dindorf 1:199 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Human reason commands purity of soul rather than sacrifice to demons. ### Greek text ὁ μὲν οὖν κοινὸς καὶ ἀνθρώπινος λογισμὸς ἑπόμενος ὀρθῷ λόγῳ παντὶ τῷ συνετῷ καὶ σώφρονι διαρρήδην προκηρύττει μὴ χρῆσθαι θυσίαις ἐπὶ θεραπείᾳ τῶν πονηρῶν δαιμόνων, σπουδάζειν δὲ καθαίρειν τὴν ψυχὴν παντοίως· καθαρᾷ γὰρ ψυχῇ μὴ ἐπιτίθεσθαι, διὰ τὸ αὐτοῖς ἀνόμοιον· ### English translation (Claude) Common human reasoning, then, following right reason, plainly proclaims to every wise and sober man not to use sacrifices in the service of wicked demons, but to be eager to purify the soul in every way; for they do not attack a pure soul, because it is unlike them. ### Citation (SBL) Eusebius, Praep. ev. 4.19.7 (Dindorf 1:199; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-16-1/#p-4-19-7). ## Preparation for the Gospel 4.19.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-16-1/#p-4-19-8 - Source: Dindorf 1:199 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Apollo, unlike human reason, commands sacrifice to an evil demon. ### Greek text ὁ δὲ θεὸς αὐτοῖς ὁ Ἀπόλλων, ( πάλιν γὰρ ἀνθρώποις τοῦτον παραβλητέον, καὶ δεικτέον ὅσον τοῦ ὀρθοῦ λείπεται λογισμοῦ, ) προστάττει τῷ πονηρῷ δαίμονι θύειν, οὐκ ἄλλως ἢ δηλαδὴ φίλος ὢν αὐτῷ· κακῷ δὲ τὸ ὅμοιον φίλον. τούτου δὲ μάρτυς ὁ καὶ πρόσθεν ἐν οἷς ἐπέγραψε Περὶ τῆς ἐκ λογίων φιλοσοφίαςʼ’ ὧδε ἱστορῶν πρὸς λέξιν. ### English translation (Claude) But their god Apollo (for he must again be compared with men, and it must be shown how far he falls short of right reasoning) commands sacrifice to the wicked demon, plainly as being his friend; for like is dear to the bad. The witness of this is the same writer as before, in the work he entitled On the Philosophy from Oracles, recording thus word for word: ### Citation (SBL) Eusebius, Praep. ev. 4.19.8 (Dindorf 1:199; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-16-1/#p-4-19-8). ## Preparation for the Gospel 4.20.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-4-20-1 - Source: Dindorf 1:199–200 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Porphyry records Apollo's oracle commanding offerings to a wicked demon before a vision of the divine. ### Greek text “ Σπεύδοντος γοῦν τοῦ προφήτου αὐτοπτῆσαι τὸ θεῖον καὶ ἐπειγομένου ὁ Ἀπόλλων ἀδύνατον ἔφη τὸ τοιοῦτον πρὶν λύτρα τῷ πονηρῷ δαίμονι δοῦναι. λέγει δὲ οὕτως λύτρα δίδου γαίης πατρίης οἰκήτορι σεμνῷ, πρῶτα χοὰς, μετέπειτα πυρὴν ἠδʼ αἷμα κελαινὸν οἴνου παμμέλανός τʼ ὀίων θʼ ἅμα λευκὰ ῥέεθρα. καὶ σαφέστερον εἶπε περὶ τῶν αὐτῶν οἶνον καὶ γάλα βάλλε καὶ ὕδατος ἀγλαὸν εἶδος, καὶ ξύλα καρπὸν ἔχοντα διογνήτων ἀκυλάων· σπλάγχνα δὲ κατθέμενος λιπαροῖς ἅμα νάμασι σπένδε. μετὰ ποίας δὲ εὐχῆς ἐρωτηθεὶς ἤρξατο μὲν, οὐ μὴν ἐπλήρωσεν, οὕτως εἰπὼν δαῖμον ἀλιτρονόων ψυχῶν διάδημα λελογχὼς, ἠερίων ὑπένερθε μυχῶν χθονίων τʼ ἐγύπερθεν.” ### English translation (Claude) "At any rate, when the prophet was eager and pressing to see the divine with his own eyes, Apollo said that such a thing was impossible before giving ransoms to the wicked demon. He says thus: 'Give ransoms to the dread dweller of your native land: first libations, then a pyre, and the dark blood of black wine, and the white streams of sheep together.' And he spoke more clearly about the same things: 'Cast wine and milk and the bright form of water, and fruit-bearing wood of Zeus-born oaks; and laying down the entrails, pour libations with rich streams.' And when asked with what prayer, he began but did not finish, saying thus: 'Demon, who have received the crown of sinful souls, beneath the recesses of the air and above those of the earth.'" ### Extrabiblical texts - Porphyry, Porphyry, Phil. orac. (Porphyry, Philosophy from Oracles (fragments)): quotation, high confidence ### Translation notes - Porphyry, Philosophy from Oracles. ### Citation (SBL) Eusebius, Praep. ev. 4.20.1 (Dindorf 1:199–200; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-4-20-1). ## Preparation for the Gospel 4.20.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-4-20-2 - Source: Dindorf 1:200 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Apollo's oracle contradicts natural reason, revealing his character. ### Greek text Ταῦτα μὲν ὁ θαυμάσιος θεὸς, μᾶλλον δὲ τὸ πολυπλανὲς δαιμόνιον· τὰ δὲ τοῦ κατὰ φύσιν λογισμοῦ τἀναντία, καθαίρειν τὴν ψυχὴν, ἀλλὰ μὴ θυσίαις ἐπισπᾶσθαι τοὺς πονηροὺς δαίμονας, παρακελευόμενα· καθαρᾷ γὰρ ψυχῇ μὴ ἐπιτίθεσθαι διὰ τὸ αὐτοῖς ἀνόμοιον. εἰ δὲ δὴ συνετὸς εἶναι καὶ σώφρων ἀνὴρ ὀρθῶς ἐκρίθη ὁ εὐλαβὴς καὶ μὴ θύων δαίμοσιν, ὁ τοῖς πονηροῖς θύειν διὰ τοῦ χρησμοῦ παραινῶν τίς ἂν εὐλόγως καὶ ποδαπὸς νομισθείη σοὶ καταλείπω σκοπεῖν. ### English translation (Claude) So says the wonderful god, or rather the much-erring demon. But the teachings of natural reasoning command the opposite: to purify the soul, and not to draw the wicked demons by sacrifices; for they do not attack a pure soul, because it is unlike them. And if the man who is cautious and does not sacrifice to demons has rightly been judged wise and sober, I leave you to consider whom, and of what kind, one should reasonably think the one who advises through the oracle to sacrifice to the wicked. ### Citation (SBL) Eusebius, Praep. ev. 4.20.2 (Dindorf 1:200; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-4-20-2). ## Preparation for the Gospel 4.20.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-4-20-3 - Source: Dindorf 1:200 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If human sacrifice were right, all people now would be impious for having abandoned it. ### Greek text ἐντεῦθεν δὲ ἀναδραμόντι προφανὲς ἔσται ποῖοί τινες ὑπῆρχον τὴν τοῦ τρόπου φύσιν οἱ ταῖς ἀνθρωποθυσίαις χαίροντες, ἢ οἱ τούτοις πᾶν τὸ ἀνθρώπινον γένος πάλαι πρότερον καταδεδουλωμένοι. εἰ δὲ λέγοι τις μὴ φαῦλον εἶναι τὸν τῆς ἀνθρωποθυσίας τρόπον, ὀρθότατα δʼ ὑπὸ τῶν παλαιῶν τελεῖσθαι, ὥρα τοῖς νῦν καταμέμφεσθαι πᾶσιν, ὅτι μηδεὶς ὁμοίως τοῖς πατράσιν εὐσεβεῖ. ### English translation (Claude) Running back from here it will be plain what kind of character belonged to those who delighted in human sacrifices, or who formerly enslaved the whole human race to them. And if anyone should say that the practice of human sacrifice is not bad, but was most rightly performed by the ancients, it is time to blame all men now, because no one is as pious as their fathers. ### Citation (SBL) Eusebius, Praep. ev. 4.20.3 (Dindorf 1:200; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-4-20-3). ## Preparation for the Gospel 4.21.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-4-21-1 - Source: Dindorf 1:200 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The gods who required human sacrifice were neither gods nor good demons. ### Greek text Εἰ δʼ ἐμφρόνως οἱ καθʼ ἡμὰς τῆς ἀπηνοῦς καὶ ἀγρίας ὠμότητος τὴν ἀποστροφὴν ἐποιήσαντο, τῶν παλαιῶν οὐδεὶς ἦν ἄρα σοφὸς, τοὺς πονηροὺς δαίμονας ταῖς ἀνθρωποκτονίαις μειλισσόμενος. ἀλλὰ γὰρ καὶ τυφλῷ, φασὶ, δῆλον ὡς οὔτε θεοὶ ἂν εἶεν οὔτε δαίμονες ἀγαθοὶ οἱ πάλαι πρὸς τῶν ἐθνῶν ἁπάντων θεολογούμενοι, πορρωτάτω δὲ τοῦ ἀγαθοῦ ἐξῳκισμένοι. ### English translation (Claude) But if the men of our time wisely turned away from the harsh and savage cruelty, then none of the ancients was wise who appeased the wicked demons with human killings. Indeed, even to a blind man, as they say, it is plain that those proclaimed as gods of old by all the nations would be neither gods nor good demons, but banished very far from the good. ### Citation (SBL) Eusebius, Praep. ev. 4.21.1 (Dindorf 1:200; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-4-21-1). ## Preparation for the Gospel 4.21.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-4-21-2 - Source: Dindorf 1:200–201 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Only Christ freed mankind from the demons, as Isaiah foretold. ### Greek text διὸ καὶ ἐνδίκως θεομάχοι τινὲς καὶ ἀσεβεῖς λεχθεῖεν ἂν, τὸν πάντα λυμηνάμενοι βίον, ὧν ἐξ αἰῶνος· οὐδεὶς ἢ μόνος ὁ σωτὴρ καὶ κύριος ἡμῶν ὁ Χριστὸς τοῦ θεοῦ πᾶσιν ἀνθρώποις τὴν φυγὴν προεξένησεν, εὐαγγελιζόμενος ὁμοῦ πάντας Ἕλληνάς τε καὶ βαρβάρους θεραπείαν τῆς πατρικῆς νόσου, καὶ τῆς πικρᾶς καὶ παλαιτάτης δουλείας ἐλευθερίαν· ἐφʼ ἣν σπεύδειν ὁ τῆς εὐαγγελικῆς ἀποδείξεως παρορμᾷ λόγος, μεγάλῃ τῇ φωνῇ τοῖς πᾶσιν εἰς ἐξάκουστον βοῶν “πνεῦμα κυρίου ἐπʼ ἐμὲ, οὗ ἕνεκεν ἔχρισέ με, εὐαγγελίσασθαι πτωχοῖς ἀπέσταλκέ με, κηρῦξαι αἰχμαλώτοις ἄφεσιν καὶ τυφλοῖς ἀνάβλεψιν, ἰάσασθαι τοὺς συντετριμμένους τὴν καρδίαν.’ καὶ πάλιν ἐξαγαγεῖν ἐκ δεσμῶν πεπεδημένους, καὶ ἐξ οἴκου φυλακῆς καθημένους ἐν σκότει.’’ ### English translation (Claude) Therefore they might justly be called enemies of God and impious, having ruined all life; from whom, from all time, no one but our Savior and Lord, the Christ of God, provided for all men the means of escape, announcing as good news to all alike, Greeks and barbarians, the cure of their ancestral disease and freedom from their bitter and most ancient slavery. To this the word of the gospel demonstration urges us to hasten, crying with a loud voice to all, for all to hear: "The Spirit of the Lord is upon me, because he has anointed me; he has sent me to proclaim good news to the poor, to preach release to captives and recovery of sight to the blind, to heal the brokenhearted"; and again: "to bring out those bound from their chains, and from the prison house those who sit in darkness." ### Scripture references - Isa 61:1: quotation, high confidence - Luke 4:18: allusion, medium confidence - Isa 42:7: quotation, high confidence ### Translation notes - Quotations: Isa 61:1 (compare Luke 4:18); Isa 42:7 (LXX wording). ### Citation (SBL) Eusebius, Praep. ev. 4.21.2 (Dindorf 1:200–201; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-4-21-2). ## Preparation for the Gospel 4.21.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-4-21-3 - Source: Dindorf 1:201 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Enlightened by the gospel, Christians worship only the one true God in the way Christ taught. ### Greek text ταῦτα γὰρ ἄνωθεν ἐκ παλαιοῦ τὰ θεῖα ὡς ἀληθῶς παρʼ Ἑβραίοις ἐθέσπιζε λόγια, τὴν ἡμῶν τῶν πάλαι τυφλῶν τὰς ψυχὰς καὶ δαιμόνων πονηρῶν πολυπλόκοις δεσμοῖς πεπεδημένων ἀπολύτρωσιν εὐαγγελιζόμενα. ὅθεν εἰκότως τοὺς τῆς διανοίας ὀφθαλμοὺς πρὸς τοῦ σωτηρίου λόγου καταυγασθέντες, σώφρονές τε καὶ εὐλαβεῖς καὶ συνετοὶ γενόμενοι, καὶ πάντων ἐλεύθεροι κακῶν, οὔτε θύσομεν οὔτε δουλεύσομεν τοῖς τῶν ἐθνῶν νενομισμένοις θεοῖς, οἳ δὴ καὶ ἡμῶν τὸ πρὶν κατετυράννουν· ἀχθέντες δὲ καὶ προσαχθέντες ὑπὸ τῆς τοῦ σωτῆρος ἡμῶν διδασκαλίας τῷ μόνῳ καὶ ἀληθεῖ θεῷ, τῷ δὴ καὶ δεσπότῃ καὶ τροφεῖ, σωτῆρί τε καὶ εὐεργέτῃ, καὶ ἔτι ποιητῇ καὶ δημιουργῷ καὶ παμβασιλεῖ τῶν ὅλων, μόνον τοῦτον ἀληθῆ θεὸν ἡγησόμεθα, καὶ μόνῳ τὸ προσῆκον ἀπονεμοῦμεν σέβας, μόνον γεραίροντες καὶ μόνον αὐτὸν εὐσεβοῦντες, οὐχ ᾗ τοῖς δαίμοσι φίλον, ἀλλʼ ᾗ τῷ πρὸς αὐτοῦ καταπεμφθέντι πάντων ἀνθρώπων σωτῆρι διὰ τῆς εὐαγγελικῆς αὐτοῦ διδασκαλίας παραδέδοται. ### English translation (Claude) For these things the truly divine oracles among the Hebrews foretold from of old, announcing the redemption of us who were formerly blind in soul and bound in the many-stranded chains of wicked demons. Therefore, having rightly had the eyes of our understanding enlightened by the saving word, and having become sober, reverent, wise, and free from all evils, we will neither sacrifice to nor serve the reputed gods of the nations, who once tyrannized over us too; but, led and brought by our Savior's teaching to the only and true God, who is Lord and nourisher, Savior and benefactor, and also maker, creator, and universal King of all things, we will hold him alone to be true God and give the fitting worship to him alone, honoring him alone and revering him alone, not in the way the demons like, but as has been handed down by the Savior of all men whom he sent, through his gospel teaching. ### Citation (SBL) Eusebius, Praep. ev. 4.21.3 (Dindorf 1:201; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-4-21-3). ## Preparation for the Gospel 4.21.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-4-21-4 - Source: Dindorf 1:201–202 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christians repel demons by purity of life and need no divination. ### Greek text ταύτῃ δὲ θεοσεβοῦντες διώξομεν καὶ ἀπελάσομεν ἑαυτῶν, πολλοῦ δεῖ φοβηθησόμεθα, τοὺς πονηροὺς δαίμονας μόνας διʼ ἁγνείας καὶ καθαροῦ τρόπου βίου τε σώφρονος καὶ παναρέτου, τοῦ δὴ πρὸς τοῦ σωτῆρος ἡμῶν διωρισμένου. καθαρᾷ γὰρ μὴ δύνασθαι ψυχῇ πλησιάζειν διὰ τὸ ἀνόμοιον ὡμολόγηται ἀλλʼ οὐδὲ μαντείας καὶ χρησμῶν δεησόμεθα, οὐδὲ σπλάγχνα ζῴων διερευνήσομεν, οὐδέ τι τῶν διὰ δαιμονικῆς κινήσεως ἐνεργουμένων πολυπραγμονήσομεν. ### English translation (Claude) Worshipping God in this way, we will drive away and banish the wicked demons from ourselves, far from fearing them, by purity alone, a clean character, and a sober and all-virtuous life, the life prescribed by our Savior; for it is agreed that they cannot approach a pure soul because it is unlike them. Nor will we need divinations and oracles, nor search the entrails of animals, nor meddle with anything worked by demonic agency. ### Citation (SBL) Eusebius, Praep. ev. 4.21.4 (Dindorf 1:201–202; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-4-21-4). ## Preparation for the Gospel 4.21.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-4-21-5 - Source: Dindorf 1:202 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Word of God dwells in pure souls and reveals what divination cannot. ### Greek text ὧν γὰρ ἕνεκα ταῦτα τοῖς πολλοῖς σπουδάζεται, τούτων ἡμῖν ἀφίστασθαι μελετᾶν ὁ τοῦ Χριστοῦ λόγος διεστείλατο, μόνων δὲ ἐκείνων ἐφίεσθαι προύτρεψε, περὶ ὧν ἀληθῶς μάντις μὲν οὐδεὶς οὐδὲ σπλάγχνα ζῴων μηνύσει τὸ σαφὲς, αὐτὸς δὲ μόνος ὁ τοῦ θεοῦ λόγος, ὁ ἐν τοῖς ἀληθινοῖς ἐνοικῶν σπλάγχνοις τῶν οἴων τε αὐτὸν διʼ ἄκραν ψυχῆς καθαρότητα ἔνδον ἐν ἑαυτοῖς χωρεῖν. περὶ ὧν φησί που ἐν τοῖς ἱεροῖς γράμμασιν " ἐνοικήσω ἐν αὐτοῖς, καὶ ἐμπεριπατήσω, καὶ ἔσομαι αὐτῶν θεὸς, καὶ αὐτοὶ ἔσονταί μοι λαός.’’ ### English translation (Claude) For the word of Christ has instructed us to practice withdrawing from the things for whose sake the many pursue these, and has urged us to seek only those things about which truly no seer nor the entrails of animals will show the truth, but only the Word of God himself, who dwells in the true inward parts of those able, through the utmost purity of soul, to receive him within themselves. Concerning them he says somewhere in the sacred writings: "I will dwell in them and walk among them, and I will be their God, and they shall be my people." ### Scripture references - 2 Cor 6:16: quotation, high confidence - Lev 26:12: allusion, medium confidence ### Translation notes - Quotation: 2 Cor 6:16 (from Lev 26:12). ### Citation (SBL) Eusebius, Praep. ev. 4.21.5 (Dindorf 1:202; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-4-21-5). ## Preparation for the Gospel 4.21.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-4-21-6 - Source: Dindorf 1:202–203 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius introduces Porphyry's admission that evil demons disguise themselves as the highest gods. ### Greek text Ταῦτα μὲν οὖν τὰ ἀπὸ τοῦ περὶ θυσιῶν τόπου ἀπελεγκτικὰ τῆς τῶν δαιμόνων μοχθηρίας. ἄκουε δʼ οἷα περὶ τῶν αὐτῶν αὖθις ὁ τῆς Περὶ τῶν ἐμψύχων ἀποχῆς συγγραφεὺς ἱστορεῖ, διαρρήδην ὁμολογῶν τοὺς πονηροὺς δαίμονας ἐν σχήμασι πλείοσιν ἐκτυπουμένοις, καὶ παντοίας μορφὰς χαρακτηρίζοντας, λανθάνειν καὶ ἐξαπατᾶν τοὺς πολλοὺς τῶν ἀνθρώπων. ἀγαθῶν γὰρ, φησὶν, ὑποδυόμενοι πρόσωπα καὶ προσεταιριζόμενοι τὰ πλήθη διὰ τοῦ τὰς ἐπιθυμίας τῶν ἀνθρώπων ἐκκαίειν, τοὺς ἀνωτάτω θεοὺς ἑαυτοὺς ἐπιφημίζεσθαι βούλονται. τοσοῦτόν τέ φησιν αὐτοὺς ἰσχῦσαι ὡς ἀπατῆσαι καὶ τοὺς σοφωτάτους τῶν Ἑλλήνων ποιητὰς καὶ φιλοσόφους, οὓς καὶ ὁμολογεῖ τῆς τοῦ πλήθους γεγονέναι διαστροφῆς αἰτίους· ὅτι τε ἐξ αὐτῶν πᾶσα γοητεία συνέστη, καὶ τὰ πρὸς ἡδονὴν ἀνθρώποις διʼ αὐτῶν προξενεῖται· ὅπως τε θεοὶ εἶναι βούλονται, δαίμονες ὄντες φαῦλοι· καὶ ὡς ἡ προεστῶσα αὐτῶν δύναμις δοκεῖ θεὸς εἶναι ὁ μέγιστος. ταῦτα δὲ ὁ Πορφύριος πάντα τοῦτον ἱστορεῖ τὸν τρόπον ### English translation (Claude) These, then, are the refutations of the wickedness of the demons drawn from the subject of sacrifices. Listen also to what the author of On Abstinence from Animal Food records again about the same things, plainly admitting that the wicked demons, molding themselves in many shapes and taking forms of every kind, escape the notice of the many and deceive them. For, he says, putting on the masks of the good and winning over the multitudes by inflaming the desires of men, they wish to be called the highest gods. And he says they have been so strong as to deceive even the wisest poets and philosophers of the Greeks, whom he admits to have been the causes of the perversion of the multitude; that from them all sorcery arose, and pleasures are procured for men through them; how, being bad demons, they wish to be gods; and how the power that presides over them is thought to be the greatest god. Porphyry records all this in this way: ### Citation (SBL) Eusebius, Praep. ev. 4.21.6 (Dindorf 1:202–203; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-4-21-6). ## Preparation for the Gospel 4.22.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-4-22-1 - Source: Dindorf 1:203 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Porphyry describes evil-doing demons as souls ruled by their passions. ### Greek text " Ὅσαι δὲ ψυχαὶ τοῦ συνεχοῦς πνεύματος οὐ κρατοῦσιν, ἀλλʼ ὡς τὸ πολὺ καὶ κρατοῦνται, διὰ τοῦτο ἄγονταί τε καὶ φέρονται λίαν, ὅταν αἱ τοῦ πνεύματος ὀργαί τε καὶ ἐπιθυμίαι τὴν ὁρμὴν λάβωσιν· αὗται δὲ αἱ ψυχαὶ δαίμονες μὲν καὶ αὐταὶ, κακοεργοὶ δʼ ἂν εἰκότως λέγοιντο. ### English translation (Claude) "All souls that do not master the pneuma joined to them, but are for the most part mastered by it, are for this reason carried and swept about greatly whenever the passions and desires of the pneuma take their impulse; and these souls are demons too, but may reasonably be called evil-doing. ### Extrabiblical texts - Porphyry, Abst. (Porphyry, On Abstinence from Killing Animals): quotation, high confidence ### Translation notes - Porphyry, On Abstinence 2.38–40 (sections 4.22.1–15). Pneuma here is the subtle, breathlike body of the soul. ### Citation (SBL) Eusebius, Praep. ev. 4.22.1 (Dindorf 1:203; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-4-22-1). ## Preparation for the Gospel 4.22.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-4-22-2 - Source: Dindorf 1:203 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Demons are invisible, without solid bodies, and the worse ones change their shapes. ### Greek text καί εἰσιν οἱ σύμπαντες οὗτοί τε καὶ οἱ τῆς ἐναντίας δυνάμεως, ἀόρατοί τε καὶ τελείως ἀναίσθητοι αἰσθήσεσιν ἀνθρωπίναις. οὐ γὰρ στερεὸν σῶμα περιβέβληνται, οὐδὲ μορφὴν πάντες μίαν, ἀλλʼ ἐν σχήμασι πλείοσιν· ἐκτυπούμεναι δὲ καὶ χαρακτηρίζουσαι τὸ πνεῦμα αὐτῶν αἱ μορφαὶ τοτὲ μὲν ἐπιφαίνονται, τοτὲ δὲ ἀφανεῖς εἰσιν· ἐνίοτε δὲ καὶ μεταβάλλουσι τὰς μορφὰς οἵ γε χείρους. ### English translation (Claude) And all of these, and those of the opposite power, are invisible and entirely imperceptible to human senses. For they are not clothed in a solid body, nor do all have one form, but they exist in many shapes; and the forms that mold and stamp their pneuma sometimes appear and sometimes are invisible; and sometimes the worse ones even change their forms. ### Extrabiblical texts - Porphyry, Abst. (Porphyry, On Abstinence from Killing Animals): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 4.22.2 (Dindorf 1:203; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-4-22-2). ## Preparation for the Gospel 4.22.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-4-22-3 - Source: Dindorf 1:203 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The demons' subtle bodies are passible and not eternal. ### Greek text τὸ δὲ πνεῦμα ᾗ μέν ἐστι σωματικὸν, παθητικόν ἐστι καὶ φθαρτόν· τῷ δὲ ὑπὸ τῶν ψυχῶν οὕτως δεδέσθαι ὥστε τὸ εἶδος αὐτῶν διαμένειν πλείω χρόνον, οὐ μήν ἐστιν αἰώνιον· καὶ γὰρ ἀπορρεῖν αὐτοῦ τι συνεχῶς εἰκός ἐστι καὶ τρέπεσθαι. ### English translation (Claude) The pneuma, insofar as it is bodily, is passible and perishable; but because it is so bound by the souls that their form lasts a long time, it is still not eternal; for it is likely that something is continually flowing away from it and changing. ### Extrabiblical texts - Porphyry, Abst. (Porphyry, On Abstinence from Killing Animals): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 4.22.3 (Dindorf 1:203; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-4-22-3). ## Preparation for the Gospel 4.22.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-4-22-4 - Source: Dindorf 1:203–204 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Evil demons dwell near the earth and attack men violently or by stealth. ### Greek text ἐν συμμετρίᾳ μὲν οὖν τὰ τῶν ἀγαθῶν, ὡς καὶ τὰ σώματα τῶν φαινομένων, τῶν δὲ κακοποιῶν ἀσύμμετρα, οἵ πλέον τῷ παθητικῷ νέμοντες τὸν περίγειον τόπον οὐδὲν ὅ τι τῶν κακῶν οὐκ ἐπιχειροῦσι δρᾶν. βίαιον γὰρ ὅλως καὶ ὕπουλον ἔχοντες ἦθος, ἐστερημένον τε τῆς φυλακῆς τῆς ἀπὸ τοῦ κρείττονος δαιμονίου, σφοδρὰς καὶ αἰφνιδίους, οἷον ἐνέδρας, ὡς τὸ πολὺ ποιοῦν τὰς ἐμπτώσεις, πῇ μὲν λανθάνειν πειρώμενοι, πῇ δὲ βιαζόμενοι.’’ ### English translation (Claude) The bodies of the good are well proportioned, like those of visible beings, but those of the evil-doers are disproportioned. These, assigning more to the passive part, inhabit the region about the earth and there is no evil they do not attempt. For having a wholly violent and treacherous character, and being deprived of the protection of the better daemon, they make their attacks mostly vehement and sudden, like ambushes, sometimes trying to escape notice, and sometimes using force." ### Extrabiblical texts - Porphyry, Abst. (Porphyry, On Abstinence from Killing Animals): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 4.22.4 (Dindorf 1:203–204; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-4-22-4). ## Preparation for the Gospel 4.22.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-4-22-5 - Source: Dindorf 1:204 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Demons disguise themselves as gods and inflame human desires, causing strife and war. ### Greek text Καὶ ἐξῆς ἐπιλέγει Ταῦτα δὲ καὶ τὰ ὅμοια ποιοῦσι μεταστῆσαι ἡμᾶς ἐθέλοντες ἀπὸ τῆς ὀρθῆς ἐννοίας τῶν θεῶν καὶ ἐφʼ ἑαυτοὺς ἐπιστρέψαι. πᾶσι γὰρ τοῖς οὕτως ἀνομολόγως καὶ ἀκαταλλήλως γιγνομένοις αὐτοὶ χαίρουσι, καὶ ὥσπερ ὑποδύντες τὰ τῶν ἄλλων θεῶν πρόσωπα τῆς ἡμετέρας ἀβουλίας ἀπολαύουσι, προσεταιριζόμενοι τὰ πλήθη, διὰ τοῦ τὰς ἐπιθυμίας τῶν ἀνθρώπων ἐκκαίειν ἔρωσι καὶ πόθοις πλούτων καὶ δυναστειῶν καὶ ἡδονῶν, κενοδοξίας τε αὖ, ἐξ ὧν στάσεις καὶ πόλεμοι φύονται καὶ τὰ συγγενῆ τούτων. ### English translation (Claude) And next he adds: "They do these and similar things wishing to turn us away from the right notion of the gods and to turn us to themselves. For they themselves delight in all things done so inconsistently and incongruously; and as if putting on the masks of the other gods, they enjoy our folly, winning over the multitudes by inflaming the desires of men with loves and longings for wealth, power, and pleasures, and vainglory too, from which arise seditions, wars, and things akin to these. ### Extrabiblical texts - Porphyry, Abst. (Porphyry, On Abstinence from Killing Animals): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 4.22.5 (Dindorf 1:204; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-4-22-5). ## Preparation for the Gospel 4.22.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-4-22-6 - Source: Dindorf 1:204 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Demons persuade even philosophers to attribute evils to the highest god. ### Greek text τὸ δὲ πάντων δεινότατον, ἐπαναβαίνουσιν ἐκ τῶνδε, καὶ τὰ ὅμοια ἀναπείθουσι καὶ περὶ τῶν μεγίστων θεῶν, μέχρι τοῦ καὶ τὸν ἄριστον θεὸν τούτοις τοῖς ἐγκλήμασιν ὑπάγειν· ᾧ δὴ καὶ τεταράχθαι φασὶ πάντʼ ἄνω κάτω. πεπόνθασι δὲ τοῦτο οὐκ ἰδιῶται μόνον, ἀλλὰ καὶ τῶν ἐν φιλοσοφίᾳ διατριβόντων οὐκ ὀλίγοι. ### English translation (Claude) And worst of all, they go further from here and persuade men of the same things about the greatest gods, even to the point of bringing the best god under these charges; by whom, they say, everything has been thrown into confusion. And this has happened not only to ordinary people, but also to not a few of those engaged in philosophy. ### Extrabiblical texts - Porphyry, Abst. (Porphyry, On Abstinence from Killing Animals): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 4.22.6 (Dindorf 1:204; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-4-22-6). ## Preparation for the Gospel 4.22.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-4-22-7 - Source: Dindorf 1:204 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Philosophers and the crowd reinforced each other's false beliefs about the gods. ### Greek text ἡ δʼ αἰτία διʼ ἀλλήλων γέγονε. καὶ γὰρ τῶν φιλοσοφούντων οἱ μὴ ἀποστάντες τῆς καινῆς φορᾶς εἰς τὰ αὐτὰ τοῖς πλήθεσι συνέβησαν· καὶ πάλιν αὖ τὰ πλήθη σύμφωνα ταῖς αὐτῶν δόξαις παρὰ τῶν δοκούντων σοφῶν ἀκούοντα ἐπερρώσθη φρονεῖν ἐπὶ μᾶλλον περὶ τῶν θεῶν τὰ τοιαῦτα. ### English translation (Claude) And the cause has come from both sides. For those philosophers who did not stand apart from the common course fell in with the multitudes in the same opinions; and the multitudes in turn, hearing from those thought wise things agreeing with their own opinions, were strengthened all the more in thinking such things about the gods. ### Extrabiblical texts - Porphyry, Abst. (Porphyry, On Abstinence from Killing Animals): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 4.22.7 (Dindorf 1:204; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-4-22-7). ## Preparation for the Gospel 4.22.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-4-22-8 - Source: Dindorf 1:204–205 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Poetry spread false beliefs, though the good can never harm, as Plato says. ### Greek text τὸ μὲν γὰρ ποιητικὸν καὶ προσεξέκαυσε τὰς ὑπολήψεις τῶν ἀνθρώπων τῷ χρῆσθαι φράσει πρὸς ἔκπληξιν καὶ γοητείαν πεποιημένῃ, κήλησίν τε ἐμποιῆσαι καὶ πίστιν περὶ τῶν ἀδυνατωτάτων δυναμένῃ, δέον ἐμπέδως πεπεῖσθαι ὅτι οὔτε τὸ ἀγαθὸν βλάπτει ποτὲ οὔτε τὸ κακὸν ὠφελεῖ. οὐ γὰρ θερμότητος, ὥς φησι Πλάτων, τὸ ψύχειν, ἀλλὰ τοῦ ἐναντίου, οὐδὲ ψυχρότητος τὸ θερμαίνειν, ἀλλὰ τοῦ ἐναντίου, οὕτως οὐδὲ τοῦ δικαίου τὸ βλάπτειν. ### English translation (Claude) For poetry further inflamed men's beliefs by using language made for astonishment and enchantment, able to produce spellbinding and belief about the most impossible things; whereas one ought to be firmly persuaded that the good never harms and the bad never helps. For it is not the work of heat, as Plato says, to cool, but of its opposite, nor of cold to heat, but of its opposite; so neither is it the work of the just to harm. ### Extrabiblical texts - Plato, Resp. 335d (Plato (works)): allusion, high confidence - Porphyry, Abst. (Porphyry, On Abstinence from Killing Animals): quotation, high confidence ### Translation notes - Plato, Republic 1.335d. ### Citation (SBL) Eusebius, Praep. ev. 4.22.8 (Dindorf 1:204–205; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-4-22-8). ## Preparation for the Gospel 4.22.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-4-22-9 - Source: Dindorf 1:205 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Porphyry argues that harming cannot belong to the divine or to beneficent demons. ### Greek text δικαιότατον δὲ δήπου φύσει πάντων τὸ θεῖον, ἐπεὶ οὐδʼ ἂν ἦν θεῖον. οὐκοῦν ἀποτετμῆσθαι δεῖ ταύτην τὴν δύναμιν καὶ μοῖραν τῶν δαιμόνων τῶν ἀγαθοεργῶν. ἡ γὰρ βλάπτειν πεφυκυῖά τε καὶ βουλομένη ἐναντία τῇ ἀγαθοεργῷ· τὰ δʼ ἐναντία περὶ τὸ αὐτὸ οὐκ ἄν ποτε γένοιτο.” ### English translation (Claude) And the divine is surely by nature the most just of all, since otherwise it would not be divine. So this power and function must be cut off from the beneficent demons. For the power that is naturally disposed and willing to harm is opposite to the beneficent one; and opposites could never exist in the same subject." ### Extrabiblical texts - Porphyry, Abst. (Porphyry, On Abstinence from Killing Animals): quotation, high confidence ### Translation notes - Porphyry, On Abstinence 2.41. ### Citation (SBL) Eusebius, Praep. ev. 4.22.9 (Dindorf 1:205; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-4-22-9). ## Preparation for the Gospel 4.22.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-4-22-10 - Source: Dindorf 1:205 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Porphyry says all sorcery is worked through the evil demons and their leader. ### Greek text Καὶ αὖθις “Διὰ μέντοι τῶν ἐναντίων καὶ ἡ πᾶσα γοητεία ἐπιτελεῖται· τούτους γὰρ μάλιστα καὶ τὸν προεστῶτα αὐτῶν ἐκτιμῶσιν οἱ τὰ κακὰ διὰ τῶν γοητειῶν διαπραττόμενοι ### English translation (Claude) And again: "It is through the opposite powers that all sorcery is accomplished; for these and their leader are especially honored by those who bring about evils through sorcery. ### Extrabiblical texts - Porphyry, Abst. (Porphyry, On Abstinence from Killing Animals): quotation, high confidence ### Translation notes - Porphyry, On Abstinence 2.41–42. ### Citation (SBL) Eusebius, Praep. ev. 4.22.10 (Dindorf 1:205; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-4-22-10). ## Preparation for the Gospel 4.22.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-4-22-11 - Source: Dindorf 1:205 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The evil demons deceive through wonders and inspire love charms and greed. ### Greek text πλήρεις γάρ εἰσι πάσης φαντασίας καὶ ἀπατῆσαι ἱκανοὶ διὰ τῆς τερατουργίας. διὰ τούτων φίλτρα καὶ ἐρωτικὰ κατασκευάζουσιν οἱ κακοδαίμονες· πᾶσα γὰρ ἀκολασία καὶ πλούτων ἐλπὶς καὶ δόξης διὰ τούτων, καὶ μάλιστα ἡ ἀπάτη. ### English translation (Claude) For they are full of every kind of illusion and able to deceive by their wonder-working. Through them the wretched prepare philters and love charms; for all licentiousness, and hope of wealth and glory, come through them, and above all deceit. ### Extrabiblical texts - Porphyry, Abst. (Porphyry, On Abstinence from Killing Animals): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 4.22.11 (Dindorf 1:205; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-4-22-11). ## Preparation for the Gospel 4.22.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-4-22-12 - Source: Dindorf 1:205 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The evil demons wish to be gods and feed on the fumes of sacrifices. ### Greek text τὸ γὰρ ψεῦδος τούτοις οἰκεῖον· βούλονται γὰρ εἶναι θεοὶ καὶ ἡ προεστῶσα αὐτῶν δύναμις δοκεῖν θεὸς εἶναι ὁ μέγιστος. οὗτοι οἱ χαίροντες ῾λοιβῇ τε κνίσῃ τέ, ᾿ διʼ ὧν αὐτῶν τὸ πνευματικὸν καὶ σωματικὸν πιαίνεται. ζῇ γὰρ τοῦτο ἀτμοῖς καὶ ἀναθυμιάσεσι, ποικίλως διὰ τῶν ποικίλων, καὶ δυναμοῦται ταῖς ἐκ τῶν αἱμάτων καὶ σαρκῶν θυσίαις.” ### English translation (Claude) For falsehood is akin to them; for they wish to be gods, and the power that presides over them wishes to seem the greatest god. These are they who delight 'in libation and savor of fat,' by which their pneumatic and bodily part is fattened. For this lives on vapors and exhalations, in various ways through various things, and is strengthened by the sacrifices of blood and flesh." ### Extrabiblical texts - Homer, Il. 9.500 (Homer, Iliad): quotation, high confidence - Porphyry, Abst. (Porphyry, On Abstinence from Killing Animals): quotation, high confidence ### Translation notes - The quoted phrase is Homer, Iliad 9.500. ### Citation (SBL) Eusebius, Praep. ev. 4.22.12 (Dindorf 1:205; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-4-22-12). ## Preparation for the Gospel 4.22.13 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-4-22-13 - Source: Dindorf 1:205–206 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Porphyry admits that both poets and philosophers spread the worship of evil demons. ### Greek text Διὰ δὴ τούτων ἀκηκόαμεν ὁμολογούντων ὅτι μὴ μόνον οἱ παρʼ Ἕλλησι ποιηταὶ προσεξέκαυσαν τὰς ὑπολήψεις τῶν ἀνθρώπων τὰς περὶ τῶν φαύλων δαιμόνων ὡς περὶ θεῶν καὶ ἀγαθῶν, ἀλλὰ καὶ τῶν ἐν φιλοσοφίᾳ διατριβόντων οἱ περὶ θεοὺς δοκοῦντες σπουδαίως ἔχειν, οἳ καὶ αὐτοὶ οὐ θεοὺς, ἀλλὰ πονηροὺς δαίμονας περιέποντες τὰ πλήθη καὶ τοὺς δήμους εἰς τὴν ὁμοίαν πλάνην ἐξετραχήλισαν. ### English translation (Claude) By these words we have heard them admit that not only the poets among the Greeks inflamed men's beliefs about the bad demons as about gods and good beings, but also those engaged in philosophy who seemed to be in earnest about the gods; and they themselves, honoring not gods but wicked demons, threw the multitudes and the peoples headlong into the like error. ### Extrabiblical texts - Porphyry, Abst. (Porphyry, On Abstinence from Killing Animals): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 4.22.13 (Dindorf 1:205–206; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-4-22-13). ## Preparation for the Gospel 4.22.14 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-4-22-14 - Source: Dindorf 1:206 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The charge comes from pagans themselves, not from Christians. ### Greek text ὡμολόγησε γοῦν σαφῶς ὁ λόγος ὡς ἄρα παρὰ τῶν δοκούντων σοφῶν ἀκούοντα περὶ θεῶν τὰ πλήθη σύμφωνα ταῖς αὐτῶν δόξαις ἐπερρώσθη φρονεῖν ἐπὶ μᾶλλον ὡς περὶ θεῶν περὶ τῶν μοχθηρῶν δαιμόνων. καὶ ταῦτα οὐκ ἐξ ἡμῶν κατηγορεῖται, ἀλλʼ ὑπʼ αὐτῶν τῶν ἀκριβέστατα τὰ οἰκεῖα μᾶλλον ἢ ἡμεῖς εἰδότων. ### English translation (Claude) At any rate the account plainly admitted that the multitudes, hearing from those thought wise things about the gods agreeing with their own opinions, were strengthened all the more in thinking of the wicked demons as of gods. And these charges are brought not by us, but by those who know their own affairs more exactly than we do. ### Extrabiblical texts - Porphyry, Abst. (Porphyry, On Abstinence from Killing Animals): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 4.22.14 (Dindorf 1:206; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-4-22-14). ## Preparation for the Gospel 4.22.15 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-4-22-15 - Source: Dindorf 1:206 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Porphyry names Sarapis and Hecate as rulers of the evil demons; Scripture names Beelzebul. ### Greek text ὁ γέ τοι αὐτὸς συγγραφεὺς οὐ παρέργως ὁμιλήσας τῇ τοὺς πολλοὺς λανθανούσῃ δεισιδαιμονίᾳ φησὶ τοὺς πονηροὺς δαίμονας βούλεσθαι εἶναι θεοὺς καὶ ἀγαθῶν δόξαν ἔχειν παρὰ ἀνθρώποις, τίς τε προεστῶσα αὐτῶν δύναμις τυγχάνει ὁ αὐτὸς πάλιν διασαφήσει, τοὺς ἄρχοντας τῶν πονηρῶν δαιμόνων λέγων εἶναι τὸν Σάραπιν καὶ τὴν Ἑκάτην· ἡ δὲ θεία γραφὴ τὸν βελζεβούλ. ἄκουε δʼ ὅπως καὶ περὶ τούτου γράφει ἐν τοῖς ‘‘Περὶ τῆς ἐκ λογίων φιλοσοφίας.” ### English translation (Claude) The same writer, at any rate, being no casual acquaintance with the superstition hidden from the many, says that the wicked demons wish to be gods and to have the reputation of good beings among men; and who the power presiding over them is, the same will again make plain, saying that the rulers of the wicked demons are Sarapis and Hecate; the divine Scripture says Beelzebul. Listen how he writes about this too in his On the Philosophy from Oracles: ### Scripture references - Matt 12:24: allusion, medium confidence ### Extrabiblical texts - Porphyry, Abst. (Porphyry, On Abstinence from Killing Animals): quotation, high confidence ### Translation notes - Allusion to Matt 12:24. ### Citation (SBL) Eusebius, Praep. ev. 4.22.15 (Dindorf 1:206; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-4-22-15). ## Preparation for the Gospel 4.23.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-4-23-1 - Source: Dindorf 1:206 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Porphyry says the evil demons are under Sarapis, who is Pluto. ### Greek text “ Τοὺς δὲ πονηροὺς δαίμονας οὐκ εἰκῆ ὑπὸ τὸν Σάραπιν ὑποπτεύομεν, οὐδʼ ἐκ τῶν συμβόλων μόνων ἀναπεισθέντες, ἀλλʼ ὅτι τὰ μειλίγματα καὶ τὰ τούτων ἀποτρόπαια πρὸς τὸν Πλούτωνα γίνεται, ὡς ἐν τῷ πρώτῳ ἐδείκνυμεν. αὐτὸς δὲ τῷ Πλούτωνι ὁ θεὸς, καὶ διὰ τοῦτο μάλιστα δαιμόνων ἄρχων, καὶ σύμβολα διδοὺς πρὸς τὴν τούτων ἔλασιν. ### English translation (Claude) "We suspect, not without reason, that the wicked demons are under Sarapis, persuaded not only by the symbols, but because the propitiations and averting rites concerning them are addressed to Pluto, as we showed in the first book. And this god is the same as Pluto, and for this reason is above all ruler of demons and gives tokens for driving them away. ### Extrabiblical texts - Porphyry, Porphyry, Phil. orac. (Porphyry, Philosophy from Oracles (fragments)): quotation, high confidence ### Translation notes - Porphyry, Philosophy from Oracles (sections 4.23.1–8). ### Citation (SBL) Eusebius, Praep. ev. 4.23.1 (Dindorf 1:206; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-4-23-1). ## Preparation for the Gospel 4.23.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-4-23-2 - Source: Dindorf 1:206 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Priests drive demons from temples by noise, beating the air, and animal blood. ### Greek text οὗτος γοῦν καὶ τοῖς ἱκέταις ἐδήλωσεν ὡς πᾶσι ζῴοις ὁμοιούμενοι προσίασι τοῖς ἀνθρώποις· ὅθεν καὶ παρʼ Αἰγυπτίοις καὶ παρὰ Φοίνιξι καὶ ὅλως παρὰ τοῖς τὰ θεῖα σοφοῖς ἱμάντες ἐν τοῖς ἱεροῖς ἐπιρρήσσονται, καὶ ζῷα προσουδίζεται πρὸ τῆς θρησκείας τῶν θεῶν, ἐξελαυνόντων τῶν ἱερέων τούτους, διὰ τοῦ δοῦναι πνεῦμα, ἢ αἷμα ζῴων, καὶ διὰ τῆς τοῦ ἀέρος πληγῆς, ἵνα τούτων ἀπελθόντων παρουσία τοῦ θεοῦ γένηται. ### English translation (Claude) He it was, at any rate, who made known to his suppliants that they approach men taking the likeness of all kinds of animals. Hence among the Egyptians and Phoenicians, and in general among those wise in divine things, thongs are cracked in the temples and animals dashed on the ground before the worship of the gods, the priests driving these demons away by giving them the breath or blood of animals and by beating the air, so that when they have gone the presence of the god may come. ### Extrabiblical texts - Porphyry, Porphyry, Phil. orac. (Porphyry, Philosophy from Oracles (fragments)): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 4.23.2 (Dindorf 1:206; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-4-23-2). ## Preparation for the Gospel 4.23.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-4-23-3 - Source: Dindorf 1:206–207 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Demons fill houses and bodies, especially at meals, which is why purifications are made. ### Greek text καὶ οἶκος δὲ πᾶς μεστὸς, καὶ διὰ τοῦτο προκαθαίρουσι καὶ ἐκβάλλουσι τούτους, ὅταν θεὸν κατακαλῶσι. καὶ τὰ σώματα τοίνυν μεστὰ ἀπὸ τούτων· καὶ γὰρ μάλιστα ταῖς ποιαῖς τροφαῖς χαίρουσι. σιτουμένων γὰρ ἡμῶν προσίασι καὶ προσιζάνουσι τῷ σώματι, καὶ διὰ τοῦτο αἱ ἁγνεῖαι, οὐ διὰ τοὺς θεοὺς προηγουμένως, ἀλλʼ ἵνʼ οὗτοι ἀποστῶσι. μάλιστα δὲ αἵματι χαίρουσι καὶ ταῖς ἀκαθαρσίαις, καὶ ἀπολαύουσι τούτων εἰσδύνοντες τοῖς χρωμένοις. ### English translation (Claude) Every house too is full of them, and for this reason they first purify it and cast them out when they call down a god. And our bodies too are full of them; for they delight especially in certain kinds of food. When we eat they approach and settle on the body; and this is the reason for the purifications, not chiefly because of the gods, but so that these may depart. They delight most in blood and in impurities, and enjoy these by entering those who use them. ### Extrabiblical texts - Porphyry, Porphyry, Phil. orac. (Porphyry, Philosophy from Oracles (fragments)): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 4.23.3 (Dindorf 1:206–207; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-4-23-3). ## Preparation for the Gospel 4.23.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-4-23-4 - Source: Dindorf 1:207 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Intense desires and bodily noises come from the demons' presence. ### Greek text ὅλως γὰρ ἡ ἐπίτασις τῆς πρός τι ἐπιθυμίας καὶ ἡ τοῦ πνεύματος τῆς ὀρέξεως ὁρμὴ ἀλλαχόθεν οὐ σφοδρύνεται ἢ ἐκ τῆς τούτων παρουσίας· οἱ καὶ εἰς ἀσήμους φθόγγους καὶ φύσας ἀναγκάζουσι τοὺς ἀνθρώπους ἐμπίπτειν διὰ τῆς συναπολαύσεως τῆς μετʼ αὐτῶν γιγνομένης. ### English translation (Claude) For in general the intensifying of desire toward anything and the impulse of the pneuma's appetite grow vehement from no other cause than their presence; and they compel men to fall into inarticulate sounds and belchings through the shared enjoyment that comes about with them. ### Extrabiblical texts - Porphyry, Porphyry, Phil. orac. (Porphyry, Philosophy from Oracles (fragments)): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 4.23.4 (Dindorf 1:207; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-4-23-4). ## Preparation for the Gospel 4.23.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-4-23-5 - Source: Dindorf 1:207 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heavy breathing signals the presence of demons, as also when a god enters. ### Greek text ὅπου γὰρ πνεύματος πλείονος ὁλκὴ ἢ τῆς γαστρὸς ἐξ ἡδυπαθείας πεπληρωμένης, ἢ τῆς προθυμίας διʼ ἡδονῆς ἐπίτασιν ἐκφυσώσης καὶ πολὺ τὸ ἔξωθεν σπώσης, ἐκεῖ παρουσία τῶν τοιούτων πνευμάτων σοι δηλούσθω. ἄχρι τούτων τολμᾷ φύσις ἀνθρώπου εὑρίσκειν τὰς περὶ αὑτῆς συνεστώσας παγίδας· καὶ γὰρ ὁ θεὸς ὅταν εἰσκριθῇ, πολυπλασιάζεται τὸ πνεῦμα.” ### English translation (Claude) For wherever there is a drawing in of much breath, either because the belly has been filled through indulgence or because eagerness from the intensity of pleasure blows out and draws in much from outside, there let the presence of such spirits be shown to you. So far does human nature dare to discover the snares set around it; for when the god enters, the breath is multiplied." ### Extrabiblical texts - Porphyry, Porphyry, Phil. orac. (Porphyry, Philosophy from Oracles (fragments)): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 4.23.5 (Dindorf 1:207; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-4-23-5). ## Preparation for the Gospel 4.23.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-4-23-6 - Source: Dindorf 1:207 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Porphyry makes Sarapis and Hecate rulers of the demons, symbolized by the three-headed dog. ### Greek text Ταῦτα μὲν οὑν περὶ τῶν πονηρῶν δαιμόνων, ὧν φησιν ἄρχοντα εἶναι τὸν Σάραπιν. καὶ τὴν Ἑκάτην δὲ τούτων ἄρχειν ὁ αὐτὸς διδάσκει λέγων οὕτως “ Μήποτε οὗτοί εἰσιν ὧν ἄρχει ὁ Σάραπις, καὶ τούτων σύμβολον ὁ τρίκρανος κύων, τουτέστιν ὁ ἐν τοῖς τρισὶ στοιχείοις, ὕδατι, γῇ, ἀέρι, πονηρὸς δαίμων· οὓς καταπαύει ὁ θεὸς ὁ ἔχων ὑπὸ χεῖρα. ἄρχει δʼ αὐτῶν καὶ ἡ Ἑκάτη, ὡς συνέχουσα τὸ τρίστοιχον.” Καὶ πάλιν φησὶν ### English translation (Claude) So much, then, about the wicked demons, whose ruler he says is Sarapis. The same writer teaches that Hecate too rules them, saying thus: "Perhaps these are the ones whom Sarapis rules, and whose symbol is the three-headed dog, that is, the wicked demon in the three elements, water, earth, and air; whom the god who has them in hand restrains. And Hecate too rules them, as holding together the three elements." And again he says: ### Extrabiblical texts - Porphyry, Porphyry, Phil. orac. (Porphyry, Philosophy from Oracles (fragments)): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 4.23.6 (Dindorf 1:207; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-4-23-6). ## Preparation for the Gospel 4.23.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-4-23-7 - Source: Dindorf 1:207–208 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Hecate's oracle describes her threefold nature and her 'whelps' on earth. ### Greek text “Ἕν χρηστήριον ἔτι παραθεὶς, ὅπερ αὐτὴ ἡ Ἑκάτη πεποίηται, καταπαύσω τὸν περὶ ταύτης λόγον ἥδʼ ἐγώ εἰμι κόρη πολυφάσματος, οὐρανόφοιτος, ταυρῶπις, τρικάρηνος, ἀπηνὴς, χρυσοβέλεμνος, Φοίβη ἀπειρολεχὴς, φαεσίμβροτος Εἰλήθυια, τριστοίχου φύσεως συνθήματα τρισσὰ φέρουσα· αἰθέρα μὲν πυρόεσσιν ἐειδομένη εἰδώλοις, ἠέρα δʼ ἀργεννοῖσι τροχάσμασιν ἀμφικάθημαι· γαῖα δʼ ἐμῶν σκυλάκων δνοφερὸν γένος ἡνιοχεύει.’ ### English translation (Claude) "Adding one more oracle, which Hecate herself has given, I will end the account of her: 'Here am I, the maiden of many forms, roaming the heavens, bull-faced, three-headed, ruthless, with golden arrows, Phoebe who knows no bed, Eileithyia bringing light to mortals, bearing the threefold tokens of a threefold nature: in the ether I appear in fiery images, the air I occupy with gleaming wheels, and the earth guides the dark race of my whelps.'" ### Extrabiblical texts - Porphyry, Porphyry, Phil. orac. (Porphyry, Philosophy from Oracles (fragments)): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 4.23.7 (Dindorf 1:207–208; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-4-23-7). ## Preparation for the Gospel 4.23.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-4-23-8 - Source: Dindorf 1:208 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Porphyry identifies Hecate's whelps as evil demons; Eusebius will add further proofs. ### Greek text οἷς ἐπιλέγει ὁ συγγραφεὺς σαφῶς τίνες οἱ σκύλακες· ὅτι οἱ πονηροὶ δαίμονες, περὶ ὧν ἄρτι πεπαύμεθα λέγοντες. τοσαῦτα μὲν δὴ καὶ ταῦτα. περὶ δὲ τοῦ δαίμονας εἶναι πονηροὺς ἀληθῶς, ἀλλʼ οὐδὲν ἀγαθὸν ἐπαγομένους, τοὺς παρὰ τοῖς πολλοῖς θεολογουμένους, φέρε ἔτι μᾶλλον διὰ πλειόνων κρατύνωμεν. ### English translation (Claude) To which the writer adds plainly who the whelps are: that they are the wicked demons, of whom we have just finished speaking. So much for this. But let us confirm still more, by further proofs, that those whom the many proclaim as gods are truly wicked demons and bring nothing good. ### Citation (SBL) Eusebius, Praep. ev. 4.23.8 (Dindorf 1:208; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-4-23-8). ## Preparation for the Gospel 5.1.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-5-1-1 - Source: Dindorf 1:208 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius will add further proofs that the pagan gods were evil demons. ### Greek text Ἱκανὰ μὲν καὶ τὰ προπαρατεθέντα συστῆσαι ἦν ὅτι μὴ θεοὶ, μηδʼ ἀγαθοὶ δαίμονες, πᾶν δὲ τοὐναντίον ὑπῆρχον οἱ παρὰ τοῖς ἔθνεσι κατά τε πόλεις καὶ χώρας ὡς θεοὶ τετιμημένοι· οὐ λυπεῖ δὲ ἐκ περιουσίας τὴν αὐτὴν ὑπόθεσιν ἔτι μᾶλλον βεβαιώσασθαι πλείοσι καὶ δαψιλεστέροις ἐλέγχοις τῆς τούτων ἀποδείξεως τὴν διὰ τῆς τοῦ σωτῆρος ἡμῶν εὐαγγελικῆς διδασκαλίας προξενηθεῖσαν ἅπασιν ἀνθρώποις ἐλευθερίαν τῶν πάλαι κακῶν ἐκφαινούσης. ### English translation (Claude) What has been set out before would be enough to establish that those honored as gods among the nations in cities and countries were not gods nor good demons, but the very opposite. But it does no harm to confirm the same thesis over and above with more numerous and more abundant refutations, as the proof of these things shows forth the freedom from ancient evils provided for all men through the gospel teaching of our Savior. ### Citation (SBL) Eusebius, Praep. ev. 5.1.1 (Dindorf 1:208; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-5-1-1). ## Preparation for the Gospel 5.1.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-5-1-2 - Source: Dindorf 1:208 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Greeks admit that their oracles failed after the coming of the gospel. ### Greek text ἄκουε τοιγαροῦν αὐτῶν Ἑλλήνων ὁμολογούντων ἐκλελοιπέναι αὐτῶν τὰ χρηστήρια, οὐκ ἄλλοτέ ποτε ἐξ αἰῶνος ἢ μετὰ τοὺς χρόνους τῆς σωτηρίου καὶ εὐαγγελικῆς διδασκαλίας τὴν ἑνὸς τοῦ παμβασιλέως καὶ δημιουργοῦ τῶν ὅλων θεοῦ γνῶσιν φωτὸς δίκην πᾶσιν ἀνθρώποις ἀνατειλάσης. ### English translation (Claude) Listen, then, to the Greeks themselves admitting that their oracles have failed, at no other time in all the ages than after the times of the saving gospel teaching, which made the knowledge of the one God, universal King and creator of all, rise like light upon all men. ### Citation (SBL) Eusebius, Praep. ev. 5.1.2 (Dindorf 1:208; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-5-1-2). ## Preparation for the Gospel 5.1.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-5-1-3 - Source: Dindorf 1:208–209 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius will show that demons died and oracles ceased after Christ's appearing. ### Greek text αὐτίκα γοῦν μάλα ὅσον οὐδέπω παραστήσομεν ὡς ἄρα μετὰ τὴν ἐπιφάνειαν αὐτοῦ καὶ θάνατοι τῶν δαιμόνων ἱστορήθησαν καὶ τὰ θαυμαστὰ καὶ πάλαι βοώμενα χρηστήρια διαλέλοιπεν. ### English translation (Claude) Presently, then, we shall show that after his appearing deaths of demons were recorded, and the wonderful oracles celebrated of old ceased. ### Citation (SBL) Eusebius, Praep. ev. 5.1.3 (Dindorf 1:208–209; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-5-1-3). ## Preparation for the Gospel 5.1.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-5-1-4 - Source: Dindorf 1:209 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: After the gospel both human sacrifice and the division of nations under many rulers ended. ### Greek text ἤδη δὲ καὶ πρότερον ἀποδέδεικται ὅτι δὴ παῦλαν κακῶν οὐδʼ ἄλλοτέ πω πρότερον ἢ μετὰ τὴν εὐαγγελικὴν διδασκαλίαν εἰλήφασιν αἱ παρὰ πᾶσι τοῖς ἔθνεσιν ὠμῶς καὶ ἀνηλεῶς ἐπιτελούμεναι τὸ πρὶν ἀνθρωποθυσίαι· οἷς ἐπὶ τοῦ παρόντος προσθεῖναι καλὸν ὅτι μὴ μόνον ἐξ ἐκείνου τὰ τῆς δαιμονικῆς ἀπέσβη δεισιδαιμονίας, ἀλλὰ καὶ τὰ τῆς τῶν ἐθνῶν πολυαρχίας. ### English translation (Claude) It has already been shown before that the human sacrifices formerly performed cruelly and mercilessly among all the nations found rest from their evils at no time before the gospel teaching. To this it is well to add now that from then on not only the demonic superstition was quenched, but also the rule of many over the nations. ### Citation (SBL) Eusebius, Praep. ev. 5.1.4 (Dindorf 1:209; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-5-1-4). ## Preparation for the Gospel 5.1.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-5-1-5 - Source: Dindorf 1:209 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Formerly many petty rulers, driven by their demons, waged constant war. ### Greek text σχεδὸν γὰρ κατὰ πᾶσαν πόλιν καὶ κώμην βασιλεῖς καὶ τυράννους τοπάρχας τε καὶ δυνάστας παλαιὸν ἦν ὁρᾶν, ἐθναρχίας τε καὶ πολυαρχίας, διʼ ἃς ἐπὶ τοὺς κατʼ ἀλλήλων πολέμους συνεχῶς ὁρμῶντες δῃώσεις τε χωρῶν καὶ πόλεων πολιορκίας ἀνδραποδισμούς τε καὶ αἰχμαλωσίας τῶν πλησιοχώρων ἀεὶ καὶ διὰ παντὸς ἐνήργουν, πρὸς τῶν οἰκείων δαιμόνων ἐπὶ τὸν κατʼ ἀλλήλων πόλεμον ἐξοιστρούμενοι. ### English translation (Claude) For in ancient times one could see in almost every city and village kings and tyrants, local rulers and princes, governments by nations and by many rulers, through which, continually rushing into wars against one another, they were always and everywhere ravaging lands, besieging cities, and enslaving and taking captive their neighbors, driven to frenzy by their own demons into war against one another. ### Citation (SBL) Eusebius, Praep. ev. 5.1.5 (Dindorf 1:209; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-5-1-5). ## Preparation for the Gospel 5.1.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-5-1-6 - Source: Dindorf 1:209 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Life was then full of confusion and calamity. ### Greek text ὧν οὕτως ἐχόντων ἐν ὁποία τότε συγχύσει κακῶν συμφορῶν τε ἐπαλλήλων ὁ πᾶς ἐνέσχητο βίος καὶ αὐτῷ σοι παραλείπω σκοπεῖν. ### English translation (Claude) These things being so, I leave you to consider for yourself in what confusion of evils and successive calamities all life was then held. ### Citation (SBL) Eusebius, Praep. ev. 5.1.6 (Dindorf 1:209; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-5-1-6). ## Preparation for the Gospel 5.1.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-5-1-7 - Source: Dindorf 1:209–210 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: With Christ's coming, churches and teaching spread everywhere, and the demons' oracles died. ### Greek text τούτων δὴ οὖν ἀθρόως ἁπάντων ὁμοῦ σὺν τῇ πολυθέῳ πλάνῃ ἐκποδὼν μεταστάντων οὐκ ἄλλοτε ἢ μετὰ τὴν τοῦ σωτῆρος ἡμῶν εἰς ἀνθρώπους ἐπιδημίαν, πῶς οὐ χρὴ τὸ μέγα μυστήριον τῆς ἀληθῶς σωτηρίου καὶ εὐαγγελικῆς ἀποδείξεως ὑπερθαυμάζειν, διʼ ἧς ἀθρόως κατὰ πᾶσαν τὴν τῶν ἀνθρώπων οἰκουμένην προσευκτήρια καὶ ναοὶ τῷ παμβασιλεῖ καὶ δημιουργῷ τῶν ἁπάντων καὶ μόνῳ θεῷ ἔν τε πόλεσι καὶ κώμαις βαρβάρων τε ἐθνῶν ἐν ἐρημίαις ἀφιερωμένα συνέστη, βίβλοι τε καὶ ἀναγνώσματα, μαθήματά τε παντοῖα διδασκαλίαι, περὶ τῆς εἰς ἄκρον ἀρετῆς καὶ τρόπου τοῦ κατὰ τὴν ἀληθῆ θεοσέβειαν παραγγέλματα περιέχουσαι, ἀνδράσιν ὁμοῦ καὶ γυναιξὶ καὶ παισὶν εἰς ἐπήκοον παραδέδονται, νεκρὰ δὲ τὰ ἀπὸ δαιμόνων πάντα χρηστήριά τε καὶ μαντεύματα; ### English translation (Claude) Since, then, all these were removed at once together with the polytheistic error at no other time than after our Savior's coming among men, how should one not greatly admire the great mystery of the truly saving gospel demonstration, through which, all at once, throughout the whole inhabited world, houses of prayer and temples dedicated to the universal King and creator of all, the only God, have been established in cities and villages, and in the deserts of barbarian nations; books and readings, and all kinds of teachings, containing precepts about the highest virtue and the way of true piety, are handed down for men, women, and children to hear; while all the oracles and divinations from demons are dead? ### Citation (SBL) Eusebius, Praep. ev. 5.1.7 (Dindorf 1:209–210; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-5-1-7). ## Preparation for the Gospel 5.1.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-5-1-8 - Source: Dindorf 1:210 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Since the gospel, no one dares to offer human sacrifice as the ancients did. ### Greek text οὐδέ τις εἰς τοσοῦτον ἀνθρώπων μέμηνε νῦν, ἐξ οὑπερ εἰς πάντας φωτὸς δίκην ἐξέλαμψεν ἡ τοῦ σωτῆρος ἡμῶν ἔνθεος καὶ εὐαγγελικὴ δύναμις, ὡς τολμᾶν τῷ τοῦ φιλτάτου φόνῳ καὶ ταῖς διʼ ἀνθρωποθυσιῶν σφαγαῖς τὰ φονικὰ καὶ φίλαιμα καὶ μισάνθρωπά τε καὶ ἀπάνθρωπα δαιμόνια ἐξιλεοῦσθαι, οἷα πράττειν τοῖς πάλαι σοφοῖς τε καὶ βασιλεῦσι δαιμονῶσιν ὡς ἀληθῶς φίλον ἦν. ### English translation (Claude) Nor is anyone now so mad, since the divine gospel power of our Savior shone out like light upon all, as to dare to appease the murderous, blood-loving, man-hating, and inhuman demons with the murder of his dearest and the slaughter of human sacrifices, such as the wise men and kings of old, truly possessed by demons, liked to do. ### Citation (SBL) Eusebius, Praep. ev. 5.1.8 (Dindorf 1:210; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-5-1-8). ## Preparation for the Gospel 5.1.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-5-1-9 - Source: Dindorf 1:210 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius introduces Porphyry's admission that the gods lost their power after Jesus. ### Greek text περὶ δὲ τοῦ μηκέτι δύνασθαί τι καὶ ἰσχύειν τοὺς φαύλους δαίμονας μετὰ τὴν τοῦ σωτῆρος ἡμῶν εἰς ἀνθρώπους πάροδον καὶ αὐτὸς ὁ καθʼ ἡμᾶς τῶν δαιμόνων προήγορος ἐν τῇ καθʼ ἡμῶν συσκευῇ τοῦτόν που λέγων μαρτυρεῖ τὸν τρόπον ### English translation (Claude) And that the bad demons no longer have any power or strength since our Savior's coming among men, the very advocate of the demons in our time testifies in his attack on us, speaking somewhere in this way: ### Citation (SBL) Eusebius, Praep. ev. 5.1.9 (Dindorf 1:210; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-5-1-9). ## Preparation for the Gospel 5.1.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-5-1-10 - Source: Dindorf 1:210 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Porphyry complains that since Jesus has been honored the gods give no public help. ### Greek text “ Νυνὶ δὲ θαυμάζουσιν εἰ τοσούτων ἐτῶν κατείληφε τὴν πόλιν ἡ νόσος, Ἀσκληπιοῦ μὲν ἐπιδημίας καὶ τῶν ἄλλων θεῶν μηκέτʼ οὔσης. Ἰησοῦ γὰρ τιμωμένου οὐδεμιᾶς τις θεῶν δημοσίας ὠφελείας ᾔσθετο.’’ ### English translation (Claude) "And now they wonder that the plague has held the city for so many years, since there is no longer any visitation of Asclepius and the other gods. For since Jesus has been honored, no one has perceived any public help from the gods." ### Extrabiblical texts - Porphyry, Porphyry, Chr. frag. 80 (Porphyry, Against the Christians (fragments)): quotation, high confidence ### Translation notes - Porphyry, Against the Christians (frag. 80 Harnack). ### Citation (SBL) Eusebius, Praep. ev. 5.1.10 (Dindorf 1:210; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-5-1-10). ## Preparation for the Gospel 5.1.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-5-1-11 - Source: Dindorf 1:210 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Porphyry's admission undermines belief in the gods. ### Greek text Ταῦτα ῥήμασιν αὐτοῖς ὁ Πορφύριος. εἰ δὴ οὖν κατὰ τήνδε τὴν ὁμολογίαν Ἰησοῦ τιμωμένου οὐδεμιᾶς τις θεῶν δημοσίας ὠφελείας ᾔσθετο, μηκέτʼ οὔσης μήτʼ Ἀσκληπιοῦ ἐπιδημίας μήτε τῶν ἄλλων θεῶν, πόθεν δὴ λοιπὸν τὸ ὡς περὶ θεῶν καὶ ἡρώων δόγμα; ### English translation (Claude) So says Porphyry in his own words. If, then, according to this admission, since Jesus has been honored no one has perceived any public help from the gods, there being no longer any visitation either of Asclepius or of the other gods, where does the doctrine about gods and heroes come from any longer? ### Citation (SBL) Eusebius, Praep. ev. 5.1.11 (Dindorf 1:210; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-5-1-11). ## Preparation for the Gospel 5.1.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-5-1-12 - Source: Dindorf 1:210–211 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Why would gods flee before a mortal, if Jesus were merely a man? ### Greek text τί γὰρ οὐχὶ μᾶλλον τὰ τῶν θεῶν καὶ τὰ Ἀσκληπιοῦ κρατεῖ τῆς Ἰησοῦ δυνάμεως; εἰ δὴ ὁ μὲν θνητὸς, ὡς ἂν φαῖεν, ἄνθρωπος — τάχα δʼ ἂν εἴποιεν ὅτι καὶ πλάνος — οἱ δὲ σωτῆρες καὶ θεοὶ, τί δῆτα τοίνυν πάντες ἀθρόως αὐτῷ Ἀσκληπιῷ πεφεύγασι, τὰ νῶτα τῷ θνητῷ, καὶ πᾶσαν ἐξῆς ὑποχείριον τὴν ἀνθρωπότητα τῷ μηκέτʼ ὄντι, ὡς ἂν εἴποιεν αὐτοὶ, παραδεδωκότες; ### English translation (Claude) For why does not the power of the gods and of Asclepius rather prevail over that of Jesus? If he was a mortal man, as they would say (perhaps they would even say a deceiver), and they were saviors and gods, why then have they all, Asclepius included, fled at once, turning their backs on the mortal, and handed over all mankind to the one who, as they themselves would say, no longer exists? ### Citation (SBL) Eusebius, Praep. ev. 5.1.12 (Dindorf 1:210–211; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-5-1-12). ## Preparation for the Gospel 5.1.13 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-5-1-13 - Source: Dindorf 1:211 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ, honored everywhere after his death, shows the reality of life beyond death. ### Greek text ὁ δὲ καὶ μετὰ θάνατον παρὰ πᾶσι τοῖς ἔθνεσιν ὁσημέραι διαιωνίζει τιμώμενος, ἄντικρυς τῆς μετὰ θάνατον ζωῆς τὸ ἐναργὲς καὶ ἔνθεον τοῖς οἵοις τε συνορᾶν ἐπιδεικνύμενος. ### English translation (Claude) But he, even after death, is honored day by day among all the nations through the ages, plainly showing to those able to perceive it the clear and divine reality of life after death. ### Citation (SBL) Eusebius, Praep. ev. 5.1.13 (Dindorf 1:211; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-5-1-13). ## Preparation for the Gospel 5.1.14 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-5-1-14 - Source: Dindorf 1:211 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ alone drives out the many gods, while his honor and the Father's grow everywhere. ### Greek text ἀλλὰ καὶ εἶς ὢν, καὶ, ὡς ἄν τις ὑπολάβοι, μόνος, τὸ πλῆθος τῶν ἀνὰ πᾶσαν τὴν οἰκουμένην θεῶν ἐλαύνει, καὶ τάς γε τιμὰς αὐτῶν ἀθετῶν κρατεῖ, ὡς τοὺς μὲν θεοὺς μηκέτʼ εἶναι, μηδʼ ἐνεργεῖν, μηδέ πη παραφαίνεσθαι, μηδὲ συνήθως ταῖς πόλεσιν ἐπιδημεῖν, ὅτι μὴ θεοὶ, δαίμονες δʼ ἦσαν πονηροί· μόνου δὲ αὐτοῦ καὶ τοῦ καταπέμψαντος αὐτὸν θεοῦ τῶν ὅλων αὔξειν ὁσημέραι τὰς τιμὰς, καὶ εἰς μεῖζον ἀρετῆς καθʼ ὅλης τῆς ἀνθρωπότητος ἐπιδιδόναι, ### English translation (Claude) Moreover, being one and, as one might suppose, alone, he drives out the multitude of gods throughout the whole world and prevails, setting aside their honors, so that the gods no longer exist, nor work, nor appear anywhere, nor visit the cities as they used to, because they were not gods but wicked demons; while the honors of him alone, and of the God of the universe who sent him, increase day by day and advance to greater excellence throughout all mankind; ### Citation (SBL) Eusebius, Praep. ev. 5.1.14 (Dindorf 1:211; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-5-1-14). ## Preparation for the Gospel 5.1.15 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-5-1-15 - Source: Dindorf 1:211 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If the gods were real guardians, they should have overcome the error and helped everyone. ### Greek text δέον ἔμπαλιν τοὺς μὲν θεοὺς, εἰ δή τινες ὄντως ἦσαν τῶν ἐπὶ γῆς κηδεμόνες, τοῦ μὲν ἄρδην μεταστήσασθαι τὴν πλάνην, εἰ ἄρα τις ἦν, αὐτοὺς δὲ τὰς ἐξ αὐτῶν θεραπείας τε καὶ ὠφελείας ἀφθόνως τοῖς πᾶσιν ἐμπαρέχειν. ### English translation (Claude) whereas, on the contrary, the gods, if they were truly guardians of those on earth, ought to have removed his deception utterly, if there was any, and themselves to have provided their healings and benefits ungrudgingly to all. ### Citation (SBL) Eusebius, Praep. ev. 5.1.15 (Dindorf 1:211; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-5-1-15). ## Preparation for the Gospel 5.1.16 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-5-1-16 - Source: Dindorf 1:211 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The demons tried through persecuting rulers to destroy Christ's teaching, but failed. ### Greek text νυνὶ δὲ τοῖσδε καὶ τοῦτʼ ἐπικεχείρηται μὲν πολλάκις, διὰ τῶν κατὰ χρόνους ἀρχόντων τὴν τοῦ σωτῆρος ἡμῶν κραταιοτάτην πολεμησάντων διδασκαλίαν· ἄπρακτον δʼ ὅμως εὕροντο τῆς ἐγχειρήσεως τὸ τέλος, ὑπερνικώσης τοὺς πάντας ἀεὶ τῆς τοῦ σωτῆρος ἡμῶν ἐνθέου δυνάμεως, καὶ πάσας τὰς κατὰ τῆς διδασκαλίας αὐτοῦ τῶν πονηρῶν δαιμόνων ἐπαναστάσεις καθαιρούσης, αὐτούς τε ἐλαυνούσης, δαίμονας μὲν ἀληθῶς φαύλους ὄντας, ψευδῶς δὲ νενομισμένους εἶναι θεοὺς ἢ καὶ ἀγαθοὺς δαίμονας. ### English translation (Claude) And they have often attempted this very thing, through the rulers of each age who made war on our Savior's most mighty teaching; but they found the outcome of the attempt fruitless, since the divine power of our Savior always overcomes all, destroying all the uprisings of the wicked demons against his teaching and driving them out, demons that are truly bad but falsely thought to be gods or good demons. ### Citation (SBL) Eusebius, Praep. ev. 5.1.16 (Dindorf 1:211; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-5-1-16). ## Preparation for the Gospel 5.2.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-5-2-1 - Source: Dindorf 1:211–212 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Earthbound demons, delighting in blood and tombs, fostered the worship of the dead through moving images, oracles, and sham cures. ### Greek text Οἵδε γοῦν περίγειοί τινες ὄντες καὶ καταχθόνιοι, τόν τε ἐπὶ γῆς βαρὺν καὶ ζοφερὸν ἀέρα περιπολοῦντες, καὶ τὸ σκότιον καὶ γεῶδες οἰκητήριον ἔχειν κατακεκριμένοι διʼ ἃς ὕστερον ἀποδώσομεν αἰτίας, τάφοις νεκρῶν καὶ μνήμασι καὶ πάσῃ τῇ μυσαρᾷ καὶ ἀκαθάρτῳ ὕλῃ ἐμφιλοχωροῦντες, αἵμασί τε καὶ λύθροις καὶ παντοίων ζῴων σώμασι τῇ τε ἐκ τῶν ἀναθυμιωμένων καὶ ἀπὸ τῆς γῆς ἐξατμιζομένων ἀναδόσει χαίροντες, οἵ τε τούτων ἄρχοντες ἀέριοί τινες ὑπάρχοντες, ἢ καὶ καταχθόνιοι δυνάμεις, ἐπεὶ κατέμαθον τὸ ἀνθρώπινον γένος κάτω που περὶ νεκρῶν ἀνδρῶν θεοποιίαν ἰλυσπώμενον, θυσίαις τε καὶ κνίσαῖς ταῖς δὴ μάλιστα αὐτοῖς κεχαρισμέναις διὰ πάσης σπουδῆς ἐκπονούμενον, ἐγγύθεν ἔφεδροι καὶ συνεργοὶ τῆς πλάνης παρῆσαν, τοῖς τῶν ἀνθρώπων κακοῖς ἐπεντρυφῶντες, καὶ τοὺς ἠλιθίους τὰς ψυχὰς εὐχερῶς ἀπατῶντες κινήσεσί τε ξοάνων, ἃ δὴ ἐπὶ τιμῇ τῶν κατοιχομένων ἀνδρῶν πρὸς τῶν παλαιῶν ἀφιέρωται, καὶ ταῖς διὰ χρησμῶν φαντασίαις, θεραπείαις τε σωμάτων, ἃ διὰ τῆς οἰκείας αὐτῶν ἐνεργείας ἀφανῶς αὐτοὶ λυμαινόμενοι, πάλιν οἱ αὐτοὶ διὰ τῆς ἐξ αὐτῶν ἀνέσεως ἐλευθέρους παθῶν ἠφίεσαν. ### English translation (Claude) These, then, being earthly and infernal beings, haunting the heavy and gloomy air about the earth, and condemned to have a dark and earthy dwelling for reasons we shall give later, delighting in tombs of the dead and monuments and all foul and unclean matter, rejoicing in blood and gore and the bodies of all kinds of animals and in the rising of what is exhaled and steams up from the earth; and their rulers, being certain aerial or infernal powers, when they learned that the human race was groveling below in the deification of dead men and laboring with all eagerness at sacrifices and savors of fat, which are most pleasing to them, were at hand close by as watchers and accomplices of the error, reveling in the evils of men and easily deceiving the foolish in soul by movements of the images dedicated by the ancients in honor of the departed, by the illusions of oracles, and by cures of bodies, which they themselves secretly harmed by their own working, and then, by relaxing it, set free from their sufferings. ### Citation (SBL) Eusebius, Praep. ev. 5.2.1 (Dindorf 1:211–212; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-5-2-1). ## Preparation for the Gospel 5.2.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-5-2-2 - Source: Dindorf 1:212 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The demons made people take them for gods or deified heroes. ### Greek text διʼ ὧν ἐπὶ μᾶλλον κατὰ κρημνῶν ἔφερον τοὺς δεισιδαίμονας, ὡς αὐτοὺς εἶναι νομίζειν ποτὲ μὲν οὐρανίους δυνάμεις καί τινας ἀληθῶς θεοὺς, ποτὲ δὲ τὰς τῶν τεθεοποιημένων ἡρώων ψυχάς. ### English translation (Claude) By these means they swept the superstitious still further down precipices, so that they thought them sometimes heavenly powers and some truly gods, sometimes the souls of deified heroes. ### Citation (SBL) Eusebius, Praep. ev. 5.2.2 (Dindorf 1:212; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-5-2-2). ## Preparation for the Gospel 5.2.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-5-2-3 - Source: Dindorf 1:212 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The belief in invisible powers in the images strengthened polytheism. ### Greek text ἐντεῦθεν γοῦν ἤδη μείζων τις εἶναι καὶ σεμνοτέρα τοῖς πολλοῖς ἐνομίζετο ἡ τῆς πολυθέου πλάνης ὑπόληψις, μεταβαινούσης τῆς διανοίας ἀπὸ τῶν ὁρωμένων ἐπὶ τὸ ἀφανὲς τῶν ἐγκρυπτομένων τοῖς ξοάνοις, καὶ τὴν πλάνην κραταιότερον ἐπικυρούσης. ### English translation (Claude) From this, then, the belief of the polytheistic error came to be thought by the many something greater and more dignified, as the mind passed over from the visible to the invisible beings hidden in the images, and confirmed the error more strongly. ### Citation (SBL) Eusebius, Praep. ev. 5.2.3 (Dindorf 1:212; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-5-2-3). ## Preparation for the Gospel 5.2.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-5-2-4 - Source: Dindorf 1:212 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The demons and their ruler came to be worshipped as the greatest gods. ### Greek text οὕτω δῆτα λοιπὸν οἱ περίγειοι δαίμονες, οἵ τε ἀμφὶ τὸν ἀέρα κοσμοκράτορες καὶ τὰ πνευματικὰ τῆς πονηρίας, ὅ τε ἐπὶ πᾶσιν αὐτοῖς τῆς κακίας ἐξάρχων, θεῶν οἱ μέγιστοι παρὰ τοῖς πᾶσιν ἐνομίζοντο· ἥ τε τῶν πάλαι νεκρῶν μνήμη τῆς μείζονος ἠξιοῦτο θεραπείας. ### English translation (Claude) So, then, the earthly demons, the world-rulers about the air, and the spiritual hosts of wickedness, and the leader of evil over them all, were thought by all to be the greatest of the gods; and the memory of the dead of old was counted worthy of the greater worship. ### Scripture references - Eph 6:12: echo, high confidence ### Translation notes - Echo of Eph 6:12. ### Citation (SBL) Eusebius, Praep. ev. 5.2.4 (Dindorf 1:212; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-5-2-4). ## Preparation for the Gospel 5.2.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-5-2-5 - Source: Dindorf 1:212–213 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Images represented the dead while demons pretended to be their souls, and taught sorcery to their priests. ### Greek text ὧν τὰς μὲν τῶν σωμάτων ἰδέας οἱ τῶν κατὰ πόλεις ἀφιερωμένων εἰκόνων φέρειν ἐδόκουν τύποι, τὰς δὲ ψυχὰς καὶ τὰς ἐνθέους καὶ ἀσωμάτους δυνάμεις οἱ φαῦλοι δαίμονες καθυπεκρίνοντο διὰ πολλῆς τερατοποιίας· καὶ αὐτῶν ἤδη τῶν θεραπευόντων καὶ ἱερωμένων αὐτοῖς ἐπὶ τὸ μεῖζον ἀεὶ τὸν ἐκ τῆς φαντασίας τῦφον ἀπαγόντων, καὶ δὴ καὶ γοητικαῖς κακοτεχνίαις τὰ πολλὰ συσκευαζόντων, τῆς καὶ τούτων διδασκαλίας αὐτῶν πάλιν τῶν φαύλων δαιμόνων τοῖς θεραπεύουσι προκαταρξάντων. οἵδε γοῦν καὶ τῆς ἀρχεκάκου γοητείας παντὶ τῷ τῶν ἀνθρώπων βίῳ κατέστησαν αἴτιοι, ὡσπεροῦν ὁ πρὸ τούτου διήλεγξε λόγος. ### English translation (Claude) The forms of the images dedicated in the cities seemed to bear the shapes of their bodies, while the bad demons played the part of their souls and of divine and incorporeal powers through much marvel-working; and their own servants and priests always carried the pretension of the illusion further, and contrived much by the evil arts of sorcery, the bad demons themselves having first taught these too to their worshippers. These, at any rate, became the authors of sorcery, the source of evils, for all human life, as the preceding argument proved. ### Citation (SBL) Eusebius, Praep. ev. 5.2.5 (Dindorf 1:212–213; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-5-2-5). ## Preparation for the Gospel 5.3.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-5-3-1 - Source: Dindorf 1:213 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Because the demons took many guises, pagans divided their gods into many classes. ### Greek text Τούτων τοιγαροῦν τῶν μοχθηρῶν καὶ περιγείων δαιμόνων, τῶν τε ἀερίων καὶ καταχθονίων πνευμάτων, οὓς κοσμοκράτορας καὶ πνευματικὰ πονηρίας ἀρχάς τε καὶ ἐξουσίας οἱ θεῖοι λόγοι προσαγορεύουσι, τοτὲ μὲν εἰς ἀγαθοὺς δαίμονας ὑποκρινομένων, τοτὲ δὲ εἰς οὐρανίους θεοὺς σχηματιζομένων, καὶ πάλιν ἄλλοτε εἰς ἥρωας μεταμορφουμένων, ἔστι δʼ ὅπη ἄντικρυς διὰ τῶν δρωμένων τῆς μοχθηρίας τὸ δεῖγμα παραφαινόντων, εἰκότως πολὺς ὁ πλάνος ἀνθρώποις ἔτι μᾶλλον ἐπῄει, τῶν μὲν θεοὺς εἶναι, τῶν δὲ ἥρωας καὶ δαίμονας, ἀλλʼ οὐ θεοὺς ὑπάρχειν ὁμολογούντων, καὶ τῶν δαιμόνων τοὺς μὲν ἀγαθοὺς ἐπιφημιζόντων, τοὺς δὲ φαύλους ἐπικαλούντων, πλὴν ἀλλὰ δεῖν φασκόντων καὶ τοὺς φαύλους ἐξιλεοῦσθαι διὰ τὰς ἐξ αὐτῶν βλάβας· ὥστε τὴν πᾶσαν αὐτοῖς θεοποιίαν εἰς εἴδη πλείονα καταπίπτειν. ### English translation (Claude) Since, then, these wicked earthly demons and aerial and infernal spirits, whom the divine words call world-rulers, spiritual hosts of wickedness, principalities, and powers, at one time pretended to be good demons, at another took the form of heavenly gods, and again at another changed into heroes, and sometimes plainly displayed the sign of their wickedness through what was done, naturally great error came upon men still more: some declaring them gods, others heroes and demons but not gods; and of the demons calling some good and others bad, yet saying that even the bad must be propitiated because of the harm they do; so that all their deification fell into several kinds. ### Scripture references - Eph 6:12: allusion, high confidence ### Translation notes - Allusion to Eph 6:12. ### Citation (SBL) Eusebius, Praep. ev. 5.3.1 (Dindorf 1:213; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-5-3-1). ## Preparation for the Gospel 5.3.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-5-3-2 - Source: Dindorf 1:213–214 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The first kinds of deification are the heavenly bodies and deified benefactors. ### Greek text πρῶτον μὲν τὸ ἐκ τῶν φαινομένων κατʼ οὐρανὸν φωστήρων, οὓς καί φασι διὰ τὸ θέειν, ὅπερ ἐστὶ τρέχειν, διά τε τὸ αἰτίους εἶναι τοῦ θεωρεῖν τὰ ὁρώμενα, πρώτους θεοὺς ἀνηγορεῦσθαι· δεύτερον τὸ διὰ τὰς εἰς τὸν κοινὸν βίον, ὥς φασιν, εὐεργεσίας ἐκτετιμημένον, ὃ δὴ ἐξ ἀνθρώπων γεγεννῆσθαι καὶ αὐτοὶ ὁμολογοῦσι, τοὺς καλουμένους ἥρωας παραφέροντες, Ἡρακλέα καὶ Διοσκούρους, Διόνυσόν τε καὶ τοὺς παρὰ βαρβάροις ὁμοίους. ### English translation (Claude) First, that from the luminaries appearing in heaven, which they say were first proclaimed gods because of their running (thein) and because they are the cause of beholding (theorein) what is seen; second, that honored for benefits to the common life, as they say, which they themselves admit was born of men, bringing forward the so-called heroes, Heracles, the Dioscuri, Dionysus, and their like among the barbarians. ### Citation (SBL) Eusebius, Praep. ev. 5.3.2 (Dindorf 1:213–214; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-5-3-2). ## Preparation for the Gospel 5.3.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-5-3-3 - Source: Dindorf 1:214 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The third kind is the mythical, which the philosophers turned into physical allegory. ### Greek text ἐξ ὧν ἀφορίσαντες καὶ διαστειλάμενοι τὰ περὶ τῶν αὐτῶν αἰσχρότερα μνημονευόμενα τρίτον εἶδος θεοποιίας ὑπέθεντο, μυθικὸν αὐτὸ ἐπικαλέσαντες. ὃ δὴ ἐπαισχυνθέντες, καίπερ ἀληθὲς καὶ παλαίτατον τυγχάνον, ἐπὶ τὸ φυσικώτερον, ὥς φασι, μεταβεβλήκασι τροπικωτέραις ἀλληγορίαις, θεωρίας δή τινας εὑρεσιλογήσαντες. ### English translation (Claude) Separating from these and distinguishing the more shameful things recorded about them, they set up a third kind of deification, calling it mythical. Ashamed of it, although it was true and most ancient, they changed it, as they say, to the more physical, by more figurative allegories, inventing certain theories. ### Citation (SBL) Eusebius, Praep. ev. 5.3.3 (Dindorf 1:214; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-5-3-3). ## Preparation for the Gospel 5.3.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-5-3-4 - Source: Dindorf 1:214 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A fourth kind deifies the passions. ### Greek text ἀλλʼ οὐδʼ εἰς τοῦτο πλάνης αὐτοῖς ἀπήρκει στῆναι, ἀλλὰ καὶ μέχρι τῶν οἰκείων παθῶν τὸ σεβάσμιον καὶ προσκυνητὸν ὄνομα τοῦ θεοῦ καταβαλόντες τέταρτον θεοποιίας προσεπενοήσατο τρόπον, οὐδʼ ἀντιρρήσεως ἄξιον, τῷ καὶ αὐτὸν προφανὲς ἐπάγεσθαι τὸ αἶσχος, ### English translation (Claude) But it did not suffice them to stop at this point of error; bringing down the reverend and adorable name of God even to their own passions, they devised a fourth manner of deification, not even worth refuting, since it plainly brings its own shame with it: ### Citation (SBL) Eusebius, Praep. ev. 5.3.4 (Dindorf 1:214; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-5-3-4). ## Preparation for the Gospel 5.3.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-5-3-5 - Source: Dindorf 1:214 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: They deified love and desire, and named speech Hermes and reason Athena; a fifth kind comes from human activities. ### Greek text εἰ δή Ἔρωτα καὶ Ἀφροδίτην καὶ Πόθον, τὰς αἰσχρὰς καὶ ἀκολάστους αὐτῶν ἐπιθυμίας, θεοὺς ἀνειπόντες, καὶ τὸν μὲν λόγον Ἑρμῆν, τὸν δὲ λογισμὸν Ἀθηνᾶν ἐπονομάσαντες, καὶ ταῦτα τῇ οἰκείᾳ παρειλήφασι θεολογίᾳ, ὡς καὶ τὸ πέμπτον ἐκ τῶν ἐν ἀνθρώποις γιγνομένων πραγμάτων ἀναπλασάμενοι. ### English translation (Claude) proclaiming as gods Eros, Aphrodite, and Pothos, their shameful and licentious desires, and naming speech Hermes and reason Athena, they took these too into their own theology, as also forming a fifth kind out of the things done among men. ### Citation (SBL) Eusebius, Praep. ev. 5.3.5 (Dindorf 1:214; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-5-3-5). ## Preparation for the Gospel 5.3.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-5-3-6 - Source: Dindorf 1:214 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: War and the crafts were assigned to gods. ### Greek text τὰς γὰρ ἐνεργείας τάς τε πολεμικὰς καὶ τὰς τεχνικὰς ἀνειδωλοποιήσαντες θεοῖς ἀπένειμαν, Ἄρει μὲν καὶ Ἀθηνᾷ τὰς πολεμικὰς, Ἡφαίστῳ δὲ καί τισιν ἑτέροις τὰς τεχνικάς. ### English translation (Claude) For they made idols of the activities of war and of the crafts and assigned them to gods: the warlike to Ares and Athena, the crafts to Hephaestus and some others. ### Citation (SBL) Eusebius, Praep. ev. 5.3.6 (Dindorf 1:214; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-5-3-6). ## Preparation for the Gospel 5.3.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-5-3-7 - Source: Dindorf 1:214 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The sixth and seventh kinds are the demonic, which deceive and mock. ### Greek text ἐπὶ πᾶσι τούτοις ἕκτον καὶ ἕβδομον εἶδος αὐτοῖς τὸ δαιμονικὸν παρεισήχθη, πολύτροπον ἀληθῶς τυγχάνον καὶ πολύμορφον, τοτὲ μὲν θεοὺς ὑποκρινόμενον, τοτὲ δὲ ψυχὰς τεθνηκότων, καὶ μηδὲν μὲν ἡμῖν εἰς ἀρετὴν ψυχῆς συμβαλλόμενον, ἐπιτωθάζον δὲ ἀεὶ καὶ κατὰ κρημνῶν φέρον διὰ τῆς ἀπατηλοῦ πλάνης πάντα τὸν δεισιδαίμονα· ### English translation (Claude) Besides all these, a sixth and seventh kind, the demonic, was brought in among them, truly versatile and of many forms, now pretending to be gods, now souls of the dead, contributing nothing to us for virtue of soul, but always mocking every superstitious man and carrying him over precipices through deceitful error; ### Citation (SBL) Eusebius, Praep. ev. 5.3.7 (Dindorf 1:214; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-5-3-7). ## Preparation for the Gospel 5.3.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-5-3-8 - Source: Dindorf 1:214–215 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: They divided the demons into good and bad. ### Greek text ὃ καὶ αὐτὸ διόλου φαῦλον ὂν εἰς δύο διελόντες, εἴς τε τὸ βλαπτικὸν καὶ εἰς τὸ ὠφελοῦν, ἀγαθῶν καὶ φαύλων αὐτοῖς τεθείκασι προσηγορίας. ### English translation (Claude) and this, though wholly bad, they divided into two, the harmful and the helpful, and gave them the names of good and bad. ### Citation (SBL) Eusebius, Praep. ev. 5.3.8 (Dindorf 1:214–215; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-5-3-8). ## Preparation for the Gospel 5.3.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-5-3-9 - Source: Dindorf 1:215 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius will complete his account of demonic activity. ### Greek text ὧν οὕτως ἐχόντων ἀναγκαῖον εἶναί μοι δοκεῖ τὰ μηδʼ ἀντιρρήσεως δεόμενα παρεκθεμένους τὸν περὶ τῆς δαιμονικῆς ἐνεργείας ἀκόλουθον συνιδεῖν λόγον· ὃν ἐκ μέρους προθεωρήσαντες ἐν τῷ πρὸ τούτου συγγράμματι τὰ λείποντα νῦν ἀποπληρώσομέν. ### English translation (Claude) These things being so, it seems necessary to me to set aside what needs no refutation and consider the logical account of demonic activity; part of which we examined in the preceding book, and we shall now complete what is lacking. ### Citation (SBL) Eusebius, Praep. ev. 5.3.9 (Dindorf 1:215; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-5-3-9). ## Preparation for the Gospel 5.3.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-5-3-10 - Source: Dindorf 1:215 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius introduces Plutarch's On the Failure of the Oracles. ### Greek text φέρʼ οὖν ἤδη λοιπὸν ἐπʼ αὐτὰς χωρήσωμεν τὰς ἀποδείξεις. θήσω δὲ πρώτας τὰς ἀπὸ τῆς Πλουτάρχου γραφῆς, ἣν πεποίηται Περὶ τῶν ἐκλελοιπότων χρηστηρίων·’ ἔνθα περὶ τοῦ πονηρῶν δαιμόνων εἶναι τὰ παρὰ τοῖς ἔθνεσι μαντεῖά τε καὶ χρηστήρια τόνδε γράφει τὸν τρόπον ### English translation (Claude) Come, then, let us now go on to the proofs themselves. I shall set down first those from the writing of Plutarch On the Failure of the Oracles, where he writes in this way that the divinations and oracles among the nations belong to wicked demons: ### Citation (SBL) Eusebius, Praep. ev. 5.3.10 (Dindorf 1:215; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/4-20-1/#p-5-3-10). ## Preparation for the Gospel 5.4.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-4-1 - Source: Dindorf 1:215–216 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plutarch credits the doctrine of demons, intermediate between gods and men, with solving many problems. ### Greek text “Εὖ μὲν οὖν λέγουσι καὶ οἱ λέγοντες ὅτι Πλάτων τὸ ταῖς γεννωμέναις ποιότησιν ὑποκείμενον στοιχεῖον ἐξευρὼν, ἣν ὕλην καλοῦσι, πολλῶν ἀπήλλαξε καὶ μεγάλων ἀποριῶν τοὺς φιλοσόφους· ἐμοὶ δὲ δοκοῦσι πλείονας λῦσαι καὶ μείζονας ἀπορίας οἱ τὸ τῶν δαιμόνων γένος ἐν μέσῳ θεῶν καὶ ἀνθρώπων θέντες, καὶ τρόπον τινὰ τὴν κοινωνίαν ἡμῶν συνάγον εἰς ταὐτὸ καὶ συνάπτον ἐξευρόντες, εἴτε μάγων τῶν περὶ Ζωροάστρην ὁ λόγος οὗτός ἐστιν, εἴτε Θρᾴκιος ἀπὸ Ὀρφέως, ἢ Αἰγύπτιος, ἢ Φρύγιος, ὡς τεκμαιρόμεθα ταῖς ἑκατέρωθι τελεταῖς ἀναμεμιγμένα πολλὰ θνητὰ καὶ πένθιμα τῶν ὀργιαζομένων καὶ δρωμένων ἱερῶν ὁρῶντες. Ἑλλήνων δὲ Ὅμηρος μὲν ἐπιφαίνεται κοινῶς ἀμφοτέροις χρώμενος τοῖς ὀνόμασι καὶ τοὺς θεοὺς ἔστιν ὅτε δαίμονας προσαγορεύων. Ἡσίοδος δὲ καθαρῶς καὶ διωρισμένως πρῶτος ἐξέθηκε τῶν λογικῶν τέσσαρα γένη· θεοὺς, εἶτα δαίμονας, εἶτα ἥρωας, τὸ δʼ ἐπὶ πᾶσιν, ἀνθρώπους. ἐξ ὧν ἔοικε ποιεῖν τὴν μεταβολὴν, τοῦ μὲν χρυσοῦ γένους εἰς δαίμονας πολλοὺς κἀγαθοὺς, τῶν δʼ ἡμιθέων εἰς ἥρωας ἀποκριθέντων.’’ ### English translation (Claude) "They speak well, then, who say that Plato, by discovering the element underlying the qualities that come into being, which they call matter, freed the philosophers from many great difficulties; but to me those seem to have solved more and greater difficulties who placed the race of demons between gods and men, and discovered what in a way brings together and joins our fellowship with them; whether this doctrine belongs to the Magi of Zoroaster, or is Thracian from Orpheus, or Egyptian, or Phrygian, as we conjecture when we see many mortal and mournful elements mixed in the rites of both, in the orgies and sacred acts performed. Of the Greeks, Homer appears to use both names in common, sometimes calling the gods demons. Hesiod first set out clearly and distinctly four classes of rational beings: gods, then demons, then heroes, and last of all men. From these he seems to make the change: the golden race being separated into many good demons, and the demigods into heroes." ### Extrabiblical texts - Plutarch, Def. orac. 10 (Plutarch): quotation, high confidence - Hesiod, Op. 109 (Hesiod, Works and Days): allusion, medium confidence ### Translation notes - Plutarch, On the Failure of the Oracles 10 (415a–b). The reference is to Hesiod, Works and Days 109–126. ### Citation (SBL) Eusebius, Praep. ev. 5.4.1 (Dindorf 1:215–216; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-4-1). ## Preparation for the Gospel 5.4.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-4-2 - Source: Dindorf 1:216 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plutarch holds that demons, not gods, preside over oracles, and are subject to passion and change. ### Greek text Εἶθʼ ἑξῆς φησιν “ Ἀλλὰ περὶ μὲν τούτων οὐκ ἀναγκαῖον ἡμᾶς Δημητρίῳ διαφέρεσθαι. καὶ γὰρ κἂν πλείων εἴη χρόνος, κἂν ἐλάττων, κἂν τεταγμένος, κἂν ἄτακτος, ἐν ᾧ μεταλλάττει δαίμονος ψυχὴ καὶ ἥρωος βίος, οὐδὲν ἧττον ἐφʼ ᾧ βούλεται δεδείξεται μετὰ μαρτύρων σοφῶν καὶ παλαιῶν ὅτι φύσεις τινές εἰσιν ὥσπερ ἐν μεθορίῳ θεῶν καὶ ἀνθρώπων δεχόμεναι πάθη θνητὰ καὶ μεταβολὰς ἀναγκαίας, οὓς δαίμονας ὀρθῶς ἔχει κατὰ νόμον πατέρων ἡγουμένους καὶ ὀνομάζοντας σέβεσθαι.’’ Τούτοις μεθʼ ἕτερα ἐπιλέγει Τὸ μὲν οὖν ἐφεστάναι τοῖς χρηστηρίοις μὴ θεοὺς, οἷς ἀπηλλάχθαι τῶν περὶ γῆν προσῆκόν ἐστιν, ἀλλὰ δαίμονας ὑπηρέτας θεῶν, οὐ δοκεῖ μοι κακῶς ἀξιοῦσθαι· τὸ δὲ τοῖς δαίμοσι τούτοις, μονονουχὶ δραχμὴν λαμβάνοντας ἐκ τῶν ἐπῶν τῶν Ἐμπεδοκλέους, ἁμαρτίας καὶ ἄτας καὶ πλάνας θεηλάτους ἐπιφέρειν, τελευτῶντας δὲ καὶ θανάτους ὥσπερ ἀνθρώπων ὑποτίθεσθαι, θρασύτερον ἡγοῦμαι καὶ βαρβαρικώτερον.’ ### English translation (Claude) Then next he says: "But on these points we need not differ with Demetrius. For whether the time in which the soul of a demon and the life of a hero changes is longer or shorter, fixed or unfixed, he will none the less have shown what he wishes, with wise and ancient witnesses: that there are certain natures, as it were on the border between gods and men, subject to mortal passions and necessary changes, whom it is right, following the custom of our fathers, to regard as demons, name so, and reverence." After other matters he adds to this: "That not gods, for whom it is fitting to be free of earthly things, but demons, servants of the gods, preside over the oracles, does not seem to me a bad opinion; but to take, as it were, a handful from the verses of Empedocles and impose on these demons sins, calamities, and god-sent wanderings, and finally to suppose deaths for them as for men, I consider rather rash and barbarous." ### Extrabiblical texts - Plutarch, Def. orac. 13 (Plutarch): quotation, high confidence ### Translation notes - Plutarch, On the Failure of the Oracles 13, 15 (416c, 418e). ### Citation (SBL) Eusebius, Praep. ev. 5.4.2 (Dindorf 1:216; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-4-2). ## Preparation for the Gospel 5.4.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-4-3 - Source: Dindorf 1:216–217 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plutarch attributes savage rites and human sacrifices to the appeasement of bad demons. ### Greek text Καὶ πάλιν προστίθησι τοῖς εἰρημένοις ταῦτα “ Εἰσὶ γὰρ ὡς ἐν ἀνθρώποις καὶ δαίμοσιν ἀρετῆς διαφοραί, καὶ τοῦ παθητικοῦ καὶ ἀλόγου τοῖς μὲν ἀσθενὲς καὶ ἀμαυρόν ἐστι λείψανον, ὡς περίττωμα, τοῖς δὲ πολὺ καὶ δυσκατάσβεστον ἔνεστιν, ὧν ἴχνη καὶ σύμβολα πολλαχοῦ θυσίαι τε καὶ τελεταὶ καὶ μυθολογίαι σώζουσι καὶ διαφυλάττουσι διεσπαρμέναι. καὶ περὶ μὲν τῶν μυστικῶν, ἐν οἷς τὰς μεγίστας ἐμφάσεις καὶ διαφάσεις λαβεῖν ἔστι τῆς περὶ δαιμόνων ἀληθείας, εὔστομά μοι κείσθω καθʼ Ἡρόδοτον· ἑορτὰς δὲ καὶ θυσίας, ὥσπερ ἡμέρας ἀποφράδας καὶ σκυθρωπάς, ἐν αἷς ὠμοφαγίαι καὶ διασπασμοὶ νηστεῖαί τε καὶ κοπετοὶ, πολλαχοῦ δὲ πάλιν αἰσχρολογίαι πρὸς ἱεροῖς, μανίαι τε ἄλλαι ὀρινόμεναι ῥιψαύχενι σὺν κλόνῳ, θεῶν μὲν οὐδενὶ, δαιμόνων δὲ φαύλων ἀποτροπῆς ἕνεκα φήσαιμʼ ἂν τελεῖσθαι παραμύθια· καὶ τὰς πάλαι ποιουμένας ἀνθρωποθυσίας οὔτε θεοὺς ἀπαιτεῖν ἢ προσδέχεσθαι πιθανόν ἐστιν, οὔτε μάτην ἂν ἐδέχοντο βασιλεῖς καὶ στρατηγοὶ, παῖδας αὑτῶν ἐπιδιδόντες καὶ καταρχόμενοι καὶ σφάττοντες, ἀλλὰ χαλεπῶν καὶ δυστρόπων ὀργὰς καὶ βαρυθυμίας ἀφοσιούμενοι καὶ ἀποπιμπλάντες ἀλαστόρων, ἐνίων δὲ μανικοὺς ἔρωτας, οὐ δυναμένων οὐδὲ βουλομένων σώμασι καὶ διὰ σωμάτων ὁμιλεῖν. ἀλλʼ ὥσπερ Ἡρακλῆς Οἰχαλίαν ἐπολιόρκει διὰ παρθένον, οὕτω πολλάκις ἰσχυροὶ καὶ βίαιοι δαίμονες ἐξαιτούμενοι ψυχὴν ἀνθρωπίνην περιεχομένην σώματι λοιμούς τε πόλεσι καὶ γῆς ἀφορίας ἐπάγουσι, καὶ πολέμους καὶ στάσεις ταράττουσιν, ἄχρις οὗ λάβωσι καὶ τύχωσιν οὗ ἐρῶσι.’ ### English translation (Claude) And again he adds to what has been said: "For there are, as among men, differences of virtue among demons too; and in some the passionate and irrational element is a weak and faint remnant, like a residue, while in others it is abundant and hard to quench; of which sacrifices, rites, and myths, scattered here and there, preserve and guard traces and tokens. And concerning the mysteries, in which one may find the greatest manifestations and illuminations of the truth about demons, 'let my lips be sealed,' as Herodotus says. But festivals and sacrifices, like unlucky and gloomy days, in which there are eating of raw flesh and tearings apart, fastings and beatings of the breast, and again in many places foul language at the sacred rites, and other frenzies 'raving with tossing of necks in tumult,' I would say are performed not for any god, but as appeasements to avert bad demons. And it is not credible that gods demanded or accepted the human sacrifices made of old; nor would kings and generals have accepted them in vain, giving up their children, beginning the rites, and slaughtering them; but they were averting and satisfying the anger and resentment of harsh and morose avenging spirits, and the mad loves of some, who could not and would not consort with bodies and through bodies. But as Heracles besieged Oechalia for a maiden, so often strong and violent demons, demanding a human soul contained in a body, bring plagues on cities and barrenness on the land, and stir up wars and seditions, until they take and obtain what they love." ### Extrabiblical texts - Plutarch, Def. orac. 14 (Plutarch): quotation, high confidence - Herodotus, Hist. 2.171 (Herodotus, Histories): allusion, medium confidence - Pindar, frag. (Pindar (odes and fragments)): quotation, medium confidence ### Translation notes - Plutarch, On the Failure of the Oracles 14 (417b–d). "Let my lips be sealed" alludes to Herodotus 2.171; the verse is Pindar, frag. 208 (Snell). ### Citation (SBL) Eusebius, Praep. ev. 5.4.3 (Dindorf 1:216–217; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-4-3). ## Preparation for the Gospel 5.4.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-4-4 - Source: Dindorf 1:217 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plutarch shows that pagan rites served evil demons; good powers would have driven them off. ### Greek text Σαφῶς διὰ τούτων ὁ προδηλωθεὶς φιλόσοφος ὅτι δαίμοσι πονηροῖς τὰ προειρημένα κατὰ πάσας τὰς πόλεις ἐπετελεῖτο παρέστησεν. εἰ δὲ καί τινες ἦσαν ἐν τούτοις, ὥς φασιν, ἀγαθοὶ τὴν φύσιν ἢ καὶ θεοὶ, τί χρῆν θεραπεύειν τοὺς φαύλους, πρὸς τῶν ἀγαθῶν ἀπελαύνεσθαι αὐτοὺς δέον; ### English translation (Claude) By these words the philosopher mentioned has clearly shown that the things described were performed in all the cities to wicked demons. And if there were among them, as they say, some good by nature, or even gods, why should they serve the bad, when these ought to be driven away by the good? ### Citation (SBL) Eusebius, Praep. ev. 5.4.4 (Dindorf 1:217; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-4-4). ## Preparation for the Gospel 5.4.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-4-5 - Source: Dindorf 1:217–218 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Those with good protectors need not appease evil powers. ### Greek text εἰ γὰρ δή τινες ἦσαν αὐτοῖς ἀγαθοὶ προστάται, τούτοις ἐπιθαρσοῦντας τὸ μηδὲν τῶν χειρόνων χρῆν δήπου φροντίζειν, καὶ διὰ σωφρόνων λόγων τε καὶ εὐχῶν, ἀλλὰ μὴ διʼ αἰσχρορρημοσυνῶν τὰς ἐναντίας ἀποτρέπεσθαι δυνάμεις ### English translation (Claude) For if they had any good protectors, trusting in these they ought surely to have cared nothing for the worse, and to have turned aside the opposing powers by sober words and prayers, and not by foul language. ### Citation (SBL) Eusebius, Praep. ev. 5.4.5 (Dindorf 1:217–218; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-4-5). ## Preparation for the Gospel 5.4.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-4-6 - Source: Dindorf 1:218 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Those who served the demons in this way could not be friends of the true God. ### Greek text ὅτε δὲ τούτων μὲν οὐδὲν ἔπραττον, βίῳ δʼ αἰσχρῷ καὶ ἀκολάστῳ καὶ ῥήμασιν ἀσέμνοις ὠμοφαγίαις τε καὶ διασπασμοῖς καὶ ἀνθρωποθυσίαις τοῖς πονηροῖς δαίμοσιν ἐκαθικέτευον, πῶς καὶ δυνατὸν ἦν αὐτοὺς τὰ τοιαῦτα δρῶντας, καὶ τὰ τοῖς φαύλοις κεχαρισμένα διαπραττομένους, τῷ ἐπὶ πάντων θεῷ, ἢ ταῖς ὑπʼ αὐτὸν θείαις δυνάμεσιν, ἢ ὅλως ἀγαθοῖς τισὶ προσοικειοῦσθαι; ### English translation (Claude) But when they did none of these things, but supplicated the wicked demons with a shameful and licentious life, indecent words, eating of raw flesh, tearings apart, and human sacrifices, how was it possible that men who did such things and performed what pleases the bad should be akin to the God over all, or to the divine powers under him, or to any good beings at all? ### Citation (SBL) Eusebius, Praep. ev. 5.4.6 (Dindorf 1:218; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-4-6). ## Preparation for the Gospel 5.4.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-4-7 - Source: Dindorf 1:218 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Pagan worship served only bad demons. ### Greek text ἀλλὰ γὰρ τοῖς πᾶσι πρόδηλον ὡς ὁ τὰ φίλα τοῖς φαύλοις ἐπιτελῶν οὐκ ἄν ποτε τῶν ἀγαθῶν γένοιτο προσφιλής. οὐκ ἄρα θεοῖς, οὐδʼ ἀγαθοῖς δαίμοσιν, μόνοις δὲ τοῖς φαύλοις ἐλάτρευον οἱ δεδηλωμένοι. ### English translation (Claude) It is plain to all that he who does what is dear to the bad could never be dear to the good. So those described served neither gods nor good demons, but only the bad. ### Citation (SBL) Eusebius, Praep. ev. 5.4.7 (Dindorf 1:218; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-4-7). ## Preparation for the Gospel 5.4.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-4-8 - Source: Dindorf 1:218 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plutarch says myths of giants and Titans are really stories about demons. ### Greek text ἔτι δὲ μᾶλλον τοῦτον πιστοῦται τὸν λόγον ὁ Πλούταρχος ἐν οἷς φησι τὰς μυθικὰς ὡς περὶ θεῶν διηγήσεις λόγους εἶναί τινας περὶ δαιμόνων, τά τε παρʼ Ἕλλησιν ᾀδόμενα γιγαντικά τινα καὶ Τιτανικὰ δαιμονικὰ εἶναι διηγήματα, ὡς καινοτέραν ὑποβάλλειν διάνοιαν. ### English translation (Claude) Plutarch confirms this argument still more where he says that the mythical narratives as if about gods are accounts about demons, and that the tales of giants and Titans sung among the Greeks are demonic narratives, so as to suggest a newer meaning. ### Citation (SBL) Eusebius, Praep. ev. 5.4.8 (Dindorf 1:218; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-4-8). ## Preparation for the Gospel 5.4.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-4-9 - Source: Dindorf 1:218 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius suggests that the Greek myths of giants recall the giants of Genesis 6. ### Greek text μήποτε ἄρα τοιαῦτα ἦν τὰ περὶ τῶν πρὸ τοῦ κατακλυσμοῦ γιγάντων ἐν τῇ θείᾳ γραφῇ λεγόμενα, τά τε περὶ τῶν τούτους γεγεννηκότων, περὶ ὧν εἴρηται “ ἰδόντες δὲ οἱ ἄγγελοι τοῦ θεοῦ τὰς θυγατέρας τῶν ἀνθρώπων, ὅτι καλαί εἰσιν, ἔλαβον ἑαυτοῖς γυναῖκας ἐκ πασῶν ὧν ἐξελέξαντο· ἀφʼ ὧν ἐγεννήθησαν οἱ γίγαντες οἱ ὀνομαστοὶ ἐξ αἰῶνος.’ ### English translation (Claude) Perhaps, then, such were the things said in the divine Scripture about the giants before the flood, and about those who begot them, of whom it is said: "And the angels of God, seeing the daughters of men, that they were fair, took wives for themselves of all whom they chose; from whom were born the giants, the renowned ones of old." ### Scripture references - Gen 6:2: quotation, high confidence - Gen 6:4: quotation, high confidence ### Translation notes - Quotation: Gen 6:2, 4 (LXX wording, "angels of God"). ### Citation (SBL) Eusebius, Praep. ev. 5.4.9 (Dindorf 1:218; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-4-9). ## Preparation for the Gospel 5.4.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-4-10 - Source: Dindorf 1:218–219 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The spirits of the giants may be the gods of myth; Eusebius quotes Plutarch. ### Greek text εἴποι γὰρ ἄν τις τούτους ἐκείνους εἶναι, καὶ τὰ ἐκείνων πνεύματα παρὰ τοῖς μετὰ ταῦτα ἀνθρώποις τεθεοποιημένα, καὶ τὰς ἐκείνων μάχας, τάς τε πρὸς ἀλλήλους διαστάσεις, καὶ τοὺς πολέμους. ταῦτʼ εἶναι τὰ ὡς περὶ θεῶν μυθευόμενα. λέγει δʼ οὖν ὁ Πλούταρχος ἐν ᾧ συνέταξε λόγῳ " Περὶ τῶν κατὰ τὴν Ἴσιν καὶ τοὺς Αἰγυπτίων θεούςʼ’ αὐτοῖς ῥήμασι ταῦτα ### English translation (Claude) For one might say that these are those beings, and that their spirits were deified by later men, and that their battles, their quarrels with one another, and their wars are what is told in myth as about gods. At any rate Plutarch, in the treatise he composed On Isis and the Egyptian Gods, says this in these very words: ### Citation (SBL) Eusebius, Praep. ev. 5.4.10 (Dindorf 1:218–219; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-4-10). ## Preparation for the Gospel 5.5.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-5-1 - Source: Dindorf 1:219 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plutarch says the myths of Osiris and Typhon, and of the Greek gods, describe the sufferings of great demons. ### Greek text “Βέλτιον οὖν οἱ τὰ περὶ Τυφῶνα καὶ Ὄσιριν καὶ Ἴσιν ἱστορούμενα μήτε θεῶν πάθη, μήτε ἀνθρώπων, ἀλλὰ δαιμόνων μεγάλων εἶναι νομίζοντες, οὓς καὶ Πλάτων καὶ Πυθαγόρας καὶ Ξενοκράτης καὶ Χρύσιππος, ἑπόμενοι τοῖς πάλαι θεολόγοις, ἐρρωμενεστέρους ἀνθρώπων λέγουσι γεγονέναι, καὶ πολὺ τῇ δυνάμει τὴν φύσιν ὑπερφέροντας ἡμῶν, τὸ δὲ θεῖον οὐκ ἀμιγὲς οὐδὲ ἄκρατον ἔχοντας, ἀλλὰ καὶ ψυχῆς φύσει καὶ σώματος αἰσθήσει συνειληχὸς, ἡδονὴν δεχομένῃ καὶ πόνον, καὶ ὅσα ταύταις γινόμενα ταῖς μεταβολαῖς πάθη τοὺς μὲν μᾶλλον, τοὺς δʼ ἧττον ἐπιταράττει. γίνονται γὰρ ὡς ἐν ἀνθρώποις καὶ δαίμοσιν ἀρετῆς διαφοραὶ καὶ κακίας. τὰ γὰρ γιγαντικὰ καὶ Τιτανικὰ παρʼ Ἕλλησιν ᾀδόμενα, καὶ πολλαί τινες ἄθεσμοι πράξεις, καὶ Πυθῶνος ἀντιτάξεις πρὸς Ἀπόλλωνα, φυγαί τε Διονύσου καὶ πλάναι Δήμητρος, οὐδὲν ἀπολείπουσι τῶν Ὀσιριακῶν καὶ Τυφωνικῶν, ὧν παρὰ πᾶσιν ἀνέδην ἔξεστι μυθολογουμένων ἀκούειν· ὅσα τε μυστικοῖς ἱεροῖς μυθολογουμένων τελεταῖς ἄρρητα διασώζεται καὶ ἀθέατα πρὸς τοὺς θεοὺς ὅμοιον ἔχει λόγον.” ### English translation (Claude) "Better, then, are those who think that what is told of Typhon, Osiris, and Isis are sufferings neither of gods nor of men, but of great demons, whom Plato, Pythagoras, Xenocrates, and Chrysippus, following the ancient theologians, say were stronger than men and far surpassed our nature in power, but did not have the divine unmixed and pure, but sharing in the nature of soul and in the perception of body, receiving pleasure and pain, and all the passions that arise from these changes, which disturb some more and others less. For there arise among demons, as among men, differences of virtue and vice. For the tales of giants and Titans sung among the Greeks, and many lawless deeds, and the battles of Python against Apollo, the flights of Dionysus and the wanderings of Demeter, fall in no way short of those of Osiris and Typhon, which anyone may freely hear told in myth; and all that is preserved unspoken and unseen in mystic rites has a like account." ### Extrabiblical texts - Plutarch, Is. Os. 25 (Plutarch): quotation, high confidence ### Translation notes - Plutarch, On Isis and Osiris 25 (360d–e). ### Citation (SBL) Eusebius, Praep. ev. 5.5.1 (Dindorf 1:219; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-5-1). ## Preparation for the Gospel 5.5.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-5-2 - Source: Dindorf 1:219–220 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plutarch cites Empedocles on the punishment of sinning demons, and compares Typhon. ### Greek text Καὶ ἐπιφέρει λέγων ἑξῆς Ἐμπεδοκλῆς δὲ καὶ δίκας φησὶ διδόναι τοὺς δαίμονας ὧν ἂν ἐξαμάρτωσιν καὶ πλημμελήσωσιν, αἰθέριον μὲν γάρ σφε μένος πόντονδε διώκει· πόντος δὲ χθονὸς οὖδας ἀπέπτυσε, γαῖα δʼ ἐς αὐγὰς ἠελίου ἀκάμαντος· ὁ δʼ αἰθέρος ἔμβαλε δίναις· ἄλλος δʼ ἐξ ἄλλου δέχεται, στυγέουσι δὲ πάντες· ἄχρις οὗ κολασθέντες αὖθις τὴν κατὰ φύσιν χώραν καὶ τάξιν ἀπολάβωσι. τούτων δὴ καὶ τῶν τοιούτων ἀδελφὰ λέγεσθαί φασι περὶ Τυφῶνος, ὡς δεινὰ μὲν ὑπὸ φθόνου καὶ δυσμενείας εἰργάσατο, πάντα πράγματα ταράξας, ἐνέπλησε δὲ κακῶν γῆν ὁμοῦ τε πᾶσαν καὶ θάλασσαν, εἶτα δίκην ἔδωκε.’’ ### English translation (Claude) And he adds next: "Empedocles says that demons too pay the penalty for whatever they sin and transgress: 'For the might of the ether chases them into the sea; the sea spits them out onto the floor of the earth; the earth into the rays of the tireless sun; and he casts them into the eddies of the ether. One receives them from another, and all hate them'; until, having been punished, they recover their natural place and rank. Akin to these and the like, they say, are the things told of Typhon: that out of envy and ill will he did dreadful things, throwing all things into confusion, and filled all the earth and sea alike with evils, and then paid the penalty." ### Extrabiblical texts - Plutarch, Is. Os. 26 (Plutarch): quotation, high confidence - Empedocles, frag. 115 (Empedocles (fragments)): quotation, high confidence ### Translation notes - Plutarch, On Isis and Osiris 26 (361c), quoting Empedocles, frag. 115.9–12 (Diels–Kranz). ### Citation (SBL) Eusebius, Praep. ev. 5.5.2 (Dindorf 1:219–220; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-5-2). ## Preparation for the Gospel 5.5.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-5-3 - Source: Dindorf 1:220–221 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plutarch relates that myths of Python, Typhon, and the Titans concern exiled and punished demons, and that demons are called by gods' names. ### Greek text Ταῦτα ὁ Πλούταρχος ἐν τῷ δηλωθέντι συγγράμματι παραθέμενος, καὶ διὰ πλειόνων ἐξεργασάμενος τὸν λόγον, τὰ παραπλήσια καὶ ἐν τῷ “ Περὶ τῶν ἐκλελοιπότων χρηστηρίων τοῦτον ἱστορεῖ τὸν τρόπον " Ἐκεῖνος οὖν τὴν μαντικὴν ἀνῆγεν εἰς δαίμονας, πλεῖστον δὲ Δελφῶν λόγον εἶχε, καὶ τῶν λεγομένων περὶ τὸν Διόνυσον ἐνταῦθα καὶ δρωμένων ἱερῶν οὐδενὸς ἀνήκοος ἦν, ἀλλὰ κἀκεῖνα δαιμόνων ἔφασκεν εἶναι πάθη μεγάλα, καὶ ταῦτα δὴ τὰ περὶ τὴν Πυθίαν. τῷ δὲ ἀποκτείναντι μήτε ἐννέα ἐτῶν, μήτε εἰς τὰ Τέμπη γενέσθαι τὴν φυγὴν, ἀλλʼ ἐκπεσόντα ἐλθεῖν εἰς ἕτερον κόσμον· ὕστερον δʼ ἐκεῖθεν ἐνιαυτῶν μεγάλων ἐννέα περιόδοις ἁγνὸν γενόμενον, καὶ Φοῖβον ὡς ἀληθῶς κατελθόντα τὸ χρηστήριον παραλαβεῖν, τέως ὑπὸ Θέμιδος φυλασσόμενον. δὲ ἔχειν καὶ τὰ Τυφωνικὰ καὶ τὰ Τιτανικὰ, δαιμόνων μάχας γεγονέναι πρὸς δαίμονας, εἶτα φυγὰς τῶν κρατηθέντων, ἢ δίκας ὑπὸ θεοῦ τῶν ἐξαμαρτόντων, οἷα Τυφών τε λέγεται περὶ Ὄσιριν ἐξαμαρτεῖν καὶ Κρόνος περὶ Οὐρανόν· ὧν ἀμαυρότεραι γεγόνασιν αἱ τιμαὶ παρʼ ἡμῖν, ἢ παντάπασιν ἐκλελοίπασι, μεταστάντων εἰς ἕτερον κόσμον. ἐπεὶ καὶ Σολύμους πυνθάνομαι, τοὺς Λυκίων προσοίκους, ἐν τοῖς μάλιστα τιμᾶν τὸν Κρόνον· ἐπεὶ δὲ ἀποκτείνας τοὺς ἀρχηγέτας αὐτῶν Ἄρσαλον καὶ Ἄρυτον καὶ Τόσιβιν, ἔφυγε, καὶ μετεχώρησεν ὁποιδήποτε—τοῦτο γὰρ οὐκ ἔχουσιν εἰπεῖν — ἐκεῖνον μὲν ἀμεληθῆναι, τοὺς δὲ περὶ τὸν Ἄρσαλον σκιροὺς θεοὺς προσαγορεύεσθαι, καὶ τὰς κατάρας ἐπὶ τούτων ποιεῖσθαι δημοσίᾳ καὶ ἰδίᾳ Λυκίους. τούτοις μὲν οὑν ὅμοια πολλὰ λαβεῖν ἔστιν ἐκ τῶν μυθολογουμένων. εἰ δὲ τοῖς νενομισμένοις τῶν θεῶν ὀνόμασι δαίμονάς τινας καλοῦμεν οὐ θαυμαστέον, εἶπεν ὁ ξένος. ᾧ γὰρ ἕκαστος συντέτακται, καὶ οὗ τῆς δυνάμεως μετείληχεν, ἀπὸ τούτου φιλεῖ καλεῖσθαι· καὶ γὰρ ἡμῶν ὁ μέν τίς ἐστι Δῖος, ὁ δὲ Ἀθηναῖος, ὁ δὲ Ἀπολλώνιος, ἢ Διονύσιος, ἢ Ἕρμαιος. ἀλλʼ ἔνιοι μὲν ὀρθῶς κατὰ τύχην ἐκλήθησαν, οἱ δὲ πολλοὶ μηδὲν προσηκούσας, ἀλλʼ ἐνηλλαγμένας ἐκτήσαντο θεῶν παρωνυμίας.’’ ### English translation (Claude) Having set out this in the work mentioned and developed the argument at greater length, Plutarch records similar things in On the Failure of the Oracles in this way: "He, then, traced divination back to demons, and had a very high regard for Delphi; he was not unacquainted with any of the sacred things said and done there about Dionysus, but said that these too were great sufferings of demons, and so were those about the Python. For the slayer, he said, the exile was not for nine years nor to Tempe, but he was cast out and went into another world; later, purified after nine periods of great years, he came back truly Phoebus (pure) and took over the oracle, which till then had been guarded by Themis. [So too,] the stories of Typhon and the Titans were battles of demons against demons, then flights of the defeated or punishments by God of those who sinned, such as Typhon is said to have sinned against Osiris and Cronus against Ouranus; whose honors among us have become fainter or have failed altogether, since they have gone over into another world. For I learn that the Solymi, the neighbors of the Lycians, especially honored Cronus; but since he killed their leaders Arsalus, Arytus, and Tosibis, and fled and removed somewhere or other (this they cannot say), he was neglected, while Arsalus and his companions are called the Sciri gods, and the Lycians make their curses by them publicly and privately. Many things like these may be taken from the myths. And if we call some demons by the customary names of the gods, it is not to be wondered at," said the stranger. "For each is usually called after the god to whom he is attached and whose power he shares; for among us too one is Dius, another Athenaeus, another Apollonius, Dionysius, or Hermaeus. But some were rightly so named by chance, while most have acquired names derived from gods that do not suit them but are misapplied." ### Extrabiblical texts - Plutarch, Def. orac. 15 (Plutarch): quotation, high confidence ### Translation notes - Plutarch, On the Failure of the Oracles 15 and 21 (417e–418a, 421c–e). A word meaning "likewise" has fallen out before δὲ ἔχειν; supplied in brackets. ### Citation (SBL) Eusebius, Praep. ev. 5.5.3 (Dindorf 1:220–221; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-5-3). ## Preparation for the Gospel 5.5.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-5-4 - Source: Dindorf 1:221 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plutarch also shows that demons die, which Eusebius will discuss later. ### Greek text Τοσαῦθʼ ὁ Πλούταρχος ἐν οἷς ἐσπούδασε ‘‘Περὶ τῶν ἐκλελοιπότων χρηστηρίων, ” πρὸς τοῖς ἄλλοις καὶ θνήσκειν παριστὰς τοὺς δαίμονας, ὃ καὶ αὐτὸ κατὰ τὸν δέοντα καιρὸν παραθήσομαι. ### English translation (Claude) So much Plutarch, in his treatise On the Failure of the Oracles, showing besides other things that the demons also die; this too I shall set out at the proper time. ### Citation (SBL) Eusebius, Praep. ev. 5.5.4 (Dindorf 1:221; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-5-4). ## Preparation for the Gospel 5.5.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-5-5 - Source: Dindorf 1:221 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius will again use Porphyry's own words against the gods. ### Greek text τέως δὲ φέρε συλλεξώμεθα ὅσα ἄλλα περὶ τῆς τῶν ἀγαθῶν, ὥς φησι, δαιμόνων δυνάμεως τε καὶ ἐνεργείας αὖθις ὁ τὴν καθʼ ἡμῶν συσκευὴν πεποιημένος ἐν οἷς ἐπέγραψε “ Περὶ τῆς ἐκ λογίων φιλοσοφίας ἐκτίθεται μάλιστα γὰρ αὐτῷ καὶ νῦν ὥσπερ οὖν καὶ πολλάκις μάρτυρι χρήσομαι καὶ ἐλέγχῳ τῆς περὶ οὓς ὑπολαμβάνουσι θεοὺς πλάνης, ὡς ἂν ἐκ τῶν οἰκείων βελῶν καὶ τοξευμάτων βαλλόμενοι καταισχύνοιντο. ### English translation (Claude) Meanwhile, come, let us collect whatever else about the power and activity of the good demons, as he calls them, is set out by the one who composed the attack on us, in the work he entitled On the Philosophy from Oracles. For now especially, as often before, I shall use him as witness and refutation of the error about those they suppose to be gods, so that they may be shamed, struck by their own darts and arrows. ### Citation (SBL) Eusebius, Praep. ev. 5.5.5 (Dindorf 1:221; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-5-5). ## Preparation for the Gospel 5.5.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-5-6 - Source: Dindorf 1:221 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Testimony from the gods' own devotees makes the proof unanswerable. ### Greek text οὕτως γὰρ καὶ γένοιτʼ ἂν ἡμῖν ἐξ αὐτῶν τῶν τοῖς θεοῖς προσφιλῶν, καὶ δὴ καὶ εὐσεβῶν νενομισμένων, ἀκριβῶς τε τὸν περὶ τῶν οἰκείων λόγον διηρευνηκότων, ἀνελλιπὴς καὶ ἀπαραίτητος ἡ τῶν προκειμένων ἀπόδειξις. ### English translation (Claude) For in this way the proof of what is before us would be complete and unanswerable, coming from those dear to the gods themselves, thought to be pious, and having exactly investigated what concerns their own. ### Citation (SBL) Eusebius, Praep. ev. 5.5.6 (Dindorf 1:221; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-5-6). ## Preparation for the Gospel 5.5.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-5-7 - Source: Dindorf 1:221–222 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Porphyry swore to keep his oracles secret. ### Greek text γράφει δὲ ταῦτα ὁ δεδηλωμένος ἐν οἷς ἐπέγραψε “ Περὶ τῆς ἐκ λογίων φιλοσοφίας ” ἔνθα μαρτύρεται μὴ τὰ ἀπόρρητα τῶν θεῶν ἐκφαίνειν, ἐπομνύμενός τε αὐτὸς καὶ παραγγέλλων κρύπτειν καὶ μὴ εἰς πολλοὺς ἐκφέρειν τὰ λεχθησόμενα. ### English translation (Claude) The writer mentioned writes this in the work he entitled On the Philosophy from Oracles, where he solemnly protests that he does not reveal the secrets of the gods, swearing himself and charging others to hide and not to publish to the many what is to be said. ### Citation (SBL) Eusebius, Praep. ev. 5.5.7 (Dindorf 1:221–222; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-5-7). ## Preparation for the Gospel 5.5.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-5-8 - Source: Dindorf 1:222 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Porphyry says the good demon Pan appeared to farmers; Eusebius asks what good he brought. ### Greek text τίνα δὲ ἦν τὰ τοιαῦτα; τὸν Πᾶνα Διονύσου φησὶ θεράποντα εἶναι, τοῦτον δὲ τῶν ἀγαθῶν ὄντα δαιμόνων ἐπιφανέντα ποτὲ τοῖς κατʼ ἀγρὸν γεωπονοῦσι. τί χρῆν ἀγαθὸν ὄντα παρασχεῖν ἢ πάντως ἀγαθοῦ τινὸς παρουσίαν τοῖς τῆς θεοφανείας τοῦ ἀγαθοῦ κατηξιωμένοις; ### English translation (Claude) What were these things? He says that Pan is a servant of Dionysus and, being one of the good demons, once appeared to those tilling the fields. What should a good being have given, if not the presence of something good to those counted worthy of the appearance of the good? ### Citation (SBL) Eusebius, Praep. ev. 5.5.8 (Dindorf 1:222; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-5-8). ## Preparation for the Gospel 5.5.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-5-9 - Source: Dindorf 1:222 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Porphyry admits that those who saw Pan died suddenly. ### Greek text ἆρʼ οὖν ὑπῆρξεν ἀγαθόν τι τοῖς θεαταῖς τοῦ ἀγαθοῦ δαίμονος, ἢ κακὸν εἰλήχασι δαίμονα, ἔργῳ τῆς πείρας ᾐσθημένοι; φησὶ γοῦν ὁ θαυμάσιος μάρτυς τοὺς τῆς ἀγαθῆς ταύτης θέας ἠξιωμένους ἄθρουν θάνατον ὑπομεῖναι λέγων ὧδε ### English translation (Claude) Did anything good, then, come to those who beheld the good demon, or did they get a bad demon, having perceived it by actual experience? At any rate the wonderful witness says that those counted worthy of this good sight suffered sudden death, speaking thus: ### Citation (SBL) Eusebius, Praep. ev. 5.5.9 (Dindorf 1:222; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-5-9). ## Preparation for the Gospel 5.6.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-6-1 - Source: Dindorf 1:222 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Apollo's oracle at Branchidae explains that Pan's terrifying appearance killed nine woodcutters. ### Greek text “Ἤδη δὲ καὶ ἐν ἄλλοις οἱ μὲν θεράποντές τινων ἀνεδείχθησαν, ὡς ὁ Πὰν τοῦ Διονύσου· δεδήλωκε δὲ τοῦτο ὁ ἐν Βραγχίδαις Ἀπόλλων διὰ τούτων. ἐννέα γὰρ εὑρέθησαν ἀποθανόντες· πυνθανομένων οὖν τῶν τὸν ἀγρὸν οἰκούντων τὴν αἰτίαν ἔχρησεν ὁ θεὸς χρυσόκερως βλοσυροῖο Διωνύσου θεράπων Πὰν, βαίνων ὑλήεντα κατʼ οὔρεα, χειρὶ κραταιῇ ῥάβδον ἔχεν, ἑτέρη δὲ λιγὺ πνείουσαν ἔμαρπτε σύριγγα γλαφυρὴν, Νύμφῃσι δὲ θυμὸν ἔθελγεν· ὀξὺ δὲ συρίξας μέλος ἀνέρας ἐπτοίησεν ὑλοτόμους πάντας, θάμβος δʼ ἔχεν εἰσορόωντας δαίμονος ὀρνυμένου κρυερὸν δέμας οἰστρήεντος. καί νύ κε πάντας ἔμαρψε τέλος κρυεροῦ θανάτοιο, εἰ μή οἱ κότον αἰνὸν ἐνὶ στήθεσσιν ἔχουσα Ἄρτεμις ἀγροτέρη παῦσεν μένεος κρατεροῖο, ἣν καὶ χρὴ λίσσεσθʼ, ἵνα σοι γίγνητʼ ἐπαρωγός.” ### English translation (Claude) "Already in other cases some have been shown to be servants of certain gods, as Pan of Dionysus; and Apollo at Branchidae has shown this through the following. For nine men were found dead; and when those who lived in the countryside asked the cause, the god gave this oracle: 'Pan, golden-horned servant of grim Dionysus, going over the wooded mountains, held a staff in his strong hand, and in the other grasped a hollow pipe sounding clear, and charmed the hearts of the Nymphs. Piping a shrill tune he terrified all the woodcutters, and amazement seized them as they beheld the chilling form of the raging demon rushing on. And the end of chilling death would have seized them all, had not Artemis the huntress, holding dread anger in her breast, checked his mighty fury; to her you must pray, that she may be your helper.'" ### Extrabiblical texts - Porphyry, Porphyry, Phil. orac. (Porphyry, Philosophy from Oracles (fragments)): quotation, high confidence ### Translation notes - Porphyry, Philosophy from Oracles (sections 5.6.1–5.9.9). ### Citation (SBL) Eusebius, Praep. ev. 5.6.1 (Dindorf 1:222; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-6-1). ## Preparation for the Gospel 5.6.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-6-2 - Source: Dindorf 1:222–223 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius turns to the deeds of the other 'good' demons. ### Greek text Ἀκήκοας οἷα τοῦ δαίμονος, οὗ φησιν ἀγαθοῦ, τό τε σχῆμα καὶ τὰς πράξεις ὁ ἐν Βραγχίδαις Ἀπόλλων· θέα δὴ καὶ τῶν λοιπῶν τὰ γενναῖα κατορθώματα, ὧν δὴ ἕνεκα τὴν οὐράνιον ἀπολελοιπότες διατριβὴν τὴν σὺν ἀνθρώποις ἀντικατηλλάξαντο. ### English translation (Claude) You have heard what the Apollo at Branchidae says of the form and deeds of the demon whom he calls good. Look now at the noble achievements of the rest, for whose sake they left their heavenly abode and exchanged it for life among men. ### Citation (SBL) Eusebius, Praep. ev. 5.6.2 (Dindorf 1:222–223; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-6-2). ## Preparation for the Gospel 5.6.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-6-3 - Source: Dindorf 1:223 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The demons taught no virtue, as Porphyry reveals. ### Greek text πάντως δήπου χρῆν αὐτοὺς σωφροσύνης κατάρχειν, καὶ τὰ λυσιτελῆ καὶ ὠφέλιμα τοῖς ἀνθρώποις ὑποτίθεσθαι. οἱ δὲ τούτων μὲν οὐδέν· ἄκουε δʼ οἷα ἐκφαίνει ὁ τὰ ἀρρητότερα τῶν ἀρρήτων διηρευνηκὼς καὶ τῶν ἀπορρήτων ἀξιωθεὶς τῆς γνώσεως. ### English translation (Claude) They surely ought to have led the way in self-control and suggested to men what is profitable and useful. But they did none of these things. Listen to what he reveals who has searched out the secrets more secret than secrets and been counted worthy of the knowledge of hidden things. ### Citation (SBL) Eusebius, Praep. ev. 5.6.3 (Dindorf 1:223; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-6-3). ## Preparation for the Gospel 5.6.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-6-4 - Source: Dindorf 1:223 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Porphyry's 'good' demons delight in lust, noise, war, hunting, mourning, and divination. ### Greek text τοτὲ μὲν οὖν τινὰς τῶν ἀγαθῶν τούτων δαιμόνων φησὶν ἐρωτικαῖς ἡδυπαθείαις ὑπηρετεῖσθαι, τοτὲ δʼ ἑτέρους τυμπάνοις καὶ αὐλοῖς καὶ θηλειῶν πατάγοις χαίρειν, ἄλλους δὲ αὖ πάλιν μάχαις καὶ πολέμοις ἀγάλλεσθαι, καὶ κυνηγεσίοις τὴν Ἄρτεμιν καὶ τοῖς ἀπὸ γῆς καρποῖς τὴν Δῃῶ· θρηνεῖν δὲ τὸν Ὄσιριν εἰσέτι νῦν τὴν Ἶσιν καὶ τὸν Ἀπόλλω μαντεύεσθαι. τοιαῦται ὧν φασιν ἀγαθῶν δαιμόνων αἱ εἰς ἀνθρώπους ὠφέλειαι. δέχου δὲ καὶ τούτων τὰς ἀποδείξεις ### English translation (Claude) He says that some of these good demons minister to erotic pleasures, others delight in drums and flutes and the clatter of women, others again exult in battles and wars; Artemis in hunting and Deo in the fruits of the earth; Isis still mourns Osiris, and Apollo gives oracles. Such are the benefits to men of those they call good demons. Receive the proofs of these things too. ### Citation (SBL) Eusebius, Praep. ev. 5.6.4 (Dindorf 1:223; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-6-4). ## Preparation for the Gospel 5.7.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-7-1 - Source: Dindorf 1:223 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: An oracle of Hecate claims truth and power and calls for binding rites. ### Greek text οὐδὲν ἐν ἀθανάτοισι θεοῖς ποτὲ δία μάταιον οὐδʼ ἄκραντον ἔλεξε σοφοῖς Ἑκάτη θεοφήταις· ἀλλʼ ἀπὸ παγχράτοιο νόου πατρόθεν κατιοῦσα αἰὲν ἀληθείῃ σελαγίζεται, ἀμφὶ δὲ μῆτις ἔμπεδος ἀρρήκτοισι μένει λογίοις βεβαυῖα. δεσμῷ δʼ οὖν κλήιζε· θεὴν γὰρ ἄγεις με τοσήνδε, ὅσση ψυχῶσαι πανυπέρτατον ἤρκεσα κόσμον. ### English translation (Claude) "Divine Hecate never spoke anything vain or unfulfilled among the immortal gods to wise prophets; but coming down from the all-powerful mind of the Father, she always shines with truth, and wisdom stands steadfast around her, established in unbroken oracles. So call me with a bond; for you are bringing a goddess as great as I, who have been able to give soul to the highest world." ### Extrabiblical texts - Porphyry, Porphyry, Phil. orac. (Porphyry, Philosophy from Oracles (fragments)): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 5.7.1 (Dindorf 1:223; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-7-1). ## Preparation for the Gospel 5.7.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-7-2 - Source: Dindorf 1:223 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Porphyry says Hecate is invoked for love magic. ### Greek text καὶ μήποτε διὰ τοῦτο τρίμορφος τριμερής τε καὶ ἡ ψυχή. ταύτης δὲ τὸ μὲν θυμοειδὲς, τὸ δὲ ἐπιθυμητικόν· ὅθεν καὶ πρὸς τὰ ἐρωτικὰ καλεῖται. ταῦτα οὐκ ἐμὰ, μήτοι νομίσῃς, τοῦ δὲ προειρημένου συγγραφέως ἀκήκοας, οὗ πάλιν ἐστὶ καὶ ταῦτα ### English translation (Claude) "And perhaps for this reason the soul too is three-formed and threefold; and of it one part is spirited and another desiring; hence she is also called upon for erotic purposes." Do not think these are my words; you have heard them from the writer mentioned, to whom these words also belong: ### Extrabiblical texts - Porphyry, Porphyry, Phil. orac. (Porphyry, Philosophy from Oracles (fragments)): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 5.7.2 (Dindorf 1:223; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-7-2). ## Preparation for the Gospel 5.7.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-7-3 - Source: Dindorf 1:223–224 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Porphyry is troubled that the gods obey magicians and promote unlawful lusts. ### Greek text ‘Πάνυ δέ με θράττει πῶς ὡς κρείττους παρακαλούμενοι ἐπιτάττονται ὡς χείρους· καὶ δίκαιον εἶναι ἀξιοῦντες τὸν θεράποντα, τἄδικα αὐτοὶ κελευσθέντες δρᾶν ὑπομένουσι, καὶ καθαρῷ μὲν μὴ ὄντι ἐξ ἀφροδισίων οὐκ ἂν καλοῦντι ὑπακούσαιεν, αὐτοὶ δʼ ἄγειν εἰς παράνομα ἀφροδίσια τοὺς τυχόντας οὐκ ὀκνοῦσιν.’’ ### English translation (Claude) "It greatly troubles me how, being invoked as superior beings, they are commanded as inferior; and while they require their worshipper to be just, they themselves submit to do unjust things when ordered; and they would not hearken to one who calls on them if he is not pure from sexual intercourse, while they themselves do not hesitate to lead anyone at all into unlawful sexual relations." ### Extrabiblical texts - Porphyry, Anebo (Porphyry, Letter to Anebo): quotation, medium confidence ### Translation notes - Porphyry, Letter to Anebo (repeated in 5.10.1). The digital text of this section is garbled; corrected from the parallel in 5.10.1. ### Citation (SBL) Eusebius, Praep. ev. 5.7.3 (Dindorf 1:223–224; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-7-3). ## Preparation for the Gospel 5.7.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-7-4 - Source: Dindorf 1:224 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Porphyry quotes the Didymaean oracle on the gods' particular concerns. ### Greek text Εὕροις δʼ ἂν καὶ ταῦτα ἐν τῇ Πρὸς Ἀνεβῶ τὸν Αἰγύπτιον τοῦ αὐτοῦ ἐπιστολῇ. ἐν δὲ τῇ προλεχθείσῃ πραγματείᾳ Περὶ τῆς ἐκ λογίων φιλοσοφίας προστίθησι τοῖς εἰρημένοις λέγων ὧδε “Καὶ μὴν ὅ τι ἑκάστῳ ἐπιτέτακται αὐτοὶ δεδηλώκασιν, ὥσπερ ὁ Διδυμαῖος διὰ τούτων· ἦν δʼ ἡ πεῦσις εἰ δεῖ ὀμόσαι τῷ ἐπαγαγόντι τὸν ὅρκον·) ### English translation (Claude) You will find this too in his Letter to Anebo the Egyptian. And in the treatise mentioned before, On the Philosophy from Oracles, he adds to what has been said, speaking thus: "And what is assigned to each they themselves have made known, as the Didymaean god did through these lines (the inquiry was whether one should swear when someone tendered the oath): ### Extrabiblical texts - Porphyry, Porphyry, Phil. orac. (Porphyry, Philosophy from Oracles (fragments)): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 5.7.4 (Dindorf 1:224; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-7-4). ## Preparation for the Gospel 5.7.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-7-5 - Source: Dindorf 1:224 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The oracle lists the pursuits dear to each goddess. ### Greek text μητέρι μὲν μακάρων μέλεται Τιτηνίδι Ῥείῃ αὐλοὶ καὶ τυπάνων πάταγοι καὶ θῆλυς ὅμιλος· Παλλάδι δʼ εὐπήληκι μόθοι καὶ δῆρις Ἐνυοῦς, καὶ βαλίαις σκυλάκεσσι βαθυσκοπέλους ἀνὰ πρῶνας θῆρας ὀρειονόμους ἐλάαν Λητωίδι κούρῃ· Ἥρῃ δʼ εὐκελάδῳ μαλακὴ χύσις ἠέρος ὑγρῆς· λήια δʼ εὐαλδῆ κομέειν σταχυητρόφα Δῃοῖ· Ἴσιδι δʼ αὖ Φαρίῃ, γονίμοις παρὰ χεύμασι Νείλου, μαστεύειν οἴστροισιν ἑὸν πόσιν ἁβρὸν Ὄσιριν. ### English translation (Claude) 'To Rhea the Titaness, mother of the blessed ones, flutes are dear and the clatter of drums and the throng of women; to Pallas of the fine helmet the din of battle and Enyo's strife; and to Leto's maiden daughter, with dappled hounds, to drive the mountain beasts over the deep-cliffed headlands; to sweet-voiced Hera the soft outpouring of moist air; to Deo, nurse of the ears of grain, to tend the thriving crops; and to Pharian Isis, by the fertile streams of the Nile, to seek in frenzy her delicate husband Osiris.'" ### Extrabiblical texts - Porphyry, Porphyry, Phil. orac. (Porphyry, Philosophy from Oracles (fragments)): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 5.7.5 (Dindorf 1:224; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-7-5). ## Preparation for the Gospel 5.7.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-7-6 - Source: Dindorf 1:224 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The goddesses' pursuits contribute nothing to a virtuous life. ### Greek text εἰ δὴ οὖν ‘αὐλοὶ καὶ τυπάνων πάταγοι καὶ θῆλυς ὅμιλος” μέλεται τῇ μητρὶ τῶν θεῶν, ἀσκητέον δὴ ταῦτα πάσης ἀρετῆς ἀφεμένους, ὅτι μηδὲν σωφροσύνης μηδέ τινος ἄλλης θεοφιλοῦς πράξεως μέλεται τῇ προειρημένῃ, ὡς καὶ τῇ Ἀθηνᾷ μόθοι καὶ μάχαι καὶ πόλεμοι, ἀλλʼ οὐκ εἰρήνη καὶ τὰ ἐν εἰρήνῃ πράγματα. καὶ τῇ Λητωίδι δὲ κούρῃ, τῇ Ἀρτέμιδι, μελέσθων αἱ βαλίαι σκύλακες, διὰ τὸ κατʼ ἀγροὺς κυνηγὸν οὖσαν τοῖς θηρσὶ πολεμεῖν, ὡς καὶ ταῖς ἄλλαις τὰ κατειλεγμένα. τί οὖν δὴ ταῦτα πρὸς τὸν θεοφιλῆ καὶ μακάριον συντείνοι ἂν βίον; ἐπίσκεψαι δὲ πότερά σοι θείας εἷναι δοκεῖ φύσεως, ἢ φαύλης καὶ μοχθηροτάτης, τὰ ἑξῆς ἐπιλεγόμενα ### English translation (Claude) If, then, "flutes and the clatter of drums and the throng of women" are dear to the mother of the gods, we must practice these, letting go all virtue, since nothing of self-control or of any other God-loving action is dear to her; as to Athena the din of battle, fights, and wars, and not peace and the things of peace. And let the dappled hounds be dear to Leto's maiden daughter, Artemis, because as a huntress in the fields she wars against beasts; and to the others what was listed. What, then, would these contribute to a God-loving and blessed life? Consider whether what is next said seems to you to belong to a divine nature, or to a bad and most wicked one: ### Citation (SBL) Eusebius, Praep. ev. 5.7.6 (Dindorf 1:224; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-7-6). ## Preparation for the Gospel 5.8.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-8-1 - Source: Dindorf 1:224–225 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Porphyry cites Pythagoras of Rhodes: the gods come to sacrifices by compulsion. ### Greek text “Ὀρθῶς καὶ τοῦτο ὁ Ῥόδιος Πυθαγόρας ἀπεφήνατο, ὅτι οὐχ ἥδονται οἱ κλῃζόμενοι ἐπὶ ταῖς θυσίαις θεοὶ, ἀνάγκῃ δέ τινι ἀκολουθίας συρόμενοι παραγίνονται, καὶ οἱ μὲν μᾶλλον, οἱ δὲ ἧττον. ### English translation (Claude) "Pythagoras of Rhodes rightly declared this too: that the gods invoked at sacrifices do not take pleasure in them, but come because they are dragged by a certain necessity of consequence, some more and some less. ### Extrabiblical texts - Porphyry, Porphyry, Phil. orac. (Porphyry, Philosophy from Oracles (fragments)): quotation, high confidence ### Translation notes - Porphyry, Philosophy from Oracles. This Pythagoras of Rhodes is otherwise unknown. ### Citation (SBL) Eusebius, Praep. ev. 5.8.1 (Dindorf 1:224–225; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-8-1). ## Preparation for the Gospel 5.8.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-8-2 - Source: Dindorf 1:225 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Some gods come readily; others come intending harm. ### Greek text τινὲς δὲ καὶ ὥσπερ ἔθος ποιησάμενοι τῆς ἑαυτῶν παρουσίας εὐμαρέστερον φοιτῶσι, καὶ μάλιστα ἐὰν καὶ φύσει ἀγαθοὶ τυγχάνωσιν· οἱ δὲ, κἂν ἔθος ἔχωσι τοῦ παραγίνεσθαι, βλάβην τινὰ προθυμοῦνται ποιεῖν, καὶ μάλιστα ἐὰν ἀμελέστερόν τις δοκῆ ἀναστρέφεσθαί ἐν τοῖς πράγμασι. ### English translation (Claude) Some, as if they had made a habit of their presence, come more readily, especially if they happen to be good by nature; but others, even if they have a habit of coming, are eager to do some harm, especially if someone seems to conduct himself rather carelessly in the matters. ### Extrabiblical texts - Porphyry, Porphyry, Phil. orac. (Porphyry, Philosophy from Oracles (fragments)): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 5.8.2 (Dindorf 1:225; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-8-2). ## Preparation for the Gospel 5.8.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-8-3 - Source: Dindorf 1:225 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Porphyry says the oracles confirm that the gods come under compulsion. ### Greek text τοῦ γὰρ Πυθαγόρου ταῦτα εἰρηκότος παρετήρησα ἐκ τῶν λογίων ὡς ἀληθές ἐστι τὸ εἰρημένον. πάντες γὰρ διʼ ἀνάγκην φασὶν ἀφῖχθαι, οὐχ ἀπλῶς δὲ, ἀλλʼ οἷον, εἰ χρὴ οὕτω φάναι, πειθανάγκην. ### English translation (Claude) For when Pythagoras had said this, I observed from the oracles that what was said is true. For all say that they have come under necessity, not simply, but, if one may so put it, a persuasive necessity. ### Extrabiblical texts - Porphyry, Porphyry, Phil. orac. (Porphyry, Philosophy from Oracles (fragments)): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 5.8.3 (Dindorf 1:225; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-8-3). ## Preparation for the Gospel 5.8.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-8-4 - Source: Dindorf 1:225 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Hecate says she comes down compelled by the magician's words. ### Greek text εἴρηται δʼ ἐν τοῖς ἔμπροσθεν ἐκεῖνα τὰ τῆς Ἑκάτης, διʼ ὧν φησιν ἐπι φαίνειν ἠέριον μετὰ φέγγος ἀπείριτον ἀστεροπληθὲς ἄχραντον πολὺ δῶμα θεοῦ λίπον, ἠδʼ ἐπιβαίνω γαίης ζῳοτρόφοιο, τεῇς ὑποθημοσύνῃσι, πειθοῖ τʼ ἀρρήτων ἐπέων, οἷς δὴ φρένα τέρπειν ἀθανάτων ἐδάη θνητὸς βροτός. ### English translation (Claude) The words of Hecate have been quoted earlier, in which she says she appears: 'Leaving the airy, boundless, star-filled, undefiled great house of God, I set foot on the life-nourishing earth, at your counsels and by the persuasion of unspeakable words, with which mortal man has learned to delight the minds of immortals.' ### Extrabiblical texts - Porphyry, Porphyry, Phil. orac. (Porphyry, Philosophy from Oracles (fragments)): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 5.8.4 (Dindorf 1:225; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-8-4). ## Preparation for the Gospel 5.8.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-8-5 - Source: Dindorf 1:225 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Hecate comes in answer to a prayer taught by the gods. ### Greek text καὶ πάλιν ἤλυθον εἰσαίουσα τεῆς πολυφράδμονος εὐχῆς. ἣν θνητῶν φύσις εὗρε θεῶν ὑποθημοσύνῃσι. ### English translation (Claude) And again: 'I have come, hearing your eloquent prayer, which the nature of mortals found by the counsels of the gods.' ### Extrabiblical texts - Porphyry, Porphyry, Phil. orac. (Porphyry, Philosophy from Oracles (fragments)): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 5.8.5 (Dindorf 1:225; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-8-5). ## Preparation for the Gospel 5.8.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-8-6 - Source: Dindorf 1:225–226 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Hecate complains that magicians drag gods down against their will. ### Greek text καὶ ἔτι σαφέστερον τίπτε δʼ ἀεὶ θείοντος ἀπʼ αἰθέρος ὧδε χατίζων θειοδάμοις Ἑκάτην με θεὴν ἐκάλεσσας ἀνάγκαις; καὶ ἐξῆς τοὺς μὲν ἀπορρήτοις ἐρύων ἴυγξιν ἀπʼ αἴθρης ῥηιδίως ἀέκοντας ἐπὶ χθόνα δίαν ἄγεσθαι, τοὺς δὲ μέσους μεσάτοισιν ἐπεμβεβαῶτας ἀήταις, νόσφι πυρὸς θείοιο, πανομφέας ὥσπερ ὀνείρους, εἰσκρίνεις μερόπεσσιν, ἀεικέα δαίμονας ἕρδων. ### English translation (Claude) And still more clearly: 'Why, ever needing me from the swift-running ether, have you called me, the goddess Hecate, with god-subduing compulsions?' And next: 'Some you drag from the sky with unspeakable spells, easily, unwilling, to be brought to the divine earth; others, the middle ones, mounted on the middle winds, apart from the divine fire, like all-voiced dreams, you bring in to mortals, doing unseemly things to demons.' ### Extrabiblical texts - Porphyry, Porphyry, Phil. orac. (Porphyry, Philosophy from Oracles (fragments)): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 5.8.6 (Dindorf 1:225–226; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-8-6). ## Preparation for the Gospel 5.8.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-8-7 - Source: Dindorf 1:226 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Other oracles say the gods come down unwillingly under compulsion. ### Greek text καὶ πάλιν ἀλλʼ οἱ μὲν καθύπερθε μετήοροι Οὐρανίωνες σπερχόμενοι κούφαισι μεθʼ Ἁρπυίαισι φέρονται· ῥίμφα δὲ θειοδάμοισιν ἐπημύσαντες ἀνάγκαις εἰς χθόνʼ ἐπειγόμενοι Δηώϊον ἀίσσουσι, θνητοῖς ἐσσομένων ὑποφήτορες. καὶ πάλιν ἄλλος ἀναγκαζόμενος ἔφη κλῦθί μευ οὐκ ἐθέλοντος, ἐπεί μʼ ἐπέδησας ἀνάγκῃ. ### English translation (Claude) And again: 'But the heavenly ones on high, hastening, are borne with the swift Harpies; and quickly, yielding to the god-subduing compulsions, rushing to Deo's earth they dart down, interpreters of the future to mortals.' And again another, under compulsion, said: 'Hear me, unwilling though I am, since you have bound me by compulsion.' ### Extrabiblical texts - Porphyry, Porphyry, Phil. orac. (Porphyry, Philosophy from Oracles (fragments)): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 5.8.7 (Dindorf 1:226; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-8-7). ## Preparation for the Gospel 5.8.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-8-8 - Source: Dindorf 1:226 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Porphyry says Apollo even revealed a spell to compel himself. ### Greek text Ἐπὶ τούτοις πάλιν ὁ συγγραφεύς φησιν “Ἐπεὶ καὶ ἐπανάγκους ἑαυτῶν ἐκδιδόασιν, ὡς δηλώσει ὁ ἀπὸ τοῦ Ἀπόλλωνος ἐκδοθεὶς περὶ ἑαυτοῦ ἐπάναγκος. ### English translation (Claude) To these the writer adds again: "For they even give out compulsions against themselves, as the compelling spell given out by Apollo about himself will show. ### Extrabiblical texts - Porphyry, Porphyry, Phil. orac. (Porphyry, Philosophy from Oracles (fragments)): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 5.8.8 (Dindorf 1:226; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-8-8). ## Preparation for the Gospel 5.8.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-8-9 - Source: Dindorf 1:226 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Apollo speaks of a compelling name. ### Greek text λέγεται δὲ οὕτως οὔνομʼ ἀναγκαίης τόδε καρτερὸν ἠδʼ ἔτι βριθύ. καὶ ἐπήγαγε ### English translation (Claude) It runs thus: 'This is a mighty name of compulsion, and heavy besides.' And he added: ### Extrabiblical texts - Porphyry, Porphyry, Phil. orac. (Porphyry, Philosophy from Oracles (fragments)): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 5.8.9 (Dindorf 1:226; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-8-9). ## Preparation for the Gospel 5.8.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-8-10 - Source: Dindorf 1:226 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Apollo's spell summons the god with sacred figures. ### Greek text μόλε δʼ ἐσσυμένως τοισίδε μύθοις, οὓς ἀπʼ ἐμῆς κραδίης ἀνάγω ἱεροῖσι τύποις συνθλιβομένου πυρὸς ἁγνοῦ. τολμᾷ δὲ φύσις ταῦτα προφαίνειν τῆς σῆς γενέθλης, ἄμβροτε Παιάν. ### English translation (Claude) 'Come swiftly at these words, which I bring up from my heart with sacred figures, the holy fire being pressed together. Your nature, immortal Paean, dares to reveal these things of your birth.' ### Extrabiblical texts - Porphyry, Porphyry, Phil. orac. (Porphyry, Philosophy from Oracles (fragments)): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 5.8.10 (Dindorf 1:226; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-8-10). ## Preparation for the Gospel 5.8.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-8-11 - Source: Dindorf 1:226 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Apollo describes the inspiring stream entering the medium and speaking through him. ### Greek text καὶ πάλιν ὁ Ἀπόλλων ῥεῦμα τὸ Φοιβείης ἀπονεύμενον ὑψόθεν αἴγλης πνοιῇ ὑπὸ λιγυρῇ κεκαλυμμένον ἠέρος ἁγνοῦ, θελγόμενον μολπαῖσι καὶ ἀρρήτοις ἐπέεσσι, κάππεσεν ἀμφὶ κάρηνον ἀμωμήτοιο δοχῆος λεπταλέων ὑμένων· μαλακὸν δʼ ἐνέπλησε χιτῶνα, ἀμβολάδην διὰ γαστρὸς ἀνεσσύμενον παλίνορσον· αὐλοῦ δʼ ἐκ βροτέοιο φίλην ἐτεκνώσατο φωνήν.” ### English translation (Claude) And again Apollo: 'The stream from the Phoebean radiance, coming down from on high, wrapped in the shrill breath of pure air, charmed by songs and unspeakable words, fell around the head of the blameless receiver, of delicate membranes, and filled his soft tunic, rushing up through his belly and back again; and from a mortal pipe it brought forth a dear voice.'" ### Extrabiblical texts - Porphyry, Porphyry, Phil. orac. (Porphyry, Philosophy from Oracles (fragments)): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 5.8.11 (Dindorf 1:226; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-8-11). ## Preparation for the Gospel 5.8.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-8-12 - Source: Dindorf 1:226–227 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Porphyry explains inspiration as a heavenly emanation speaking through the medium's mouth. ### Greek text Τούτοις ὁ συγγραφεὺς ἐπιλέγει " Τούτων οὔτε σαφέστερα οὔτε θεϊκώτερα καὶ φυσικώτερα γένοιτʼ ἄν. πνεῦμα γὰρ τὸ κατιὸν καὶ ἀπόρροια ἐκ τῆς ἐπουρανίου δυνάμεως εἰς ὀργανικὸν σῶμα καὶ ἔμψυχον εἰσελθοῦσα, βάσει χρωμένη τῇ ψυχῇ, διὰ τοῦ στόματος ὡς ὀργάνου φωνὴν ἀποδίδωσιν.” ### English translation (Claude) To these the writer adds: "Nothing could be clearer, more divine, or more natural than these. For a spirit coming down, an emanation from the heavenly power, entering into an organic and living body and using the soul as its base, gives forth a voice through the mouth as an instrument." ### Extrabiblical texts - Porphyry, Porphyry, Phil. orac. (Porphyry, Philosophy from Oracles (fragments)): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 5.8.12 (Dindorf 1:226–227; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-8-12). ## Preparation for the Gospel 5.8.13 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-8-13 - Source: Dindorf 1:227 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius will show that the gods must ask to be released. ### Greek text Ἀλλʼ ὅτι μὲν ἀναγκάζονται ἱκανὰ καὶ ταῦτα παραστῆσαι· ὅτι δὲ καὶ ἀξιοῦσιν ἀπολυθῆναι, ὡς οὐκ ἐπʼ αὐτοῖς τῆς ἀναχωρήσεως κειμένης, μάθοις ἂν ἐκ τούτων ### English translation (Claude) That they are compelled, these things suffice to show; and that they ask to be released, since departure does not lie in their own power, you may learn from the following: ### Citation (SBL) Eusebius, Praep. ev. 5.8.13 (Dindorf 1:227; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-8-13). ## Preparation for the Gospel 5.9.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-9-1 - Source: Dindorf 1:227 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The gods ask to be released from the medium. ### Greek text “Ὅτι δὲ σπεύδουσιν ἀναχωρεῖν οἱ κληθέντες θεοὶ δηλώσει τὰ τοιαῦτα, λεγόντων λύετε λοιπὸν ἄνακτα, βροτὸς θεὸν οὐκέτι χωρεῖ. ### English translation (Claude) "That the gods who have been called hasten to depart will be shown by such things, when they say: 'Release the lord now; a mortal no longer holds the god.' ### Extrabiblical texts - Porphyry, Porphyry, Phil. orac. (Porphyry, Philosophy from Oracles (fragments)): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 5.9.1 (Dindorf 1:227; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-9-1). ## Preparation for the Gospel 5.9.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-9-2 - Source: Dindorf 1:227 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A god complains of being held too long. ### Greek text καὶ πάλιν τίπτʼ ἐπιδευόμενοι δηρὸν βροτὸν αἰκίζεσθε; ### English translation (Claude) And again: 'Why, needing nothing further, do you torment the mortal so long?' ### Extrabiblical texts - Porphyry, Porphyry, Phil. orac. (Porphyry, Philosophy from Oracles (fragments)): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 5.9.2 (Dindorf 1:227; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-9-2). ## Preparation for the Gospel 5.9.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-9-3 - Source: Dindorf 1:227 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Another release formula. ### Greek text καὶ πάλιν ἕρπε, καὶ ὀτραλέως ἐπιέρχεο τόνδε σαώσας. ### English translation (Claude) And again: 'Go, and quickly come and save this man.' ### Extrabiblical texts - Porphyry, Porphyry, Phil. orac. (Porphyry, Philosophy from Oracles (fragments)): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 5.9.3 (Dindorf 1:227; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-9-3). ## Preparation for the Gospel 5.9.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-9-4 - Source: Dindorf 1:227 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The god instructs how to release the medium. ### Greek text καὶ πῶς ἀπολύειν αὐτοὺς χρὴ αὐτὸς διδάξει λέγων παύεο δὴ πρόφρων ὀάρων, ἀνάπαυε δὲ φῶτα, ῥάμνων ἐκλύων πολιὸν τύπον, ἠδʼ ἀπὸ γυίων Νειλῴην ὀθόνην χερσὶν στιβαραῖς ἀπαείρας. ### English translation (Claude) And how they must be released he himself will teach, saying: 'Cease now, kindly, from converse; give the man rest, loosing the grey figure of thorn, and lifting from his limbs the Nilotic linen with strong hands.' ### Extrabiblical texts - Porphyry, Porphyry, Phil. orac. (Porphyry, Philosophy from Oracles (fragments)): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 5.9.4 (Dindorf 1:227; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-9-4). ## Preparation for the Gospel 5.9.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-9-5 - Source: Dindorf 1:227 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A further release formula. ### Greek text καὶ τὴν ἀπόλυσιν εἶπεν ὑψίπρῳρον αἶρε ταρσὸν, ἴσχε βάξιν ἐκ μυχῶν, ### English translation (Claude) And he gave the release: 'Raise the high-prowed sail, check the voice from the recesses,' ### Extrabiblical texts - Porphyry, Porphyry, Phil. orac. (Porphyry, Philosophy from Oracles (fragments)): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 5.9.5 (Dindorf 1:227; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-9-5). ## Preparation for the Gospel 5.9.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-9-6 - Source: Dindorf 1:227 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: More instructions for releasing the medium. ### Greek text καὶ τὰ τούτοις ἐπιλεγόμενα. οἷς ἐπιφέρει “καὶ βραδυνόντων ἀπολῦσαι φησὶ σινδόνας ἀμπέτασον, νεφέλην λῦσόν τε δοχῆα. καὶ πάλιν ἄλλοτε ἀπόλυσιν ἐξέδωκε τοιαύτην ### English translation (Claude) and what follows. To which he adds: "And when they delayed to release him, he says: 'Spread out the linen, and loose the receiver from the cloud.' And again at another time he gave such a release: ### Extrabiblical texts - Porphyry, Porphyry, Phil. orac. (Porphyry, Philosophy from Oracles (fragments)): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 5.9.6 (Dindorf 1:227; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-9-6). ## Preparation for the Gospel 5.9.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-9-7 - Source: Dindorf 1:227 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A hymnic release formula. ### Greek text Ναιάδες Νύμφαι, Μοῦσαι μέγα κλείετε Φοῖβον, ἀείδουσαι ὅσαι ἑκατηβόλον Ἀπόλλωνα. ### English translation (Claude) 'Naiad Nymphs, Muses, greatly celebrate Phoebus, all you who sing of far-shooting Apollo.' ### Extrabiblical texts - Porphyry, Porphyry, Phil. orac. (Porphyry, Philosophy from Oracles (fragments)): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 5.9.7 (Dindorf 1:227; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-9-7). ## Preparation for the Gospel 5.9.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-9-8 - Source: Dindorf 1:227–228 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Apollo tells his attendants how to end the séance. ### Greek text καὶ πάλιν ἄλλοτέ φησι λύσατέ μοι στεφάνους, καί μευ πόδας ὕδατι λευκῷ ῥάνατε, καὶ γραμμὰς ἀπαλείψατε, καί κε μόλοιμι. χειρὸς δεξιτερῆς δάφνης κλάδον ἄρατε χερσὶ, ψήχετέ τʼ ὀφθαλμοὺς διδύμους ῥῖνάς τε προσώπου ἄρατε φῶτα γέηθεν ἀναστήσαντες ἑταῖροι.’’ ### English translation (Claude) And again at another time he says: 'Loose my garlands, sprinkle my feet with clear water, and wipe away the lines, and I may go. Take the laurel branch with your hands from the right hand, and rub the two eyes and the nostrils of the face; lift up the man from the ground, raising him, companions.'" ### Extrabiblical texts - Porphyry, Porphyry, Phil. orac. (Porphyry, Philosophy from Oracles (fragments)): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 5.9.8 (Dindorf 1:227–228; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-9-8). ## Preparation for the Gospel 5.9.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-9-9 - Source: Dindorf 1:228 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Porphyry explains that the drawn lines and clothing bind the god. ### Greek text Οἷς ἐπιλέγει ὁ συγγραφεὺς “Τὰς γραμμὰς τοίνυν παρακελεύεται ἀπαλείφειν, ἵνα ἀπέλθῃ· ταύτας γὰρ κρατεῖν, καὶ μέντοι καὶ τὸ ἄλλο σχῆμα τῆς ἐνδύσεως, διὰ τὸ φέρειν εἰκονίσματα τῶν κεκλημένων θεῶν.” ### English translation (Claude) To which the writer adds: "He commands them, then, to wipe away the lines, so that he may depart; for these hold him fast, as does the rest of the form of the clothing, because it bears images of the gods who have been called." ### Extrabiblical texts - Porphyry, Porphyry, Phil. orac. (Porphyry, Philosophy from Oracles (fragments)): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 5.9.9 (Dindorf 1:228; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-9-9). ## Preparation for the Gospel 5.9.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-9-10 - Source: Dindorf 1:228 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Spirits subject to any sorcerer are not divine. ### Greek text Δεδεῖχθαι σαφῶς ἡγοῦμαι διὰ τούτων ὅτι μηδὲν τὸ καθόλου θεοπρεπὲς, μήτε μέγα μήτε ἀληθῶς θεῖον, ἔνεστι τοῖς εἰς τοσοῦτον ταπεινότητος καταπεπτωκόσι πνεύμασιν, ὡς τοῖς τυχοῦσιν ἀνθρώποις ὑποσύρεσθαι καθέλκεσθαί τε οὐ διʼ ἀρετῆς καὶ σοφίας ἀνάληψιν, ἀλλʼ εἰ μόνον τὰ τῆς περιέργου γοητείας μετέλθοιέν τε καὶ διαπράξοιντο. ### English translation (Claude) I think it has been clearly shown by these things that there is nothing at all worthy of God, nothing great or truly divine, in spirits fallen so low as to be dragged and drawn down by any chance men, not through their acquiring virtue and wisdom, but if only they pursue and practice the arts of curious sorcery. ### Citation (SBL) Eusebius, Praep. ev. 5.9.10 (Dindorf 1:228; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-9-10). ## Preparation for the Gospel 5.9.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-9-11 - Source: Dindorf 1:228 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Beings compelled by sorcerers are neither gods nor good demons. ### Greek text οὔτʼ οὖν ὀρθῶς ὁ Ῥόδιος Πυθαγόρας οὔθʼ ὁ τούτῳ ταύτην παρασχὼν τὴν μαρτυρίαν οὔθʼ ὁστισοῦν ἀνθρώπων θεοὺς προσείποι ἂν εὐλόγως, ἀλλʼ οὐδὲ ἀγαθοὺς δαίμονας, τοὺς ὑπὸ θνητῶν ἀνθρώπων, καὶ ταῦτα γοήτων, οὐ κατὰ γνώμην οἰκείαν, βίᾳ δὲ καὶ ἀνάγκῃ συρομένους, καὶ μηδὲ τῆς τῶν δεσμῶν ἀπολύσεως τὴν ἐξουσίαν ἐφʼ ἑαυτοῖς ἔχοντας. ### English translation (Claude) So neither Pythagoras of Rhodes, nor the one who gave him this testimony, nor anyone at all would reasonably call gods, or even good demons, those dragged by mortal men, and sorcerers at that, not of their own will but by force and compulsion, and not having in their own power even release from their bonds. ### Citation (SBL) Eusebius, Praep. ev. 5.9.11 (Dindorf 1:228; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-9-11). ## Preparation for the Gospel 5.9.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-9-12 - Source: Dindorf 1:228 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The divine is free, but these beings are enslaved by spells. ### Greek text εἰ γὰρ δὴ ἀβίαστον καὶ ἀκατανάγκαστον καὶ πάντων κρεῖττον τὴν φύσιν ἀπαθὲς ὂν καὶ ἐλεύθερον τὸ θεῖον, πῶς ἂν εἷεν θεοὶ, μαγγανείαις ταῖς διὰ τοιῶνδε σχημάτων καὶ γραμμῶν καὶ τύπων στεφάνοις τε καὶ τοῖς ἀπὸ γῆς ἄνθεσι καί τισιν ἄλλοις ἀσήμοις καὶ βαρβάροις ἤχοις τε καὶ φωναῖς κηλούμενοι, καὶ τοῖς τυχοῦσιν ἀνθρώποις χειρούμενοι, καὶ ὡσπερεὶ δεσμοῖς καταδουλούμενοι, ὥστε μηδὲ τὴν αὐτεξούσιον καὶ προαιρετικὴν σώζειν ἐφʼ ἑαυτοῖς δύναμιν; ### English translation (Claude) For if the divine is free from force and compulsion, stronger than all, impassible and free in nature, how could they be gods who are charmed by trickeries through such figures, lines, and shapes, garlands and flowers of the earth, and certain other unintelligible and barbarous sounds and words, mastered by any chance men, and as it were enslaved by bonds, so as not even to keep in their own hands the power of free will and choice? ### Citation (SBL) Eusebius, Praep. ev. 5.9.12 (Dindorf 1:228; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-9-12). ## Preparation for the Gospel 5.9.13 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-9-13 - Source: Dindorf 1:228 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Good demons would help freely, not under compulsion. ### Greek text πῶς δὲ κἂν ἀγαθοὶ δαίμονες λεχθεῖεν βίᾳ καὶ ἀνάγκῃ κατασπώμενοι; τί γὰρ τὸ αἴτιον τοῦ ἄκοντας, οὐχὶ δὲ αὐτεξουσίους σφᾶς αὐτοὺς τοῖς βοηθείας δεομένοις ἐπιδιδόναι; ### English translation (Claude) And how could they be called good demons who are drawn down by force and compulsion? What is the reason why they do not give themselves freely, rather than unwillingly, to those who need help? ### Citation (SBL) Eusebius, Praep. ev. 5.9.13 (Dindorf 1:228; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-9-13). ## Preparation for the Gospel 5.9.14 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-9-14 - Source: Dindorf 1:228–229 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Good beings would offer their benefits willingly. ### Greek text εἰ γὰρ ἐπʼ ἀγαθῷ ποιοῦνται τὴν πάροδον ἀγαθοὶ ὄντες, καὶ εἴ τις ἦν ἐξ αὐτῶν ψυχῆς ὠφέλεια, χρῆν δήπου προαιρέσει τὸ ἀγαθὸν ἀσπάζεσθαι, φθάνοντας ταῖς εὐποιίαις τοὺς δεομένους, ἀλλὰ μὴ περιμένειν ἀνάγκην· ### English translation (Claude) For if, being good, they make their visit for good, and if there was any benefit to the soul from them, they ought surely to embrace the good by choice, anticipating the needy with their kindnesses, and not to wait for compulsion. ### Citation (SBL) Eusebius, Praep. ev. 5.9.14 (Dindorf 1:228–229; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-9-14). ## Preparation for the Gospel 5.9.15 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-9-15 - Source: Dindorf 1:229 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If what they do is not good, they are not good. ### Greek text εἰ δʼ οὐ καλὸν ἦν οὐδʼ ὠφελοῦν τὸ πραττόμενον, διὸ μηδὲ κατὰ γνώμην αὐτοῖς γίνεσθαι, καὶ πῶς ἂν ἀγαθοὶ εἶεν, τὸ μὴ καλὸν μηδὲ συμφέρον πράττοντες; ### English translation (Claude) But if what was done was not good or beneficial, and therefore did not happen with their consent, how could they be good, doing what is neither good nor profitable? ### Citation (SBL) Eusebius, Praep. ev. 5.9.15 (Dindorf 1:229; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-9-15). ## Preparation for the Gospel 5.9.16 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-9-16 - Source: Dindorf 1:229 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Gods enslaved to sorcerers deserve no worship; Eusebius quotes Porphyry's questions to Anebo. ### Greek text πῶς δὲ θαυμάζεσθαι ἄξιοι καὶ θεραπείαις θεῶν τιμᾶσθαι, οἱ καὶ τοῖς τυχοῦσι γόησι τὸν τρόπον πανωλεστάτοις καταδουλούμενοι καὶ τὸ μὴ καλὸν μηδὲ συμφέρον παρὰ γνώμην πράττειν ἀναγκαζόμενοι, ἀγόμενοί τε καὶ καθελκόμενοι, οὐ διʼ ἀποδοχὴν σωφροσύνης ἀνθρώπων, οὐδὲ ἀρετῆς χάριν ἤ τινος μέρους φιλοσοφίας, μεθόδοις δὲ γοήτων ἀπειρημέναις, ἃς ὁ αὐτὸς αὖθις συγγραφεὺς ἐν τῇ πρὸς τὸν εἰρημένον Αἰγύπτιον ἐπιστολῇ, ὡς ἂν προφήτῃ τἀληθῆ καὶ ἀπόρρητα κοινούμενος, τέθειται, τοὺς λόγους, καθʼ οὓς ταῦτα συντελοῦσιν, ἀξιῶν παρʼ αὐτοῦ διδαχθῆναι; πυνθάνεται γοῦν ὧδέ πως ἀπορῶν καὶ λέγων ### English translation (Claude) And how are they worthy to be admired and honored with the worship of gods, who are enslaved to any chance sorcerers, utterly abandoned in character, compelled against their will to do what is neither good nor profitable, led and dragged down not through any approval of men's self-control, nor for the sake of virtue or any part of philosophy, but by forbidden methods of sorcerers? These methods the same writer has set out in his Letter to the Egyptian mentioned, as if sharing true and secret things with a prophet, asking to be taught by him the reasons by which these things are accomplished. At any rate he asks, in perplexity, somewhat as follows: ### Citation (SBL) Eusebius, Praep. ev. 5.9.16 (Dindorf 1:229; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-9-16). ## Preparation for the Gospel 5.10.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-10-1 - Source: Dindorf 1:229 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Porphyry asks why gods obey magicians and promote unlawful lust while demanding purity. ### Greek text “Πάνυ δέ με θράττει πῶς ὡς κρείττους παρακαλούμενοι ἐπιτάττονται ὡς χείρους, καὶ δίκαιον εἶναι ἀξιοῦντες τὸν θεράποντα τὰ ἄδικα αὐτοὶ κελευσθέντες δρᾶν ὑπομένουσι· καὶ καθαρῷ μὲν μὴ ὄντι ἐξ ἀφροδισίων οὐκ ἂν καλοῦντι ὑπακούσαιεν, αὐτοὶ δὲ ἄγειν εἰς παράνομα ἀφροδίσια τοὺς τυχόντας οὐκ ὀκνοῦσι. ### English translation (Claude) "It greatly troubles me how, being invoked as superior beings, they are commanded as inferior; and while requiring their worshipper to be just, they themselves submit to do unjust things when ordered; and they would not hearken to one who calls them if he is not pure from sexual intercourse, while they themselves do not hesitate to lead anyone at all into unlawful sexual relations. ### Extrabiblical texts - Porphyry, Anebo (Porphyry, Letter to Anebo): quotation, medium confidence ### Translation notes - Porphyry, Letter to Anebo (sections 5.10.1–11). ### Citation (SBL) Eusebius, Praep. ev. 5.10.1 (Dindorf 1:229; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-10-1). ## Preparation for the Gospel 5.10.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-10-2 - Source: Dindorf 1:229 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The gods forbid what they themselves require. ### Greek text καὶ ἀπὸ ἐμψύχων μὲν ἀποχῆς κελεύουσι δεῖν εἶναι τοὺς ὑποφήτας, ἵνα μὴ τοῖς ἀπὸ τῶν σωμάτων ἀτμοῖς χραίνωνται, αὐτοὶ δὲ ἀτμοῖς τοῖς ἀπὸ θυσιῶν μάλιστα δελεάζονται, καὶ νεκροῦ μὲν ἀθιγῆ δεῖν εἶναι τὸν ἐπόπτην, διὰ νεκρῶν δὲ τὰ πολλὰ ζῴων αἱ θεαγωγίαι ἐκτελοῦνται. ### English translation (Claude) And they command their interpreters to abstain from animal food, so as not to be defiled by the vapors from bodies, while they themselves are enticed most of all by the vapors from sacrifices; and the initiate must not touch a corpse, while most of the evocations of the gods are performed by means of dead animals. ### Citation (SBL) Eusebius, Praep. ev. 5.10.2 (Dindorf 1:229; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-10-2). ## Preparation for the Gospel 5.10.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-10-3 - Source: Dindorf 1:229–230 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: It is absurd that a man should threaten the sun and moon to make them speak truth. ### Greek text πολλῷ δὲ τούτων ἀλογώτερον τὸ μὴ δαίμονι, εἰ τύχοι, ἢ ψυχῇ τεθνηκότος, αὐτῷ δὲ τῷ βασιλεῖ ἡλίῳ, ἢ σελήνῃ, ἤ τινι τῶν κατʼ οὐρανὸν, ἄνθρωπον τῷ τυχόντι ὑποχείριον ἀπειλὰς προσφέροντα ἐκφοβεῖν, ψευδόμενον, ἵνʼ ἐκεῖνοι ἀληθεύσωσι. ### English translation (Claude) And much more absurd than these is that a man subject to any chance being should utter threats and frighten, not a demon, it may be, or the soul of a dead man, but the king, the sun himself, or the moon, or one of the heavenly beings, lying so that they may tell the truth. ### Citation (SBL) Eusebius, Praep. ev. 5.10.3 (Dindorf 1:229–230; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-10-3). ## Preparation for the Gospel 5.10.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-10-4 - Source: Dindorf 1:230 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The magicians' threats against the gods are mad, and the gods' fear of them abject. ### Greek text τὸ γὰρ λέγειν ὅτι τὸν οὐρανὸν προσαράξει καὶ τὰ κρυπτὰ τῆς Ἴσιδος ἐκφανεῖ, καὶ τὸ ἐν Ἀβύδῳ ἀπόρρητον δείξει, καὶ τὴν βᾶριν στήσει, καὶ τὰ μέλη τοῦ Ὀσίριδος διασκεδάσει τῷ Τυφῶνι, τίνα οὐχ ὑπερβολὴν ἐμπληξίας μὲν τῷ ἀπειλοῦντι, ἃ μήτε οἶδε μήτε δύναται, καταλείπει, ταπεινότητος δὲ τοῖς δεδοικόσιν οὕτω κενὸν φόβον καὶ πλάσματα, ὡς κομιδῆ παῖδες ἀνόητοι; ### English translation (Claude) For to say that he will dash the heaven to pieces, reveal the secrets of Isis, show the hidden thing at Abydos, stop the sacred boat, and scatter the limbs of Osiris to Typhon, what extreme of madness does it not leave in the one who threatens things he neither knows nor can do, and of abjectness in those who fear so empty a terror and such fictions, like utterly foolish children? ### Citation (SBL) Eusebius, Praep. ev. 5.10.4 (Dindorf 1:230; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-10-4). ## Preparation for the Gospel 5.10.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-10-5 - Source: Dindorf 1:230 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Chaeremon records that such threats are considered most effective in Egypt. ### Greek text καίτοι καὶ Χαιρήμων ὁ ἱερογραμματεὺς ἀναγράφει ταῦτα, ὡς καὶ παρʼ Αἰγυπτίοις θρυλούμενα, καὶ ταῦτά φασιν εἶναι καὶ τὰ τοιαῦτα βιαστικώτατα. ### English translation (Claude) And yet Chaeremon the sacred scribe records these things as current among the Egyptians too, and they say that these and such things are most compelling. ### Citation (SBL) Eusebius, Praep. ev. 5.10.5 (Dindorf 1:230; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-10-5). ## Preparation for the Gospel 5.10.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-10-6 - Source: Dindorf 1:230 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Porphyry questions Egyptian prayers that describe the god in changing forms. ### Greek text αὐταὶ δὲ αἱ εὐχαὶ τίνα ἔχουσι λόγον, τὸν ἐξ ἰλύος ἀναφανέντα λέγουσαι, καὶ ἐπὶ τῷ λωτῷ καθήμενον, καὶ ἐπὶ πλοίου ναυτιλλόμενον, καὶ καθʼ ὥραν τὰς μορφὰς ἀμείβοντα, καὶ κατὰ ζῴδιον μετασχηματιζόμενον; οὕτω γάρ φασιν αὐτοπτεῖσθαι, ἀγνοοῦντες ὅτι τὸ ἴδιον πάθος τῆς αὐτῶν φαντασίας ἐκείνῳ περιάπτουσιν. ### English translation (Claude) And what meaning have the prayers themselves, which speak of him who appeared out of the mud, who sits on the lotus, who sails in a boat, who changes his forms every hour, and is transformed according to each sign of the zodiac? For so they say he is seen, not knowing that they attach to him the peculiar experience of their own imagination. ### Citation (SBL) Eusebius, Praep. ev. 5.10.6 (Dindorf 1:230; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-10-6). ## Preparation for the Gospel 5.10.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-10-7 - Source: Dindorf 1:230 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If symbolic, the meaning should be explained; real changes in the sun would be seen by all. ### Greek text εἰ δὲ συμβολικῶς λέγεται ταῦτα, τῶν ἐκείνου δυνάμεων ὄντα σύμβολα, τὴν ἑρμηνείαν τῶν συμβόλων εἰπάτωσαν. δῆλον γὰρ ὡς εἰ τοῦ ἡλίου ἦν τὸ πάθος, καθάπερ ἐν ταῖς ἐκλείψεσι, πᾶσιν ἂν ὤφθη ταυτὸν τοῖς εἰς αὐτὸν ἀτενίζουσι. ### English translation (Claude) And if these things are said symbolically, being symbols of his powers, let them tell the interpretation of the symbols. For plainly, if the experience were the sun's, as in eclipses, it would have appeared the same to all who gaze at it. ### Citation (SBL) Eusebius, Praep. ev. 5.10.7 (Dindorf 1:230; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-10-7). ## Preparation for the Gospel 5.10.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-10-8 - Source: Dindorf 1:230 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Porphyry asks why meaningless barbarous names are used in invocations. ### Greek text τί δὲ καὶ τὰ ἄσημα βούλεται ὀνόματα καὶ τῶν ἀσήμων τὰ βάρβαρα πρὸ τῶν ἑκάστῳ οἰκείων; εἰ γὰρ πρὸς τὸ σημαινόμενον ἀφορᾷ τὸ ἀκοῦον, αὐτάρκης ἡ αὐτὴ μένουσα ἔννοια δηλῶσαι, κἂν ὁποιονοῦν ὑπάρχῃ, τοὔνομα. ### English translation (Claude) And what do the meaningless names mean, and among meaningless names the barbarous ones preferred to those proper to each? For if the hearer looks to what is signified, the same notion remaining is enough to make it plain, whatever the name may be. ### Citation (SBL) Eusebius, Praep. ev. 5.10.8 (Dindorf 1:230; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-10-8). ## Preparation for the Gospel 5.10.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-10-9 - Source: Dindorf 1:230–231 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Either the rites are sorcerers' tricks, or men misunderstand the divine. ### Greek text οὐ γάρ που καὶ ὁ καλούμενος Αἰγύπτιος ἦν τῷ γένει· εἰ δὲ καὶ Αἰγύπτιος, ἀλλʼ οὔ τί γε Αἰγυπτίᾳ χρώμενος φωνῇ, οὐδʼ ἀνθρωπείᾳ ὅλως χρώμενος. ἢ γὰρ γοήτων ἦν ταῦτα πάντα τεχνάσματα καὶ προκαλύμματα διὰ τῶν ἐπιφημιζομένων τῷ θείῳ τῶν περὶ ἡμὰς γινομένων παθῶν, ἢ λελήθαμεν ἐναντίας ἐννοίας ἔχοντες περὶ τοῦ θείου ἢ αὐτὸ τῷ ὄντι διάκειται.’’ ### English translation (Claude) For surely the one invoked was not Egyptian by race; and even if Egyptian, he certainly did not use the Egyptian language, nor any human language at all. For either all these were contrivances of sorcerers, and screens for the passions that arise in us, by means of what is ascribed to the divine, or we have unawares held notions about the divine contrary to how it really is." ### Citation (SBL) Eusebius, Praep. ev. 5.10.9 (Dindorf 1:230–231; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-10-9). ## Preparation for the Gospel 5.10.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-10-10 - Source: Dindorf 1:231 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Porphyry argues that impassible gods could not be summoned, appeased, or compelled. ### Greek text Ταῦτʼ εἰπὼν πάλιν ἀπορεῖ πρὸς τὸν Αἰγύπτιον λέγων Εἰ δὲ οἱ μὲν ἀπαθεῖς, οἱ δὲ ἐμπαθεῖς, οἷς διὰ τούτων φαλλούς φασιν ἱστάναι καὶ ποιεῖσθαι αἰσχρορρημοσύνας, μάταιοι αἱ θεῶν κλήσεις ἔσονται, προσκλήσεις αὐτῶν ἐπαγγελλόμεναι, καὶ μήνιδος ἐξιλάσεις, καὶ ἐκθύσεις, καὶ ἔτι μᾶλλον αἱ λεγόμεναι ἀνάγκαι θεῶν. ἀκήλητον γὰρ καὶ ἀβίαστον καὶ ἀκατανάγκαστον τὸ ἀπαθές.’’ ### English translation (Claude) Having said this he again raises a difficulty with the Egyptian, saying: "If some are impassible and others passible, for whom, they say, they set up phalluses and use obscene language on this account, the invocations of the gods will be vain, which promise to summon them, and the appeasements of wrath, and expiations, and still more the so-called compulsions of the gods. For the impassible cannot be charmed, forced, or compelled." ### Citation (SBL) Eusebius, Praep. ev. 5.10.10 (Dindorf 1:231; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-10-10). ## Preparation for the Gospel 5.10.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-10-11 - Source: Dindorf 1:231 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Gods who answer trivial questions but say nothing reliable about happiness are deceivers. ### Greek text Καὶ πάλιν ἑξῆς ἐπιλέγει “Μάτην αὐτοῖς ἡ σοφία ἐξήσκηται περὶ δραπέτου εὑρέσεως, ἢ χωρίου ὠνῆς, ἢ γάμου, εἰ τύχοι, ἢ ἐμπορίας, τὸν θεῖον νοῦν ἐνοχλήσασιν. εἰ δʼ οὐ παρεῖται μὲν, οἱ δὲ συνόντες περὶ μὲν τῶν ἄλλων τάληθέστατα λέγουσι, περὶ δὲ εὐδαιμονίας οὐδὲν ἀσφαλὲς οὐδʼ ἐχέγγυον, οὐκ ἦσαν ἄρα οὔτε θεοὶ οὔτʼ ἀγαθοὶ δαίμονες, ἀλλʼ ἢ ἐκεῖνος ὁ λεγόμενος πλάνος.’’ ### English translation (Claude) And again next he adds: "In vain has their wisdom been practiced in troubling the divine mind about finding a runaway slave, or buying land, or a marriage, it may be, or trade. And if it is not neglected, and those present speak most truly about other things but say nothing safe or reliable about happiness, then they were neither gods nor good demons, but that one who is called the deceiver." ### Citation (SBL) Eusebius, Praep. ev. 5.10.11 (Dindorf 1:231; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-10-11). ## Preparation for the Gospel 5.10.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-10-12 - Source: Dindorf 1:231 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The demons themselves taught men sorcery. ### Greek text Ταῦτα μὲν οὖν ἐπὶ τοσοῦτον καὶ ἀπὸ ταύτης προκείσθω τῆς Πορφυρίου γραφῆς. καὶ μὴν καὶ διδάσκαλοί γε τῆς κακοτέχνου γοητείας αὐτοὶ δὴ πρῶτοι οἱ γενναῖοι θεοὶ κατέστησαν. πόθεν γὰρ ἀνθρώποις ταῦτα παρῆν εἰδέναι ἢ τῶν δαιμόνων αὐτῶν τὰ περὶ ἑαυτῶν ἐξειπόντων καὶ τοὺς καταδέσμους τοὺς κατʼ ἀλλήλων ἐξηγορευκότων; ### English translation (Claude) So much, then, from this writing of Porphyry. And indeed the noble gods themselves were the first teachers of the evil art of sorcery. For from where could men have known these things, unless the demons themselves had told the things about themselves and revealed the binding spells against one another? ### Citation (SBL) Eusebius, Praep. ev. 5.10.12 (Dindorf 1:231; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-10-12). ## Preparation for the Gospel 5.10.13 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-10-13 - Source: Dindorf 1:231–232 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christians neither know nor wish to know magic; Porphyry is cited as witness. ### Greek text μηδὲ τοῦτον δὲ ἡμέτερον εἶναι τὸν λόγον ἡγοῦ· οὐδὲν γὰρ τούτων ἡμεῖς ὁμολογοῦμεν οὔτε ἐπίστασθαι οὔτε θέλειν εἰδέναι. πλὴν εἰς ἔλεγχον τῆς περὶ ταῦτα ἀτοπίας καὶ εἰς ἡμετέραν ὁμοῦ τῆς τούτων ἀναχωρήσεως ἀπολογίαν ὁ τούτων ἡμῖν παρεισήχθω μάρτυς, σοφὸς ὢν ἐν τοῖς γνωρίμοις, καὶ πάντα ἀκριβῶς τὰ οἰκεῖα εἰδώς τε καὶ ὑποτιθέμενος. ὁ δὴ οὑν αὐτὸς ἐν τῇ δηλωθείσῃ τῶν λογίων συναγωγῇ ταῦτα λέγει πρὸς λέξιν ### English translation (Claude) Do not think this argument ours either; for we confess that we neither know nor wish to know any of these things. But, to refute the absurdity of these things and at the same time as our defense for withdrawing from them, let this witness be brought in, who is wise among his familiars and knows exactly and teaches all his own affairs. He says this word for word in the collection of oracles mentioned: ### Citation (SBL) Eusebius, Praep. ev. 5.10.13 (Dindorf 1:231–232; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-10-13). ## Preparation for the Gospel 5.11.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-11-1 - Source: Dindorf 1:232 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Porphyry says the gods themselves taught men their rites, statues, and the means to compel them. ### Greek text “ Οὐ μόνον δὲ τὴν πολιτείαν αὐτῶν αὐτοὶ μεμηνύκασι, καὶ τὰ ἄλλα τὰ εἰρημένα, ἀλλὰ καὶ οἷστισι χαίρουσι καὶ κρατοῦνται ὑπηγόρευσαν, καὶ μὴν καὶ τίσιν ἀναγκάζονται, τίνα δὲ δεῖ θύειν, καὶ ἐκ ποίας ἡμέρας ἐκτρέπεσθαι, τό τε σχῆμα τῶν ἀγαλμάτων ποταπὸν δεῖ ποιεῖν, αὐτοί τε ποίοις σχήμασι φαίνονται, ἔν τε ποίοις διατρίβουσι τόποις, καὶ ὅλως ἕν οὐδέν ἐστιν ὃ μὴ παρʼ αὐτῶν μαθόντες οἱ ἄνθρωποι οὕτως αὐτοὺς ἐτίμησαν. πολλῶν δʼ ὄντων ἃ τούτων ἐστὶ παραστατικὰ, ὀλίγα ἐκ τῶν πολλῶν παραθησόμεθα, ἵνα μὴ ἀμάρτυρον τὸν λόγον καταλείπωμεν. “ Ὅτι δὲ καὶ τὰ ἀγάλματα αὐτοὶ ὑπέθεντο πῶς χρὴ ποιεῖν καὶ ἐκ ποίας ὕλης δηλώσει τὰ τῆς Ἑκάτης ἔχοντα τοῦτον τὸν τρόπον ### English translation (Claude) "They themselves have made known not only their way of life and the other things mentioned, but have also prescribed in what they delight and by what they are mastered, and indeed by what they are compelled, what one must sacrifice, and from what day one must refrain, of what kind the form of the statues must be made, in what forms they themselves appear, and in what places they dwell; in short, there is not one thing which men did not learn from them before honoring them in this way. Since there are many things that show this, we shall set out a few out of many, so as not to leave the account without witness." "That they themselves prescribed how statues should be made and of what material, the words of Hecate will show, which run thus: ### Extrabiblical texts - Porphyry, Porphyry, Phil. orac. (Porphyry, Philosophy from Oracles (fragments)): quotation, high confidence ### Translation notes - Porphyry, Philosophy from Oracles (sections 5.11.1–5.16.1). The digital text includes here the chapter number XII. ### Citation (SBL) Eusebius, Praep. ev. 5.11.1 (Dindorf 1:232; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-11-1). ## Preparation for the Gospel 5.12.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-12-1 - Source: Dindorf 1:232 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Hecate prescribes how to make her image from rue, lizards, and incense. ### Greek text ἀλλὰ τέλει ξόανον κεκαθαρμένον ὥς σε διδάξω· πηγάνου ἐξ ἀγρίοιο δετὰς ποίει, ἠδʼ ἐπικόσμει ζῴοισιν λεπτοῖσι κατοικιδίοις ἀσκαλαβώταις· σμύρνης καὶ στύρακος λιβάνοιό τε μίγματα τρίψας σὺν κείνοις ζῴοισι καὶ αἰθριάσας ὑπὸ μήνην αὔξουσαν τέλει, αὐτὸς ἐπευχόμενος τήνδʼ εὐχήν. ### English translation (Claude) 'But make a purified image, as I shall teach you: make the frame of wild rue, and adorn it with small house lizards; grinding mixtures of myrrh, storax, and frankincense with those creatures, set it in the open air under the waxing moon and complete it, praying this prayer yourself.' ### Extrabiblical texts - Porphyry, Porphyry, Phil. orac. (Porphyry, Philosophy from Oracles (fragments)): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 5.12.1 (Dindorf 1:232; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-12-1). ## Preparation for the Gospel 5.12.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-12-2 - Source: Dindorf 1:232–233 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Hecate prescribes the number of lizards and promises to appear in dreams. ### Greek text Εἶτʼ ἐξέδωκεν εὐχὴν, ἐδίδαξέ τε πόσους ληπτέον ἀσκαλαβώτας ὅσσαι μορφαί μοι, τόσσοις ζῴοις σε κελεύω, καὶ σφόδρα ταῦτα τελεῖν· δάφνης δέ μοι αὐτογενέθλου οἴκου ἐμοῦ χώρημα ποιεῖν· καὶ ἀγάλματι πολλὸν κείνῳ ἐπευχόμενος διʼ ὕπνων τοίαν ἀναθρήσεις. καὶ πάλιν ἄλλοτε ἄγαλμα αὐτῆς ἐξέδωκε τοιοῦτον.” ### English translation (Claude) Then she gave out the prayer, and taught how many lizards should be taken: 'As many as my forms, with so many creatures I bid you, and complete these things carefully; and make for me a dwelling of self-grown laurel; and praying much to that image you will see me in sleep.' And again at another time she gave out such an image of herself." ### Extrabiblical texts - Porphyry, Porphyry, Phil. orac. (Porphyry, Philosophy from Oracles (fragments)): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 5.12.2 (Dindorf 1:232–233; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-12-2). ## Preparation for the Gospel 5.13.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-13-1 - Source: Dindorf 1:233 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Sarapis describes his own radiant appearance. ### Greek text Καὶ περὶ τῶν σχημάτων ὅπως φαντάζονται αὐτοὶ μεμηνύκασιν, ἀφʼ ὧν καὶ τὰ ἀγάλματα οὕτω καθιδρύθη. λέγει γοῦν ὁ Σάραπις ἰδὼν τὸν Πάνα περὶ ἑαυτοῦ φαιδρὴ μὲν κατὰ δῶμα θεοῦ καταλάμπεται αὐγή· ἦλθε γὰρ, ἠντεβόλησε θεὸς μέγας· εἶδεν ἐμεῖο κάρτος ἀμαιμάκετον, λαμπηδόνα φλογμοτύραννον, βόστρυχον ἐκ κεφαλῆς νεάτης χαροποῖσι μετώποις ἀμφὶς ἰαινόμενον πλοχμοῖς θʼ ἱεροῖσι γενείου.’’ ### English translation (Claude) "And they themselves have made known in what forms they appear, according to which the statues were set up. Sarapis, at any rate, having seen Pan, says about himself: 'A bright radiance shines through the house of the god; for a great god came and met me; he saw my resistless might, my lightning of tyrant flame, the lock of hair from the crown of my head, spread around my gleaming brow, and the sacred locks of my beard.'" ### Extrabiblical texts - Porphyry, Porphyry, Phil. orac. (Porphyry, Philosophy from Oracles (fragments)): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 5.13.1 (Dindorf 1:233; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-13-1). ## Preparation for the Gospel 5.13.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-13-2 - Source: Dindorf 1:233 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Pan's hymn describes his goatlike form. ### Greek text “ Καὶ ὁ Πὰν περὶ ἑαυτοῦ ὕμνον ἐδίδαξεν ἔχοντα οὕτως εὔχομαι βροτὸς γεγὼς Πανὶ συμφύτῳ θεῷ, δισσοκέρατι, δισσόποδι, τραγοσκελεῖ, τρυφῶντι. καὶ τὰ ἀκόλουθα. ### English translation (Claude) "And Pan taught a hymn about himself which runs thus: 'I, born a mortal, pray to Pan, the god akin to me, two-horned, two-footed, goat-legged, wanton,' and what follows. ### Extrabiblical texts - Porphyry, Porphyry, Phil. orac. (Porphyry, Philosophy from Oracles (fragments)): quotation, high confidence ### Translation notes - Repeated from 3.14.8. ### Citation (SBL) Eusebius, Praep. ev. 5.13.2 (Dindorf 1:233; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-13-2). ## Preparation for the Gospel 5.13.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-13-3 - Source: Dindorf 1:233 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Hecate prescribes her image as Demeter in white robes entwined with serpents. ### Greek text καὶ ἡ Ἑκάτη δὲ περὶ ἑαυτῆς οὕτω φησὶν ἤδη μοι σύ γε πάντα ποίει· ξοάνῳ δʼ ἄρʼ ἐν αὐτῷ μορφή μοι πέλεται Δημήτερος ἀγλαοκάρπου, εἵμασι παλλεύκοις, περὶ ποσσὶ δὲ χρυσοπέδιλος· ἀμφὶ δέ τοι ζώνῃ δολιχοὶ δράκοντες, ἴχνεσιν ἀχράντοισιν ἐφερπύζοντες, ἄνωθεν αὐτῆς ἐκ κεφαλῆς ἀρτώμενοι ἐς πόδας ἄκρους, σπειρηδὸν περὶ πᾶσαν ἑλισσόμενοι κατὰ κόσμον. ὕλη δὲ (φησὶν) ἢ Παρίοιο λίθου, ἢ εὐξέστου ἐλέφαντος.” ### English translation (Claude) And Hecate says thus about herself: 'Now do everything for me; in the image itself let my form be that of Demeter of the splendid fruits, in pure white robes, with golden sandals on her feet; and around her girdle long serpents, creeping with undefiled tracks, hanging from above, from her head to the tips of her feet, coiling around her whole body in order.' And the material, she says, is either Parian marble or well-polished ivory." ### Extrabiblical texts - Porphyry, Porphyry, Phil. orac. (Porphyry, Philosophy from Oracles (fragments)): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 5.13.3 (Dindorf 1:233; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-4-1/#p-5-13-3). ## Preparation for the Gospel 5.14.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-14-1 - Source: Dindorf 1:233–234 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Apollo prescribes planetary invocations devised by the magus Ostanes. ### Greek text Ἐμφαίνουσι δὲ πολλαχοῦ οἱ θεοὶ ἅπερ λέγουσι προσημαίνοντες, τῷ ἑκάστου γινώσκειν τὴν τῆς γενέσεως σύστασιν, εἶναι αὐτοὺς, εἰ χρὴ οὕτω φάναι, ἄκρους τε μάγους καὶ ἄκρους γενεθλιαλόγους. καὶ πάλιν ἐν χρησμοῖς ἔφη τὸν Ἀπόλλωνα εἰπεῖν ‘‘κλῄζειν Ἑρμείην ἠδʼ Ἠέλιον κατὰ ταὐτὰ, ἡμέρῃ Ἠελίου, Μήνην δʼ ὅτε τῆσδε παρείη, ἠδὲ Κρόνον καὶ Ῥέαν ἠδʼ ἑξείης Ἀφροδίτην κλήσεσιν ἀφθέγκτοις, ἃς εὗρε μάγων ὄχʼ ἄριστος τῆς ἑπταφθόγγου βασιλεὺς, ὃν πάντες ἴσασιν· Ὀστάνην λέγεις εἰπόντων ἐπήγαγεν καὶ σφόδρα καὶ καθʼ ἕκαστον ἀεὶ θεὸν ἑπτάκι φωνεῖν.” ### English translation (Claude) "The gods often make plain what they say, foretelling it, by knowing the constitution of each man's nativity, being, if one may so say, consummate magi and consummate astrologers. And again in oracles he says that Apollo said: 'Invoke Hermes and the Sun likewise, on the day of the Sun, and the Moon when her day comes, and Cronus and Rhea and next Aphrodite, with unspoken invocations, which the best of the magi found, the king of the seven-voiced, whom all know.' When they said, 'You mean Ostanes,' he added: 'And earnestly, and always call each god seven times.'" ### Extrabiblical texts - Porphyry, Porphyry, Phil. orac. (Porphyry, Philosophy from Oracles (fragments)): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 5.14.1 (Dindorf 1:233–234; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-14-1). ## Preparation for the Gospel 5.14.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-14-2 - Source: Dindorf 1:234 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Pan's oracle prescribes a wax image of Hecate as a charm against demons. ### Greek text ὁ δʼ αὐτὸς καὶ ταῦτα παρατίθησιν “Ἒστι δὲ σύμβολα μὲν τῆς Ἑκάτης κηρὸς τρίχρωμος, ἐκ λευκοῦ καὶ μέλανος καὶ ἐρυθροῦ συνεστὼς, ἔχων τύπον Ἑκάτης φερούσης μάστιγα καὶ λαμπάδα καὶ ξίφος, περὶ ἣν εἱλείσθω δράκων· οὐρανοῦ δὲ ἀστέρες οἱ θαλάττιοι πρὸ τῶν θυρῶν πεπατταλευμένοι. ταῦτα γὰρ οἱ θεοὶ αὐτοὶ μεμηνύκασι διὰ τούτων. λέγει δὲ ὁ Πὰν τούσδε δʼ αὖ ἐλαύνετε, κηρὸν ἐν πυρὸς μένει θέντες αἰόλου χροός· λευκὸς ἔστω καὶ μέλας, καὶ τὸ πῦρ φαεσφόρον ἄνθρακος πεφλεγμένου, δεῖμα νερτέρων κυνῶν γλύμμα δεινὸν Ἑκάτης. λαμπὰς ἔστω πρὸς χέρας, καὶ ξίφος τὸ ποίνιμον, καὶ δράκων περισταλὴς ἅμμασιν κόρην κρατῶν, δεινὸν ἀμφὶ κρᾶτα θεὶς, αἰόλη τε κλεὶς ὁμοῦ καὶ τὸ δαιμόνων κράτος μάστιγος ψόφος πολύς.” ### English translation (Claude) The same writer sets down this too: "The symbols of Hecate are wax of three colors, white, black, and red, bearing a figure of Hecate holding a whip, a torch, and a sword, with a serpent coiled around her; and the symbols of Heaven are the starfish nailed up before the doors. For the gods themselves have made these known through the following. Pan says: 'Drive these away, setting wax of varied color in the might of fire; let it be white and black, and the fire light-bearing from the kindled coal, the dread carved image of Hecate, terror of the hounds below. Let a torch be in her hands, and the avenging sword, and a serpent coiled around, holding the maiden in its knots, set dreadfully about her head, and a gleaming key too, and, power over the demons, the loud crack of the whip.'" ### Extrabiblical texts - Porphyry, Porphyry, Phil. orac. (Porphyry, Philosophy from Oracles (fragments)): quotation, high confidence ### Translation notes - "Heaven" (Uranus): the symbols of Hecate are set beside those of Heaven (οὐρανοῦ). ### Citation (SBL) Eusebius, Praep. ev. 5.14.2 (Dindorf 1:234; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-14-2). ## Preparation for the Gospel 5.14.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-14-3 - Source: Dindorf 1:234–235 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Porphyry's collection reveals the demons' snares, not divine wisdom. ### Greek text Διὰ τούτων καὶ τῶν τούτοις ὁμοίων ὁ γενναῖος Ἑλλήνων φιλόσοφος, ὁ θαυμαστὸς θεολόγος, ὁ τῶν ἀπορρήτων μύστης, τὴν ἐκ λογίων φιλοσοφίαν ὡς ἀπόρρητα θεῶν περιέχουσαν λόγια παραφαίνει, ἄντικρυς τῆς πονηρᾶς καὶ δαιμονικῆς ἀληθῶς δυνάμεως ἐξαγορεύων τὰς κατʼ ἀνθρώπων ἐνέδρας. τί γὰρ ἂν εἴη βιωφελὲς ἀνθρώποις ἐκ τῆς κακοτέχνου γοητείας; ### English translation (Claude) Through these and similar things the noble philosopher of the Greeks, the wonderful theologian, the initiate in secrets, displays his Philosophy from Oracles as containing secret oracles of the gods, plainly revealing the snares laid against men by the wicked and truly demonic power. For what could be useful to human life from the evil art of sorcery? ### Citation (SBL) Eusebius, Praep. ev. 5.14.3 (Dindorf 1:234–235; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-14-3). ## Preparation for the Gospel 5.14.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-14-4 - Source: Dindorf 1:235 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Magic and images contribute nothing to a happy life, unlike virtue and philosophy. ### Greek text τί δʼ ἂν ἔχοι θεοφιλὲς ἡ τῶν ἀψύχων ξοάνων περιεργία; ποίας δʼ εἰκὼν ἐνθέου γένοιτʼ ἂν δυνάμεως ἡ τῶν τοιῶνδε σχημάτων μόρφωσις; τί δʼ οὐ μᾶλλον φιλοσοφεῖν ἢ μαγεύειν καὶ τὰ ἀπειρημένα διώκειν συμβουλεύειν ἐχρῆν, τοῦ κατʼ ἀρετὴν καὶ φιλοσοφίαν τρόπου πρὸς εὐδαίμονα καὶ μακάριον βίον αὐτάρκους τυγχάνοντος; ὁ δὲ ἐπιτείνων τὸν οἰκεῖον ἔλεγχον προστίθησι τοῖς εἰρημένοις καὶ ταῦτα ### English translation (Claude) What God-loving thing could the curious fashioning of lifeless images contain? Of what divine power could the shaping of such figures be an image? Why should they not rather have advised philosophizing than practicing magic and pursuing what is forbidden, when the way of virtue and philosophy is sufficient for a happy and blessed life? But he, increasing his own refutation, adds to what has been said this too: ### Citation (SBL) Eusebius, Praep. ev. 5.14.4 (Dindorf 1:235; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-14-4). ## Preparation for the Gospel 5.15.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-15-1 - Source: Dindorf 1:235 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Hecate says the gods love their symbols as men love money. ### Greek text “Ὅτι δὲ φιλοῦσι τὰ σύμβολα τῶν χαρακτήρων ἡ Ἑκάτη παραβάλλουσα πρὸς ἃ φιλοῦσιν οἱ ἄνθρωποι μεμήνυκε διὰ τούτων τίς βροτὸς οὐ πεπόθηκε χαρακτῆρας ὀπάσασθαι χαλκοῦ καὶ χρυσοῦ καὶ ἀργύρου αἰγλήεντος; τίς δὲ τάδʼ οὐ φιλέει, τῶν δὴ καθύπερθεν ἐφεστὼς, εἰς ἓν ἀγειρόμενος εἴρω πολυμοιρέα φωτῶν; ### English translation (Claude) "That they love the symbols of the characters, Hecate has made known, comparing them with what men love, through these lines: 'What mortal has not longed to obtain stamped pieces of bronze, gold, and gleaming silver? And who, standing above, does not love these things, as I, gathered into one, string the many destinies of men?' ### Extrabiblical texts - Porphyry, Porphyry, Phil. orac. (Porphyry, Philosophy from Oracles (fragments)): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 5.15.1 (Dindorf 1:235; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-15-1). ## Preparation for the Gospel 5.15.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-15-2 - Source: Dindorf 1:235 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The gods are bound to the sacred images that bear their symbols. ### Greek text οὐ μόνον δʼ ὅτι φίλοι οἱ χαρακτῆρες δεδήλωκεν, ἀλλʼ ὅτι καὶ, ὅπερ ἔφαμεν, αὐτοὶ περιγράφονται, καί εἰσιν οἷον ἐν ἱερῷ χωρίῳ τῇ ὑποκειμένῃ εἰκόνι· οὐ γὰρ ἐπὶ γῆς ὀχεῖσθαι, ἀλλʼ ἐπὶ γῆς ἱερὰς ἐδυνήθησαν· ἱερὰ δὲ ἡ εἰκόνα φέρουσα θεοῦ, ἧς ἀρθείσης λέλυται τὸ κρατοῦν ἐπὶ γῆς τὸ θεῖον.” ### English translation (Claude) And she has shown not only that the characters are dear, but also, as we said, that they themselves are circumscribed and are, as it were, in a sacred place in the underlying image; for they could not be carried on earth, but on sacred earth; and sacred is that which bears the image of the god, and when it is removed, what holds the divine on earth is loosed." ### Extrabiblical texts - Porphyry, Porphyry, Phil. orac. (Porphyry, Philosophy from Oracles (fragments)): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 5.15.2 (Dindorf 1:235; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-15-2). ## Preparation for the Gospel 5.15.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-15-3 - Source: Dindorf 1:235 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The gods are shown to be earthly, passion-loving demons. ### Greek text Διὰ δὴ τούτων ἁπάντων ἡγοῦμαι σαφῶς ἐληλέγχθαι ὡς ἄρα περίγειοί τινες καὶ φιλοπαθεῖς δαίμονες ἥλωσαν αὐτῶν ὄντες οἱ θεοί· διό μοι δοκῶ σώφρονι λογισμῷ τὴν ἀποστροφὴν αὐτῶν πεποιῆσθαι. ### English translation (Claude) Through all these things I think it has been clearly proved that their gods have been caught being earthly demons, lovers of passion. Therefore I think I have turned away from them with sober reasoning. ### Citation (SBL) Eusebius, Praep. ev. 5.15.3 (Dindorf 1:235; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-15-3). ## Preparation for the Gospel 5.15.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-15-4 - Source: Dindorf 1:235–236 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The divine would dwell only in a pure and virtuous soul, not in magical figures. ### Greek text ὁρᾷς γοῦν ὡς κρατεῖν αὐτοὺς ἔν τισι γῆς χωρίοις τοὺς κατὰ μαγείαν φασὶ τύπους καὶ τοὺς τοιούσδε χαρακτῆρας, δέον, εἴπερ ἄρα θεῖόν τι ἦν ἀληθῶς, μηδʼ ἀλλαχῆ πη ἐπιβαίνειν ἢ ἐν μόνῃ ψυχῆς διανοίᾳ, καὶ ταύτῃ παντὸς ῥύπου καὶ πάσης κηλῖδος κεκαθαρμένῃ, σωφροσύνῃ τε καὶ δικαιοσύνῃ καὶ ταῖς ἄλλαις ἀρεταῖς κεκοσμημένῃ. ### English translation (Claude) You see, at any rate, that they say magical figures and such characters master them in certain places on earth; whereas, if there were truly anything divine, it should alight nowhere else than in the mind of the soul alone, and that purified of all filth and every stain, and adorned with self-control, justice, and the other virtues. ### Citation (SBL) Eusebius, Praep. ev. 5.15.4 (Dindorf 1:235–236; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-15-4). ## Preparation for the Gospel 5.15.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-15-5 - Source: Dindorf 1:236 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A virtuous soul receives the divine Spirit without any sorcery. ### Greek text τούτων γὰρ ἐν ἀνθρώπου ψυχῇ ὡς ἐν ἀληθῶς ἱερῷ χωρίῳ προυποκειμένων, εἰκότως ἂν ἐπέλθοι θείου πνεύματος παρουσία· οὐδʼ ἂν ἦν ἔτι χρεία τῆς κακοτέχνου γοητείας ταῖς εἰς ὑποδοχὴν τοῦ θείου κατὰ τὴν ἐνάρετον καὶ φιλόθεον πρᾶξιν προηυτρεπισμέναις ψυχαῖς. ### English translation (Claude) For when these are first laid as foundations in a man's soul as in a truly sacred place, the presence of the divine Spirit may reasonably come upon it; and there would be no further need of the evil art of sorcery for souls prepared by virtuous and God-loving action to receive the divine. ### Citation (SBL) Eusebius, Praep. ev. 5.15.5 (Dindorf 1:236; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-15-5). ## Preparation for the Gospel 5.15.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-15-6 - Source: Dindorf 1:236 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius introduces Porphyry's admission that the oracles have failed. ### Greek text ὥστε διαρρήδην ἐξ ἀπάντων τούτων περιγείους τινὰς ἁλίσκεσθαι, φιλοπαθεῖς τε καὶ φιλοσωμάτους ὑπάρχειν δαίμονας, περὶ ὧν ἄρτι ἐλέγομεν. ἀλλὰ γὰρ ἑξῆς τούτοις ἄκουε οἷα ὁ αὐτὸς συγγραφεὺς περὶ τοῦ ἐκλελοιπέναι αὐτῶν τὰ βοώμενα χρηστήρια ἐν τοῖς αὐτοῖς τίθησι τοῦτον τὸν τρόπον ### English translation (Claude) So from all these they are expressly caught being earthly demons, lovers of passion and of the body, of whom we spoke just now. But listen next to what the same writer sets down in the same work about the failure of their celebrated oracles, in this way: ### Citation (SBL) Eusebius, Praep. ev. 5.15.6 (Dindorf 1:236; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-15-6). ## Preparation for the Gospel 5.16.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-16-1 - Source: Dindorf 1:236 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Apollo's oracles admit that most oracles have perished and Delphi has fallen silent. ### Greek text “ Ἄμφι δὲ Πύθω οἱ Κλαρίην τε θεοπρόπα Φοίβου αὐδήσει φάτις ἡμετέρη θεμιτώδεσιν ὀμφαῖς. μύρια μὲν γαίης μαντήια θέσκελα νώτῳ ἐβλύσθη, πηγαί τε καὶ ἄσθματα δινήεντα· καὶ τὰ μὲν ἂψ χθονίοισιν ὑπαὶ κόλποισιν ἔδεκτο ἀυτὴ γαία χανοῦσα, τὰ δʼ ὤλεσε μυρίος αἰὼν. μούνῳ δʼ ἠελίῳ φαεσιμβρότῳ εἰσέτʼ ἔασιν ἐν Διδύμων γυάλοις Μυκαλήϊον ἔνθεον ὕδωρ, Πυθῶνός τʼ ἀνὰ πέζαν ὑπαὶ Παρνάσιον αἶπος, καὶ κραναὴ Κλαρίη, τρηχὺ στόμα φοιβάδος ὀμφῆς. Νικαεῦσι δὲ χρῶν ἔφη Πυθῷον δʼ οὐκ ἔστιν ἀναρρῶσαι λάλον ὀμφήν· ἤδη γὰρ δολιχοῖσιν ἀμαυρωθεῖσα χρόνοισιν βέβληται κληῖδας ἀμαντεύτοιο σιωπῆς. ῥέξατε δʼ ὡς ἔθος ἐστὶ θεοπρόπα θύματα Φοίβῳ. ### English translation (Claude) "'About Pytho and the Clarian oracles of Phoebus our word will speak with lawful voices. Countless wondrous oracles gushed forth on the back of the earth, springs and whirling exhalations; and some the earth herself, gaping, took back again into her nether bosom, and others countless ages destroyed. Only for the Sun who gives light to mortals do there still remain the divine water of Mycale in the vales of Didyma, and at the foot of Pytho beneath the height of Parnassus, and rocky Claros, the rough mouth of Phoebus's voice.' And giving an oracle to the Nicaeans he said: 'It is not possible to restore the talking voice of Pytho; for already, darkened by long ages, it has thrown the bolts of oracle-less silence. But offer to Phoebus, as is the custom, the prophetic sacrifices.'" ### Extrabiblical texts - Porphyry, Porphyry, Phil. orac. (Porphyry, Philosophy from Oracles (fragments)): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 5.16.1 (Dindorf 1:236; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-16-1). ## Preparation for the Gospel 5.16.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-16-2 - Source: Dindorf 1:236–237 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plutarch's dialogue opens with the decline of a famous oracle. ### Greek text Τούτοις κατὰ καιρὸν ἐνταῦθα προσήκει καὶ τὰ Πλουτάρχου προσθεῖναι ἀφʼ οὗ πεποίηται συγγράμματος “ Περὶ τῶν ἐκλελοιπότων χρηστηρίων.’’ Παυσαμένου δὲ τοῦ Ἀμμωνίου, Μᾶλλον, ἔφην ἐγὼ, περὶ τοῦ μαντείου δίελθε ἡμῖν, ὦ Κλεόμβροτε· μεγάλη γὰρ ἡ πάλαι δόξα τῆς ἐκεῖ θεότητος, τὰ δὲ νῦν ἔοικεν ἀπομαραίνεσθαι. ### English translation (Claude) To these it is timely to add here the words of Plutarch from the treatise he composed On the Failure of the Oracles: "When Ammonius had finished, I said: 'Tell us rather about the oracle there, Cleombrotus; for great was the ancient fame of the godhead there, but now it seems to be fading away.' ### Extrabiblical texts - Plutarch, Def. orac. 5 (Plutarch): quotation, high confidence ### Translation notes - Plutarch, On the Failure of the Oracles 5 (411e–f), sections 5.16.2–4. ### Citation (SBL) Eusebius, Praep. ev. 5.16.2 (Dindorf 1:236–237; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-16-2). ## Preparation for the Gospel 5.16.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-16-3 - Source: Dindorf 1:237 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Demetrius notes that nearly all oracles have failed. ### Greek text τοῦ δὲ Κλεομβρότου σιωπῶντος καὶ κάτω βλέποντος ὁ Δημήτριος οὐδὲν ἔφη δεῖν περὶ τῶν ἐκεῖ πυνθάνεσθαι καὶ διαπορεῖν, τὴν ἐνταῦθα τῶν χρηστηρίων ἀμαύρωσιν, μᾶλλον δὲ πλὴν ἑνὸς ἢ δυοῖν ἁπάντων ἔκλειψιν ὁρῶντας, ἀλλὰ κοινῇ σκοπεῖν διʼ ἣν αἰτίαν οὕτως ἐξησθένηκε. ### English translation (Claude) And when Cleombrotus was silent and looked down, Demetrius said there was no need to inquire and raise questions about things there, when we see the fading of the oracles here, or rather the failure of all but one or two, but rather to consider together for what reason it has become so weak. ### Extrabiblical texts - Plutarch, Def. orac. 5 (Plutarch): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 5.16.3 (Dindorf 1:237; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-16-3). ## Preparation for the Gospel 5.16.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-16-4 - Source: Dindorf 1:237 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Only Lebadea's oracle remains in Boeotia; Eusebius turns to Plutarch on the death of demons. ### Greek text τὰ γὰρ ἄλλα τί δεῖ λέγειν, ὅπου γε τὴν Βοιωτίαν ἕνεκα χρηστηρίων πολύφωνον οὖσαν ἐν τοῖς πρότερον χρόνοις νῦν ἐπιλέλοιπε κομιδῆ, καθάπερ νάματα, καὶ πολὺς ἐπέσχε μαντικῆς αὐχμὸς τὴν χώραν. οὐδαμοῦ γὰρ ἀλλαχόθι νῦν ἢ περὶ Λεβάδειαν ἡ Βοιωτία παρέχει τοῖς χρῄζουσιν ἀρύσασθαι μαντικῆς· τῶν δʼ ἄλλων τὰ μὲν σιγὴ, τὰ δὲ παντελὴς ἐρημία κατέσχηκε.” Ἔτι πρὸς τούτοις ὁ αὐτὸς περὶ τοῦ καὶ θνήσκειν τοὺς αὐτῶν δαίμονας ταῦτά φησι ### English translation (Claude) For why speak of the others, when Boeotia, which in former times was many-voiced with oracles, has now been utterly deserted by them, like springs dried up, and a great drought of prophecy has seized the land? For nowhere else in Boeotia now but at Lebadea can those in need draw from prophecy; of the others, some are held by silence and some by total desolation." Further, besides these, the same writer says this about their demons dying: ### Extrabiblical texts - Plutarch, Def. orac. 5 (Plutarch): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 5.16.4 (Dindorf 1:237; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-16-4). ## Preparation for the Gospel 5.17.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-17-1 - Source: Dindorf 1:237 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heracleon objects to the idea that demons sin and die. ### Greek text “Τὸ μὲν ἐφεστάναι τοῖς χρηστηρίοις, εἶπε, μὴ θεοὺς, οἷς ἀπηλλάχθαι τῶν περὶ γῆν προσῆκόν ἐστιν, ἀλλὰ δαίμονας ὑπηρέτας θεῶν, οὐ δοκεῖ μοι κακῶς ἀξιοῦσθαι. τὸ δὲ τοῖς δαίμοσι τούτοις, μονονουχὶ δραχμὴν λαμβάνοντας ἐκ τῶν ἐπῶν τῶν Ἐμπεδοκλέους, ἁμαρτίας καὶ ἄτας καὶ πλάνας θεηλάτους ἐπιφέρειν, τελευτῶντας δὲ καὶ θανάτους ὥσπερ ἀνθρώπων ὑποτίθεσθαι, θρασύτερον ἡγοῦμαι καὶ βαρβαρικώτερον. ### English translation (Claude) "'That not gods, for whom it is fitting to be free of earthly things, but demons, servants of the gods, preside over the oracles,' he said, 'does not seem to me a bad opinion. But to take, as it were, a handful from the verses of Empedocles and impose on these demons sins, calamities, and god-sent wanderings, and finally to suppose deaths for them as for men, I consider rather rash and barbarous.' ### Extrabiblical texts - Plutarch, Def. orac. 15 (Plutarch): quotation, high confidence ### Translation notes - Plutarch, On the Failure of the Oracles 15–19 (418e–420a), sections 5.17.1–12 (compare 5.4.2). ### Citation (SBL) Eusebius, Praep. ev. 5.17.1 (Dindorf 1:237; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-17-1). ## Preparation for the Gospel 5.17.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-17-2 - Source: Dindorf 1:237–238 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Cleombrotus says great questions require bold principles. ### Greek text ἠρώτησεν οὖν ὁ Κλεόμβροτος τὸν Φίλιππον ὅστις εἴη καὶ ὁπόθεν ὁ νεανίας. πυθόμενος δὲ τοὔνομα καὶ τὴν πόλιν, οὐδὲ ἡμᾶς αὐτοὺς, ἔφη, λανθάνομεν, ὦ Ἡρακλέων, ἐν λόγοις ἀτόποις γεγονότες, ἀλλʼ οὐκ ἔστι περὶ πραγμάτων μεγάλων μὴ μεγάλαις προσχρησάμενον ἀρχαῖς ἐπὶ τὸ εἰκὸς τῇ δόξῃ προελθεῖν. ### English translation (Claude) Cleombrotus then asked Philip who the young man was and where he came from; and having learned his name and city, he said: 'We ourselves are not unaware, Heracleon, that we have come into strange arguments; but it is not possible in great matters to arrive at a probable opinion without using great principles. ### Extrabiblical texts - Plutarch, Def. orac. 16 (Plutarch): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 5.17.2 (Dindorf 1:237–238; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-17-2). ## Preparation for the Gospel 5.17.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-17-3 - Source: Dindorf 1:238 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Demons that are neither bad nor mortal would be indistinguishable from gods. ### Greek text σὺ δὲ σεαυτὸν λέληθας ὃ δίδως ἀφαιρούμενος. ὁμολογεῖς γὰρ εἶναι δαίμονας, τῷ δὲ μὴ φαύλους ἀξιοῦν εἶναι, μηδὲ θνητοὺς, οὐκέτι δαίμονας φυλάττεις. τίνι γὰρ τῶν θεῶν διαφέρουσιν, εἰ καὶ κατʼ οὐσίαν τὸ ἄφθαρτον καὶ κατʼ ἀρετὴν τὸ ἀπαθὲς καὶ ἀναμάρτητον ἔχουσι; ### English translation (Claude) But you do not notice that you take away what you grant. For you admit that demons exist, but by not allowing them to be bad or mortal you no longer keep them demons. For in what do they differ from the gods, if in substance they have incorruptibility and in virtue freedom from passion and sin?' ### Extrabiblical texts - Plutarch, Def. orac. 16 (Plutarch): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 5.17.3 (Dindorf 1:238; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-17-3). ## Preparation for the Gospel 5.17.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-17-4 - Source: Dindorf 1:238 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Philip notes that many philosophers believed in bad demons. ### Greek text πρὸς ταῦτα τοῦ Ἡρακλέωνος σιωπῇ διανοουμένου τι πρὸς αὐτὸν ὁ Φίλιππος, ἀλλὰ φαύλους μὲν δαίμονας οὐκ Ἐμπεδοκλῆς μόνον, ὦ Ἡρακλέων, ἀπέλιπεν, ἀλλὰ καὶ Πλάτων καὶ Ξενοκράτης καὶ Χρύσιππος· ἔτι δὲ Δημόκριτος εὐχόμενος εὐλόγχων εἰδώλων τυγχάνειν δῆλος ἦν ἕτερα δυστράπελα καὶ μοχθηρὰς γινώσκων ἔχοντα προαιρέσεις τινὰς καὶ ὁρμάς. ### English translation (Claude) While Heracleon was silently pondering a reply, Philip said: 'But bad demons were admitted not only by Empedocles, Heracleon, but also by Plato, Xenocrates, and Chrysippus; and Democritus too, praying to meet with propitious images, plainly knew of others that are perverse and have wicked purposes and impulses. ### Extrabiblical texts - Plutarch, Def. orac. 17 (Plutarch): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 5.17.4 (Dindorf 1:238; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-17-4). ## Preparation for the Gospel 5.17.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-17-5 - Source: Dindorf 1:238 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Philip introduces the story told by Epitherses. ### Greek text περὶ δὲ τοῦ θανάτου τῶν τοιούτων ἀκήκοα λόγον ἀνδρὸς οὐκ ἄφρονος οὐδὲ ἀλαζόνος. Αἰμιλιανοῦ γὰρ τοῦ ῥήτορος, οὗ καὶ ἡμῶν ἔνιοι διακηκόασιν, Ἐπιθέρσης ἦν πατὴρ, ἐμὸς πολίτης καὶ διδάσκαλος γραμματικῶν. ### English translation (Claude) And about the death of such beings I have heard an account from a man neither foolish nor boastful. Epitherses, my fellow citizen and teacher of grammar, was the father of Aemilianus the rhetor, whom some of you too have heard. ### Extrabiblical texts - Plutarch, Def. orac. 17 (Plutarch): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 5.17.5 (Dindorf 1:238; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-17-5). ## Preparation for the Gospel 5.17.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-17-6 - Source: Dindorf 1:238 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A voice from the island of Paxi told the pilot Thamus to announce that the great Pan was dead. ### Greek text οὗτος ἔφη ποτὲ πλέων εἰς Ἰταλίαν ἐπιβῆναι νεὼς ἐμπορικὰ χρήματα καὶ συχνοὺς ἐπιβάτας ἀγούσης· ἐσπέρας δʼ ἤδη περὶ τὰς Ἐχινάδας νήσους ἀποσβῆναι τὸ πνεῦμα καὶ τὴν ναῦν διαφερομένην πλησίον γενέσθαι Παξῶν· ἐγρηγορέναι δὲ τοὺς πλείστους καὶ πίνειν, ἐπεὶ δεδειπνηκότες ἦσαν· ἐξαίφνης δὲ φωνῆς ἀπὸ τῆς νήσου τῶν Παξῶν ἀκουσθῆναι, Θαμνοῦν τινὸς βοῇ καλοῦντος, ὥστε θαυμάζειν· ὁ γὰρ Θαμνοῦς Αἰγύπτιος ἦν κυβερνήτης, οὐδὲ τῶν ἐμπλεόντων γνώριμος πολλοῖς ἀπʼ ὀνόματος. δὶς μὲν οὖν κληθέντα σιωπῆσαι, τὸ δὲ τρίτον ὑπακοῦσαι τῷ καλοῦντι, κἀκεῖνον ἐπιτείναντα τὴν φωνὴν εἰπεῖν, ὁπόταν γένῃ κατὰ τὸ Παλῶδες, ἀπάγγειλον ὅτι Πὰν ὁ μέγας τέθνηκεν. ### English translation (Claude) He said that once, sailing to Italy, he embarked on a ship carrying merchandise and many passengers. In the evening, near the Echinades islands, the wind dropped, and the ship drifted near Paxi. Most were awake and drinking, since they had dined. Suddenly a voice was heard from the island of Paxi, someone loudly calling Thamus, so that they wondered; for Thamus was an Egyptian pilot, not known by name even to many of those on board. Twice called, he was silent, but the third time he answered the caller, and the other, raising his voice, said: "When you come opposite Palodes, announce that the great Pan is dead." ### Extrabiblical texts - Plutarch, Def. orac. 17 (Plutarch): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 5.17.6 (Dindorf 1:238; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-17-6). ## Preparation for the Gospel 5.17.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-17-7 - Source: Dindorf 1:238–239 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Thamus resolved to deliver the message if the sea were calm. ### Greek text τοῦτο ἀκούσαντας ὁ Ἐπιθέρσης ἔφη πάντας ἐκπλαγῆναι, καὶ διδόντας ἑαυτοῖς λόγον, εἴτε ποιῆσαι βέλτιον εἴη τὸ προστεταγμένον, εἴτε μὴ πολυπραγμονεῖν, ἀλλʼ ἐὰν, οὕτω γνῶναι τὸν Θαμνοῦν, εἰ μὲν εἴη πνεῦμα, παραπλεῖν ἡσυχίαν ἔχοντα, νηνεμίας δὲ καὶ γαλήνης περὶ τὸν τόπον γενομένης ἀνειπεῖν ἃ ἤκουσεν. ### English translation (Claude) On hearing this, Epitherses said, all were astonished, and they debated among themselves whether it would be better to carry out the command or not to meddle but let it be; and Thamus decided thus: if there were a wind, to sail past keeping quiet, but if calm and stillness came about the place, to announce what he had heard. ### Extrabiblical texts - Plutarch, Def. orac. 17 (Plutarch): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 5.17.7 (Dindorf 1:238–239; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-17-7). ## Preparation for the Gospel 5.17.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-17-8 - Source: Dindorf 1:239 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: When Thamus announced Pan's death, a great lamentation arose. ### Greek text ὡς οὖν ἐγένετο κατὰ τὸ Παλῶδες, οὔτε πνεύματος ὄντος οὔτε κλύδωνος, ἐκ πρύμνης βλέποντα τὸν Θαμνοῦν πρὸς τὴν γῆν εἰπεῖν, ὥσπερ ἤκουσεν, ὅτι Πὰν ὁ μέγας τέθνηκεν, οὐ φθῆναι δὲ παυσάμενον αὐτὸν, καὶ γενέσθαι μέγαν οὐχ ἑνὸς, ἀλλὰ πολλῶν στεναγμὸν, ἅμα θαυμασμῷ μεμιγμένον. ### English translation (Claude) So when they came opposite Palodes, there being neither wind nor wave, Thamus, looking from the stern toward the land, said as he had heard, that the great Pan is dead; and he had not yet finished when there arose a great lamentation, not of one but of many, mingled with amazement. ### Extrabiblical texts - Plutarch, Def. orac. 17 (Plutarch): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 5.17.8 (Dindorf 1:239; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-17-8). ## Preparation for the Gospel 5.17.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-17-9 - Source: Dindorf 1:239 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Tiberius investigated the report of Pan's death. ### Greek text οἷα δὲ πολλῶν ἀνθρώπων παρόντων ταχὺ τὸν λόγον ἐν τῇ Ῥώμῃ σκεδασθῆναι καὶ Θαμνοῦν γενέσθαι μετάπεμπτον ὑπὸ Τιβερίου Καίσαρος· οὕτω δὲ πιστεῦσαι τῷ λόγῳ τὸν Τιβέριον ὥστε διαπυνθάνεσθαι καὶ ζητεῖν περὶ τοῦ Πανός· εἰκάζειν δὲ τοὺς περὶ αὐτὸν φιλολόγους συχνοὺς ὄντας τὸν ἐξ Ἑρμοῦ καὶ Πηνελόπης γεγενημένον. ### English translation (Claude) Since many people were present, the story quickly spread in Rome, and Thamus was summoned by Tiberius Caesar. Tiberius believed the story so much that he made inquiries and investigations about Pan; and the many scholars about him conjectured that he was the son born of Hermes and Penelope. ### Extrabiblical texts - Plutarch, Def. orac. 17 (Plutarch): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 5.17.9 (Dindorf 1:239; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-17-9). ## Preparation for the Gospel 5.17.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-17-10 - Source: Dindorf 1:239 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Demetrius tells of a sacred island near Britain. ### Greek text ὁ μὲν οὑν Φίλιππος εἶχε τῶν παρόντων ἐνίους μάρτυρας, Αἰμιλιανοῦ τοῦ γέροντος ἀκηκοότας ὁ δὲ Δημήτριος ἔφη τῶν περὶ τὴν Βρεττανίαν νήσων εἶναι πολλὰς ἐρήμους σποράδας, ὧν ἐνίας δαιμόνων καὶ ἡρώων ὀνομάζεσθαι· πλεῦσαι δὲ αὐτὸς ἱστορίας καὶ θέας ἕνεκα πομπῇ τοῦ βασιλέως εἰς τὴν ἔγγιστα κειμένην τῶν ἐρήμων, ἔχουσαν οὐ πολλοὺς ἐποικοῦντας, ἱεροὺς δὲ καὶ ἀσύλους πάντας ὑπὸ τῶν Βρεττανῶν ὄντας. ### English translation (Claude) Philip had some of those present as witnesses, who had heard it from the old man Aemilianus. And Demetrius said that of the islands around Britain many are deserted and scattered, some of which are named after demons and heroes; and that he himself, sent by the king to inquire and observe, sailed to the nearest of the deserted ones, which had few inhabitants, all of whom were held sacred and inviolable by the Britons. ### Extrabiblical texts - Plutarch, Def. orac. 18 (Plutarch): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 5.17.10 (Dindorf 1:239; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-17-10). ## Preparation for the Gospel 5.17.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-17-11 - Source: Dindorf 1:239–240 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The islanders explained a storm as caused by the death of a great spirit. ### Greek text ἀφιγμένου δὲ αὐτοῦ νεωστὶ σύγχυσιν μεγάλην περὶ τὸν ἀέρα καὶ διοσημίας πολλὰς γενέσθαι, καὶ πνεύματα καταρραγῆναι, καὶ πεσεῖν πρηστῆρας. ἐπεὶ δʼ ἐλώφησε, λέγειν τοὺς νησιώτας ὅτι τῶν κρειττόνων τινὸς ἔκλειψις γέγονεν· ὡς γὰρ λύχνος ἀναπτόμενος, φάναι, δεινὸν οὐδὲν ἔχει, σβεννύμενος δὲ πολλοῖς λυπηρός ἐστιν, οὕτως αἱ μεγάλαι ψυχαὶ τὰς μὲν ἀναλάμψεις εὐμενεῖς καὶ ἀλύπους ἔχουσιν, αἱ δὲ σβέσεις αὐτῶν καὶ φθοραὶ πολλάκις μὲν, ὡς νῦν, πνεύματα καὶ χαλάζας τρέφουσι, πολλάκις δὲ λοιμικοῖς πάθεσι τὸν ἀέρα φαρμάττουσιν. ### English translation (Claude) Soon after he arrived, there was great disturbance in the air, many portents, winds bursting out, and whirlwinds falling. When it abated, the islanders said that one of the higher beings had passed away. 'For as a lamp,' they said, 'when lit has nothing dreadful, but when quenched is grievous to many, so the great souls have kindlings that are kindly and harmless, but their quenchings and destructions often, as now, nourish winds and hail, and often poison the air with pestilential afflictions.' ### Extrabiblical texts - Plutarch, Def. orac. 18 (Plutarch): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 5.17.11 (Dindorf 1:239–240; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-17-11). ## Preparation for the Gospel 5.17.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-17-12 - Source: Dindorf 1:240 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Cronus is said to sleep imprisoned on an island near Britain. ### Greek text ἐκεῖ μέντοι μίαν εἶναι νῆσον, ἐν ᾗ τὸν Κρόνον καθεῖρχθαι φρουρούμενον ὑπὸ τοῦ Βριάρεω καθεύδοντα· δεσμὸν γὰρ αὐτῷ τὸν ὕπνον μεμηχανῆσθαι· πολλοὺς δὲ περὶ αὐτὸν εἶναι δαίμονας ὀπαδοὺς καὶ θεράποντας.” ### English translation (Claude) There is one island there, moreover, in which Cronus is imprisoned, guarded by Briareus as he sleeps; for sleep has been devised as his bond; and many demons are around him as attendants and servants." ### Extrabiblical texts - Plutarch, Def. orac. 18 (Plutarch): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 5.17.12 (Dindorf 1:240; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-17-12). ## Preparation for the Gospel 5.17.13 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-17-13 - Source: Dindorf 1:240 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The death of Pan coincides with the time when Christ drove out demons. ### Greek text Τοσαῦτα ὁ Πλούταρχος. ἐπιτηρῆσαι δὲ ἄξιον τὸν καιρὸν ἐν ᾧ φησι τὸν θάνατον γεγονέναι τοῦ δαίμονος. οὗτος δὲ ἦν ὁ κατὰ Τιβέριον καθʼ ὃν ὁ ἡμέτερος σωτὴρ τὰς σὺν ἀνθρώποις ποιούμενος διατριβὰς πᾶν γένος δαιμόνων ἐξελαύνειν τοῦ τῶν ἀνθρώπων ἀναγέγραπται βίου· ὥστε ἤδη τινὰς τῶν δαιμόνων γονυπετεῖν αὐτὸν, καὶ ἱκετεύειν μὴ τῷ περιμένοντι αὐτοὺς Ταρτάρῳ παραδοῦναι. ### English translation (Claude) So much Plutarch. It is worth observing the time at which he says the death of the demon took place. This was the time of Tiberius, in which our Savior, spending his life among men, is recorded to have driven every kind of demon out of human life, so that some of the demons even fell on their knees before him and begged him not to hand them over to the Tartarus awaiting them. ### Scripture references - Matt 8:29: allusion, high confidence - Luke 8:31: allusion, high confidence ### Translation notes - Allusion to the Gospel exorcisms (Matt 8:29; Luke 8:31). ### Citation (SBL) Eusebius, Praep. ev. 5.17.13 (Dindorf 1:240; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-17-13). ## Preparation for the Gospel 5.17.14 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-17-14 - Source: Dindorf 1:240 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The demons' destruction, like the end of human sacrifice, came with the gospel. ### Greek text ἔχεις οὖν καὶ τῆς τῶν δαιμόνων καθαιρέσεως τὸν χρόνον, οὐκ ἄλλοτε ἐξ αἰῶνος ἱστορηθείσης, ὥσπερ οὖν καὶ τῆς ἀνθρωποθυσίας τῶν ἐθνῶν τὴν κατάλυσιν οὐκ ἄλλοτε ἢ μετὰ τὸ προελθὸν εἰς πάντας ἀνθρώπους κήρυγμα τῆς εὐαγγελικῆς διδασκαλίας γεγενημένην. ταῦτα μὲν οὖν ἡμῖν ἀπὸ τῆς νεωτέρας ἱστορίας ἐληλέγχθω. ### English translation (Claude) You have, then, the time of the destruction of the demons, recorded at no other time in all the ages, just as the abolition of human sacrifice among the nations took place at no other time than after the preaching of the gospel teaching went out to all men. Let these things, then, be proved by us from more recent history. ### Citation (SBL) Eusebius, Praep. ev. 5.17.14 (Dindorf 1:240; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-17-14). ## Preparation for the Gospel 5.18.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-18-1 - Source: Dindorf 1:240 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius turns to the ancient oracles known to all educated Greeks. ### Greek text Ἀλλʼ ἐπεὶ μὴ τοῖς πᾶσι γνώριμα τυγχάνει τὰ εἰρημένα, εὖ μοι δοκεῖ ἐντεῦθεν ἐπὶ τὰ πᾶσι πρόδηλα τοῖς φιλολόγοις μεταβῆναι, καὶ τοὺς παλαιτάτους τῷ χρόνῳ χρησμοὺς ἐξετάσαι ἀνὰ στόμα πάντων Ἑλλήνων ᾀδομένους, κἀν ταῖς κατὰ πόλιν διατριβαῖς τοῖς ἐπὶ παιδείᾳ φοιτῶσι παραδιδομένους. ### English translation (Claude) But since what has been said is not known to all, it seems good to me to pass from here to what is plain to all lovers of learning, and to examine the most ancient oracles, sung on the lips of all the Greeks and handed down in the schools of the cities to those who attend for education. ### Citation (SBL) Eusebius, Praep. ev. 5.18.1 (Dindorf 1:240; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-18-1). ## Preparation for the Gospel 5.18.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-18-2 - Source: Dindorf 1:240–241 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius introduces Apollo's oracle to the plague-stricken Athenians after Androgeos' death. ### Greek text ἄνωθεν τοίνυν ἀναλαβὼν τὰς παλαιὰς ἱστορίας ἐπίσκεψαι οἷα ὁ Πύθιος Ἀθηναίοις χρᾷ λοιμῷ πιεσθεῖσι διὰ τὴν Ἀνδρόγεω τελευτήν. ἐλοίμωσσον δὲ πάντες Ἀθηναῖοι διʼ ἑνὸς ἀνδρὸς θάνατον, τῆς δʼ ἐκ τῶν θεῶν ἐπικουρίας τυχεῖν ἠξίουν. ### English translation (Claude) Taking up, then, the ancient histories from the beginning, consider what the Pythian god declared to the Athenians when they were oppressed by plague on account of the death of Androgeos. All the Athenians were stricken with plague because of the death of one man, and they asked to obtain help from the gods. ### Citation (SBL) Eusebius, Praep. ev. 5.18.2 (Dindorf 1:240–241; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-18-2). ## Preparation for the Gospel 5.18.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-18-3 - Source: Dindorf 1:241 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Apollo did not counsel the Athenians to repentance or virtue. ### Greek text τί ποτʼ οὖν αὐτοῖς ὁ σωτὴρ καὶ θεὸς παραινεῖ; τάχα πού τις οἰήσεται δικαιοσύνης τοῦ λοιποῦ καὶ φιλανθρωπίας ἐπιμέλεσθαι καὶ τῆς ἄλλης ἀρετῆς, ἢ μετανοεῖν ἐπὶ τῷ πλημμελήματι, καί τι τῶν ὁσίων καὶ εὐσεβῶν ἐκτελεῖν, ὡς ἂν τῶν θεῶν τούτοις ἱλασκομένων. ἀλλὰ τούτων μὲν ἦν οὐδέν. ### English translation (Claude) What, then, did the savior and god advise them? Perhaps someone will suppose: to care for justice and kindness and the rest of virtue for the future, or to repent of the offense and to perform some holy and pious act, so that the gods might be appeased by these. But it was none of these. ### Citation (SBL) Eusebius, Praep. ev. 5.18.3 (Dindorf 1:241; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-18-3). ## Preparation for the Gospel 5.18.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-18-4 - Source: Dindorf 1:241 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The demons prescribed only cruelty. ### Greek text τί γὰρ δὴ καὶ μέλον ἦν τούτων τοῖς θαυμασίοις θεοῖς, μᾶλλον δὲ τοῖς παμπονήροις δαίμοσι; πάλιν οὖν τὰ αὐτοῖς συγγενῆ καὶ οἰκεῖα, τὰ ἀνηλεῆ καὶ ὠμὰ καὶ ἀπάνθρωπα, λοιμὸν ἐπὶ λοιμῷ φασι καὶ θανάτους ἐπὶ θανάτῳ. ### English translation (Claude) For what concern had the wonderful gods, or rather the utterly wicked demons, for these things? Again, then, they speak what is akin and proper to them, things pitiless, savage, and inhuman: plague upon plague and deaths for a death. ### Citation (SBL) Eusebius, Praep. ev. 5.18.4 (Dindorf 1:241; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-18-4). ## Preparation for the Gospel 5.18.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-18-5 - Source: Dindorf 1:241 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Apollo ordered the yearly tribute of fourteen youths and maidens to Minos. ### Greek text κελεύει γοῦν ὁ Ἀπόλλων ἔτους ἑκάστου πέμπειν αὐτοὺς τῶν ἰδίων παίδων ἄρρενας ἐνήβους ἑπτὰ καὶ θηλειῶν ἰσαρίθμους παρθένους, ἀνθʼ ἑνὸς δέκα καὶ τέσσαρας ἀναιτίους καὶ ἀπράγμονας, οὐκ εἰς ἅπαξ, ἀλλὰ, καὶ κατὰ πᾶν ἔτος τυθησομένους ἐν Κρήτῃ παρὰ τῷ Μίνωϊ· ὥστε καὶ μέχρι τῶν τοῦ Σωκράτους χρόνων πλέον ἢ πεντακοσίοις ὕστερον ἔτεσιν ὁ δεινὸς οὗτος καὶ ἀπανθρωπότατος δασμὸς μνήμην παρʼ Ἀθηναίοις διεφύλαττε. τοῦτο δὲ ἦν ἄρα τὸ καὶ Σωκράτει τὴν ἀναβολὴν τοῦ θανάτου πεποιημένον. ### English translation (Claude) Apollo, at any rate, commands them to send every year seven of their own sons in the bloom of youth and as many maiden daughters, fourteen innocent and harmless persons for one, not once only but every year, to be put to death in Crete by Minos; so that even down to the times of Socrates, more than five hundred years later, this terrible and most inhuman tribute kept its memory among the Athenians. This, it seems, was what caused the postponement of Socrates' death. ### Extrabiblical texts - Plato, Phaed. 58a–c (Plato (works)): allusion, medium confidence ### Translation notes - The sacred ship sent to Delos in memory of this tribute delayed Socrates' execution (Plato, Phaedo 58a–c). ### Citation (SBL) Eusebius, Praep. ev. 5.18.5 (Dindorf 1:241; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-18-5). ## Preparation for the Gospel 5.18.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-18-6 - Source: Dindorf 1:241 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius introduces Oenomaus's attack on the oracle. ### Greek text τίθησι γοῦν ὁμοῦ καὶ ἀπελέγχει τὸν χρησμὸν εὖ μάλα τις τῶν νέων ἀνδρικῷ λογισμῷ γοήτων φωρὰν ἐν οἰκείῳ συγγραμματι πεποιημένος οὗ καὶ αὐτοῦ τῶν φωνῶν, ἀλλὰ μὴ τῶν ἐμῶν ἄκουε, πρὸς τὸν χρησμῳδὸν ὧδέ πως ἀποτεινομένου· ### English translation (Claude) One of the more recent writers, at any rate, who made a Detection of Impostors in a treatise of his own, sets out the oracle and very well refutes it with manly reasoning. Hear his words, not mine, as he addresses the oracle-giver somewhat as follows: ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, medium confidence ### Translation notes - The writer is Oenomaus of Gadara, a Cynic of the early second century, whose Detection of Impostors (Γοήτων φωρά) Eusebius quotes in 5.19–5.36. ### Citation (SBL) Eusebius, Praep. ev. 5.18.6 (Dindorf 1:241; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-18-6). ## Preparation for the Gospel 5.19.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-19-1 - Source: Dindorf 1:241–242 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Oenomaus asks why Apollo demanded victims instead of repentance. ### Greek text “ Τί δʼ; οὐκ Ἀθηναῖοι τὸν Ἀνδρόγεων ἀποκτείναντες, καὶ λοιμώξαντες ἐπὶ τούτῳ, εἶπον ἂν μετανοεῖν; ἢ μὴ λεγόντων, οὐ σὲ προσῆκον ἦν εἰπεῖν μετανοεῖτέ μᾶλλον ἢ λοιμοῦ καὶ λιμοῦ τέλος ἔσσεται, ἤνπερ ἑαυτῶν σώματʼ ἀπὸ κλήρου ἄρρεν καὶ θῆλυ νέμητε Μίνωι, εἰς ἅλα δῖαν ἀποστέλλοντες, ἀμοιβὴν τῶν ἀδίκων ἔργων· οὕτω θεὸς ἴλαος ἔσται. ### English translation (Claude) "What? Would not the Athenians, after killing Androgeos and suffering plague because of it, have said they repented? Or, if they did not say so, was it not fitting for you to say, 'Repent,' rather than: 'There will be an end of plague and famine if you allot by lot bodies of your own, male and female, to Minos, sending them over the divine sea as recompense for your unjust deeds; so the god will be gracious'? ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Translation notes - Oenomaus of Gadara, Detection of Impostors, quoted through 5.19.3. ### Citation (SBL) Eusebius, Praep. ev. 5.19.1 (Dindorf 1:241–242; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-19-1). ## Preparation for the Gospel 5.19.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-19-2 - Source: Dindorf 1:242 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Apollo favored Minos because he was powerful. ### Greek text ἐῶ γὰρ τὸ Ἀνδρόγεω μὲν Ἀθήνησιν ἀποθανόντος ὑμᾶς ἀγανακτεῖν, τῶν δὲ τοσούτων καὶ πανταχόθι καὶ πάντοτε καθεύδειν. καίτοι εἰδὼς ὅτι ἐθαλασσοκράτει τότε ὁ Μίνως, καὶ μέγα ἐδύνατο, καὶ πᾶσα ἡ Ἑλλὰς αὐτὸν ἐθεράπευε, καὶ ἦν καὶ διὰ τοῦτο δικαιότατος, καὶ νομοθέτης ἀγαθὸς, καὶ Ὁμήρῳ ἐδόκει Δῖός μεγάλου εἶναι ὀαριστὴς, καὶ ἀποθανὼν ἐν Ἅιδου δικαστὴς, καὶ σὺ διὰ τοῦθʼ ὑπὲρ αὐτοῦ τὰς δίκας ταύτας εἰσεπράττου. ### English translation (Claude) For I pass over the fact that you gods were indignant when Androgeos died at Athens, but sleep when so many died everywhere and always. And yet you knew that Minos was then master of the sea and very powerful, and all Greece courted him; and for this reason he was also most just, and a good lawgiver, and in Homer's view 'the familiar friend of great Zeus,' and after death a judge in Hades; and you, for this reason, exacted these penalties on his behalf. ### Extrabiblical texts - Homer, Od. 19.179 (Homer, Odyssey): quotation, high confidence - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 5.19.2 (Dindorf 1:242; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-19-2). ## Preparation for the Gospel 5.19.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-19-3 - Source: Dindorf 1:242 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Oenomaus says the gods deserved punishment rather than the innocent children. ### Greek text ἀλλὰ παραλείπω γε οὐδὲν ταῦτα ὑμῶν, καὶ ὅτι τοὺς φονεῖς ἐάσαντες τοὺς οὐδὲν αἰτίους πέμπειν ἐκελεύετε ἀποθανουμένους, καὶ τοῦτʼ ἐπʼ ἄνδρα, ὃν ἀναδεικνύναι ἐμέλλετε κοινὸν ἀνθρώπων δικαστὴν, ὃς οὐδʼ αὐτὸ τοῦτο ἠπίστατο δικάσαι. καίτοι πόσους ὑμεῖς οἱ θεοὶ ἀντὶ τούτων τῶν κορῶν δίκαιοι πέμπειν ἐστὲ Ἀθηναίοις, οὓς ἀδίκως Ἀνδρόγεω ἀπεκτείνατε;” ### English translation (Claude) But I pass over this of yours too, that letting the murderers go you ordered the guiltless to be sent to die, and that to a man whom you were about to proclaim a common judge of mankind, who did not know how to judge even this. And yet how many of you gods would justly be sent to the Athenians instead of these young people, whom you unjustly killed for Androgeos?" ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 5.19.3 (Dindorf 1:242; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-19-3). ## Preparation for the Gospel 5.19.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-19-4 - Source: Dindorf 1:242 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius introduces Oenomaus on the oracles to the Heraclidae. ### Greek text Ὁ δʼ αὐτὸς οὗτος συγγραφεὺς ὁπόσοις ὁ Ἀπόλλων διὰ τῆς τῶν χρησμῶν ἀμφιβολίας θανάτου αἴτιος γέγονε, τὴν ἀμφὶ τοὺς Ἡρακλείδας ἀναλαβὼν ἱστορίαν, εὐθύνει λέγων οὕτως ### English translation (Claude) This same writer, taking up the story of the Heraclidae, calls Apollo to account for how many deaths he has caused through the ambiguity of his oracles, speaking thus: ### Citation (SBL) Eusebius, Praep. ev. 5.19.4 (Dindorf 1:242; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-19-4). ## Preparation for the Gospel 5.20.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-20-1 - Source: Dindorf 1:242 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Oenomaus begins the story of the Heraclidae's attempts to invade the Peloponnese. ### Greek text " Ἐπεὶ δέ πως ἐπεμνήσθην τοῦδε τοῦ λόγου, φέρε τὰ καθήκοντα διέλθω τοῦ κατὰ τοὺς Ἡρακλείδας διηγήματος. οὗτοι γάρ ποθʼ ὡρμημένοι κατὰ τὸν Ἰσθμὸν εἰσβαλεῖν εἰς Πελοπόννησον ἐσφάλησαν. Ἀριστόμαχος οὖν ὁ Ἀριδαίου, ἐπειδὴ ὁ Ἀριδαῖος ἀποτεθνήκει ἐν τῇ εἰσβολῇ, ἔρχεται ἀκουσόμενος παρὰ σοῦ περὶ τῆς ὁδοῦ· ἐπεθύμει δὲ ὥσπερ καὶ ὁ πατήρ. ### English translation (Claude) "But since I have somehow come to mention this account, come, let me go through the relevant parts of the story of the Heraclidae. They once set out to invade the Peloponnese by the Isthmus and failed. Aristomachus, son of Aridaeus, since Aridaeus had died in the invasion, comes to hear from you about the way; for he desired it as his father had. ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Translation notes - Oenomaus, quoted through 5.20.7. ### Citation (SBL) Eusebius, Praep. ev. 5.20.1 (Dindorf 1:242; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-20-1). ## Preparation for the Gospel 5.20.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-20-2 - Source: Dindorf 1:242–243 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Apollo's oracle about 'the narrows' led Aristomachus to his death. ### Greek text σὺ δʼ αὐτῷ λέγεις νίκην σοι φαίνουσι θεοὶ διʼ ὁδοῖο στενύγρων, καὶ ὃς κατὰ τὸν Ἰσθμὸν ὥρμησεν ἐπιχειρεῖν καὶ μάχῃ τελευτᾷ. τούτου υἱὸς ὁ Τήμενος κακοδαίμων ἧκεν ἐκ κακοδαιμόνων τρίτος· σὺ δʼ αὐτῷ παρεγγυᾷς ἃ καὶ Ἀριστομάχῳ τῷ πατρί· καὶ ὃς, ἀλλὰ κἀκεῖνός σοι, ἔφη, πεισθεὶς ἀπέθανεν ἐν τῇ εἰσβολῇ. ### English translation (Claude) And you say to him: 'The gods show you victory by way of the narrows.' And he set out to attempt it by the Isthmus and died in battle. His son Temenus came, ill-starred third of an ill-starred line; and you charge him with the same as Aristomachus his father. And he said: 'But he too obeyed you and died in the invasion.' ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 5.20.2 (Dindorf 1:242–243; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-20-2). ## Preparation for the Gospel 5.20.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-20-3 - Source: Dindorf 1:243 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Apollo blamed the failure on the killing of the seer Carnus. ### Greek text καὶ σὺ ἔφης, οὐ κατὰ γῆν λέγω στενύγρην, ἀλλὰ κατὰ τὴν εὐρυγάστορα, ἐπειδὴ χαλεπὸν ἦν εἰπεῖν κατὰ τὴν θάλασσαν, κἀκεῖνος ᾔει κατὰ τὴν θάλασσαν, δόξαν ἐμποιήσας ὅτι κατὰ γῆν εἰσίοι, καὶ μέσον στρατοπεδεύεται Ναυάτου καὶ Τυπαίου· καὶ διακοντίζει Κάρνον ἱππότην φυλάνδρου τὸν Αἰτωλὸν, εὖ, ἐμοὶ δοκεῖ, ποιῶν· καὶ ἐπειδὴ συνεκύρησε νόσος πλησία καὶ ἀπέθανεν Ἀριστόδημος, πάλιν ἐπανεχώρουν, καὶ ὁ Τήμενος ἐλθὼν ἀπεμέμφετο τῇ ἀποτυχίᾳ, καὶ ἤκουσεν ὅτι ποινὴν ἀνεμάξατο τοῦ θείου ἀγγέλου, καὶ τὸ ὑπὲρ τῆς εὐχῆς Ἀπόλλωνι Καρνείῳ ποίημα τὸ διὰ τοῦ χρησμοῦ λέγον ἄγγελον ἡμέτερον κτείνας ἀνεμάξαο ποινήν. ### English translation (Claude) And you said: 'I do not mean the narrows by land, but the wide-bellied one,' since it was hard to say 'by the sea.' And he went by sea, having given the impression that he would invade by land, and encamps between Naupactus and Typaeum; and he spears Carnus the Aetolian, a horseman, son of Phylander, doing well, it seems to me. And when a sickness befell them close at hand and Aristodemus died, they withdrew again, and Temenus came and complained of the failure, and heard that he had brought on himself a penalty for the divine messenger, and the poem to Apollo Carneius about the prayer, which says in the oracle: 'Having killed our messenger you have brought a penalty on yourself.' ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Translation notes - "Naupactus": the printed text has Ναυάτου, apparently a slip for Naupactus. - "Close at hand" renders the doubtful πλησία. ### Citation (SBL) Eusebius, Praep. ev. 5.20.3 (Dindorf 1:243; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-20-3). ## Preparation for the Gospel 5.20.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-20-4 - Source: Dindorf 1:243 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Oenomaus accuses Apollo of knowingly misleading Temenus. ### Greek text τί οὖν φησιν ὁ Τήμενος; τί χρὴ ποιεῖν; καὶ πῶς ἂν ἱλασαίμην ὑμᾶς; εὔχεο Καρνείῳ τελέειν σέβας Ἀπόλλωνι. ὢ μιαρώτατε καὶ ἀναισχυντότατε μάντι· εἶτʼ οὐκ ἠπίστασο ὅτι διαμαρτήσεται τῆς στενύγρης ὁ τὴν στενύγρην ἀκούσας; ἀλλʼ οὐδὲν ἧττον ἐπιστάμενος χρᾷς, ἔπειτα περιορᾷς διαμαρτάνοντα. ### English translation (Claude) What then does Temenus say? 'What must I do? And how may I appease you?' 'Pray to perform worship to Apollo Carneius.' O most foul and most shameless seer! Did you not know, then, that he who heard 'the narrows' would miss the narrows? But knowing it none the less, you give oracles, and then look on while he fails. ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 5.20.4 (Dindorf 1:243; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-20-4). ## Preparation for the Gospel 5.20.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-20-5 - Source: Dindorf 1:243–244 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Apollo's ambiguity gave him an escape whatever happened. ### Greek text ἀλλʼ ἀμφίβολος ἡ στενύγρη, ὅπως νικήσαντι μὲν αἴτιος εἶναι δοκῆς νίκης, ἡττηθέντι δὲ μηδὲν αἴτιος εἶναι ἥττης, ἔχῃς δὲ ἀποφυγεῖν ἐπὶ τὴν εὐρυγάστορα. ἀλλʼ ἧκεν ἄνθρωπος ἐπὶ τὴν εὐρυγάστορα, καὶ οὐκ ἔτυχεν. εὕρηται πάλιν εἰς ἀποφυγὴν Κάρνος ἄγγελος ἀποθανῶν. ### English translation (Claude) But 'the narrows' is ambiguous, so that if he won you might seem the cause of the victory, and if he were defeated you would be no cause of the defeat, and could escape to 'the wide-bellied.' But the man went to 'the wide-bellied,' and did not succeed. Again, as an escape, Carnus the messenger, killed, has been found. ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 5.20.5 (Dindorf 1:243–244; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-20-5). ## Preparation for the Gospel 5.20.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-20-6 - Source: Dindorf 1:244 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Apollo neither protected Carnus nor spared the army a plague. ### Greek text καίτοι πῶς, ὦ κράτιστε, ὁ κηδόμενος οὕτω τοῦ Κάρνου ἄλλοις μὲν αὐτὸν θεοφορεῖσθαι ἐκέλευες, ἑαυτῷ δὲ οὔ; καὶ δέον σώζειν ἕνα ὄντα Κάρνον, αὐτόν τε περιεῖδες καὶ ἐναποθανόντι αὐτῷ Ὁμηρικὴν νόσον ἐνέβαλες εἰς τὸ πλῆθος καὶ εὐχὰς ἐπὶ τῇ νόσῳ ἀφηγοῦ; ### English translation (Claude) And yet how was it, most excellent one, that you, caring so much for Carnus, ordered him to be inspired for others but not for himself? And when you ought to have saved Carnus, being only one man, you both neglected him and, when he had died, cast a Homeric plague upon the host, and prescribed prayers about the plague? ### Extrabiblical texts - Homer, Il. 1.43–52 (Homer, Iliad): allusion, medium confidence - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Translation notes - "A Homeric plague": like Apollo's plague on the Greek army in Iliad 1. ### Citation (SBL) Eusebius, Praep. ev. 5.20.6 (Dindorf 1:244; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-20-6). ## Preparation for the Gospel 5.20.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-20-7 - Source: Dindorf 1:244 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Apollo's tricks are never exposed, because desire blinds his clients. ### Greek text εἰ δʼ εὐχόμενος οὐδὲν ἤνυεν, ἄλλο τι ἂν ἐξεύροιτο ἄκος τῷ σῷ σοφίσματι, καὶ οὐδέποτʼ ἂν ἐλήξατε, οἱ μὲν ἐρωτῶντες, σὺ δὲ σοφιζόμενος, ἵνα καὶ νικῶσι καὶ ἡττωμένοις ᾖς ἀφώρατος κακουργῶν. ἱκανὸν γὰρ τὸ πάθος καὶ ἡ ἐπιθυμία παραβουκολῆσαι, ὡς μηδʼ εἰ χιλιάκις σφαγεῖεν ἀπιστεῖν σοι ποιῆσαι.’ ### English translation (Claude) And if by praying he achieved nothing, some other remedy would be found by your trickery, and you would never have stopped, they asking and you playing the sophist, so that both for the winners and for the losers you would be undetected in your wrongdoing. For passion and desire are enough to beguile them, so that even if they were slaughtered a thousand times they would not be made to distrust you." ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 5.20.7 (Dindorf 1:244; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-20-7). ## Preparation for the Gospel 5.20.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-20-8 - Source: Dindorf 1:244 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Croesus enriched Apollo's temple at Delphi. ### Greek text Τούτοις ἄξιον ἐπισυνάψαι τὰ περὶ Κροῖσον. Λυδίας οὗτος ἐβασίλευσεν, ἄνωθεν ἐκ παλαιῶν εἰς αὐτὸν ἥκουσαν παραλαβὼν τὴν ἀρχήν· εἶτά τι πλέον τῶν προγόνων κατορθώσειν ἐλπίσας τοὺς θεοὺς εὐσεβεῖν διενοήθη, καὶ διὰ πείρας ἐλθὼν ἁπάντων τὸν ἐν Δελφοῖς Ἀπόλλω προκρίνει, κἄπειτα κρατῆρσι καὶ πλίνθοις χρυσαῖς ἀναθημάτων τε μυρίων πλήθει κοσμήσας τὸ ἱερὸν τῶν πανταχοῦ γῆς ἐν ὀλίγῳ χρόνῳ πλουσιώτατον ἀπέφηνεν, οὐδʼ ὅσα πρὸς θυσίας ἐξήρκει παραλιπὼν τῇ μεγαλοψυχίᾳ. ### English translation (Claude) To these it is worth adding the story of Croesus. He was king of Lydia, having received the kingdom that had come down to him from his ancestors of old. Then, hoping to achieve something more than his forefathers, he resolved to show reverence to the gods, and having tested them all he chose the Apollo at Delphi above the rest; and then, adorning the temple with bowls and golden bricks and a multitude of countless offerings, in a short time he made it the richest of all temples on earth, in his magnanimity not even neglecting what would supply the sacrifices. ### Extrabiblical texts - Herodotus, Hist. 1.46–51 (Herodotus, Histories): allusion, medium confidence ### Translation notes - Compare Herodotus, Histories 1.46–51. ### Citation (SBL) Eusebius, Praep. ev. 5.20.8 (Dindorf 1:244; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-20-8). ## Preparation for the Gospel 5.20.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-20-9 - Source: Dindorf 1:244 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Croesus planned war on Persia, trusting Apollo's help. ### Greek text ἐπειδὴ οὖν τὰ τοσαῦτα προδεδάνειστο τῷ θεῷ, ταῖς τῆς εὐσεβείας εἰκότως ὁ Λυδὸς ἐπιθαρσῶν μεγαλουργίαις στρατεῦσαι ἐπὶ Πέρσας διανοεῖται, αὐξῆσαι τὴν ἀρχὴν εἰς μέγα τῇ τοῦ θεοῦ συμμαχίᾳ προμηθούμενος. ### English translation (Claude) Since, then, he had paid so much to the god in advance, the Lydian, reasonably relying on the great works of his piety, resolves to make war on the Persians, planning to increase his kingdom greatly with the god's alliance. ### Citation (SBL) Eusebius, Praep. ev. 5.20.9 (Dindorf 1:244; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-20-9). ## Preparation for the Gospel 5.20.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-20-10 - Source: Dindorf 1:244–245 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Apollo's ambiguous oracle cost Croesus his own kingdom. ### Greek text τί οὖν ὁ θαυμάσιος χρησμῳδός; αὐτὸς ἐκεῖνος ὁ ἐν Δελφοῖς, ὁ Πύθιος, ὁ φίλιος, τὸν ἱκέτην, τὸν εὐσεβῆ, τὸν πρόσφυγα, οὐχ ὅπως τῆς ἀλλοτρίας τυχεῖν ἀρχῆς, ἀλλὰ καὶ τῆς οἰκείας ἐκπεσεῖν παρασκευάζει, οὔ τι ἑκὼν, ἔμοιγε δοκεῖ, ἀγνοίᾳ δὲ μᾶλλον τοῦ ἀποβησομένου· (μὴ γὰρ τὸ μέλλον εἰδὼς ὁ θεὸς, ἐπεὶ μὴ θεὸς ἦν μηδέ τις ἀνθρώπου κρείττων δύναμις, ἐπὶ θάτερα σοφιστικῶς τὸν χρησμὸν ἡρμόσατο·) καὶ μονονουχὶ φήσας Κροῖσος Ἅλυν διαβὰς μεγάλην ἀρχὴν καταλύσει, τὴν ἐκ προγόνων διαδοχῆς εἰς τὸν εὐσεβῆ κατελθοῦσαν τῆς Λυδίας ἀρχὴν, μεγάλην οὖσαν καὶ πολυχρόνιον, καταστρέφει, τῆς ἄγαν περὶ αὐτὸν σπουδῆς τοῦτον ἀποδοὺς τῷ θεοφιλεῖ τὸν καρπόν. Ἐπὶ τούτοις ὁ συγγραφεὺς οἷα οὐκ ἀλόγως διαγανακτεῖ ἄκουε ### English translation (Claude) What then did the wonderful oracle-giver do? That very one at Delphi, the Pythian, the god of friendship, brings it about that his suppliant, the pious man, the refugee, not only does not gain another's kingdom but even falls from his own; not willingly, it seems to me, but rather through ignorance of what would happen. (For the god, not knowing the future, since he was no god nor any power stronger than man, cunningly fitted the oracle to either outcome.) And all but saying, 'Croesus, crossing the Halys, will destroy a great empire,' he overthrows the kingdom of Lydia, which had come down to the pious man by succession from his ancestors, a great and long-lasting one, paying back this fruit to the god-beloved man for his great zeal toward him. On these things hear how the writer, not without reason, expresses his indignation: ### Extrabiblical texts - Herodotus, Hist. 1.53 (Herodotus, Histories): allusion, high confidence ### Translation notes - The oracle is in Herodotus, Histories 1.53, and Aristotle, Rhetoric 3.5.4. ### Citation (SBL) Eusebius, Praep. ev. 5.20.10 (Dindorf 1:244–245; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-20-10). ## Preparation for the Gospel 5.21.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-21-1 - Source: Dindorf 1:245 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Oenomaus mocks Apollo's tortoise oracle to Croesus as worthless knowledge. ### Greek text “Ἔοικας δὴ ὡς ἀληθῶς τὰ μὲν ὅσα ψάμμου ἄξιά ἐστιν εἰδέναι, καλὸν δὲ μηδὲν εἰδέναι. τὸ γοῦν ὀσμὴν ἐς φρένας σὰς ἐλθεῖν κραταιρίνοιο χελώνης ἑψομένης ψάμμου ἄξιον ἐπίστημά ἐστιν, οὐκ ἀληθὲς μὲν ὂν οὐδʼ αὐτὸ, ἀλλὰ προσεοικός γε ὅμως τῷ ἀλαζόνι καὶ ἀναιδεῖ καὶ ἐπὶ τοῖς κενοῖς εἰδήμασι τὴν ὀφρὺν ἐπαίροντι, καὶ τὸ Λύδιον ἀνδράποδον τὸν Κροῖσον πείθοντι μὴ καταφρονεῖν αὐτοῦ· ### English translation (Claude) "You seem truly to know things worth as much as sand, but to know nothing good. At any rate, that 'the smell came to your mind of a hard-shelled tortoise being boiled' is a piece of knowledge worth as much as sand, not true even itself, but still befitting a braggart, shameless, and one who raises his brows over empty pieces of knowledge, and who persuades the Lydian slave Croesus not to despise him. ### Extrabiblical texts - Herodotus, Hist. 1.47 (Herodotus, Histories): quotation, high confidence - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Translation notes - Oenomaus, quoted through 5.21.5. The tortoise oracle: Herodotus, Histories 1.47. ### Citation (SBL) Eusebius, Praep. ev. 5.21.1 (Dindorf 1:245; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-21-1). ## Preparation for the Gospel 5.21.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-21-2 - Source: Dindorf 1:245 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Apollo encouraged Croesus's ambition with his oracle. ### Greek text ὃς μετʼ ὀλίγον ἐπὶ τῇ πείρᾳ ἤμελλεν ἀνερωτᾶν σε εἰ στρατεύοι ἐπὶ Πέρσας, καὶ σύμβουλον ποιεῖσθαι ὑπὲρ τῆς αὐτοῦ μανίας καὶ πλεονεξίας. ᾧ οὐκ ὤκνησας εἰπεῖν ὅτι Ἅλυν διαβὰς μεγάλην ἀρχὴν καταλύσει. ### English translation (Claude) He was soon, after the test, to ask you whether he should march against the Persians, and to make you counsellor of his madness and greed; and you did not hesitate to tell him that 'crossing the Halys he will destroy a great empire.' ### Extrabiblical texts - Herodotus, Hist. 1.53 (Herodotus, Histories): quotation, high confidence - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 5.21.2 (Dindorf 1:245; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-21-2). ## Preparation for the Gospel 5.21.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-21-3 - Source: Dindorf 1:245–246 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Oenomaus ironically 'praises' Apollo for misleading Croesus. ### Greek text ἐκεῖνο μέντοι εὖ, ὅτι σοι οὐδὲν ἔμελεν εἴ τι ἄτοπον πείσεται ὑπʼ ἀμφιβόλου χρησμοῦ ἐπαρθεὶς ἐπʼ ἀλλοτρίαν ἀρχὴν, οὐδʼ εἰ πικροί τινες ἄνθρωποι καὶ δέον ἐπαινεῖν σε ἐπὶ τῷ τραχηλίσαι μαινόμενον ἄνθρωπον, καὶ προσεγκαλοῖεν ὡς οὐδὲ ἰσόρροπον φωνὴν ἀφέντα, ἵν ὀκνήσειεν καὶ βουλεύσαιτο ὁ Λυδός· ἀλλὰ ‘καταλῦσαιʼ καθʼ ἕνα τρόπον ἔστι νοεῖσθαι πρὸς τῶν Ἑλλήνων, οὐ τὸ τῆς οἰκείας ἀρχῆς ἐκπεσεῖν, ἀλλὰ τὸ τὴν ἀλλοτρίαν περιποιήσασθαι. ### English translation (Claude) This, however, was well done, that you did not care whether he would suffer something terrible, lifted up by an ambiguous oracle against another's empire; nor whether certain bitter men, when they ought to praise you for overthrowing a madman, should actually accuse you of not even uttering a balanced word, so that the Lydian might hesitate and take counsel; but 'destroy' was meant in only one way the Greeks could understand: not falling from his own empire, but acquiring another's. ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Translation notes - The sentence is heavily ironic; the reading is somewhat uncertain. ### Citation (SBL) Eusebius, Praep. ev. 5.21.3 (Dindorf 1:245–246; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-21-3). ## Preparation for the Gospel 5.21.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-21-4 - Source: Dindorf 1:246 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The 'mule' oracle about Cyrus shows prophecy that does not prophesy. ### Greek text ὁ μὲν γὰρ ἡμίμηδος ἢ ἡμιπέρσης Κῦρος, ἢ ὁ μητρόθεν μὲν ἐκ τυραννικοῦ, πατρόθεν δὲ ἐξ ἰδιωτικοῦ γένους ἡμίονος ὢν ἐν τῷ αἰνίγματι, παρεμφαίνει μὲν τὴν ἔκτυφον μοῦσαν, ἀλλὰ καὶ τὴν ἄμαντιν μαντικὴν, εἴπερ οὐκ ᾔδη μὴ οὐ συνήσοντα τοῦ αἰνίγματος ὁ μάντις. ### English translation (Claude) For Cyrus, half-Mede or half-Persian, or, being on his mother's side of royal and on his father's side of common stock, the 'mule' in the riddle, shows the puffed-up muse, but also the prophecy that is no prophecy, if the prophet did not know that Croesus would not understand the riddle. ### Extrabiblical texts - Herodotus, Hist. 1.55 (Herodotus, Histories): allusion, high confidence - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Translation notes - The 'mule' oracle: Herodotus, Histories 1.55, 1.91. ### Citation (SBL) Eusebius, Praep. ev. 5.21.4 (Dindorf 1:246; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-21-4). ## Preparation for the Gospel 5.21.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-21-5 - Source: Dindorf 1:246 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If all is fated, the oracle is useless. ### Greek text εἰ δʼ οὐχ ὑπὸ ἀγνοίας, ἀλλʼ ὑπὸ τρυφῆς καὶ πονηρίας ἔπαιζε, βαβαὶ οἶα τὰ θεῖα παίγνιά ἐστιν. εἰ δʼ οὐδὲ τοῦτο, ἀλλʼ ὅτι ἐχρῆν οὕτω γενέσθαι, ἀνιερώτατος μὲν οὗτος λόγων σοφιστικῶν· τί δʼ ὅμως, εἰ οὕτως ἐχρῆν γενέσθαι, σὺ ὁ δύστηνος ἐν Δελφοῖς καθέζῃ τὰ κενὰ καὶ μάταια ᾄδων; τί δὲ σοῦ ὄφελος ἡμῖν; τί δὲ μαινόμεθα οἱ πανταχόθεν τῆς γῆς ἐπὶ σὲ διώκοντες; τί δὲ σὺ κνισιᾶς;’’ ### English translation (Claude) But if it was not from ignorance, but from wantonness and wickedness that he was playing, alas, what games the gods play! And if not even this, but because it had to happen so, this is the most unholy of sophistical arguments. Yet, if it had to happen so, why do you, wretch, sit at Delphi singing empty and vain songs? What use are you to us? Why are we mad, we who press to you from every part of the earth? And why do you savor the smoke of sacrifice?" ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 5.21.5 (Dindorf 1:246; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-21-5). ## Preparation for the Gospel 5.21.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-21-6 - Source: Dindorf 1:246 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius names Oenomaus and introduces his own deception by the Clarian oracle. ### Greek text Τοιαῦτα τῆς Οἰνομάου παρρησίας τὰ τῆς τῶν γοήτων φωρᾶς, κυνικῆς οὐκ ἀπηλλαγμένα πικρίας. οὐδὲ γὰρ δαίμονος, μὴ ὅτι θεοῦ, τοὺς παρὰ τοῖς Πανέλλησι θαυμαζομένους χρησμοὺς εἶναι βούλεται, γοήτων δʼ ἀνδρῶν πλάνας καὶ σοφίσματα ἐπὶ ἀπάτῃ τῶν πολλῶν ἐσκευωρημένα· ὧν ἐπείπερ ἅπαξ ἐμνήσθημεν, οὐδὲν ἂν γένοιτο ἐμποδὼν τοῦ καὶ ἑτέρων ἐλέγχων ἐπακοῦσαι, καὶ πρώτου γε διʼ οὗ φησιν ὁ αὐτὸς ἑαυτὸν ὑπὸ τοῦ Κλαρίου Ἀπόλλωνος ἠπατῆσθαι, γράφων ὧδε ### English translation (Claude) Such is the outspokenness of Oenomaus in his Detection of Impostors, not free from Cynic bitterness. For he will not have the oracles admired among all the Greeks to be from a demon, let alone a god, but deceits and tricks of impostors contrived to delude the many. Since we have once mentioned them, nothing would prevent our hearing other refutations too, and first the one in which the same writer says that he himself was deceived by the Clarian Apollo, writing thus: ### Citation (SBL) Eusebius, Praep. ev. 5.21.6 (Dindorf 1:246; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-21-6). ## Preparation for the Gospel 5.22.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-22-1 - Source: Dindorf 1:246–247 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Oenomaus recounts the oracle he received from Clarian Apollo. ### Greek text “ Ἀλλὰ δὴ ἔδει τι καὶ ἡμᾶς τῆς κωμῳδίας μετασχεῖν καὶ μὴ σεμνύνεσθαι ὡς οὐκ ἐμπεσόντας εἰς τὴν κοινήν παραπληξίαν, καὶ τὴν ἐμπορίαν εἰπεῖν, ἣν καὶ αὐτοὶ περὶ σοφίας ἐνεπορευσάμεθα ἐκ τῆς Ἀσίας, ὦ Κλάριε, παρὰ σοῦ· ἔστιν ἐν Τρηχῖνος αἴῃ κῆπος Ἡρακλήιος πάντʼ ἔχων θάλλοντα, πᾶσι δρεπόμενος πανημαδὸν, οὐδʼ ὀλιζοῦται, βέβριθε δʼ ὑδάτεσιν διηνεκές. ### English translation (Claude) "But I too had to share in the comedy and not put on airs as if I had not fallen into the common madness, and to tell of the trade which I myself made about wisdom, coming from Asia, O Clarian, from you: 'There is in the land of Trachis a garden of Heracles, with all things blooming, plucked by all every day, nor is it lessened, but it is laden with waters continually.' ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Translation notes - Oenomaus, quoted through 5.22.6. ### Citation (SBL) Eusebius, Praep. ev. 5.22.1 (Dindorf 1:246–247; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-22-1). ## Preparation for the Gospel 5.22.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-22-2 - Source: Dindorf 1:247 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Oenomaus took the oracle as promising toil and then an easy life. ### Greek text εἶτʼ ἐγὼ ἀκούσας ὁ βάκηλος καὶ αὐτὸς ὑπὸ τοῦ Ἡρακλέους ἐφυσήθην, καὶ τοῦ Ἡρακληίου κήπου θάλλοντος Ἡσιόδειόν τινα ὀνειροπολῶν ἱδρῶτα διὰ τὴν Τρηχῖνα, καὶ ῥηιδίην αὖθις ζωὴν διὰ τὸν θάλλοντα κῆπον. ### English translation (Claude) Then I, the fool, hearing it, was myself puffed up by Heracles, and, because of the blooming garden of Heracles, dreaming of a sort of Hesiodic sweat because of Trachis, and again of an easy life because of the blooming garden. ### Extrabiblical texts - Hesiod, Op. 289–292 (Hesiod, Works and Days): allusion, high confidence - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Translation notes - Allusion to Hesiod, Works and Days 289–292 (the sweat set before virtue, and the easy road after). ### Citation (SBL) Eusebius, Praep. ev. 5.22.2 (Dindorf 1:247; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-22-2). ## Preparation for the Gospel 5.22.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-22-3 - Source: Dindorf 1:247 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Oenomaus learned that the same oracle had been given to a merchant. ### Greek text εἶτά μοι ἐπερομένῳ εἴ μοι συναίρονται οἱ θεοὶ εἷς τις ἐκ τῶν πολλῶν λέγει, ἐπομνύμενος αὐτοὺς τοὺς συναιρομένους θεοὺς, ἦ μὴν παρὰ σοῦ ἀκηκοέναι αὐτὸ τοῦτο Καλλιστράτῳ δεδομένον Ποντικῷ τινὶ ἐμπόρῳ. ### English translation (Claude) Then, when I asked whether the gods were helping me, one of the many tells me, swearing by the very gods who help, that he had certainly heard from you this same oracle given to Callistratus, a merchant of Pontus. ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 5.22.3 (Dindorf 1:247; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-22-3). ## Preparation for the Gospel 5.22.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-22-4 - Source: Dindorf 1:247 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The oracle fitted the merchant as well as the philosopher. ### Greek text ἐγὼ οὖν ὡς ἤκουσα, πῶς οἴει ἠγανάκτησα, ὡς δὴ τῆς ἀρετῆς ὑπʼ αὐτοῦ ἀποστερούμενος; ἀλλὰ καίπερ ὅμως δυσφορῶν ἀνεσκοπούμην τὸν ἔμπορον, εἰ τι κἀκεῖνος ἐθάλφθη ὑπὸ τοῦ Ἡρακλέους· ἐφαίνετο δὴ οὖν κἀκεῖνος πόνον τινὰ πονεῖν, καὶ κέρδους ἐφίεσθαι, καὶ βίον τινὰ ἡδὺν ἐκ τοῦ κέρδους προσδοκᾶν. ### English translation (Claude) So when I heard it, how indignant do you think I was, as if robbed of my virtue by him? But though vexed I considered the merchant, whether he too had been warmed by Heracles; and he too appeared to toil at some toil, and to aim at profit, and to expect a pleasant life from the profit. ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 5.22.4 (Dindorf 1:247; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-22-4). ## Preparation for the Gospel 5.22.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-22-5 - Source: Dindorf 1:247 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Oenomaus rejected the oracle once he saw it applied to anyone. ### Greek text ὡς δʼ ἐφαίνετο ὁ ἔμπορος ἐξισούμενος, οὐκέτι τὸν χρησμὸν ἐδεχόμην, οὐδὲ τὸν Ἡρακλέα, ἀλλʼ ἀπηξίουν τῶν αὐτῶν κοινωνεῖν, εἴς τε τοὺς παρόντας πόνους αὐτῶν ἀποβλέπων καὶ τὰς ἐν ἐλπίδι φάτνας. ### English translation (Claude) And when the merchant appeared to be put on an equal footing, I no longer accepted the oracle, nor Heracles, but disdained to share the same things with them, looking at their present toils and the mangers they hoped for. ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Translation notes - "Mangers": the comforts they hoped to feed on. ### Citation (SBL) Eusebius, Praep. ev. 5.22.5 (Dindorf 1:247; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-22-5). ## Preparation for the Gospel 5.22.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-22-6 - Source: Dindorf 1:247 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The oracle suits every kind of person. ### Greek text ἀλλʼ οὐδʼ ὁ λῃστὴς ἄμοιρος ἐφαίνετο τοῦ χρησμοῦ, οὐδʼ ὁ στρατιώτης, οὐδʼ ἐρῶν ἀνὴρ, οὐδʼ ἐρῶσα γυνὴ, οὐδὲ κόλαξ, οὐδὲ ῥήτωρ, οὐδὲ συκοφάντης. ἑκάστῳ γὰρ ὡς ἐπιθυμεῖ ἡγεῖσθαι μὲν τὸν πόνον, προσδοκᾶσθαι δὲ τὴν εὐφροσύνην.” ### English translation (Claude) But neither the robber appeared without a share in the oracle, nor the soldier, nor a man in love, nor a woman in love, nor the flatterer, nor the orator, nor the informer. For to each, as he desires, the toil leads the way and the good cheer is expected." ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 5.22.6 (Dindorf 1:247; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-22-6). ## Preparation for the Gospel 5.22.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-22-7 - Source: Dindorf 1:247 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius introduces Oenomaus's further consultations. ### Greek text Ταῦτα ἐκθέμενος εὐθὺς ἐπισυνάπτει ὡς καὶ δεύτερον ἐρωτήσας καὶ τρίτον οὐδὲν εἰδότας ἔγνω τοὺς θαυμασίους, μόνῳ δὲ τῷ τῆς ἀσαφείας σκότῳ τὴν σφῶν ἄγνοιαν ἐπικρύπτοντας. λέγει δʼ οὖν ### English translation (Claude) Having set out these things he at once adds that, asking a second and a third time, he found the wonderful gods knowing nothing, but hiding their ignorance only in the darkness of obscurity. He says, then: ### Citation (SBL) Eusebius, Praep. ev. 5.22.7 (Dindorf 1:247; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-22-7). ## Preparation for the Gospel 5.23.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-23-1 - Source: Dindorf 1:247–248 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Oenomaus asked for a teacher and received an unintelligible verse. ### Greek text “ Ἐπεὶ δέ μοι τὰ τῆς ἐμπορίας ἤδη πρὸ ὁδοῦ ἦν, ἀνδρὸς δὲ ἔδει τοῦ ξεναγωγήσοντος ἐπὶ τὴν σοφίαν, ἄπορος δὲ ἐφαίνετο οὗτος, σὲ ἐδεόμην καὶ τούτου γενέσθαι ἐνδείκτην ἔν τε τοῖσιν εὐπελέεσσιν ἠδʼ Ἀχαιοῖσιν χρέος θήσεται, τὸ δʼ ἐκτεκμαρθὲν οὐδὲ μικρὸν ἕξεται. ### English translation (Claude) "When my business was already well forward, and a man was needed to guide me to wisdom, and none seemed to be found, I asked you to point him out too: 'Among the well-hulled ships and the Achaeans he will make need; and what is tracked out will hold not even a little.' ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Translation notes - Oenomaus, quoted through 5.23.3. The oracle's verse is obscure, and the Greek may be corrupt; it is rendered word for word. ### Citation (SBL) Eusebius, Praep. ev. 5.23.1 (Dindorf 1:247–248; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-23-1). ## Preparation for the Gospel 5.23.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-23-2 - Source: Dindorf 1:248 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Such an answer would be useless for any craft. ### Greek text τί φῄς; εἰ δʼ ἀγαλματοποιός τις ἢ ζωγράφος ἐπεθύμουν γενέσθαι καὶ διδασκάλους ἐζήτουν, ἆρά μοι ἤρκει ἀκοῦσαι ἔν τε τοῖσιν εὐπελἐεσσινʼ, ἀλλʼ οὐκ ἂν μαίνεσθαι εἶπον τὸν λέγοντα; ### English translation (Claude) What do you say? If I had wished to become a sculptor or a painter and were looking for teachers, would it have been enough for me to hear 'among the well-hulled'? Would I not have said that the speaker was mad? ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 5.23.2 (Dindorf 1:248; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-23-2). ## Preparation for the Gospel 5.23.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-23-3 - Source: Dindorf 1:248 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Oenomaus ridicules Apollo's riddling answer about his route. ### Greek text ἀλλὰ τοῦτο μὲν ἴσως οὐχ ἱκανὸς εἶ διανοῆσαι, ἀσάφειαν γὰρ ἔχει πολλὴν τὰ ἀνθρώπεια ἤθη· ὅπου δέ μοι ἐκ Κολοφῶνος ἄμεινον πορεύεσθαι, οὐκέθʼ οὕτως ἀφανὲς τῷ θεῷ, ἐκ τανυστρόφοιο λᾶας σφενδόνης ἱεὶς ἀνὴρ χῆνας ἐναρίζειν βολαῖσιν ἀσπέτους ποιηβόρους. τοὺς δὲ ἀσπέτους ποιηβόρους χῆνας τίς μοι μηνύσει ὅ τί ποτε λέγουσι; τίς δὲ τὴν τανύστροφον σφενδόνην; ὁ Ἀμφίλοχος, ἢ ὁ Δωδωναῖος, ἢ σὺ ἐν Δελφοῖς εἰ γενοίμην, οὐκ ἀπάγξῃ που ἀπελθὼν τῇ τανυστρόφῳ σφενδόνῃ μετὰ τοῦ ἀδιανοήτου ποιήματος;” ### English translation (Claude) But perhaps you are not able to understand this, for human characters have much obscurity. But where it was better for me to travel from Colophon was no longer so hidden from the god: 'A man hurling stones from a far-whirling sling, slaying with his shots countless grass-eating geese.' Who will tell me what the countless grass-eating geese mean? And who the far-whirling sling? Amphilochus, or the god of Dodona? Or you, if I came to Delphi, will you not go off and hang yourself with the far-whirling sling along with your unintelligible poem?" ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 5.23.3 (Dindorf 1:248; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-23-3). ## Preparation for the Gospel 5.23.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-23-4 - Source: Dindorf 1:248 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius turns to Oenomaus on the famous Delphic oracles. ### Greek text Ἀλλὰ γὰρ τούτων ὧδε ἐληλεγμένων ὥρα συνιδεῖν αὖθις ἄνωθεν ὅπως τοὺς παλαιτάτους χρησμοὺς τοὺς ἐν Δελφοῖς ὁ αὐτὸς ἀπελέγχει, τοὺς δὴ μάλιστα ἐν ταῖς Ἑλληνικαῖς ἱστορίαις θαυμαζομένους. ### English translation (Claude) But now that these have been refuted in this way, it is time to see again from the beginning how the same writer refutes the most ancient oracles at Delphi, those most admired in the Greek histories. ### Citation (SBL) Eusebius, Praep. ev. 5.23.4 (Dindorf 1:248; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-23-4). ## Preparation for the Gospel 5.23.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-23-5 - Source: Dindorf 1:248 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Athenians turned to Apollo against the Persians. ### Greek text ‘Πολὺς ἦν ὁ Περσῶν στρατὸς ὡπλισμένος κατὰ Ἀθηναίων, οὐδʼ ἦν τις αὐτοῖς ἄλλη σωτηρίας ἐλπὶς ἢ μόνος ὁ θεός· οἳ δὴ τοῦτον ὅστις ἦν οὐκ εἰδότες τὸν πάτριον ἀρωγὸν ἐπεκαλοῦντο· ὁ ἐν Δελφοῖς Ἀπόλλων οὗτος ἦν. ### English translation (Claude) "Great was the army of the Persians armed against the Athenians, and they had no other hope of safety than the god alone; and not knowing who he was, they called on their ancestral helper; this was Apollo at Delphi. ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Translation notes - Oenomaus, quoted through 5.23.7. Compare Herodotus, Histories 7.140–143. ### Citation (SBL) Eusebius, Praep. ev. 5.23.5 (Dindorf 1:248; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-23-5). ## Preparation for the Gospel 5.23.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-23-6 - Source: Dindorf 1:248 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Apollo told the Athenians only to flee to the wooden wall. ### Greek text τί οὖν ὁ θαυμαστὸς οὗτος; ἀρά γε τῶν οἰκείων ὑπερεμάχει; ἆρα λοιβῆς καὶ κνίσης ἐμέμνητο καὶ ὧν αὐτῷ συνήθως ἐτέλουν τὰς ἑκατόμβας ἐπιθύοντες; οὐμενοῦν. ἀλλὰ τί φησιν; φεύγειν, καὶ φεύγειν ξύλινον τεῖχος παρασκευασαμένους, οὕτω τὸ ναυτικὸν δηλῶν, διʼ οὗ μόνου φησὶν αὐτοὺς σωθήσεσθαι τῆς πόλεως ἐμπρησθείσης. ### English translation (Claude) What then did this wonderful god do? Did he fight for his own? Did he remember the libation and savor and the hecatombs they habitually offered him? Not at all. But what does he say? To flee, and to flee having prepared a wooden wall, thus meaning the fleet, through which alone, he says, they will be saved when the city has been burned. ### Extrabiblical texts - Herodotus, Hist. 7.141 (Herodotus, Histories): allusion, high confidence - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 5.23.6 (Dindorf 1:248; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-23-6). ## Preparation for the Gospel 5.23.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-23-7 - Source: Dindorf 1:248–249 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The oracle foretold only what anyone could expect. ### Greek text ὢ μεγάλης θεοῦ βοηθείας. εἶτα πολιορκίαν οὐ μόνον τῶν ἄλλων κατὰ τὴν πόλιν οἰκοδομημάτων, ἀλλὰ καὶ αὐτῶν τῶν τοῖς θεοῖς ἀφιερωμένων προλέγειν δῆθεν προσποιεῖται. τοῦτο δὲ καὶ δίχα χρησμοῦ τοῖς πᾶσιν ἐκ τῆς τῶν πολεμίων ἐφόδου προσδοκᾶν ἦν.” Εἰκότα δῆτα ποιῶν ὁ συγγραφεὺς διαπαίζει πάλιν τὴν Ἑλληνικὴν ἀπάτην ἐξελέγχων ἐν τούτοις ### English translation (Claude) O great help of a god! Then he pretends, forsooth, to foretell the besieging not only of the other buildings in the city but even of those dedicated to the gods. But this, even without an oracle, all could expect from the enemy's advance." Reasonably indeed the writer mocks again, refuting the Greek deception in these words: ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 5.23.7 (Dindorf 1:248–249; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-14-1/#p-5-23-7). ## Preparation for the Gospel 5.24.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-24-1 - Source: Dindorf 1:249 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Oenomaus quotes the first Delphic oracle to Athens before Salamis. ### Greek text “ Ἀλλὰ τὰ μὲν τοιαῦτα ἴσως ἐθελοκάκου τινός ἐστιν, ἐκεῖνα δὲ δεῖ μᾶλλον εἰς τὴν κρίσιν προάγειν τὰ πρὸς Ἀθηναίους. καὶ δὴ λεγέσθω τὰ πρὸς Ἀθηναίους ὢ μέλεοι, τί κάθησθε; πόλιν φύγετʼ ἔσχατα γαίης· οὔτε γὰρ ἡ κεφαλὴ μένει ἔμπεδος οὔτε τὸ σῶμα, οὐ χέρες, οὐδὲ πόδες νέατοι· κατὰ γάρ μιν ἐρείψει πῦρ τε καὶ ὀξὺς Ἄρης, συριηγενὲς ἅρμα διώκων· πολλὰ δὲ τῇδʼ ἀπολεῖ πυργώματα καὶ κατερείψει· πολλοὺς δʼ ἀθανάτων νηοὺς μαλερῷ πυρὶ δώσει· οἴ που νῦν ἱδρῶτι ῥεούμενοι ἑστήκασιν, δείματι παλλόμενοι. ### English translation (Claude) "But such things perhaps belong to someone willfully malicious; rather, we must bring to judgment the oracles to the Athenians. Let what was said to the Athenians be told: 'Wretches, why do you sit? Flee to the ends of the earth from the city; for neither the head remains firm nor the body, nor the hands nor the feet below; for fire and swift Ares, driving a Syrian-born chariot, will bring it down. Many towers will he destroy and bring down; and many temples of the immortals will he give to the raging fire, which now stand streaming with sweat, quivering with fear.' ### Extrabiblical texts - Herodotus, Hist. 7.140 (Herodotus, Histories): quotation, high confidence - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Translation notes - Oenomaus, quoted through 5.24.7 and beyond. The oracle: Herodotus, Histories 7.140. ### Citation (SBL) Eusebius, Praep. ev. 5.24.1 (Dindorf 1:249; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-24-1). ## Preparation for the Gospel 5.24.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-24-2 - Source: Dindorf 1:249–250 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Oenomaus quotes the second oracle, of the wooden wall and Salamis. ### Greek text ἰδοὺ δή σοι τὸ πρὸς Ἀθηναίους λόγιον· ἦπού τι μαντικὸν ἔνεστι; σὺ γὰρ οὕτως ἐθάρρεις αὐτῷ νὴ Δία, φαίη τις ἄν. εἰ δὲ προσθείης ἃ δεομένων βοηθεῖν αὐτοῖς ἐπιλέγεται, γνωσθήσεται. ἰδοὺ δὴ προσκείσθω, οὐ δύναται Πάλλας Δίʼ Ὀλύμπιον ἐξιλάσασθαι, λισσομένη πολλοῖσι λόγοις...... σοὶ δὲ τόδʼ αὖτις ἔπος ἐρέω, ἀδάμαντι πελάσσας· τῶν ἄλλων γὰρ ἁλισκομένων..... τεῖχος Τριτογενεῖ ξύλινον διδιοῖ εὐρύοπα Ζεὺς μοῦνον ἀπόρθητον τελέθειν, τὸ σὲ τέκνα τʼ ὀνήσει· μηδὲ σύ γʼ ἱπποσύνην τε μένειν καὶ πεξὸν ἰόντα, νῶτον ἐπιστρέψας· ἔτι τοί ποτε κἀντίος ἔσται. ὦ θείη Σαλαμὶς, ἀπολεῖς δὲ σὺ τέκνα γυναικῶν, ἤ που σκιδναμένης Δημήτερος, ἢ συνιούσης. ### English translation (Claude) Here, then, is your oracle to the Athenians: is there anything prophetic in it? 'For you were so confident in it, by Zeus,' someone might say. If you add what is said in reply to their asking for help, it will be known. Look, let it be added: 'Pallas cannot appease Olympian Zeus, though entreating him with many words ... But to you I will speak this word again, making it like adamant: when the others are taken ... far-seeing Zeus grants to Tritogeneia a wooden wall alone to remain unsacked, which will help you and your children. Nor do you wait for the horsemen and the foot coming on, but turn your back; you will yet face them some day. O divine Salamis, you will destroy the children of women, either when Demeter is scattered or when she is gathered.' ### Extrabiblical texts - Herodotus, Hist. 7.141 (Herodotus, Histories): quotation, high confidence - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Translation notes - The oracle: Herodotus, Histories 7.141. The gaps (...) are in the printed text. ### Citation (SBL) Eusebius, Praep. ev. 5.24.2 (Dindorf 1:249–250; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-24-2). ## Preparation for the Gospel 5.24.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-24-3 - Source: Dindorf 1:250 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Oenomaus ridicules a Zeus who needs a Persian army to destroy one city. ### Greek text ἄξιός τέ σοι ὁ Ζεὺς τοῦ Δῖός, ὦ υἱὲ τοῦ Δῖός ’ ἀλλὰ καὶ ἡ Ἀθηνᾶ τῆς Ἀθηνᾶς, ὦ τῆς Ἀθηνᾶς ἀδελφέ· ἥ τε σπουδὴ αὕτη καὶ ἡ ἀντισπουδία ἐπιπρέπει τῷ πατρὶ καὶ τῇ θυγατρὶ, μᾶλλον δὲ τοῖς θεοῖς ’ ὅ τε Ὀλύμπιος οὗτος ὁ τὴν μίαν ταύτην ἐξελεῖν πόλιν ἀσθενῶν, εἰ μὴ ἀπὸ Σούσων ἐπάγοι αὐτῇ τὸν ἄπειρον ἐκεῖνον στρατὸν, μέγας τις ἄρα ἦν καὶ τὴν τοῦ παντὸς κυρίαν ἔχων, καὶ πιθανὸς ἅμα, ἐκ μὲν τῆς Ἀσίας εἰς τὴν Εὐρώπην κινῶν ἔθνη τοσαῦτα, ἐν δὲ τῇ Εὐρώπῃ μίαν πόλιν ἀνατρέψαι ἀδύνατος ὤν. ### English translation (Claude) Worthy of Zeus is your Zeus, O son of Zeus! And Athena of Athena, O brother of Athena! This zeal and counter-zeal befit the father and the daughter, or rather the gods. And this Olympian, who was too weak to destroy this one city unless he brought upon it that boundless army from Susa, was a great one indeed, and had lordship over the universe, and was persuasive too, moving so many nations from Asia into Europe, yet unable to overturn one city in Europe. ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 5.24.3 (Dindorf 1:250; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-24-3). ## Preparation for the Gospel 5.24.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-24-4 - Source: Dindorf 1:250 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Was Zeus angry with stones and needed Persian fire? ### Greek text καὶ σὺ δὲ, ὁ τολμηρὸς ἅμα καὶ ἐπὶ τῷ μηδενὶ ῥιψοκίνδυνος, οὐκ οἰμώζεις; εἶπον ἂν ἄνθρωποι, ὑπὲρ ὧν ἡ Πάλλας οὐ δύναται Δίʼ Ὀλύμπιον ἐξιλάσασθαι·) ἢ οὐ τοῖς ἀνθρώποις ἐμήνιεν ὁ Ζεὺς, ἀλλὰ τοῖς λίθοις καὶ τοῖς ξύλοις ’ κἄπειτα σὺ μὲν τοὺς ἀνθρώπους ἔσωζες, ὁ δὲ τὰ οἰκοδομήματα ἐνεπίμπρα ἐπακτῷ πυρί; οὐ γὰρ ἦν αὐτῷ κεραυνὸς τηνικαῦτα. ### English translation (Claude) And you, the daring one, who run risks over nothing, will you not suffer for it? So men would have said, on whose behalf Pallas cannot appease Olympian Zeus. Or was Zeus angry not with men but with stones and timbers, and then you saved the men while he burned the buildings with imported fire? For he had no thunderbolt at that time. ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 5.24.4 (Dindorf 1:250; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-24-4). ## Preparation for the Gospel 5.24.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-24-5 - Source: Dindorf 1:250 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Salamis oracle was deliberately ambiguous. ### Greek text ἢ μή τι μᾶλλον ἡμεῖς τολμηροί τε ἐσμὲν καὶ ῥιψοκίνδυνοι, οὐκ ἐπιτρέποντες ὑμῖν οὕτω φληναφεῖν. πῶς δὲ, ὦ μάντι, ὅτι μὲν ἡ θείη Σαλαμὶς ἀπολεῖ τέκνα γυναικῶν ᾔδεις, πότερα δὲ σκιδναμένης Δημήτερος ἢ συνιούσης οὐκέτʼ ᾔδεις; πῶς δὲ οὐδὲ τοῦτο ᾔδεις, ὅτι τὰ τέκνα τῶν γυναικῶν εἴποι μὲν ἄν τις εἶναι καὶ τὰ οἰκεῖα, εἴποι δʼ ἂν καὶ τὰ πολέμια, αἰσθόμενος τοῦ κακοτεχνήματος; ### English translation (Claude) Or are we rather the daring and reckless ones, for not allowing you to talk such nonsense? How, O seer, did you know that divine Salamis would destroy the children of women, but no longer know whether it would be when Demeter is scattered or gathered? And how did you not know this either, that one perceiving your trickery might say that 'the children of women' are one's own people, and might also say the enemy? ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 5.24.5 (Dindorf 1:250; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-24-5). ## Preparation for the Gospel 5.24.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-24-6 - Source: Dindorf 1:250–251 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The oracle's phrasing concealed its emptiness. ### Greek text περιμένειν δὲ δεῖ τὸ ἀποβησόμενον ’ ἒν γὰρ δεῖ τι τούτων ἀποβήσεσθαι. ἡ γάρ τοι Σαλαμὶς ἡ θείη οὐδὲ ἡττωμένων ἀφήρμοσεν ἂν, ὡς εἰς οἶκτον οὕτως ἐπιφωνουμένη· ἥ τε μέλλουσα τῶν νηῶν μάχη, ἤτοι που σκιδναμένης Δημήτερος ἢ συνιούσης, καταπέπλασται τῇ ποιητικῇ σεμνολογίᾳ, ἵνα γένηται μάντευμα ἀφώρατον τῷ σοφισμῷ καὶ μὴ εὐθὺς καταφανὲς ᾖ, ὅτι ἐν χειμῶνι μάχη ναυτικὴ οὐ συνίσταται. ### English translation (Claude) But one must wait for the outcome; for one of these things must come about. For 'divine Salamis' would not be unsuitable even if they were defeated, as being addressed so for pity's sake; and the coming sea battle, 'either when Demeter is scattered or when she is gathered,' has been plastered over with poetic grandiloquence so that the prophecy might go undetected through the trick and it might not at once be plain that a sea battle is not fought in winter. ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 5.24.6 (Dindorf 1:250–251; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-24-6). ## Preparation for the Gospel 5.24.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-24-7 - Source: Dindorf 1:251 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The oracle was constructed to fit any outcome. ### Greek text ἤδη δὲ οὐδὲ ἡ τραγῳδία ἀφανὴς, οὐδὲ οἱ θεοὶ ἐπεισκυκλούμενοι, ὁ μὲν ἱκετεύων, ὁ δὲ οὐ κατακαμπτόμενος ’ χρήσιμοι τῷ μέλλοντι καὶ τῇ τοῦ πολέμου παραδόξῳ ῥοπῇ, ὁ μὲν σωζομένοις, ὁ δʼ ἀπολλυμένοις. εἴτε γὰρ σώζοιντο, ἰδοὺ αἱ τῆς Παλλάδος λιταὶ προμεμήνυνται, ἱκαναὶ οὖσαι κάμψαι τὴν τοῦ Δῖός ὀργήν· εἴτε καὶ μὴ, οὐδὲ τοῦτο τῷ μάντει ἀκατασκεύαστον· οὐ γὰρ δύναται Πάλλας τὸν Δία ἐξιλάσασθαι· πρός τε τὰς ἡμικάκους τύχας ὁ τεχνίτης ἐκέρασε τὸ λόγιον, ὡς δὴ τοῦ Δῖός τῇ μὲν τὴν ἑαυτοῦ πρόθεσιν ἐκτελέσαντος, τῇ δὲ τὴν δέησιν τῆς θυγατρὸς οὐ περιφρονήσαντος. ### English translation (Claude) And now the tragedy is not hidden either, nor the gods wheeled on stage, the one entreating and the other unbending, useful for the future and for the unexpected turn of the war, the one for those saved and the other for those destroyed. For if they were saved, look, the prayers of Pallas have been announced beforehand, able to bend the anger of Zeus; and if not, not even this was left unprepared by the seer: for Pallas cannot appease Zeus. And for half-bad fortunes the craftsman mixed the oracle, as though Zeus had in part carried out his own purpose, and in part had not despised his daughter's request. ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 5.24.7 (Dindorf 1:251; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-24-7). ## Preparation for the Gospel 5.24.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-24-8 - Source: Dindorf 1:251 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The wooden-wall oracle was advice, not prophecy. ### Greek text τά τε πυργώματα ὅτι πολλὰ ἀπολεῖται, εἰ μετὰ ναρθήκων, ἀλλὰ μὴ μετὰ σιδήρου καὶ πυρὸς ἐπῄεσαν, τάχα ἂν ψεῦδος ἦν, ὁπότε καὶ μετὰ ναρθήκων ἔπραξαν ἄν τι πάντως οἱ τοσοῦτοι. ἀλλʼ ἐγὼ, φησὶν, ἐξεῦρον τὸ ξύλινον τεῖχος, τὸ μόνον ἀπόρθητον. συμβούλευμα σύ γε, ἀλλʼ οὐ μάντευμα, οὐκ ἀπεοικὸς τῷ φεύγειν, μηδὲ μένειν, μηδʼ αἰδεῖσθαι κακὸς εἶναι. ### English translation (Claude) And as for the towers, that many would be destroyed: if they had come with fennel stalks and not with iron and fire, perhaps it would have been false, though even with fennel stalks so great a host would surely have accomplished something. 'But I,' he says, 'found the wooden wall, the only thing unsacked.' Advice, yes, but not prophecy; not unlike the line: 'flee, and do not stay, nor be ashamed to be a coward.' ### Extrabiblical texts - Herodotus, Hist. 1.55 (Herodotus, Histories): quotation, high confidence - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Translation notes - Oenomaus, quoted through 5.24.10. The quoted line is from the oracle to Croesus (Herodotus, Histories 1.55). ### Citation (SBL) Eusebius, Praep. ev. 5.24.8 (Dindorf 1:251; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-24-8). ## Preparation for the Gospel 5.24.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-24-9 - Source: Dindorf 1:251 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Anyone could see that Athens was the Persians' target and advise flight. ### Greek text ὁ γοῦν ἐπιλυσάμενος ἐκεῖνο τὸ αἴνιγμα οὐ χείρων ἦν σου κατιδεῖν, ὅτι ἡ τῶν Ἀθηναίων πόλις πρόφασις ἦν τῷ Πέρσῃ τῆς ὁδοῦ, καὶ ἡ πᾶσα ἔλασις ἐπὶ ταύτην πρώτην τε καὶ ἐξοχωτάτην ἐγένετο, ἐπεὶ καὶ ὁ ἄμαντις αὐτὸς ἐγὼ τοῦτʼ αἰσθόμενος καὶ τὸν Ἀθηναῖον ἂν, οὐ μόνον τὸν Λυδὸν, ἐκέλευον φεύγειν νῶτα ἐπιστρέψαντα. ἔτι γάρ ποτε κἀντίος ἔσται· πολλὴ γὰρ ἱπποσύνη καὶ πεζὸς ἐπέρχεται. ### English translation (Claude) He, at any rate, who solved that riddle was no worse than you at seeing that the city of the Athenians was the Persian's pretext for the march, and that the whole expedition was directed against it first and foremost; since even I myself, who am no prophet, perceiving this, would have bidden the Athenian too, not only the Lydian, to flee, turning his back. 'For you will yet face him some day'; for many horsemen and foot are coming on. ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 5.24.9 (Dindorf 1:251; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-24-9). ## Preparation for the Gospel 5.24.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-24-10 - Source: Dindorf 1:251–252 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Flight by sea was the obvious course for Athens. ### Greek text ὅτι δὲ ναυσὶν, ἀλλʼ οὐ κατʼ ἤπειρον· καὶ γὰρ ἦν γελοῖον ἔχοντας ναυτικὸν καὶ ἐπὶ θαλάσσης κατοικοῦντας μὴ οὐ πασσυδὶ σκευωρησαμένους καὶ τροφὰς ὅσας εἶχον συνεμβαλλομένους σώζεσθαι, παραδόντας τοῖς βουλομένοις τὴν γῆν. ” ### English translation (Claude) And that it should be by ships and not on the mainland: for it would have been ridiculous for people who had a fleet and lived by the sea not to pack up in all haste, put aboard what food they had, and save themselves, handing over the land to whoever wanted it." ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 5.24.10 (Dindorf 1:251–252; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-24-10). ## Preparation for the Gospel 5.24.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-24-11 - Source: Dindorf 1:252 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The oracle to Sparta offered an obvious either-or. ### Greek text Ταῦτα μὲν οὖν τὰ πρὸς Ἀθηναίους· ἀσθενῆ δὲ σφόδρα καὶ καταγέλαστα τὰ πρὸς Λακεδαιμονίους. ἤτοι γὰρ πᾶσα, φησὶν, ἡ πόλις πολιορκηθήσεται, ἢ ἀπολωλότα τὸν βασιλέα πενθήσει. τοῦτο δʼ ἐξ ἅπαντος εἰκὸς ἦν παντί τῳ στοχάζεσθαι, τὸ ἤτοι τόδε ἢ τόδε συμβήσεσθαι. ### English translation (Claude) These, then, were the oracles to the Athenians; but those to the Lacedaemonians were very weak and ridiculous. For either, he says, the whole city will be besieged, or it will mourn its king, perished. But anyone at all could reasonably guess that either this or that would happen. ### Citation (SBL) Eusebius, Praep. ev. 5.24.11 (Dindorf 1:252; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-24-11). ## Preparation for the Gospel 5.24.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-24-12 - Source: Dindorf 1:252 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A god should have helped the Greeks, not equivocated. ### Greek text ἀλλʼ οὐ δήπου θεοῦ ἦν μάντευμα ὧδέ πως ἀμφιβάλλειν ἀγνοίᾳ τοῦ μέλλοντος, βοηθεῖν δέον καὶ σωτῆρα τῶν Ἑλλήνων ἐν καιρῷ παραφαίνεσθαι, καὶ μᾶλλον τὴν κατὰ τῶν ἐχθρῶν καὶ βαρβάρων νίκην τοῖς Ἕλλησιν ὡς ἂν οἰκείοις φίλοις προξενεῖν· εἰ δὲ μὴ τοῦτο δυνατὸς ἦν, κἂν τὸ μὴ παθεῖν αὐτοὺς, μηδʼ ἁλῶναι παρέχειν. ὁ δὲ οὐδὲ τοῦτο, ἀλλʼ οὐδʼ ὅπως αὐτοῖς τὰ τῆς ἥττης περιστήσεται γινώσκει. διὸ καὶ πρὸς ταῦτα οἷά φησιν ὁ ἔλεγχος ἄκουε ### English translation (Claude) But surely it was not the prophecy of a god to equivocate in this way through ignorance of the future, when he ought to have helped and appeared at the right time as savior of the Greeks, and rather to have procured for the Greeks, as his own friends, victory over their enemies and the barbarians; and if he was not able to do this, at least to grant that they should not suffer or be captured. But he did not do even this; he does not even know how their defeat will turn out for them. Hear, therefore, what the refutation says on this too: ### Citation (SBL) Eusebius, Praep. ev. 5.24.12 (Dindorf 1:252; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-24-12). ## Preparation for the Gospel 5.25.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-25-1 - Source: Dindorf 1:252 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Apollo did not know how Sparta's affairs would turn out. ### Greek text “ ‘Αλλʼ οὐ δεῖ Λακεδαιμονίοις, φήσεις, ταὐτὸν παραινεῖν. ἀληθῆ λέγεις. οὐ γὰρ ἠπίστασο, ὦ σοφιστὰ, οἷ χωρήσει τὰ τῆς Σπάρτης ὥσπερ τὰ τῆς Ἀττικῆς. ἐδεδοίκεις οὖν μὴ σὺ μὲν κελεύσῃς αὐτοὺς φεύγειν, κἄπειτα οἱ μὲν φεύγοιεν, οἱ δὲ μὴ ἐπέλθοιεν. ### English translation (Claude) "'But one must not give the Lacedaemonians the same advice,' you will say. You speak the truth. For you did not know, O sophist, how the affairs of Sparta would turn out, as you did those of Attica. So you were afraid that if you bade them flee, they might flee and the enemy might not come. ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Translation notes - Oenomaus, quoted through 5.25.8. ### Citation (SBL) Eusebius, Praep. ev. 5.25.1 (Dindorf 1:252; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-25-1). ## Preparation for the Gospel 5.25.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-25-2 - Source: Dindorf 1:252 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Apollo's oracle to Sparta: the city falls or a king dies. ### Greek text ἐπεὶ οὖν ἔδει τι λέγειν, οὕτως εἶπας τοῖς Λακεδαιμονίοις ὑμῖν, ὢ Σπάρτης οἰκήτορες εὐρυχόροιο, ἢ μέγα ἄστυ ἐρικυδὲς ὑπʼ ἀνδράσι Περσείδῃσι πέρσεται, ἢ τὸ μὲν οὐχὶ, ἀφʼ Ἡρακλέος δὲ γενέθλης πενθήσει βασιλῆ φθίμενον Λακεδαίμονος οὖρος. ### English translation (Claude) Since, then, you had to say something, you spoke thus to the Lacedaemonians: 'For you, dwellers in spacious Sparta, either your great and glorious city is sacked by men of Perseus's line, or, if not that, the land of Lacedaemon will mourn a king of Heracles's race, perished.' ### Extrabiblical texts - Herodotus, Hist. 7.220 (Herodotus, Histories): quotation, high confidence - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Translation notes - The oracle: Herodotus, Histories 7.220. ### Citation (SBL) Eusebius, Praep. ev. 5.25.2 (Dindorf 1:252; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-25-2). ## Preparation for the Gospel 5.25.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-25-3 - Source: Dindorf 1:252 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Oenomaus passes over the 'either-or' again. ### Greek text πάλιν ὁ ἀμαντευτότατος σύνδεσμος. ἀλλʼ ἐῶμεν αὐτὸν, ὡς μὴ δὶς περὶ τοῦ αὐτοῦ σοι ἐπιπηδῶντες ἐπαχθεῖς ἅμα καὶ ἄποροι δοκῶμεν εἶναι, τὰ δὲ λοιπὰ ἐπισκοπῶμεν. ### English translation (Claude) Again the most unprophetic of conjunctions! But let it go, so that we may not seem both tiresome and at a loss by leaping on you twice for the same thing; let us examine the rest. ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 5.25.3 (Dindorf 1:252; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-25-3). ## Preparation for the Gospel 5.25.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-25-4 - Source: Dindorf 1:252–253 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Apollo exploited the Greeks' fear and credulity. ### Greek text εἰς σὲ μὲν ἀπέβλεπον ἅπαντες ἐν τηλικούτῳ κινδύνῳ, σὺ δʼ αὐτοῖς καὶ τῶν μελλόντων μηνυτὴς καὶ τῶν ποιητέων ἦσθα σύμβουλος. καὶ σὲ μὲν ἐκεῖνοι πιστὸν, σὺ δʼ αὐτοὺς ἐπέπεισο ἠλιθίους εἶναι, καὶ ὁ καθεστὼς καιρὸς ὅτι ἱκανὸς ἦν ἄγειν καὶ τραχηλίζειν τοὺς ἀβελτέρους οὐ μόνον εἰς Δέλφικά καὶ Δωδωναῖα σοφιστήρια, ἀλλʼ ἤδη καὶ ἐπὶ τὰ ὀρνιθομαντεῖα καὶ ἀλευρομαντεῖα καὶ τοὺς ἐγγαστριμύθους. ### English translation (Claude) All were looking to you in so great a danger, and you were for them both informer of the future and counsellor of what must be done. And they were persuaded that you were trustworthy, and you that they were fools, and that the present crisis was enough to lead and drive the simpletons headlong not only to the schools of sophistry at Delphi and Dodona, but even to bird-oracles and flour-oracles and ventriloquists. ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 5.25.4 (Dindorf 1:252–253; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-25-4). ## Preparation for the Gospel 5.25.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-25-5 - Source: Dindorf 1:253 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Spartans would naturally prefer losing the king to losing the city. ### Greek text πιστοὶ δὲ οὐ μόνον οἱ θεοὶ τηνικαῦτα, ἀλλʼ ἤδη καὶ αἱ γαλαῖ καὶ αἱ κορῶναι καὶ τὰ καθύπνια παραπταίσματα οὔκουν ἄδηλον ὅτι οὔτʼ ἂν ἀμφότερα μᾶλλον ἐδέξαντο ἢ τὸ ἕτερον οὔτʼ ἂν τὸ μεῖζον ἀντὶ τοῦ μείονος, μεῖον δὲ εἶναι ἕνα ἀντὶ πάντων πεσεῖν τὸν βασιλέα. ### English translation (Claude) And at that time not only the gods were trusted, but even weasels and crows and stumbles in dreams. It was not unclear, then, that they would neither have preferred both misfortunes to one, nor the greater instead of the lesser; and the lesser was that one, the king, should fall instead of all. ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 5.25.5 (Dindorf 1:253; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-25-5). ## Preparation for the Gospel 5.25.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-25-6 - Source: Dindorf 1:253 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: So the Spartans sent the king to fight while they stayed home. ### Greek text μετὰ μὲν δὴ τῆς πόλεως πιπτούσης οὐδεμία οὐδʼ αὐτῷ ἀποφυγή· εἰ δʼ αὐτὸς ἄλλῃ πη τάττοιτο, τάχα ἄν τι καὶ παράδοξον γένοιτο. λείπεται δὴ τοὺς ταῦτα λογιζομένους τὸν μὲν βασιλέα πέμψαι προσπολεμήσοντα, αὐτοὺς δὲ οἴκοι μένοντας ἔξω κινδύνων καραδοκεῖν. ### English translation (Claude) If the city fell, there would be no escape for him either; but if he were posted somewhere else, perhaps something unexpected might happen. It remained, then, for those reasoning thus to send the king to fight and to stay at home themselves out of danger, waiting for the outcome. ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 5.25.6 (Dindorf 1:253; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-25-6). ## Preparation for the Gospel 5.25.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-25-7 - Source: Dindorf 1:253 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The oracle could not be refuted whatever happened. ### Greek text τῷ μὲν οὖν μετʼ ὀλίγων ἐναντίῳ ἱσταμένῳ πρὸς τὸν ἄπειρον ὄχλον ὄλεθρος προφανὴς, ἡ δὲ Σπάρτη ἀνοχὰς εἶχε τοῦ φόβου καὶ παραδόξους ἐλπίδας. μηδὲν δὲ ἧττον ἀφώρατον εἶναι τὸ σόφισμα καὶ διαφυγούσης καὶ ἁλούσης. ### English translation (Claude) For him, then, standing with a few against the boundless crowd, destruction was manifest; but Sparta had respite from fear and unexpected hopes. And the trick was no less undetectable whether the city escaped or was taken. ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 5.25.7 (Dindorf 1:253; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-25-7). ## Preparation for the Gospel 5.25.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-25-8 - Source: Dindorf 1:253 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The oracle was safe either way; Eusebius turns to the Cnidians. ### Greek text τί δή ποτε; ὅτι οὐκ εἴρητο μὰ Δία εἰ ὁ βασιλεὺς ἀποθάνοι, ἡ πόλις σωθήσεται, ἀλλʼ ὅτι ἢ μόνος ἀπολεῖται ἢ ἡ σύμπασα πόλις· τοῦτο δὲ ἐν ἑκατέρῳ ἀνεύθυνον, καὶ μόνου αὐτοῦ ἀπολουμένου καὶ μὴ μόνου. οὗτος δὲ τύφου καὶ ἀφροσύνης καρπός. ” Ἀλλὰ ταῦτα μὲν ταύτῃ. οὐκ ἄξιον δὲ παρελθεῖν καὶ ἅπερ Κνιδίοις ἔχρησε πάλιν εὐχομένοις καὶ τὴν παρὰ τοῦ θεοῦ συμμαχίαν αἰτοῦσιν. ” ### English translation (Claude) Why so? Because it had not been said, by Zeus, that if the king died the city would be saved, but that either he alone would perish or the whole city; and this could not be called to account either way, whether he perished alone or not alone. This is the fruit of conceit and folly." So much for this. But it is not right to pass over what he gave as oracle to the Cnidians, when they in turn prayed and asked for the god's alliance. ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 5.25.8 (Dindorf 1:253; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-25-8). ## Preparation for the Gospel 5.26.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-26-1 - Source: Dindorf 1:253–254 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Cnidians tried to cut through their isthmus against Harpagus. ### Greek text “ Ἔπαθον δὲ καὶ οἱ Κνίδιοι τούτῳ προσεοικὸς Ἁρπάγου ἐπʼ αὐτοὺς στρατεύσαντος. τὸν γὰρ ἰσθμὸν τὸν αὐτόθι διακόπτειν ἐπιχειροῦντες καὶ τὴν πόλιν νησοποιεῖν, τὰ μὲν πρῶτα τοῦ ἔργου εἴχοντο, ἐπεὶ δὲ αὐτοῖς ἀπήντα ἡ ἐργασία, ἀπαγορεύοντες ἤδη ἐχρῶντο. ### English translation (Claude) "The Cnidians too suffered something like this when Harpagus marched against them. For, attempting to cut through the isthmus there and make their city an island, at first they kept at the work, but when the labor went against them, they gave up and consulted the oracle. ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Translation notes - Oenomaus, quoted through 5.26.3. Compare Herodotus, Histories 1.174. ### Citation (SBL) Eusebius, Praep. ev. 5.26.1 (Dindorf 1:253–254; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-26-1). ## Preparation for the Gospel 5.26.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-26-2 - Source: Dindorf 1:254 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Apollo told the Cnidians not to dig, and they surrendered. ### Greek text σὺ δὲ αὐτοῖς εἶπας Ἰσθμὸν δὲ μὴ πυργοῦτε μηδʼ ὀρύσσετε· Ζεὺς γάρ κʼ ἔθηκε νῆσον, εἴ κʼ ἐβούλετο, καὶ οἱ βλᾶκες ἐπείσθησαν καὶ ἀποτραπόμενοι παρέδωκαν ἑαυτοὺς τῷ Ἁρπάγῳ. τὸ δὲ ῥᾳδιούργημα. ἐπεὶ γὰρ οὐκ ἦν βέβαιος ἀποφυγὴ ὀρύξασι, τούτου μὲν ἔπαυσας· ὡς δὲ μὴ κελεύων ἔργου ἔχεσθαι ἐπαγγέλλῃ τὴν ἀποφυγήν. ### English translation (Claude) And you said to them: 'Do not fortify the isthmus nor dig it; for Zeus would have made it an island if he had wished.' And the dullards were persuaded, turned back, and surrendered themselves to Harpagus. But note the knavery: since there was no sure escape if they dug, you stopped them from that; and by not bidding them keep at the work, you seem to promise them escape. ### Extrabiblical texts - Herodotus, Hist. 1.174 (Herodotus, Histories): quotation, high confidence - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 5.26.2 (Dindorf 1:254; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-26-2). ## Preparation for the Gospel 5.26.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-26-3 - Source: Dindorf 1:254 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Apollo's advice committed him to nothing. ### Greek text τούτῳ δὲ οὐ τὸ λῷον εἶναι μὴ ὀρύξασι προσετίθεις, ἀλλʼ ὅτι οὐ δοκεῖ τῷ Διὶ αὐτὴν νῆσον εἶναι. ἐν μὲν οὖν τῇ ἀποτροπῇ ἀμφότερα ἰσόρροπα, ἐν δὲ τῇ προτροπῇ τὸ διαφεύξεσθαι προεῖχεν· οὗ δὴ ἀσφαλὲς ἦν τῷ σοφιστῇ τὸ ἀνατρέπειν. οὕτως τε οὐδὲν εἰπὼν ὧν ἕνεκα ἦσαν ἀφιγμένοι ἀπέπεμψας οἰομένους ἀκηκοέναι τι.” ### English translation (Claude) To this you added, not that it was better for them not to dig, but that it did not please Zeus that it should be an island. In dissuading them, then, both outcomes were evenly balanced; but in encouraging them, escape would have been expected; so it was safe for the sophist to turn them back. And so, saying nothing of what they had come for, you sent them away thinking they had heard something." ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 5.26.3 (Dindorf 1:254; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-26-3). ## Preparation for the Gospel 5.26.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-26-4 - Source: Dindorf 1:254 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The oracles contain nothing true or divine. ### Greek text Ταῦτα δὲ ἡγοῦμαι τὸ ἀδρανὲς τῶν τε χρώντων καὶ τῶν χρωμένων ἀπελέγχειν αὐταρκῶς, καὶ ὅτι μηδὲν ἀληθὲς ἢ ἔνθεον ἔστιν εὑρεῖν ἐν τοῖς δηλουμένοις. ### English translation (Claude) These things, I think, sufficiently refute the impotence both of those who give the oracles and of those who consult them, and show that nothing true or divine can be found in what they declare. ### Citation (SBL) Eusebius, Praep. ev. 5.26.4 (Dindorf 1:254; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-26-4). ## Preparation for the Gospel 5.26.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-26-5 - Source: Dindorf 1:254 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The oracles stirred Greeks to war against each other. ### Greek text τὸ δὲ κακότροπον τοῦ ἤθους εἴτε τῶν πονηρῶν δαιμόνων εἴτε τῶν τὰ μαντεῖα καθυποκρινομένων ἀνδρῶν ἴδοις ἂν, εἰ μάθοις ὡς καὶ εἰς τὸν κατʼ ἀλλήλων πόλεμον τοὺς χρωμένους αὐτοῖς ἠρέθιζον, εἰρήνης καὶ φιλίας δέον αὐτοὺς εἶναι βραβευτάς. ### English translation (Claude) And you would see the malice of their character, whether of the wicked demons or of the men who played the part of the oracles, if you learned how they stirred up those who consulted them to war against one another, when they ought to have been arbiters of peace and friendship. ### Citation (SBL) Eusebius, Praep. ev. 5.26.5 (Dindorf 1:254; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-26-5). ## Preparation for the Gospel 5.26.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-26-6 - Source: Dindorf 1:254 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Apollo encouraged both Spartans and Messenians against each other. ### Greek text τοτὲ μὲν οὖν Λακεδαιμονίους ὡς ἂν οἰκείους καὶ φίλους ὁ ἐν Δελφοῖς πάλιν κατὰ Μεσσηνίων παροξύνει, τοτὲ δʼ αὖ Μεσσηνίοις κατὰ Λακεδαιμονίων χρᾷ, εἰ πάλιν οὗτοι διʼ ἀνθρωποθυσίας ἱλάσοιντο τοὺς δαίμονας. ἄκουε δὲ καὶ τὰ περὶ τούτων ### English translation (Claude) At one time, then, the god at Delphi again incites the Lacedaemonians, as his own people and friends, against the Messenians; at another he gives oracles to the Messenians against the Lacedaemonians, if they in turn would appease the demons by human sacrifice. Hear about these things too: ### Citation (SBL) Eusebius, Praep. ev. 5.26.6 (Dindorf 1:254; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-26-6). ## Preparation for the Gospel 5.27.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-27-1 - Source: Dindorf 1:254–255 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Apollo's oracle to Sparta encouraged deceit against Messene. ### Greek text “Ἐπικρινεῖ δὲ τὰ τοιαῦτα ἡ σοφία παροὖσα τῇ μαντικῇ, καὶ οὐκ ἐπιτρέψει αὐτῇ ὡς ἔτυχε διαλέγεσθαι, ἅτε δὴ τῶν πάντων ἀναψαμένη τὰ πείσματα καὶ ἐπιθεμένη τὰ πρεσβεῖα, οὐδʼ ἐφήσει ματαίῳ ὄντι τῷ Πυθίῳ χρᾶν οὔτε τούτοις οὔτε Λακεδαιμονίοις περὶ Μεσσηνίων καὶ τῆς γῆς, ἧς εἶχον Μεσσήνιοι ἀπάτῃ νικήσαντες Λακεδαιμονίους οὔ σε μάχης μόνον ἔργʼ ἐφέπειν χερὶ Φοῖβος ἄνωγεν, ἀλλʼ ἀπάτῃ μὲν ἔχει γαῖαν Μεσσηνίδα λαός· ταῖς δʼ αὐταῖς τέχναις τις ἁλώσεται αἷσπερ ὑπῆρξεν. ### English translation (Claude) "Wisdom, when present with prophecy, will judge such things, and will not permit it to speak at random, since she has fastened the cables of all things to herself and holds the place of honor; nor will she let the Pythian, being vain, give oracles either to these or to the Lacedaemonians about the Messenians and the land which the Messenians held, having conquered the Lacedaemonians by deceit: 'Phoebus bids you not to pursue only the works of battle with your hand; but by deceit the people holds the Messenian land, and by the same arts by which it began it will be taken.' ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence - Pausanias (Pausanias, Description of Greece): echo, medium confidence ### Translation notes - Oenomaus, quoted through 5.27.5. Compare Pausanias, Description of Greece 4.12. ### Citation (SBL) Eusebius, Praep. ev. 5.27.1 (Dindorf 1:254–255; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-27-1). ## Preparation for the Gospel 5.27.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-27-2 - Source: Dindorf 1:255 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Spartan greed contradicted Lycurgus's laws. ### Greek text εἰρήνης μᾶλλον μεμνῆσθαι κελεύει καὶ ὀλιγοδείας καὶ αὐταρκείας. οἱ δέ που τοῖς Λυκούργου νόμοις κατακοσμούμενοι ἧκον ὑπὸ ἀπληστίας καὶ δόξης κενῆς ἐρησόμενοι, ὡς μὴ δοκοῖεν Μεσσηνίων μάχῃ λείπεσθαι, ἐν νόμοις καρτερικοῖς τεθράφθαι δοκοῦντες. ### English translation (Claude) Wisdom bids them rather to remember peace, and frugality, and self-sufficiency. But they, adorned with the laws of Lycurgus, came to ask out of greed and vainglory, so as not to seem inferior to the Messenians in battle, though they were thought to have been reared under laws of endurance. ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 5.27.2 (Dindorf 1:255; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-27-2). ## Preparation for the Gospel 5.27.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-27-3 - Source: Dindorf 1:255 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: True endurance would have made war unnecessary. ### Greek text εἰ δέ γε οἱ ἐν καρτερικοῖς ἦσαν νόμοις οὕτω τεθραμμένοι, ἐκαρτέρουν ἂν ἐπὶ τοῖς ὀλίγοις, καὶ οὐδὲν ἂν μάχης αὐτοῖς ἔδει, οὐδὲ ὅπλων καὶ τῆς λοιπῆς ἀποπληξίας. ### English translation (Claude) But if they had really been reared so under laws of endurance, they would have endured with little, and would have had no need of battle, or arms, or the rest of such folly. ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 5.27.3 (Dindorf 1:255; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-27-3). ## Preparation for the Gospel 5.27.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-27-4 - Source: Dindorf 1:255 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Apollo demanded human sacrifice from the Messenians. ### Greek text ταῦτα Λακεδαιμονίοις κατὰ Μεσσηνίων, πάλιν δʼ αὖ Μεσσηνίοις κατὰ Λακεδαιμονίων ταῦτα· σὺ γὰρ καὶ Μεσσηνίοις κατὰ Λακεδαιμονίων, οὐ μόνον Λακεδαιμονίοις κατὰ Μεσσηνίων χρησμῳδεῖς παρθένον Αἰπυτίδα κλῆρος καλεῖ, ἥντινα δοίης δαίμοσι νερτερίοις, καί κεν σώσειας Ἰθώμην. ### English translation (Claude) This was to the Lacedaemonians against the Messenians; and again, to the Messenians against the Lacedaemonians, this. For you prophesy to the Messenians against the Lacedaemonians too, not only to the Lacedaemonians against the Messenians: 'The lot calls a maiden of the line of Aepytus; give her to the demons below, and you would save Ithome.' ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence - Pausanias (Pausanias, Description of Greece): echo, medium confidence ### Translation notes - Compare Pausanias, Description of Greece 4.9. ### Citation (SBL) Eusebius, Praep. ev. 5.27.4 (Dindorf 1:255; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-27-4). ## Preparation for the Gospel 5.27.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-27-5 - Source: Dindorf 1:255–256 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Oracles have misled rulers from ancient times to Eusebius's own. ### Greek text τὰ γὰρ παρευρήματα οὐ δέχομαι, ὅτι οὐκ ἦν καθαρὸν ἐκ γένους Αἰπύτου τὸ ἱερεῖον, ὅθεν ἀτέλεστα Μεσσηνίοις εἶναι. τοιοῦτος γὰρ εἶ οἷος ταράττειν. ” Τὰ μὲν δὴ τῆς παλαιᾶς ἱστορίας τοιαῦτα. μυρία δʼ ἐστὶ καὶ καθʼ ἡμᾶς τούτοις συνιδεῖν ὅμοια, ἐκ παλαιοῦ χρόνου καὶ εἰς ἡμὰς αὐτοὺς τῶν κατὰ χρόνους ἀρχόντων τοτὲ μὲν εἰς ἀπράκτους πολέμους διὰ τῆς τῶν χρησμῶν συμβουλίας ὁρμώντων, τοτὲ δὲ σφαλλομένων ἐκ τῆς τῶν χρησθέντων ἀδηλίας, ἄλλοτε δὲ ἀποπλανωμένων ἐκ τῆς αὐτόθεν τῶν λογίων ἀπάτης. ### English translation (Claude) For I do not accept the excuses, that the victim was not pure, of the line of Aepytus, and therefore the sacrifice was ineffective for the Messenians. For you are the sort to make confusion." Such are the things of ancient history. And countless things like these can be seen in our own times too, from ancient times down to ourselves, when the rulers of each age at one time rushed into fruitless wars on the counsel of the oracles, at another were tripped up by the obscurity of the responses, and at another were led astray by the outright deceit of the oracles. ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 5.27.5 (Dindorf 1:255–256; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-27-5). ## Preparation for the Gospel 5.27.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-27-6 - Source: Dindorf 1:256 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The gods gave no help in war or sickness. ### Greek text τί δεῖ δὲ λέγειν, ὥς ποτε ἐν ταῖς μεγίσταις συμφοραῖς, ἤτοι τῶν πρὸς τοὺς ἐχθροὺς παρατάξεων, ἢ τῶν ἐν ταῖς σωματικαῖς ἀρρωστίαις κινδύνων, τῆς τῶν νενομισμένων θεῶν ἐπικουρίας ἢ θεραπείας οὐδὲν ὤναντο. ### English translation (Claude) What need is there to say how at times, in the greatest calamities, whether in battles against enemies or in the dangers of bodily illness, they gained nothing from the help or service of the reputed gods? ### Citation (SBL) Eusebius, Praep. ev. 5.27.6 (Dindorf 1:256; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-27-6). ## Preparation for the Gospel 5.27.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-27-7 - Source: Dindorf 1:256 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The oracles always fail as in ancient history. ### Greek text τοιαῦτα δὲ ἀεὶ καὶ διὰ παντὸς αὐτοῖς τὰ ἀπὸ τῶν χρησμῶν ἐκπίπτει, οἷα καὶ τὰ τῆς παλαιᾶς ἱστορίας συνίστησιν. ### English translation (Claude) And always and throughout, the results of the oracles turn out for them such as the ancient history also establishes. ### Citation (SBL) Eusebius, Praep. ev. 5.27.7 (Dindorf 1:256; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-27-7). ## Preparation for the Gospel 5.27.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-27-8 - Source: Dindorf 1:256 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius introduces the oracle to Lycurgus and Oenomaus's critique. ### Greek text ἀλλʼ ἐπεὶ τῶν μάλιστα παρὰ Ἕλλησι θρυλουμένων τοῦ Πυθίου χρησμῶν εἶς τις ἦν καὶ ὁ πρὸς Λυκοῦργον, ᾧ προσιόντι ἡ Πυθία ἐπεφώνησε τὸ βοώμενον ἐκεῖνο, ἥκεις, ὦ Λυκόεργε, ἐμόν ποτὶ πίονα νηὸν, Ζηνὶ φίλος καὶ πᾶσιν Ὀλύμπια δώματʼ ἔχουσι· δίζω ἤ σε θεὸν μαντεύσομαι, ἢ ἄνθρωπον· ἀλλʼ ἔτι καὶ μᾶλλον θεὸν ἔλπομαι· ὦ Λυκόεργε, ἥκεις εὐνομίην διζήμενος· αὐτὰρ ἐγώ τοι δώσω, καὶ τὰ τούτοις συνεπιλεγόμενα· φέρε καὶ πρὸς ταῦτα τίνα ποτὲ συνεῖδεν ὁ προδηλωθεὶς ἔλεγχος ἐποπτεύσωμεν. γράφει δὲ ὧδε ### English translation (Claude) But since among the Pythian's oracles most talked of among the Greeks one was that to Lycurgus, to whom, as he approached, the Pythia uttered that famous saying: 'You have come, Lycurgus, to my rich temple, dear to Zeus and to all who have Olympian homes. I doubt whether I shall declare you god or man; but still more I hope you are a god, Lycurgus. You have come seeking good order; and I will give it to you,' with what is said along with these, come, let us observe what the refutation already cited perceived in reply. He writes thus: ### Extrabiblical texts - Herodotus, Hist. 1.65 (Herodotus, Histories): quotation, high confidence ### Translation notes - The oracle: Herodotus, Histories 1.65. ### Citation (SBL) Eusebius, Praep. ev. 5.27.8 (Dindorf 1:256; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-27-8). ## Preparation for the Gospel 5.28.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-28-1 - Source: Dindorf 1:256 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Oenomaus quotes Apollo's greeting to Lycurgus. ### Greek text “ Ἀλλὰ σὺ τὸν Τυρταῖον προκαθηγεμόνα καὶ σκοπὸν ἐλθόντα ποτὲ ὡς σὲ ἥκειν ἔφης ἔκ κοίλης Λακεδαίμονος Ζηνὶ φίλον καὶ πᾶσιν Ὀλύμπια δώματʼ ἔχουσι, δίζεσθαί τε εἰ θεὸν αὐτὸν μαντεύσῃ, ἢ ἄνθρωπον, ἀλλʼ ἔτι καὶ μᾶλλον θεὸν, ὅτι ἦλθεν εὐνομίην αἰτήσων. ### English translation (Claude) "But you said that the forerunner and model of Tyrtaeus, when he once came to you, had come from hollow Lacedaemon, 'dear to Zeus and to all who have Olympian homes,' and that you doubted whether you would declare him god or man, 'but still more a god,' because he came to ask for good order. ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Translation notes - Oenomaus, quoted through 5.32.x. Lycurgus is called the forerunner of Tyrtaeus, the Spartan poet. ### Citation (SBL) Eusebius, Praep. ev. 5.28.1 (Dindorf 1:256; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-28-1). ## Preparation for the Gospel 5.28.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-28-2 - Source: Dindorf 1:256–257 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If Lycurgus was a god, why did he need laws from Apollo? ### Greek text καὶ πῶς, εἰ θεὸς, οὐκ ἠπίστατο νόμον πολιτικὸν ὁ φίλος τοῦ Δῖός καὶ πάντων τῶν Ὀλυμπίων; ἀλλʼ ἐπεί τοι καὶ οὐ δίχα θεοῦ ἴσως τὰ τοιαῦτα εὑρίσκεται, ἃ δέδεικται τῷ θειοτάτῳ ἀνθρώπων ὑπὸ τῆς θεοῦ φωνῆς, φέρε ἴδωμεν τὴν θείαν φωνὴν, καὶ ἃ ἐδίδαξας τὸν Λυκοῦργον ἥκεις εὐνομίην διζήμενος, αὐτὰρ ἐγώ τοι δώσω. ### English translation (Claude) And how, if he was a god, did the friend of Zeus and of all the Olympians not know civic law? But since perhaps such things are not found without a god, things shown to the most godlike of men by the voice of the god, come, let us look at the divine voice and what you taught Lycurgus: 'You have come seeking good order; and I will give it to you.' ### Citation (SBL) Eusebius, Praep. ev. 5.28.2 (Dindorf 1:256–257; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-28-2). ## Preparation for the Gospel 5.28.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-28-3 - Source: Dindorf 1:257 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Apollo's 'gift' of law was commonplace advice. ### Greek text δὸς, εἴποιμι ἂν ἐγώ· οὐδεμίαν γάρ πω δόσιν οὐδενὶ ἐπηγγείλω τοιαύτην. ὡς ἂν μαντείῃσιν ὑποσχέσιάς τε καὶ ὅρκους, καὶ δίκας ἀλλήλοισι καὶ ἀλλοδαποῖσι διδῶτε, ἁγνῶς καὶ καθαρῶς πρεσβηγενέας τιμῶντες, Τυνδαρίδας δʼ ἐποπιζόμενοι, Μενέλαν τε καὶ ἄλλους ἀθανάτους ἥρωας, οἳ ἐν Λακεδαίμονι δίῃ, οὕτω δή χʼ ὑμῶν περιφείδοιτʼ εὐρύοπα Ζεύς. ### English translation (Claude) Give it, I would say; for you never yet promised such a gift to anyone. 'If you give to the oracles promises and oaths, and justice to one another and to strangers, honoring the elders purely and cleanly, and revering the Tyndaridae, and Menelaus, and the other immortal heroes who are in divine Lacedaemon, so will far-seeing Zeus spare you.' ### Citation (SBL) Eusebius, Praep. ev. 5.28.3 (Dindorf 1:257; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-28-3). ## Preparation for the Gospel 5.28.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-28-4 - Source: Dindorf 1:257 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Such advice needed no journey to an oracle. ### Greek text Ἄπολλον, διδασκαλίας καὶ παρεγγυήσεως θείας· καὶ οὐ μακρὸς ἕνεκα τούτων ὁ στόλος, οὐδὲ ὅπως εἰς Δελφοὺς ἐκ Πελοποννήσου, ἀλλʼ οὐδʼ εἰς Ὑπερβορέους αὐτοὺς, ὅθεν ἀφῖχθαι λέγουσι κατὰ χρησμὸν Ἁστερίας ἄλλης μάντεως οἰκητὰς Δήλοιο θυώδεος ἠδʼ ἱερῆας. ### English translation (Claude) Apollo, what divine teaching and exhortation! And for this no long voyage is needed, not even from the Peloponnese to Delphi, let alone to the Hyperboreans themselves, whence, they say, according to the oracle of Asteria, another prophetess, there came 'the settlers and priests of fragrant Delos.' ### Citation (SBL) Eusebius, Praep. ev. 5.28.4 (Dindorf 1:257; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-28-4). ## Preparation for the Gospel 5.28.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-28-5 - Source: Dindorf 1:257 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A nurse or elders could have taught Lycurgus as much. ### Greek text δοκεῖ δέ μοι ὁ Λυκοῦργος οὗτος οὐκ ἐσχηκέναι τιτθὴν, οὐδὲ σύνθωκος πρεσβυτέρων οὐδέποτε κεκαθικέναι, παρʼ ὧν καὶ παρʼ ἧς εἶχε καλλίω τούτων ἀκοῦσαι καὶ σοφώτερα. ### English translation (Claude) This Lycurgus, it seems to me, never had a nurse, nor ever sat among a council of elders, from whom, and from her, he could have heard better and wiser things than these. ### Citation (SBL) Eusebius, Praep. ev. 5.28.5 (Dindorf 1:257; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-28-5). ## Preparation for the Gospel 5.28.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-28-6 - Source: Dindorf 1:257 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Apollo's further advice is still trivial. ### Greek text τάχα δέ πού τι προσθήσεις, ἐάν σε λιπαρῇ ὁ Λυκοῦργος εἰπεῖν τι σαφές. εἰ οἱ μὲν εὖ ἡγοῖντο, οἱ δʼ ἕποιντο, οὐκέτι φήσω τοῦ αὐτοῦ εἶναι συνθώκου τοῦτο, καὶ ἀξιώσω τὸν Λυκοῦργον μὴ ἀποκαμεῖν εἴ τι δύναιτο πολιτικὸν παρὰ σοῦ δίδαγμα ἀναλαβὼν ἀπιέναι εἰς τὴν Σπάρτην. ### English translation (Claude) Perhaps you will add something, if Lycurgus begs you to say something clear: 'if some lead well and others follow.' I shall no longer say that this belongs to the same council, and I shall ask Lycurgus not to grow weary, in case he could go away to Sparta having received from you some political lesson. ### Citation (SBL) Eusebius, Praep. ev. 5.28.6 (Dindorf 1:257; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-28-6). ## Preparation for the Gospel 5.28.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-28-7 - Source: Dindorf 1:257 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Apollo's oracle of the two roads. ### Greek text εἰσὶν ὁδοὶ δύο πλεῖστον ἀπʼ ἀλλήλων ἀπέχουσαι, ἡ μὲν ἐλευθερίας εἰς τίμιον οἶκον ἄγουσα, ἡ δʼ ἐπὶ δουλείας φυκτὸν δόμον ἡμερίοισι ’ καὶ τὴν μὲν διά τʼ ἀνδροσύνης ἱερῆς θʼ ὁμονοίας ἔστι περᾶν, ἣν δὴ λαοῖς ἡγεῖσθε κέλευθον, τὴν δὲ διὰ στυγερῆς ἴριδος καὶ ἀνάλκιδος ἄτης εἰσαφικάνουσι..., τὴν δὲ πεφυλάχθαι. ### English translation (Claude) 'There are two roads, very far apart from each other, the one leading to the honored house of freedom, the other to the house of slavery, to be shunned by mortals. The one may be traveled through manliness and holy concord; and this is the path you must lead the peoples on. The other they reach through hateful strife and feeble ruin ... and that one you must guard against.' ### Translation notes - The gap (...) is in the printed text. ### Citation (SBL) Eusebius, Praep. ev. 5.28.7 (Dindorf 1:257; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-28-7). ## Preparation for the Gospel 5.28.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-28-8 - Source: Dindorf 1:257–258 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Exhortations to courage and concord are commonplace. ### Greek text μάλιστα ἀνδρείους εἶναι κελεύεις· τοῦτο μὲν καὶ παρὰ τῶν δειλῶν πολλάκις ἠκούσαμεν ’ ἀλλὰ καὶ ὁμόφρονας ’ τοῦτο οὐ παρὰ τῶν σοφῶν μόνων, ἀλλʼ ἤδη καὶ παρʼ αὐτῶν τῶν στασιαζόντων. ὥστε τούτου μὲν τοῦ παρεγγυήματος ἀφίεμέν σε. ### English translation (Claude) You bid them above all to be brave: this we have often heard even from cowards. And of one mind: this not from the wise only, but even from the very men who stir up faction. So we excuse you from this exhortation. ### Citation (SBL) Eusebius, Praep. ev. 5.28.8 (Dindorf 1:257–258; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-28-8). ## Preparation for the Gospel 5.28.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-28-9 - Source: Dindorf 1:258 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Such advice is had from ordinary people. ### Greek text καίτοι μάντις ὢν οὐκ ἔγνως ἡμᾶς πολλάκις καὶ παρὰ πολλῶν εἰληφότας αὐτὸ, οὔτε τῆς δάφνης ἐμφαγόντων οὔτε τὸ Κασταλίας ὕδωρ πιόντων, οὐδʼ ἐπὶ σοφίᾳ τὴν ὀφρύν ποτε ἀνασπασάντων; ### English translation (Claude) And yet, being a prophet, did you not know that we have often received this, and from many people, who neither chewed the laurel nor drank the water of Castalia nor ever raised their brows over wisdom? ### Citation (SBL) Eusebius, Praep. ev. 5.28.9 (Dindorf 1:258; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-28-9). ## Preparation for the Gospel 5.28.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-28-10 - Source: Dindorf 1:258 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Oenomaus asks Apollo to teach how virtues arise in a city. ### Greek text λέγʼ οὖν περὶ ἀνδρείας, λέγε περὶ ἐλευθερίας, λέγε περὶ ὁμοφροσύνης, τίνα τρόπον ἐγγίνεται ταῦτα πόλει, καὶ μὴ ἡμᾶς τοὺς οὐκ εἰδότας κέλευε ἡγεῖσθαι τοῖς λαοῖς τῆς κελεύθου ταύτης, ἀλλʼ αὐτὸς ἡγοῦ. καλὴ μὲν γὰρ, ἀλλʼ ἄπορος ἡμῖν καὶ φοβερά. ” Τούτοις προστίθησι λέγων ### English translation (Claude) Speak, then, about courage; speak about freedom; speak about concord, how these arise in a city; and do not bid us, who do not know, to lead the peoples on this path, but lead it yourself. For it is noble, but impassable and fearful for us." To these he adds, saying: ### Citation (SBL) Eusebius, Praep. ev. 5.28.10 (Dindorf 1:258; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-28-10). ## Preparation for the Gospel 5.29.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-29-1 - Source: Dindorf 1:258 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Apollo's riddling oracle about marriage. ### Greek text Σὺ δὲ καὶ περὶ γάμου ἕτοιμος λέγειν Ἄργεος ἱπποβότου πῶλον λάβε κυανοχαίτου. ### English translation (Claude) "And you are ready to speak about marriage too: 'Take a foal of horse-pasturing Argos, of a dark-maned sire.' ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Translation notes - Oenomaus, continued. ### Citation (SBL) Eusebius, Praep. ev. 5.29.1 (Dindorf 1:258; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-29-1). ## Preparation for the Gospel 5.29.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-29-2 - Source: Dindorf 1:258 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Apollo's oracle about Eetion's son. ### Greek text περὶ δὲ παίδων Ἠετίων, οὔ τίς σε τίει πολύτιτον ἐόντα· λάβδα κύει, τέξει δʼ ὀλοοίτροχον. ### English translation (Claude) And about children: 'Eetion, no one honors you, though you are worthy of much honor; Labda is with child, and will bear a rolling stone.' ### Extrabiblical texts - Herodotus, Hist. 5.92 (Herodotus, Histories): quotation, high confidence ### Translation notes - The oracle: Herodotus, Histories 5.92. ### Citation (SBL) Eusebius, Praep. ev. 5.29.2 (Dindorf 1:258; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-29-2). ## Preparation for the Gospel 5.29.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-29-3 - Source: Dindorf 1:258 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Apollo's oracle about a colony. ### Greek text περὶ δὲ ἀποικίας στέλλʼ ἐπὶ χρυσείους ἄνδρας πολυεθνέα λαὸν, ὤμοις μὲν χαλκὸν προφέρων, χερσὶν δὲ σίδηρον. ### English translation (Claude) And about a colony: 'Send against men of gold a people of many nations, bearing bronze on the shoulders and iron in the hands.' ### Citation (SBL) Eusebius, Praep. ev. 5.29.3 (Dindorf 1:258; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-29-3). ## Preparation for the Gospel 5.29.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-29-4 - Source: Dindorf 1:258 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Apollo's oracle flattering vanity. ### Greek text περὶ δὲ κενῆς δόξης γαίης μὲν πάσης τὸ Πελασγικὸν οὖδας ἄμεινον· ἵπποι Θρηίκιαι, Λακεδαιμόνιαι δὲ γυναῖκες, ἄνδρες θʼ οἳ πίνουσιν ὕδωρ καλῆς Ἀρεθούσης. ### English translation (Claude) And about vainglory: 'Of all the earth the Pelasgian ground is best; Thracian mares, Lacedaemonian women, and men who drink the water of fair Arethusa.' ### Citation (SBL) Eusebius, Praep. ev. 5.29.4 (Dindorf 1:258; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-29-4). ## Preparation for the Gospel 5.29.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-29-5 - Source: Dindorf 1:258 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Apollo is no better than paid charlatans. ### Greek text καί μοι δοκεῖς οὐδὲν τῶν τερατοσκόπων καλουμένων κρείττων εἶναι, ἀλλʼ οὐδὲ τῶν ἄλλων ἀγυρτῶν καὶ σοφιστῶν. ἀλλὰ τῶν μὲν οὐδὲν ἔγωγε ἐθαύμασα, εἰ μισθοῦ τραχηλίζουσι, σοῦ δὲ τοῦ θεοῦ καὶ τῶν ἀνθρώπων, εἰ μισθοῦ τραχηλίζονται. ### English translation (Claude) And you seem to me no better than the so-called portent-watchers, nor than the other mendicants and sophists. But at them I have never wondered, if they throw men headlong for pay; but at you, the god, and at men, if they are thrown headlong for pay. ### Citation (SBL) Eusebius, Praep. ev. 5.29.5 (Dindorf 1:258; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-29-5). ## Preparation for the Gospel 5.29.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-29-6 - Source: Dindorf 1:258–259 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Socrates gave wiser answers on marriage and children. ### Greek text εἶθʼ ὁ μὲν Σωκράτης ἐκεῖνος οὐδέτερον ἀπεκρίνατο πρὸς τὸν ἐρωτήσαντα πότερον γαμήσει ἢ μὴ, ἀλλʼ ὅτι μετανοήσει ἀμφότερα· πρὸς δὲ τὸν ἐπιθυμοῦντα παίδων οὐκ εὖ ἔφη αὐτὸν ποιήσειν, ὃς ἐάσας ἐπιχειρεῖν ὅπως, εἴ οἱ παῖδες γένοιντο, ἄριστα αὐτοῖς χρῷτο, τούτου μὲν οὐδένα λόγον ἐποιήσατο, αὐτὸ δὲ μόνον ἐσκοπεῖτο, πῶς ἂν αὐτῷ γένοιντο. ### English translation (Claude) Then that Socrates answered neither way to the man who asked whether he should marry or not, but said that he would regret both; and to the man who desired children he said that he would not do well if, neglecting to try how, should he have children, he might best treat them, he gave no thought to this, but considered only how he might get them. ### Translation notes - The saying on marriage is also in Diogenes Laertius, Lives 2.33. ### Citation (SBL) Eusebius, Praep. ev. 5.29.6 (Dindorf 1:258–259; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-29-6). ## Preparation for the Gospel 5.29.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-29-7 - Source: Dindorf 1:259 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Socrates' advice to a man wanting to emigrate. ### Greek text ἑτέρου δὲ ἀποδημεῖν ἐγνωκότος διὰ τὸ κακῶς ἔχειν αὐτὸν οἴκοι οὐκ ἔφη ὀρθῶς αὐτὸν βουλεύεσθαι· τὴν μὲν γὰρ πατρίδα αὐτόθι ἀπολιπὼν ἄπεισι, τὴν δὲ ἀμαθίαν μεθʼ ἑαυτοῦ ἄγων, ἥτις αὐτὸν καὶ τοῖς ἐκεῖ δυσαρεστεῖν ποιήσει καθάπερ καὶ τοῖς ἐνθάδε. καὶ οὐχ ὁπότε ἠρωτᾶτο μόνον, ἀλλὰ καὶ αὐτόκλητος ἐπὶ τὰς τοιάσδε συνουσίας ἰών· ### English translation (Claude) And when another had decided to go abroad because things were bad for him at home, he said that he was not deciding rightly; for he would go away leaving his country there, but taking with him his ignorance, which would make him displeasing to people there as to people here. And he went to such conversations not only when he was asked, but also uninvited. ### Citation (SBL) Eusebius, Praep. ev. 5.29.7 (Dindorf 1:259; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-29-7). ## Preparation for the Gospel 5.30.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-30-1 - Source: Dindorf 1:259 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Apollo's oracle on the heat was mere medical advice. ### Greek text εἴκοσι τὰς πρὸ κυνὸς καὶ εἴκοσι τὰς μετέπειτα οἴκῳ ἐνὶ σκιερῷ Διονύσῳ χρῆσθαι ἰητρῷ. Ἀθηναίοις ὑπὸ καύματος ἐνοχλουμένοις ἰατρικὸν, ἀλλʼ οὐ μαντικὸν. ### English translation (Claude) 'For twenty days before the Dog-star and twenty after, use Dionysus as physician in a shady house.' To the Athenians troubled by the heat: medical advice, not prophecy. ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Translation notes - Oenomaus, continued. ### Citation (SBL) Eusebius, Praep. ev. 5.30.1 (Dindorf 1:259; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-30-1). ## Preparation for the Gospel 5.30.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-30-2 - Source: Dindorf 1:259 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Apollo's oracle to Erginus was common sense. ### Greek text Ἐργῖνε Κλυμένοιο πάι Πρεσβωνιάδας, ὄψʼ ἦλθες γενεὴν διζήμενος· ἀλλὰ καὶ ἔμπης ἱστοβοῆι γέροντι νέαν ποτίβαλλε κορώνην. γέροντι νέαν συνοικεῖν, εἰ παίδων ἐπιθυμεῖ, οὐ μάντεως οὐδὲ τοῦτο, ἀλλὰ φύσιν ἐπισταμένου. ἀλλʼ ἡ ἐπιθυμία τοὺς βλᾶκας ἐξίστησι. ” ### English translation (Claude) 'Erginus, son of Clymenus, of Presbon's line, you have come late seeking offspring; but even so, fit a new tip to the old plough-pole.' That a young woman should live with an old man if he wants children: this too is not of a prophet, but of one who knows nature. But desire drives the dullards out of their wits." ### Extrabiblical texts - Pausanias (Pausanias, Description of Greece): echo, medium confidence ### Translation notes - Compare Pausanias, Description of Greece 9.37. "New tip": the Greek κορώνη is the curved tip of the plough-pole; the image is of a young wife. ### Citation (SBL) Eusebius, Praep. ev. 5.30.2 (Dindorf 1:259; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-30-2). ## Preparation for the Gospel 5.31.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-31-1 - Source: Dindorf 1:259–260 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Apollo should have given moral counsel instead of trivial oracles. ### Greek text Διόπερ σοι καὶ νάρθηκα παραινῶ ἐπʼ αὐτοὺς λαμβάνειν, εἰ μὴ πείθοις μανθάνειν ἀντὶ τῶν καταπτύστων ἐρωτημάτων ἄξιόν τι τοῦ θείου φοιτητηρίου· ἢ Ἀντιόχῳ τῷ Παρίῳ ἀποβαλόντι τὴν οὐσίαν ἐν πολιτικῇ φλυαρίᾳ καὶ ὑπὸ λύπης ἥκοντι πρὸς σὲ λέγειν Ἀντίοχʼ, εἰς Θάσον ἐλθὲ, καὶ οἴκει εὐκλέα νῆσον· ὃς ἐκείνως ἂν μᾶλλον ὤνατο ἀκούσας, Ἀντίοχʼ, εἰς νοῦν ἐλθὲ, καὶ ἐν πενίᾳ μὴ ὀδύρου. ### English translation (Claude) "Therefore I advise you to take a rod to them, if you cannot persuade them to learn, instead of their contemptible questions, something worthy of a god's school; rather than to say to Antiochus of Paros, when he had lost his property in political nonsense and came to you in grief: 'Antiochus, go to Thasos and dwell in the famous island.' He would have profited more by hearing: 'Antiochus, come to your senses, and do not lament in poverty.' ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Translation notes - Oenomaus, continued. The printed text names Antiochus of Paros; the oracle is elsewhere told of Archilochus of Paros, whose father Telesicles led the colony to Thasos. ### Citation (SBL) Eusebius, Praep. ev. 5.31.1 (Dindorf 1:259–260; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-31-1). ## Preparation for the Gospel 5.31.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-31-2 - Source: Dindorf 1:260 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Apollo's oracle on purification to the Cretans. ### Greek text ἢ τοῖς ἥκουσι Κρητῶν Φαιστοῦ καὶ Τάρρας ναέται, Δίου τε πολύρρου, Πυθῷον κέλομαι τελέειν Φοίβοιο καθαρμὸν εὐαγέοντας, ὅπως Κρήτην καταναιετάητε, ὄλβον μὴ πατρίοισι νόμοις, καὶ Ζῆνα σέβοντες. ### English translation (Claude) Or to the Cretans who came: 'Dwellers of Phaestus and Tarrha and of Dium rich in streams, I bid you perform the Pythian purification of Phoebus, being pure, so that you may dwell in Crete, revering prosperity and Zeus by laws not those of your fathers.' ### Translation notes - The last line of the oracle is obscure in the printed text. ### Citation (SBL) Eusebius, Praep. ev. 5.31.2 (Dindorf 1:260; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-31-2). ## Preparation for the Gospel 5.31.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-31-3 - Source: Dindorf 1:260 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Oenomaus rewrites the oracle into moral advice. ### Greek text οἷς ἀκοῦσαι ἐκεῖνο κρεῖττον ἦν λήρου καὶ μανίας ναέται, πολλοῦ θʼ ἅμα τύφου οἰκεῖον τελέειν κέλομαι λήροιο καθαρμὸν εὐαγέοντας, ὅπως σοφίαν καταναιετάητε, ὄλβον μὴ πατρίοισι νόμοις, θείοις δὲ σέβοντες. ὡς μὴ μᾶλλον τῆς Κρήτης σὺ καθαρμοῦ προσδέῃ, Ὀρφικούς τινας ἢ Ἐπιμενιδείους καθαρμοὺς φανταζόμενος. ### English translation (Claude) For them it would have been better to hear this: 'Dwellers of nonsense and madness, and much conceit as well, I bid you perform your own purification from nonsense, being pure, so that you may dwell in wisdom, revering prosperity by laws not those of your fathers but divine'; so that you yourself may not need purification more than Crete does, imagining some Orphic or Epimenidean purifications. ### Citation (SBL) Eusebius, Praep. ev. 5.31.3 (Dindorf 1:260; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-31-3). ## Preparation for the Gospel 5.32.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-32-1 - Source: Dindorf 1:260 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Apollo demanded a share of the Spartan kings' plunder. ### Greek text Διὰ τί δὲ, ὦ σοφώτατε, Χαρίλαος καὶ Ἀρχέλαος οἱ Λακεδαιμονίων βασιλεῖς, εἴ κεν ἐπικτήτου μοίρης λάχος Ἀπόλλωνι ἥμισυ δάσσωνται, πολὺ λώιον ἔσσεται αὐτοῖς, ποίῳ δὲ καὶ ἄλλῳ λέγεις Ἀπόλλωνι; οὐ γὰρ δὴ αὐτῷ σοι, ὦ ἀναίσχυντε μάντι, ὡς μή τίς σοι αὐτῷ ἐπιπλήξειεν, ἅτε κακῶς οὕτω συνδιαιρουμένῳ τοῖς λῃσταῖς.” ### English translation (Claude) "And why, most wise one, did you say: 'Charilaus and Archelaus, kings of the Lacedaemonians, if they share half the portion of what they acquire with Apollo, it will be much better for them'? And to what other Apollo do you mean? For surely not to yourself, shameless seer, so that no one might rebuke you yourself for sharing so wickedly with robbers." ### Citation (SBL) Eusebius, Praep. ev. 5.32.1 (Dindorf 1:260; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-32-1). ## Preparation for the Gospel 5.32.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-32-2 - Source: Dindorf 1:260–261 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius introduces Oenomaus on Apollo's praise of the poets. ### Greek text Ταῦτα μὲν οὖν ὧδε ἐχέτω. φέρε δὲ τούτοις προσθῶμεν καὶ διʼ ὧν αὖθις ὁ Ἀπόλλων θαυμάζει τὸν Ἀρχίλοχον, ἄνδρα παντοίαις κατὰ γυναικῶν αἰσχρορρημοσύναις καὶ ἀρρητολογίαις, ἃς οὐδʼ ἀκοῦσαί τις σώφρων ἀνὴρ ὑπομείνειεν ἂν, ἐν τοῖς οἰκείοις ποιήμασι κεχρημένον· καὶ τὸν Εὐριπίδην τῆς μὲν Σωκράτους διατριβῆς καὶ φιλοσοφίας ἐκπεσόντα, εἰσέτι δὲ καὶ νῦν ἐπὶ τῆς θυμέλης τραγῳδούμενον· καὶ Ὅμηρον ἐπὶ τούτοις, ὃν ὁ γενναῖος Πλάτων ἐξωθεῖ τῆς ἑαυτοῦ πολιτείας ὡς κατʼ οὐδὲν ὠφέλιμον, ἀλλὰ καὶ τὰ ἔσχατα τοὺς νέους λυμαινομένων λόγων ποιητὴν γεγενημένον. ἐφʼ οἷς πάλιν ὁ προδηλωθεὶς τὸν χρησμῳδὸν θεὸν ὧδέ πως σκώπτει ### English translation (Claude) So let these things stand thus. But come, let us add to them the oracles in which Apollo in turn admires Archilochus, a man who in his own poems used every kind of obscenity and unspeakable language against women, which no self-controlled man would endure even to hear; and Euripides, who fell away from the school and philosophy of Socrates and is even now still played in tragedy on the stage; and Homer besides, whom the noble Plato expels from his own republic as in no way useful, but as the author of words that corrupt the young in the extreme. On these the writer already cited again mocks the oracle-giving god somewhat as follows: ### Extrabiblical texts - Plato, Resp. 398a (Plato (works)): allusion, high confidence ### Translation notes - Plato expels Homer and the poets from his republic: Republic 398a, 607a. ### Citation (SBL) Eusebius, Praep. ev. 5.32.2 (Dindorf 1:260–261; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-32-2). ## Preparation for the Gospel 5.33.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-33-1 - Source: Dindorf 1:261 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Apollo's oracle promising fame to Archilochus. ### Greek text “ Ἀθάνατός σοι παῖς καὶ ἀοίδιμος, ὦ Τελεσίκλεις, ἔσσετʼ ἐν ἀνθρώποις. ὁ δὲ παῖς ἦν Ἀρχίλοχος. ### English translation (Claude) "'Immortal and famed in song will your son be among men, O Telesicles.' And the son was Archilochus. ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Translation notes - Oenomaus, quoted through 5.36.4. ### Citation (SBL) Eusebius, Praep. ev. 5.33.1 (Dindorf 1:261; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-33-1). ## Preparation for the Gospel 5.33.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-33-2 - Source: Dindorf 1:261 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Apollo's oracle promising fame to Euripides. ### Greek text ἔσται σοι κοῦρος, Μνησαρχίδῃ, ὅντινα πάντες ἄνθρωποι τίσουσι, καὶ ἐς κλέος ἐσθλὸν ὀρούσει, καὶ στεφέων ἱερῶν γλυκερὴν χάριν ἀμφιβαλεῖται. ### English translation (Claude) 'You will have a boy, son of Mnesarchus, whom all men will honor, and he will rush to noble fame, and will put on the sweet grace of sacred crowns.' ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 5.33.2 (Dindorf 1:261; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-33-2). ## Preparation for the Gospel 5.33.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-33-3 - Source: Dindorf 1:261 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Apollo's oracle about Homer's double fate. ### Greek text ὁ δὲ κοῦρος ἦν Εὐριπίδης. Ὅμηρος δὲ σοὶ ζωὴ δοιὰς μοίρας λάχεν, ἡ μὲν ἀμαυρῶν ἠελίων δισσῶν, ἡ δʼ ἀθανάτοις ἰσόμοιρος, ζῶν καὶ ἀποφθίμενος. καὶ διὰ ταῦτα ἤκουεν ὄλβιε καὶ δύσδαιμον, ἔφυς γὰρ ἐπʼ ἀμφοτέροισι. ### English translation (Claude) And the boy was Euripides. And to Homer: 'Your life has received two portions, the one of two darkened suns, the other equal to the immortals, living and dead.' And for this he heard: 'Blessed and ill-starred, for you were born to both.' ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 5.33.3 (Dindorf 1:261; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-33-3). ## Preparation for the Gospel 5.33.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-33-4 - Source: Dindorf 1:261 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Oenomaus asks the god to grant others what he promised the poets. ### Greek text λέγει δὲ οὐκ ἄνθρωπος, ἀλλά τις διατεινάμενός ποτε, ὅτι αὐτὸν οὐ χρὴ ἀνθρώπων θεὸν ὄντα δυηπαθέων ἀλεγίζειν. ἄγε οὖν, ὦ θεὲ, μὴ περιίδῃς μηδʼ ἡμᾶς. ἐπιθυμοῦμεν γὰρ, εἰ μή τι ἀδικοῦμεν, οἱ μὲν κλέους ἐσθλοῦ, οἱ δὲ στεφάνων ἱερῶν, οἱ δὲ πρὸς θεοὺς ἰσομοιρίας, οἱ δὲ αὐτῆς ἀθανασίας. ### English translation (Claude) And it is not a man who says, but one who once insisted, that he, being a god, ought not to care for wretched men. Come then, O god, do not neglect us either. For we desire, if we do no wrong, some of us noble fame, some sacred crowns, some an equal portion with the gods, and some immortality itself. ### Extrabiblical texts - Homer, Il. 21.462–466 (Homer, Iliad): allusion, medium confidence - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Translation notes - The allusion is to Apollo's words in Homer that a god should not fight for wretched mortals (Iliad 21.462–466). ### Citation (SBL) Eusebius, Praep. ev. 5.33.4 (Dindorf 1:261; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-33-4). ## Preparation for the Gospel 5.33.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-33-5 - Source: Dindorf 1:261 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: What did Archilochus do to deserve heaven? ### Greek text τί ποτʼ οὖν ἦν τοῦτο διʼ ὅ σοι Ἀρχίλοχος ἔδοξεν ἄξιος εἶναι τοῦ οὐρανοῦ; μὴ φθονήσῃς, ὦ φιλανθρωπότατε θεῶν, μηδʼ ἄλλοις ἀνθρώποις τῆς ἄνω ὁδοῦ. τί πράττειν κελεύεις ἡμᾶς; ἢ δηλαδὴ τὰ Ἀρχιλόχου, εἰ μέλλοιμεν ἄξιοι φανεῖσθαι τῆς ὑμετέρας ἑστίας, ### English translation (Claude) What, then, was it for which Archilochus seemed to you worthy of heaven? Do not begrudge, most kind of the gods, the upward road to other men too. What do you bid us do? Or, plainly, the deeds of Archilochus, if we are to appear worthy of your hearth: ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 5.33.5 (Dindorf 1:261; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-33-5). ## Preparation for the Gospel 5.33.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-33-6 - Source: Dindorf 1:261 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Oenomaus ironically lists Archilochus's 'merits': abusive verse. ### Greek text λοιδορῆσαι μὲν πικρῶς τὰς οὐκ ἐθελούσας ἡμῖν γαμεῖσθαι, ἅψασθαι δὲ καὶ τῶν κιναίδων, ἐπειδὴ τῶν ἄλλων πονηρῶν πολὺ πονηρότεροί εἰσιν· οὐχὶ δίχα μέτρου, αὕτη γὰρ διάλεκτος καὶ θεῶν, ὥσπερ οὖν καὶ θείων ἀνδρῶν, ὥσπερ Ἀρχιλόχου. ### English translation (Claude) to revile bitterly the women who will not marry us, and to attack the effeminates too, since they are much worse than other wicked men; and not without meter, for this is the language of the gods, as also of divine men, such as Archilochus. ### Extrabiblical texts - Archilochus (Archilochus): allusion, medium confidence - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Translation notes - Archilochus attacked Lycambes and his daughters in verse after a broken betrothal. ### Citation (SBL) Eusebius, Praep. ev. 5.33.6 (Dindorf 1:261; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-33-6). ## Preparation for the Gospel 5.33.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-33-7 - Source: Dindorf 1:261–262 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Ironical praise of Archilochus's verse. ### Greek text καὶ οὐδὲν ἴσως θαυμαστόν. διὰ γὰρ τὴν ἐν τούτοις ὑπεροχὴν εὖ μὲν οἶκος οἰκεῖται, εὖ δὲ ἰδιώτης βίος, πόλεις δὲ ὁμοφρόνως καὶ ἔθνη εὐνόμως συνεστᾶσιν. ### English translation (Claude) And perhaps there is nothing surprising in that. For through excellence in these things a house is well managed, and a private life well led, and cities and nations stand together in concord and good order. ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 5.33.7 (Dindorf 1:261–262; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-33-7). ## Preparation for the Gospel 5.33.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-33-8 - Source: Dindorf 1:262 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Apollo barred Archilochus's killer from the temple. ### Greek text οὐκ ἀπεικότως ἄρα σοι καὶ Μουσῶν θεράπων ἔδοξεν εἶναι, καὶ ὁ φονεὺς αὐτοῦ οὐκ ἄξιος εἶναι τῆς πρὸς ὑμᾶς τοὺς θεοὺς εἰσόδου, οὐδὲ τῆς παρʼ ὑμῶν φωνῆς, ἄνδρα φωνάεντα ἀποκτείνας. ### English translation (Claude) Not unreasonably, then, he seemed to you a servant of the Muses, and his killer unworthy of entering in to you gods, or of hearing your voice, since he had killed a man of song. ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 5.33.8 (Dindorf 1:262; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-33-8). ## Preparation for the Gospel 5.33.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-33-9 - Source: Dindorf 1:262 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Pythia expelled Archias, killer of Archilochus. ### Greek text οὔκουν ἄδικος ἡ πρὸς τὸν Ἀρχίαν ἀπειλὴ, οὐδʼ ἄκαιρος ἡ Πυθία τιμωροῦσα Ἀρχιλόχῳ τῷ πάλαι νεκρῷ καὶ κελεύουσα ἐξιέναι τοῦ ναοῦ τὸν ἐναγῆ· Μουσάων γὰρ ἀπέκτεινε θεράποντα. ### English translation (Claude) Not unjust, then, was the threat against Archias, nor untimely the Pythia, avenging Archilochus long dead and ordering the polluted man to leave the temple: 'for he killed the servant of the Muses.' ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 5.33.9 (Dindorf 1:262; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-33-9). ## Preparation for the Gospel 5.33.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-33-10 - Source: Dindorf 1:262 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Oenomaus asks how Euripides' crowns were 'sacred'. ### Greek text οὔκουν ἔμοιγʼ ἐφάνης ἐπαμύνων τῷ ποιητῇ ἀπρεπὴς εἶναι· ἐμεμνήμην γὰρ καὶ τοῦ ἑτέρου ποιητοῦ καὶ τῶν ἱερῶν τοῦ Εὐριπίδου στεφάνων, καίτοι ἀπορῶν καὶ ἀκοῦσαι ἐπιθυμῶν οὐχ ὅτι ἐστεφανοῦτο, ἀλλὰ πῶς ἦν τὰ στέφη ταῦτα ἱερά· οὐδʼ ὅτι αὐτοῦ κλέος ὄρουσεν, ἀλλὰ πῶς ἐσθλὸν ἦν τοῦτο. ### English translation (Claude) So to me you did not appear unseemly in defending the poet; for I remembered also the other poet, and the sacred crowns of Euripides, though I was at a loss and wished to hear, not that he was crowned, but how these crowns were sacred; nor that his fame rushed forth, but how it was noble. ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 5.33.10 (Dindorf 1:262; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-33-10). ## Preparation for the Gospel 5.33.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-33-11 - Source: Dindorf 1:262 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Euripides was admired by crowds and tyrants. ### Greek text ἐκροταλίζετο μὲν γὰρ ἐν τοῖς ὄχλοις, οἶδα, καὶ τυράννοις ἤρεσκε, καὶ τοῦτο οἶδα· καὶ ἔργον ἐπετήδευεν, ἐφʼ ᾧ οὐχ ὅπως αὐτὸς ἐθαυμάζετο ὁ ἐραστὴς, ἀλλʼ ἤδη καὶ ἡ τῶν Ἀθηναίων πόλις, ὅτι μόνη τραγῳδοὺς ἤνεγκεν. ### English translation (Claude) For he was applauded by the crowds, I know, and pleased tyrants, this too I know; and he practiced a craft for which not only he himself, the lover of it, was admired, but even the city of the Athenians, because it alone produced tragedians. ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 5.33.11 (Dindorf 1:262; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-33-11). ## Preparation for the Gospel 5.33.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-33-12 - Source: Dindorf 1:262 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Oenomaus asks what merit the gods saw in Euripides. ### Greek text εἰ μὲν οὖν ὁ κρότος ἱκανὸς κριτὴς καὶ ἡ ἐν ἀκροπόλει τράπεζα, οὐδὲν ἔτι λέγω, βλέπων ἐν ἀκροπόλει δειπνοῦντα τὸν Εὐριπίδην καὶ τὸν Ἀθηναίων ἅμα καὶ τὸν Μακεδόνων δῆμον ἐπιψοφοῦντα· εἰ δὲ καὶ δίχα τούτων ἐστί τις καὶ θεῶν ψῆφος, καὶ αὕτη πιστὴ, καὶ οὐχ ἥττων τῆς τῶν τυράννων, οὐδὲ τῆς τῶν ὄχλων, φέρε, φράσον σὸν ἡμῖν ἐπὶ τίνι τῶν καλῶν ἠνέγκατε ὑμεῖς οἱ θεοὶ τὴν ὑπὲρ τοῦ Εὐριπίδου ψῆφον, ἵνα σπεύσωμεν καὶ διώξωμεν τὸν οὐρανὸν κατὰ πόδας τῶν ὑμετέρων ἐπαίνων. ### English translation (Claude) If, then, applause is a sufficient judge, and the table in the acropolis, I say no more, seeing Euripides dining in the acropolis and the people of the Athenians and of the Macedonians applauding together. But if apart from these there is also a vote of the gods, and that a trustworthy one, and no less than that of tyrants or crowds, come, tell us yourself for which of his fine deeds you gods cast your vote for Euripides, so that we may hasten and pursue heaven in the footsteps of your praises. ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 5.33.12 (Dindorf 1:262; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-33-12). ## Preparation for the Gospel 5.33.13 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-33-13 - Source: Dindorf 1:262–263 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Euripides won the gods' favor by dramatizing others' crimes. ### Greek text οὐ γὰρ δὴ οὐκ εἰσὶ καὶ νῦν ἕτοιμοι κωμῳδεῖσθαι καὶ Σαβαῖοι καὶ Λυκάμβαι, πρὸς δέ γε τὸ τραγῳδεῖσθαι οὐκ ἂν οὐδὲ νῦν ἐνσταίη οὔτε ὁ Θυέστης οὔτε ὁ Οἰδίπους οὔτε ὁ Φινεὺς ἐκεῖνος, οὐδʼ ἂν, οἶμαι, φθονήσαιεν οὐδενὶ ἐπιθυμοῦντι φιλίας τῆς τῶν θεῶν, ἀλλὰ καὶ αὐτοὶ ἄν μοι δοκοῦσιν ἐκεῖνοι, εἰ ᾔσθοντο ὅτι ἔσοιτό τις Εὐριπίδης ἀνὴρ ἐπὶ τῷ διασκευάσαι αὐτοὺς γενόμενος θεοφιλὴς, ἐμελῆσαι ἂν τῶν κακῶν ἐκείνων, καὶ οὐκ ἐπὶ τὸ κρείττονα φρονεῖν, ἀλλʼ ἐπὶ τὸ μετροποιεῖν τραπέσθαι· ### English translation (Claude) For surely there are even now Sabaei and Lycambae ready to be mocked in comedy, and as for being made tragedies of, neither Thyestes nor Oedipus nor that Phineus would object even now; nor, I think, would they begrudge anyone who desires the friendship of the gods. Rather, it seems to me, they themselves, had they perceived that there would be a Euripides, a man who would become dear to the gods by working them up, would have cared about those evils, and turned not to wiser thinking but to making verses; ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Translation notes - "Sabaei and Lycambae": the typical targets of comic and iambic abuse, Lycambes being Archilochus's victim; "Sabaei" may refer to devotees of Sabazius. ### Citation (SBL) Eusebius, Praep. ev. 5.33.13 (Dindorf 1:262–263; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-33-13). ## Preparation for the Gospel 5.33.14 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-33-14 - Source: Dindorf 1:263 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Such deeds would seat men on Olympus with the boxers. ### Greek text καὶ τῶν ἔμπροσθεν ἀνθρώπων εἰ τὰ ὀνόματα ὄγκου πλήρη ἤκουον, χρῆσθαι τούτοις εἰς τὴν πρὸς τὸν οὐρανὸν ὁδοιπορίαν, ἵν ἐλθόντες καθίζοιντο ἐν τῷ Ὀλύμπῳ μετὰ τῶν πυκτῶν ἐν τῇ τοῦ Δῖός αὐλῇ· ταῦτα γὰρ λέγει ὁ ἐν Δελφοῖς ποιητής. ### English translation (Claude) and, if they heard the names of earlier men full of pomp, they would have used them for the journey to heaven, so as to go and sit on Olympus with the boxers in the court of Zeus; for this is what the poet at Delphi says. ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 5.33.14 (Dindorf 1:263; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-33-14). ## Preparation for the Gospel 5.33.15 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-33-15 - Source: Dindorf 1:263 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Apollo's oracle to Homer about his homeland and death. ### Greek text φέρε καὶ τὴν Ὁμήρου τοῦ ὀλβίου ἴδωμεν ἐρώτησιν, ἣν τὸν θεὸν ἐρωτᾷ· ἦπου γάρ τις οὐρανία ἦν καὶ ἱκανὴ τὸν θεὸν ἐκκαλέσασθαι· οὐ γὰρ ἂν οὕτω ῥᾳδίως ὁ θεὸς ὄλβιον μὲν ἐπεφώνησεν, ἐπὶ δὲ τῷ ὀλβίῳ ῥῆσιν ἀπένειμε πατρίδα δίζηαι· μητρὶς δέ τοι, οὐ πατρίς ἐστι· Μίνωος δʼ ἀπὸ γῆς, οὔτε σχεδὸν οὔτʼ ἀπὸ τηλοῦ, ἐν τῇ σοι μοῖρʼ ἐστὶ τελευτῆσαι βιότοιο, εὖτʼ ἂν ἀπὸ γλώσσης παίδων μὴ γνῷς ἐπακούσας ἀξύνετον πολλοῖσι λόγοις εἰρημένον ὕμνον. ### English translation (Claude) Come, let us see also the question of the blessed Homer which he asks the god. Surely it was some heavenly question, able to call the god forth; for otherwise the god would not so readily have called him blessed, and after 'blessed' assigned him this speech: 'You seek your fatherland; but you have a motherland, not a fatherland. In the land of Minos, neither near nor far, it is your lot to end your life, when from the tongue of children you hear and do not understand a song spoken in riddling words.' ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Translation notes - This oracle is also in the ancient Lives of Homer and the Contest of Homer and Hesiod. ### Citation (SBL) Eusebius, Praep. ev. 5.33.15 (Dindorf 1:263; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-33-15). ## Preparation for the Gospel 5.33.16 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-33-16 - Source: Dindorf 1:263 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Homer's question was as trivial as a beetle's would be. ### Greek text δεινὸν γὰρ, ὦ σοφώτατε ἀνδρῶν, μᾶλλον δὲ θεῶν, εἰ μήτε ὅπου τῆς γῆς ἐξέθορε τῆς μητρὸς εἰδείη ὄλβιος μήτε ὅπου καταμύσας κείσεται. ἐγὼ δὲ καὶ ᾤμην ἴσον Ὅμηρόν τε ὄντα περὶ τούτων προσιέναι τῷ θεῷ καὶ ἕνα τῶν κανθάρων, καὶ τὸν θεὸν μὴ μᾶλλον ἂν Ὁμήρῳ ἀφηγήσασθαι περὶ τοιούτων ἀγνοημάτων ἢ κανθάρῳ. ### English translation (Claude) For it would be terrible, most wise of men, or rather of gods, if a blessed man knew neither where on earth he sprang from his mother nor where he will lie when he has closed his eyes. But I thought it was the same thing for Homer to approach the god about such matters as for one of the beetles, and that the god would no more explain such things unknown to Homer than to a beetle. ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 5.33.16 (Dindorf 1:263; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-33-16). ## Preparation for the Gospel 5.33.17 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-33-17 - Source: Dindorf 1:263–264 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Oenomaus's beetle parody of Homer's question. ### Greek text οἷον εἰ καὶ κάνθαρός τις γεννηθεὶς οὐκ ἐνεβίωσε οὐδʼ ἐνεγήρασεν ἐν ἐκείνῃ τῇ κοπρίᾳ, ἀλλʼ ἐχθρῷ ἀνέμῳ περιέτυχε, καὶ κανθαρίῳ δαίμονι σκληρῷ, ὃς αὐτὸν μετέωρον ἄρας βίᾳ ἀπήνεγκεν ἐπί τινα ἄλλην γῆν καὶ ἄλλην κοπρίαν, κἄπειτα ἐλθὼν εἰς Δελφοὺς ἀνηρώτα ἥτις ἄρα ποτὲ αὐτῷ ἦν ἡ πατρῴα κοπρία, καὶ ἥτις αὐτὸν γῆ δέξεται ἀποθανόντα. Ταῦτα μὲν οὖν περὶ τῶν ποιητῶν. ### English translation (Claude) It is as if a beetle, once born, had not lived and grown old in that dung, but met a hostile wind and a harsh beetle-demon, which lifted it up by force and carried it off to some other land and other dung, and then it came to Delphi and asked which was its ancestral dung, and what land would receive it when dead." So much about the poets. ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 5.33.17 (Dindorf 1:263–264; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-24-1/#p-5-33-17). ## Preparation for the Gospel 5.34.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-5-34-1 - Source: Dindorf 1:264 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius introduces Oenomaus on deified athletes. ### Greek text Ἐπεὶ δὲ οὐ μόνους ποιητὰς, ἤδη δὲ καὶ πύκτας καὶ ἀθλητὰς ὁ θαυμάσιος θεὸς διὰ τῶν οἰκείων χρησμῶν ἐξεθέωσεν, εἰκότως μοι δοκεῖ καὶ ταῦτα ἀπελέγχειν ὁ δεδηλωμένος τούτοις τοῖς ῥήμασιν ### English translation (Claude) But since the wonderful god deified through his oracles not only poets but even boxers and athletes, the writer cited above reasonably, it seems to me, refutes these too, in these words: ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 5.34.1 (Dindorf 1:264; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-5-34-1). ## Preparation for the Gospel 5.34.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-5-34-2 - Source: Dindorf 1:264 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Apollo deified the boxer Cleomedes. ### Greek text ὢ εἰδὼς ψάμμου τʼ ἀριθμὸν καὶ μέτρα θαλάσσης, καὶ κωφοῦ ξυνιεὶς καὶ μὴ λαλέοντος ἀκούων. εἴθε ὤφελες τὰ μὲν τοιαῦτα πάντα ἀγνοεῖν, ἐκεῖνο δὲ εἰδέναι, ὅτι ἡ πυκτικὴ τῆς λακτιστικῆς οὐδὲν διαφέρει, ἔν ἢ καὶ τοὺς ὄνους ἀπηθανάτους, ἢ μηδὲ Κλεομήδην πύκτην Ἀστυπαλαιέα, λέγων οὕτως ὕστατος ἡρώων Κλεομήδης Ἁστυπαλαιεὺς, ὃν θυσίαις τιμᾶθʼ ὡς οὐκέτι θνητὸν ἐόντα. ### English translation (Claude) "'O you who know the number of the sand and the measures of the sea, and understand the dumb and hear him who does not speak!' Would that you had been ignorant of all such things, and had known this instead: that boxing differs nothing from kicking, so that you would either make asses immortal too, or not even Cleomedes the boxer of Astypalaea, when you say: 'Last of the heroes is Cleomedes of Astypalaea; honor him with sacrifices, as being no longer mortal.' ### Extrabiblical texts - Herodotus, Hist. 1.47 (Herodotus, Histories): quotation, high confidence - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Translation notes - Oenomaus, quoted through 5.34.17. The first line adapts the oracle to Croesus (Herodotus, Histories 1.47). "So that you would either make asses immortal": the printed text here (ἔν ἢ ... ἀπηθανάτους) is corrupt; rendered by the sense. On Cleomedes compare Pausanias, Description of Greece 6.9.6–8. ### Citation (SBL) Eusebius, Praep. ev. 5.34.2 (Dindorf 1:264; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-5-34-2). ## Preparation for the Gospel 5.34.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-5-34-3 - Source: Dindorf 1:264 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Cleomedes killed an opponent at Olympia. ### Greek text διὰ τί γὰρ, ὦ πάτριε τῶν Ἑλλήνων ἐξηγητὰ, ὥς σε καλεῖ Πλάτων, ἐθέωσας τὸν ἄνδρα τοῦτον; ἢ ὅτι Ὀλυμπίασι πληγῇ μιᾷ πατάξας τὸν ἀνταγωνιστὴν ἀνέῳξε τὴν πλευρὰν αὐτοῦ καὶ ἐμβαλὼν τὴν χεῖρα ἐλάβετο τοῦ πνεύμονος; ### English translation (Claude) For why, O ancestral interpreter of the Greeks, as Plato calls you, did you deify this man? Was it because at Olympia, striking his opponent with one blow, he opened his side and, thrusting in his hand, seized his lung? ### Extrabiblical texts - Plato, Resp. 427c (Plato (works)): allusion, high confidence - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Translation notes - Plato calls Apollo the ancestral interpreter: Republic 427c. ### Citation (SBL) Eusebius, Praep. ev. 5.34.3 (Dindorf 1:264; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-5-34-3). ## Preparation for the Gospel 5.34.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-5-34-4 - Source: Dindorf 1:264 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Cleomedes pulled down a school roof on the children. ### Greek text Ἄπολλον, ἀξιοθέου ἔργου· ἢ οὐ μόνον, ἀλλὰ καὶ ὅτι προστιμηθεὶς τεσσάρων ταλάντων ζημίαν ἐπὶ τούτῳ οὐχ ὑπέστη, ἀλλʼ ὑπʼ ἀχθηδόνος καὶ βαρυθυμίας ἐνήρεισε τὸν θυμὸν τοῖς ἐν τῷ διδασκαλείῳ παισὶ, τὸν κίονα ὑφελκύσας, ὃς ἀνεῖχε τὴν στέγην; ἆρʼ, ὦ θεοποιὲ, διὰ ταῦθʼ ὑμῖν ὁ Κλεομήδης τιμητέος ἐστίν; ### English translation (Claude) Apollo, what a deed worthy of a god! Or not only that, but also because, being fined four talents for it, he did not submit, but in vexation and rage vented his anger on the boys in the school, pulling away the pillar that held up the roof? Is it for this, maker of gods, that Cleomedes is to be honored by you? ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 5.34.4 (Dindorf 1:264; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-5-34-4). ## Preparation for the Gospel 5.34.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-5-34-5 - Source: Dindorf 1:264–265 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Cleomedes vanished from a chest in a temple. ### Greek text ἢ κἀκεῖνο προσθήσεις, τὸ ἕτερον δεῖγμα τῆς ἐκείνου ἀνδρείας ἅμα καὶ θεοφιλίας, ὅτι δὴ ἐμβὰς εἰς ἱερὸν κιβώτιον καὶ τὸ πῶμα ἐπαγόμενος ἄληπτος ἐγένετο τοῖς διώκουσι, πειρωμένοις αὐτὸν ἐξελκύσαι. ὦ Κλεόμηδες, ἆρα ἥρως οὐκέτι θνητὸς, οἷα τὰ μηχανήματα ὑπὲρ ἀθανασίας ἐξεῦρες. ### English translation (Claude) Or will you add that other proof of his courage and at the same time his love for the gods, that, getting into a sacred chest and pulling the lid down, he could not be caught by his pursuers when they tried to drag him out? O Cleomedes, hero no longer mortal, what contrivances you invented for immortality! ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 5.34.5 (Dindorf 1:264–265; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-5-34-5). ## Preparation for the Gospel 5.34.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-5-34-6 - Source: Dindorf 1:265 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Ironical comparison of Cleomedes with Ganymede. ### Greek text ᾔσθοντο γοῦν εὐθέως οἱ θεοὶ τῆς ἀγαθουργίας καὶ ἀνηρείψαντό σε, ὥσπερ οἱ τοῦ Ὁμήρου τὸν Γανυμήδην· ἀλλὰ τὸν μὲν ἐπὶ τῷ κάλλει, σὲ δὲ ἐπὶ τῇ ἰσχύϊ καὶ τῆς ἰσχύος τῇ χρήσει τῇ ἀγαθῇ. ### English translation (Claude) The gods at once perceived his good deeds and snatched you up, as Homer's gods did Ganymede; but him for his beauty, and you for your strength and your good use of strength. ### Extrabiblical texts - Homer, Il. 20.232–235 (Homer, Iliad): allusion, high confidence - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Translation notes - Compare Homer, Iliad 20.232–235. ### Citation (SBL) Eusebius, Praep. ev. 5.34.6 (Dindorf 1:265; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-5-34-6). ## Preparation for the Gospel 5.34.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-5-34-7 - Source: Dindorf 1:265 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Oenomaus parodies the Cleomedes oracle with a wild ass. ### Greek text εἴθε οὖν, ὦ μάντι, ὡς ἔφην, ἐάσας τὴν ψάμμον καὶ τὴν ἅλμην ἀντʼ αὐτῶν ἐξέμαθες ὁπόσου ἄξιόν ἐστιν ἡ πυκτικὴ, ἵνα καὶ τοὺς πύκτας ὄνους θεοὺς ἐνόμιζες καὶ τοὺς ὀνάγρους τῶν θεῶν τοὺς ἀρίστους· καὶ ἦν ἄν τι οἰκεῖον λόγιον ἐπʼ ἀποθανόντι ὀνάγρῳ μᾶλλον ἢ ἐπὶ τῷ σῷ πύκτῃ ἔξοχος ἀθανάτων ὄνος ἄγριος, οὐ Κλεομήδης, ὃν θυσίαις τιμᾶθʼ ὡς οὐκέτι θνητὸν ἐόντα. ### English translation (Claude) Would then, O seer, as I said, that you had left the sand and the brine and learned instead what boxing is worth, so that you might have counted boxers asses for gods and wild asses the best of gods; and there would have been a fitting oracle on a dead wild ass rather than on your boxer: 'Highest of immortals is the wild ass, not Cleomedes; honor him with sacrifices, as being no longer mortal.' ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 5.34.7 (Dindorf 1:265; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-5-34-7). ## Preparation for the Gospel 5.34.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-5-34-8 - Source: Dindorf 1:265 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The wild ass would contest Cleomedes' claim. ### Greek text μὴ γὰρ δὴ θαυμάσῃς εἰ καὶ ὄναγρος ἐπιδικάσεται ἀθανασίας, ἱκανῶς τὰ θεῖα παρεσκευασμένος· καὶ ἀκούσας μὴ ἀνασχέσθαι, ἀλλʼ ἀπειλῆσαι καὶ αὐτὸν τὸν Κλεομήδην πατάξας εἰς τὸ βάραθρον ἐμβαλεῖν, καὶ οὐκ ἐπιτρέψειν αὐτῷ εἰς τὸν οὐρανὸν ἀναβῆναι· ### English translation (Claude) For do not be surprised if a wild ass too lays claim to immortality, being well equipped for divine things; and that on hearing of it he would not bear it, but would threaten to strike Cleomedes himself and throw him into the pit, and would not let him go up to heaven. ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 5.34.8 (Dindorf 1:265; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-5-34-8). ## Preparation for the Gospel 5.34.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-5-34-9 - Source: Dindorf 1:265 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Oenomaus turns to the Thasian boxer's statue. ### Greek text εἶναι γὰρ αὐτοῦ ἀξιώτερος αὐτῶν τῶν θείων δώρων, ἅτε μήτε αὐτῷ μόνῳ ἕτοιμος ὢν μάχεσθαι, κἂν εἰ σιδηροῖς χρῷτο τοῖς ἱμᾶσιν, ἀλλὰ καὶ τῷ Θασίῳ πύκτῃ ἅμα ἀμφοτέροις, ὑπὲρ οὗ τοῦ ἀνδριάντος ἐχαλέπηναν οἱ θεοὶ καὶ τὴν Θασίων γῆν ἄφορον εἰργάσαντο. ### English translation (Claude) For he would be worthier than he of the divine gifts themselves, being ready to fight not only him alone, even if he used iron thongs, but also the Thasian boxer, both at once, over whose statue the gods were angry and made the land of the Thasians barren. ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence - Pausanias (Pausanias, Description of Greece): echo, medium confidence ### Translation notes - The Thasian boxer is Theagenes; compare Pausanias, Description of Greece 6.11.2–9. ### Citation (SBL) Eusebius, Praep. ev. 5.34.9 (Dindorf 1:265; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-5-34-9). ## Preparation for the Gospel 5.34.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-5-34-10 - Source: Dindorf 1:265 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Ironical conclusion that boxing is divine. ### Greek text πιστεύομεν δὲ καὶ περὶ τούτου οὐκ ἀνθρώπῳ, ἀλλὰ θεῷ τῷ αὐτῷ. ἐξ ὧν ἐγὼ καὶ πάνυ κατενόησα ὅτι θεῖόν τι ἄρα ἦν ἐπιτήδευμα ἡ πυκτικὴ, τοὺς δὲ πολλοὺς καὶ οἰομένους εἶναι σοφοὺς ἐλελήθει, ἵνʼ ἀφέμενοι τοῦ καλοὶ κἀγαθοὶ εἶναι ἤσκουν τὰ τοῦ Θασίου πύκτου· ᾧ ἀθανασίαν μὲν, ὥσπερ Κλεομήδει, οὐκ ἔδωκαν, ἐφίλησαν δὲ μεγάλως οἱ θεοί. ### English translation (Claude) And about this too we trust not a man but the same god. From which I fully perceived that boxing was, it seems, a divine pursuit, though it had escaped the many and those who think themselves wise, so that, giving up being honorable and good, they might practice the arts of the Thasian boxer, to whom the gods did not give immortality, as to Cleomedes, but loved him greatly. ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 5.34.10 (Dindorf 1:265; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-5-34-10). ## Preparation for the Gospel 5.34.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-5-34-11 - Source: Dindorf 1:265–266 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The statue fell on a man who flogged it. ### Greek text οὕτω καὶ ὁ χάλκεος αὐτοῦ ἀνδριὰς ἔδειξέ τι ὑπὲρ τὰς τῶν ἄλλων ἀνθρώπων εἰκόνας, ἐπικατενεχθεὶς τῷ μαστιγοῦντι ἐχθρῷ, κατά τινα, ὡς ἔοικε, δαιμονίαν μέριμναν. ### English translation (Claude) So his bronze statue too showed something beyond the images of other men, falling upon the enemy who was flogging it, by some demonic care, it seems. ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 5.34.11 (Dindorf 1:265–266; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-5-34-11). ## Preparation for the Gospel 5.34.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-5-34-12 - Source: Dindorf 1:266 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Thasians sank the statue in the sea. ### Greek text ἀλλʼ οἱ ἄφρονες Θάσιοι καὶ θείων ἄπειροι πραγμάτων ἠγανάκτησάν τε καὶ ἄγος ἐπεκάλεσαν τῷ ἀνδριάντι, καὶ δίκην εἰσεπράξαντο, καὶ καταδῦσαι ἐτόλμησαν εἰς τὴν θάλασσαν. ### English translation (Claude) But the foolish Thasians, inexperienced in divine matters, were indignant, charged the statue with pollution, exacted a penalty, and dared to sink it in the sea. ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 5.34.12 (Dindorf 1:266; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-5-34-12). ## Preparation for the Gospel 5.34.13 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-5-34-13 - Source: Dindorf 1:266 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Famine struck Thasos; Apollo's oracle spoke of bringing back exiles. ### Greek text οὐ μὴν διέφυγόν γε οἱ Θάσιοι, ἀλλʼ οἱ θεοὶ ἔδειξαν ἡλίκον κακὸν ὑπʼ αὐτῶν ἐτολμήθη, λιμὸν ἐπιπέμψαντες τὸν τῆς θείας δίκης διάκονον, ὃς ἐδίδαξε μόλις αὐτοὺς τὰ τῶν θεῶν βουλεύματα, ὅ τε φιλανθρωπότατος θεῶν σὺ τῷ οἰκείῳ τρόπῳ τὴν βοήθειαν αὐτοῖς ἔπεμψας λέγων εἰς πάτρην φυγάδας κατάγων Δήμητρʼ ἀπαμήσεις. ### English translation (Claude) Yet the Thasians did not escape; the gods showed how great an evil they had dared, sending famine, the minister of divine justice, which barely taught them the gods' counsels; and you, kindest of the gods, sent them help in your own fashion, saying: 'Bring the exiles back to their fatherland, and you will reap Demeter.' ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 5.34.13 (Dindorf 1:266; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-5-34-13). ## Preparation for the Gospel 5.34.14 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-5-34-14 - Source: Dindorf 1:266 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The famine ended when the statue was restored. ### Greek text ἀλλʼ οἱ ἀβέλτεροι πάλιν τοὺς φεύγοντας ἀνθρώπους ᾤοντο ὅτι δεῖ αὐτοὺς κατακαλεῖν· κακῶς εἰδότες. τί γὰρ δὴ καὶ μέλει τοῖς ἀφιλανθρωποτάτοις θεοῖς ἀνθρώπων κατακαλουμένων ὅσονπερ ἀνδριάντων; ἀμέλει οὐδὲν ἐπὶ τούτῳ ὠφελήθη ἡ γῆ ὥστε παύσασθαι νοσοῦσα, εἰ μὴ τῶν σοφῶν καὶ ἐπισταμένων τις τὸν θεῖον νοῦν συνῆκε φυγάδα εἶναι τὸν καταπεποντωμένον ἀνδριάντα. καὶ ἦν οὕτως. ἅμα γὰρ ἀνεστάθη καὶ εὐθὺς ἡ μὲν γῆ ἀνέθαλλεν, οἱ δὲ ἐκόμων Δήμητρι λοιπόν. ### English translation (Claude) But the fools again thought they must recall the men who were in exile, ill-informed as they were. For what do the most unkind gods care about the recall of men, compared with that of statues? Of course the land gained nothing by this so as to stop being sick, until one of the wise who knew the divine mind understood that the exile was the statue sunk in the sea. And so it was. For as soon as it was set up again, the land at once flourished again, and they thereafter grew their hair long for Demeter. ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Translation notes - "Grew their hair long for Demeter": i.e. their crops flourished; the Greek ἐκόμων plays on the 'hair' of grain. ### Citation (SBL) Eusebius, Praep. ev. 5.34.14 (Dindorf 1:266; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-5-34-14). ## Preparation for the Gospel 5.34.15 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-5-34-15 - Source: Dindorf 1:266 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Locrians suffered famine for insulting a pentathlete's statue. ### Greek text πῶς οὖν οὐ τεκμήρια ταῦτά εἰσιν ἐναργῆ τῆς θεοπρεποῦς ἀθλητικῆς, ὅτι ἐστὶ θεοτίμητος; καὶ γὰρ καὶ ἐπὶ πεντάθλου ἀνδριάντι ὑβρισμένῳ ἐμήνισαν οἱ θεοὶ, καὶ Λοκροὶ ἐπείνησαν διὰ τοῦτο, ὥσπερ Θάσιοι, ἕως αὐτοὺς ἰάσατο λόγιον σὸν ἔχον οὕτως ἐν τιμῇ τὸν ἄτιμον ἔχων τότε γῆν ἀναρώσεις. ### English translation (Claude) How, then, are these not clear proofs of god-befitting athletics, that it is honored by the gods? For the gods were angry also over the insulted statue of a pentathlete, and the Locrians starved because of it, like the Thasians, until an oracle of yours healed them, running thus: 'Holding the dishonored one in honor, then you will till the land.' ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 5.34.15 (Dindorf 1:266; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-5-34-15). ## Preparation for the Gospel 5.34.16 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-5-34-16 - Source: Dindorf 1:266–267 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Oenomaus mocks the gods' love of fattened athletes. ### Greek text οὐδὲ γὰρ Λοκροὶ ᾔσθοντο θείας διανοίας πρότερον ἢ σὲ αὐτοῖς τούτου πρόξενον γενέσθαι. ἀλλʼ Εὐθυκλέα τὸν πένταθλον ἐνέβαλον εἰς εἱρκτὴν, αἰτιασάμενοι αὐτὸν ἐπὶ τῇ πατρίδι εἰληφέναι δῶρα· καὶ οὐ μόνον τοῦτο, ἀλλὰ καὶ ἀποθανόντος καὶ οὗτοι εἰς τὰς εἰκόνας ἐξύβριζον, ἕως οἱ θεοὶ οὐκ ἀνασχόμενοι τῶν γινομένων ἐπαφῆκαν αὐτοῖς τὸν κράτιστον λιμόν· κἂν ὑπὸ τοῦ λιμοῦ διώλοντο ἂν, εἰ μὴ ἡ παρὰ σοῦ ἦλθε βοήθεια, λέγουσα ὅτι δεῖ αὐτοὺς τιμᾶν ἄνδρας πεφατνευμένους, οὓς οἱ θεοὶ φιλοῦσιν οὐχ ἡττον ἢ οὓς οἱ ἀλφιτοποιοὶ πιαίνουσι βοῦς, διʼ ὧν ὑμᾶς οἱ ἄνθρωποι ἐνίοτε θύοντες πείθουσιν· οὐχ ἡττον ἴσως, ἀλλὰ καὶ πολὺ μᾶλλον παχέων βοῶν οἱ παχεῖς ἄνθρωποι εὐφραίνουσιν ὑμᾶς οὕτως ὥστε ἐνίοτε ὅλῃ πόλει καὶ ὅλῳ ἔθνει ὀργίζεσθαι, ἑνὸς ἢ δυοῖν ἀδικούντων ταῦτα τὰ θρέμματα. ### English translation (Claude) For the Locrians did not perceive the divine intent before you became their patron in this. But they threw Euthycles the pentathlete into prison, accusing him of having taken bribes against his country; and not only this, but after he died they too outraged his images, until the gods, not bearing what was happening, let loose upon them the mightiest famine; and they would have perished by the famine, had not help come from you, saying that they must honor stall-fed men, whom the gods love no less than the oxen fattened by millers, by sacrificing which men sometimes persuade you gods; no less, perhaps, but much more than fat oxen, fat men gladden you, so that you are sometimes angry with a whole city and a whole nation when one or two wrong these cattle of yours. ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 5.34.16 (Dindorf 1:266–267; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-5-34-16). ## Preparation for the Gospel 5.34.17 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-5-34-17 - Source: Dindorf 1:267 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Apollo should have been an athletic trainer. ### Greek text ὡς δὴ ὤφελες, ὦ μάντι, ἀλείπτης ἡμῖν ἀντὶ μάντεως γενέσθαι, ἢ καὶ μάντις ἅμα καὶ ἀλείπτης, ἵν ᾖ ὥσπερ χρηστήριον Δελφικὸν, οὕτω καὶ γυμναστήριον. καὶ γὰρ οὐδʼ ἀλλότριον ἦν ἀγῶνος Πυθικοῦ Πυθικὸν εἶναι καὶ τὸ γυμναστήριον.’ Τούτοις ἐπισυνάψω καὶ ἅ φησιν ἀπελέγχων ὡς καὶ τοὺς τυράννους κολακεύειν εἰώθασιν οἱ περὶ ὧν ὁ λόγος. ### English translation (Claude) Would, O seer, that you had become a trainer for us instead of a seer, or seer and trainer at once, so that as there is an oracle at Delphi, so there might be a gymnasium too. For it would not be foreign to the Pythian games for the gymnasium also to be Pythian." To these I shall add what he says in refutation, showing how those of whom we speak are accustomed to flatter tyrants too: ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 5.34.17 (Dindorf 1:267; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-5-34-17). ## Preparation for the Gospel 5.35.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-5-35-1 - Source: Dindorf 1:267 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Apollo flattered the tyrant Cypselus. ### Greek text “ οὗτος ἀνὴρ, ὃς ἐμὸν δόμον ἐσκαταβαίνει, Κύψελος Αἰακίδης, βασιλεὺς κλεινοῖο Κορίνθου. οὐκοῦν καὶ οἱ τύραννοι, οὐ μόνον οἱ τῶν τυράννων ἐπίβουλοι, Κύψελος, ὃς δὴ πολλὰ Κορίνθῳ πήματα τεύξει, καὶ Μελάνιππος ὁ πολλὰ ἀγαθὰ τῇ Γελώων πόλει τεύξας. ### English translation (Claude) "'This man who comes down into my house is Cypselus, son of Eetion, king of famous Corinth.' So tyrants too are blessed, not only those who plot against tyrants: Cypselus, who will bring many woes on Corinth, and Melanippus, who brought many goods to the city of Gela. ### Extrabiblical texts - Herodotus, Hist. 5.92 (Herodotus, Histories): quotation, high confidence - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Translation notes - The oracle: Herodotus, Histories 5.92. The printed text calls Cypselus Αἰακίδης; Herodotus has Ἠετίδης, "son of Eetion", which is translated here. ### Citation (SBL) Eusebius, Praep. ev. 5.35.1 (Dindorf 1:267; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-5-35-1). ## Preparation for the Gospel 5.35.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-5-35-2 - Source: Dindorf 1:267–268 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If Cypselus was blessed, so was Phalaris. ### Greek text πῶς δʼ εἰ Κύψελος ὄλβιος, ὦ κακόδαιμον, οὐ καὶ Φαλαρὶς ὄλβιός, ὁμότροπος ὢν Κυψέλῳ; ὥστʼ ἂν ἐκείνως ἄμεινον εἶναι ὑμῖν εὐδαίμων Φαλαρὶς καὶ Μελάνιππος ἔφυ, θείας ἁγητῆρες ἐν ἀνθρώποις διχονοίας. ### English translation (Claude) And how, if Cypselus is blessed, wretch, is not Phalaris blessed too, being of the same character as Cypselus? So that it would be better for you to say: 'Happy were Phalaris and Melanippus, leaders among men of divine discord.' ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 5.35.2 (Dindorf 1:267–268; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-5-35-2). ## Preparation for the Gospel 5.35.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-5-35-3 - Source: Dindorf 1:268 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Apollo praised the tyrant Phalaris. ### Greek text ἤκουσα δέ σου καὶ διαλελυμένον χρησμὸν περὶ τοῦ Φαλάριδος, ἐπαινοῦντα καὶ τιμῶντα, ὅτι λαβὼν ἐπιβουλεύοντας ᾐκίσατο μὲν, καρτεροῦντας δὲ ἀγάμενος ἀφῆκε· Λοξίας καὶ Ζεὺς πατὴρ ἀναβολὴν ἐψηφίσαντο θανάτου Φαλαρίδι, ἀνθʼ ὧν ἡμέρως Χαρίτωνι καὶ Μελανίππῳ προσηνέχθη. ἀλλʼ εὖ γε καὶ μόλις ἡμῖν τὰ περὶ τοῦ θανάτου ἔδειξας καὶ τῆς ζωῆς, ὅτι κάλλιστόν τι ἐστὶν ἡ ζωή. ἐπὶ τούτοις ἅπασι καὶ τόδε προσκείσθω ### English translation (Claude) And I heard from you a prose oracle too about Phalaris, praising and honoring him because, when he caught men plotting against him, he tortured them, but admiring their endurance let them go: 'Loxias and father Zeus have voted a postponement of death for Phalaris, because he dealt gently with Chariton and Melanippus.' Well done, and with difficulty you have shown us the truth about death and life, that life is a very fine thing." To all these let this too be added: ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Translation notes - The Greek here reads Θαλάριδος, a slip for Φαλάριδος, "Phalaris". ### Citation (SBL) Eusebius, Praep. ev. 5.35.3 (Dindorf 1:268; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-5-35-3). ## Preparation for the Gospel 5.36.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-5-36-1 - Source: Dindorf 1:268 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Apollo's oracle to Methymna on the wooden head of Dionysus. ### Greek text ἀλλά κε Μηθύμνης ναέταις πολὺ λώιον ἔσται φαλληνὸν τιμῶσι Διωνύσοιο κάρηνον. θύουσι γὰρ αἱ πόλεις καὶ τελετὰς ἄγουσιν οὐ μόνον φαλληνοῖς Διωνύσοιο καρήνοις, ἀλλὰ καὶ λιθίνοις καὶ χαλκέοις καὶ χρυσέοις, καὶ οὐ μόνον φαλληνοῖς, ἀλλὰ καὶ αὐτοῖς τοῖς Διονυσίοις καὶ ἄλλοις παμπόλλοις Ἡσιοδείοις θεοῖς. ### English translation (Claude) "'But it will be much better for the dwellers of Methymna if they honor the phallic head of Dionysus.' For cities sacrifice and hold rites not only for phallic heads of Dionysus, but also for stone, bronze, and golden ones; and not only for phallic ones, but also for the Dionysuses themselves and very many other Hesiodic gods. ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence - Pausanias (Pausanias, Description of Greece): echo, medium confidence ### Translation notes - Compare Pausanias, Description of Greece 10.19.3. ### Citation (SBL) Eusebius, Praep. ev. 5.36.1 (Dindorf 1:268; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-5-36-1). ## Preparation for the Gospel 5.36.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-5-36-2 - Source: Dindorf 1:268 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Oenomaus parodies Hesiod's 'thirty thousand immortals'. ### Greek text τρὶς γὰρ ὡς ἀληθῶς μύριοί εἰσιν ἐπὶ χθονὶ πουλυβοτείρῃ, οὐκ ἀθάνατοι, ἀλλὰ λίθινοι καὶ ξύλινοι δεσπόται ἀνθρώπων· οἳ εἰ ἀνθρώπων ὕβριν τε καὶ εὐνομίην ἐφεώρων, οὐκ ἂν τοσοῦτος ἤρθη λῆρος, ὥστε καὶ ἤδη καὶ μέχρις ὑμῶν κεχωρηκέναι τὸ κακὸν, ἐπιδιαβὰν καὶ εἰς τὸν Ὄλυμπον, ὅθι, φασὶ, θεῶν ἶδος ἀσφαλὲς αἰεί. ### English translation (Claude) For truly 'thrice ten thousand are there on the much-nourishing earth,' not immortals, but stone and wooden masters of men; who, if they watched over men's insolence and good order, so much nonsense would not have arisen that the evil has now reached even to you, crossing over to Olympus as well, 'where, they say, is the seat of the gods, ever secure.' ### Extrabiblical texts - Hesiod, Op. 252–254 (Hesiod, Works and Days): quotation, high confidence - Homer, Od. 17.487 (Homer, Odyssey): quotation, medium confidence - Homer, Od. 6.42 (Homer, Odyssey): quotation, high confidence - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Translation notes - Hesiod, Works and Days 252–254, adapted; Homer, Odyssey 17.487 (watching over men's insolence and good order); Odyssey 6.42. ### Citation (SBL) Eusebius, Praep. ev. 5.36.2 (Dindorf 1:268; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-5-36-2). ## Preparation for the Gospel 5.36.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-5-36-3 - Source: Dindorf 1:268 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Oenomaus ridicules the deified olive trunk netted by fishermen. ### Greek text καίτοι εἰ ἀσφαλὲς ἦν, οὐκ ἂν ἦν ἐπιβατὸν λήρῳ, οὐδʼ ἂν εἷς τις τῶν Ὀλυμπίων εἰς τοῦτο ἦλθε παρανοίας ὥστʼ ἐλάινον κορμὸν θεῶσαι, ὃν οἱ Μηθυμναῖοι σαγήνης ἐμπλακέντα τοῖς λίνοις ἀνείλκυσαν, καὶ δὶς, εἰ βούλει, καὶ τρὶς καὶ πλεονάκις ἐν τῷ αὐτῷ σαγηνεύοντες ἄνθρωποι, καὶ ἐξ ἐκείνου εἰς τὸ Λιβυκὸν ἐξοκείλαντες, οὐδʼ εἰς τὴν γῆν ἔξω ἐκβαλόντες αὐτόν· ἐπεὶ οὐκ ἂν, μὰ τὸν Διόνυσον, ἔτι αὐτοῖς ἐνεπλάκη τοῖς λίνοις. ### English translation (Claude) And yet if it were secure, it would not be accessible to nonsense, nor would any one of the Olympians have come to such madness as to deify an olive trunk which the Methymnaeans drew up caught in the meshes of a net, men casting their nets twice, if you like, and three times and more in the same place, and running aground from there on the Libyan coast, without even casting it out onto the land; since, by Dionysus, it would not otherwise have been caught in their nets again. ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Translation notes - The sentence is compressed and partly obscure in the Greek. ### Citation (SBL) Eusebius, Praep. ev. 5.36.3 (Dindorf 1:268; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-5-36-3). ## Preparation for the Gospel 5.36.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-5-36-4 - Source: Dindorf 1:268–269 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The trunk became a cult object by Delphi's sanction. ### Greek text ἀλλʼ ἐξ ἄκρου κεφαλοειδὴς ὁ κορμὸς (Ἄπολλον, ξένου κατασκευάσματος·) τί ποτʼ οὖν ἔπραττεν ἐν τῷ πελάγει; ἀπορήσαι ἄν τις. τί γὰρ ἄλλο ἢ ἐκάθητο, νὴ Δία, ἀναμένων ἕως ἄνθρωποι μαινόμενοι, οὐ γὰρ φήσω ὅτι καὶ θεοὶ, ἐγκυρήσαντες αὐτῷ, οὐ διοπετὲς, ἀλλὰ ποσειδωνοπετὲς ἡγήσωνται, κἄπειτα εἰς ἄστυ ἀπαγάγωσιν, ὥσπερ τινὰ ἀγαθὴν τύχην, κακὴν οὖσαν ὡς ἀληθῶς, οὐ τύχην, ἀλλὰ τυφεδόνα; ἢ οὐκ ἤρκει ἄρα αὐτοῖς οἴκοθεν διολλύουσα, ἀλλʼ αὐτὴν ἐπέρρωσέ τε καὶ προσεπέτεινε θεοπληξίας, ὡς ἄν τις εἴποι, ἐκ Δελφῶν μετάπεμπτος ἐπιθήκη.’ ### English translation (Claude) But the trunk had a head-shaped top (Apollo, what a strange contrivance!). What, then, was it doing in the sea? One might be at a loss. What else, by Zeus, but sitting and waiting until men in their madness (for I will not say gods too) should come upon it and think it fallen not from Zeus but from Poseidon, and then carry it off to the city like some good fortune, though in truth it was bad, not fortune but folly? Or was the folly not enough for them, ruining them from home, but a further load sent for from Delphi strengthened it and stretched it further into god-stricken madness, as one might say?" ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 5.36.4 (Dindorf 1:268–269; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-5-36-4). ## Preparation for the Gospel 5.36.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-5-36-5 - Source: Dindorf 1:269 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius turns back to Porphyry's oracles on fate. ### Greek text Τοσαῦτα καὶ ὁ Οἰνόμαος. ἀλλὰ γὰρ μετὰ τὰ εἰρημένα μεταβὰς αὖθις ἐπὶ τὴν Ἐκ λογίων φιλοσοφίαν τοῦ τὴν συσκευὴν καθʼ ἡμῶν πεποιημένου, ἀνάγνωθι ἐκ τῶν περὶ εἱμαρμένης τοῦ Πυθίου χρησμῶν, εἰ μὴ καὶ σοὶ θείας ἀλλότριος ὢν δυνάμεως ἔτι μᾶλλον ὁ περὶ τῶν θρυλουμένων χρηστηρίων ὑποπεσεῖται λόγος. ### English translation (Claude) So much, then, from Oenomaus. But after what has been said, turn again to the Philosophy from Oracles of the man who composed the attack against us, and read from the Pythian's oracles on fate, to see whether the account of the much-talked-of oracles will not strike you too as still more foreign to divine power. ### Citation (SBL) Eusebius, Praep. ev. 5.36.5 (Dindorf 1:269; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-5-36-5). ## Preparation for the Gospel, Book 6, preface 1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-6-0-1 - Source: Dindorf 1:269–270 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius opens Book 6 by turning from the oracles to the pagan doctrine of fate, to show the demons behind the oracles are powerless. ### Greek text Τοῦ περὶ τῶν χρηστηρίων τρόπου διὰ τῶν προδιηνυσμένων αὐτάρκως ἡμῖν ἀπεληλεγμένου, καὶ τῆς θείας δυνάμεως τοῦ σωτῆρος ἡμῶν διὰ τῆς εὐαγγελικῆς αὐτοῦ διδασκαλίας τὸ θεοπρεπὲς ἅμα καὶ βιωφελὲς ἐπιδεδειγμένης, ὅτι δὴ διὰ μόνης αὐτῆς, καὶ οὐ διʼ ἄλλης, τῶν ἐξ αἰῶνος τὸν πάντα βίον ἐπισκοτισάντων τε καὶ λυμηναμένων δαιμονικῶν φαντασμάτων ἐλευθερία πᾶσιν ὑπῆρχεν ἀνθρώποις, φέρε καὶ ἀπὸ τῶν περὶ εἱμαρμένης ψευδοδοξουμένων αὐτοῖς τὸν περὶ τῶν αὐτῶν ἀπευθύνωμεν λόγον, ὡς ἂν μὴ διὰ μόνης τῆς τοῦ τρόπου μοχθηρίας, ἀλλὰ καὶ διὰ τῶν οὐκ ὀρθῶς οὐδὲ ἀληθῶς αὐτοῖς δοξαζομένων, φαῦλοι καὶ ἀδρανεῖς ὄντες οἱ τὰ χρηστήρια κινεῖν νενομισμένοι δαίμονες δειχθεῖεν. ### English translation (Claude) In what has gone before, the character of the oracles has been sufficiently refuted by us, and the divine power of our Savior has been shown, through his gospel teaching, to be at once worthy of God and beneficial to life, since through it alone, and through no other, freedom has come to all people from the demonic phantoms that from of old darkened and ruined the whole of human life. Come, then, let us also direct our account of these same beings against their false opinions about fate, so that the demons who are thought to move the oracles may be shown to be worthless and powerless, not only by the wickedness of their character, but also by the opinions they hold that are neither right nor true. ### Citation (SBL) Eusebius, Praep. ev. 6.0.1 (Dindorf 1:269–270; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-6-0-1). ## Preparation for the Gospel, Book 6, preface 2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-6-0-2 - Source: Dindorf 1:270 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius asks the reader to judge the demons by the arguments against fate and by how they divine. ### Greek text σκέψαι δʼ οὖν εἰ μὴ καὶ σοὶ θείας ἀλλότριος ὢν δυνάμεως ὁ περὶ αὐτῶν ὑποπεσεῖται λόγος, ἔκ τε ὧν παραθήσομαι ἀνατρεπτικῶν τοῦ περὶ εἱμαρμένης καὶ αὐτόθεν ἐκ τοῦ τρόπου, καθʼ ὃν τὰς μαντείας ποιεῖσθαι λέγονται. ### English translation (Claude) Consider, then, whether you too will not find their account of these things foreign to divine power, both from the passages I shall set out that overturn the doctrine of fate, and directly from the manner in which they are said to make their divinations. ### Citation (SBL) Eusebius, Praep. ev. 6.0.2 (Dindorf 1:270; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-6-0-2). ## Preparation for the Gospel, Book 6, preface 3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-6-0-3 - Source: Dindorf 1:270 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius introduces Porphyry's admission that the gods foretell only by reading the stars. ### Greek text οὐ γὰρ δὴ δυνάμει κρείττονι τὴν τῶν μελλόντων γνῶσιν προειληφέναι φασὶν αὐτοὺς, ἐκ θεωρίας δὲ τῆς τῶν ἄστρων κινήσεως ὁμοίως ἀνθρώποις τὰ μέλλοντα καταστοχάζεσθαι. οὕτως οὐδὲν δύνασθαι οὔτʼ ὠφελεῖν οὔτε τι τὸ παράπαν ἐνεργεῖν αὐτοὺς, εἰ μὴ τὰ καθʼ εἱμαρμένην, φασί. τούτων δὲ ἔλεγχος αὐτὸς ἐκεῖνος ὁ τῶν δαιμόνων προήγορος, ἐν οἷς ἐπέγραψε “Περὶ τῆς ἐκ λογίων φιλοσοφίας” ὧδε λέγων πρὸς λέξιν ### English translation (Claude) For they do not say that the demons have gained knowledge of the future beforehand by some higher power, but that, like human beings, they guess at what is to come from observing the motion of the stars. So, they say, the demons can neither help nor do anything at all, except what accords with fate. The proof of this is that very advocate of the demons himself, in the work he entitled On the Philosophy from Oracles, where he speaks word for word as follows: ### Translation notes - The "advocate of the demons" is Porphyry; the work quoted is his Philosophy from Oracles. ### Citation (SBL) Eusebius, Praep. ev. 6.0.3 (Dindorf 1:270; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-6-0-3). ## Preparation for the Gospel 6.1.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-6-1-1 - Source: Dindorf 1:270 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Porphyry: the gods' predictions come from the movement of the stars. ### Greek text “Ἃ γὰρ λέγουσιν οἱ θεοὶ, εἴπερ τὰ μεμοιραμένα γινώσκοντες λέγουσιν, ἀπὸ τῆς τῶν ἄστρων φορᾶς δηλοῦσιν, καὶ τοῦτο σχεδὸν πάντες ἐξέφηναν οἱ ἀψευδεῖς τῶν θεῶν.” ### English translation (Claude) "For what the gods say, if indeed they speak with knowledge of what is fated, they declare from the movement of the stars; and nearly all the truthful gods have made this plain." ### Extrabiblical texts - Porphyry, Porphyry, Phil. orac. (Porphyry, Philosophy from Oracles (fragments)): quotation, high confidence ### Translation notes - Porphyry, Philosophy from Oracles. ### Citation (SBL) Eusebius, Praep. ev. 6.1.1 (Dindorf 1:270; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-6-1-1). ## Preparation for the Gospel 6.1.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-6-1-2 - Source: Dindorf 1:270 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Porphyry cites an oracle of Apollo predicting a girl's birth from the stars at conception. ### Greek text Εἶθʼ ἑξῆς ὑποβάς φησιν “Ἐρωτηθεὶς ὁ Ἀπόλλων τί τέξεται ἡ γυνὴ, ἐκ τῶν ἄστρων εἶπεν ὅτι θῆλυ, ἐκ τοῦ σπορίμου ἐπιγνοὺς χρόνου. λέγει δʼ οὕτως ἐκφύεται γαίηθεν ὁδῶν, ὅθι λείμακες ὄμβρου διψοσύνῃ κατέμαρψαν ὅλον πόμα μητέρος αὐτῆς, ἔνδον ὀρινομένης χρόνον ἄρκιον· οὔ τι δὲ κοῦρον, ἀλλὰ κόρην· Φοίβη γὰρ ἐΰσκοπος ἤροσεν ἁγνὴν Κύπριν, ἐπειγομένην θῆλυν γόνον, ὦ φίλε, σεῖο. ### English translation (Claude) Then, a little further on, he says: "Apollo, asked what a woman would bear, said from the stars that it would be female, having learned it from the time of conception. He speaks thus: 'It springs from the earth along the paths where the meadows, in their thirst for rain, have drunk up all the drink of their own mother, while within her it stirs for its due time. No boy, but a girl; for Phoebe, keen of sight, has ploughed chaste Cypris, who hastens on a female birth for you, my friend.' ### Extrabiblical texts - Porphyry, Porphyry, Phil. orac. (Porphyry, Philosophy from Oracles (fragments)): quotation, high confidence ### Translation notes - Phoebe here is the Moon, Cypris the planet Venus; Eusebius explains the conjunction in the next section. ### Citation (SBL) Eusebius, Praep. ev. 6.1.2 (Dindorf 1:270; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-6-1-2). ## Preparation for the Gospel 6.1.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-6-1-3 - Source: Dindorf 1:270–271 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Porphyry explains the astrological reasoning and adds an oracle foretelling disease. ### Greek text ἰδοὺ καὶ ἀπὸ τοῦ σπορίμου, ὅτι σελήνη ἐπὶ Ἀφροδίτην ἐφέρετο, εἶπεν ὅτι θῆλυ γεννηθήσεται. καὶ μὴν καὶ τὰς νόσους ἐκεῖθεν προλέγουσιν. ἐπάκουσον γὰρ ἡ μάλα μιν κακὸς ἰὸς ἐνὶ στέρνοισι δαμάζει, πνεύμονος ἀλγινόεσσαν ὑπερβλύζων κακότητα. ### English translation (Claude) See, from the time of conception, because the moon was moving toward Venus, he said that a female child would be born. Indeed, they also foretell diseases from that source. Listen: 'Surely an evil poison overpowers him within his breast, pouring forth the painful evil of the lung.' ### Extrabiblical texts - Porphyry, Porphyry, Phil. orac. (Porphyry, Philosophy from Oracles (fragments)): quotation, high confidence ### Translation notes - A displaced line from the opening of the quotation (a running head or repeated line) had entered the digital text here and is removed. ### Citation (SBL) Eusebius, Praep. ev. 6.1.3 (Dindorf 1:270–271; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-6-1-3). ## Preparation for the Gospel 6.1.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-6-1-4 - Source: Dindorf 1:271 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Porphyry quotes an oracle ascribing a disease to the Fates and the course of Saturn. ### Greek text καὶ ἑξῆς, οἷς ἐπιλέγει ταῦτα δὲ Μοιράων νόος ἤγαγεν, ἠδὲ κελαινὴν εἰς ἔριν ἐστήριξε, κακηπελίῃσι δαμάζειν, ὑψιπόλοιο Κρόνοιο κακὴν ὑπʼ ἀταρπὸν ἰόντος. ### English translation (Claude) And next, after which he adds: 'These things the mind of the Fates brought on, and fixed him in dark strife, to be overcome by sickness, as lofty Cronus goes along his evil path.' ### Extrabiblical texts - Porphyry, Porphyry, Phil. orac. (Porphyry, Philosophy from Oracles (fragments)): quotation, high confidence ### Translation notes - Cronus = the planet Saturn. ### Citation (SBL) Eusebius, Praep. ev. 6.1.4 (Dindorf 1:271; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-6-1-4). ## Preparation for the Gospel 6.1.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-6-1-5 - Source: Dindorf 1:271 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A further oracle links a death to the planets Mars and Saturn. ### Greek text καὶ μεθʼ ἕτερα ἀλλά σε μόρσιμον ἦμαρ ἀναπλῆσαι βιότοιο ἀλγινόεις βροτολοιγὸς ἐπισπέρχων Κρόνῳ ἄντα σπεύσατο, σῆς δὲ θέμειλον ἀπὸ φρενὸς ἠίστωσε· τοὔνεκα καὶ πατέρος θεοειδέος ἱερὸν ἦτορ φευγέμεναι κακοεργὸν ἐπηπείλησεν Ἄρηα. ### English translation (Claude) And after other lines: 'But the painful destroyer of mortals, hastening on against Cronus, pressed you to fill up the fated day of your life and laid waste the foundation of your mind; therefore your godlike father's sacred heart threatened you to flee the evil-working Ares.' ### Extrabiblical texts - Porphyry, Porphyry, Phil. orac. (Porphyry, Philosophy from Oracles (fragments)): quotation, high confidence ### Translation notes - The "destroyer of mortals" and Ares are the planet Mars. ### Citation (SBL) Eusebius, Praep. ev. 6.1.5 (Dindorf 1:271; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-6-1-5). ## Preparation for the Gospel 6.1.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-6-1-6 - Source: Dindorf 1:271 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The oracles show the gods predict only as astrologers do, with no higher power. ### Greek text ταῦτα μὲν ὅτι οὐδὲ ἐκ θείας αὐτῶν δυνάμεως μαντεύονται, ἀλλʼ ἐξ ἄστρων ἐπιτηρήσεως κατὰ τοὺς μαθηματικῶν λόγους, ὡς μηδὲν ἐν τούτῳ διαφέρειν ἀνθρώπων μηδέ τι κρεῖττον καὶ φύσεως θειοτέρας ἔργον ἐπιδείκνυσθαι. ### English translation (Claude) These things show that they do not prophesy from any divine power of their own, but from watching the stars by the methods of the astrologers, so that in this they differ in no way from human beings and display no work of anything higher or of a more divine nature. ### Extrabiblical texts - Porphyry, Porphyry, Phil. orac. (Porphyry, Philosophy from Oracles (fragments)): quotation, medium confidence ### Citation (SBL) Eusebius, Praep. ev. 6.1.6 (Dindorf 1:271; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-6-1-6). ## Preparation for the Gospel 6.1.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-6-1-7 - Source: Dindorf 1:271 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius notes that these oracles abolish human free will. ### Greek text θέα δʼ ὡς καὶ τὸ ἐφʼ ἡμῖν ἀναιροῦσιν, οὐ μόνον τὰ ἐκτὸς καὶ τὰ οὐκ ἐφʼ ἡμῖν τῇ τῶν ἄστρων ἀνατιθέντες φορᾷ, ἀλλὰ καὶ τὰς ἡμετέρας προαιρέσεις. ### English translation (Claude) But see how they also do away with free will, ascribing to the movement of the stars not only external things and things not in our power, but even our own choices. ### Citation (SBL) Eusebius, Praep. ev. 6.1.7 (Dindorf 1:271; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-6-1-7). ## Preparation for the Gospel 6.2.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-6-2-1 - Source: Dindorf 1:271 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Porphyry cites oracles that trace a man's martial zeal and another's misfortune to the planets. ### Greek text “ Οὓτως καὶ ὁ Ἀπόλλων περί τινος, ἅμα καὶ b τὴν περὶ στρατιὰν προθυμίαν ἀφηγούμενος πόθεν αὐτῷ γίνεται, ἔφη Ἄρεα κραιπνὸν ἔχει γενεθλήιον, ὅς μιν ὀρίνει, οὐδέ ἑ ταρχύσει· Ζῆνός γὰρ ἐπέχραε βουλὴ, ἤ οἱ κῦδος ἄρειον ἀπʼ Ἄρεος εὐθὺς ὀρέξει. καὶ πάλιν ἐπʼ ἄλλου εὐχαίτης ἐπέκειτο Κρόνος, στυγεροῖσι δὲ κέντροις ἄλγυνεν παιδὸς Ταλαοῦ δυσπέμφελον ἠῶ. ### English translation (Claude) "So also Apollo, speaking about a certain man and at the same time explaining where his eagerness for military service came from, said: 'He has swift Ares at his birth, who stirs him on, yet will not bring him to the grave; for the counsel of Zeus has fallen upon him, which will at once hold out to him martial glory from Ares.' And again, about another: 'Long-haired Cronus lay upon him, and with hateful goads afflicted the stormy dawn of the son of Talaus.' ### Extrabiblical texts - Porphyry, Porphyry, Phil. orac. (Porphyry, Philosophy from Oracles (fragments)): quotation, high confidence ### Translation notes - Porphyry, Philosophy from Oracles. ### Citation (SBL) Eusebius, Praep. ev. 6.2.1 (Dindorf 1:271; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-6-2-1). ## Preparation for the Gospel 6.2.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-6-2-2 - Source: Dindorf 1:271–272 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius mocks gods who cannot even protect their own temples from fate. ### Greek text εἰς τοσοῦτον δὲ τὴν εἱμαρμένην οἱ γενναῖοι θεοὶ πεφρίκασιν ὡς ὁμολογεῖν μηδὲ κεραυνουμένοις αὐτῶν τοῖς ἱεροῖς δύνασθαι ἐπαμύνειν. πολλὴ ἄρα γένοιτʼ ἂν ἐλπὶς ἀνθρώποις εὐχομένοις τυχεῖν βοηθείας παρὰ τῶν μηδὲ σφίσιν αὐτοῖς ἐπαρήγειν δυνατῶν. τί δὲ χρὴ λοιπὸν εὐσεβεῖν καὶ τοὺς θεοὺς προσκυνεῖν καὶ θεραπεύειν, μηδὲν οἵους τε καθόλου μηδὲ ἑαυτοῖς ἐπαρκεῖν; ἄκουε δʼ οὖν ἅ φησιν ὁ χρησμός· ### English translation (Claude) These noble gods stand in such dread of fate that they admit they cannot defend even their own temples when struck by lightning. Great, then, must be the hope for human beings who pray to obtain help from those who cannot help even themselves! And what need is there any longer to be devout and to worship and serve the gods, if they are wholly unable to help even themselves? Listen, then, to what the oracle says: ### Citation (SBL) Eusebius, Praep. ev. 6.2.2 (Dindorf 1:271–272; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-6-2-2). ## Preparation for the Gospel 6.3.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-6-3-1 - Source: Dindorf 1:272 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Porphyry cites Apollo's oracle that his own temple was fated to be destroyed by lightning. ### Greek text Οὕτω καὶ ναῶν μοῖραι καὶ ἱερῶν, καὶ αὐτοῦ γε τοῦ Ἀπόλλωνος τὸ ἱερὸν μεμοίρατο κεραυνωθῆναι, ὥς φησιν ὦ ζαθέης γεγαῶτες Ἐριχθονίοιο γενέθλης, ἔτλητʼ ἐλθέμεναι καὶ ἐμὴν ἐρεεινέμεν ὀμφὴν, ὁππόθι δῃωθῇ περικαλλέος ἕδρανα σηκοῦ. κλῦτε δαφνηρεφέων μυχάτων ἄπο θέσκελον ὀμφήν. εὖτʼ ἂν ἄνω πνείοντες ὑπηέριοι κελάδοντες τρίβωνται πατάγοισιν ἐναντία δηριόωντες — κρυμὸς δʼ αὖ περὶ κόσμον ἀπείρονα νήνεμος ἔσται — μηδὲ διεξερύγησιν ἔχῃ κεκακωμένος αἰθὴρ, αἰθαλόεις περὶ γαῖαν, ὅπη τύχεν, ἔκπεσε πυρσός ’ τὸν μὲν δὴ θῆρές τε κατʼ οὔρεα δειμαίνοντες φεύγουσιν πυμάτοις ὑπὸ κεύθεσιν, οὐδὲ μένουσιν εἰσιδέειν ὄσσοισι καταιβάσιον Δῖός ἔγχος. τοῦ μὲν καὶ νηοὶ μακάρων καὶ δένδρεα μακρὰ ἠλιβάτων τʼ ὀρέων κορυφαὶ νῆές τʼ ἐνὶ πόντῳ δάμνανται ζαπύροις πωτήμασιν ἐμπελάοντος· καὶ δʼ αὐτὴ πληγεῖσα Ποσειδάωνος ἑταίρη πολλάκις ἠχήεσσʼ ἀναχάζεται Ἀμφιτρίτη. ὑμεῖς οὖν καὶ ἄτλητον ἐνὶ φρεσὶν ἄλγος ἔχοντες, τέτλατε Μοιράων ἀμετάτροπα δήνεα θυμῷ ’ ταῖσι γὰρ Οὐρανίδαο Δῖός κατένευσε κάρηνον, ὅττι κε δινήσωσι μένειν ἀσάλευτον ἀτράκτοις. αἶσα γὰρ ἢν δολιχοῖσι χρόνοις περικαλλέα σηκὸν πυρσῶν αἰώρῃσι διιπετέεσσι δαμῆναι. ### English translation (Claude) "So temples and sanctuaries too have their fates, and even Apollo's own sanctuary was fated to be struck by lightning, as he says: 'O you born of the most holy race of Erichthonius, you have dared to come and ask my voice when the seats of the most beautiful shrine will be laid waste. Hear the wondrous voice from the laurel-roofed recesses. When the winds in the upper air, blowing aloft and roaring, clash with din as they fight against each other, while a windless frost lies over the boundless world, and the afflicted air has no outlet, a blazing torch falls about the earth wherever it chances. The wild beasts on the mountains flee from it in terror into their deepest lairs, and do not stay to look with their eyes upon the descending spear of Zeus. When it draws near, the temples of the blessed ones, tall trees, the peaks of lofty mountains, and ships at sea are overcome by its fiery flights; and Amphitrite herself, the consort of Poseidon, often struck, falls back with a roar. You, then, though you have unbearable grief in your hearts, bear in your spirit the unchangeable counsels of the Fates; for to them the head of Zeus, son of Uranus, nodded assent, that whatever they spin should remain unshaken on their spindles. For it was the lot of the most beautiful shrine, in long ages, to be overcome by the hovering of torches fallen from Zeus.' ### Extrabiblical texts - Porphyry, Porphyry, Phil. orac. (Porphyry, Philosophy from Oracles (fragments)): quotation, high confidence ### Translation notes - Porphyry, Philosophy from Oracles. Erichthonius was a legendary king of Athens, so the inquirers are Athenians. ### Citation (SBL) Eusebius, Praep. ev. 6.3.1 (Dindorf 1:272; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-6-3-1). ## Preparation for the Gospel 6.3.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-6-3-2 - Source: Dindorf 1:272–273 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If even temples cannot escape fate, Eusebius asks what hope humans have from such gods. ### Greek text εἰ δὴ οὖν Μοιρῶν ἀτράκτοις καὶ τῶν σεβασμίων θεῶν οἱ ναοὶ, τά τε ἱερὰ αὐτῶν δώματα δάμναται ζαπύροις πωτήμασι, τίς ἂν ἔτι λείποιτο ἐλπὶς θνητοῖς ἀνθρώποις τῆς τῶν πεπρωμένων ἀποφυγῆς; εἰ δὲ καὶ μηδεμία ἐκ θεῶν ὑπάρχοι βοήθεια, δεῖ δὲ ἐξ ἅπαντος τετλάναι Μοιράων ἀμετάτροπα δήνεα θυμῷ, τίς ἡ περὶ τοὺς θεοὺς ματαία σπουδή; εἴποι ἄν τις. ### English translation (Claude) If, then, by the spindles of the Fates even the temples of the revered gods and their holy dwellings are overcome "by fiery flights," what hope would still remain for mortal men of escaping their destiny? And if there is no help at all from the gods, but one must in every case "bear in one's spirit the unchangeable counsels of the Fates," what is the use of this vain zeal about the gods? one might ask. ### Citation (SBL) Eusebius, Praep. ev. 6.3.2 (Dindorf 1:272–273; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-6-3-2). ## Preparation for the Gospel 6.3.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-6-3-3 - Source: Dindorf 1:273 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Gods unable to help do not deserve sacrifice, nor can they be thought givers of good. ### Greek text τί δὲ δεῖ λοιβῆς τε κνίσης τε καὶ τὸ ἐκ τούτων γέρας τοῖς μηδὲ τούτων ἀξίοις ἀπονέμειν, εἰ κατʼ οὐδὲν ἧμας ὠφελεῖν δύνανται; ἐπεὶ μηδὲ τῶν ἀγαθῶν δοτῆρας οἴεσθαι χρῆν αὐτοὺς, ἀλλʼ ἣν καὶ τῶν ἐναντίων ὡμολόγουν αἰτίαν. ### English translation (Claude) And why must one assign "libation and the savour of sacrifice" and the honor that comes from them to beings not worthy even of these, if they cannot help us in any way? For then one ought not to think of them as givers of good things either, but rather that cause which they admitted was the cause of the opposite. ### Extrabiblical texts - Homer, Il. 4.49 (Homer, Iliad): allusion, medium confidence ### Translation notes - "Libation and the savour of sacrifice" echoes Homer, Iliad 4.49. ### Citation (SBL) Eusebius, Praep. ev. 6.3.3 (Dindorf 1:273; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-6-3-3). ## Preparation for the Gospel 6.3.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-6-3-4 - Source: Dindorf 1:273 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If all is fated, only Necessity should be worshiped, not the gods. ### Greek text εἰ γὰρ πέπρωται ἀνθρώποις εἴτε τι ἀγαθὸν εἴτε τι καὶ ἐναντίον, ἔσται ἐξ ἀνάγκης καὶ παρέσται τοῦτο καὶ βουλομένων καὶ μὴ τῶν θεῶν. μόνην ἄρα τὴν ἀνάγκην θεραπευτέον, σμικρὰ, μᾶλλον δὲ τὸ μηδὲν φροντίσαντας τῶν θεῶν, μήτε λυπεῖν μήτε εὐεργετεῖν δυναμένων. ### English translation (Claude) For if something is fated for human beings, whether something good or its opposite, it will come of necessity and will be present whether the gods will it or not. Necessity alone, then, should be worshiped, and the gods given little thought, or rather none, since they can neither harm nor benefit. ### Citation (SBL) Eusebius, Praep. ev. 6.3.4 (Dindorf 1:273; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-6-3-4). ## Preparation for the Gospel 6.3.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-6-3-5 - Source: Dindorf 1:273 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If the supreme God rules the Fates, he alone should be confessed as God, and his worshiper is free from fate. ### Greek text εἰ δὲ δὴ τῶν Μοιρῶν μόνος ὁ ἐπὶ πάντων ἐπιστατεῖ θεὸς, καὶ μόνος καὶ τούτων ὑπάρχει κύριος, ταῖσι γὰρ Οὐρανίδαο (φησὶ) Δῖός κατένευσε κάρηνον, ὅττι κε δινήσωσι μένειν ἀσάλευτον ἀτράκτοις, τί δὴ οὐχὶ πάντα ὑπερθέμενος τὸν παμβασιλέα καὶ τῆς εἱμαρμένης δεσπότην μόνον θεὸν εἶναι ὁμολογεῖς, καὶ μόνον ἀγαθῶν δοτῆρα καὶ σωτῆρα; ὅτι δὴ μόνῳ αὐτῷ καὶ ἃ φῄς Μοιράων ἀμετάτροπα δήνεα τρέπειν καὶ μεταλλάττειν ῥᾴδιον· ὡς μήτʼ ἀνάγκῃ μήτε εἱμαρμένῃ τὸν τῷ παμβασιλεῖ θεῷ καθωσιωμένον καὶ μόνον αὐτὸν εὐσεβοῦντα δουλεύειν, οἷα δὲ ἐλεύθερον καὶ παντὸς ἀφειμένον δεσμοῦ ταῖς ἐνθέοις καὶ σωτηριώδεσιν οἰκονομίαις ἀκωλύτως ἐφέπεσθαι. ἀλλʼ ὁ μὲν ἀληθὴς τοιαῦτα προφαίνει λόγος, ὁ δʼ ἔμπαλιν ὅρα διὰ τίνων φησὶ τὰ τῆς εἱμαρμένης λύεσθαι. ### English translation (Claude) But if the God who is over all alone presides over the Fates, and alone is Lord of these too ("for to them," he says, "the head of Zeus, son of Uranus, nodded assent, that whatever they spin should remain unshaken on their spindles"), why do you not set all else aside and confess that the King of all and Master of fate alone is God, and alone the giver of good things and Savior? For to him alone is it easy to turn and change even what you call "the unchangeable counsels of the Fates," so that the one who is consecrated to God the King of all and worships him alone is enslaved neither to necessity nor to fate, but, as one free and released from every bond, follows unhindered the divine and saving dispensations. That is what the true account shows; but see, on the contrary, by what means he says the decrees of fate are undone. ### Citation (SBL) Eusebius, Praep. ev. 6.3.5 (Dindorf 1:273; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-6-3-5). ## Preparation for the Gospel 6.4.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-6-4-1 - Source: Dindorf 1:273–274 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Porphyry cites an oracle prescribing magic to escape what nature and fate had bound. ### Greek text Δεηθέντος γάρ τινος καταδέξασθαι θεὸν, εἰπὼν ὁ θεὸς ὅτι ἀνεπιτήδειός ἐστι διὰ τὸ ὑπὸ φύσεως καταδεδέσθαι, καὶ διὰ τοῦτο ἀποτροπιασμοὺς ὑπαγορεύσας, ἐπάγει ῥιπῇ δαιμονίη γὰρ ἅλις ἐπιδέδρομεν ἀλκὴ σαῖσι γοναῖς, ἃς χρή σε φυγεῖν τοίαισι μαγείαις. ### English translation (Claude) "For when someone begged to receive a god, the god said he was unfit because he was bound down by nature; and so, after prescribing rites to avert this, he adds: 'For a demonic force has rushed abundantly with its blast upon your birth, which you must escape by such magic arts.' ### Extrabiblical texts - Porphyry, Porphyry, Phil. orac. (Porphyry, Philosophy from Oracles (fragments)): quotation, high confidence ### Translation notes - Porphyry, Philosophy from Oracles. ### Citation (SBL) Eusebius, Praep. ev. 6.4.1 (Dindorf 1:273–274; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-6-4-1). ## Preparation for the Gospel 6.4.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-6-4-2 - Source: Dindorf 1:274 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Porphyry concludes that the gods gave magic to undo fate. ### Greek text διʼ ὧν καὶ σαφῶς δεδήλωται ὅτι ἡ μαγεία ἐν τῷ λύειν τὰ τῆς εἱμαρμένης παρὰ θεῶν ἐδόθη εἰς τὸ ὁπωσοῦν ταύτην παρατρέπειν. ” ### English translation (Claude) By this it is also clearly shown that magic was given by the gods for loosing the decrees of fate, to turn it aside by any means whatever." ### Extrabiblical texts - Porphyry, Porphyry, Phil. orac. (Porphyry, Philosophy from Oracles (fragments)): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 6.4.2 (Dindorf 1:274; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-6-4-2). ## Preparation for the Gospel 6.4.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-6-4-3 - Source: Dindorf 1:274 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius points out that a god who recommends magic could not save his own temple, and that Porphyry admits the gods lie. ### Greek text Ταῦτά σοι ὁ Πορφύριος, οὐκ ἐγώ. ὁ τοίνυν μαγείαις παραινῶν λύειν τὰ τῆς εἱμαρμένης πῶς αὐτὸς θεὸς ὢν τὰ πεπρωμένα κατὰ τοῦ ἰδίου ναοῦ κεραυνῷ πιμπραμένου μὴ ἔλυσεν; ὁ δὲ δὴ μαγεύειν, ἀλλὰ μὴ φιλοσοφεῖν παρορμῶν, πῶς οὐκ ἂν εἴη δῆλος ὁποῖος ὢν τυγχάνει τὸν τρόπον; ἐπὶ πᾶσι τούτοις καὶ ψεύδεσθαι τοὺς θεοὺς ὁ αὐτὸς ὁμολογεῖ. ### English translation (Claude) Porphyry tells you this, not I. How then did the one who advises loosing the decrees of fate by magic not, though himself a god, loose what was fated against his own temple when it was burned by lightning? And one who urges people to practice magic rather than philosophy, how could it not be plain what sort of character he has? On top of all this, the same author admits that the gods lie. ### Citation (SBL) Eusebius, Praep. ev. 6.4.3 (Dindorf 1:274; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-6-4-3). ## Preparation for the Gospel 6.5.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-6-5-1 - Source: Dindorf 1:274 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Porphyry admits that some daemons do not know the stars exactly and so lie. ### Greek text “ ‘Αλλʼ ἤδη καὶ τὴν γνῶσιν τῆς φορὰς τὴν ἀκριβῆ καὶ τὰς ἐκ τούτων συμβάσεις ἀκατάληπτον εἶναι ἀνθρώποις, καὶ οὐ μόνον τούτοις, ἀλλὰ καί τισι τῶν δαιμονίων ’ ὅθεν καὶ ψεύδονται περὶ πολλῶν ἐρωτηθέντες. ” ### English translation (Claude) "But further, exact knowledge of the movement of the heavens and of the events that follow from it is beyond the grasp of human beings, and not only of them but also of some of the daemons; hence they lie when asked about many things." ### Extrabiblical texts - Porphyry, Porphyry, Phil. orac. (Porphyry, Philosophy from Oracles (fragments)): quotation, high confidence ### Translation notes - Porphyry, Philosophy from Oracles. ### Citation (SBL) Eusebius, Praep. ev. 6.5.1 (Dindorf 1:274; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-6-5-1). ## Preparation for the Gospel 6.5.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-6-5-2 - Source: Dindorf 1:274 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Porphyry blames false oracles on the state of the atmosphere and the persistence of inquirers. ### Greek text Τούτοις αὖθις ἐπιλέγει “ Καὶ τὸ περιέχον ἀναγκάζον ψευδῆ γίνεσθαι τὰ μαντεῖα, οὐ τοὺς παρόντας ἑκόντας προστιθέναι τὸ ψεῦδος. πολλάκις γοῦν προλέγουσιν ὅτι ψεύσονται· οἱ δὲ μένουσι καὶ λέγειν ἀναγκάζουσι διὰ τὴν ἀμαθίαν. ### English translation (Claude) To this he again adds: "And it is the surrounding air that compels the oracles to be false, not the beings present who add the falsehood willingly. Often, at any rate, they say beforehand that they will lie; but the inquirers stay and compel them to speak, through ignorance. ### Extrabiblical texts - Porphyry, Porphyry, Phil. orac. (Porphyry, Philosophy from Oracles (fragments)): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 6.5.2 (Dindorf 1:274; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-6-5-2). ## Preparation for the Gospel 6.5.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-6-5-3 - Source: Dindorf 1:274 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Porphyry cites Apollo announcing that he will speak falsely. ### Greek text εἶπε γοῦν ὁ Ἀπόλλων ποτὲ, τοιαύτης οὒσης τῆς καταστάσεως, ὡς ἐδείξαμεν, πονηρᾶς τοῦ περιέχοντος, κλεῖε βίην κάρτος τε λόγων· ψευδηγόρα λέξω. καὶ ὅτι ταῦτα ἀληθῆ ἐστιν ἅπερ ἔφαμεν δηλώσει τὰ ὢ λόγια. ### English translation (Claude) Apollo, at any rate, once said, when the condition of the surrounding air was evil, as we have shown: 'Hold back force and the power of words: I shall speak falsehoods.' And that what we have said is true, the oracles will show. ### Extrabiblical texts - Porphyry, Porphyry, Phil. orac. (Porphyry, Philosophy from Oracles (fragments)): quotation, high confidence ### Translation notes - The phrase rendered "the oracles" (τὰ ὢ λόγια) is garbled in the digital text; translated by sense. ### Citation (SBL) Eusebius, Praep. ev. 6.5.3 (Dindorf 1:274; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-6-5-3). ## Preparation for the Gospel 6.5.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-6-5-4 - Source: Dindorf 1:274–275 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Porphyry quotes a god refusing to prophesy because of the stars, explaining oracular falsehood. ### Greek text ἔφη γοῦν τις κληθεὶς τῶν θεῶν σήμερον οὐκ ἐπέοικε λέγειν ἄστρων ὁδὸν ἱρήν ’ ἕδρανα μαντοσύνης γὰρ ἐν ἄστρασι νῦν πεπέδηται. καὶ ἐπιλέγει “ Πέφηνεν ἄρα πόθεν πολλάκις τὸ ψεῦδος συνίσταται.” ### English translation (Claude) One of the gods, at any rate, when summoned, said: 'Today it is not fitting to tell the holy path of the stars; for the seats of prophecy are now fettered among the stars.' And he adds: "It has been made plain, then, how falsehood often arises." ### Extrabiblical texts - Porphyry, Porphyry, Phil. orac. (Porphyry, Philosophy from Oracles (fragments)): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 6.5.4 (Dindorf 1:274–275; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-6-5-4). ## Preparation for the Gospel 6.6.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-6-6-1 - Source: Dindorf 1:275 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius argues that oracles which lie and depend on the stars cannot be divine. ### Greek text Ἀρά σοι πέπαυται λοιπὸν τὰ τῆς ἀμφιβόλου γνώμης, ὅτι μηδέν τι ἢν θεῖον ἐν τοῖς τῶν θεῶν χρησμοῖς. πῶς γάρ ποτε τὸ θεῖον ψεύσαιτʼ ἂν, τὴν φύσιν ὂν ἀψευδέστατον, εἴ γε ἀψευδὲς τὸ θεῖον; πῶς δὲ ἀγαθὸς δαίμων ταῖς ψευδολογίαις ἀπατήσειέ ποτε τοὺς χρωμένους; πῶς δʼ ἂν εἴη κρεῖττον ἀνθρώπου τὸ τῇ τῶν ἄστρων φορᾷ πεπεδημένον; ### English translation (Claude) Has your uncertainty now come to an end, then, that there was nothing divine in the gods' oracles? For how could the divine ever lie, being by nature most free of falsehood, if indeed the divine is free of falsehood? And how could a good daemon ever deceive those who consult it with lying words? And how could that which is fettered by the movement of the stars be better than a human being? ### Citation (SBL) Eusebius, Praep. ev. 6.6.1 (Dindorf 1:275; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-6-6-1). ## Preparation for the Gospel 6.6.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-6-6-2 - Source: Dindorf 1:275 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A virtuous man would not lie even under torture, nor blame fate for lying. ### Greek text θνητὸς μὲν οὑν ἀνὴρ βραχεῖαν ἀρετῆς σπουδὴν εἰσενεγκάμενος οὔποτʼ ἂν ψεύσαιτο, τἀληθὲς προτιμᾶν προθέμενος, οὐδʼ εἱμαρμένης ἀνάγκην οὐδʼ ἄστρων φορὰν αἰτιάσαιτο ψευσάμενος· ἀλλʼ εἰ καὶ τῷ σώματι πῦρ τις ἢ σίδηρον προσφέροι, διαφθείρειν ἐξαναγκάζων τὸν ἀληθῆ λόγον, ἀλλὰ καὶ πρὸς τοῦτο ἐλευθεροστομῶν ἀντιφθέγξεται, ἴτω μὲν πῦρ, ἴτω δὲ φάσγανα· τέμνε, κάταιθε σάρκας, ἐμπλήσθητί μου πίνων κελαινὸν αἷμα· πρόσθε γὰρ κάτω γῆς εἶσιν ἄστρα, γῆ δʼ ἄνεισʼ ἐς οὐρανὸν, πρὶν ἐξ ἐμοῦ σοι θῶπʼ ἀπαντῆσαι λόγον. ### English translation (Claude) A mortal man who has given even a little attention to virtue would never lie, having resolved to honor the truth above all, nor, if he lied, would he blame the necessity of fate or the movement of the stars. Rather, even if someone applied fire or iron to his body to force him to corrupt the true word, he would answer this too with freedom of speech: "Let fire come, let swords come; cut, burn up my flesh, glut yourself drinking my dark blood; for sooner will the stars go down beneath the earth, and earth go up to heaven, than a flattering word from me will meet you." ### Extrabiblical texts - Euripides, Syleus fr. (Euripides (plays and fragments)): quotation, high confidence ### Translation notes - The verses are from Euripides, Syleus (fragment). ### Citation (SBL) Eusebius, Praep. ev. 6.6.2 (Dindorf 1:275; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-6-6-2). ## Preparation for the Gospel 6.6.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-6-6-3 - Source: Dindorf 1:275 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The deceiving demon uses fate as an excuse when its predictions fail. ### Greek text τὸ δέ γε λαοπλάνον καὶ ἀπατηλὸν δαιμόνιον σκήπτεται τοὺς ἄφρονας σοφιζόμενον, ἵνʼ ἐν οἷς ἂν τῆς τοῦ μέλλοντος προρρήσεως ἀποπίπτοι καταφυγὴν αὐτῷ τῆς ἀλογίας τὴν εἱμαρμένην πορίζοιτο. ### English translation (Claude) But the demon that leads the people astray and deceives them makes a pretext and plays the sophist with the foolish, so that whenever he fails in foretelling the future he may provide himself with fate as a refuge for his absurdity. ### Citation (SBL) Eusebius, Praep. ev. 6.6.3 (Dindorf 1:275; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-6-6-3). ## Preparation for the Gospel 6.6.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-6-6-4 - Source: Dindorf 1:275–276 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: By making all things depend on fate the demon ruins those who believe him. ### Greek text πάντα δʼ εἱμαρμένης διὰ τῶν χρησμῶν ἀναρτήσας ὁ δαίμων, καὶ τὸ ἐφʼ ἡμῖν ἐκ τῆς αὐτοπροαιρέτου κινήσεως ἀνελὼν, ἀνάγκῃ δὲ καὶ τοῦτο καταδουλώσας, θέα εἰς οἷον κακῶν δογμάτων ὄλεθρον τοὺς αὐτῷ πειθομένους καταβέβληκεν. ### English translation (Claude) And when the demon, through his oracles, had made everything depend on fate, and had done away with what is in our power through self-chosen movement, enslaving this too to necessity, see into what ruin of evil doctrines he has thrown those who believe him. ### Citation (SBL) Eusebius, Praep. ev. 6.6.4 (Dindorf 1:275–276; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-6-6-4). ## Preparation for the Gospel 6.6.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-6-6-5 - Source: Dindorf 1:276 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If even our decisions are fated, philosophy, piety, and the reward of virtue all vanish. ### Greek text εἰ γὰρ ἄστροις καὶ εἱμαρμένῃ οὐ μόνα τὰ ἐκτὸς, ἀλλὰ καὶ τὰς κατὰ λογισμὸν προθυμίας ἀναθετέον, καί τις ἀπαραίτητος ἀνάγκη τὰς ἀνθρωπίνας ἐκβιάζεται γνώμας, οἰχήσεταί σοι φιλοσοφία, οἰχήσεται καὶ εὐσέβεια· οὐδέ τις ἦν τοῖς σπουδαίοις ἔπαινος ἀρετῆς, οὐδέ τις θεοφιλία, οὐδὲ τῶν ἐν ἀσκήσει πόνων καρπὸς ἐπάξιος, ἀνάγκης καὶ εἱμαρμένης τὴν αἰτίαν πάντων ἀναδεδεγμένης. ### English translation (Claude) For if not only external things but even the impulses of our reasoning are to be ascribed to the stars and to fate, and some inexorable necessity forces human decisions, then philosophy is gone, and piety too is gone; there would be no praise of virtue for the earnest, no love of God, no worthy fruit of the labors of discipline, since necessity and fate would have taken on themselves the cause of everything. ### Citation (SBL) Eusebius, Praep. ev. 6.6.5 (Dindorf 1:276; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-6-6-5). ## Preparation for the Gospel 6.6.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-6-6-6 - Source: Dindorf 1:276 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Fatalism abolishes blame, praise, and the glory of philosophy. ### Greek text οὐ δὴ οὖν προσήκει καταμέμφεσθαι τοῖς περὶ τὸν βίον πλημμελοῦσιν, οὐδέ γε τοῖς ἀσεβέσι καὶ ἐπιρρητοτάτοις, ἀλλʼ οὐδὲ τοὺς σπουδαίους θαυμάζειν· ταύτῃ δὲ, ὡς ἔφην, οἰχήσεται καὶ τὸ μέγα τῆς φιλοσοφίας κλέος, οὐκ αὐτοπροαιρέτου μελέτης καὶ ἀσκήσεως, ἀλλʼ ἐκ τῆς τῶν ἄστρων ἀνάγκης ἀπῃωρημένον. ### English translation (Claude) It would not be right, then, to blame those who go wrong in their way of life, nor even the impious and most infamous, nor indeed to admire the earnest. In this way, as I said, the great glory of philosophy will also be gone, since it would depend not on self-chosen study and discipline but on the necessity of the stars. ### Citation (SBL) Eusebius, Praep. ev. 6.6.6 (Dindorf 1:276; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-6-6-6). ## Preparation for the Gospel 6.6.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-6-6-7 - Source: Dindorf 1:276 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The doctrine of fate drives people to vice and overturns all of life. ### Greek text ὅρα οὖν εἰς οἷον κακῶν δογμάτων βυθὸν οἱ θαυμάσιοι θεοὶ καταβεβλήκασι, καὶ σκέψαι ὡς εἰς ἀσωτίαν καὶ ἀδικίαν καὶ ἄλλα μυρία κακὰ παρορμᾷ καὶ προτρέπει τουτὶ τὸ δόγμα, ἀνατροπὴν τοῦ παντὸς βίου ἀθρόως κατεργαζόμενον. ### English translation (Claude) See, then, into what an abyss of evil doctrines the wonderful gods have cast people down, and consider how this doctrine urges and drives them toward profligacy, injustice, and countless other evils, bringing about the overthrow of all life at once. ### Citation (SBL) Eusebius, Praep. ev. 6.6.7 (Dindorf 1:276; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-6-6-7). ## Preparation for the Gospel 6.6.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-6-6-8 - Source: Dindorf 1:276 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Belief that all choices are fated would make people idle in every laborious task. ### Greek text εἰ γοῦν τις αὐτόθεν πιστεύσειε τοῖς θαυμαστοῖς τῶν θεῶν χρησμοῖς, ὅτι τε τὸ ἀληθεύειν καὶ τὸ ψεύδεσθαι οὐχ ἡμέτερον ἔργον ἦν, ἀλλὰ τῆς ἀπαραιτήτου εἱμαρμένης, καὶ τὸ θέλειν ἐπὶ στρατείαν ἢ ἐπʼ ἄλλο τι τῶν πρακτέων ὁρμᾶν, καὶ τὸ μὴ θέλειν τὰ τοιάδε, πῶς οὐκ ἂν ἐθελήσειεν ἀμελεῖν καὶ καταρρᾳθυμεῖν ἐν ἅπασι τοῖς μὴ ἄνευ καμάτων καὶ πόνων καὶ τῆς ἡμῶν αὐτῶν προθυμίας κατορθοῦσθαι δυναμένοις; ### English translation (Claude) If someone, at any rate, were to believe the gods' wonderful oracles outright, that telling the truth and lying are not our work but that of inexorable fate, and likewise wishing to set out on a campaign or on any other action, and not wishing to do such things, how would he not wish to be careless and idle in everything that cannot be accomplished without toil and labor and our own eagerness? ### Citation (SBL) Eusebius, Praep. ev. 6.6.8 (Dindorf 1:276; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-6-6-8). ## Preparation for the Gospel 6.6.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-6-6-9 - Source: Dindorf 1:276 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If outcomes are fated regardless of effort, anyone would choose the easier course. ### Greek text εἰ γὰρ ἐξ εἱμαρμένης τόδε τι γενήσεσθαι νομίζοι, εἴτε πονοίημεν ἡμεῖς περὶ αὐτὸ καὶ σπουδάζοιμεν εἴτε καὶ μὴ, πῶς οὐκ ἄν τις ἐθελήσειε τὸ ῥᾷον αἱρεῖσθαι, παρεὶς ἑαυτὸν καὶ ἀμελῶν, ὡς ἐξ εἱμαρμένης καὶ ἀνάγκης γενησομένου τοῦ πραχθησομένου; ### English translation (Claude) For if he thinks that this or that will happen by fate, whether we labor and take pains over it or not, how would he not wish to choose the easier way, letting himself go and neglecting it, since what is to be done will come about by fate and necessity? ### Citation (SBL) Eusebius, Praep. ev. 6.6.9 (Dindorf 1:276; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-6-6-9). ## Preparation for the Gospel 6.6.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-6-6-10 - Source: Dindorf 1:276–277 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Popular fatalism says, why trouble myself if it is fated? ### Greek text ὅθεν καὶ λεγόντων ἔστιν ἀκοῦσαι τῶν πολλῶν ὅτι ἄρα πραχθήσεται τοῦτο, εἴ γε εἵμαρταί μοι, καὶ τί με χρὴ παρέχειν ἐμαυτῷ πράγματα; ### English translation (Claude) That is why one can hear most people saying, "This will be done, then, if it is fated for me; so why should I give myself trouble?" ### Citation (SBL) Eusebius, Praep. ev. 6.6.10 (Dindorf 1:276–277; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-6-6-10). ## Preparation for the Gospel 6.6.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-6-6-11 - Source: Dindorf 1:277 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If soldiering is fated, so are crime and virtue alike. ### Greek text εἰ γὰρ ὁ ἐπὶ στρατείαν ὁρμῶν οὐκ ἐκ προαιρέσεως οἰκείας τοῦτʼ ἔπραττεν, ελαυνόμενος δὲ ὑπὸ τῆς ἔξωθεν ἀνάγκης, δῆλον ὅτι καὶ ὁ ἐπὶ λῃστείαν καὶ τυμβωρυχίας καὶ ἐπὶ τὰς ἄλλας ἤτοι ἀνοσιουργίας καὶ ἀκολασίας ἢ κοσμίους καὶ σώφρονας ἐπιτηδεύσεις ’ τοῦτο γὰρ ἂν εἴη ἀκόλουθον τῷ περὶ εἱμαρμένης λόγῳ. ### English translation (Claude) For if the one who sets out on a campaign does this not by his own choice but driven by necessity from outside, then clearly so does the one who sets out on robbery and grave-robbing and the other practices, whether impious and licentious or orderly and temperate; for this would follow from the doctrine of fate. ### Citation (SBL) Eusebius, Praep. ev. 6.6.11 (Dindorf 1:277; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-6-6-11). ## Preparation for the Gospel 6.6.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-6-6-12 - Source: Dindorf 1:277 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A fatalist would not heed moral admonition. ### Greek text πῶς οὖν ὁ ταῦτα μὴ ἐξ αὑτοῦ ἡγούμενος ἐγχειρεῖν, ἀλλʼ ὑπὸ τῆς ἐξωθεν ἀνάγκης προσέξοι ἄν ποτε τῷ νουθετοῦντι καὶ διδάσκοντι μὴ ἑαυτὸν ἐπιδιδόναι ἔκδοτον τοῖς προειρημένοις; ### English translation (Claude) How, then, would one who thinks that he undertakes these things not of himself but under necessity from outside ever pay attention to someone who admonishes and teaches him not to give himself over to the things just mentioned? ### Citation (SBL) Eusebius, Praep. ev. 6.6.12 (Dindorf 1:277; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-6-6-12). ## Preparation for the Gospel 6.6.13 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-6-6-13 - Source: Dindorf 1:277 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The fatalist replies that changing his choice is not in his power. ### Greek text εἴποι γὰρ ἂν πρὸς τὸν νουθετοῦντα ὡς καὶ τῶν πρὸ ἡμῶν τισὶν εἴρηται, τί με, ὦ ἄνθρωπε, νουθετεῖς; ταῦτα γὰρ οὐ δήπου ἐστὶν ἐπʼ ἐμοὶ, τὸ μεταβάλλειν τὴν προαίρεσιν· ἡ γὰρ εἱμαρμένη προκατείληφε. ### English translation (Claude) For he would say to the one admonishing him, as some before us have put it: "Why do you admonish me, sir? To change my choice is surely not in my power; fate has decided it beforehand. ### Citation (SBL) Eusebius, Praep. ev. 6.6.13 (Dindorf 1:277; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-6-6-13). ## Preparation for the Gospel 6.6.14 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-6-6-14 - Source: Dindorf 1:277 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The fatalist says teaching is useless, since he will desire only what is fated. ### Greek text τί οὖν δεῖ συντετάσθαι πρὸς ἃ οὐδὲ προθυμεῖσθαι δυνήσομαι, εἰ μὴ καὶ τοῦτο καθείμαρταί μοι; προθυμήσομαι δὲ, εἰ καθείμαρται, καὶ ἄνευ τῆς σῆς διδασκαλίας ὑπὸ τῆς εἱμαρμένης ἀγόμενος. τί οὖν μάτην σεαυτῷ ἐνοχλεῖς; ### English translation (Claude) Why then must I strain toward things I shall not even be able to desire, unless this too is fated for me? But if it is fated, I shall desire it even without your teaching, led by fate. Why then do you trouble yourself in vain? ### Citation (SBL) Eusebius, Praep. ev. 6.6.14 (Dindorf 1:277; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-6-6-14). ## Preparation for the Gospel 6.6.15 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-6-6-15 - Source: Dindorf 1:277 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Even fated exhortation is pointless on the fatalist's view. ### Greek text ἀλλʼ εἰ καὶ τὸ σὲ παραινεῖν καὶ διδάσκειν φήσεις κατὰ ἀνάγκην ἐπιτελεῖσθαι εἰς τὸ παραινεῖν καὶ πείθειν ἐμὲ τοιαῦτα, ἀλλὰ κἀν τούτῳ τί χρὴ σπουδάζειν; ἀργὴ γὰρ καὶ ἀνωφελὴς ἡ παραίνεσις. εἰ γὰρ εἵμαρταί μοι, φιλοπονήσω ’ εἰ δὲ μὴ εἵμαρται, ματαίαν ποιεῖσθαι τὴν σπουδὴν ἀμφοτέρους συμβήσεται. ### English translation (Claude) And if you say that your exhorting and teaching is also done by necessity, so that you exhort and persuade me in this way, still, even so, why be earnest about it? The exhortation is idle and useless. For if it is fated for me, I shall work hard; and if it is not fated, it will turn out that we both made our effort in vain." ### Citation (SBL) Eusebius, Praep. ev. 6.6.15 (Dindorf 1:277; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-6-6-15). ## Preparation for the Gospel 6.6.16 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-6-6-16 - Source: Dindorf 1:277–278 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Anyone who exhorts, rebukes, or praises shows he really believes in free will and only uses the name of fate. ### Greek text πῶς δὲ οὐ μᾶλλον ἀπορρᾳθυμῶν εἴποι ἂν πρὸς ἑαυτὸν ὁ ταύτην ἔχων τὴν δόξαν, ἄγε μηδαμῶς φιλοπονήσω, μηδὲ μάτην ἐνοχλήσω ἐμαυτῷ· γενήσεται γὰρ τὸ εἱμαρτὸν ἐξ ἀνάγκης· ὁ δὲ περί τι σπουδάζων, ἢ διδάσκων ἢ προτρέπων ἑαυτὸν ἢ ἄλλον καὶ τὸ πείθεσθαι καὶ τὸ μὴ πείθεσθαι, καὶ τὸ ἁμαρτάνειν καὶ μὴ, τό τε ἐπιτιμᾶν ἁμαρτάνουσι, καὶ τὸ ἐπαινεῖν τοὺς κατορθοῦντας, πῶς οὐκ ἐναργῶς ἐλέγχεται τὸ μὲν ἔργον καταλιπὼν τοῦ παρʼ ἡμῖν καὶ τοῦ αὐτεξουσίου, τὸ δὲ τῆς εἱμαρμένης ὄνομα αὐτῷ συνάπτων μόνον; ### English translation (Claude) And would not one who holds this opinion rather give up in idleness and say to himself, "Come, I shall not work hard at all, nor trouble myself in vain; for what is fated will come about of necessity"? But one who is earnest about something, or who teaches or urges himself or another both to obey and not to obey, to sin and not to sin, and who rebukes those who sin and praises those who do right, is he not plainly convicted of leaving intact the reality of what is in our power and of free will, and attaching to it only the name of fate? ### Citation (SBL) Eusebius, Praep. ev. 6.6.16 (Dindorf 1:277–278; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-6-6-16). ## Preparation for the Gospel 6.6.17 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-6-6-17 - Source: Dindorf 1:278 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Since we perceive our own choices as unforced, ascribing them to fate is a misnaming that paralyzes moral effort. ### Greek text ὥσπερ εἰ τις τὴν τοῦ ἀγαθοῦ φύσιν, ἧς κατὰ τὴν παρουσίαν ἄριστα διοικεῖται τὸ ζῷον, τῷ τοῦ κακοῦ προσαγορεύοι ὀνόματι. οὕτω γὰρ ἐπεὶ ἐναργῶς ἑαυτῶν αἰσθανόμεθα μὴ βιαζομένων ὑπʼ ἄλλης τινὸς αἰτίας ἐν τῷ παιδεύειν τοὺς υἱεῖς καὶ μαστίζειν τοὺς οἰκέτας ἁμαρτήσαντας, καὶ ἐν τῷ τόδε τι βούλεσθαι καὶ μὴ βούλεσθαι, ἀλλʼ αὐτοτελῶς ἐκ τῆς ἰδίας ἐξουσίας εἰς τὰς τοιαύτας κινήσεις ἀφικνουμένων, ἁμαρτάνοι ἂν ὁ ταῦτα λέγων γίνεσθαι καθʼ εἱμαρμένην, πρὸς τὸ παραλύειν τάς τε ἡμῶν αὐτῶν προθυμίας καὶ τὰς εἰς ἄλλους γινομένας παρακλήσεις καὶ νουθετήσεις, ἐξ ὧν ὁρῶμεν μάλιστα κατορθούμενα τὰ τῶν ἀνθρώπων πράγματα. ### English translation (Claude) It is as if someone were to call by the name of evil the nature of the good, by whose presence the living creature is best governed. For since we plainly perceive ourselves, when we discipline our sons and flog our servants who have done wrong, and when we will or do not will this or that, not to be forced by any other cause, but to come to such movements of ourselves, by our own power, one who says these things happen by fate would be wrong, and would tend to paralyze both our own eagerness and the encouragements and admonitions given to others, from which we see human affairs most of all set right. ### Citation (SBL) Eusebius, Praep. ev. 6.6.17 (Dindorf 1:278; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-6-6-17). ## Preparation for the Gospel 6.6.18 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-6-6-18 - Source: Dindorf 1:278 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Fatalism would make laws, punishments, and honors meaningless. ### Greek text καὶ μὴν καὶ νόμους ἀνατρέποι ἂν οὗτος ὁ λόγος τοὺς τοῦ συμφέροντος ἕνεκεν ἀνθρώποις κειμένους. τί γὰρ δεῖ προστάττειν ἢ ἀπαγορεύειν τοῖς ὑφʼ ἑτέρας ἀνάγκης κατεσχημένοις; ἀλλʼ οὐδὲ τοὺς ἁμαρτάνοντας δεήσει κολάζειν μὴ παρὰ τὴν αὐτὴν αἰτίαν ἡμαρτηκότας, οὐδὲ τοῖς τὰ κάλλιστα πράττουσι τιμὰς ἀπονέμειν, ὧν ἑκάτερον πολλὴν αἰτίαν παρέσχηκεν εἰς ἀναστολὴν ἀδικίας καὶ εἰς εὐποιίας ἑτοιμότητα. ### English translation (Claude) Moreover, this doctrine would also overturn the laws laid down for people's benefit. For why must one command or forbid those held fast by another necessity? Nor will it be necessary to punish wrongdoers, who will not have sinned through their own cause, nor to award honors to those who do the noblest deeds; yet each of these has been a great cause of restraining injustice and of readiness to do good. ### Citation (SBL) Eusebius, Praep. ev. 6.6.18 (Dindorf 1:278; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-6-6-18). ## Preparation for the Gospel 6.6.19 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-6-6-19 - Source: Dindorf 1:278 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Fatalism also destroys piety and prayer. ### Greek text ἀλλὰ καὶ τὴν πρὸς τὸ θεῖον εὐσέβειαν ἀνατρέποι ἂν ἥδε ἡ δόξα, εἴ γε μηδὲν ἡμῖν ὁ θεὸς, μηδὲ μὴν αὐτοὶ οἶ τῶνδε χρησμῳδοὶ, μήτʼ εὐχομένοις μήτʼ εὐσεβοῦσι συμβάλλονται εἱμαρμένης ἀνάγκαις πεπεδημένοις. ### English translation (Claude) And this opinion would also overturn piety toward the divine, if neither God nor even these oracle-givers themselves help us at all, whether we pray or practice piety, since we are fettered by the necessities of fate. ### Citation (SBL) Eusebius, Praep. ev. 6.6.19 (Dindorf 1:278; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-6-6-19). ## Preparation for the Gospel 6.6.20 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-6-6-20 - Source: Dindorf 1:278–279 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: We are not puppets: we perceive ourselves choosing, neglecting, and refusing by our own impulse. ### Greek text τὸ δὲ δίκην ἀψύχων λέγειν κινεῖσθαι ἡμὰς, τῇδε καὶ τῇδε ὑπό τινος ἔξωθεν δυνάμεως νευροσπαστουμένους, εἰς τὸ ἐπάναγκες ἐθελῆσαι τάδε πρᾶξαι, καὶ ἑλέσθαι παρὰ προαίρεσιν ἕτερα, πῶς οὐκ ἂν εἴη ἀναιδὲς καὶ ἀναισχυντότατον, ἐπείπερ ἐναργῶς αἰσθανόμεθα ἑαυτῶν ἡμετέρᾳ ὁρμῇ καὶ κινήσει τάδε τινὰ προθυμουμένων, καὶ ἀμελούντων, πάλιν ἑαυτῶν ἀντιλαμβανόμεθα, καὶ παρὰ ταύτην τὴν αἰτίαν κατορθούντων ἢ μὴ κατορθούντων, καὶ ἐξ οὐδενὸς ἑτέρου βιαζομένων, ἀλλὰ τὰ μὲν ἑκουσίῳ γνώμῃ αἱρουμένων, τὰ δὲ φευγόντων καὶ παραιτουμένων ἐκ τῆς ἡμῶν αὐτῶν προαιρέσεως; ### English translation (Claude) And to say that we are moved like lifeless things, pulled this way and that by strings by some power from outside, so that we will of necessity to do these things and choose other things against our choice, how would this not be shameless and most impudent? For we plainly perceive ourselves, by our own impulse and movement, eager for some things; and when we neglect them we take ourselves to task again; and we perceive ourselves succeeding or failing for this reason, and forced by nothing else, but choosing some things by a willing judgment, and fleeing and refusing others by our own choice. ### Citation (SBL) Eusebius, Praep. ev. 6.6.20 (Dindorf 1:278–279; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-6-6-20). ## Preparation for the Gospel 6.6.21 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-6-6-21 - Source: Dindorf 1:279 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Free will is perceived directly, like sensation, and must be acknowledged. ### Greek text οὕτω δὲ ἄρα ἐναργὴς ἦν ὁ τοῦ αὐθεκουσίου λόγος ὥστε ὁμοίως τὸ ἀλγεῖν καὶ τὸ ἥδεσθαι, καὶ τὸ τόδε τι ὁρᾶν, καὶ τόδʼ ἀκούειν, οὐ συλλογισμῷ, ἀλλʼ ἐνεργείᾳ καταλαμβανομένων, συναισθέσθαι ἑαυτῶν ἐξ ἡμῶν αὐτῶν καὶ τῆς ἡμετέρας βουλῆς ὁρμώντων, καὶ τάδε τινὰ αἱρουμένων, τινὰ δὲ ἀποστρεφομένων, ὥστε ἐξ ἅπαντος τὸ ἐλεύθερον καὶ τὸ αὐτεξούσιον τῆς ἐν ἡμῖν λογικῆς καὶ νοερὰς φύσεως ἐνδίκως ὁμολογεῖσθαι. ### English translation (Claude) So plain, then, is the case for free will that, just as pain and pleasure, and seeing this and hearing that, are grasped not by reasoning but by direct experience, so we are conscious of ourselves setting out from ourselves and from our own will, choosing some things and turning away from others; so that the freedom and self-determination of the rational and intelligent nature within us must in every way be rightly acknowledged. ### Citation (SBL) Eusebius, Praep. ev. 6.6.21 (Dindorf 1:279; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-6-6-21). ## Preparation for the Gospel 6.6.22 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-6-6-22 - Source: Dindorf 1:279 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Things beyond our control are explained by providence, not irrational fate; Eusebius turns to examine this. ### Greek text εἰ δὲ καὶ παρὰ προαίρεσιν μυρία συμβαίνοντα ἡμῖν τοὺς πολλοὺς τῶν ἀνθρώπων ταράττει, διαιρετέον ἐνταῦθα τὴν τῶν ἐν οἷς ἐσμὲν φύσιν, καὶ τὸν λόγον, καθʼ ὃν τὰ οὐκ ἐφʼ ἡμῖν γίνεται, ἐπιθεωρητέον. οὕτω γὰρ καὶ τούτων τὸ αἴτιον οὔτις ἄλογος ἀναδέξεται εἱμαρμένη, λόγος δὲ πάλιν ἄλλος τῆς τῶν ὅλων προνοίας ἀπηρτημένος. φέρʼ οὖν ἐπιμελῶς τὸ πρόβλημα ἐπισκεψώμεθα. ### English translation (Claude) And if the countless things that happen to us against our choice disturb most people, we must here distinguish the nature of the conditions in which we live, and examine the principle by which things not in our power come about. For in this way the cause of these things too will be taken up by no irrational fate, but by another principle that depends on the providence of the universe. Come, then, let us examine the problem carefully. ### Citation (SBL) Eusebius, Praep. ev. 6.6.22 (Dindorf 1:279; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-6-6-22). ## Preparation for the Gospel 6.6.23 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-6-6-23 - Source: Dindorf 1:279 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: True religion teaches that all things exist and are governed by God's providence. ### Greek text Πάντα μὲν ἀθρόως ἐκ θεοῦ προνοίας εἶναί τε καὶ διοικεῖσθαι οἱ τῆς ἀληθοῦς εὐσεβείας θεσμοὶ διαγορεύουσιν. ### English translation (Claude) The ordinances of true religion declare that all things together exist and are governed by the providence of God. ### Citation (SBL) Eusebius, Praep. ev. 6.6.23 (Dindorf 1:279; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-6-6-23). ## Preparation for the Gospel 6.6.24 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-6-6-24 - Source: Dindorf 1:279–280 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Within providence things are moved variously, by habit, nature, impulse, or reasoned choice. ### Greek text ἤδη δὲ κατʼ εἶδος ἰδίως ἕκαστα τῶν γιγνομένων τὰ μὲν ἔξει, τὰ δὲ φύσει, τὰ δὲ ὁρμῇ καὶ φαντασίᾳ, τὰ δὲ λογισμῷ καὶ οἰκείᾳ κρίσει τε καὶ προαιρέσει κινούμενα, καὶ ἄλλα μὲν κατὰ προηγούμενον λόγον γιγνόμενα, ἕτερα δὲ κατʼ ἐπισυμβεβηκότα τοῖς προηγουμένως γεγονόσι, ποικίλην καὶ πολύτροπον τὴν τοῦ παντὸς συνεστήσατο διακόσμησιν, ἑκάστῳ γένει τῶν ὄντων ἰδίαν καὶ ἀφωρισμένην τινὰ φύσεως κατασκευὴν τοῦ τῶν ὅλων αἰτίου διανείμαντος. ### English translation (Claude) But now, taken by kinds, each of the things that come to be is moved in its own way: some by habit, some by nature, some by impulse and impression, some by reasoning and their own judgment and choice; and some come about by a primary principle, others as consequences of what has come about primarily. Thus the cause of the universe has made the ordering of the whole various and manifold, assigning to each kind of being its own distinct constitution of nature. ### Citation (SBL) Eusebius, Praep. ev. 6.6.24 (Dindorf 1:279–280; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-6-6-24). ## Preparation for the Gospel 6.6.25 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-6-6-25 - Source: Dindorf 1:280 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius turns to explain free will in particular. ### Greek text σχολῇ μὲν οὖν τις τὸν περὶ τῶν ἄλλων διεξέλθοι λόγον, τὸν δὲ περὶ τοῦ αὐτεξουσίου ῥᾷον ἂν καταμάθοι ὡδε ### English translation (Claude) It would take much leisure to go through the account of all the others, but that of free will one may more easily learn as follows. ### Citation (SBL) Eusebius, Praep. ev. 6.6.25 (Dindorf 1:280; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-6-6-25). ## Preparation for the Gospel 6.6.26 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-6-6-26 - Source: Dindorf 1:280 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A human being, made of body and soul, is both bound by bodily nature and free in the soul. ### Greek text ἐπεὶ μὴ μονογενὲς χρῆμα μηδʼ ἐκ μιᾶς συνεστὼς φύσεως τυγχάνει ὢν ὁ ἄνθρωπος, ἐκ δυοῖν δὲ ἐναντίων εἴληχε τὴν σύνοδον, σώματος καὶ ψυχῆς, τοῦ μὲν κατὰ συμβεβηκὸς ὀργάνου τῇ ψυχῇ δεδεμένου, τῆς δὲ νοερᾶς οὐσίας κατὰ τὸν προηγούμενον ὑποστάσης λόγον, καὶ τοῦ μὲν ἀλόγου, τῆς δὲ λογικῆς τυγχανούσης, καὶ τοῦ μὲν φθαρτοῦ, τῆς δὲ ἀφθάρτου, καὶ θατέρου θνητοῦ, θατέρας δὲ ἀθανάτου, ὥσθʼ ἡμᾶς θηρσὶ μὲν ἀλόγοις ἀδελφὸν φέρειν τὸ σῶμα, ψυχὴν δὲ τῇ λογικῇ καὶ ἀθανάτῳ φύσει συγγενῆ ’ ταύτῃ τοι εἰκὸς τὸ διφυὲς τουτὶ βλάστημα, διττῆς ἅτε φύσεως κεκοινωνηκὸς, διττῷ καὶ διαφόρῳ τὸ ζῆν ἀπευθύνειν τρόπῳ, τοτὲ μὲν φύσει σώματος δουλεῦον, τοτὲ δὲ τῇ θειοτέρᾳ μοίρᾳ τὴν οἰκείαν ἀσπαζόμενον ἐλευθερίαν· ὡς καὶ δοῦλον εἶναι τὸν αὐτὸν καὶ ἐλεύθερον, τοιαύτην τινὰ παρὰ τοῦ θεοῦ, διʼ οὓς οἶδε λόγους αὐτὸς, κεκληρωμένον ψυχῆς καὶ σώματος ἐπιμιξίαν. ### English translation (Claude) Since a human being is not a thing of one kind, nor composed of a single nature, but has been allotted a union of two opposites, body and soul (the one bound to the soul as an instrument, by consequence, the intelligent being existing by the primary principle; the one irrational, the other rational; the one perishable, the other imperishable; the one mortal, the other immortal), so that we carry a body akin to the irrational beasts but a soul related to the rational and immortal nature, it is surely fitting that this twofold growth, sharing as it does in a double nature, should direct its life in a double and differing way, at one time serving the nature of the body, at another embracing with its diviner part the freedom proper to it. So the same being is both slave and free, having been allotted by God, for reasons he himself knows, such a mixture of soul and body. ### Citation (SBL) Eusebius, Praep. ev. 6.6.26 (Dindorf 1:280; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-6-6-26). ## Preparation for the Gospel 6.6.27 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-6-6-27 - Source: Dindorf 1:280–281 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Fate cannot be identified with nature, since nature is often impeded and crossed by accidents. ### Greek text εἰ δὴ οὑν τις τὰ κατὰ φύσιν ἤτοι τοῦ σώματος ἢ καὶ τῆς ψυχῆς, εἱμαρμένης ὀνόματι χρώμενος, ὑπʼ αἰτίαν ἀνάγκης καταβάλλοι, διαμάρτοι ἂν τῆς οἰκείας προσηγορίας. εἰ γὰρ εἱμαρμένης ἀνάγκη τις ἦν ἀκώλυτος, πολλὰ δὲ τῶν τῷ σώματι καὶ τῇ ψυχὴ κατὰ φύσιν προσόντων παραποδίζεται, μυρία τε ἔξωθεν ἄλλα συναντᾷ παρὰ φύσιν κατά τι συμβεβηκὸς καὶ ψυχῇ καὶ σώματι παρεπόμενα, πῶς ἂν εἴη ταὐτὸν εἱμαρμένη καὶ φύσις; ### English translation (Claude) If, then, someone were to bring what is natural to the body or to the soul under the cause of necessity, using the name of fate, he would miss the proper name. For if there were some unhindered necessity of fate, while many of the things that belong by nature to the body and the soul are impeded, and countless other things from outside meet them against nature and accompany both soul and body by some accident, how could fate and nature be the same? ### Citation (SBL) Eusebius, Praep. ev. 6.6.27 (Dindorf 1:280–281; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-6-6-27). ## Preparation for the Gospel 6.6.28 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-6-6-28 - Source: Dindorf 1:281 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Since things happen against nature, fate and nature are not the same. ### Greek text εἰ γὰρ ἀπαράλλακτόν φασιν εἷναι τὴν εἱμαρμένην, καὶ μὴ δύνασθαι τι παρʼ αὐτὴν γίνεσθαι (ἀνάγκην γὰρ εἶναι ἀπαραίτητον·) πολλὰ δὲ, ὡς ἔφην, παρὰ τὰ κατὰ φύσιν καὶ ψυχὴ καὶ σώματι συμβαίνει, οὐκ ἂν ὀρθῶς τις ὀνομάζοι ταὐτὸν εἶναι λέγων εἱμαρμένην καὶ φύσιν. ### English translation (Claude) For if they say that fate is unchangeable and that nothing can happen contrary to it (for necessity, they say, is inexorable), while many things, as I said, happen to both soul and body contrary to what is natural, no one would name things rightly who says that fate and nature are the same. ### Citation (SBL) Eusebius, Praep. ev. 6.6.28 (Dindorf 1:281; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-6-6-28). ## Preparation for the Gospel 6.6.29 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-6-6-29 - Source: Dindorf 1:281 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Some things come from our choice, some from bodily nature, some from external accident, but none is outside their Maker. ### Greek text γένοιτʼ ἂν οὑν τῶν ὄντων ἐν ἡμῖν τὰ μὲν κατὰ λογισμὸν καὶ προαίρεσιν τὴν ἐφʼ ἡμῖν γιγνόμενα, οἶα τὰ κατὰ φύσιν ψυχῆς, τὰ δὲ κατὰ φύσιν τοῦ σώματος, τὰ δὲ τούτοις μὲν συμβεβηκότα, ψυχῇ λέγω καὶ σώματι, ἑτέροις δὲ συντελούμενα κατὰ φύσιν· ἀλλʼ οὔτε τῆς ψυχῆς τὸ ἐφʼ ἡμῖν οὔτε τοῦ σώματος τὸ κατὰ φύσιν, οὐδὲ μὴν τῶν ἔξωθεν τὸ κατὰ συμβεβηκὸς, ἐνδίκως ἄν τις ἀποστεροίη τὸν αἴτιον. ### English translation (Claude) Of the things within us, then, some would come about by reasoning and the choice that is in our power, such as what is natural to the soul; some by the nature of the body; and some are accidents happening to these, I mean to soul and body, but brought about naturally by other things. Yet one could not rightly deprive their cause of the power in our soul, or of what is natural to the body, or indeed of what is accidental from outside. ### Citation (SBL) Eusebius, Praep. ev. 6.6.29 (Dindorf 1:281; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-6-6-29). ## Preparation for the Gospel 6.6.30 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-6-6-30 - Source: Dindorf 1:281 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God is the maker of all things, whether free, natural, or accidental, as Scripture says. ### Greek text θεὸς γὰρ αὐτὸς ὁ τῶν ὅλων καὶ τῶν ἐφʼ ἡμῖν, καὶ τῶν κατὰ φύσιν, καὶ τῶν κατὰ συμβεβηκὸς δημιουργὸς ὢν ἀποπέφανται. καθόλου γὰρ περὶ πάντων ἀκουστέον τῆς θείας γραφῆς, τὸ “ αὐτὸς εἶπεν, καὶ ἐγενήθησαν· αὐτὸς ἐνετείλατο, καὶ ἐκτίσθησαν” ἀποφηναμένης. ### English translation (Claude) For God himself has been declared the maker of the universe, both of what is in our power and of what is natural and of what is accidental. For the divine Scripture must be heard as speaking universally about all things when it declares, "He spoke, and they came to be; he commanded, and they were created." ### Scripture references - Ps 148:5: quotation, high confidence ### Translation notes - Ps 148:5 (LXX). ### Citation (SBL) Eusebius, Praep. ev. 6.6.30 (Dindorf 1:281; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/5-34-1/#p-6-6-30). ## Preparation for the Gospel 6.6.31 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-6-31/#p-6-6-31 - Source: Dindorf 1:281 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: When things go against our will, it is because of the union of soul and body, as in infancy or illness. ### Greek text εἰ δὴ οὖν βουλομένοις ποτέ τινα ἕτερα παρὰ τὴν ἡμετέραν γνώμην συμβαίνει, ὑπομνηστέον αὐτοὺς ὡς ἄρα τοῦτʼ ἦν ἐκεῖνο τὸ διττὸν καὶ ἑτερογενὲς τῆς ἐν ἡμῖν συμπλοκῆς, λέγω δὴ ψυχῆς καὶ σώματος, παρʼ ὃ καὶ ψυχῆς οὐσία, τὴν φύσιν οὖσα νοερὰ καὶ λογικὴ, ἐν νηπιάζοντι κατὰ φύσιν σώματι παρὰ φύσιν αὐτὴ χώραν ἀλόγου μετείληφε· καὶ νοῦς ὁ φρονήσεως οἰκεῖος ἀφραίνει πολλάκις κατά τι συμβεβηκὸς, παρατραπεὶς ἐν ὑπερβαλλούσαις φέρε σώματος ἀρρωστίαις. ### English translation (Claude) If, then, when we will something, other things sometimes happen contrary to our intention, we should remind ourselves that this is that double and mixed character of the union within us, I mean of soul and body. Because of it the substance of the soul, though intelligent and rational by nature, takes the place of something irrational, against its nature, in a body that is by nature still infantile; and the mind, at home with wisdom, often becomes foolish by some accident, deranged, say, by excessive illnesses of the body. ### Citation (SBL) Eusebius, Praep. ev. 6.6.31 (Dindorf 1:281; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-6-31/#p-6-6-31). ## Preparation for the Gospel 6.6.32 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-6-31/#p-6-6-32 - Source: Dindorf 1:281 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Old age, natural to the body, dulls the soul's reason against its nature. ### Greek text πολλάκις δὲ καὶ γήρας ἐπελθὸν σώματι κατὰ φύσιν τῶν κατὰ τὴν ἀκμὴν κατορθωμάτων τὴν διάνοιαν ἀπεστέρησε, τῆς νοερᾶς ψυχῆς τὸ λογικὸν παρὰ φύσιν ἀμβλῦναν. ### English translation (Claude) And often old age, coming upon the body by nature, has robbed the understanding of the achievements of its prime, blunting the rational part of the intelligent soul against nature. ### Citation (SBL) Eusebius, Praep. ev. 6.6.32 (Dindorf 1:281; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-6-31/#p-6-6-32). ## Preparation for the Gospel 6.6.33 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-6-31/#p-6-6-33 - Source: Dindorf 1:281–282 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Bodily injuries and pains can overpower the soul's freedom. ### Greek text αἰκίαι δʼ αὖ πάλιν καὶ ἀλγηδόνες σώματι πηρώσεις τε ἐπισυμβᾶσαι πάρα φύσιν, τὸ αὐθεκούσιον τῆς ψυχῆς παρὰ τὸ συμβεβηκὸς ἐξενίκησαν, ἐνδούσης ταῖς ἀλγηδόσι διὰ τὴν πρὸς τὸ σῶμα συμπλοκήν ’ ὡς ἁλίσκεσθαι δεσμὸν ἄφυκτον ἐμποδὼν προβεβλῆσθαι τῷ κατὰ ψυχὴν ἐλευθέρῳ τοτὲ μὲν τὴν τοῦ σώματος φύσιν, τοτὲ δὲ τὰ ἐκτὸς ἐπισυμβαίνοντα. ### English translation (Claude) Again, injuries and pains and mutilations that befall the body against nature have, by accident, overpowered the soul's free will, as it gives way to the pains because of its union with the body; so that sometimes the nature of the body, sometimes what happens from outside, is found to have been thrown in the way of the soul's freedom as an inescapable bond. ### Citation (SBL) Eusebius, Praep. ev. 6.6.33 (Dindorf 1:281–282; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-6-31/#p-6-6-33). ## Preparation for the Gospel 6.6.34 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-6-31/#p-6-6-34 - Source: Dindorf 1:282 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Yet free choice is strong enough to resist both bodily nature and external circumstance. ### Greek text ἦν δὲ ἄρα καὶ τὸ τῆς ἐφʼ ἡμῖν προαιρέσεως εἰς τοσοῦτον ἧκον ἀρετῆς καὶ ἰσχύος ὡς ἀντιβαίνειν ἐπὶ πολλῶν τολμᾶν καὶ ἀντιλέγειν τῇ τε τοῦ σώματος φύσει καὶ τοῖς ἔξωθεν ἐπισυμβαίνουσιν. ### English translation (Claude) Yet the power of the choice that is in our power has come to such a degree of virtue and strength that in many cases it dares to resist and contradict both the nature of the body and what happens from outside. ### Citation (SBL) Eusebius, Praep. ev. 6.6.34 (Dindorf 1:282; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-6-31/#p-6-6-34). ## Preparation for the Gospel 6.6.35 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-6-31/#p-6-6-35 - Source: Dindorf 1:282 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Reason masters sexual desire and hunger, as in long fasts freely chosen. ### Greek text ἡ μέν γε τοῦ σώματος φύσις ἐπὶ τὴν τῶν ἀφροδισίων ὁρμὴν τὸν ἄνδρα καλεῖ, ἡ δὲ ψυχὴ λόγῳ σώφρονι χαλινὸν ἐμβαλοῦσα τῷ πάθει κρείττων καθίσταται τῆς τοῦ σώματος φύσεως· καὶ πάλιν ἡ μὲν πεινῆν καὶ διψῆν καὶ ῥιγοῦν καὶ τὰ τοιαῦτα προσαναγκάζουσα ἐπὶ τὰς κατὰ φύσιν θεραπείας τε καὶ πληρώσεις παρακαλεῖ, ἡ δὲ προαίρεσις λόγοις σώφροσιν ἀναπεισθεῖσα, καί τινας ἀσκητικὰς προτροπὰς αὐθεκουσίως ἀγαπήσασα, πολυημέροις ἀσιτίαις καὶ καρτερίαις παρακρούεται τὴν τοῦ σώματος φύσιν, ἀρετῇ λογισμοῦ κρίνασα τοῦτο καὶ ἑλομένη. ### English translation (Claude) The nature of the body calls a man to the impulse of sexual desire, but the soul, putting a bridle on the passion by temperate reason, becomes master of the body's nature. Again, the body, compelling us to be hungry, thirsty, and cold and the like, calls us to the remedies and satisfactions that accord with nature; but the will, persuaded by temperate arguments and freely embracing certain ascetic exhortations, overrides the nature of the body with fasts and endurance lasting many days, having judged and chosen this by the virtue of its reasoning. ### Citation (SBL) Eusebius, Praep. ev. 6.6.35 (Dindorf 1:282; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-6-31/#p-6-6-35). ## Preparation for the Gospel 6.6.36 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-6-31/#p-6-6-36 - Source: Dindorf 1:282 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The will can choose a hard life over bodily pleasure. ### Greek text καὶ αὖ πάλιν ἡ μὲν κατὰ φύσιν πάσαις ἡδοναῖς χαίρει καὶ τῇ λείᾳ τῶν σωμάτων κινήσει, ἡ δὲ προαίρεσις ἀρετῆς ἐπιθυμίᾳ τὸν ἐπίπονον καὶ τραχὺν ἠσπάσατο βίον. ### English translation (Claude) And again, the body by nature delights in all pleasures and in the smooth movement of bodies, but the will, out of desire for virtue, has embraced the laborious and rough life. ### Citation (SBL) Eusebius, Praep. ev. 6.6.36 (Dindorf 1:282; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-6-31/#p-6-6-36). ## Preparation for the Gospel 6.6.37 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-6-31/#p-6-6-37 - Source: Dindorf 1:282 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Others choose the worse, as Paul says of unnatural acts. ### Greek text εἰσὶ δὲ οἱ καὶ ἐπὶ τὸ χεῖρον τραπέντες “ μετήλλαξαν τὴν φυσικὴν χρῆσιν εἰς τὴν παρὰ φύσιν, ἄρσενες ἐν ἄρσεσι τὴν ἀσχημοσύνην κατεργαζόμενοι. ### English translation (Claude) And there are those who have turned for the worse and "exchanged the natural use for that which is against nature, males working shamelessness with males." ### Scripture references - Rom 1:26: quotation, high confidence - Rom 1:27: quotation, high confidence ### Translation notes - Rom 1:26–27. ### Citation (SBL) Eusebius, Praep. ev. 6.6.37 (Dindorf 1:282; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-6-31/#p-6-6-37). ## Preparation for the Gospel 6.6.38 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-6-31/#p-6-6-38 - Source: Dindorf 1:282–283 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Reason sometimes rules nature and sometimes is ruled, even to the point of suicide. ### Greek text οὕτως ἄρα καὶ τῇ φύσει οὐ κατὰ πάντα ἐνδίδωσιν ὁ λογισμὸς, κρατεῖ δὲ ἐν πλείστοις, ὡς καὶ κρατεῖται, καὶ τοτὲ μὲν αὐτὸς ἄγει, τοτὲ δὲ αὐτὸς ἄγεται, ὡς καὶ πρὸ ὥρας ἔσθʼ ὅπη χερσὶν ἐπισπᾶσθαι τὴν ἀπαλλαγὴν τοῦ σώματος, ὅτε τὸ ζῆν αὐτῷ μὴ λυσιτελὲς κριθείη. ### English translation (Claude) So reason does not yield to nature in everything; it prevails in very many things, just as it is also overcome; and at times it leads, at times it is itself led, so that sometimes it even draws on itself with its own hands release from the body before its time, when life is judged not to profit it. ### Citation (SBL) Eusebius, Praep. ev. 6.6.38 (Dindorf 1:282–283; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-6-31/#p-6-6-38). ## Preparation for the Gospel 6.6.39 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-6-31/#p-6-6-39 - Source: Dindorf 1:283 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Humans must struggle not only with their bodies but with countless external circumstances. ### Greek text εἰ μὲν οὖν πρὸς μόνην τὴν οἰκείαν τοῦ σώματος φύσιν ὁ πᾶς ἀγὼν ἦν αὐτῷ, μέτριος ἂν ἦν οὗτος ’ ἐπεὶ δὲ τὴν πολιτείαν καὶ τὸν ἐν ἀνθρώποις βίον ὁ θεὸς αὐτῷ μεταξὺ πολλῶν καταβέβληται, ὡς μετὰ θηρίων καὶ ἑρπετῶν ἰοβόλων, ἐν μέσῳ τε πυρὸς καὶ ὕδατος ἀέρος τε τοῦ περιέχοντος καὶ τῶν ἐν τούτοις ἅπασι παρηλλαγμένων καὶ διαφόρων φύσεων τὰς διατριβὰς πεποιῆσθαι, εἰκότως αὐτῷ ἡ διαμάχη καὶ ἡ ἔνστασις οὐ πρὸς τὴν οἰκείαν ἐστὶ καὶ συνημμένην αὐτῷ μόνον φύσιν τοῦ σώματος, ἀλλὰ καὶ πρὸς μυρία τὰ ἐκτὸς συμβεβηκότα, ὧν ἐν μέσῳ ζῇ ὁ τὸν θνητὸν βίον διεξάγων, ὥστε καὶ πρὸς ταῦτα καρτερῶς ἀντέχειν. ### English translation (Claude) Now if a person's whole contest were with the proper nature of his body alone, it would be moderate. But since God has set his civic and social life among many things, so that he spends his days with wild beasts and venomous reptiles, in the midst of fire and water and the surrounding air, and of the varied and differing natures in all of these, it is fitting that his struggle and resistance should be not only against the nature of the body that is his own and joined to him, but also against countless external accidents in the midst of which the one who passes mortal life lives, so that he must hold out bravely against these too. ### Citation (SBL) Eusebius, Praep. ev. 6.6.39 (Dindorf 1:283; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-6-31/#p-6-6-39). ## Preparation for the Gospel 6.6.40 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-6-31/#p-6-6-40 - Source: Dindorf 1:283 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Food, weather, and other natural forces disturb our free will through the body. ### Greek text πολλαὶ γοῦν ἤδη καὶ τοιόνδε τροφῶν φύσεις καὶ τοιαίδε συγκράσεις τοῦ περιέχοντος, κρυμῶν τε ἐπιφοραὶ καὶ φλογμῶν ἐκκαύσεις, πλεῖστά τε ἄλλα κατά τινας οἰκείους λόγους φυσικῶς μὲν κινούμενα, συμβατικῶς δὲ ἡμῖν προσπίπτοντα τάραχον οὐ τὸν τυχόντα τῷ καθʼ ἡμᾶς αὐτεξουσίῳ διὰ τὴν πρὸς τὸ σῶμα συμπλοκὴν παρέσχηκε, τῆς τῶν ἡμετέρων σωμάτων φύσεως τὰς τῶν ἔξωθεν ἐπιφορὰς οὐχ ὑπομενούσης, κρατουμένης δὲ καὶ νικωμένης ὑπὸ τῶν ἐκτὸς κατὰ φύσιν οἰκείαν ἐπιτελουμένων. ### English translation (Claude) Many particular kinds of food, at any rate, and particular mixtures of the air, onsets of frost and blazes of heat, and very many other things, moving naturally by certain principles of their own but falling on us by accident, have caused no small disturbance to our free will because of its union with the body, since the nature of our bodies does not withstand the onsets of things from outside but is overpowered and defeated by external things acting according to their own nature. ### Citation (SBL) Eusebius, Praep. ev. 6.6.40 (Dindorf 1:283; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-6-31/#p-6-6-40). ## Preparation for the Gospel 6.6.41 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-6-31/#p-6-6-41 - Source: Dindorf 1:283 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Other people's free choices also affect us in body and soul. ### Greek text πάλιν τε αὖ, ἐπειδὴ μετὰ πλείστων ἀνδρῶν ποιούμεθα τὰς διατριβὰς, οἱ δὲ καὶ αὐτοὶ τῆς ἴσης ἡμῖν λαχόντες οὐσίας τὸ ἐφʼ ἡμῖν αὐτοῖς ἐπὶ τῆς ἰδίας ἐξουσίας ἀποφέρονται, ἐλευθέρᾳ τῇ σφῶν χρώμενοι προαιρέσει, ταύτῃ πάλιν εἰκότως καὶ ταῖς ἑτέρων γνώμαις ὑποκεισόμεθα, τοῦ αὐτῶν ἐκείνων αὐτεξουσίου ὧδέ πως ἡμῖν κατὰ τοῦ σώματος ἢ περὶ τὴν ψυχὴν χρωμένου. ### English translation (Claude) And again, since we spend our lives with a great many people, and they too, having been given the same substance as we, exercise what is in their power by their own authority, using their own free choice, in this way too we shall naturally be subject to the decisions of others, when their free will makes use of us in some such way, against the body or concerning the soul. ### Citation (SBL) Eusebius, Praep. ev. 6.6.41 (Dindorf 1:283; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-6-31/#p-6-6-41). ## Preparation for the Gospel 6.6.42 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-6-31/#p-6-6-42 - Source: Dindorf 1:283–284 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Others' influence can make our will better or worse, as bad company corrupts. ### Greek text ὥσπερ γὰρ ἡ τοῦ σώματος ἡμῶν φύσις νικᾶται πολλάκις πρὸς τῶν ἔξωθεν προσπιπτόντων, οὕτως ἔστιν ὅτε καὶ προαίρεσις ὑπὸ μυρίων ἔξωθεν ἐνοχλουμένη προαιρέσεων, αὐτεξουσίῳ γνώμῃ πεισθεῖσα, ἑαυτὴν τοῖς ἔξωθεν ἐπιδίδωσι, καὶ τοτὲ μὲν βελτίων, τοτὲ δὲ χείρων ἀποτελεῖται. οἶδε γὰρ συνουσία φαύλη κακύνειν, ὥσπερ αὖ τούναντίον ποιεῖν ἀμείνους τῶν καλῶν ὁμιλία. “ φθείρουσι γὰρ ἤθη χρηστὰ ὁμιλίαι κακαί, ” ὥσπερ οὖν καὶ σώζουσι βελτιοῦσαι τῶν ἀγαθῶν αἱ συνουσίαι. ### English translation (Claude) For just as the nature of our body is often overcome by things falling on it from outside, so there are times when the will too, troubled by countless choices from outside, is persuaded by its own free judgment and gives itself over to things outside, and is made at times better, at times worse. For bad company is apt to corrupt, just as, conversely, the society of good people makes us better. "For bad company corrupts good morals," just as the companionship of the good preserves and improves. ### Scripture references - 1 Cor 15:33: quotation, high confidence ### Extrabiblical texts - Menander, Thais (Menander, Thais): quotation, medium confidence ### Translation notes - 1 Cor 15:33, itself a line of Menander's Thais. ### Citation (SBL) Eusebius, Praep. ev. 6.6.42 (Dindorf 1:283–284; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-6-31/#p-6-6-42). ## Preparation for the Gospel 6.6.43 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-6-31/#p-6-6-43 - Source: Dindorf 1:284 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The rational soul shows its divine power by resisting external influences, or is corrupted when careless. ### Greek text καὶ λόγοις μὲν ἡ λογικὴ τῆς ψυχῆς δύναμις τῶν ἔξωθεν ἐπισυμβαινόντων ὧδέ πως καὶ τῇδε φέρεται ’ ἰσχύει δὲ πάλιν οἰκεία καὶ λογικῆς οὐσίας ἀρετὴ, καὶ θείαν ὡς ἀληθῶς καὶ θεοειδῆ τὴν δύναμιν ἐπιδείκνυται, ὅτε πρὸς πάντα τὰ ἐκτὸς ἀντέχουσα, καὶ τὰ πάντα ἐλευθέρῳ φρονήματι ὑπερνικῶσα, πρὸς οὐδὲν τῆς οἰκείας ἀρετῆς ὑφιεμένη, φιλοσοφεῖν παρεσκεύασται. ὅτε μὴν ὀλιγωρεῖ, ὑπὸ τῶν χειρόνων τὰ χείριστα διατίθεται, ὥσπερ οὑν καὶ βελτιοῦται τῆς ἔξωθεν τυγχάνουσα ἐπιμελείας. ### English translation (Claude) And the rational power of the soul is carried this way and that by the arguments of what happens to it from outside; but again the proper virtue of the rational substance is strong, and shows its power to be truly divine and godlike, when, holding out against all external things and conquering them all with a free mind, yielding nothing of its own virtue, it is made ready to pursue philosophy. When it is careless, however, it is brought by the worse into the worst state, just as it is also improved when it receives care from outside. ### Citation (SBL) Eusebius, Praep. ev. 6.6.43 (Dindorf 1:284; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-6-31/#p-6-6-43). ## Preparation for the Gospel 6.6.44 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-6-31/#p-6-6-44 - Source: Dindorf 1:284 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Seasons of fruitfulness and barrenness, good for the whole, also disturb individuals. ### Greek text τί χρὴ λέγειν ἐπὶ τούτοις, ὡς καὶ φοραὶ καὶ ἀφορίαι τοιῶνδε ψυχῶν καὶ σωμάτων, κατά τινα περίπτωσιν οἰκείως τῇ τοῦ παντὸς διοικήσει συντελούμεναι, εὑ τε καὶ ὀρθῶς ἔχουσαι τῷ παντὶ, πλείστην ὅσην τοῖς κατὰ μέρος καὶ δὴ καὶ τοῖς ἐφʼ ἡμῖν παντοίας κινήσεως περιουσίαν ἀπειργάσαντο; ### English translation (Claude) What need is there to add that the fruitfulness and barrenness of souls and bodies of this or that kind, brought about by some chance in a way proper to the government of the universe, and good and right for the whole, have produced a great abundance of every kind of disturbance for individual parts, and indeed for what is in our power? ### Extrabiblical texts - Plato, Resp. 546a (Plato (works)): allusion, high confidence ### Translation notes - "Fruitfulness and barrenness of souls and bodies" is a phrase from Plato, Republic 8.546a. ### Citation (SBL) Eusebius, Praep. ev. 6.6.44 (Dindorf 1:284; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-6-31/#p-6-6-44). ## Preparation for the Gospel 6.6.45 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-6-31/#p-6-6-45 - Source: Dindorf 1:284–285 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: One almighty providence of God governs free acts, natural processes, and accidents. ### Greek text πᾶσιν δὲ καθόλου τοῖς οὖσι, τοῖς τε παρʼ ἡμᾶς γινομένοις καὶ παρὰ τὴν ἡμετέραν αἰτίαν, καὶ τοῖς ἔξωθεν κατὰ συμβεβηκὸς ἐπιοῦσι, τοῖς τε φυσικῶς ἐνεργουμένοις, μία παναλκὴς καὶ παντοδύναμος ἐπιστατεῖ ἡ διὰ πάντων ἐπιπορευομένη τοῦ θεοῦ πρόνοια, ἣ καὶ τὰ πλεῖστα θειοτέροις ἡμῖν τε ἀρρήτοις οἰκονομεῖ λόγοις, εὐηνίως τὸ πᾶν διακυβερνῶσα, πολλά τε καὶ τῶν κατὰ φύσιν ἐπὶ τὸ προσῆκον τοῖς καιροῖς μετασκευάζουσα, συνεργοῦσά τε καὶ συμπράττουσα τοῖς ἐφʼ ἡμῖν, καὶ τοῖς ἐκτὸς πάλιν συμβαίνουσι τὴν δέουσαν τάξιν ἀπονέμουσα. ### English translation (Claude) Yet over all beings universally, those that come about through us and through our own cause, those that come upon us by accident from outside, and those brought about by nature, there presides one all-powerful and almighty providence of God that goes through all things. It manages most things by principles more divine and inexpressible to us, steering the whole with a ready rein, changing many even of the things of nature to what fits the times, working together and cooperating with what is in our power, and assigning in turn the proper order to what happens from outside. ### Citation (SBL) Eusebius, Praep. ev. 6.6.45 (Dindorf 1:284–285; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-6-31/#p-6-6-45). ## Preparation for the Gospel 6.6.46 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-6-31/#p-6-6-46 - Source: Dindorf 1:285 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: With all things divided into free, natural, and accidental under God's will, fate has no place. ### Greek text Τούτων εἰς τρία τοῦτον διῃρημένων τὸν τρόπον, εἴς τε τὰ ἐφʼ ἡμῖν, καὶ τὰ κατὰ φύσιν γινόμενα, τά τε κατὰ συμβεβηκὸς, πάντων δὲ ἐφʼ ἔνα λόγον τὸν ἐκ θεοῦ βουλῆς ἀνακεφαλαιουμένων, οὐδαμοῦ μὲν ὁ περὶ εἱμαρμένης χώραν ἔξει λόγος. ### English translation (Claude) Since these things are divided in this way into three, what is in our power, what comes about by nature, and what is accidental, and all are summed up under one principle, that of the will of God, the doctrine of fate will have no place anywhere. ### Citation (SBL) Eusebius, Praep. ev. 6.6.46 (Dindorf 1:285; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-6-31/#p-6-6-46). ## Preparation for the Gospel 6.6.47 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-6-31/#p-6-6-47 - Source: Dindorf 1:285 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Evil originates only in the soul's free turning aside from the natural, straight way. ### Greek text γένοιτο δʼ ἂν ἡμῖν εὑρημένη καὶ ἡ παρὰ τοῖς πολλοῖς ἀπορουμένη τῆς κακίας πηγὴ, ἐν οὐδενὶ μὲν χώραν ἔχουσα τῶν κατὰ φύσιν, οὔτʼ ἐν σώμασιν οὔτʼ ἐν οὐσίαις, πολλοῦ δεῖ ἐν τοῖς κατὰ συμβεβηκὸς ἔξωθεν ἐπιγινομένοις· εὑρεθείη δʼ ἂν ἐν μόνῃ τῇ τῆς ψυχῆς αὐτοπροαιρέτῳ κινήσει, καὶ ἐν ταύτῃ οὐχ ὅτε κατὰ φύσιν ὁδεύουσα τὴν εὐθεῖαν βαδίζει, ἀλλʼ ὅτε τῆς βασιλικῆς ἐκστᾶσα οἰκείᾳ γνώμῃ τὴν παρὰ φύσιν τρέπεται, αὐτὴ ἑαυτῆς καθεστῶσα κυρία ### English translation (Claude) And we shall also have found the source of evil, which perplexes most people. It has no place in any of the things that are by nature, neither in bodies nor in substances, still less in what happens by accident from outside. It would be found only in the self-chosen movement of the soul, and in this not when it travels by nature and walks the straight way, but when it steps off the royal road and by its own decision turns to what is against nature, being its own master. ### Citation (SBL) Eusebius, Praep. ev. 6.6.47 (Dindorf 1:285; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-6-31/#p-6-6-47). ## Preparation for the Gospel 6.6.48 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-6-31/#p-6-6-48 - Source: Dindorf 1:285 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God gave the soul freedom and a natural inner law that calls it to keep to the royal road. ### Greek text ἐπειδὴ τοῦτο γέρας ἐξαίρετον παρὰ θεοῦ λαβοῦσα ἐλευθέρα καὶ αὐτοκράτωρ τυγχάνει, τῆς οἰκείας ὁρμῆς τὸ κριτήριον εἰς ἑαυτὴν ἀναδεδεγμένη· νόμος δὲ θεῖος αὐτῇ συνεζευγμένος κατὰ φύσιν, λαμπτῆρος καὶ φωστῆρος δίκην, ἐπιφωνεῖ ἔνδοθεν ὑπηχῶν αὐτῇ καὶ λέγων, Ὁδῷ βασιλικῇ πορεύσῃ, οὐκ ἐκκλινεῖς δεξιὰ οὐδὲ ἀριστερά· βασιλικὴν τὴν κατὰ τὸν ὀρθὸν λόγον πορείαν εἶναι διδάσκων. ### English translation (Claude) For having received this special privilege from God, it is free and self-governing, having taken into itself the judgment of its own impulse. But a divine law, yoked to it by nature like a lamp and a light, calls out to it, sounding within it and saying, "You shall go by the royal road; you shall not turn aside to the right or to the left," teaching that the royal road is the course that follows right reason. ### Scripture references - Num 20:17: allusion, medium confidence - Deut 5:32: allusion, low confidence ### Translation notes - The words echo Num 20:17 and Deut 5:32. ### Citation (SBL) Eusebius, Praep. ev. 6.6.48 (Dindorf 1:285; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-6-31/#p-6-6-48). ## Preparation for the Gospel 6.6.49 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-6-31/#p-6-6-49 - Source: Dindorf 1:285–286 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God gave a natural law and free will, so that right choice deserves reward and wrong choice punishment. ### Greek text τοῦτον γὰρ ἁπάσῃ ψυχῇ φυσικὸν νόμον βοηθὸν αὐτῇ καὶ σύμμαχον ἐπὶ τῶν πρακτέων ὁ τῶν ὅλων δημιουργὸς ὑπεστήσατο, διὰ μὲν τοῦ νόμου τὴν εὐθεῖαν αὐτῇ παραδείξας ὁδὸν, διὰ δὲ τῆς αὐτῇ δεδωρημένης αὐτεξουσίου ἐλευθερίας τὴν τῶν κρειττόνων αἵρεσιν ἐπαίνου καὶ ἀποδοχῆς ἀξίαν ἀποφήνας γερῶν τε καὶ μειζόνων ἐπάθλων τῶν ἐπὶ τοῖς κατορθουμένοις, ὅτι μὴ βεβιασμένως, γνώμῃ δὲ αὐτεξουσίῳ κατώρθου, παρὸν καὶ τὴν ἐναντίαν ἑλέσθαι· ὡς ἔμπαλιν τὴν τὰ χείριστα ἑλομένην ψόγου καὶ τιμωρίας εἶναι ἀξίαν, ἅτε οἰκείᾳ κινήσει τοῦ μὲν κατὰ φύσιν νόμου παραμελήσασαν, κακίας δὲ ἀρχὴν καὶ πηγὴν ἀπογεννήσασαν, φαύλως τε ἑαυτῇ κεχρημένην οὐκ ἔκ τινος ἔξωθεν ἀνάγκης, ἀλλʼ ἐξ ἐλευθέρας γνώμης καὶ κρίσεως. ### English translation (Claude) For the maker of the universe established this natural law in every soul as its helper and ally in what it must do. Through the law he showed it the straight road, and through the free self-determination given to it he declared the choice of the better worthy of praise and acceptance and of greater prizes and rewards for what is done rightly, because it did right not under compulsion but by free judgment, when it could also have chosen the opposite; and conversely, that the soul that chooses the worst deserves blame and punishment, since by its own movement it neglected the natural law, gave birth to the beginning and source of evil, and used itself badly, not from any necessity outside but from free judgment and decision. ### Citation (SBL) Eusebius, Praep. ev. 6.6.49 (Dindorf 1:285–286; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-6-31/#p-6-6-49). ## Preparation for the Gospel 6.6.50 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-6-31/#p-6-6-50 - Source: Dindorf 1:286 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God is blameless; he made all natures good, including free will, which was given for choosing the good. ### Greek text αἰτία δὴ τοῦ ἑλομένου, θεὸς ἀναίτιος. οὔτε γὰρ φύσιν φαύλην ὁ θεὸς εἰργάσατο, οὐδέ γε ψυχῆς οὐσίαν· ἀγαθῷ γὰρ οὐδὲν πλὴν ἀγαθὰ δημιουργεῖν θέμις. ἀγαθὸν δὲ πᾶν ὅ τι κατὰ φύσιν. ψυχῇ δὲ πάσῃ λογικῇ κατὰ φύσιν πάρεστι τὸ αὐτεξούσιον ἀγαθὸν, καὶ τοῦτο ἐπʼ ἀγαθῶν αἱρέσει γεγενημένον. ### English translation (Claude) The blame lies with the one who chooses; God is blameless. For God made no evil nature, nor indeed the substance of the soul evil; for it is not lawful for the good to make anything but good things. And everything natural is good. And free will is present by nature in every rational soul as a good, and this was brought into being for the choice of good things. ### Extrabiblical texts - Plato, Resp. 617e (Plato (works)): quotation, high confidence ### Translation notes - The opening words echo Plato, Republic 10.617e ("the blame is the chooser's; God is blameless"). ### Citation (SBL) Eusebius, Praep. ev. 6.6.50 (Dindorf 1:286; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-6-31/#p-6-6-50). ## Preparation for the Gospel 6.6.51 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-6-31/#p-6-6-51 - Source: Dindorf 1:286 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Evil is the work of choice, not nature, and the one who chooses it has no excuse. ### Greek text φαύλως δὲ ὅτε πράττει, οὐ τὴν φύσιν αἰτιατέον. οὐ γὰρ κατὰ φύσιν, παρὰ φύσιν δὲ αὐτῇ γίνεται τὸ φαῦλον, προαιρέσεως ὂν, ἀλλʼ οὐ φύσεως ἔργον. ᾧ γὰρ παρήν δύναμις τῆς τἀγαθοῦ αἱρέσεως, ὅτε μὴ τοῦτο εἴλετο, ἑκὼν δὲ τὸ κρεῖττον ἀπεστράφη τοῦ χείρονος μεταποιηθεὶς, τίς ἂν τούτῳ τόπος ἀποφυγῆς λείποιτο τῆς οἰκείας αἰτίῳ καταστάντι νόσου, τοῦ τε συμφύτου νόμου σωτῆρος οἶα καὶ ἰατροῦ παραμελήσαντι; ### English translation (Claude) When the soul acts badly, nature is not to be blamed. For evil does not come to it according to nature but against nature, being the work of choice, not of nature. For one who had the power to choose the good, when he did not choose it, but willingly turned away from the better and took up the worse, what room for escape would be left to him, since he has become the cause of his own sickness and has neglected the inborn law, his savior and physician? ### Citation (SBL) Eusebius, Praep. ev. 6.6.51 (Dindorf 1:286; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-6-31/#p-6-6-51). ## Preparation for the Gospel 6.6.52 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-6-31/#p-6-6-52 - Source: Dindorf 1:286 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: To blame the stars for human wrongdoing is impious. ### Greek text ὁ δὴ τούτων ἀπάντων μηδένα λόγον ποιούμενος, ἀνάγκης τε καὶ ἄστρων φορᾶς ἀναρτῶν τὰ πάντα, τῆς τε τῶν πλημμελουμένων ἀνθρώποις ἀτοπίας μὴ ἐξ ἡμῶν εἶναι φάσκων τὰ αἴτια, ἀλλʼ ἐκ τῆς τὰ πάντα κινούσης δυνάμεως, πῶς οὐκ ἀνόσιον καὶ δυσσεβῆ λογισμὸν εἰσφέροι ἄν; ### English translation (Claude) And one who takes no account of all this, hanging everything on necessity and the movement of the stars, and saying that the causes of the wrongs people commit are not from us but from the power that moves all things, how would he not be introducing an unholy and impious way of thinking? ### Citation (SBL) Eusebius, Praep. ev. 6.6.52 (Dindorf 1:286; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-6-31/#p-6-6-52). ## Preparation for the Gospel 6.6.53 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-6-31/#p-6-6-53 - Source: Dindorf 1:286–287 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Whether the fatalist denies providence or identifies it with fate, he falls into impiety. ### Greek text εἴτε γὰρ αὐτόματον καὶ ἀπρονόητον θείη τὴν τοῦ παντὸς φορὰν, ἐλέγχοιτʼ ἂν ὡς αὐτόθεν ἄθεος, πρὸς τῷ καὶ ἀβλεπτεῖν περὶ τὴν πάνσοφον ἁρμονίαν καὶ τὴν τῶν ὅλων διάταξιν εὖ καὶ ἐν κόσμῳ τὴν διʼ αἰῶνος κίνησιν ἀνακυκλουμένην· εἴτε θεοῦ πρόνοιαν ἄγειν καὶ φέρειν ἐπιστατεῖν τε πᾶσι καὶ πανσόφῳ λόγῳ διοικεῖν ὁμολογήσει, οὐδʼ οὕτω τοῦ δυσσεβοῦς ἐκπέφευγε τὴν ἀτοπίαν, ἐπειδὴ τῶν ἐν ἀνθρώποις ἁμαρτανομένων τοὺς μὲν πλημμελοῦντας ἀπολύει, ὡς μηδὲν τῶν ἀτόπων ἐξ οἰκείας γνώμης διαπεπραγμένους, ἀνάγει δὲ τὴν αἰτίαν τῶν κακῶν ἐπὶ τὴν καθόλου πρόνοιαν, ἀνάγκην αὐτὴν καὶ εἱμαρμένην ἀποκαλῶν, καὶ πάσης τῆς ἐν ἀνθρώποις αἰσχρουργίας καὶ ἀρρητοποιίας ὠμότητός τε καὶ μιαιφονίας αἰτίαν εἶναι λέγων. ### English translation (Claude) For if he holds that the movement of the universe is spontaneous and without providence, he would be convicted at once of atheism, besides being blind to the all-wise harmony and the ordering of the whole, and to the motion that revolves well and in order through the ages. But if he admits that the providence of God leads and carries all things, presides over all, and governs them by all-wise reason, not even so has he escaped the absurdity of impiety; for he acquits those who do wrong among men of the sins committed, as though they had done none of their outrages by their own decision, and he refers the cause of evils to providence in general, calling it necessity and fate, and saying that it is the cause of all the shameful and unspeakable deeds, the cruelty and the bloodshed among men. ### Citation (SBL) Eusebius, Praep. ev. 6.6.53 (Dindorf 1:286–287; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-6-31/#p-6-6-53). ## Preparation for the Gospel 6.6.54 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-6-31/#p-6-6-54 - Source: Dindorf 1:287 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Fatalism makes God the cause of blasphemy, unnatural acts, and murder. ### Greek text καὶ τίς ἂν εἴη τούτου δυσσεβὴς ἄλλος, τὸν τῶν ὅλων θεὸν, αὐτὸν δὴ τὸν ποιητὴν καὶ δημιουργὸν τοῦδε τοῦ παντὸς, εἰσάγων ἐπάναγκες ἐκβιαζόμενον τόνδε μὲν οὐκ ἐθέλοντα ἀσεβεῖν τοῦτο πράττειν, καὶ ἄθεον εἶναι κατʼ ἀνάγκην, καὶ εἰς ἑαυτὸν βλάσφημον, τόνδε δὲ, ὃν αὐτὸς τὴν φύσιν ἄρρενα συνεστήσατο, πάσχειν παρὰ φύσιν τὰ θηλειῶν οὐ κατὰ προαίρεσιν, κατηναγκασμένον δὲ πρὸς αὐτοῦ, καὶ ἄλλον ἀνδροφόνον γίνεσθαι μὴ παρὰ τὴν οἰκείαν γνώμην, ὑπʼ ἀνάγκης δὲ ἐλαυνόμενον τοῦ θεοῦ, ὡς μηδʼ εὐλόγως ἐπιμέμφεσθαι τοῖς πλημμελοῦσιν, ἀλλʼ ἤτοι μηδὲ ἁμαρτήματα ταῦτʼ εἶναι ἡγεῖσθαι, ἢ τῶν κακῶν ἁπάντων ποιητὴν εἶναι τὸν θεὸν ἀποφαίνεσθαι; ### English translation (Claude) And who could be more impious than one who presents the God of the universe, the very maker and creator of this whole world, as forcing by necessity one man who does not wish to be impious to do so, and to be an atheist by necessity and a blasphemer against himself; another, whom he himself made male by nature, to suffer against nature what belongs to women, not by his own choice but compelled by God; and another to become a murderer, not by his own decision but driven by God's necessity, so that one could not reasonably blame wrongdoers, but must either think that these are not sins at all, or declare that God is the maker of all evils? ### Citation (SBL) Eusebius, Praep. ev. 6.6.54 (Dindorf 1:287; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-6-31/#p-6-6-54). ## Preparation for the Gospel 6.6.55 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-6-31/#p-6-6-55 - Source: Dindorf 1:287 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If God made the stars to compel sin, he is the cause of sin. ### Greek text εἴτε γὰρ αὐτὸς τοῖς πᾶσιν ἐπιπαρὼν καὶ τὰ πάντα ὁρῶν καὶ πάντα ἀκούων ταῦτα πράττειν ἀναγκάζει, εἴτε τὴν τοῦ παντὸς φορὰν καὶ τὴν τοιάνδε τῶν ἄστρων κίνησιν αὐτὸς τούτων ποιητικὴν καὶ ἀναγκαστικὴν ὑπεστήσατο, ὁ τὸ τοιόνδε συστήσας ὄργανον, καὶ τὴν τῶν θηρωμένων παγίδα μηχανησάμενος, εἴη ἂν αὐτὸς ὁ καὶ τῶν ἁλισκομένων αἴτιος. ### English translation (Claude) For whether he himself, present to all things and seeing and hearing all things, compels them to do these deeds, or he established the movement of the universe and such a motion of the stars as productive and compulsive of them, the one who constructed such an instrument and devised the snare for the hunted would himself be the cause of those who are caught. ### Citation (SBL) Eusebius, Praep. ev. 6.6.55 (Dindorf 1:287; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-6-31/#p-6-6-55). ## Preparation for the Gospel 6.6.56 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-6-31/#p-6-6-56 - Source: Dindorf 1:287–288 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Either way, fatalism makes God, not man, the sinner. ### Greek text εἴτʼ οὖν αὐτὸς καθʼ ἑαυτὸν, εἴτʼ οὖν πάλιν αὐτὸς διά τινος ἄλλης πρὸς αὐτοῦ μεμηχανημένης ἀνάγκης τοὺς οὐκ ἐθέλοντας τοῖσδε τοῖς κακοῖς περιβάλλει, αὐτὸς ἂν εἴη, καὶ οὐκ ἄλλος, ὁ πάντων κακῶν ποιητικὸς, καὶ οὐκέτʼ ἂν ἐν δίκῃ ἡμαρτηκὼς ὁ ἄνθρωπος λέγοιτο, ἀλλʼ ὁ τούτου ποιητὴς θεός. ### English translation (Claude) Whether, then, he by himself, or again he through some other necessity devised by him, entangles unwilling people in these evils, he himself and no other would be the maker of all evils, and it would no longer be just to say that man has sinned, but God who made him do it. ### Citation (SBL) Eusebius, Praep. ev. 6.6.56 (Dindorf 1:287–288; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-6-31/#p-6-6-56). ## Preparation for the Gospel 6.6.57 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-6-31/#p-6-6-57 - Source: Dindorf 1:288 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Fate and God's providence exclude each other; they cannot be the same. ### Greek text καὶ τίς ἂν τούτου γένοιτο ἕτερος λόγων ἀσεβέστερος; ὁ δὴ οὑν εἱμαρμένην εἰσάγων ἄντικρυς θεὸν καὶ θεοῦ πρόνοιαν ἐξωθεῖ, ὥσπερ ὁ τὸν θεὸν ἐφιστὰς τοῖς πᾶσιν ἀνέλοι ἂν τὸν περὶ εἱμαρμένης λόγον. ἢ γὰρ ταὐτὸν ἂν εἴη ὁ θεὸς καὶ εἱμαρμένη, ἢ θάτερον διεστὼς ἑτέρου. ταὐτὸν μὲν οὖν οὐκ ἂν γένοιτο. ### English translation (Claude) And what doctrine could be more impious than this? The one who brings in fate, then, plainly drives out God and God's providence, just as the one who sets God over all things would do away with the doctrine of fate. For either God and fate would be the same, or the one distinct from the other. They could not be the same. ### Citation (SBL) Eusebius, Praep. ev. 6.6.57 (Dindorf 1:288; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-6-31/#p-6-6-57). ## Preparation for the Gospel 6.6.58 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-6-31/#p-6-6-58 - Source: Dindorf 1:288 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If fate comes from the stars, it is a mere consequence of bodily elements. ### Greek text εἰ γὰρ τὴν εἱμαρμένην εἱρμόν τινα αἰτιῶν εἶναί φασιν ἀπʼ αἰῶνος ἀπαραβάτως καὶ ἀμετακινήτως ἐκ τῆς τῶν οὐρανίων ἄστρων φορᾶς καθήκοντα, πῶς οὐ πρότερα ἂν εἴη τῆς εἱμαρμένης τὰ σωματικὰ στοιχεῖα, ἐξ ὧν καὶ τὰ οὐράνια συνέστηκεν, ὣν τὴν εἱμαρμένην συμβεβηκός τι σύμπτωμα λέγοι ἄν τις εἰκότως; ### English translation (Claude) For if they say that fate is a chain of causes coming down from eternity, unbreakable and unalterable, from the movement of the heavenly stars, how would the bodily elements, of which the heavenly bodies too are composed, not be prior to fate, so that one could fairly call fate an accidental consequence of them? ### Citation (SBL) Eusebius, Praep. ev. 6.6.58 (Dindorf 1:288; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-6-31/#p-6-6-58). ## Preparation for the Gospel 6.6.59 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-6-31/#p-6-6-59 - Source: Dindorf 1:288 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God, life and wisdom beyond bodies, cannot be the same as fate. ### Greek text καὶ πῶς ἂν ταὐτὸν εἴη τὸ συμβεβηκὸς τοῖς στοιχείοις τῷ ἐπὶ πάντων θεῷ, εἰ δὴ τὰ στοιχεῖα ἄψυχα καὶ ἄλογα κατὰ τὴν οἰκείαν ἐπιθεωρεῖται φύσιν, ὁ δὲ θεὸς ἔξω σωμάτων αὐτοζωὴ καὶ σοφία τυγχάνει ὢν, τῆς ἐξ αὐτοῦ δημιουργίας τοῖς τε κατὰ μέρος στοιχείοις καὶ τῇ τῶν ὅλων διακοσμήσει τὴν ἀπόλαυσιν δωρούμενος; οὐ ταὐτὸν ἄρα θεὸς καὶ εἱμαρμένη. ### English translation (Claude) And how could what is accidental to the elements be the same as the God over all, if the elements are seen, in their own nature, to be lifeless and irrational, while God is beyond bodies, life itself and wisdom, granting the enjoyment of his creative work both to the individual elements and to the ordering of the whole? God and fate, then, are not the same. ### Citation (SBL) Eusebius, Praep. ev. 6.6.59 (Dindorf 1:288; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-6-31/#p-6-6-59). ## Preparation for the Gospel 6.6.60 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-6-31/#p-6-6-60 - Source: Dindorf 1:288 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If God is stronger than fate and lets it do evil, he is to blame. ### Greek text εἰ δὲ δὴ ἕτερον, πότερον κρεῖττον; ἀλλʼ οὐδὲν τοῦ θεοῦ κάλλιον, οὐδέ τι δυναμικώτερον. οὐκοῦν κρατήσει καὶ περιέσται τοῦ χείρονος, ἢ συγχωρῶν κακοποιῷ τυγχανούσῃ τῇ εἱμαρμένῃ αὐτὸς ἂν ἐφέλκοιτο τὴν αἰτίαν, ὃς δυνατὸς ὢν ἐπισχεῖν τὴν κακοποιὸν ἀνάγκην οὐκ ἐπέσχεν, ἀνῆκε δʼ ἄφετον ἐπὶ λύμῃ καὶ διαφθορᾷ τῶν ἁπάντων, μᾶλλον δὲ αὐτὸς τοῦτο εἰργάσατο, εἰ δὴ πάντων καὶ αὐτῆς εἱμαρμένης ποιητὴς καὶ δημιουργὸς εἰσάγοιτο. ### English translation (Claude) And if they are different, which is stronger? But nothing is finer than God, nor anything more powerful. He will therefore master and prevail over the worse; or else, by permitting fate to do evil, he would draw the blame on himself, since, being able to restrain the evil-working necessity, he did not restrain it, but let it loose to the ruin and destruction of all; or rather he himself did this, if he is represented as the maker and creator of all things, fate included. ### Citation (SBL) Eusebius, Praep. ev. 6.6.60 (Dindorf 1:288; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-6-31/#p-6-6-60). ## Preparation for the Gospel 6.6.61 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-6-31/#p-6-6-61 - Source: Dindorf 1:288–289 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Denying providence is atheism, refuted by the order of the world and the freedom of the soul. ### Greek text εἰ δʼ οὐδεὶς αὐτῷ λόγος τῆς τοῦ παντὸς διατάξεως, ἀθέων αὖθις ἀνακύψειεν ἂν φωνὴ, πρὸς ἣν τὰς ἀκοὰς ἀποκλειστέον, τῆς ἐνθέου προνοίας καὶ δυνάμεως ἐναργῶς ἀποφαινούσης ἑαυτὴν ἔκ τε τῶν καθόλου πανσόφων καὶ τεχνικῶν ἀποτελεσμάτων ἔκ τε τῶν καθʼ ἡμᾶς ἀναμφιλόγως τὴν ἐλευθέραν καὶ αὐτεξούσιον τῆς λογικῆς ψυχῆς δύναμιν παραδεικνυμένων. ### English translation (Claude) And if he takes no account of the ordering of the universe, the voice of the atheists would raise its head again, to which we must shut our ears, since the divine providence and power plainly shows itself both from the all-wise and skilful works in the universe and from those in us that indisputably display the free and self-determining power of the rational soul. ### Citation (SBL) Eusebius, Praep. ev. 6.6.61 (Dindorf 1:288–289; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-6-31/#p-6-6-61). ## Preparation for the Gospel 6.6.62 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-6-31/#p-6-6-62 - Source: Dindorf 1:289 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The soul's free virtue holds out against every external obstacle. ### Greek text καθʼ ἣν καίτοι μυρίων ἔξωθεν ἐμποδὼν τῇ τε τοῦ σώματος φύσει ταῖς τε κατὰ προαίρεσιν ἐφʼ ἡμῖν ὁρμαῖς κατά τι συμβεβηκὸς προσπιπτόντων, ὅμως πρὸς ἅπαντα τῆς κατὰ ψυχὴν ἀρετῆς τὸ ἐλεύθερον ἀντέχει, ἄμαχον καὶ ἀήττητον τὸ ἐφʼ ἡμῖν τῶν καλῶν τὴν αἵρεσιν ἐπιδεικνύμενον. ### English translation (Claude) By this power, although countless obstacles fall by accident from outside upon the nature of the body and upon the impulses of choice that are in our power, the freedom of the soul's virtue nevertheless holds out against them all, showing that what is in our power, the choice of noble things, cannot be fought down or conquered. ### Citation (SBL) Eusebius, Praep. ev. 6.6.62 (Dindorf 1:289; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-6-31/#p-6-6-62). ## Preparation for the Gospel 6.6.63 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-6-31/#p-6-6-63 - Source: Dindorf 1:289 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Christian martyrs, Greeks and barbarians alike, show the power of free choice. ### Greek text τοῦτο δὲ μάλιστα καὶ ὁ παρὼν καιρὸς τῆς τοῦ σωτῆρος ἡμῶν διδασκαλίας ἔργοις αὐτοῖς παρεστήσατο ὅτι γὰρ ταῦτα μὴ ψόφοι καὶ κενὰ ῥήματα πάρεστί σοι τὸν τῶν θεοσεβῶν ἀγῶνα ἐπιβλέψαι, καὶ συνιδεῖν τοὺς προαιρέσει αὐθεκουσίῳ τοὺς πόνους τῶν ὑπὲρ εὐσεβείας ἄθλων ἀναδεδεγμένους, οὓς καθʼ ὅλης τῆς ἀνθρώπων οἰκουμένης μυρία πλήθη Ἑλλήνων τε καὶ βαρβάρων ἐνεδείξατο, πάσας μὲν προθύμως τὰς κατὰ τοῦ σώματος ὑπομείναντα αἰκίας, πᾶν δὲ βασάνων εἶδος φαιδρῷ τῷ προσώπῳ διελθόντα, καὶ τέλος πολυτρόποις σχήμασι τὴν ἀπὸ τοῦ σώματος λύσιν τῆς ψυχῆς ἀσπαστῶς καταδεξάμενα. ### English translation (Claude) And the present time of our Savior's teaching has shown this most of all by the deeds themselves. For that these are not mere noise and empty words, you may look at the contest of the God-fearing and observe those who by free choice have taken on themselves the labors of the contests for piety. Throughout the whole inhabited world countless multitudes of Greeks and barbarians have displayed them, enduring eagerly every outrage against the body, passing through every kind of torture with a bright face, and at last gladly accepting, in many forms, the release of the soul from the body. ### Citation (SBL) Eusebius, Praep. ev. 6.6.63 (Dindorf 1:289; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-6-31/#p-6-6-63). ## Preparation for the Gospel 6.6.64 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-6-31/#p-6-6-64 - Source: Dindorf 1:289 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The stars never produced such martyrs before Christ's teaching. ### Greek text καὶ μὴν οὐδεὶς ἐνταῦθα λόγος ἐπιτρέψειεν ἂν τὴν εἱμαρμένην αἰτιᾶσθαι. ποῦ γάρ σοι ἐξ αἰῶνος τοιούσδε ἀθλητὰς εὐσεβείας ἤνεγκεν ἡ τῶν ἄστρων φορά; ἢ πότε ὁ τῶν ἀνθρώπων βίος πρὸ τῆς τοῦ σωτῆρος ἡμῶν εἰς πάντας ἀνθρώπους καταβληθείσης διδασκαλίας τοιόνδε προβέβληται καθʼ ὅλης τῆς ἀνθρώπων οἰκουμένης ἀγῶνα; ### English translation (Claude) And here no argument would allow us to blame fate. For where in all the ages has the movement of the stars produced such athletes of piety for you? Or when did human life, before our Savior's teaching was laid down for all people, put forward such a contest throughout the whole inhabited world? ### Citation (SBL) Eusebius, Praep. ev. 6.6.64 (Dindorf 1:289; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-6-31/#p-6-6-64). ## Preparation for the Gospel 6.6.65 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-6-31/#p-6-6-65 - Source: Dindorf 1:289–290 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: No earlier age had a teaching that brought all peoples knowledge of the one God. ### Greek text ποῦ δὲ τοιωνδὶ λόγων διδασκάλιον, δεισιδαίμονος μὲν πλάνης ἀναιρετικὸν, ἑνὸς δὲ τοῦ ἐπὶ πάντων θεοῦ γνώσεως διδακτικὸν, ἅπασιν ἀνθρώποις, Ἕλλησι τε καὶ βαρβάροις, ὁ πᾶς αἰὼν ἤνεγκε; ### English translation (Claude) And where in all the ages was there such a school of doctrine for all people, Greeks and barbarians, to destroy superstitious error and to teach the knowledge of the one God over all? ### Citation (SBL) Eusebius, Praep. ev. 6.6.65 (Dindorf 1:289–290; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-6-31/#p-6-6-65). ## Preparation for the Gospel 6.6.66 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-6-31/#p-6-6-66 - Source: Dindorf 1:290 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: No sage was ever 'fated' to have his teaching spread worldwide and be honored as God. ### Greek text τίς δὲ τῶν ἐξ αἰῶνος ἀοιδίμων σοφῶν, βάρβαρος ἢ Ἕλλην, τοιᾶσδέ ποτε ἠξιώθη εἱμαρμένης ὡς εἰς τὸν σύμπαντα κόσμον διαφανῆ καταστῆσαι τὸν ὑπʼ αὐτοῦ προβληθέντα λόγον, γνωσθέντα τε μέχρι καὶ τῶν ἐσχατιῶν, καὶ θεοῦ δόξαν παρὰ τοῖς αὐτῷ καθωσιωμένοις κτήσασθαι; ### English translation (Claude) And which of the famous sages of all the ages, barbarian or Greek, was ever granted such a fate as to make the doctrine he put forward shine out to the whole world, known even to its farthest bounds, and to win the reputation of a god among those devoted to him? ### Citation (SBL) Eusebius, Praep. ev. 6.6.66 (Dindorf 1:290; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-6-31/#p-6-6-66). ## Preparation for the Gospel 6.6.67 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-6-31/#p-6-6-67 - Source: Dindorf 1:290 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Since nothing like Christianity occurred before, the stars' recurring cycles cannot be its cause. ### Greek text εἰ δὲ ταῦτα ἐξ αἰῶνος οὔτʼ ἦν οὔτε γέγονεν οὔτε ἀκοαῖς ἤκουσται, οὐκ ἦν ἄρα εἱρμὸς αἰτιῶν καὶ ἀνάγκη τὸ τούτων αἴτιον. πάλαι γὰρ ἂν διὰ τῆς αὐτῆς ἀνακυκλήσεως καὶ περιφορᾶς τῶν ἄστρων οὐδεὶς ἦν φθόνος καὶ ἄλλους τῆς αὐτῆς τυχεῖν γενέσεως τε καὶ εἱμαρμένης ### English translation (Claude) And if these things neither were nor happened in all the ages, nor were heard of by report, then a chain of causes and necessity was not their cause. For long ago, through the same revolution and circuit of the stars, nothing would have prevented others too from having the same birth and fate. ### Citation (SBL) Eusebius, Praep. ev. 6.6.67 (Dindorf 1:290; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-6-31/#p-6-6-67). ## Preparation for the Gospel 6.6.68 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-6-31/#p-6-6-68 - Source: Dindorf 1:290 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: No fate explains why Christ is proclaimed everywhere and the old gods overthrown. ### Greek text ἐκ ποίας δὲ ἄρα εἱμαρμένης ὁ μὲν ἡμέτερος σωτὴρ θεὸς ἐπιφανεὶς καθʼ ὅλης τῆς οἰκουμένης ἀνηγόρευται, οἱ δὲ πάλαι νενομισμένοι παρά τε Ἕλλησι καὶ βαρβάροις θεοὶ καθῄρηνται, καὶ οὐκ ἄλλως καθῄρηνται ἢ διὰ τῆς τοῦ νέου θεοῦ διδασκαλίας; ### English translation (Claude) From what sort of fate, then, has our Savior, having appeared as God, been proclaimed throughout the whole inhabited world, while the gods long believed in among Greeks and barbarians have been overthrown, and overthrown by no other means than the teaching of the new God? ### Citation (SBL) Eusebius, Praep. ev. 6.6.68 (Dindorf 1:290; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-6-31/#p-6-6-68). ## Preparation for the Gospel 6.6.69 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-6-31/#p-6-6-69 - Source: Dindorf 1:290 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Fate cannot have forced people to deny fate and to suffer for Christ's teaching. ### Greek text ποία δʼ αὐτῶν εἱμαρμένη θεὸν δημιουργὸν ἀπάντων πᾶσιν ἀνθρώποις κατήγγειλεν, εἱμαρμένην δὲ μὴ εἶναι φάναι ἐξηνάγκασε; καὶ πῶς ἡ εἱμαρμένη μὴ εἶναι ἑαυτὴν λέγειν τε καὶ φρονεῖν ἐβιάσατο; τί δὲ οἱ τῆς τοῦ σωτῆρος ἡμῶν εὐσεβοῦς ἕνεκα διδασκαλίας παντοίους ἄθλους ἔκπαλαι ἠγωνισμένοι, καὶ εἰσέτι δεῦρο διαθλοῦντες; ### English translation (Claude) And what fate of theirs proclaimed to all people a God who is creator of all things, and compelled them to say that fate does not exist? And how did fate force them to say and to think that it does not itself exist? And what of those who long ago contended in every kind of contest for the sake of our Savior's teaching of piety, and still contend to this day? ### Citation (SBL) Eusebius, Praep. ev. 6.6.69 (Dindorf 1:290; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-6-31/#p-6-6-69). ## Preparation for the Gospel 6.6.70 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-6-31/#p-6-6-70 - Source: Dindorf 1:290 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: It is absurd to think all Christians received one and the same fate. ### Greek text μιᾶς ἄρα καὶ τῆς αὐτῆς ἔτυχον μοίρας, ὡς ὑφʼ ἐνὶ λόγῳ καὶ διδασκαλίᾳ δουλωθῆναι, μίαν τε γνώμην καὶ προαίρεσιν ἐνδείξασθαι, καὶ ψυχῆς ἀρετὴν μίαν, ἔνα τε καὶ τὸν αὐτὸν ἀναδέξασθαι βίον, καὶ λόγον ἀγαπήσαι τὸν αὐτὸν, τάς τε αὐτὰς ἀγαπητικῶς ὑπομεῖναι πάθας διʼ ἔνστασιν εὐσεβείας. ### English translation (Claude) So, it seems, they all received one and the same lot: to be made subject to one doctrine and teaching, to display one judgment and choice and one virtue of soul, to take up one and the same life, to love the same doctrine, and to endure lovingly the same sufferings for their steadfastness in piety. ### Citation (SBL) Eusebius, Praep. ev. 6.6.70 (Dindorf 1:290; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-6-31/#p-6-6-70). ## Preparation for the Gospel 6.6.71 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-6-31/#p-6-6-71 - Source: Dindorf 1:290–291 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: People of every age, sex, nation, and class cannot all have been fated to embrace the faith. ### Greek text καὶ τίς ἂν ὀρθὸς τοῦτο συγχωρήσειε λόγος, νέους κατὰ ταὐτὸ καὶ πρεσβύτας, καὶ πᾶν μέτρον ἡλικίας, ἀρρένων τε καὶ θηλειῶν γένη, φύσεις τε βαρβάρων ἀνδρῶν, οἰκετῶν ὁμοῦ καὶ ἐλευθερίων, λογίων τε καὶ παιδείας ἀμετόχων, οὐκ ἐν γωνίᾳ γῆς οὐδʼ ὑπὸ τοῖσδε γενομένων τοῖς ἄστροις, καθʼ ὅλης δὲ τῆς ἀνθρώπων οἰκουμένης, εἱμαρμένης ἀνάγκῃ φάναι βεβιασμένους τόνδε τινὰ τῶν πατρῴων ἁπάντων προτιμῆσαι λόγον, καὶ τὸν ὑπὲρ εὐσεβείας ἑνὸς τοῦ ἐπὶ πάντων θεοῦ θάνατον ἀσπάσασθαι, τά τε περὶ ψυχῆς ἀθανασίας εὖ μάλα δόγματα παιδεύεσθαι, καὶ φιλοσοφίαν οὐ τὴν ἐν λόγοις, τὴν δὲ διʼ ἔργων προτιμῆσαι; ### English translation (Claude) And what sound reasoning would grant this: that young and old alike, and every age, the race of men and of women, the natures of barbarian men, slaves and free together, the learned and those without education, not in a corner of the earth nor born under these particular stars, but throughout the whole inhabited world, were forced by the necessity of fate to prefer this teaching above all the ways of their fathers, to welcome death for the sake of piety toward the one God over all, to be very well taught the doctrines of the soul's immortality, and to prefer a philosophy not of words but of deeds? ### Citation (SBL) Eusebius, Praep. ev. 6.6.71 (Dindorf 1:290–291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-6-31/#p-6-6-71). ## Preparation for the Gospel 6.6.72 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-6-31/#p-6-6-72 - Source: Dindorf 1:291 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The spread of the faith is plainly due to teaching and free choice. ### Greek text ταῦτα γὰρ ἂν εἴη τὰ καὶ τυφλῷ δῆλα, ὡς οὐδεμιᾶς ἀνάγκης, μαθήσεως δὲ καὶ διδασκαλίας οἰκεῖα τυγχάνει, αὐθεκουσίου γνώμης καὶ προαιρέσεως ἐλευθέρας ἐναργῆ τυγχάνοντα παραδείγματα. ### English translation (Claude) For these things would be plain even to a blind man: that they belong to no necessity, but to learning and teaching, being clear examples of a free judgment and of free choice. ### Citation (SBL) Eusebius, Praep. ev. 6.6.72 (Dindorf 1:291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-6-31/#p-6-6-72). ## Preparation for the Gospel 6.6.73 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-6-31/#p-6-6-73 - Source: Dindorf 1:291 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius turns to a pagan philosopher who refuted Apollo's oracles on fate. ### Greek text γένοιτο δʼ ἂν καὶ ἄλλα τοῦ προβλήματος παραστατικὰ μυρία, ὧν τὰ πολλὰ παρεὶς, αὐτὸς μὲν τοῖς εἰρημένοις ἀρκεσθήσομαι, σοὶ δὲ τὸ σὸν ἀνάγνωσμα τῶν σεπτῶν σου φιλοσόφων καταλείψω σκοπεῖν, ὡς ἂν μάθῃς ὅσον ἄρα τῶν χρησμῳδῶν σου θεῶν σοφώτερος ἦν καὶ βελτίων ὁ ἄνθρωπος ὁ τοὺς θαυμασίους χρησμοὺς ψευδεῖς ἀπελέγχων καὶ τὸν Πύθιον αὐτὸν ἐφʼ οἷς ἔχρησε περὶ εἱμαρμένης ἐπιρραπίζων. ### English translation (Claude) Countless other arguments could also be brought to establish the point. Passing over most of them, I shall be content with what has been said, and leave you to examine your own reading of your revered philosophers, so that you may learn how much wiser and better than your oracle-giving gods was the man who refuted their wonderful oracles as false and rebuked the Pythian himself for what he declared about fate. ### Citation (SBL) Eusebius, Praep. ev. 6.6.73 (Dindorf 1:291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-6-31/#p-6-6-73). ## Preparation for the Gospel 6.6.74 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-6-31/#p-6-6-74 - Source: Dindorf 1:291 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius introduces Oenomaus, author of The Detection of Impostors. ### Greek text ἄκουε δʼ οὖν αὖθις τοῦ τὴν τῶν γοήτων φωρὰν τὸ οἰκεῖον ἐπονομάσαντος σύγγραμμα, ὡς εὖ μάλα νεανικῷ φρονήματι τὸν πλάνον τῶν πολλῶν καὶ αὐτοῦ γε τοῦ Ἀπόλλωνος ἐπανορθοῦται, διʼ ὧν γράφει τάδε κατὰ λέξιν ### English translation (Claude) Listen, then, again to the man who entitled his own treatise The Detection of Impostors, how with a truly youthful spirit he corrects the error of the many and of Apollo himself, in which he writes as follows, word for word: ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, medium confidence ### Translation notes - The author is Oenomaus of Gadara, a Cynic of the second century, whose work is quoted in the next chapter. ### Citation (SBL) Eusebius, Praep. ev. 6.6.74 (Dindorf 1:291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-6-31/#p-6-6-74). ## Preparation for the Gospel 6.7.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-7-1 - Source: Dindorf 1:291 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Oenomaus mocks Apollo as compelled even in his willing. ### Greek text “ Σὲ οὖν ἐν Δελφοῖς καθῆσθαι μὴ δυνάμενον, μηδʼ εἰ βούλοιο, σιωπᾶν. ὁ δʼ Ἀπόλλων ἄρα ὁ τοῦ Δῖός υἱὸς νυνὶ βούλεται, οὐχ ὅτι βούλεται, ἀλλʼ ὅτι ὑπʼ ἀνάγκης εἰς τὸ βουληθῆναι τέτακται. ### English translation (Claude) "You, then, sitting at Delphi, cannot keep silent even if you wished. So Apollo, the son of Zeus, now wills, not because he wills, but because he has been appointed by necessity to will. ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, medium confidence ### Translation notes - Chapter 7 quotes Oenomaus of Gadara, The Detection of Impostors. ### Citation (SBL) Eusebius, Praep. ev. 6.7.1 (Dindorf 1:291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-7-1). ## Preparation for the Gospel 6.7.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-7-2 - Source: Dindorf 1:291–292 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Oenomaus complains that Democritus and Chrysippus have made human freedom a slave or half-slave. ### Greek text δοκῶ δέ μοι τὰ λοιπὰ πάντα παρεὶς, ἐπειδὴ εἰς τοῦτον τὸν λόγον οὐκ οἶδʼ ὅπως ὑπήχθην, οἰκεῖόν τι καὶ ἀξιοζήτητον ζητήσειν πρᾶγμα. ἀπόλωλε γὰρ, τό γ ἐπὶ τοῖς σοφοῖς, ἐκ τοῦ ἀνθρωπίνου βίου, ἀπόλωλεν, εἴτε οἴακά τις αὐτὸ εἴτε ἕρμα εἴτε κρηπῖδα ὀνομάζων χαίρει, τῆς ἡμετέρας ζωῆς ἡ ἐξουσία, ἣν ἡμεῖς μὲν αὐτοκράτορα τῶν ἀναγκαιοτάτων τιθέμεθα, Δημόκριτος δέ γε, εἰ μή τι ἠπάτημαι, καὶ Χρύσιππος, ὁ μὲν δοῦλον, ὁ δὲ ἡμίδουλον ἐπινοεῖ τὸ κάλλιστον τῶν ἀνθρωπίνων ἐπιδεῖξαι. ### English translation (Claude) I think I shall leave everything else aside, since I have somehow been led into this subject, and inquire into a matter that is close to us and worth inquiring into. For, as far as the sages are concerned, it has perished from human life, perished, whether one likes to call it the rudder or the ballast or the foundation of our life: our own authority, which we set as sovereign over the most necessary things, but which Democritus, unless I am mistaken, and Chrysippus mean to show, the one as a slave, the other as half a slave, though it is the finest of human things. ### Extrabiblical texts - Democritus (Democritus (fragments)): allusion, medium confidence - Chrysippus (Chrysippus): allusion, medium confidence - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Translation notes - Oenomaus. ### Citation (SBL) Eusebius, Praep. ev. 6.7.2 (Dindorf 1:291–292; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-7-2). ## Preparation for the Gospel 6.7.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-7-3 - Source: Dindorf 1:292 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Human philosophers' views matter little, but it is worse if the gods deny our freedom. ### Greek text ἀλλὰ τούτων μὲν λόγος τοσοῦτος, ὅσον ἄν τις ἀξιώσειεν ἄνθρωπος ὢν ἀνθρωπίνοις· εἰ δʼ ἤδη καὶ τὸ θεῖον ἡμῶν καταστρατεύεται, παπαῖ, οἷα πεισόμεθα. ### English translation (Claude) But the account of these men is worth as much as one might think, being a man, of human views. But if the divine too now makes war on us, alas, what shall we suffer! ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Translation notes - Oenomaus. ### Citation (SBL) Eusebius, Praep. ev. 6.7.3 (Dindorf 1:292; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-7-3). ## Preparation for the Gospel 6.7.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-7-4 - Source: Dindorf 1:292 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Oenomaus cites Apollo's oracle to the Argives telling them to stay on guard. ### Greek text ἀλλʼ οὐκ εἰκὸς, οὐδὲ δίκαιον, ἀπὸ γοῦν τούτων τεκμαιρομένοις ἡμῖν ἐχθρὲ περικτιόνεσσι, φίλʼ ἀθανάτοισι θεοῖσιν, εἴσω τὸ προβόλαιον ἔχων πεφυλαγμένος ἧσο. ### English translation (Claude) But it is neither likely nor just, at least as we judge from these words: 'Hated by your neighbors, dear to the immortal gods, keep your spear within and sit on guard.' ### Extrabiblical texts - Herodotus, Hist. 7.148 (Herodotus, Histories): quotation, high confidence - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Translation notes - Oenomaus. The oracle given to the Argives is also in Herodotus, Histories 7.148. ### Citation (SBL) Eusebius, Praep. ev. 6.7.4 (Dindorf 1:292; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-7-4). ## Preparation for the Gospel 6.7.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-7-5 - Source: Dindorf 1:292 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: An oracle's command implies the hearer is free to obey or not. ### Greek text τί γὰρ, φησὶν ὁ Ἀργεῖος, εἰ βουλοίμην, ἔξεστί μοι, καὶ δύναμαι, εἴ μοι δόξειεν, ἧσθαι καὶ πεφυλάχθαι; ἔξεστιν, εἴποις ἂν, καὶ δύνασαι· ἢ πῶς ἄν σοι τοῦτʼ ἐγὼ προσέταττον; ### English translation (Claude) For what, says the Argive, if I wish, am I allowed, and am I able, if I so decide, to sit and be on guard? You are allowed, you would say, and you are able; or how could I give you this command? ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Translation notes - Oenomaus. ### Citation (SBL) Eusebius, Praep. ev. 6.7.5 (Dindorf 1:292; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-7-5). ## Preparation for the Gospel 6.7.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-7-6 - Source: Dindorf 1:292 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Oenomaus quotes an oracle ordering Carystus to found a city in Euboea. ### Greek text Χείρωνος φίλε τέκνον ἀγακλειτοῖο Κάρυστε, Πήλιον ἐκπρολιπὼν Εὐβοίας ἄκρον ἱκέσθαι, ἔνθʼ ἱερὰν χώραν κτίζειν σοι θέσφατόν ἐστιν. ἀλλʼ ἴθι. μηκέτι μέλλε. ### English translation (Claude) 'Carystus, dear son of glorious Chiron, leave Pelion and go to the headland of Euboea, where it is decreed that you shall found a holy land. Go now; delay no longer.' ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Translation notes - Oenomaus. ### Citation (SBL) Eusebius, Praep. ev. 6.7.6 (Dindorf 1:292; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-7-6). ## Preparation for the Gospel 6.7.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-7-7 - Source: Dindorf 1:292 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Oenomaus shows that the oracle's command contradicts the doctrine of fate. ### Greek text ἦ γὰρ ὡς ἀληθῶς ἐπʼ ἀνθρώπῳ τί ἐστιν, ὦ Ἄπολλον, καὶ βουληθῆναι Πήλιον ἐκπρολιπεῖν κύριός εἰμι ἐγώ; καὶ μὴν ἤκουον παρὰ πολλῶν καὶ σοφῶν ὅτι εἴ μοι πέπρωται Εὐβοίας ἄκρον ἱκέσθαι καὶ ἱερὰν χώραν κτίζειν, καὶ ἕξομαι καὶ καθιῶ, εἴτε λέγοις εἴτε μὴ, καὶ εἴτε βουλοίμην εἴτε μή. εἰ δέ με δεῖ καὶ βουληθῆναι ὅ τι μοι ἀνάγκη ἐστὶ καὶ εἰ μὴ βουλοίμην βουληθῆναι, ἀλλὰ σὺ, ὦ Ἄπολλον, πιστεύεσθαι δικαιότερος. ### English translation (Claude) Is there really something in a man's power, Apollo, and am I master of willing to leave Pelion? And yet I used to hear from many wise men that if it is fated for me to reach the headland of Euboea and found a holy land, I shall go there and settle, whether you speak or not, and whether I will or not. And if I must also will what is necessary for me, and will it even if I do not will it, still you, Apollo, have the better claim to be believed. ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Translation notes - Oenomaus. ### Citation (SBL) Eusebius, Praep. ev. 6.7.7 (Dindorf 1:292; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-7-7). ## Preparation for the Gospel 6.7.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-7-8 - Source: Dindorf 1:292–293 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Oenomaus ridicules the oracle to Telesicles about colonizing Thasos. ### Greek text ἔοικα δή σοι μᾶλλον προσέξειν. ἄγγειλον Παρίοις, Τελεσίκλεες, ὥς σε κελεύω νήσῳ ἐν Ἠερίῃ κτίζειν εὐδείελον ἄστυ. Ἀγγέλω, νὴ Δία, φήσει τάχα που τις τετυφωμένος, ἢ σὲ ἐλέγχων, κἂν μὴ κελεύσῃς ’ πέπρωται γάρ. καὶ ἔστι Θάσος μὲν ἡ Ἠερία νῆσος· ἥξουσι δʼ ἐπʼ αὐτὴν Παρίοι, Ἀρχιλόχου τοῦ ἐμοῦ υἱοῦ φράσαντος ὅτι ἡ νῆσος αὕτη πρὶν Ἠερία ἐκαλεῖτο. σὺ οὖν, δεινὸς γὰρ ἐπεξελθεῖν, οὐκ ἀνέξῃ, οἶμαι, αὐτοῦ οὕτως ὄντος ἀχαρίστου καὶ θρασέος, ὃς, εἰ μὴ σὺ μηνῦσαι αὐτῷ ἐβουλήθης, οὐκ ἄν ποτε ἤγγειλεν, οὐδʼ ἂν Ἀρχίλοχος ὁ υἱὸς αὐτοῦ Παρίους ἐξενάγησεν, οὐδʼ ἂν οἱ Παρίοι Θάσον ᾤκησαν. ### English translation (Claude) I think I had better attend to you. 'Tell the Parians, Telesicles, that I bid you found a city clear to see in the misty island.' 'I shall tell them, by Zeus,' perhaps someone puffed up would say, or someone refuting you, 'even if you do not bid me; for it is fated.' And Thasos is the misty island; and the Parians will come to it, when Archilochus, my son, explains that this island was formerly called the Misty. You, then, being quick to punish, will not, I suppose, put up with him, so ungrateful and bold, who would never have told them if you had not chosen to reveal it to him; nor would Archilochus his son have led the Parians out as colonists, nor would the Parians have settled Thasos. ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Translation notes - Oenomaus. Telesicles was the father of the poet Archilochus, who is said to have led the Parian colony to Thasos. ### Citation (SBL) Eusebius, Praep. ev. 6.7.8 (Dindorf 1:292–293; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-7-8). ## Preparation for the Gospel 6.7.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-7-9 - Source: Dindorf 1:293 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Oenomaus begins a longer argument with Apollo. ### Greek text οὐκ οἶδʼ οὖν εἰ σὺ λέγεις μὲν ταῦτα, οὐκ οἶσθα δὲ ἃ λέγεις. ἀλλʼ ἐπεὶ σχολὴν ἄγειν ἐοίκαμεν καὶ μακρὰ διαλέγεσθαι, ὁ δὲ λόγος οὐ πάρεργος, ἐκεῖνό μοι λέγε· ἴσως γὰρ καὶ ὀλίγα ἐκ πολλῶν ἀρκεῖ·) ### English translation (Claude) I do not know, then, whether you say these things without knowing what you say. But since we seem to be at leisure and to be having a long discussion, and the subject is not a minor one, tell me this; for perhaps a few things out of many are enough. ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Translation notes - Oenomaus. ### Citation (SBL) Eusebius, Praep. ev. 6.7.9 (Dindorf 1:293; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-7-9). ## Preparation for the Gospel 6.7.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-7-10 - Source: Dindorf 1:293 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: We know we exist by our awareness of ourselves. ### Greek text ἆρά γέ τί ἐσμεν ἐγώ τε καὶ σύ; φαίης ἄν. τοῦτο δὲ ὁπόθεν ἴσμεν; τῷ ποτʼ ἄρα τοῦτο εἰδέναι ἐκρίναμεν; ἢ οὐκ ἄλλο ἱκανὸν οὕτως ὡς ἡ συναίσθησίς τε καὶ ἀντίληψις ἡμῶν αὐτῶν; ### English translation (Claude) Are you and I something? You would say so. And how do we know this? By what did we judge that we know it? Or is nothing else as adequate as our awareness and perception of ourselves? ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Translation notes - Oenomaus. ### Citation (SBL) Eusebius, Praep. ev. 6.7.10 (Dindorf 1:293; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-7-10). ## Preparation for the Gospel 6.7.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-7-11 - Source: Dindorf 1:293 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Self-perception tells us what we are, whatever our dispute. ### Greek text τί δʼ; ὅτι ζῷά ἐσμεν πῶς ποτʼ ἄρα ἐξεύρομεν; πῶς δʼ ὅτι καὶ ζῴων, ὡς μὲν ἂν ἐγὼ εἴποιμι, ἄνθρωποι, καὶ ἀνθρώπων ὁ μὲν γόης, ὁ δὲ γόητος ἀπελεγκτής· ὡς δʼ ἂν σὺ, ὁ μὲν ἄνθρωπος, ὁ δὲ θεὸς, καὶ ὁ μὲν μάντις, ὁ δὲ συκοφάντης; καὶ ἔστω γέ σοι οὕτως ἔχον, ἐάνπερ ἔγωγε ἁλῶ. ### English translation (Claude) Well then, how did we find out that we are living creatures? And how that among living creatures we are, as I would say, human beings, and among human beings one is an impostor and the other an exposer of impostors; or, as you would say, one is a man and the other a god, one a prophet and the other a slanderer? And let it be so for you, if I am convicted. ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Translation notes - Oenomaus. ### Citation (SBL) Eusebius, Praep. ev. 6.7.11 (Dindorf 1:293; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-7-11). ## Preparation for the Gospel 6.7.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-7-12 - Source: Dindorf 1:293 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Self-perception is the most immediate and trustworthy criterion. ### Greek text πῶς δʼ ὅτι διαλεγόμεθα ἐν τῷ παρόντι ἐγνώκαμεν; τί φής; ἆρʼ οὐκ ὀρθῶς ἐκρίναμεν τὴν ἡμῶν αὐτῶν ἀντίληψιν τῷ πάντων ἐγγυτάτῳ πράγματι αὐτῷ; δῆλον ὅτι. οὐ γὰρ ἦν ἄλλο αὐτοῦ οὔτε ἀνώτερον οὔτε πρεσβύτερον οὔτε πιστότερον. ### English translation (Claude) And how have we come to know that we are conversing at present? What do you say? Did we not rightly judge our perception of ourselves by that very thing, which is nearest of all? Clearly so. For there was nothing else higher than it, nor older, nor more trustworthy. ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Translation notes - Oenomaus. ### Citation (SBL) Eusebius, Praep. ev. 6.7.12 (Dindorf 1:293; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-7-12). ## Preparation for the Gospel 6.7.13 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-7-13 - Source: Dindorf 1:293–294 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Without trust in self-perception, even the Delphic consultation of Alcmaeon would be meaningless. ### Greek text ἐπεὶ εἰ μὴ οὕτως ἕξει, μήτε ἄρα ὥς σέ τις εἰς Δελφοὺς παραγενέσθω λοιπὸν ὄνομα Ἀλκμαίων, ἀπεκτονὼς τὴν μητέρα, καὶ οἴκοθεν ἐλαυνόμενος καὶ οἴκαδε ἐπιθυμῶν. οὐ γὰρ οἶδεν οὔτʼ εἰ ἔστι τι αὐτὸς τὸ παράπαν, οὔτε εἰ οἴκοθεν ἐλαύνεται, οὔτʼ εἰ οἴκαδε ἐπιθυμεῖ· ἀλλʼ εἰ καὶ μαίνεται ὁ Ἀλκμαίων καὶ ὑπονοεῖ τὰ μὴ ὄντα, ὅ γε Πύθιος οὐ μαίνεται. μηδὲ λέγε οὕτως νόστον δίζηαι πατρίην ἐς γαῖαν ἱκέσθαι Αμφιαρηιάδη. οὐδὲ γὰρ σὺ οἶσθά πω εἰ σέ τις ἐρωτᾷ Ἀμφιαρηιάδης, οὐδʼ εἰ σὺ τὶ εἶ ὁ ἐρωτώμενος, καὶ λέγειν ἔχων περὶ ὧν τις ἐρωτᾷ. ### English translation (Claude) For if it will not be so, then let no one named Alcmaeon come to you at Delphi any more, having killed his mother, driven from home and longing for home. For he does not know whether he himself is anything at all, nor whether he is driven from home, nor whether he longs for home. Yet even if Alcmaeon is mad and imagines what does not exist, the Pythian at least is not mad. And do not say, 'You seek a return, to reach your fatherland, son of Amphiaraus.' For you do not yet know whether a son of Amphiaraus is questioning you, or whether you who are questioned are anything, and have something to say about what someone asks. ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Translation notes - Oenomaus. Alcmaeon, son of Amphiaraus, killed his mother Eriphyle. ### Citation (SBL) Eusebius, Praep. ev. 6.7.13 (Dindorf 1:293–294; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-7-13). ## Preparation for the Gospel 6.7.14 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-7-14 - Source: Dindorf 1:294 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Without self-perception Chrysippus could not even teach or debate. ### Greek text μηδὲ Χρύσιππος ἄρα ὁ τὴν ἡμιδουλείαν εἰσάγων, ὅ τί ποτέ ἐστιν αὐτὸ τοῦτο οὐκ εἰδὼς, ἀπαντάτω εἰς τὴν Στοὰν, μηδʼ οἰέσθω ἀπαντήσεσθαι τοὺς βλέννους ἐκείνους ὡς αὐτὸν ἀκουσομένους τὸν Οὖτιν ’ μηδὲ διατεινέσθω περὶ μηδενὸς καταστὰς πρὸς μὲν Ἀρκεσίλαον παρόντα, πρὸς δὲ Ἐπίκουρον οὐ παρόντα. ### English translation (Claude) Then let not Chrysippus either, who brings in half-slavery without knowing what this very thing is, go to the Stoa, nor suppose that those simpletons will meet him to hear Nobody himself; nor let him take his stand and argue about nothing against Arcesilaus, who is present, and against Epicurus, who is not. ### Extrabiblical texts - Chrysippus (Chrysippus): allusion, medium confidence - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Translation notes - Oenomaus. "Nobody" (Οὖτις) is Odysseus's false name in Homer, Odyssey 9.366. ### Citation (SBL) Eusebius, Praep. ev. 6.7.14 (Dindorf 1:294; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-7-14). ## Preparation for the Gospel 6.7.15 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-7-15 - Source: Dindorf 1:294 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Chrysippus would not know anything, not even himself. ### Greek text τί γάρ ἐστιν ὁ Ἀρκεσίλαος, τί δὲ ὁ Ἐπίκουρος, ἢ τί ἡ Στοὰ, ἢ τί οἱ νέοι, ἢ τίς ὁ Οὖτις, οὒτ οἶδεν οὔτε οἷος εἰδέναι ’ πολὺ γὰρ· πρότερον οὐδʼ εἰ αὐτός τί ἐστιν οἶδεν. ### English translation (Claude) For what Arcesilaus is, or what Epicurus is, or what the Stoa is, or what the young men are, or who Nobody is, he neither knows nor is able to know; much less, before that, does he know whether he himself is anything. ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Translation notes - Oenomaus. ### Citation (SBL) Eusebius, Praep. ev. 6.7.15 (Dindorf 1:294; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-7-15). ## Preparation for the Gospel 6.7.16 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-7-16 - Source: Dindorf 1:294 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: No criterion is more trustworthy than self-perception. ### Greek text ἀλλʼ οὐκ ἀνέξεσθε οὔτε ὑμεῖς οὔτε ὁ Δημόκριτος, εἰ λέγοι τις ταῦτα ’ οὐ γὰρ εἶναι πιστότερον μέτρον οὑ λέγω ’ οὐδʼ εἰ δοκεῖ καὶ ἄλλα τινὰ εἶναι, τούτῳ γʼ ἂν παρισωθείη ’ ἢ παρισωθείη μὲν ἂν, ὑπερβάλλοι δὲ οὐκ ἄν. ### English translation (Claude) But neither you nor Democritus will bear it if anyone says this; for there is no measure more trustworthy than the one I speak of; and even if there seem to be some others, they could not be put on a level with it; or if they could be put on a level, they could not surpass it. ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Translation notes - Oenomaus. ### Citation (SBL) Eusebius, Praep. ev. 6.7.16 (Dindorf 1:294; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-7-16). ## Preparation for the Gospel 6.7.17 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-7-17 - Source: Dindorf 1:294 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Oenomaus turns the philosophers' indignation back on them. ### Greek text οὐκοῦν, φήσειεν ἄν τις, ὦ Δημόκριτε, καὶ σὺ, ὦ Χρύσιππε, καὶ σὺ, ὦ μάντι, ἐπειδὴ ἀγανακτεῖτε εἴ τις ἐθελήσαι παρελέσθαι τὴν ὑμῶν αὐτῶν ἀντίληψιν — οὐ γὰρ ἔτι τὰς πολλὰς ἐκείνας βίβλους εἶναι — φέρε καὶ ἡμεῖς ἀνταγανακτήσωμεν. ### English translation (Claude) Well then, someone might say, Democritus, and you, Chrysippus, and you, prophet, since you are indignant if anyone wants to take away your own perception of yourselves (for then all those many books would no longer exist), come, let us be indignant in turn. ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Translation notes - Oenomaus. ### Citation (SBL) Eusebius, Praep. ev. 6.7.17 (Dindorf 1:294; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-7-17). ## Preparation for the Gospel 6.7.18 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-7-18 - Source: Dindorf 1:294–295 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The philosophers appeal to self-perception when it suits them and to fate when it does not. ### Greek text τί δή ποτε; ἔνθα μὲν ἂν ὑμῖν δοκῇ, ἔσται τοῦτο καὶ πιστότατον καὶ πρεσβύτατον, ἔνθα δʼ ἂν μὴ δοκῇ, ἐκεῖ καταδυναστεύσει τι λεληθὸς αὐτοῦ εἱμαρμένη πεπρωμένη, διαφορὰν ἑκάστῳ ὑμῶν ἔχουσα, τῷ μὲν ἐκ θεοῦ, τῷ δὲ ἐκ τῆς τῶν μικρῶν ἐκείνων σωμάτων τῶν φερομένων κάτω καὶ ἀναπαλλομένων ἄνω καὶ περιπλεκομένων καὶ διαλυομένων καὶ διισταμένων καὶ παρατιθεμένων ἐξ ἀνάγκης; ### English translation (Claude) Why, indeed? Where it suits you, this will be most trustworthy and oldest; but where it does not suit you, there some hidden fate, a destiny, will overpower it, differing for each of you: for one it comes from God, for the other from those little bodies borne downward and bouncing upward, entangling and separating, standing apart and lying side by side, by necessity? ### Extrabiblical texts - Democritus (Democritus (fragments)): allusion, medium confidence - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Translation notes - Oenomaus. The "little bodies" are Democritus's atoms. ### Citation (SBL) Eusebius, Praep. ev. 6.7.18 (Dindorf 1:294–295; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-7-18). ## Preparation for the Gospel 6.7.19 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-7-19 - Source: Dindorf 1:295 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: We perceive the difference between free and forced action as directly as our own existence. ### Greek text ἰδοὺ γὰρ ᾧ τρόπῳ ἡμῶν αὐτῶν ἀντειλήμμεθα, τούτῳ καὶ τῶν ἐν ἡμῖν αὐθαιρέτων καὶ βιαίων. οὐ λέληθε δὲ ἡμᾶς ὅσον τὸ μεταξὺ τοῦ βαδίζειν καὶ τοῦ ἄγεσθαι, οὐδὲ ὅσον τοῦ αἱρεῖσθαι καὶ τοῦ ἀναγκάζεσθαι. ### English translation (Claude) For see: in the same way as we perceive ourselves, we perceive also what is voluntary in us and what is forced. It does not escape us how great the difference is between walking and being led, or between choosing and being compelled. ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Translation notes - Oenomaus. ### Citation (SBL) Eusebius, Praep. ev. 6.7.19 (Dindorf 1:295; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-7-19). ## Preparation for the Gospel 6.7.20 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-7-20 - Source: Dindorf 1:295 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The prophet cannot know what depends on our will. ### Greek text ὧν δὲ ἕνεκα ταῦτα προσήνεγκα τῷ λόγῳ; ὅτι σε ἐκπέφευγεν, ὦ μάντι, ὧν κύριοί ἐσμεν ἡμεῖς, καὶ ὁ τὰ πάντα εἰδὼς ταῦτά γε οὐκ ἂν εἰδείης, ὧν τὰ πείσματα ἀνῆπται ἐκ τῆς ἡμετέρας βουλήσεως. ### English translation (Claude) And why have I brought these things into the discussion? Because, prophet, the things of which we are masters have escaped you, and you who know all things would not know these, whose cables are fastened to our own will. ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Translation notes - Oenomaus. ### Citation (SBL) Eusebius, Praep. ev. 6.7.20 (Dindorf 1:295; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-7-20). ## Preparation for the Gospel 6.7.21 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-7-21 - Source: Dindorf 1:295 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Not knowing the will, which begins many events, the prophet cannot know what follows. ### Greek text αὕτη δέ γε ἐφαίνετο οὐκ ὀλίγων οὖσα πραγμάτων ἀρχή ὃν δὲ ἡ ἀρχὴ, ἥτις ἦν τῶν μετὰ ταῦτα αἰτία, ἐκπέφευγεν, ἦ πού γε τὰ μετὰ τὴν ἀρχὴν εἰδείη ἂν οὗτος. ### English translation (Claude) And this will was plainly the beginning of not a few things. And one whom the beginning has escaped, which was the cause of what followed, would hardly know what comes after the beginning. ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Translation notes - Oenomaus. ### Citation (SBL) Eusebius, Praep. ev. 6.7.21 (Dindorf 1:295; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-7-21). ## Preparation for the Gospel 6.7.22 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-7-22 - Source: Dindorf 1:295 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The oracle to Laius was shameless, since his son's act depended on his own will. ### Greek text ἀναίσχυντος δηλαδὴ ὁ Λαΐῳ προμαντευόμενος ὅτι αὐτὸν ἀποκτενεῖ ὁ φύς. ἤμελλε γάρ που ὁ φὺς κύριος ἔσεσθαι τῆς ἑαυτοῦ βουλήσεως, καὶ οὔτε τις Ἀπόλλων οὔτε τις αὐτοῦ ὑπέρτερος ἐξικνεῖσθαι ἱκανὸς οὐδεμιᾷ δυνάμει ὧν οὐκ ἔστιν οὔτε ὕπαρξις οὔτε γενέσεως ἀνάγκη ### English translation (Claude) Shameless, plainly, was the one who prophesied to Laius that his son would kill him. For the son was surely going to be master of his own will, and neither any Apollo nor anyone higher than he could reach, by any power, things that have neither existence nor the necessity of coming to be. ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Translation notes - Oenomaus. ### Citation (SBL) Eusebius, Praep. ev. 6.7.22 (Dindorf 1:295; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-7-22). ## Preparation for the Gospel 6.7.23 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-7-23 - Source: Dindorf 1:295 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Oenomaus mocks the attempt to combine free will with a chain of fated causes. ### Greek text ἐκεῖνο γὰρ δὴ τὸ καταγελαστότατον ἀπάντων, τὸ μίγμα καὶ ἡ σύνοδος τοῦ καὶ ἐπὶ τοῖς ἀνθρώποις τι εἶναι, καὶ εἱρμὸν οὐδὲν ἧττον εἶναι. προσεοικέναι γὰρ αὐτὸν, ὡς λέγουσιν οἱ σοφώτεροι, τῷ Εὐριπιδείῳ λόγῳ ’ ### English translation (Claude) For that is the most ridiculous thing of all: the mixture and combination of saying both that something is in human power and that there is nonetheless a chain of causes. For, as the wiser ones say, it is like the story in Euripides. ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Translation notes - Oenomaus. ### Citation (SBL) Eusebius, Praep. ev. 6.7.23 (Dindorf 1:295; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-7-23). ## Preparation for the Gospel 6.7.24 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-7-24 - Source: Dindorf 1:295 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The compromise view: Laius was free to beget, but once he did, his death was necessary. ### Greek text τεκνῶσαι μὲν γὰρ ἐθελήσαι τὸν Λάϊον, κύριον εἶναι τὸν Λάϊον, καὶ τοῦτο ἐκπεφευγέναι τὴν Ἀπολλωνίαν ὄψιν ’ τεκνώσαντι δʼ αὐτῷ ἐπεῖναι ἀνάγκην ἄφυκτον ὑπὸ τοῦ φύντος αὐτὸν ἀποθανεῖν ’ οὕτως οὑν τὴν ἐπὶ τῷ μελλοντι ἀνάγκην παρέχειν τῷ μάντει τὴν τοῦ γενησομένου προαίσθησιν. ### English translation (Claude) For Laius, they say, was master of whether he would choose to beget a child, and this escaped Apollo's sight; but once he had begotten one, an inescapable necessity lay on him of dying at the hands of his son. In this way, then, the necessity attached to the future gave the prophet his foreknowledge of what would happen. ### Extrabiblical texts - Euripides, Phoen. 18–20 (Euripides (plays and fragments)): allusion, high confidence - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Translation notes - Oenomaus, referring to Euripides, Phoenician Women 18–20. ### Citation (SBL) Eusebius, Praep. ev. 6.7.24 (Dindorf 1:295; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-7-24). ## Preparation for the Gospel 6.7.25 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-7-25 - Source: Dindorf 1:295–296 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The son too was free, so the oracle's prediction cannot be necessary. ### Greek text ἦν δέ που καὶ ὁ φὺς τῆς ἰδίας βουλήσεως κύριος, ὥσπερ ὁ φύσας, καὶ ὡς ἐκεῖνος τοῦ τεκνῶσαι καὶ μὴ, οὕτως οὗτος τοῦ ἀποκτεῖναι καὶ μή. τοιαῦτα δὲ ὑμῶν τὰ μαντεύματα πάντα· καὶ ὁ Εὐριπίδειος Ἀπόλλων τοῦτʼ ἐκεῖνο ἦν ὃ ἔλεγεν, τὸ καὶ πᾶς σὸς οἶκος βήσεται διʼ αἵματος. ### English translation (Claude) But surely the son, like the father, was master of his own will, and just as the father was master of begetting or not, so the son was of killing or not. All your prophecies are like this; and this is just what the Apollo of Euripides was saying: 'And your whole house shall walk through blood.' ### Extrabiblical texts - Euripides, Phoen. 20 (Euripides (plays and fragments)): quotation, high confidence - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Translation notes - Oenomaus, quoting Euripides, Phoenician Women 20. ### Citation (SBL) Eusebius, Praep. ev. 6.7.25 (Dindorf 1:295–296; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-7-25). ## Preparation for the Gospel 6.7.26 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-7-26 - Source: Dindorf 1:296 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Theban story turns on many free decisions, which no chain of fate could bind. ### Greek text ὅτι πήρωσις μὲν ἔσται αὐτοχειρίᾳ τοῦ φύντος ἐπὶ γάμῳ μητρὸς καὶ τυραννίδι, ἣν παρέλαβεν ἐπʼ αἰνίγματος λύσει, παίδων δὲ ἀλληλοκτόνοι σφαγαὶ ἐπὶ φυγῇ μὲν ἐκ τῆς ἀρχῆς τοῦ ἑτέρου, τοῦ δὲ ἑτέρου πλεονεξίᾳ, καὶ γάμῳ τοῦ φυγάδος ἐν Ἄργει, καὶ στόλῳ στρατηγῶν ἑπτὰ καταγελάστων καὶ συμβολῇ· ὣν ἐπὶ πολλὰς ἀρχὰς καὶ ἐξουσίας διαιρουμένων πῶς ἂν εἴη σοι ἐξεπίστασθαι ἢ ὁ εἱρμὸς συνδεῖν δύναιτο; ### English translation (Claude) That is, that there will be a self-inflicted blinding of the son because of his marriage to his mother and the kingship he received for solving the riddle; and slaughters of the sons by each other's hand, because of the banishment of one from the throne and the greed of the other, the marriage of the exile in Argos, the expedition of seven ridiculous generals, and the battle. Since these depend on many beginnings and powers, how could you know them thoroughly, or how could the chain bind them together? ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Translation notes - Oenomaus. ### Citation (SBL) Eusebius, Praep. ev. 6.7.26 (Dindorf 1:296; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-7-26). ## Preparation for the Gospel 6.7.27 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-7-27 - Source: Dindorf 1:296 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Each turn of the Oedipus story depended on Oedipus's own choices. ### Greek text εἰ γὰρ αὑτοῦ κύριος ὢν μὴ ἐβουλήθη τυραννεῖν ὁ Οἰδίπους, ἢ τοῦτο βουληθεὶς καὶ πράξας γαμεῖν τὴν Ἰοκάστην οὐ προείλετο, ἢ γήμας μὴ ἐτετύφωτο μηδʼ ἦν δύσθυμος καὶ δυσάρεστος, πῶς ἂν τὰ καθʼ ἕκαστα ἐπράχθη; πῶς δʼ ἂν τῶν ὀφθαλμῶν ἥψατο; πῶς δʼ ἂν τοῖς παισὶν ἐπηράσατο τὴν Εὐριπίδου καὶ τὴν σὴν ἀράν; ### English translation (Claude) For if Oedipus, being master of himself, had not wished to be king, or, having wished and done this, had not chosen to marry Jocasta, or, having married her, had not been puffed up, nor been bad-tempered and hard to please, how would the particular events have happened? How would he have laid hands on his eyes? How would he have laid on his sons the curse of Euripides, and yours? ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Translation notes - Oenomaus. ### Citation (SBL) Eusebius, Praep. ev. 6.7.27 (Dindorf 1:296; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-7-27). ## Preparation for the Gospel 6.7.28 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-7-28 - Source: Dindorf 1:296 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Oenomaus lists choices the sons of Oedipus might have made differently. ### Greek text τά τε ἑξῆς τούτων τίνα ἂν τρόπον ἐγεγόνει, μὴ πρότερον αἰτιῶν γιγνομένων ἢ σὺ τὶ περὶ τῶν μελλόντων λέγειν ἠδύνασο; πάλιν δʼ αὖ εἰ συμβάντες οἱ παῖδες ἄμα ἐβασίλευον, ἢ εἰ συνθέμενοι παρὰ μέρος ἔμενον ἐπὶ τοῖς συγκειμένοις, ἢ εἰ ὁ ἀπελαθεὶς ἔγνω μὴ εἰς Ἄργος, ἀλλʼ εἰς Λιβύην ἢ εἰς Περραιβοὺς ἀπελθεῖν, ἢ εἰσελθὼν ἐπὶ τὸ Ἀργὸς ἔγνω ταριχοπωλεῖν, καὶ μὴ πλουσίαν λαβεῖν γυναῖκα, ### English translation (Claude) And how would what followed have come about, unless causes came to be first, before you could say anything about the future? And again, if the sons had come to terms and reigned together, or if by agreement they had kept to the arrangement of ruling in turn, or if the exiled one had decided to go not to Argos but to Libya or to the Perrhaebians, or, having gone to Argos, had decided to sell salt fish and not to take a rich wife, ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Translation notes - Oenomaus. ### Citation (SBL) Eusebius, Praep. ev. 6.7.28 (Dindorf 1:296; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-7-28). ## Preparation for the Gospel 6.7.29 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-7-29 - Source: Dindorf 1:296–297 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Every stage of the Seven against Thebes depended on free decisions. ### Greek text ἀλλὰ χερνῆτίν τινα ἢ καπηλιν, ἢ εἰ ὁ Ἄδραστος μὴ ἔδωκε τὴν θυγατέρα αὐτῷ, ἢ εἰ ὁ μὲν ἔδωκεν, ὁ δʼ οὐκ ἐπεθύμησε τῆς οἴκαδε ὁδοῦ, ἢ εἰ ἐπιθυμήσας ἐκράτησεν ἑαυτοῦ ἢ εἰ μὴ προσέσχεν αὐτῷ δεομένῳ συμμαχίας ὁ Ἄδραστος, ἢ εἰ τῷ Ἀδράστῳ μήτε ὁ Ἀμφιάραος μήτε ὁ Τυδεὺς μηδὲ τῶν ἄλλων ταξιάρχων ἕκαστος ἠκολούθουν, ἢ εἰ οἱ μὲν συνηκολούθουν, ὁ δὲ ἐλθὼν οὐκ ἐμάχετο τῷ ἀδελφῷ, ἀλλʼ ἢ συμβὰς ἐβασίλευσεν ἅμα αὐτῷ ἢ μὴ βουλομένῳ ἀνεχώρησε, πεισθεὶς Εὐριπίδῃ λέγοντι ἀσύνετα δʼ ἦλθες καὶ σὺ πορθήσων πάτραν, ### English translation (Claude) but some laboring woman or a tavern-keeper; or if Adrastus had not given him his daughter; or if he had given her, but Polynices had not desired the road home; or if, having desired it, he had mastered himself; or if Adrastus had paid no heed to him when he asked for an alliance; or if neither Amphiaraus nor Tydeus nor any of the other commanders had followed Adrastus; or if they had followed, but Polynices on arrival had not fought his brother, but had either come to terms and reigned with him or, if the brother was unwilling, had withdrawn, persuaded by Euripides saying, 'And you too have come senselessly to sack your fatherland'; ### Extrabiblical texts - Euripides, Phoen. 570 (Euripides (plays and fragments)): quotation, high confidence - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Translation notes - Oenomaus, quoting Euripides, Phoenician Women 570. ### Citation (SBL) Eusebius, Praep. ev. 6.7.29 (Dindorf 1:296–297; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-7-29). ## Preparation for the Gospel 6.7.30 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-7-30 - Source: Dindorf 1:297 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Had Eteocles listened to reason, the brothers would not have fought. ### Greek text ἢ εἰ οὗτος μὲν μὴ, ὁ δʼ ἕτερος, τῶν Εὐριπιδείων ἀκούσας σοφιστευμάτων ἐκείνων τῶν ἄλλων εἶθʼ ἥλιος μὲν νύξ τε δουλεύει βροτοῖς, σὺ δʼ οὐκ ἀνέξῃ δωμάτων ἔχειν ἴσον; πῶς ἂν συστάντες ἐμάχοντο καὶ Λαΐου πᾶν δῶμα ἔβη διʼ αἵματος; ### English translation (Claude) or if not he, but the other had listened to those other clever sayings of Euripides, 'Then sun and night serve mortals, and will you not bear to have an equal share of the house?', how would they have come together to fight, and the whole house of Laius have walked through blood? ### Extrabiblical texts - Euripides, Phoen. 546–547 (Euripides (plays and fragments)): quotation, high confidence - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Translation notes - Oenomaus, quoting Euripides, Phoenician Women 546–547. ### Citation (SBL) Eusebius, Praep. ev. 6.7.30 (Dindorf 1:297; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-7-30). ## Preparation for the Gospel 6.7.31 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-7-31 - Source: Dindorf 1:297 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Human power repeatedly interrupts any supposed chain of events. ### Greek text ἀλλὰ μὴν, φήσεις, γέγονε ταῦτα. γέγονεν· ἀλλὰ σὺ ποίᾳ ὁδῷ εἰσῆλθες εἰς τὴν τούτων εἴδησιν; ἢ οὐχ ὁρᾷς ὡς πυκνὰ διακέκοφε τὸ ὅλον δρᾶμα ἡ ἐν ἡμῖν τοῖς τὸ δρᾶμα συμπληροῦσι δύναμις; οὕτω δὲ καὶ ἣν βούλει ὑπόθεσιν λαβὼν διατεμῶ τὸν εἱρμὸν ὑμῶν, ἀποφανῶ τε ἀδύνατον ὄντα. ### English translation (Claude) But, you will say, these things happened. They did; but by what road did you come to know them? Or do you not see how often the power within us who fill out the drama has cut through the whole drama? In this way, too, taking any plot you like, I shall cut through your chain and show that it is impossible. ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Translation notes - Oenomaus. ### Citation (SBL) Eusebius, Praep. ev. 6.7.31 (Dindorf 1:297; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-7-31). ## Preparation for the Gospel 6.7.32 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-7-32 - Source: Dindorf 1:297 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The outcome cannot be foreknown since the plot is made of free interruptions. ### Greek text ἀλλὰ σὺ τὰ τῆς ὑποθέσεως ἔσχατα εἰδέναι λέγεις, ἡ δὲ ὑπόθεσις ἐκ διακοπῆς εἱρμοῦ δυνάμεως ὅλη συντέτακται. ### English translation (Claude) But you say you know the last parts of the plot, while the whole plot is made up of interruptions of the chain's power. ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Translation notes - Oenomaus. ### Citation (SBL) Eusebius, Praep. ev. 6.7.32 (Dindorf 1:297; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-7-32). ## Preparation for the Gospel 6.7.33 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-7-33 - Source: Dindorf 1:297 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Every free act is a new beginning that redirects the course of events. ### Greek text ἢ ὃ λέγω οὐ συνίης; ἀλλὰ καθʼ ἑκάστην ὑπόθεσιν, ὠ μάντι, τὰ ζῷα ἢ ὀλίγας πολλάκις ἀρχὰς ποιούμενα, ἢ πολλὰς ἐν αὐτῇ. αἱ δὲ ἀρχαὶ ἀεὶ τὰ μέχρις αὐτῶν διακόψασαι αὐτὰ ἄλλα προάγουσι πράγματα· τὰ δʼ ἐπὶ τοσοῦτον προχωρεῖν δύναται, ἐφʼ ὅσον ἂν μὴ ἄλλη ποθὲν ἐπιστᾶσα ἀρχὴ τὰ μετʼ αὐτὴν μὴ τοῖς ἔμπροσθεν ἀκολουθεῖν, ἀλλʼ ἑαυτῇ κελεύσῃ. ### English translation (Claude) Or do you not understand what I mean? In each plot, prophet, living creatures make sometimes few beginnings, sometimes many within it. And beginnings always cut off what led up to them and bring forward other events; and these can go forward only so far as another beginning, arising from somewhere, does not order what follows it to follow what went before, but to follow itself. ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Translation notes - Oenomaus. ### Citation (SBL) Eusebius, Praep. ev. 6.7.33 (Dindorf 1:297; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-7-33). ## Preparation for the Gospel 6.7.34 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-7-34 - Source: Dindorf 1:297 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Even animals initiate events, which the prophet overlooks. ### Greek text εἴη δʼ ἂν ἀρχὴ καὶ ὄνος καὶ κύων καὶ ψύλλα. οὐ γὰρ παραιρήσει οὐδὲ τῆς ψύλλης, μὰ τὸν Ἀπόλλω, τὴν ἐξουσίαν· ἀλλʼ ὁρμήσει τινὰ ἰδίαν ὁρμὴν ἡ ψύλλα, ἣ καὶ τοῖς ἀνθρωπίνοις πράγμασιν ἐνίοτε συμπλακεῖσα ἀρχὴν ἑαυτὴν παρέξεταί τινος ὁδοῦ. σὺ δὲ χρώμενος οὐκ αἴσθῃ τῷ γένει τούτῳ. ### English translation (Claude) And a donkey, a dog, or a flea could be a beginning. For you will not take away, by Apollo, even the flea's power; the flea will move with an impulse of its own, and sometimes, becoming entangled in human affairs, it will provide the beginning of some course of events. And you, though you deal with this class of things, do not perceive it. ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Translation notes - Oenomaus. ### Citation (SBL) Eusebius, Praep. ev. 6.7.34 (Dindorf 1:297; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-7-34). ## Preparation for the Gospel 6.7.35 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-7-35 - Source: Dindorf 1:297–298 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Oenomaus asks why Apollo rebukes the Locrians if Trachis's fall was fated. ### Greek text Τρηχῖνʼ ἐξεῖλες πόλιν Ἡρακλέος θείοιο, ὦ Λοκρέ· σοὶ δὲ Ζεὺς ἄλλας δῶκʼ ἠδʼ ἔτι δώσει. τί φῄς; οὐ γὰρ ἐπέπρωτο ὑφʼ ὑμῶν ἐξαιρεθῆναι αὐτήν; καὶ τί αἴτιοι ἡμεῖς, ἀλλʼ οὐχ ἡ ὑμετέρα ἀνάγκη; οὐ δίκαια ποιεῖς, ὦ Ἄπολλον, οὐδʼ ὀρθῶς ἐπιτιμᾷς τοῖς οὐδὲν ἀδικοῦσιν ἡμῖν. ### English translation (Claude) 'You destroyed Trachis, the city of divine Heracles, O Locrian; but Zeus has given you ruin, and will give yet more.' What do you say? Was it not fated that it should be destroyed by you? Then why are we to blame, and not your necessity? You do not act justly, Apollo, nor do you rightly rebuke us who do no wrong. ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Translation notes - Oenomaus. The digital text reads ἄλλας ("others"); the sense and the reference to "your curses" (ἄταις) in 6.7.37 require ἄτας ("ruin, curses"), which is translated. ### Citation (SBL) Eusebius, Praep. ev. 6.7.35 (Dindorf 1:297–298; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-7-35). ## Preparation for the Gospel 6.7.36 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-7-36 - Source: Dindorf 1:298 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If all is fated, Zeus should punish himself, not the people. ### Greek text ὁ δὲ Ζεὺς οὗτος, ἡ τῆς ὑμετέρας ἀνάγκης ἀνάγκη, τί ἡμᾶς τίννυται, ἀλλʼ οὐκ, εἴπερ ἄρα, ἑαυτὸν, ὅτι τοιαύτην κατέδειξεν εἶναι τὴν ἀνάγκην; τί δὲ καὶ ἀπειλεῖ ἡμῖν; ἢ τί ἡμεῖς, ὡς ὄντες τούτου κύριοι, λιμώττομεν; ἀλλὰ καὶ ἤτοι ἀνοιγισθήσεται πρὸς ἡμῶν, ἢ οὔ· ὁπότερον δʼ ἂν ᾖ, τοῦτο πέπρωται. ### English translation (Claude) And this Zeus, the necessity of your necessity, why does he punish us, and not, if anyone, himself, for having made necessity to be such? And why does he even threaten us? Or why do we suffer famine, as though we were masters of this? Either the city will be resettled by us or not; whichever it is, that is fated. ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Translation notes - Oenomaus. ### Citation (SBL) Eusebius, Praep. ev. 6.7.36 (Dindorf 1:298; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-7-36). ## Preparation for the Gospel 6.7.37 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-7-37 - Source: Dindorf 1:298 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Oenomaus tells Zeus and Apollo that, on their own doctrine, the blame is theirs. ### Greek text λῆξον δὴ, ὦ Ζεῦ λιμοποιὲ, τοῦ θυμοῦ· ἔσται γὰρ ὃ πέπρωται, καὶ τοῦτο προστέτακται ποιεῖν ὁ σὸς εἱρμός· ἡμεῖς δὲ πρὸς τοῦτον οὐδέν ἐσμεν. παῦσαι δὲ καὶ σὺ, ὦ Ἄπολλον, μάταια χρησμῳδῶν· ἔσται γὰρ ὃ δεῖ, ἔσται, κἂν σὺ σιωπᾷς. ἡμεῖς δὲ, ὦ Ζεῦ καὶ Ἄπολλον, τί πάθωμεν, οὐδὲν ὄντες αἴτιοι τῆς ὑμετέρας νομοθετήσεως, τουτέστιν ἀναγκοθετήσεως; τί δʼ ἡμῖν καὶ ταῖς ὑμετέραις ἄταις, ἃς αὐτοὶ ἔχειν δίκαιοί ἐστε ὑπὲρ ὧν ἡμεῖς ἠναγκάσθημεν; ### English translation (Claude) Cease your anger, then, Zeus, maker of famine; for what is fated will be, and your chain has been ordered to do this; we are nothing against it. And you too, Apollo, stop uttering vain oracles; for what must be will be, even if you keep silent. But we, Zeus and Apollo, what are we to suffer, who are in no way the cause of your legislation, that is, your necessity-making? What have we to do with your curses, which you yourselves deserve to bear for what we were compelled to do? ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Translation notes - Oenomaus. ### Citation (SBL) Eusebius, Praep. ev. 6.7.37 (Dindorf 1:298; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-7-37). ## Preparation for the Gospel 6.7.38 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-7-38 - Source: Dindorf 1:298 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Oenomaus answers another oracle: the people are driven by necessity, not folly. ### Greek text Οἰταῖοι, μὴ σπεύδετʼ ἀτασθαλίῃσι νόοιο. ἀλλʼ οὐ σπεύδομεν, ὦ Ἄπολλον, ἀλλʼ ἐλαυνόμεθα, οὐδὲ ἀτασθαλίαις, ἀλλὰ τῇ ὑμετέρᾳ ἀνάγκῃ. ### English translation (Claude) 'Men of Oeta, do not hasten in the recklessness of your minds.' But we do not hasten, Apollo; we are driven, and not by recklessness but by your necessity. ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Translation notes - Oenomaus. ### Citation (SBL) Eusebius, Praep. ev. 6.7.38 (Dindorf 1:298; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-7-38). ## Preparation for the Gospel 6.7.39 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-7-39 - Source: Dindorf 1:298 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Praising Lycurgus makes no sense if his virtue was fated. ### Greek text τὸν δὲ Λυκοῦργον ἐκεῖνον πῶς, ὦ Ἄπολλον, ἐπαινεῖς, ὃς οὐκ ἦν ἀγαθὸς, οὔτε ἑκὼν οὔθʼ ἑλόμενος, ἀλλὰ ἄκων; εἴπερ που καὶ γίνεταί τις ἀγαθὸς ἄκων. ἔοικε δὲ ὃ νῦν ποιεῖτε, ὡς εἴ τις τοὺς μὲν καλοὺς τὰ σώματα ἐπαινοίη καὶ γεραίροι, τοὺς δὲ αἰσχροὺς ψέγοι καὶ κολάζοι. ### English translation (Claude) And how, Apollo, do you praise that Lycurgus, who was not good willingly or by choice, but unwillingly, if anyone ever becomes good unwillingly? What you are doing now is like someone praising and honoring those with beautiful bodies, and blaming and punishing the ugly. ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Translation notes - Oenomaus. ### Citation (SBL) Eusebius, Praep. ev. 6.7.39 (Dindorf 1:298; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-7-39). ## Preparation for the Gospel 6.7.40 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-7-40 - Source: Dindorf 1:298–299 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On the doctrine of fate the wicked are excused and the good deserve no praise. ### Greek text δίκαια γὰρ εἴποιεν ἂν πρὸς ὑμᾶς οἱ πονηροὶ, ὅτι οὐκ ἐπετρέψατε ἡμῖν, ὦ θεοὶ, ἀγαθοῖς γίνεσθαι, οὐ μόνον δὲ, ἀλλὰ καὶ ἐβιάσασθε εἶναι πονηρούς· οἵ τε ἀγαθοὶ, εἰ ἐξηγκωνισμένοι περιπατοῖεν, οὐκ ἐπιτρέψει τις αὐτοῖς, ἀλλὰ φήσει, ὦ Χρύσιππέ τε καὶ Κλέανθες καὶ ὅσοι τούτου τοῦ χοροῦ, ὑμεῖς γὰρ πεποίησθε εἶναι ἀγαθοί, ἐγὼ μὲν ἀρετὴν ἐπαινῶ, ὑμᾶς δὲ τοὺς ἐναρέτους οὐκ ἐπαινῶ. ### English translation (Claude) For the wicked could justly say to you, 'You did not allow us, gods, to become good; and not only that, but you forced us to be wicked.' And as for the good, if they walked about with their arms akimbo, no one would allow it, but would say, 'Chrysippus and Cleanthes and all of that chorus, you have been made to be good. I praise virtue, but I do not praise you virtuous men.' ### Extrabiblical texts - Chrysippus (Chrysippus): allusion, medium confidence - Cleanthes (Cleanthes (fragments)): allusion, medium confidence - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Translation notes - Oenomaus. ### Citation (SBL) Eusebius, Praep. ev. 6.7.40 (Dindorf 1:298–299; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-7-40). ## Preparation for the Gospel 6.7.41 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-7-41 - Source: Dindorf 1:299 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On Chrysippus's own view Epicurus cannot be blamed. ### Greek text ἀλλὰ καὶ τὸν Ἐπίκουρον, ὃν σὺ πολλὰ, ὦ Χρύσιππε, ἐβλασφήμησας, ἐγὼ τό γε ἐπὶ σοὶ ἀφίημι τῶν ἐγκλημάτων. τί γὰρ πάθῃ ὃς οὐχ ἑκὼν ἦν μαλακὸς οὐδὲ ἄδικος, ὥσπερ πολλάκις αὐτὸν ἐλοιδόρησας; ### English translation (Claude) And Epicurus too, whom you, Chrysippus, reviled so much, I acquit of the charges, at least so far as you are concerned. For what is he to suffer, who was not willingly soft or unjust, as you often abused him? ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Translation notes - Oenomaus. ### Citation (SBL) Eusebius, Praep. ev. 6.7.41 (Dindorf 1:299; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-7-41). ## Preparation for the Gospel 6.7.42 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-7-42 - Source: Dindorf 1:299 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Oenomaus concludes that the oracles themselves presuppose free will. ### Greek text εὐτάκτων θνητῶν βιοτῇ θεοὶ ἵλαοι εἰσιν, εὐσεβέων θʼ ἁγίας θυσίας τιμάς τε δέχονται. δοκεῖτε δέ μοι οὐκ ἂν ταῦτα λέγειν, μὴ πεπεισμένοι ὅτι οὐκ ἄκοντες, ἀλλὰ βουλόμενοι χωροῦσιν ἐφʼ ἃ χωροῦσιν. ἃ δʼ ἂν βουληθῶσιν, οὔτε θεὸς οὔτε ἄνθρωπος σοφιστὴς, οὕτω προεληλεγμένων, τολμήσει λέγειν ὅτι ὑποτέτακται· ἢ λόγους μὲν οὐκέτι πρὸς αὐτὸν ποιησόμεθα, σκῦτος δέ τι τῶν εὐτόνων λαβόντες, ὡς ἐπʼ ἀνάγωγον παῖδα, τὰς πλευρὰς εὖ μάλα καταξανοῦμεν αὐτοῦ.’ ### English translation (Claude) 'The gods are gracious to the life of orderly mortals, and receive the holy sacrifices and honors of the devout.' It seems to me you would not say this unless you were persuaded that people go where they go not unwillingly but willingly. And what they will, neither god nor human sophist, once so refuted beforehand, will dare to say is subject to necessity; or else we shall argue with him no longer, but, taking a stout strap, as for an unruly boy, we shall give his ribs a good thrashing." ### Extrabiblical texts - Oenomaus (Oenomaus of Gadara, Detection of Impostors): quotation, high confidence ### Translation notes - Oenomaus. ### Citation (SBL) Eusebius, Praep. ev. 6.7.42 (Dindorf 1:299; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-7-42). ## Preparation for the Gospel 6.7.43 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-7-43 - Source: Dindorf 1:299 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius turns from Oenomaus to other philosophers against fate. ### Greek text Τοσαῦτα πρὸς τὸν χρησμῳδὸν ὁ Οἰνόμαος ἀπετείνατο. σὺ δʼ ἀλλʼ εἰ μὴ τῷ τοιῷδε χαίρεις, λαβῶν ἀνάγνωθι τὰ ἐκ τῶν ἄλλων φιλοσόφων περὶ εἱμαρμένης οὐ μόνον τῶν προπαρατεθέντων χρησμῶν ἀνατρεπτικὰ, ἀλλὰ καὶ τῶν ἄλλων καθόλου περὶ τοῦ δόγματος ἐπινοουμένων. ### English translation (Claude) So much did Oenomaus argue at length against the oracle-giver. But if you do not take pleasure in this sort of thing, take and read what other philosophers have said about fate, which overturns not only the oracles quoted above but all the other notions held about the doctrine in general. ### Citation (SBL) Eusebius, Praep. ev. 6.7.43 (Dindorf 1:299; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-7-43). ## Preparation for the Gospel 6.7.44 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-7-44 - Source: Dindorf 1:299–300 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius introduces Diogenianus's reply to Chrysippus on fate. ### Greek text ἐπειδὴ γὰρ μὴ μόνον ἀμαθεῖς καὶ ἰδιῶται, ἤδη δὲ καὶ ἐπὶ παιδείᾳ καὶ φιλοσοφίᾳ μέγα φρονήσαντες πλείους κατεσύρησαν ὁμόσε τῷ δόγματι, ἡγοῦμαι δεῖν ἀναγκαίως τὰς αὐτῶν τῶν φιλοσόφων πρὸς σφὰς αὐτοὺς ἀντιρρήσεις ἐκθέσθαι εἰς ἀκριβῆ τοῦ προβλήματος διάσκεψιν. πρῶτα δὴ οὑν σοι παραναγνώσομαι ἀπὸ τῶν Διογενιανοῦ τὰ περὶ εἱμαρμένης, ὧδέ πως τῷ Χρυσίππῳ ἀντειρημένα ### English translation (Claude) For since not only the unlearned and ordinary people, but also very many who prided themselves on education and philosophy, have been swept along together into this doctrine, I think it necessary to set out the philosophers' own rebuttals of one another, for an exact examination of the problem. First, then, I shall read to you from Diogenianus what he says about fate in answer to Chrysippus, as follows: ### Extrabiblical texts - Diogenianus (Diogenianus, Against Chrysippus): quotation, high confidence ### Translation notes - Diogenianus, a second-century Peripatetic; his work against Chrysippus survives only in Eusebius. ### Citation (SBL) Eusebius, Praep. ev. 6.7.44 (Dindorf 1:299–300; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-7-44). ## Preparation for the Gospel 6.8.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-8-1 - Source: Dindorf 1:300 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Diogenianus reports that Chrysippus cited Homer to prove all things are fated. ### Greek text ‘‘Ἄξιον δὲ ἐπὶ τούτοις ἅπασι παραθέσθαι καὶ τὰ δοκοῦντα Χρυσίππῳ τῷ στωικῷ περὶ τοῦ λόγου τοῦδε. οὗτος γὰρ ἐν τῷ πρώτῳ Περὶ εἱμαρμένης βιβλίῳ βουλόμενος δεικνύναι τὸ δὴ πάνθʼ ὑπὸ τῆς ἀνάγκης καὶ τῆς εἱμαρμένης κατειλῆφθαι, μαρτυρίοις ἄλλοις τέ τισι χρῆται καὶ τοῖς οὑτωσὶ παρʼ Ὁμήρῳ τῷ ποιητῇ λεγομένοις ἀλλʼ ἐμὲ μὲν κὴρ ἀμφέχανε στυγερὴ, ἥπερ λάχε γεινόμενόν περ. ### English translation (Claude) "After all this it is worth setting out also the views of Chrysippus the Stoic on this subject. For in the first book of his On Fate, wishing to show that all things are held fast by necessity and fate, he uses, among other testimonies, the words spoken thus by the poet Homer: 'But hateful doom has gaped about me, the doom that was allotted me even at my birth.' ### Extrabiblical texts - Chrysippus, On Fate 1 (Chrysippus): quotation, medium confidence - Homer, Il. 23.78–79 (Homer, Iliad): quotation, high confidence - Diogenianus (Diogenianus, Against Chrysippus): quotation, medium confidence ### Translation notes - Chapter 8 quotes Diogenianus, a Peripatetic, against Chrysippus. The verse is Homer, Iliad 23.78–79. ### Citation (SBL) Eusebius, Praep. ev. 6.8.1 (Dindorf 1:300; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-8-1). ## Preparation for the Gospel 6.8.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-8-2 - Source: Dindorf 1:300 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Diogenianus notes that Homer also says people suffer through their own recklessness, which Chrysippus himself used. ### Greek text καὶ ὕστερον αὖτε τὰ πείσεται ἅσσα οἱ αἶσα γεινομένῳ ἐπένησε λίνῳ, ὅτε μιν τέκε μήτηρ· καὶ Μοῖραν δʼ οὔ τινά φημι πεφυγμένον ἔμμεναι ἀνδρῶν. οὐ θεωρῶν ὅτι τὰ ἀλλαχοῦ πάλιν παρὰ τῷ ποιητῇ λεγόμενα τούτοις ἄντικρυς ἠναντίωται, οἷς καὶ αὐτὸς ἐν τῷ δευτέρῳ βιβλίῳ χρῆται, βουλόμενος συνιστᾶν τὸ καὶ παρʼ ἡμὰς πολλὰ γίνεσθαι, οἷον τὸ αὐτοὶ γὰρ σφετέρῃσιν ἀτασθαλίῃσιν ὄλοντο. καὶ τὸ ὢ πόποι, οἷον δή νυ θεοὺς βροτοὶ αἰτιόωνται. ἐξ ἡμέων γάρ φασι κάκ ἔμμεναι, οἱ δὲ καὶ αὐτοὶ σφῇσιν ἀτασθαλίῃσιν ὑπὲρ μόρον ἄλγεʼ ἔχουσι. ### English translation (Claude) And: 'Afterward he shall suffer whatever Fate spun for him with her thread at his birth, when his mother bore him.' And: 'No man, I say, has escaped his Fate.' He did not see that what is said elsewhere by the poet is directly opposed to these, words which he himself uses in his second book when he wants to establish that many things also come about through us, such as 'For they perished by their own recklessness,' and 'Alas, how mortals blame the gods! For they say evils come from us; but they themselves by their own recklessness have sorrows beyond what is fated.' ### Extrabiblical texts - Homer, Il. 20.127–128 (Homer, Iliad): quotation, high confidence - Homer, Il. 6.488 (Homer, Iliad): quotation, high confidence - Homer, Od. 1.7 (Homer, Odyssey): quotation, high confidence - Homer, Od. 1.32–34 (Homer, Odyssey): quotation, high confidence - Chrysippus, On Fate 2 (Chrysippus): quotation, medium confidence - Diogenianus (Diogenianus, Against Chrysippus): quotation, high confidence ### Translation notes - Diogenianus. Homer, Iliad 20.127–128; 6.488; Odyssey 1.7; 1.32–34. ### Citation (SBL) Eusebius, Praep. ev. 6.8.2 (Dindorf 1:300; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-8-2). ## Preparation for the Gospel 6.8.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-8-3 - Source: Dindorf 1:300 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Homer's verses imply only that some things are fated, not all. ### Greek text ταῦτα γὰρ καὶ τὰ τοιαῦτα τῷ πάντα γίνεσθαι καθʼ εἱμαρμένην ἠναντίωται. οὐ μὴν οὐδʼ ἐκεῖνο συνιδεῖν ἠδυνήθη, τὸ μηδαμῶς τὸν Ὅμηρον μηδʼ ἐν ἐκείνοις τοῖς ἔπεσι συμμαρτυρεῖν αὐτοῦ τῷ δόγματι. οὐ γὰρ τὸ πάντα γίνεσθαι καθʼ εἱμαρμένην, ἀλλὰ μᾶλλον τό τινα κατʼ ἐκείνην συμβαίνειν ἐξ αὐτῶν ὑποβάλλων εὑρεθήσεται. ### English translation (Claude) For these and similar words are opposed to the claim that all things come about by fate. Nor could he see that Homer does not support his doctrine even in those other verses. For he will be found to suggest from them not that all things come about by fate, but rather that some things happen according to it. ### Extrabiblical texts - Diogenianus (Diogenianus, Against Chrysippus): quotation, high confidence ### Translation notes - Diogenianus. ### Citation (SBL) Eusebius, Praep. ev. 6.8.3 (Dindorf 1:300; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-8-3). ## Preparation for the Gospel 6.8.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-8-4 - Source: Dindorf 1:300–301 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Homer's 'doom' refers only to the fact of death. ### Greek text τὸ γὰρ ἀλλʼ ἐμὲ μὲν κὴρ ἀμφέχανε στυγερὴ, ἥτις λάχε γεινόμενόν περ, οὐχ ὅτι πάντα κατὰ τὴν κῆρα συμβαίνει λέγοιτο ἂν, ἀλλʼ αὐτὸ τὸ τεθνήξεσθαι· καὶ γὰρ ὡς ἀληθῶς παντὶ γεννητῷ ζῴῳ θανεῖν καθείμαρται. ### English translation (Claude) For 'But hateful doom has gaped about me, the doom that was allotted me even at my birth' would not be said to mean that everything happens according to doom, but only death itself; and indeed it is truly fated for every living creature that is born to die. ### Extrabiblical texts - Homer, Il. 23.78–79 (Homer, Iliad): quotation, high confidence - Diogenianus (Diogenianus, Against Chrysippus): quotation, high confidence ### Translation notes - Diogenianus. Homer, Iliad 23.78–79. ### Citation (SBL) Eusebius, Praep. ev. 6.8.4 (Dindorf 1:300–301; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-8-4). ## Preparation for the Gospel 6.8.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-8-5 - Source: Dindorf 1:301 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Homer's 'whatever' limits fate to certain things. ### Greek text ἀλλὰ μὴν καὶ τὸ ὕστερον αὖτε τὰ πείσεται ἅσσα οἱ αἶσα γεινομένῳ ἐπένησε λίνῳ, ὅτε μιν τέκε μήτηρ, τὸ αὐτὸ βούλεται. οὐ γὰρ ὅτι πάντα αὐτῷ τὰ μετὰ ταῦτα καθʼ εἱμαρμένην συμβήσεται λέγει, ἀλλʼ ὅτι κατʼ ἀνάγκην αὐτῷ τινὰ συμβήσεται. ἡ γὰρ τοῦ ἅσσα διαστολὴ τί ποτε ἕτερον ἢ τοῦτο σημαίνει; πολλὰ δὲ κατʼ ἀνάγκην ἡμῖν, εἰ καὶ μὴ πάντα, ἐπίκειται. ### English translation (Claude) Again, 'Afterward he shall suffer whatever Fate spun for him with her thread at his birth, when his mother bore him' means the same. For it does not say that everything that follows will happen to him by fate, but that certain things will happen to him by necessity. For what else does the qualification 'whatever' signify than this? Many things, if not all, lie upon us by necessity. ### Extrabiblical texts - Homer, Il. 20.127–128 (Homer, Iliad): quotation, high confidence - Diogenianus (Diogenianus, Against Chrysippus): quotation, high confidence ### Translation notes - Diogenianus. Homer, Iliad 20.127–128. ### Citation (SBL) Eusebius, Praep. ev. 6.8.5 (Dindorf 1:301; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-8-5). ## Preparation for the Gospel 6.8.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-8-6 - Source: Dindorf 1:301 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Homer contradicts rather than supports Chrysippus. ### Greek text καὶ τὸ Μοῖραν δʼ οὔ τινά φημι πεφυγμένον ἔμμεναι ἀνδρῶν, ἄριστα εἴρηται. τίς γὰρ ἂν δύναιτο τὰ κατʼ ἀνάγκην παντὶ ζῴῳ συγκυροῦντα διαφυγεῖν; ὥστʼ οὐχ ὅπως σύμψηφον ἂν ἔχοι τὸν Ὅμηρον Χρύσιππος ἐν τῷ πάντα καθʼ εἱμαρμένην γίνεσθαι νομίζειν, ἀλλὰ καὶ ἐναντιούμενον, εἴ γε ἐκεῖνος μὲν ὅτι πολλὰ γίνεται παρʼ ἡμᾶς σαφῶς καὶ πολλάκις εἴρηκε, τὸ δʼ ὅτι κατὰ ἀνάγκην πάντα συμβαίνει, οὐδαμοῦ ῥητῶς λέγων ἂν εὑρεθείη. ### English translation (Claude) And 'No man, I say, has escaped his Fate' is very well said. For who could escape what by necessity befalls every living creature? So far from having Homer on his side in thinking that all things come about by fate, Chrysippus has him against him, since Homer has said clearly and often that many things come about through us, but he would nowhere be found saying explicitly that all things happen by necessity. ### Extrabiblical texts - Homer, Il. 6.488 (Homer, Iliad): quotation, high confidence - Diogenianus (Diogenianus, Against Chrysippus): quotation, high confidence ### Translation notes - Diogenianus. Homer, Iliad 6.488. ### Citation (SBL) Eusebius, Praep. ev. 6.8.6 (Dindorf 1:301; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-8-6). ## Preparation for the Gospel 6.8.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-8-7 - Source: Dindorf 1:301 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A poet may contradict himself, but a philosopher should not cite poets as witnesses. ### Greek text καὶ τῷ ποιητῇ μὲν, ἅτε οὐ τὴν ἀλήθειαν ἡμῖν τῆς τῶν ὄντων φύσεως ὑπισχνουμένῳ, ἀλλὰ μιμουμένῳ πάθη τε καὶ ἤθη καὶ δόξας παντοίας ἀνθρώπων, ἁρμόττον ἂν εἴη καὶ τὰ ἐναντία λέγειν πολλάκις· φιλοσόφῳ δὲ οὔτε τὰ ἐναντία λέγειν οὔτε ποιητῇ διʼ αὐτὸ τοῦτο χρῆσθαι μάρτυρι ### English translation (Claude) And for the poet, since he does not promise us the truth about the nature of things but imitates the passions, characters, and opinions of all kinds of people, it would be fitting even to say contrary things often; but for a philosopher it is fitting neither to say contrary things nor, for that very reason, to use a poet as a witness." ### Extrabiblical texts - Diogenianus (Diogenianus, Against Chrysippus): quotation, high confidence ### Translation notes - Diogenianus. ### Citation (SBL) Eusebius, Praep. ev. 6.8.7 (Dindorf 1:301; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-8-7). ## Preparation for the Gospel 6.8.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-8-8 - Source: Dindorf 1:301–302 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Diogenianus reports Chrysippus's etymological arguments for fate. ### Greek text Καὶ μεθʼ ἕτερά φησι “Τεκμήριον δὲ καὶ ἄλλο ἰσχυρὸν φέρειν Χρύσιππος οἴεται τῆς ἐν ἅπασιν εἱμαρμένης τὴν θέσιν τῶν τοιούτων ὀνομάτων. τήν τε γὰρ πεπρωμένην πεπερασμένην τινά φησιν εἶναι καὶ συντετελεσμένην διοίκησιν, τήν τε εἱμαρμένην, εἰρομένην τινὰ εἴτε ἐκ θεοῦ βουλήσεως εἴτε ἐξ ἧς δή ποτε αἰτίας. ### English translation (Claude) And after other things he says: "Chrysippus thinks he brings another strong proof of fate in all things: the coining of such names as these. For he says that 'destiny' (pepromene) is a government that is limited (peperasmene) and brought to completion, and 'fate' (heimarmene) a government strung together (eiromene), whether from the will of God or from whatever cause. ### Extrabiblical texts - Chrysippus, On Fate (Chrysippus): quotation, medium confidence - Diogenianus (Diogenianus, Against Chrysippus): quotation, high confidence ### Translation notes - Diogenianus. The Greek plays on the words for destiny and fate. ### Citation (SBL) Eusebius, Praep. ev. 6.8.8 (Dindorf 1:301–302; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-8-8). ## Preparation for the Gospel 6.8.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-8-9 - Source: Dindorf 1:302 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Chrysippus derives the Fates' names and number from division and the three times. ### Greek text ἀλλὰ καὶ τὰς Μοίρας ὠνομάσθαι ἀπὸ τοῦ μεμερίσθαι καὶ κατανενεμῆσθαί τινα ἡμῶν ἑκάστω. οὕτω δὲ καὶ τὸ χρεὼν εἰρῆσθαι τὸ ἐπιβάλλον καὶ καθῆκον κατὰ τὴν εἱμαρμένην. τόν τε ἀριθμὸν τῶν Μοιρῶν τοὺς τρεῖς ὑποβάλλει χρόνους ἐν οἷς κυκλεῖται τὰ πάντα καὶ διʼ ὧν ἐπιτελεῖται. ### English translation (Claude) And he says that the Fates (Moirai) are named from having been divided (memeristhai) and distributed to each of us; and in the same way 'what must be' (to chreon) is so called as what falls due and is proper according to fate. And he takes the number of the Fates to suggest the three times in which all things revolve and through which they are accomplished. ### Extrabiblical texts - Chrysippus, On Fate (Chrysippus): quotation, medium confidence - Diogenianus (Diogenianus, Against Chrysippus): quotation, high confidence ### Translation notes - Diogenianus. ### Citation (SBL) Eusebius, Praep. ev. 6.8.9 (Dindorf 1:302; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-8-9). ## Preparation for the Gospel 6.8.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-8-10 - Source: Dindorf 1:302 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Chrysippus's etymologies of Lachesis, Atropos, and Clotho, which Diogenianus calls babble. ### Greek text καὶ Λάχεσιν μὲν κεκλῆσθαι παρὰ τὸ λαγχάνειν ἑκάστῳ τὸ πεπρωμένον, Ἄτροπον δὲ κατὰ τὸ ἄτρεπτον καὶ ἀμετάθετον τοῦ μερισμοῦ, Κλωθὼ δὲ παρὰ τὸ συγκεκλῶσθαι καὶ συνείρεσθαι τὰ πάντα, καὶ μίαν αὐτῶν τεταγμένην τινὰ εἶναι διέξοδον. ταῦτα γὰρ καὶ τὰ τούτοις παραπλήσια φλυαρῶν ἀποδεικνύναι τὴν ἐν ἅπασιν ἀνάγκην νομίζει. ### English translation (Claude) And Lachesis is so called from allotting (lanchanein) to each his destiny; Atropos from the unturnable (atrepton) and unalterable character of the allotment; and Clotho from all things being spun together (synkeklosthai) and strung together, and from their being one ordered course. By babbling these and similar things he thinks he proves necessity in all things. ### Extrabiblical texts - Chrysippus, On Fate (Chrysippus): quotation, medium confidence - Diogenianus (Diogenianus, Against Chrysippus): quotation, high confidence ### Translation notes - Diogenianus. ### Citation (SBL) Eusebius, Praep. ev. 6.8.10 (Dindorf 1:302; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-8-10). ## Preparation for the Gospel 6.8.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-8-11 - Source: Dindorf 1:302 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Even granting the etymologies, they show only what people believed. ### Greek text ἐμοὶ δὲ θαυμάζειν ἔπεισιν εἰ τοιαῦτα λέγων οὐκ ᾐσθάνετο τῆς ματαιολογίας τῆς ἑαυτοῦ. ἔστω γὰρ ταύταις ταῖς ἐννοίαις κεχρημένους τοὺς ἀνθρώπους, καθὼς αὐτὸς ἐτυμολογεῖ, τὰ ὀνόματα τεθεῖσθαι τὰ ἐκκείμενα, δοξάζοντας τὰ πάντα κατειληφέναι τὴν εἱμαρμένην, καὶ ἀμεταθέτους εἶναι τὰς ἐξ αἰῶνος προκατειλημμένας ἐν πᾶσι τοῖς οὐσί τε καὶ γινομένοις αἰτίας. ### English translation (Claude) I am moved to wonder whether, saying such things, he did not perceive his own idle talk. For let it be granted that people, using these notions, coined the names in question, as he derives them, believing that fate holds all things fast and that the causes established beforehand from eternity in all that is and comes to be are unalterable. ### Extrabiblical texts - Diogenianus (Diogenianus, Against Chrysippus): quotation, high confidence ### Translation notes - Diogenianus. ### Citation (SBL) Eusebius, Praep. ev. 6.8.11 (Dindorf 1:302; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-8-11). ## Preparation for the Gospel 6.8.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-8-12 - Source: Dindorf 1:302 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Diogenianus asks why Chrysippus trusts popular opinion here. ### Greek text τί οὖν ἀκολουθεῖς, ὦ Χρύσιππε, πάσαις ταῖς τῶν ἀνθρώπων δόξαις, καὶ οὐδεμία σοι περὶ οὐδενὸς φαίνεται διεψευσμένη, ἀλλὰ πάντες τῆς ἀληθείας εἰσὶ θεωρητικοί; ### English translation (Claude) Why then, Chrysippus, do you follow all human opinions, as though none seemed to you mistaken about anything, but all were contemplators of the truth? ### Extrabiblical texts - Diogenianus (Diogenianus, Against Chrysippus): quotation, high confidence ### Translation notes - Diogenianus. ### Citation (SBL) Eusebius, Praep. ev. 6.8.12 (Dindorf 1:302; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-8-12). ## Preparation for the Gospel 6.8.13 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-8-13 - Source: Dindorf 1:302 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Chrysippus elsewhere calls all but the sage mad. ### Greek text πῶς οὖν οὐδένα φῂς ἄνθρωπον, ὃς οὐχὶ μαίνεσθαί σοι δοκεῖ κατʼ ἴσον Ὀρέστῃ τε καὶ Ἀλκμαίωνι, πλὴν τοῦ σοφοῦ; ἕνα δὲ ἢ δύο μόνους φὴς σοφοὺς γεγονέναι, τοὺς δὲ ἄλλους διʼ ἀφροσύνην ἐπʼ ἴσης τοῖς προειρημένοις μεμηνέναι; ### English translation (Claude) How then do you say that there is no one, except the sage, who does not seem to you mad, equally with Orestes and Alcmaeon? And that only one or two sages have ever existed, while the rest, through folly, are as mad as those just mentioned? ### Extrabiblical texts - Diogenianus (Diogenianus, Against Chrysippus): quotation, high confidence ### Translation notes - Diogenianus. ### Citation (SBL) Eusebius, Praep. ev. 6.8.13 (Dindorf 1:302; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-8-13). ## Preparation for the Gospel 6.8.14 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-8-14 - Source: Dindorf 1:302–303 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Chrysippus's own writings assume most opinions are mistaken. ### Greek text πῶς δὲ ἀνασκευάζεις αὐτῶν τὰς δόξας ἐκείνας ὡς διημαρτημένας, οἷον τὰς περὶ πλούτου καὶ δόξης καὶ τυραννίδος καθόλου τε ἡδονῆς, ἅπερ ἀγαθὰ νενομίκασιν οἱ πλεῖστοι; πῶς δὲ τοὺς κειμένους νόμους ἡμαρτῆσθαι φῂς ἅπαντας καὶ τὰς πολιτείας; ἢ διὰ τί πλῆθος τοσοῦτον βιβλίων συνέγραψας, εἰ περὶ μηδενὸς εἶχον οἱ ἄνθρωποι δόξας διημαρτημένας; ### English translation (Claude) And how do you refute those opinions of theirs as mistaken, such as those about wealth and fame and tyranny and pleasure in general, which most people have thought good? How do you say that all established laws and constitutions are mistaken? Or why did you write such a multitude of books, if people held mistaken opinions about nothing? ### Extrabiblical texts - Diogenianus (Diogenianus, Against Chrysippus): quotation, high confidence ### Translation notes - Diogenianus. ### Citation (SBL) Eusebius, Praep. ev. 6.8.14 (Dindorf 1:302–303; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-8-14). ## Preparation for the Gospel 6.8.15 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-8-15 - Source: Dindorf 1:303 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Agreement with Chrysippus is no test of sanity. ### Greek text οὐ γὰρ, ὅταν μὲν ταὐτὰ σοὶ δοξάζωσιν, ὀρθῶς φρονεῖν αὐτοὺς φήσομεν, ὅταν δὲ διάφορα, μαίνεσθαι. ### English translation (Claude) For we shall not say that when they hold the same opinions as you they think rightly, and when different ones they are mad. ### Extrabiblical texts - Diogenianus (Diogenianus, Against Chrysippus): quotation, high confidence ### Translation notes - Diogenianus. ### Citation (SBL) Eusebius, Praep. ev. 6.8.15 (Dindorf 1:303; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-8-15). ## Preparation for the Gospel 6.8.16 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-8-16 - Source: Dindorf 1:303 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Chrysippus is inconsistent in calling all mad yet citing their opinions. ### Greek text πρῶτον μὲν γὰρ οὐδὲ σὺ φῂς σοφὸν εἶναι σεαυτὸν, μήτι γε ἡμεῖς, ἵνα κριτήριον ποιώμεθα τοῦ καλῶς ποτὲ ἐκείνους φρονεῖν τὸ τῇ σῇ δόξῃ συνδραμεῖν· ἔπειτʼ, εἰ καὶ τοῦτο ἦν ἀληθὲς τί λέγειν ἐχρῆν μαίνεσθαι πάντας ἐπʼ ἴσης, καὶ οὐχὶ καθὸ μὲν ἐφαίνοντο ταυτὰ σοὶ δοξάζοντες κατὰ τοῦτο αὐτοὺς ἐπαινεῖν, ὡς ὀρθοῦ τινὸς ἐπειλημμένους, καθὸ δὲ διεφώνουν ἁμαρτάνειν αὐτοὺς ὑπολαμβάνειν; ### English translation (Claude) For in the first place, not even you say that you are a sage, much less we, so that we should make agreement with your opinion the criterion of their ever thinking rightly. Next, even if this were true, what should one have said: that all are equally mad, and not rather praise them so far as they plainly held the same opinions as you, as having grasped something right, and suppose them to err so far as they disagreed? ### Extrabiblical texts - Diogenianus (Diogenianus, Against Chrysippus): quotation, high confidence ### Translation notes - Diogenianus. ### Citation (SBL) Eusebius, Praep. ev. 6.8.16 (Dindorf 1:303; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-8-16). ## Preparation for the Gospel 6.8.17 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-8-17 - Source: Dindorf 1:303 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Popular opinion, though not madness, is far from wisdom and no proof of truth. ### Greek text μαρτύριον μέντοι τῆς ἀληθείας ἱκανὸν ἡγεῖσθαι τὸ δοκοῦν ἐκείνοις οὐδὲ οὕτως ἐχρῆν φύσει, καὶ μὴ μαίνεσθαι καθάπερ σὺ οἴει, ἀλλὰ πολύ γε ἀφεστηκέναι σοφίας πᾶς ἄν τις ὁμολογήσειε. ### English translation (Claude) Yet even so one ought not to regard their opinion as sufficient testimony to the truth; everyone would agree that they are, not mad as you think, but far removed from wisdom. ### Extrabiblical texts - Diogenianus (Diogenianus, Against Chrysippus): quotation, high confidence ### Translation notes - Diogenianus. The word φύσει in the digital text is hard to construe here; translated by sense. ### Citation (SBL) Eusebius, Praep. ev. 6.8.17 (Dindorf 1:303; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-8-17). ## Preparation for the Gospel 6.8.18 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-8-18 - Source: Dindorf 1:303 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The name-givers cannot be trusted as witnesses unless they were sages. ### Greek text γελοίως οὖν καὶ σὺ χρήσῃ μάρτυσι τούτοις διὰ τῆς θέσεως τῶν ὀνομάτων, οὓς οὐδὲν ἂν κατά γε σύνεσιν σεαυτοῦ φήσαις διαφέρειν, εἰ μὴ ἄρα τοὺς ἐξ ἀρχῆς θεμένους ταῦτα τὰ ὀνόματα σοφοὺς εἶναι συμβέβηκεν, ὅπερ οὐδαμῶς δεῖξαι δυνήσῃ. ### English translation (Claude) It is ridiculous, then, for you to use as witnesses, through the coining of names, people whom you would say differ in no way from yourself in understanding, unless it happens that those who first coined these names were sages, which you will in no way be able to show. ### Extrabiblical texts - Diogenianus (Diogenianus, Against Chrysippus): quotation, high confidence ### Translation notes - Diogenianus. ### Citation (SBL) Eusebius, Praep. ev. 6.8.18 (Dindorf 1:303; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-8-18). ## Preparation for the Gospel 6.8.19 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-8-19 - Source: Dindorf 1:303 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Even granted, the names show only that some things are fated. ### Greek text ἀλλὰ γὰρ δεδόσθω σοι τοῦθʼ οὕτως ἔχειν, καὶ τὰ ὀνόματα ἐκεῖνα τίθεσθαι ὡς σὺ βούλει τὰς σημασίας ἔχοντα, καὶ μὴ κατὰ δόξας ψευδεῖς τὸ τοιοῦτον γεγονέναι· ποῦ τοίνυν διʼ αὐτῶν σημαίνεται τὰ πάντα ἁπαξαπλῶς καθʼ εἱμαρμένην εἶναι, καὶ μὴ, εἰ ἄρα, ταῦτα μόνα ὧν ἐστιν εἱμαρμένη; ### English translation (Claude) But let it be granted to you that this is so, and that those names were coined with the meanings you wish, and that this did not happen through false opinions. Where, then, do they signify that absolutely all things are by fate, and not, if anything, only those things of which there is a fate? ### Extrabiblical texts - Diogenianus (Diogenianus, Against Chrysippus): quotation, high confidence ### Translation notes - Diogenianus. ### Citation (SBL) Eusebius, Praep. ev. 6.8.19 (Dindorf 1:303; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-8-19). ## Preparation for the Gospel 6.8.20 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-8-20 - Source: Dindorf 1:303–304 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The mythic images imply necessity only for some events. ### Greek text ὅ τε γὰρ τῶν Μοιρῶν ἀριθμὸς καὶ τὰ ὀνόματα αὐτῶν καὶ ὁ τῆς Κλωθοῦς ἄτρακτος, καὶ τὸ ἐπειλημένον αὐτῷ νῆμα, καὶ τὸ ἐπίκλωσμα τούτου, καὶ ὅσα ἄλλα τοιαῦτα λέγεται ἐν ἐκείνοις, ἐνδείκνυται τὸ ἀπαράβατον καὶ ἐξ αἰῶνος καθῆγον τῶν αἰτιῶν, ὅσα οὑτωσὶ κατηνάγκασται γενέσθαι, καὶ ὅσα ἄλλως ἔχειν κεκώλυται. ### English translation (Claude) For the number of the Fates and their names, and Clotho's spindle and the thread wound on it and its spinning, and all such things said in those accounts, indicate the inviolable and eternal sequence of causes for those things that are thus compelled to happen, and that are prevented from being otherwise. ### Extrabiblical texts - Diogenianus (Diogenianus, Against Chrysippus): quotation, high confidence ### Translation notes - Diogenianus. ### Citation (SBL) Eusebius, Praep. ev. 6.8.20 (Dindorf 1:303–304; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-8-20). ## Preparation for the Gospel 6.8.21 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-8-21 - Source: Dindorf 1:304 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Popular opinion ascribes events to gods, to us, to nature, or to chance, not all to fate. ### Greek text πολλὰ δʼ ἂν εἴη τὰ τοιαῦτα· ὅσα δὲ οὐχ οὕτω γίνεται, τούτων τισὶ μὲν οἱ ἄνθρωποι θεοὺς διοικητὰς καὶ δημιουργοὺς ἐπεφήμισαν, τινῶν δὲ ἡμᾶς αὐτοὺς αἰτίους ὑπέλαβον, ἄλλων δὲ αὖ πάλιν τὴν φύσιν, ἄλλων τὴν τύχην. ### English translation (Claude) Such things may be many; but of those that do not come about in this way, people have ascribed some to gods as their governors and makers, have supposed us ourselves to be the cause of others, and again nature of others, and chance of others. ### Extrabiblical texts - Diogenianus (Diogenianus, Against Chrysippus): quotation, high confidence ### Translation notes - Diogenianus. ### Citation (SBL) Eusebius, Praep. ev. 6.8.21 (Dindorf 1:304; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-8-21). ## Preparation for the Gospel 6.8.22 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-8-22 - Source: Dindorf 1:304 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Fortune on a ball pictures chance's instability. ### Greek text ἧς τὸ εὐμετάβολον καὶ ἄστατον καὶ νῦν μὲν οὕτω, νῦν δὲ οὕτως ἔχον ἐνδείξασθαι βουλόμενοι, εἰδωλοποιήσαντες τὸ ποιὸν τοῦτο σύμπτωμα τῶν πραγμάτων, ἐπὶ σφαίρας βεβηκυῖαν τὴν τύχην ἔδειξαν. ### English translation (Claude) Wishing to show how changeable and unstable chance is, now one way and now another, they made an image of this sort of coincidence of events and depicted Fortune standing on a ball. ### Extrabiblical texts - Diogenianus (Diogenianus, Against Chrysippus): quotation, high confidence ### Translation notes - Diogenianus. ### Citation (SBL) Eusebius, Praep. ev. 6.8.22 (Dindorf 1:304; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-8-22). ## Preparation for the Gospel 6.8.23 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-8-23 - Source: Dindorf 1:304 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: People, though confused, believe in several kinds of causes, not fate alone. ### Greek text ἢ οὐχὶ δεδόξασται παρὰ τοῖς ἀνθρώποις καὶ ταῦτα; καὶ γὰρ εἴ ποτε συνταράττουσι τὰ αἴτια, καὶ ὅσα μὲν καθʼ εἱμαρμένην ἢ κατὰ τύχην γίνεται, ταῦτα ἐκ θείας δυνάμεως γίνεσθαι νομίζουσιν, ὅσα δὲ παρʼ ἡμᾶς, ταῦτα καθʼ εἱμαρμένην, ἀλλʼ ὅτι γε πάντα τὰ αἴτια ταῦτα ἐν τοῖς οὖσιν εἶναι δοξάζουσι παντί που δῆλον. ### English translation (Claude) Or are these not also held by people? For even if they sometimes confuse the causes, and think that what happens by fate or by chance happens by divine power, and what happens through us happens by fate, still it is surely plain to everyone that they believe all these causes to exist among things. ### Extrabiblical texts - Diogenianus (Diogenianus, Against Chrysippus): quotation, high confidence ### Translation notes - Diogenianus. ### Citation (SBL) Eusebius, Praep. ev. 6.8.23 (Dindorf 1:304; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-8-23). ## Preparation for the Gospel 6.8.24 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-8-24 - Source: Dindorf 1:304 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Neither opinion nor etymology supports Chrysippus. ### Greek text ὥστε οὐδὲ τὰς τῶν ἀνθρώπων ὑπολήψεις, οὐδὲ τὰς θέσεις τῶν τοιούτων ὀνομάτων συμμαρτυρεῖν τῇ Χρυσίππου δόξῃ συμβέβηκε.” ### English translation (Claude) So neither people's assumptions nor the coining of such names turns out to support Chrysippus's opinion." ### Extrabiblical texts - Diogenianus (Diogenianus, Against Chrysippus): quotation, high confidence ### Translation notes - Diogenianus. ### Citation (SBL) Eusebius, Praep. ev. 6.8.24 (Dindorf 1:304; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-8-24). ## Preparation for the Gospel 6.8.25 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-8-25 - Source: Dindorf 1:304 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Diogenianus turns to Chrysippus's second book, which answers the objections to fatalism. ### Greek text Τούτοις ἑξῆς ἐπιλέγει “Ἐν μὲν οὖν τῷ πρώτῳ Περὶ εἱμαρμένης βιβλίῳ τοιαύταις τισὶν ἀποδείξεσιν κέχρηται, ἐν δὲ τῷ δευτέρῳ λύειν πειρᾶται τὰ ἀκολουθεῖν δοκοῦντα ἄτοπα τῷ λόγῳ τῷ πάντα κατηναγκάσθαι λέγοντι, ἅπερ καὶ ἡμεῖς κατʼ ἀρχὰς ἐτίθεμεν· οἷον τὸ ἀναιρεῖσθαι διʼ αὐτοῦ τὴν ἐξ ἡμῶν αὐτῶν προθυμίαν περὶ ψόγους τε καὶ ἐπαίνους καὶ προτροπὰς καὶ πάνθʼ ὅσα παρὰ τὴν ἡμετέραν αἰτίαν γινόμενα φαίνεται. ### English translation (Claude) Next after this he adds: "In the first book of On Fate, then, he uses proofs of this kind; but in the second he tries to answer the absurdities that seem to follow from the doctrine that all things are compelled, which we too set out at the beginning: for instance, that it does away with our own eagerness concerning blame and praise and exhortation, and with everything that appears to happen through our own cause. ### Extrabiblical texts - Chrysippus, On Fate 2 (Chrysippus): quotation, medium confidence - Diogenianus (Diogenianus, Against Chrysippus): quotation, high confidence ### Translation notes - Diogenianus. ### Citation (SBL) Eusebius, Praep. ev. 6.8.25 (Dindorf 1:304; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-8-25). ## Preparation for the Gospel 6.8.26 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-8-26 - Source: Dindorf 1:304 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Chrysippus says acts from us are also co-fated. ### Greek text φησὶν οὖν ἐν τῷ δευτέρῳ βιβλίῳ τὸ μὲν ἐξ ἡμῶν πολλὰ γίνεσθαι δῆλον εἶναι, οὐδὲν δὲ ἧττον συγκαθειμάρθαι καὶ ταῦτα τῇ τῶν ὅλων διοικήσει. ### English translation (Claude) He says, then, in the second book that it is plain that many things come about from us, but that these are no less co-fated with the government of the universe. ### Extrabiblical texts - Chrysippus, On Fate 2 (Chrysippus): quotation, medium confidence - Diogenianus (Diogenianus, Against Chrysippus): quotation, high confidence ### Translation notes - Diogenianus, reporting Chrysippus. ### Citation (SBL) Eusebius, Praep. ev. 6.8.26 (Dindorf 1:304; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-8-26). ## Preparation for the Gospel 6.8.27 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-8-27 - Source: Dindorf 1:304–305 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Chrysippus's examples of co-fated outcomes: the guarded cloak, flight from enemies, begetting children. ### Greek text κέχρηταί τε παραδείγμασι τοιούτοις τισί. τὸ γὰρ μὴ ἀπολεῖσθαι, φησὶ, θοἰμάτιον οὐχ ἁπλῶς καθείμαρτο, ἀλλὰ μετὰ τοῦ φυλάττεσθαι, καὶ τὸ ἐκ τῶν πολεμίων σωθήσεσθαι τόνδε τινὰ μετὰ τοῦ φεύγειν αὐτὸν τοὺς πολεμίους· καὶ τὸ γενέσθαι παῖδας μετὰ τοῦ βούλεσθαι κοινωνεῖν γυναικί. ### English translation (Claude) And he uses examples of this kind. That the cloak would not be lost, he says, was not fated simply, but together with its being guarded; and that this man would be saved from the enemy, together with his fleeing the enemy; and that children would be born, together with being willing to lie with a woman. ### Extrabiblical texts - Chrysippus, On Fate 2 (Chrysippus): quotation, medium confidence - Diogenianus (Diogenianus, Against Chrysippus): quotation, high confidence ### Translation notes - Diogenianus, reporting Chrysippus. ### Citation (SBL) Eusebius, Praep. ev. 6.8.27 (Dindorf 1:304–305; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-8-27). ## Preparation for the Gospel 6.8.28 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-8-28 - Source: Dindorf 1:305 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Chrysippus's example of the boxer Hegesarchus. ### Greek text ὥσπερ γὰρ, φησὶν, λέγοντός τινος Ἡγήσαρχον τὸν πύκτην ἐξελεύσεσθαι τοῦ ἀγῶνος πάντως ἄπληκτον, ἀτόπως ἄν τις ἠξίου καθιέντα τὰς χεῖρας τὸν Ηγήσαρχον μάχεσθαι, ἐπεὶ ἄπληκτον αὐτὸν καθείμαρτο ἀπελθεῖν, τοῦ τὴν ἀπόφασιν ποιησαμένου διὰ τὴν περιττοτέραν τἀνθρώπου πρὸς τὸ μὴ πλήττεσθαι φυλακὴν τοῦτο εἰπόντος, οὕτω καὶ ἐπὶ τῶν ἄλλων ἔχει. ### English translation (Claude) For just as, he says, if someone said that Hegesarchus the boxer would certainly leave the contest unhit, it would be absurd to expect Hegesarchus to fight with his hands down because it was fated that he would come away unhit, since the one who made the declaration said this because of the man's exceptional guard against being hit, so it is with other things. ### Extrabiblical texts - Chrysippus, On Fate 2 (Chrysippus): quotation, medium confidence - Diogenianus (Diogenianus, Against Chrysippus): quotation, high confidence ### Translation notes - Diogenianus, reporting Chrysippus. ### Citation (SBL) Eusebius, Praep. ev. 6.8.28 (Dindorf 1:305; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-8-28). ## Preparation for the Gospel 6.8.29 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-8-29 - Source: Dindorf 1:305 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Many fated outcomes require our will and effort. ### Greek text πολλὰ γὰρ μὴ δύνασθαι γενέσθαι χωρὶς τοῦ καὶ ἡμᾶς βούλεσθαι καὶ ἐκτενεστάτην γε περὶ αὐτὰ προθυμίαν τε καὶ σπουδὴν εἰσφέρεσθαι, ἐπειδὴ μετὰ τούτου, φησὶν, αὐτὰ γενέσθαι καθείμαρτο. ### English translation (Claude) For many things cannot come about without our also willing them and bringing the most strenuous eagerness and effort to them, since it was fated, he says, that they should come about together with this. ### Extrabiblical texts - Chrysippus, On Fate 2 (Chrysippus): quotation, medium confidence - Diogenianus (Diogenianus, Against Chrysippus): quotation, high confidence ### Translation notes - Diogenianus, reporting Chrysippus. ### Citation (SBL) Eusebius, Praep. ev. 6.8.29 (Dindorf 1:305; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-8-29). ## Preparation for the Gospel 6.8.30 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-8-30 - Source: Dindorf 1:305 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Diogenianus argues that what is up to us is the opposite of what is fated. ### Greek text πάλιν οὖν κἀνταῦθα θαυμάσειέ τις ἂν τἀνθρώπου τὸ ἀθεώρητον καὶ ἀνεπιλόγιστον, καὶ τῶν ἐνεργειῶν καὶ τῆς τῶν ἰδίων λόγων ἀνακολουθίας. οἶμαι γὰρ ὅτι καθάπερ τὸ καλούμενον γλυκὺ τῷ καλουμένῳ πικρῷ συμβέβηκεν ἐναντιώτατον εἶναι, τῷ τε λευκῷ τὸ μέλαν καὶ τῷ ψυχρῷ τὸ θερμὸν, οὑτωσὶ δὲ καὶ τὸ παρʼ ἡμᾶς τῷ καθʼ εἱμαρμένην, εἴ γε καθʼ εἱμαρμένην μὲν ἐκεῖνα καλεῖν προείληφεν ὅσα καὶ ἑκόντων ἡμῶν καὶ ἀκόντων πάντως γίνεται, παρʼ ὅσα ἐκ τοῦ σπουδάζειν ἡμᾶς καὶ ἐνεργεῖν ἐπὶ τέλος ἔρχεται, ἢ παρὰ τὸ ἀμελεῖν καὶ ῥᾳθυμεῖν οὐκ ἐπιτελεῖται. ### English translation (Claude) Here again one might wonder at the man's lack of reflection and of reasoning, both about the facts and about the inconsistency of his own arguments. For I think that just as what is called sweet is most opposed to what is called bitter, black to white, and hot to cold, so too what is through us is opposed to what is by fate; since he has already chosen to call 'by fate' those things that come about in any case, whether we will or not, and 'through us' those that reach their end because we are earnest and active, or are not accomplished because we are careless and idle. ### Extrabiblical texts - Diogenianus (Diogenianus, Against Chrysippus): quotation, high confidence ### Translation notes - Diogenianus. The digital text reads παρʼ ὅσα; the sense requires something like παρʼ ἡμᾶς δὲ ὅσα ("and through us those which"), which is translated. ### Citation (SBL) Eusebius, Praep. ev. 6.8.30 (Dindorf 1:305; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-8-30). ## Preparation for the Gospel 6.8.31 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-8-31 - Source: Dindorf 1:305–306 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If outcomes result from our efforts, they are not by fate. ### Greek text ἐὰν τοίνυν ἐκ τοῦ σπουδάζειν ἐμὲ θοιμάτιον φυλάττειν ἐκεῖνο σώζηται, καὶ ἐκ τοῦ βούλεσθαι τῇ γυναικὶ πλησιάζειν τὰ τέκνα γίγνηται, καὶ ἐκ τοῦ βούλεσθαι φεύγειν τοὺς πολεμίους τὸ μὴ ἀποθνήσκειν ὑπʼ αὐτῶν, καὶ ἐκ τοῦ διαμάχεσθαι πρὸς τὸν ἀνταγωνιστὴν ἀνδρείως φυλάττεσθαί τε αὐτοῦ τὰς τῶν χειρῶν ἐπιβολὰς τὸ ἄπληκτον ἐκ τοῦ ἀγῶνος ἀπαλλάττεσθαι, πῶς τὸ καθʼ εἱμαρμένην ἐνταῦθα σωθήσεται; ### English translation (Claude) If, then, the cloak is saved because I am earnest in guarding it, and children are born because I am willing to approach my wife, and not dying at the enemy's hands because of the will to flee them, and leaving the contest unhit because of fighting bravely against the opponent and guarding against his blows, how will 'by fate' be preserved here? ### Extrabiblical texts - Diogenianus (Diogenianus, Against Chrysippus): quotation, high confidence ### Translation notes - Diogenianus. ### Citation (SBL) Eusebius, Praep. ev. 6.8.31 (Dindorf 1:305–306; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-8-31). ## Preparation for the Gospel 6.8.32 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-8-32 - Source: Dindorf 1:306 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Fate and our agency cannot coincide. ### Greek text εἰ μὲν γὰρ κατʼ ἐκείνην ταῦτα συμβαίνει, παρʼ ἡμᾶς οὐκ ἂν λέγοιτο συμβαίνειν, εἰ δὲ παρʼ ἡμὰς, οὐκ ἂν κατʼ ἐκείνην δηλαδὴ, διὰ τὸ μὴ δύνασθαι συνδραμεῖν ταῦτα ἀλλήλοις. ### English translation (Claude) For if these things happen according to fate, they could not be said to happen through us; and if through us, then clearly not according to fate, because these cannot coincide with each other. ### Extrabiblical texts - Diogenianus (Diogenianus, Against Chrysippus): quotation, high confidence ### Translation notes - Diogenianus. ### Citation (SBL) Eusebius, Praep. ev. 6.8.32 (Dindorf 1:306; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-8-32). ## Preparation for the Gospel 6.8.33 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-8-33 - Source: Dindorf 1:306 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If guarding is in my power, so is the outcome; fate does not encompass it. ### Greek text ἀλλὰ παρʼ ἡμᾶς μὲν ἔσται, φησὶ, περιειλημμένου μέντοι τοῦ παρʼ ἡμᾶς ὑπὸ τῆς εἱμαρμένης. καὶ πῶς, εἴποιμʼ ἂν, περιειλημμένου; εἴ γε καὶ τὸ φυλάττειν θοιμάτιον καὶ τὸ μὴ φυλάττειν ἀπὸ τῆς ἐξουσίας ἐγίνετο τῆς ἐμῆς. οὕτω γὰρ καὶ τοῦ σώζεσθαι τοῦτο δηλονότι κύριος ἂν εἴην ἐγώ. ### English translation (Claude) But it will be through us, he says, though what is through us is encompassed by fate. And how, I would ask, encompassed? If guarding the cloak and not guarding it came about from my own power, then clearly I would be master also of its being saved. ### Extrabiblical texts - Diogenianus (Diogenianus, Against Chrysippus): quotation, high confidence ### Translation notes - Diogenianus. ### Citation (SBL) Eusebius, Praep. ev. 6.8.33 (Dindorf 1:306; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-8-33). ## Preparation for the Gospel 6.8.34 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-8-34 - Source: Dindorf 1:306 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Chrysippus's conditional language shows our part is free of fate. ### Greek text καὶ ἐξ αὐτῆς δὲ τῆς διαστολῆς, ἣν ποιεῖται Χρύσιππος, δῆλον γίνεται τὸ ἀπολελύσθαι τῆς εἱμαρμένης τὴν παρʼ ἡμᾶς αἰτίαν. καθείμαρται γὰρ, φησὶ, σωθῆναι θοιμάτιον, εἰ φυλάττοις αὐτὸ, καὶ παῖδας ἔσεσθαι, εἰ καὶ σὺ βουληθείης, ἄλλως δὲ μὴ ἂν ἔσεσθαί τι τούτων. ἐπὶ δὲ τῶν ὑπὸ τῆς εἱμαρμένης προκατειλημμένων οὐκ ἄν ποτε ὑποτιμήσεσι τοιαύταις χρησαίμεθα. ### English translation (Claude) And from the very distinction Chrysippus makes it becomes plain that the cause that lies in us is set free from fate. For it is fated, he says, that the cloak will be saved if you guard it, and that there will be children if you too are willing, but otherwise neither of these would be. But in the case of things foreordained by fate we would never use such qualifications. ### Extrabiblical texts - Diogenianus (Diogenianus, Against Chrysippus): quotation, high confidence ### Translation notes - Diogenianus. ### Citation (SBL) Eusebius, Praep. ev. 6.8.34 (Dindorf 1:306; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-8-34). ## Preparation for the Gospel 6.8.35 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-8-35 - Source: Dindorf 1:306 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Truly fated things, like death, are unconditional. ### Greek text οὐκ οὖν φαμὲν τεθνήξεσθαι πάντα ἄνθρωπον εἰ τόδε τι γένοιτο, μὴ τεθνήξεσθαι δὲ εἰ μὴ γένοιτο, ἀλλʼ ἁπλῶς τεθνήξεσθαι, κἂν ὁτιοῦν πρὸς τὸ μὴ ἀποθνήσκειν καθόλου γίγνοιτο· ἢ μὴ ἀλγηδόνος ἔσεσθαι δεκτικὸν ἄνθρωπόν τινα, κἂν ταδὶ πράττῃ, ἀλλὰ πάντʼ ἄνθρωπον ἀλγηδόνος εἶναι δεκτικὸν, ἐάν τε βούληται ἐάν τε μή· καὶ ὅσα ἄλλα οὑτωσὶ καὶ μὴ ἄλλως ἔχειν καθείμαρται. ### English translation (Claude) We do not say that every man will die if this or that happens, and will not die if it does not, but simply that he will die, whatever is done to keep him from dying at all; nor that a certain man will not be capable of pain if he does such-and-such, but that every man is capable of pain whether he wills it or not; and so with all other things fated to be thus and not otherwise. ### Extrabiblical texts - Diogenianus (Diogenianus, Against Chrysippus): quotation, high confidence ### Translation notes - Diogenianus. ### Citation (SBL) Eusebius, Praep. ev. 6.8.35 (Dindorf 1:306; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-8-35). ## Preparation for the Gospel 6.8.36 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-8-36 - Source: Dindorf 1:306 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If outcomes depend on our will, our will is free. ### Greek text ὥστε εἰ τὸ γενέσθαι τόδε τι ἀναγκαῖόν ἐστιν, εἰ βουληθείημεν ἡμεῖς, ἄλλως δὲ οὐχὶ, φανερὸν ὅτι τὸ ἡμὰς βουληθῆναί τε καὶ μὴ βουληθῆναι ὑπʼ οὐδεμιᾶς ἑτέρας αἰτίας προκατείχετο, ἀλλʼ ἦν αὐτεξούσιον· ### English translation (Claude) So if it is necessary that something come about if we will it, but not otherwise, it is evident that our willing and not willing was not held fast beforehand by any other cause, but was self-determined. ### Extrabiblical texts - Diogenianus (Diogenianus, Against Chrysippus): quotation, high confidence ### Translation notes - Diogenianus. ### Citation (SBL) Eusebius, Praep. ev. 6.8.36 (Dindorf 1:306; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-8-36). ## Preparation for the Gospel 6.8.37 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-8-37 - Source: Dindorf 1:306–307 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Unless our very willing is fated, the outcome is not fixed from eternity. ### Greek text εἰ δὲ τοῦτο ἀκατανάγκαστον ἦν, καὶ τὸ γενέσθαι τόδε τι δῆλον ὡς ἀπʼ αἰῶνος οὐ προκατείχετο, εἰ μή τι καὶ αὐτὸ τὸ βούλεσθαι φυλάττειν θοἰμάτιον, ἢ μὴ βούλεσθαι, παρά τινα εἱμαρμένην καὶ κατὰ αἰτίαν ἔξωθεν ἀναγκαίαν ἐγίνετο. ### English translation (Claude) And if this was not compelled, then clearly the coming about of the thing was not held fast from eternity either, unless the very willing or not willing to guard the cloak also came about by some fate and by a necessary cause from outside. ### Extrabiblical texts - Diogenianus (Diogenianus, Against Chrysippus): quotation, high confidence ### Translation notes - Diogenianus. ### Citation (SBL) Eusebius, Praep. ev. 6.8.37 (Dindorf 1:306–307; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-8-37). ## Preparation for the Gospel 6.8.38 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-8-38 - Source: Dindorf 1:307 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If our willing is fated, praise and blame vanish, which Chrysippus did not accept. ### Greek text ἀλλʼ οὕτω τέλεον ἡ παρʼ ἡμᾶς ἐξουσιαστικὴ δύναμις ἀναιρεῖται, καὶ οὐκέτι σώζοιτο ἂν θοἰμάτιον παρὰ τὴν αἰτίαν τὴν ἐμὴν, ἢ ἀπολλύοιτο· διὸ καὶ εἴην ἂν ἐγὼ καὶ ἀπολλυμένου τούτου κατὰ λόγον ἀνεπιτίμητος, (ἄλλη γὰρ αὐτό τις ἀπώλλυεν αἰτία) καὶ σωζομένου πάλιν οὐδαμῶς ἐπαινούμενος, ὅτι μηδὲ τοῦτο εἰργαζόμην ἐγώ. σὺ δὲ ὡς σῶσαι πάντα δυνάμενος οὕτʼ ὡς ἀνετείνου τῷ λόγῳ. ### English translation (Claude) But in that case the power of authority that is in us is completely abolished, and the cloak would no longer be saved or lost through my cause. So I would reasonably be blameless when it is lost (for some other cause was destroying it), and again in no way praised when it is saved, since I did not bring this about either. But you strained in your argument as though you could save everything." ### Extrabiblical texts - Diogenianus (Diogenianus, Against Chrysippus): quotation, high confidence ### Translation notes - Diogenianus. The last sentence reads οὕτʼ ὡς in the digital text, apparently for οὕτως; translated accordingly. ### Citation (SBL) Eusebius, Praep. ev. 6.8.38 (Dindorf 1:307; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-8-38). ## Preparation for the Gospel 6.8.39 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-8-39 - Source: Dindorf 1:307 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius introduces Alexander of Aphrodisias's On Fate. ### Greek text Ταῦτα μὲν ὁ προδηλωθεὶς ἀνήρ. συνήφθω δὲ τούτοις καὶ τὰ ἀπὸ τῶν Ἀλεξάνδρου τοῦ Αφροδισιέως, ἀνδρὸς εὖ μάλα διαφανοῦς ἐν τοῖς κατὰ φιλοσοφίαν λόγοις, ὃς καὶ αὐτὸς ἐν τοῖς Περὶ εἱμαρμένης τοιαῖσδʼ ἐχρήσατο φωναῖς εἰς ἀνασκευὴν τοῦ δόγματος ### English translation (Claude) So much for the man already mentioned. Let there be joined to these the passages from Alexander of Aphrodisias, a man very distinguished in philosophical writing, who in his work On Fate also used such words as these to refute the doctrine: ### Extrabiblical texts - Alexander of Aphrodisias, Fat. (Alexander of Aphrodisias, On Fate): quotation, medium confidence ### Translation notes - Chapter 9 quotes Alexander of Aphrodisias, On Fate. ### Citation (SBL) Eusebius, Praep. ev. 6.8.39 (Dindorf 1:307; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-7-1/#p-6-8-39). ## Preparation for the Gospel 6.9.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-9-1/#p-6-9-1 - Source: Dindorf 1:307 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Alexander of Aphrodisias sets out Aristotle's four causes. ### Greek text “ Διαιρεῖται δὲ τὰ τῶν γινομένων αἴτια εἰς τρόπους αἰτιῶν τέσσαρας, καθὼς ὁ θεῖος Ἀριστοτέλης δέδειχε· τῶν γὰρ αἰτίων τὰ μέν ἐστι ποιητικὰ, τὰ δὲ ὕλης ἐπέχοντα λόγον· ἔστι δέ τις ἐν αὐτοῖς καὶ ἡ κατὰ τὸ εἶδος αἰτία· παρὰ δὲ τὰς τρεῖς ταύτας αἰτίας ἐστὶν ἐν αὐτοῖς αἴτιον καὶ τέλος, οὗ χάριν τὸ γινόμενον γίνεται. ### English translation (Claude) "The causes of what comes to be are divided into four kinds of cause, as the divine Aristotle has shown. For of causes some are productive, others have the character of matter; there is also among them the cause according to form; and besides these three there is among them a cause that is also an end, for the sake of which what comes to be comes to be. ### Extrabiblical texts - Aristotle (Aristotle (works)): allusion, high confidence - Alexander of Aphrodisias, Fat. (Alexander of Aphrodisias, On Fate): quotation, high confidence ### Translation notes - Alexander of Aphrodisias, On Fate 3. ### Citation (SBL) Eusebius, Praep. ev. 6.9.1 (Dindorf 1:307; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-9-1/#p-6-9-1). ## Preparation for the Gospel 6.9.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-9-1/#p-6-9-2 - Source: Dindorf 1:307 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Every cause falls under one of the four kinds. ### Greek text καὶ τοσαῦται μὲν αἱ τῶν αἰτίων διαφοραί· ὅ τι γὰρ ἂν αἴτιον ᾖ τινὸς ὑπό τι τούτων τῶν αἰτιῶν ὂν εὑρεθήσεται. καὶ γὰρ εἰ μὴ πάντα τὰ γινόμενα τοσούτων αἰτίων δεῖται, ἀλλὰ τά γε πλείστων δεόμενα οὐχ ὑπερβαίνει τὸν εἰρημένον ἀριθμόν. ### English translation (Claude) So many are the differences among causes; for whatever is the cause of something will be found to fall under one of these causes. And even if not everything that comes to be needs so many causes, those that need the most do not exceed the number stated. ### Extrabiblical texts - Alexander of Aphrodisias, Fat. (Alexander of Aphrodisias, On Fate): quotation, high confidence ### Translation notes - Alexander of Aphrodisias. ### Citation (SBL) Eusebius, Praep. ev. 6.9.2 (Dindorf 1:307; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-9-1/#p-6-9-2). ## Preparation for the Gospel 6.9.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-9-1/#p-6-9-3 - Source: Dindorf 1:307–308 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The example of a statue: the sculptor as productive cause and the bronze as matter. ### Greek text γνωριμωτέρα δʼ ἂν αὐτῶν ἡ διαφορὰ γένοιτο, εἰ ἐπὶ παραδείγματός τινος τῶν γινομένων ὁραθείη. ἴστω δὴ ἐπʼ ἀνδριάντος ἡμῖν ἡ τῶν αἰτίων δεικνυμένη διαίρεσις. τοῦ δὴ ἀνδριάντος ὡς μὲν ποιητικὸν αἴτιον ὁ ποιήσας τεχνίτης, ὃν ἀνδριαντοποιὸν καλοῦμεν, ὡς δὲ ὕλη ὁ ὑποκείμενος χαλκὸς, ἢ λίθος, ἢ ὅ τι ἂν ᾖ τὸ ὑπὸ τοῦ τεχνίτου σχηματιζόμενον κατὰ τὴν τέχνην· αἴτιον γὰρ καὶ τοῦτο τοῦ γεγονέναι τε καὶ εἶναι τὸν ἀνδριάντα. ### English translation (Claude) Their difference would become clearer if it were seen in the example of something that comes to be. Let the division of causes be shown for us in a statue. Of the statue, the productive cause is the craftsman who made it, whom we call a sculptor; the matter is the underlying bronze or stone, or whatever is shaped by the craftsman according to his art; for this too is a cause of the statue's having come to be and of its being. ### Extrabiblical texts - Alexander of Aphrodisias, Fat. (Alexander of Aphrodisias, On Fate): quotation, high confidence ### Translation notes - Alexander of Aphrodisias. ### Citation (SBL) Eusebius, Praep. ev. 6.9.3 (Dindorf 1:307–308; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-9-1/#p-6-9-3). ## Preparation for the Gospel 6.9.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-9-1/#p-6-9-4 - Source: Dindorf 1:308 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The form given by the sculptor is also a cause. ### Greek text ἔστι δὲ καὶ τὸ εἶδος τὸ ἐν τῷ ὑποκειμένῳ τούτῳ γενόμενον ὑπὸ τοῦ τεχνίτου καὶ αὐτὸ τοῦ ἀνδριάντος αἴτιον· διὸ εἶδός ἐστι δισκεῦον, ἢ ἀκοντίζον, ἢ ἐπʼ ἄλλου τινὸς ὡρισμένου σχήματος. ### English translation (Claude) And the form produced by the craftsman in this underlying material is also itself a cause of the statue; which is why it is the form of a discus-thrower, or a javelin-thrower, or of some other definite figure. ### Extrabiblical texts - Alexander of Aphrodisias, Fat. (Alexander of Aphrodisias, On Fate): quotation, high confidence ### Translation notes - Alexander of Aphrodisias. ### Citation (SBL) Eusebius, Praep. ev. 6.9.4 (Dindorf 1:308; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-9-1/#p-6-9-4). ## Preparation for the Gospel 6.9.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-9-1/#p-6-9-5 - Source: Dindorf 1:308 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The purpose of the statue is also its cause. ### Greek text οὐ μόνον δὲ ταῦτα τῆς τοῦ ἀνδριάντος γενέσεως αἴτια, ἀλλʼ ἔστιν οὐδενὸς τῶν αἰτίων τῆς γενέσεως αὐτοῦ δεύτερον τὸ τέλος, οὗ χάριν γέγονε, τουτέστιν, ἢ τιμή τινος, ἢ εἰς θεὸν εὐσέβειά τις. ἄνευ γὰρ τῆς τοιαύτης αἰτίας οὐδʼ ἂν τὴν ἀρχὴν ὁ ἀνδριὰς ἐγένετο. ### English translation (Claude) And these are not the only causes of the statue's coming to be; second to none of the causes of its coming to be is the end for whose sake it came to be, that is, the honor of someone or some act of piety toward a god. For without such a cause the statue would not have come to be at all. ### Extrabiblical texts - Alexander of Aphrodisias, Fat. (Alexander of Aphrodisias, On Fate): quotation, high confidence ### Translation notes - Alexander of Aphrodisias. ### Citation (SBL) Eusebius, Praep. ev. 6.9.5 (Dindorf 1:308; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-9-1/#p-6-9-5). ## Preparation for the Gospel 6.9.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-9-1/#p-6-9-6 - Source: Dindorf 1:308 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Fate, if anything, is a productive cause. ### Greek text ὄντων τοίνυν τοσούτων τῶν αἰτίων καὶ τὴν πρὸς ἄλληλα διαφορὰν ἐχόντων γνώριμον, τὴν εἱμαρμένην ἐν τοῖς ποιητικοῖς αἰτίοις δικαίως ἂν καταριθμοῖμεν, ἀναλογίαν σῴζουσαν πρὸς τὰ γινόμενα κατʼ αὐτὴν τῇ τοῦ ἀνδριάντος δημιουργῷ τέχνῃ.’’ ### English translation (Claude) Since the causes are so many, and their difference from one another is clear, we would rightly count fate among the productive causes, as bearing the same relation to what comes about according to it as the sculptor's art does to the statue." ### Extrabiblical texts - Alexander of Aphrodisias, Fat. (Alexander of Aphrodisias, On Fate): quotation, high confidence ### Translation notes - Alexander of Aphrodisias. ### Citation (SBL) Eusebius, Praep. ev. 6.9.6 (Dindorf 1:308; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-9-1/#p-6-9-6). ## Preparation for the Gospel 6.9.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-9-1/#p-6-9-7 - Source: Dindorf 1:308 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Alexander proposes to examine productive causes to see whether fate causes everything. ### Greek text ‘‘Τούτου δὲ οὕτως ἔχοντος ἀκόλουθον ἂν εἴη περὶ τῶν ποιητικῶν αἰτίων ποιήσασθαι τὸν λόγον· οὕτω γὰρ ἔσται γνώριμον εἴτε πάντων τῶν γιγνομένων χρὴ τὴν εἱμαρμένην αἰτιᾶσθαι εἴτε δὴ καὶ ἄλλοις τισὶ παρὰ τήνδε συγχωρεῖν, ὡς οὖσι ποιητικοῖς τινῶν αἰτίοις. ### English translation (Claude) "This being so, it would follow to give an account of productive causes. For so it will become clear whether fate must be held the cause of everything that comes to be, or whether other things too besides it must be allowed, as being productive causes of some things. ### Extrabiblical texts - Alexander of Aphrodisias, Fat. (Alexander of Aphrodisias, On Fate): quotation, high confidence ### Translation notes - Alexander of Aphrodisias, On Fate 4. ### Citation (SBL) Eusebius, Praep. ev. 6.9.7 (Dindorf 1:308; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-9-1/#p-6-9-7). ## Preparation for the Gospel 6.9.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-9-1/#p-6-9-8 - Source: Dindorf 1:308–309 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Aristotle divides events into those with a purpose and those without, like idle fidgeting. ### Greek text ἁπάντων δὴ τῶν γιγνομένων Ἀριστοτέλης ποιούμενος τὴν διαίρεσιν τὰ μὲν αὐτῶν τινὸς χάριν γίγνεσθαι λέγει, σκοπόν τινα καὶ τέλος τῶν γιγνομένων προκείμενον ἔχοντος τοῦ ποιοῦντος αὐτὰ, τὰ δὲ οὐδενὸς, ὅσα οὐ κατὰ πρόθεσίν τινα τοῦ ποιοῦντος γίγνεται, οὐδʼ ἐπὶ τέλος ὡρισμένον ἔχει τὴν ἀναφορὰν, τοιαῦτα οἷόν ἐστι καρφῶν τε τινῶν διακρατήσεις καὶ περιστροφαὶ, καὶ τριχῶν ἐπαφαί τε καὶ ἐκτάσεις, καὶ ὅσα τούτοις ὁμοίως γίνεται. ### English translation (Claude) Aristotle, dividing everything that comes to be, says that some things come to be for the sake of something, the one who makes them having some aim and end set before him for what comes to be; and others for the sake of nothing, such as come to be not by any purpose of the maker and have no reference to a definite end, such as holding and twirling bits of straw, touching and pulling at hairs, and whatever else happens in the same way. ### Extrabiblical texts - Aristotle, Phys. 2.4–6 (Aristotle (works)): allusion, medium confidence - Alexander of Aphrodisias, Fat. (Alexander of Aphrodisias, On Fate): quotation, high confidence ### Translation notes - Alexander of Aphrodisias, drawing on Aristotle, Physics 2.4–6. ### Citation (SBL) Eusebius, Praep. ev. 6.9.8 (Dindorf 1:308–309; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-9-1/#p-6-9-8). ## Preparation for the Gospel 6.9.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-9-1/#p-6-9-9 - Source: Dindorf 1:309 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Purposeless events admit no further division. ### Greek text ὅτι μὲν γὰρ γίνεται καὶ αὐτὰ γνώριμον· οὐ μὴν ἔχει τὴν κατὰ τὸ τέλος καὶ τὴν οὗ χάριν αἰτίαν. τὰ μὲν οὖν οὕτω γινόμενα ἀσκόπως καὶ ἀπλῶς γινόμενα οὐδεμίαν εὔλογον ἔχει διαίρεσιν· ### English translation (Claude) That these too come to be is clear; but they do not have the cause that is the end and the 'for the sake of which.' Things that come to be in this way, aimlessly and simply, admit of no reasonable division. ### Extrabiblical texts - Alexander of Aphrodisias, Fat. (Alexander of Aphrodisias, On Fate): quotation, high confidence ### Translation notes - Alexander of Aphrodisias. ### Citation (SBL) Eusebius, Praep. ev. 6.9.9 (Dindorf 1:309; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-9-1/#p-6-9-9). ## Preparation for the Gospel 6.9.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-9-1/#p-6-9-10 - Source: Dindorf 1:309 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Purposeful events come about either by nature or by reason; nature proceeds in order toward an end. ### Greek text τῶν δὲ ἐπί τι τὴν ἀναφορὰν ἐχόντων καί τινος γιγνομένων χάριν τὰ μὲν κατὰ φύσιν, τὰ δὲ κατὰ λόγον γίγνεται. τὰ τε γὰρ φύσιν αἰτίαν ἔχοντα τῆς γενέσεως κατά τινας ἀριθμοὺς καὶ τάξιν ὡρισμένην πρόεισιν ἐπί τι τέλος, ἐν ᾧ γιγνόμενα τοῦ γίγνεσθαι παύονται, εἰ μή τι αὐτοῖς ἐνστὰν ἐμποδὼν γίγνοιτο τῇ κατὰ φύσιν αὐτῶν ἐπὶ τὸ προκείμενον ὁδῷ. ### English translation (Claude) But of those that have reference to something and come to be for the sake of something, some come to be by nature and others by reason. For things that have nature as the cause of their coming to be proceed by certain numbers and a definite order toward some end, at which, once they have come to be, they cease coming to be, unless something stands in their way and becomes an obstacle to their natural path toward the goal set before them. ### Extrabiblical texts - Alexander of Aphrodisias, Fat. (Alexander of Aphrodisias, On Fate): quotation, high confidence ### Translation notes - Alexander of Aphrodisias. ### Citation (SBL) Eusebius, Praep. ev. 6.9.10 (Dindorf 1:309; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-9-1/#p-6-9-10). ## Preparation for the Gospel 6.9.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-9-1/#p-6-9-11 - Source: Dindorf 1:309 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Rational actions also have an end. ### Greek text ἀλλὰ καὶ τὰ κατὰ λόγον γιγνόμενα ἔχει τι τέλος. οὐδὲν γὰρ ὡς ἔτυχε τῶν κατὰ λόγον γιγνομένων γίγνεται, ἀλλʼ ἐπί τινα σκοπὸν ἡ ἀναφορὰ πᾶσιν αὐτοῖς. ### English translation (Claude) And things that come to be by reason also have an end. For none of the things that come to be by reason comes to be at random; all of them refer to some aim. ### Extrabiblical texts - Alexander of Aphrodisias, Fat. (Alexander of Aphrodisias, On Fate): quotation, high confidence ### Translation notes - Alexander of Aphrodisias. ### Citation (SBL) Eusebius, Praep. ev. 6.9.11 (Dindorf 1:309; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-9-1/#p-6-9-11). ## Preparation for the Gospel 6.9.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-9-1/#p-6-9-12 - Source: Dindorf 1:309 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Rational actions include all works of art and choice. ### Greek text ἔστι δὲ κατὰ λόγον γιγνόμενα ὅσα ὑπὸ τῶν ποιούντων αὐτὰ γίγνεται λογιζομένων τε περὶ αὐτῶν καὶ συντιθέντων καθʼ ὃν ἂν τρόπον γένοιτο. οὕτω γίγνεται τά τε κατὰ τὰς τέχνας γιγνόμενα πάντα καὶ τὰ κατὰ προαίρεσιν· ### English translation (Claude) Things that come to be by reason are those that come to be through their makers reasoning about them and working out how they might come to be. In this way come to be all things done by the arts and by choice. ### Extrabiblical texts - Alexander of Aphrodisias, Fat. (Alexander of Aphrodisias, On Fate): quotation, high confidence ### Translation notes - Alexander of Aphrodisias. ### Citation (SBL) Eusebius, Praep. ev. 6.9.12 (Dindorf 1:309; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-9-1/#p-6-9-12). ## Preparation for the Gospel 6.9.13 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-9-1/#p-6-9-13 - Source: Dindorf 1:309 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Natural processes have their principle within and do not reason. ### Greek text ἃ διαφέρει τῶν γιγνομένων φύσει τῷ τὰ μὲν φύσει γιγνόμενα ἐν αὑτοῖς ἔχειν τὴν ἀρχήν τε καὶ τὰς αἰτίας τῆς τοιαύτης γενέσεως, τοιοῦτον γὰρ ἡ φύσις, καὶ γίγνεσθαι μὲν κατὰ τάξιν τινὰ, οὐ μὴν τῆς ποιούσης αὐτὰ φύσεως ὁμοίως ταῖς τέχναις λογισμῷ περὶ αὐτῶν χρωμένης. ### English translation (Claude) These differ from things that come to be by nature in that things that come to be by nature have in themselves the principle and causes of such coming to be (for that is what nature is), and come to be in a certain order, but without the nature that makes them using reasoning about them as the arts do. ### Extrabiblical texts - Alexander of Aphrodisias, Fat. (Alexander of Aphrodisias, On Fate): quotation, high confidence ### Translation notes - Alexander of Aphrodisias. ### Citation (SBL) Eusebius, Praep. ev. 6.9.13 (Dindorf 1:309; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-9-1/#p-6-9-13). ## Preparation for the Gospel 6.9.14 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-9-1/#p-6-9-14 - Source: Dindorf 1:309 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Works of art and choice have their principle in an external reasoning maker. ### Greek text τὰ δὲ γιγνόμενα κατὰ τέχνην τε καὶ προαίρεσιν ἔξωθεν ἔχει τὴν ἀρχὴν τῆς κινήσεως καὶ τὴν αἰτίαν τὴν ποιοῦσαν, ἀλλʼ οὐκ ἐν αὑτοῖς, καὶ τῆς γενέσεως αὐτῶν ὁ τοῦ ποιοῦντος ἡγεῖται περὶ αὐτῶν λογισμός. ### English translation (Claude) But things that come to be by art and choice have the principle of motion and the producing cause outside, not in themselves, and the maker's reasoning about them directs their coming to be. ### Extrabiblical texts - Alexander of Aphrodisias, Fat. (Alexander of Aphrodisias, On Fate): quotation, high confidence ### Translation notes - Alexander of Aphrodisias. ### Citation (SBL) Eusebius, Praep. ev. 6.9.14 (Dindorf 1:309; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-9-1/#p-6-9-14). ## Preparation for the Gospel 6.9.15 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-9-1/#p-6-9-15 - Source: Dindorf 1:309–310 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Chance events are by-products of actions aimed at something else. ### Greek text τρίτον δέ ἐστιν ἐν τοῖς ἕνεκά του γιγνομένοις καὶ τὰ ἀπὸ τύχης τε καὶ τοῦ αὐτομάτου γίγνεσθαι πεπιστευμένα, ταύτῃ τῶν προηγουμένως ἕνεκά του γιγνομένων διαφέροντα, ᾗ ἐπʼ ἐκείνων μὲν τὰ πρὸ τοῦ τέλους τοῦ τέλους χάριν γίγνεται, ἐπὶ δὲ τούτων τὰ μὲν γιγνόμενα πρὸ τοῦ τέλους ἄλλου χάριν γίγνεται, ἀπαντᾷ δὲ αὐτοῖς ἄλλου χάριν γιγνομένοις, ὡς τέλος, τὸ αὐτομάτως τε καὶ ἀπὸ τύχης γίγνεσθαι λεγόμενον.” ### English translation (Claude) And third among the things that come to be for the sake of something are those believed to come about by chance and spontaneously. They differ from things that come to be primarily for the sake of something in this: in the latter, what comes before the end comes to be for the sake of the end; but in these, what comes before the end comes to be for the sake of something else, and there meets them, as they come to be for the sake of something else, as an end, what is said to come about spontaneously and by chance." ### Extrabiblical texts - Alexander of Aphrodisias, Fat. (Alexander of Aphrodisias, On Fate): quotation, high confidence ### Translation notes - Alexander of Aphrodisias. ### Citation (SBL) Eusebius, Praep. ev. 6.9.15 (Dindorf 1:309–310; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-9-1/#p-6-9-15). ## Preparation for the Gospel 6.9.16 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-9-1/#p-6-9-16 - Source: Dindorf 1:310 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Alexander asks where fate belongs among the causes. ### Greek text “Τούτων δὲ οὕτως ἐχόντων καὶ πάντων τῶν γιγνομένων εἰς τούτους τοὺς τρόπους νενεμημένων ἀκόλουθον ἐπὶ τούτοις ἰδεῖν ἐν τίνι τῶν ποιητικῶν αἰτίων χρὴ τιθέναι τὴν εἱμαρμένην. ### English translation (Claude) "This being so, and everything that comes to be having been distributed into these modes, it follows next to see in which of the productive causes fate must be placed. ### Extrabiblical texts - Alexander of Aphrodisias, Fat. (Alexander of Aphrodisias, On Fate): quotation, high confidence ### Translation notes - Alexander of Aphrodisias, On Fate 5. ### Citation (SBL) Eusebius, Praep. ev. 6.9.16 (Dindorf 1:310; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-9-1/#p-6-9-16). ## Preparation for the Gospel 6.9.17 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-9-1/#p-6-9-17 - Source: Dindorf 1:310 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Fate must belong among purposeful causes. ### Greek text ἆρά γε ἐν τοῖς οὐδενὸς γιγνομένοις χάριν; ἢ τοῦτο μὲν παντάπασιν ἄλογον; ἀεὶ γὰρ ἐπὶ τέλους τινὸς τῷ τῆς εἱμαρμένης ὀνόματι χρώμεθα, καθʼ εἱμαρμένην τε αὐτὸ λέγοντες γεγονέναι· διὸ ἐν τοῖς ἕνεκά του γινομένοις ἀναγκαῖον τιθέναι τὴν εἱμαρμένην.” ### English translation (Claude) Is it among the things that come to be for the sake of nothing? Or is this altogether unreasonable? For we always use the name of fate with reference to some end, saying that it came about by fate. So it is necessary to place fate among the things that come to be for the sake of something." ### Extrabiblical texts - Alexander of Aphrodisias, Fat. (Alexander of Aphrodisias, On Fate): quotation, high confidence ### Translation notes - Alexander of Aphrodisias. ### Citation (SBL) Eusebius, Praep. ev. 6.9.17 (Dindorf 1:310; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-9-1/#p-6-9-17). ## Preparation for the Gospel 6.9.18 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-9-1/#p-6-9-18 - Source: Dindorf 1:310 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius summarizes Alexander: fate is simply natural causation. ### Greek text Ταῦτα αὐτοῖς ῥήμασιν ὁ προδηλωθεὶς ἀνὴρ διελὼν διὰ πλειόνων ἑξῆς συνίστησιν, οὐδʼ ἄλλο τι εἶναι τὴν εἱμαρμένην ἢ τὰ κατὰ φύσιν γινόμενα· μὴ γὰρ ἐν τοῖς κατὰ λογισμὸν ἡμέτερον καὶ κατὰ τέχνην ἐπιτελουμένοις τὴν τῆς εἱμαρμένης ἀνάγκην ἐπιθεωρεῖσθαι ### English translation (Claude) Having made these distinctions in these very words, the man already mentioned next establishes at greater length that fate is nothing other than what comes about by nature; for the necessity of fate, he says, is not seen in what is accomplished by our reasoning and by art. ### Extrabiblical texts - Alexander of Aphrodisias, Fat. (Alexander of Aphrodisias, On Fate): quotation, medium confidence ### Translation notes - Eusebius summarizing Alexander of Aphrodisias, On Fate 6. ### Citation (SBL) Eusebius, Praep. ev. 6.9.18 (Dindorf 1:310; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-9-1/#p-6-9-18). ## Preparation for the Gospel 6.9.19 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-9-1/#p-6-9-19 - Source: Dindorf 1:310 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Since natural processes can be hindered, things can happen against fate. ### Greek text φησὶ δὲ τῶν κατὰ φύσιν πλεῖστα ἐμποδίζεσθαι συμβαίνειν, ἃ καὶ καλεῖσθαι παρὰ φύσιν, ὥσπερ καὶ ἐν τοῖς κατὰ τὴν τέχνην τὰ παρὰ τὴν τέχνην λέγεσθαι. εἰ δὲ ὅλως παρὰ τὸ κατὰ φύσιν γίγνεταί τινα, γένοιτʼ ἂν καὶ παρὰ τὴν εἱμαρμένην, εἴπερ τὰ κατὰ φύσιν ταῦτά ἐστι τὰ καθʼ εἱμαρμένην. ### English translation (Claude) And he says that very many natural things happen to be hindered, and these are called contrary to nature, just as in matters of art what is contrary to art is so called. And if anything at all comes about contrary to what is natural, it would also come about contrary to fate, if indeed what is according to nature is the same as what is according to fate. ### Extrabiblical texts - Alexander of Aphrodisias, Fat. (Alexander of Aphrodisias, On Fate): quotation, medium confidence ### Translation notes - Eusebius summarizing Alexander of Aphrodisias. ### Citation (SBL) Eusebius, Praep. ev. 6.9.19 (Dindorf 1:310; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-9-1/#p-6-9-19). ## Preparation for the Gospel 6.9.20 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-9-1/#p-6-9-20 - Source: Dindorf 1:310–311 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Alexander: bodily constitution inclines to disease but can be overcome by care and medicine. ### Greek text “Ὁρῶμεν γοῦν, φησὶν, ὅτι καὶ τὸ σῶμα τῷ τοιόνδε ἢ τοιόνδε εἶναι τὴν φύσιν ἐν νόσοις καὶ φθοραῖς ἀκολούθως τῇ φυσικῇ συστάσει γίνεται, οὐ μὴν ὁμοίως ἐπὶ πάντων, οὐδὲ ἐξ ἀνάγκης. ἱκαναὶ γὰρ ἐκκροῦσαι πολλάκις τὴν τοιάνδε ἕξιν ἐπιμέλειαι καὶ βίων ὑπαλλαγαὶ καὶ προστάξεις ἰατρῶν καὶ συμβουλίαι θεῶν. ### English translation (Claude) "We see, at any rate," he says, "that the body too, because its nature is of this kind or that, falls into diseases and decay in accordance with its natural constitution, yet not in the same way in all cases, nor of necessity. For care, changes in way of life, the prescriptions of physicians, and the counsels of gods are often enough to drive out such a condition. ### Extrabiblical texts - Alexander of Aphrodisias, Fat. (Alexander of Aphrodisias, On Fate): quotation, high confidence ### Translation notes - Alexander of Aphrodisias, On Fate 6. ### Citation (SBL) Eusebius, Praep. ev. 6.9.20 (Dindorf 1:310–311; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-9-1/#p-6-9-20). ## Preparation for the Gospel 6.9.21 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-9-1/#p-6-9-21 - Source: Dindorf 1:311 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Likewise the soul can be improved beyond its natural constitution. ### Greek text κατὰ δὲ τὸν αὐτὸν τρόπον καὶ ἐπὶ τῆς ψυχῆς εὕροι τις ἂν παρὰ τὴν φυσικὴν κατασκευὴν διαφόρους ἐν ἑκάστῳ προαιρέσεις καὶ πράξεις καὶ βίους ἐξ ἀσκήσεως καὶ ἀπὸ μαθημάτων καὶ ἀπὸ λόγων κρειττόνων βελτιουμένων.... ### English translation (Claude) In the same way, in the case of the soul too, one would find in each person choices, actions, and ways of life that differ from the natural constitution, as people are improved by training, by learning, and by better teachings.... ### Extrabiblical texts - Alexander of Aphrodisias, Fat. (Alexander of Aphrodisias, On Fate): quotation, high confidence ### Translation notes - Alexander of Aphrodisias. The dots mark Eusebius's omission. ### Citation (SBL) Eusebius, Praep. ev. 6.9.21 (Dindorf 1:311; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-9-1/#p-6-9-21). ## Preparation for the Gospel 6.9.22 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-9-1/#p-6-9-22 - Source: Dindorf 1:311 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Alexander cites Socrates and the physiognomist Zopyrus: philosophy overcame his nature. ### Greek text εἰπόντος γοῦν ποτὲ τοῦ φυσιογνώμονος περὶ τοῦ Σωκράτους τοῦ φιλοσόφου ἄτοπά τινα καὶ πλεῖστον ἀφεστῶτα τῆς προαιρέσεως αὐτοῦ τῆς κατὰ τὸν βίον, καὶ ἐπὶ τούτοις ὑπὸ τῶν περὶ τὸν Σωκράτην καταγελωμένου, οὐδὲν εἶπεν ὁ Σωκράτης ἐσφάλθαι τὸν Ζώπυρον· ἦν γὰρ ἂν τοιοῦτος, ὅσον ἐπὶ τῇ φύσει, εἰ μὴ διὰ τὴν ἐκ φιλοσοφίας ἄσκησιν ἀμείνων τῆς φύσεως ἐγένετο. ### English translation (Claude) When, for example, the physiognomist once said some outrageous things about Socrates the philosopher, very far from his chosen way of life, and was laughed at for it by Socrates' companions, Socrates said that Zopyrus had not erred at all; for he would have been such a man, as far as his nature went, had he not become better than his nature through the training of philosophy. ### Extrabiblical texts - Alexander of Aphrodisias, Fat. (Alexander of Aphrodisias, On Fate): quotation, high confidence ### Translation notes - Alexander of Aphrodisias. ### Citation (SBL) Eusebius, Praep. ev. 6.9.22 (Dindorf 1:311; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-9-1/#p-6-9-22). ## Preparation for the Gospel 6.9.23 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-9-1/#p-6-9-23 - Source: Dindorf 1:311 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Alexander explains chance events with examples: a found treasure, a recovered debt, a runaway horse. ### Greek text Καὶ τοιαῦτα μὲν τὰ κατὰ φύσιν, ἃ καὶ μηδέν φησι διαφέρειν τῶν καθʼ εἱμαρμένην. “Τὰ δὲ ἀπὸ τύχης τοιαῦτα, ὅταν ἄλλου τινὸς χάριν γενομένῳ τινὶ μὴ τοῦτο ἀπαντήσῃ οὗ χάριν ἐγένετο, ἄλλο δέ τι ὅπερ τὴν ἀρχὴν οὐδὲ ἠλπίζετο. θησαυρόν τε γάρ φησιν ἀπὸ τύχης εὑρηκέναι τινὰ, ὅταν ἄλλου χάριν ὀρύσσων, ἀλλὰ μὴ τοῦ θησαυρὸν εὑρεῖν, θησαυρῷ περιπέσῃ· καὶ τὸ ἀργύριον ἀπὸ τύχης κεκομίσθαι τινὰ λέγουσιν, ὅταν εἰς τὴν ἀγορὰν προελθὼν ἄλλου τινὸς χάριν ἀργύριον ἔχοντι περιπεσὼν τῷ χρεώστῃ τὸ ὀφειλόμενον λάβῃ· καὶ ὁ ἵππος δὲ αὐτομάτως τισὶ λέγεται σεσῶσθαι, ὅταν τροφῆς μὲν ἐλπίδι, ἢ ἄλλου τινὸς χάριν, ἀποφύγῃ τοὺς κατέχοντας αὐτὸν, ἀπαντήσῃ δὲ αὐτοῦ τῇ φυγῇ καὶ τῷ δρόμῳ τὸ τοῖς δεσπόταις περιπεσεῖν. ### English translation (Claude) Such are natural things, which he says differ in no way from what is by fate. "And things that come from chance are of this kind: when something has come about for the sake of something else, and what it came about for does not result, but something else that was not even expected at the start. For one is said to have found a treasure by chance when, digging for some other purpose and not to find treasure, he comes upon treasure. And people say someone recovered his money by chance when, having gone to the marketplace for some other reason, he comes upon the debtor who has money and receives what was owed. And a horse is said by some to have been saved spontaneously when, in hope of food or for some other reason, it escapes those holding it, and the result of its flight and running is that it comes upon its masters. ### Extrabiblical texts - Alexander of Aphrodisias, Fat. (Alexander of Aphrodisias, On Fate): quotation, high confidence ### Translation notes - Alexander of Aphrodisias, On Fate 8. ### Citation (SBL) Eusebius, Praep. ev. 6.9.23 (Dindorf 1:311; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-9-1/#p-6-9-23). ## Preparation for the Gospel 6.9.24 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-9-1/#p-6-9-24 - Source: Dindorf 1:311–312 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Chance events and effects with hidden causes are not by fate either. ### Greek text ὧν οὕτως ἐχόντων οὐδὲ ταῦτα ἂν εἴη καθʼ εἱμαρμένην. καὶ ἄδηλα δέ ἐστί τινα αἴτια ἀνθρωπίνῳ λογισμῷ, ἃ κατά τινας ἀντιπαθείας γίνεσθαι πεπίστευται, ἀγνοουμένης τῆς αἰτίας διʼ ἣν γίνεται. ὁποῖα περίαπτά τινα ποιεῖν προείληπται, οὐδεμίαν εὔλογον καὶ πιθανὴν αἰτίαν τοῦ ταῦτα ποιεῖν ἔχοντα· ἔτι δὲ ἐπαοιδαὶ, καὶ τοιαῦταί τινες μαγγανεῖαι. τούτων γὰρ ὁμολογεῖται μὲν ὑπὸ πάντων ἄδηλος εἶναι ἡ αἰτία· διὸ καὶ ἀναιτιολόγητα λέγουσιν αὐτά. ### English translation (Claude) This being so, these things too would not be by fate. And there are some causes hidden from human reasoning, which are believed to work by certain antipathies, the cause through which they happen being unknown: such as certain amulets are supposed to produce effects, though there is no reasonable or persuasive cause for their producing them; and further, incantations and some such trickeries. For of these everyone agrees that the cause is hidden; which is why they call them inexplicable. ### Extrabiblical texts - Alexander of Aphrodisias, Fat. (Alexander of Aphrodisias, On Fate): quotation, high confidence ### Translation notes - Alexander of Aphrodisias. ### Citation (SBL) Eusebius, Praep. ev. 6.9.24 (Dindorf 1:311–312; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-9-1/#p-6-9-24). ## Preparation for the Gospel 6.9.25 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-9-1/#p-6-9-25 - Source: Dindorf 1:312 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Contingent events are not by fate. ### Greek text πολλὰ δʼ εἶναι παρὰ ταῦτα καὶ ἐνδεχομένως καὶ ὁπότερα ἔτυχε γινόμενα, ἃ οὐδὲ ταῦτʼ ἂν εἴη καθʼ εἱμαρμένην. ### English translation (Claude) And besides these there are many things that happen contingently and either way, and these too would not be by fate. ### Extrabiblical texts - Alexander of Aphrodisias, Fat. (Alexander of Aphrodisias, On Fate): quotation, high confidence ### Translation notes - Alexander of Aphrodisias. ### Citation (SBL) Eusebius, Praep. ev. 6.9.25 (Dindorf 1:312; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-9-1/#p-6-9-25). ## Preparation for the Gospel 6.9.26 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-9-1/#p-6-9-26 - Source: Dindorf 1:312 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Many acts, like moving a finger, could go either way and so are not fated. ### Greek text λέγεται δὲ ἐνδεχομένως γίνεσθαι ταῦτα ἐφʼ ὧν καὶ τὸ μὴ γενέσθαι χώραν ἔχει, ὡς καὶ αὐτὸ τὸ ὁπότερα ἔτυχε λεγόμενον ποιεῖ γνώριμον· οἷον τὸ κινῆσαί τι τῶν ἑαυτοῦ μερῶν, καὶ τὴν τυχοῦσαν τοῦ τραχήλου περιστροφὴν καὶ τὴν τοῦ δακτύλου ἔκτασιν καὶ τὸ ἐπᾶραι τὰ βλέφαρα, καὶ τὸν καθεζόμενον στῆσαι, καὶ τὸν κινούμενον ἠρεμῆσαι, καὶ τὸν λαλοῦντα σιγῆσαι, καὶ ἐπὶ μυρίων εὕροι τις ἂν δύναμίν τινα ἐνυπάρχουσαν τῶν ἐναντίων δεκτικὴν, ἃ οὐκ ἂν γένοιτο ἐξ εἱμαρμένης· τὰ γὰρ ἐξ αὐτῆς οὐ δέχεται τοῦ ἐν ᾧ ἐστι τὸ ἐναντίον.” ### English translation (Claude) Things are said to happen contingently in cases where not happening also has room, as the very expression 'either way' makes known: for instance, moving one of one's own limbs, a chance turn of the neck, stretching out a finger, raising the eyelids, a seated person standing up, a moving person resting, a speaking person falling silent. In countless cases one would find a power present that is capable of opposites, and these could not come from fate; for what comes from fate does not admit the opposite in the one in whom it is." ### Extrabiblical texts - Alexander of Aphrodisias, Fat. (Alexander of Aphrodisias, On Fate): quotation, high confidence ### Translation notes - Alexander of Aphrodisias. ### Citation (SBL) Eusebius, Praep. ev. 6.9.26 (Dindorf 1:312; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-9-1/#p-6-9-26). ## Preparation for the Gospel 6.9.27 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-9-1/#p-6-9-27 - Source: Dindorf 1:312 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Human deliberation, judging impressions by reason, would be pointless if all were necessary. ### Greek text “Ἀλλὰ καὶ τὸ βουλεύεσθαι τὸν ἄνθρωπον οὐκ εἰς μάτην αὐτῷ ὑπάρχει· ἦν δʼ ἂν εἰς μάτην βουλευτικὸς, εἰ ἐξ ἀνάγκης ἔπραττε τὰ πραττόμενα ἀλλʼ ἐναργῶς φαίνεται τῶν ἄλλων ζῴων ὁ ἄνθρωπος μόνος τοῦτο παρὰ τῆς φύσεως ἔχων πλέον, τὸ μὴ ὁμοίως ἐκείνοις ταῖς φαντασίαις ἕπεσθαι, ἀλλʼ ἔχειν τῶν προσπιπτόντων κριτὴν τὸν λόγον· ᾧ χρώμενος, εἰ μὲν ἐξεταζόμενα τὰ φαντασθέντα οἷα τὴν ἀρχὴν ἐφάνη καὶ ἔστι, συγκατατίθεται τῇ φαντασίᾳ, καὶ οὕτω μέτεισιν αὐτά· εἰ δὲ ἀλλοῖα φαίνεται, οὐκέτι ἔμεινεν ἐπὶ τῆς προλήψεως, ἐλέγξαντος αὐτὰ τοῦ λόγου, διὰ τὸ συμβουλεύσασθαι περὶ αὐτῶν.” ### English translation (Claude) "Moreover, deliberation is not given to man in vain; but he would be capable of deliberation in vain if he did of necessity what he does. Yet man plainly appears to be the only living creature that has this advantage from nature over the others: he does not follow impressions as they do, but has reason as the judge of what strikes him. Using it, if on examination the things imagined are such as they appeared at first and really are, he assents to the impression and so pursues them; but if they appear otherwise, he no longer holds to his first assumption, reason having refuted it, because he has deliberated about them." ### Extrabiblical texts - Alexander of Aphrodisias, Fat. (Alexander of Aphrodisias, On Fate): quotation, high confidence ### Translation notes - Alexander of Aphrodisias, On Fate 11. ### Citation (SBL) Eusebius, Praep. ev. 6.9.27 (Dindorf 1:312; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-9-1/#p-6-9-27). ## Preparation for the Gospel 6.9.28 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-9-1/#p-6-9-28 - Source: Dindorf 1:312–313 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: We deliberate only about what is in our power, and blame thoughtlessness. ### Greek text “Βουλευόμεθα γοῦν περὶ μόνων ὧν δυνάμεθα πράττειν· εἰ δέ ποτε μὴ βουλευσάμενοι πράττοιμεν, πολλάκις μετανοοῦμεν καὶ μεμφόμεθα ἑαυτοῖς τῆς ἀβουλίας· ἀλλὰ κἂν ἄλλους ἴδωμεν ἀβούλως πράττοντας, ἐπικαλοῦμεν ὡς ἁμαρτάνουσιν, ἀξιοῦμέν τε συμβούλοις τοῖσδε χρῆσθαι, ὡς ἐφʼ ἡμῖν ὄντων τῶν τοιούτων.’ ### English translation (Claude) "We deliberate, at any rate, only about things we are able to do. And if we ever act without deliberating, we often repent and blame ourselves for our thoughtlessness; and if we see others acting thoughtlessly, we reproach them as wrongdoers and think they should use counselors, since such things are in our power." ### Extrabiblical texts - Alexander of Aphrodisias, Fat. (Alexander of Aphrodisias, On Fate): quotation, high confidence ### Translation notes - Alexander of Aphrodisias. ### Citation (SBL) Eusebius, Praep. ev. 6.9.28 (Dindorf 1:312–313; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-9-1/#p-6-9-28). ## Preparation for the Gospel 6.9.29 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-9-1/#p-6-9-29 - Source: Dindorf 1:313 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The fatalists themselves teach, exhort, and rebuke, contradicting their doctrine. ### Greek text Ὅτι δὲ ψεῦδος ἦν αὐτῶν ὁ περὶ εἱμαρμένης λόγος, ἱκανὸν μαρτύριον τὸ μηδʼ αὐτοὺς τοὺς προστάτας αὐτοῦ δύνασθαι πείθεσθαι τοῖς ὑπʼ αὐτῶν λεγομένοις. καὶ γὰρ καὶ προτρέπειν καὶ διδάσκειν ἐπαγγέλλονται, καὶ μανθάνειν καὶ παιδεύεσθαι συμβουλεύουσιν, ἐπιτιμῶσί τε καὶ ἐπιπλήττουσι τοῖς οὐ τὰ προσήκοντα δρῶσιν, ὡς κατὰ προαίρεσιν ἰδίαν ἁμαρτάνουσιν. ### English translation (Claude) "That their doctrine of fate was false, sufficient proof is that not even its champions themselves can abide by what they say. For they profess to exhort and teach, they advise people to learn and be educated, and they rebuke and censure those who do not do what they should, as though they sinned by their own choice. ### Extrabiblical texts - Alexander of Aphrodisias, Fat. (Alexander of Aphrodisias, On Fate): quotation, high confidence ### Translation notes - Alexander of Aphrodisias, On Fate. ### Citation (SBL) Eusebius, Praep. ev. 6.9.29 (Dindorf 1:313; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-9-1/#p-6-9-29). ## Preparation for the Gospel 6.9.30 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-9-1/#p-6-9-30 - Source: Dindorf 1:313 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Their distinction between voluntary and involuntary wrongs assumes free will. ### Greek text ἀλλὰ καὶ συγγράμματα πλεῖστα καταλείπουσι, διʼ ὧν ἀξιοῦσι παιδεύεσθαι τοὺς νέους. ἐπαύσαντο δʼ ἂν τῆς ἐν τοῖς λόγοις φιλοτιμίας, εἰ προσέσχον ὅτι καὶ συγγνώμης ἀξιοῦσι τοὺς ἀκουσίως ἁμαρτάνοντας, τοὺς δὲ ἑκουσίως πλημμελοῦντας κολάσεως, ὡς ἐπʼ αὐτοῖς δηλονότι τοῦ τε ἁμαρτάνειν καὶ τοῦ μὴ κειμένου. ### English translation (Claude) They also leave behind very many writings by which they think the young should be educated. They would have stopped their ambition in argument if they had noticed that they think those who sin involuntarily deserve pardon, but those who do wrong voluntarily deserve punishment, plainly because both sinning and not sinning lie in their power. ### Extrabiblical texts - Alexander of Aphrodisias, Fat. (Alexander of Aphrodisias, On Fate): quotation, high confidence ### Translation notes - Alexander of Aphrodisias. The end of the sentence (τοῦ μὴ κειμένου) is garbled in the digital text; translated by sense. ### Citation (SBL) Eusebius, Praep. ev. 6.9.30 (Dindorf 1:313; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-9-1/#p-6-9-30). ## Preparation for the Gospel 6.9.31 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-9-1/#p-6-9-31 - Source: Dindorf 1:313 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Even the fatalists' practice proves natural free will. ### Greek text ὥστε καὶ κατʼ αὐτοὺς ἀναιρεῖσθαι τὴν ἐξ εἱμαρμένης ἀνάγκην, συνίστασθαι δὲ κατὰ φύσιν ἡμῖν ὑπάρχειν τὸ αὐτεξούσιον· μετὰ τοῦ πλεῖστα εἶναι καὶ τὰ μὴ ἐφʼ ἡμῖν, ὥσπερ τὰ κατὰ φύσιν, καὶ τὰ ἐκ τύχης, ἕτερα ὄντα καὶ αὐτὰ παρὰ τὸν τῆς εἱμαρμένης λόγον, καθὼς προδέδεικται.’’ ### English translation (Claude) So even on their own showing the necessity of fate is abolished, and it is established that free will belongs to us by nature; while there are also very many things not in our power, such as natural things and those from chance, which are themselves different from the account of fate, as has been shown before." ### Extrabiblical texts - Alexander of Aphrodisias, Fat. (Alexander of Aphrodisias, On Fate): quotation, high confidence ### Translation notes - Alexander of Aphrodisias. ### Citation (SBL) Eusebius, Praep. ev. 6.9.31 (Dindorf 1:313; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-9-1/#p-6-9-31). ## Preparation for the Gospel 6.9.32 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-9-1/#p-6-9-32 - Source: Dindorf 1:313–314 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius turns to Bardesanes' arguments against astrology. ### Greek text Τούτων ἡμῖν ἀπὸ πλείστων ἐπιτετμημένων, τῷ πολὺν εἶναι τὸν περὶ τοῦ αὐτεξουσίου λόγον ἐν τοῖς καθʼ ἡμᾶς δόγμασιν· ᾧ καὶ τῶν φιλοσόφων συνέδραμον αἱ παρατεθεῖσαι φωναὶ, τοῖς μὲν καθʼ ἡμᾶς θείοις γράμμασιν ἐπιμαρτυροῦσαι, τὰς δὲ περὶ εἱμαρμένης οὐ μόνον τῶν πολλῶν ἀνθρώπων, ἀλλὰ καὶ τῶν θαυμαστῶν χρησμῳδῶν θεῶν τὰς δόξας ψευδεῖς οὔσας ἀπελέγχουσαι·) καὶ τῶν μὲν πρὸς τοὺς γενναίους χρησμοὺς κυνικώτερον ἀποταθέντων, τῶν δὲ πρὸς τοὺς θαυμαστοὺς φιλοσόφους παρὰ τῶν αὐτοῖς γνωρίμων ἀντειρημένων, ὥρα καὶ τῶν ἐξ ἀστρολογίας πρὸς τοὺς Χαλδαίζοντας τῶν τὴν κακότεχνον ταύτην γοητείαν ὡς ἐν μέρει μαθήματος ἐπαγγελλομένων τοὺς λόγους ἐπισκέψασθαι· παραθήσομαι δέ σοι καὶ τῶνδε τὰς ἀποδείξεις ἐξ ἀνδρὸς Σύρου μὲν τὸ γένος, ἐπʼ ἄκρον δὲ τῆς Χαλδαικῆς ἐπιστήμης ἐληλακότος. Βαρδησάνης ὄνομα τῷ ἀνδρὶ, ὃς ἐν τοῖς πρὸς τοὺς ἑταίρους διαλόγοις τάδε πη μνημονεύεται φάναι ### English translation (Claude) These have been abridged by us from a great many, because the account of free will is extensive in our own doctrines; and the passages of the philosophers quoted agree with it, bearing witness to our divine writings and refuting as false the opinions about fate held not only by the mass of people but also by the wonderful oracle-giving gods. Some of these were directed rather in the Cynic manner against the noble oracles, and others were answers to the wonderful philosophers from their own associates. It is time now to examine also the arguments drawn from astrology against those who play the Chaldean, who profess this wicked art of sorcery as a branch of learning. I shall set before you the proofs of these too, from a man who was a Syrian by race and had advanced to the summit of Chaldean science. Bardesanes was the man's name, who in his dialogues with his companions is recorded to have said something like this: ### Extrabiblical texts - Bardesanes (Bardesanes, Book of the Laws of Countries): quotation, medium confidence ### Translation notes - Chapter 10 quotes Bardesanes, Book of the Laws of Countries. ### Citation (SBL) Eusebius, Praep. ev. 6.9.32 (Dindorf 1:313–314; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-9-1/#p-6-9-32). ## Preparation for the Gospel 6.10.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-1 - Source: Dindorf 1:314 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Bardesanes: birth, growth, eating, and death belong to nature in all creatures. ### Greek text “Κατὰ φύσιν ὁ ἄνθρωπος γεννᾶται, ἀκμάζει, γεννᾷ, ἐσθίει, πίνει, κοιμᾶται, γηρᾷ, ἀποθνήσκει, καὶ τοῦτο παντὸς ἀνθρώπου καὶ παντός ἀλόγου ζῴου. ### English translation (Claude) "By nature a human being is born, grows to maturity, begets, eats, drinks, sleeps, grows old, and dies; and this is true of every human being and of every irrational animal. ### Extrabiblical texts - Bardesanes (Bardesanes, Book of the Laws of Countries): quotation, high confidence ### Translation notes - Bardesanes, Book of the Laws of Countries (Greek version). ### Citation (SBL) Eusebius, Praep. ev. 6.10.1 (Dindorf 1:314; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-1). ## Preparation for the Gospel 6.10.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-2 - Source: Dindorf 1:314 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Animals act uniformly by nature, like lions and sheep. ### Greek text καὶ τὰ μὲν ἄλλα ζῷα ψυχικὰ ὄντα καὶ διόλου κατὰ συμπλοκὴν γεγενημένα διόλου σχεδὸν κατὰ φύσιν φέρεται. λέων σαρκοφαγεῖ καὶ ἀμύνεται ἀδικηθεὶς, καὶ διὰ τοῦτο πάντες οἱ λέοντες σαρκοφαγοῦσι καὶ ἀμύνονται· καὶ ἀμνάδες χορτοφαγοῦσι καὶ κρεῶν οὐχ ἅπτονται καὶ ἀδικούμεναι οὐκ ἀμύνονται· καὶ ὁ αὐτὸς τρόπος πάσης ἀμνάδος. ### English translation (Claude) And the other animals, being merely animate and born wholly by union, are carried along almost wholly by nature. The lion eats flesh and avenges itself when wronged, and therefore all lions eat flesh and avenge themselves; and ewes eat grass, do not touch meat, and do not avenge themselves when wronged; and the same is the way of every ewe. ### Extrabiblical texts - Bardesanes (Bardesanes, Book of the Laws of Countries): quotation, high confidence ### Translation notes - Bardesanes. ### Citation (SBL) Eusebius, Praep. ev. 6.10.2 (Dindorf 1:314; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-2). ## Preparation for the Gospel 6.10.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-3 - Source: Dindorf 1:314 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Scorpions and ants likewise act uniformly by nature. ### Greek text σκορπίος γῆν ἐσθίει καὶ τοὺς μὴ ἀδικήσαντας ἀδικεῖ, κέντρῳ ἰοβόλῳ πλήσσων· καὶ ἡ αὐτὴ κακία πάντων σκορπίων. μύρμηξ κατὰ φύσιν οἶδε χειμῶνος παρουσίαν καὶ διʼ ὅλης θερείας κάμνων ἀποτίθεται ἑαυτῷ τροφάς· καὶ ὁμοίως πάντες μύρμηκες ἐργάζονται. ### English translation (Claude) The scorpion eats earth and harms those who have not harmed it, striking with its venomous sting; and the same malice belongs to all scorpions. The ant knows by nature that winter is coming, and toiling all summer stores up food for itself; and all ants likewise work. ### Extrabiblical texts - Bardesanes (Bardesanes, Book of the Laws of Countries): quotation, high confidence ### Translation notes - Bardesanes. ### Citation (SBL) Eusebius, Praep. ev. 6.10.3 (Dindorf 1:314; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-3). ## Preparation for the Gospel 6.10.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-4 - Source: Dindorf 1:314 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Bees too follow their nature. ### Greek text μέλισσα μέλι γεωργεῖ, ἐξ οὗ καὶ τρέφεται· καὶ ἡ αὐτὴ γεωργία πάσαις μελίσσαις. καὶ ἦν πολλὰ εἴδη ἐκθέσθαι ἡμῖν τῶν ζῴων, ἅτινα τῆς φύσεως μὴ δυνάμενα ἐκστῆναι πολὺν θαυμασμὸν παρασχεῖν ὑμῖν ἐδύνατο, ### English translation (Claude) The bee cultivates honey, from which it also feeds; and the same cultivation belongs to all bees. And we could set out many kinds of animals which, unable to depart from their nature, could cause you great wonder; ### Extrabiblical texts - Bardesanes (Bardesanes, Book of the Laws of Countries): quotation, high confidence ### Translation notes - Bardesanes. ### Citation (SBL) Eusebius, Praep. ev. 6.10.4 (Dindorf 1:314; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-4). ## Preparation for the Gospel 6.10.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-5 - Source: Dindorf 1:314–315 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Humans alone, having mind and speech, live beyond mere nature in what is special to them. ### Greek text ἀλλʼ αὐτάρκη ἡγησάμην ἐκ τῶν παρακειμένων τὴν ἀπόδειξιν ποιήσασθαι, ὅτι τὰ μὲν ἄλλα ζῷα κατὰ τὴν κοινότητα καὶ τὴν διαφορὰν κατὰ φύσιν δοθεῖσαν ἑκάστῳ ἐξ ἀνάγκης ἡδέως φέρεται, ἄνθρωποι δὲ μόνοι, τὸ ἐξαίρετον ἔχοντες τόν τε νοῦν καὶ τὸν ἐκ τούτου προφερόμενον λόγον, κατὰ μὲν τὴν κοινότητα ἕπονται τῇ φύσει, ὡς προεῖπον, κατὰ δὲ τὸ ἐξαίρετον οὐ κατὰ φύσιν πολιτεύονται. ### English translation (Claude) but I thought it enough to make the demonstration from those at hand: that the other animals are carried along gladly, by necessity, according to what they share in common and the difference given to each by nature, while human beings alone, having as their special gift the mind and the speech that proceeds from it, follow nature in what they share in common, as I said before, but in what is special to them do not live according to nature. ### Extrabiblical texts - Bardesanes (Bardesanes, Book of the Laws of Countries): quotation, high confidence ### Translation notes - Bardesanes. ### Citation (SBL) Eusebius, Praep. ev. 6.10.5 (Dindorf 1:314–315; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-5). ## Preparation for the Gospel 6.10.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-6 - Source: Dindorf 1:315 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Human beings differ in diet, dress, customs, and laws by their own will. ### Greek text οὐδὲ γὰρ μία βρῶσις ἡ τῶν ἁπάντων· ἄλλοι μὲν γὰρ κατὰ τοὺς λέοντας τρέφονται, ἄλλοι δὲ κατὰ τὰς ἀμνάδας, οὐχ ἓν ἔχοντες σχῆμα φορημάτων, οὐκ ἔθος ἕν, οὐχ εἷς νόμος πολιτείας ἐν αὐτοῖς, οὐ μία κίνησις ἐπιθυμίας τῶν πραγμάτων, ἀλλʼ ἕκαστος τῶν ἀνθρώπων κατὰ τὴν ἰδίαν θέλησιν αἱρεῖται ἑαυτῷ βίον, τὸν πλησίον μὴ μιμούμενος, πλὴν ἐν οἷς βούλεται. ### English translation (Claude) For not all have one diet: some feed like lions, others like ewes; they do not have one style of dress, nor one custom, nor one law of life among them, nor one movement of desire for things; but each person chooses a life for himself according to his own will, not imitating his neighbor except where he wishes. ### Extrabiblical texts - Bardesanes (Bardesanes, Book of the Laws of Countries): quotation, high confidence ### Translation notes - Bardesanes. ### Citation (SBL) Eusebius, Praep. ev. 6.10.6 (Dindorf 1:315; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-6). ## Preparation for the Gospel 6.10.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-7 - Source: Dindorf 1:315 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Human freedom includes even the freedom to serve willingly. ### Greek text τὸ γὰρ ἐλεύθερον αὐτοῦ οὐχ ὑπόκειται δουλείᾳ, καὶ εἰ ποτε ἑκὼν δουλεύσει, καὶ τοῦτο τῆς ἐλευθερίας αὐτοῦ ἐστι, τὸ δύνασθαι δουλεύειν ἑκόντα. ### English translation (Claude) For his freedom is not subject to slavery; and if he ever serves willingly, this too belongs to his freedom, to be able to serve willingly. ### Extrabiblical texts - Bardesanes (Bardesanes, Book of the Laws of Countries): quotation, high confidence ### Translation notes - Bardesanes. ### Citation (SBL) Eusebius, Praep. ev. 6.10.7 (Dindorf 1:315; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-7). ## Preparation for the Gospel 6.10.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-8 - Source: Dindorf 1:315 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Peoples differ widely in what they choose to eat and drink. ### Greek text πόσοι τῶν ἀνθρώπων, καὶ μάλιστα τῶν Ἀλαναίων, ὡς τὰ ἄγρια ζῷα, κρεοβοροῦσιν ἄρτου μὴ γευόμενοι, καὶ οὐ διὰ τὸ μὴ ἔχειν, ἀλλὰ διὰ τὸ μὴ θέλειν; ἄλλοι κρεῶν οὐ γεύονται, ὡς τὰ ἥμερα ζῷα· ἄλλοι ἰχθυοφαγοῦσι μόνον· ἕτεροι δὲ ἰχθύων οὐ γεύονται, οὐδʼ ἂν λιμώσσωσιν. οἱ μὲν ὑδροποτοῦσιν, οἱ δὲ οἰνοποτοῦσιν, οἱ δὲ σικερατίζουσι. ### English translation (Claude) How many people, and especially among the Alans, eat flesh like wild animals, not tasting bread, and not because they do not have it but because they do not wish to! Others do not taste meat, like tame animals; others eat only fish; and others do not taste fish even if they are starving. Some drink water, others wine, others strong drink. ### Extrabiblical texts - Bardesanes (Bardesanes, Book of the Laws of Countries): quotation, high confidence ### Translation notes - Bardesanes. ### Citation (SBL) Eusebius, Praep. ev. 6.10.8 (Dindorf 1:315; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-8). ## Preparation for the Gospel 6.10.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-9 - Source: Dindorf 1:315–316 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Humans also differ in character, some vicious, some gentle, some just. ### Greek text καὶ ἀπλῶς πολλὴ διαφορὰ βρωμάτων καὶ πομάτων ἐν τῇ ἀνθρωπότητι, μέχρι καὶ ἐν τῇ τῶν λαχάνων καὶ ὀπωρῶν βρώσει διαφερόμενοι. ἀλλὰ καὶ οἱ μὲν, ὡς σκορπίοι καὶ ὡς ἀσπίδες, μὴ ἀδικηθέντες ἀδικοῦσιν· οἱ δὲ, ὡς τὰ ἄλογα ζῷα ἀδικούμενοι ἀμύνονται· ἕτεροι δὲ ὡς λύκοι ἁρπάζουσι καὶ ὡς γαλαῖ κλέπτουσιν· ἄλλοι δὲ ὡς ἀμνάδες καὶ μηκάδες ὑπὸ τῶν ὁμοιοπαθῶν ἐλαύνονται καὶ τοὺς ἀδικοῦντας οὐκ ἀδικοῦσι· καὶ οἱ μὲν λέγονται ἀγαθοὶ, οἱ δὲ κακοὶ, οἱ δὲ δίκαιοι. ### English translation (Claude) In short, there is much difference in foods and drinks among humankind, people differing even in eating vegetables and fruits. Moreover, some, like scorpions and asps, harm without having been harmed; others, like irrational animals, avenge themselves when harmed; others snatch like wolves and steal like weasels; others, like ewes and goats, are driven off by those of like nature and do not harm those who harm them. And some are called good, others bad, others just. ### Extrabiblical texts - Bardesanes (Bardesanes, Book of the Laws of Countries): quotation, high confidence ### Translation notes - Bardesanes. ### Citation (SBL) Eusebius, Praep. ev. 6.10.9 (Dindorf 1:315–316; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-9). ## Preparation for the Gospel 6.10.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-10 - Source: Dindorf 1:316 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Humans act partly by nature and partly by choice, and are judged only for what they choose. ### Greek text ὅθεν ἔστι νοεῖν μὴ πάντως κατὰ φύσιν ἄγεσθαι τὸν ἄνθρωπον· ποίαν γὰρ αὐτοῦ ἐροῦμεν φύσιν; ἀλλὰ πῆ μὲν φέρεται κατὰ φύσιν, πῆ δὲ κατὰ προαίρεσιν. διὸ τὸν ἔπαινον καὶ τὸν ψόγον καὶ τὴν καταδίκην ἔχει ἐν τοῖς κατὰ προαίρεσιν, ἐν δὲ τοῖς κατὰ φύσιν ἔχει τὴν ἀνεγκλησίαν οὐ κατὰ ἔλεος, ἀλλὰ κατὰ λόγον.’ ### English translation (Claude) From this one can see that a human being is not led wholly by nature (for which would we call his nature?), but is carried partly by nature and partly by choice. That is why he receives praise, blame, and condemnation in what is by choice, while in what is by nature he is free of blame, not out of pity but by reason." ### Extrabiblical texts - Bardesanes (Bardesanes, Book of the Laws of Countries): quotation, high confidence ### Translation notes - Bardesanes. ### Citation (SBL) Eusebius, Praep. ev. 6.10.10 (Dindorf 1:316; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-10). ## Preparation for the Gospel 6.10.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-11 - Source: Dindorf 1:316 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Bardesanes begins his survey of the differing laws of nations. ### Greek text Καὶ ἐξῆς φησι ‘‘Νόμους ἔθεντο διαφόρους οἱ ἄνθρωποι ἐν ἑκάστῃ χώρᾳ, τινὰς γεγραμμένους, τινὰς δὲ ἀγράφους· ἐξ ὧν διηγήσομαι, ὡς οἶδα καὶ ὧν μέμνημαι, ἀρξάμενος ἐκ τῆς τοῦ κόσμου ἀρχῆς. ### English translation (Claude) And next he says: "People in each country have laid down different laws, some written and some unwritten. Of these I shall describe those I know and remember, beginning from the beginning of the world. ### Extrabiblical texts - Bardesanes (Bardesanes, Book of the Laws of Countries): quotation, high confidence ### Translation notes - Bardesanes. ### Citation (SBL) Eusebius, Praep. ev. 6.10.11 (Dindorf 1:316; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-11). ## Preparation for the Gospel 6.10.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-12 - Source: Dindorf 1:316 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Seres' laws forbid murder, immorality, theft, and idols, and their land is free of these crimes. ### Greek text νόμος ἐστὶ παρὰ Σήραις μηδένα φονεύειν, μήτε πορνεύειν μήτε κλέπτειν μήτε ξόανα προσκυνεῖν, καὶ ἐν ἐκείνῃ τῇ μεγίστῃ χώρᾳ οὐ ναὸν ἔστιν ἰδεῖν, οὐ γυναῖκα πορνι κἠν, οὐ μοιχαλίδα ὀνομαζομένην, οὐ κλέπτην ἐλκόμενον ἐπὶ δίκην, οὐκ ἀνδροφόνον, οὐ πεφονευμένον. ### English translation (Claude) Among the Seres there is a law to kill no one, to commit no sexual immorality, not to steal, and not to worship images; and in that very large country one cannot see a temple, nor a woman who is a prostitute, nor one called an adulteress, nor a thief dragged to court, nor a murderer, nor anyone murdered. ### Extrabiblical texts - Bardesanes (Bardesanes, Book of the Laws of Countries): quotation, high confidence ### Translation notes - Bardesanes. The Seres are the people of the far East (China). The words for "a woman who is a prostitute" are garbled in the digital text (πορνι κἠν); translated by sense. ### Citation (SBL) Eusebius, Praep. ev. 6.10.12 (Dindorf 1:316; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-12). ## Preparation for the Gospel 6.10.13 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-13 - Source: Dindorf 1:316 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The stars do not compel the Seres to murder or adultery, though they are born under every configuration. ### Greek text οὐδενὸς γὰρ τὸ αὐτεξούσιον ἠνάγκασεν ὁ τοῦ πυριλαμπέος Ἄρεος ἀστὴρ μεσουρανῶν ἄνδρα σιδήρῳ ἀνελεῖν, οὐ Κύπρις σὺν Ἄρει τυχοῦσα ἀλλοτρίᾳ γυναικὶ μιγῆναί τινα παρʼ ἐκείνοις, πάντως πάσῃ ἡμέρᾳ μεσουρανοῦντος τοῦ Ἄρεος, καὶ πάσῃ ὥρᾳ καὶ ἡμέρᾳ γεννωμένων τῶν Σηρῶν. ### English translation (Claude) For the star of fiery Ares, standing at mid-heaven, has not compelled anyone's free will to kill a man with iron, nor has Cypris, being with Ares, compelled anyone among them to lie with another man's wife, though surely Ares stands at mid-heaven every day, and Seres are born every hour and every day. ### Extrabiblical texts - Bardesanes (Bardesanes, Book of the Laws of Countries): quotation, high confidence ### Translation notes - Bardesanes. Ares = Mars; Cypris = Venus. ### Citation (SBL) Eusebius, Praep. ev. 6.10.13 (Dindorf 1:316; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-13). ## Preparation for the Gospel 6.10.14 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-14 - Source: Dindorf 1:316 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Brahmans live purely by tradition while other Indians do not. ### Greek text παρὰ Ἰνδοῖς καὶ Βάκτροις εἰσὶ χιλιάδες πολλαὶ τῶν λεγομένων Βραχμάνων, οἵτινες κατὰ παράδοσιν τῶν προγόνων καὶ νόμων οὔτε φονεύουσιν οὔτε ξόανα σέβονται, οὐκ ἐμψύχου γεύονται, οὐ μεθύσκονταί ποτε, οἴνου καὶ σίκερος μὴ γευόμενοι, οὐ κακίᾳ τινὶ κοινωνοῦσι προσέχοντες τῷ θεῷ, τῶν ἄλλων Ἰνδῶν φονευόντων καὶ ἑταιρευόντων καὶ μεθυσκομένων καὶ σεβομένων ξόανα, καὶ πάντα σχεδὸν καθʼ εἱμαρμένην φερομένων. ### English translation (Claude) Among the Indians and Bactrians there are many thousands of the so-called Brahmans, who by the tradition of their ancestors and laws neither kill nor worship images, do not taste anything that has had life, are never drunk, never tasting wine or strong drink, and take part in no wickedness, attending to God; while the other Indians kill, commit fornication, get drunk, worship images, and are carried along almost entirely by fate. ### Extrabiblical texts - Bardesanes (Bardesanes, Book of the Laws of Countries): quotation, high confidence ### Translation notes - Bardesanes. ### Citation (SBL) Eusebius, Praep. ev. 6.10.14 (Dindorf 1:316; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-14). ## Preparation for the Gospel 6.10.15 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-15 - Source: Dindorf 1:316–317 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Cannibals and Brahmans in the same region show the stars do not determine conduct. ### Greek text ἔστι δὲ ἐν τῷ αὐτῷ κλίματι τῆς Ἰνδίας φυλή τις Ἰνδῶν, οἵτινες τοὺς ἐμπίπτοντας ξένους ἀγρεύοντες καὶ θύοντες ἐσθίουσι· καὶ οὔτε οἱ ἀγαθοποιοὶ τῶν ἄστρων κεκωλύκασι τούτους μὴ μιαιφονεῖν καὶ μὴ ἀθεμιτογαμεῖν, οὔτε οἱ κακοποιοὶ ἠνάγκασαν τοὺς Βραχμᾶνας κακουργεῖν. ### English translation (Claude) And in the same region of India there is a tribe of Indians who hunt down strangers who fall into their hands, sacrifice them, and eat them; and neither have the beneficent stars prevented these from committing murder and unlawful unions, nor have the maleficent ones compelled the Brahmans to do evil. ### Extrabiblical texts - Bardesanes (Bardesanes, Book of the Laws of Countries): quotation, high confidence ### Translation notes - Bardesanes. ### Citation (SBL) Eusebius, Praep. ev. 6.10.15 (Dindorf 1:316–317; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-15). ## Preparation for the Gospel 6.10.16 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-16 - Source: Dindorf 1:317 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Persian incestuous marriages persist wherever Persians live, by custom not stars. ### Greek text παρὰ Πέρσαις νόμος ἦν γαμεῖν τὰς θυγατέρας καὶ τὰς ἀδελφὰς καὶ τὰς μητέρας, καὶ οὐ μόνον ἐν τῇ χώρᾳ ἐκείνῃ καὶ ἐν τῷ κλίματι ἐκείνῳ τούτους τοὺς ἀνοσίους γάμους οἱ Πέρσαι ἐποίησαν, ἀλλὰ καὶ ὅσοι αὐτῶν τῆς Περσίδος ἐξεδήμησαν, οἵτινες καλοῦνται Μαγουσαῖοι, τὴν αὐτὴν ἀθεμιστίαν διαπράττονται, παραδιδόντες τοὺς αὐτοὺς νόμους καὶ τὰ ἔθη τοῖς τέκνοις κατὰ διαδοχήν. ### English translation (Claude) Among the Persians there was a law to marry their daughters, sisters, and mothers; and not only in that country and that region did the Persians make these unholy marriages, but also those of them who have emigrated from Persia, who are called Magusaeans, practice the same lawlessness, handing down the same laws and customs to their children in succession. ### Extrabiblical texts - Bardesanes (Bardesanes, Book of the Laws of Countries): quotation, high confidence ### Translation notes - Bardesanes. ### Citation (SBL) Eusebius, Praep. ev. 6.10.16 (Dindorf 1:317; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-16). ## Preparation for the Gospel 6.10.17 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-17 - Source: Dindorf 1:317 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: They cannot all have been born under the same planetary configuration. ### Greek text ἐξ ὧν εἰσι μέχρι νῦν πολλοὶ ἐν Μηδίᾳ καὶ ἐν Αἰγύπτῳ καὶ ἐν Φρυγίᾳ καὶ ἐν Γαλατίᾳ. καὶ οὐ δήπου Κύπρις ἐν ὁρίοις καὶ οἴκοις Κρόνου, σὺν Κρόνῳ ἐφομαρτοῦντος τοῦ Ἄρεος, ἐν ταῖς τῶν πάντων γενέσεσιν εὑρίσκετο. ### English translation (Claude) Of these there are many to this day in Media, Egypt, Phrygia, and Galatia. And surely Cypris was not found in the bounds and houses of Cronus, with Ares accompanying Cronus, at the births of all of them. ### Extrabiblical texts - Bardesanes (Bardesanes, Book of the Laws of Countries): quotation, high confidence ### Translation notes - Bardesanes. Cronus = Saturn. ### Citation (SBL) Eusebius, Praep. ev. 6.10.17 (Dindorf 1:317; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-17). ## Preparation for the Gospel 6.10.18 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-18 - Source: Dindorf 1:317 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Among the Gelae women do all the work and have free sexual relations. ### Greek text παρὰ Γήλοις νόμος ἐστὶ τὰς γυναῖκας γεωργεῖν καὶ οἰκοδομεῖν καὶ πάντα τὰ ἐργατικὰ πράσσειν, καὶ κοινωνεῖν οἷς ἂν βούλωνται, καὶ μὴ ἐγκαλεῖσθαι ὑπὸ τῶν ἀνδρῶν, μήτε καλεῖσθαί τινα μοιχαλίδα, τῷ πάσας ἐργατικὰς εἶναι, καὶ πᾶσι κοινωνεῖν, μάλιστα δὲ τοῖς ξένοις. ### English translation (Claude) Among the Gelae there is a law that the women farm, build, and do all the manual work, and have intercourse with whomever they wish, without being accused by their husbands, and no one is called an adulteress, because all are workers and have intercourse with all, especially with strangers. ### Extrabiblical texts - Bardesanes (Bardesanes, Book of the Laws of Countries): quotation, high confidence ### Translation notes - Bardesanes. ### Citation (SBL) Eusebius, Praep. ev. 6.10.18 (Dindorf 1:317; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-18). ## Preparation for the Gospel 6.10.19 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-19 - Source: Dindorf 1:317 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Gelaean men dress luxuriously yet are warlike, while the women are plain. ### Greek text καὶ οὔτε μυρίζονται Γήλισσαι γυναῖκες οὔθʼ ἱμάτια βαπτὰ φοροῦσιν, ἀνυπόδητοι δέ εἰσι πᾶσαι, καίτοι τῶν Γήλων ἀνδρῶν κοσμουμένων ἐν φορήμασι μαλακοῖς καὶ ἐν διαφόροις χρώμασι, καὶ χρυσοφορούντων καὶ μυριζομένων, καὶ οὐ κατά τινα ἄλλην μαλακίαν, εἰσὶ γὰρ ἀνδρεῖοι καὶ πολεμικώτατοι καὶ κυνηγετικώτατοι. ### English translation (Claude) And the Gelaean women use no perfume and wear no dyed garments, but all go barefoot; whereas the Gelaean men adorn themselves in soft garments and various colors, wear gold, and use perfume, and not from any other effeminacy, for they are brave, most warlike, and great hunters. ### Extrabiblical texts - Bardesanes (Bardesanes, Book of the Laws of Countries): quotation, high confidence ### Translation notes - Bardesanes. ### Citation (SBL) Eusebius, Praep. ev. 6.10.19 (Dindorf 1:317; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-19). ## Preparation for the Gospel 6.10.20 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-20 - Source: Dindorf 1:317–318 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Their customs cannot come from all being born under the same signs. ### Greek text καὶ οὐ πᾶσαι αἱ τῶν Γήλων γυναῖκες ἔλαχον ἐν Αἰγοκέρωτι ἢ ἐν Ὑδρηχόῳ κακοδαιμονοῦσαν τὴν Κύπριν, οὐδʼ οἱ ἄνδρες αὐτῶν πάντες ἔχουσιν ἐν Κριῷ σὺν Ἄρει τὴν Παφίην, ἔνθα τοὺς ἀνδρείους καὶ σπατάλους οἱ Χαλδαΐζοντες λέγουσι. ### English translation (Claude) And not all the women of the Gelae were allotted Cypris in an evil station in Capricorn or Aquarius, nor do all their men have the Paphian with Ares in Aries, where those who play the Chaldean say the brave and the luxurious are found. ### Extrabiblical texts - Bardesanes (Bardesanes, Book of the Laws of Countries): quotation, high confidence ### Translation notes - Bardesanes. The Paphian = Venus. ### Citation (SBL) Eusebius, Praep. ev. 6.10.20 (Dindorf 1:317–318; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-20). ## Preparation for the Gospel 6.10.21 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-21 - Source: Dindorf 1:318 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Bactrian women are luxurious and unchaste and nearly rule their husbands. ### Greek text παρὰ Βάκτροις αἱ γυναῖκες παντὶ κόσμῳ διαφέροντι καὶ παντὶ μύρῳ χρῶνται, ὑπηρετούμεναι ὑπὸ παιδίσκων καὶ νεανίσκων μᾶλλον ἢ οἱ ἄνδρες, προερχόμεναι μετὰ πολλῆς φαντασίας ἔφιπποι, κοσμοῦσαι πολλῷ χρυσῷ καὶ λίθοις βαρυτίμοις τοὺς ἵππους, καὶ οὐ σωφρονοῦσιν, ἀλλʼ ἀδιαφόρως κοινωνοῦσι τοῖς δούλοις καὶ τοῖς ξένοις, ἄδειαν ἔχουσαι τοιαύτην, καὶ ὑπὸ τῶν ἀνδρῶν μὴ ἐγκαλούμεναι σχεδὸν κυριεύουσιν αὐτῶν. ### English translation (Claude) Among the Bactrians the women use every kind of distinguished ornament and every perfume, served by maids and young men more than the men are, going about on horseback with great display, adorning their horses with much gold and costly stones; and they are not chaste, but have intercourse indiscriminately with slaves and strangers, having such license, and, not being accused by their husbands, they almost rule over them. ### Extrabiblical texts - Bardesanes (Bardesanes, Book of the Laws of Countries): quotation, high confidence ### Translation notes - Bardesanes. ### Citation (SBL) Eusebius, Praep. ev. 6.10.21 (Dindorf 1:318; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-21). ## Preparation for the Gospel 6.10.22 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-22 - Source: Dindorf 1:318 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Bactrian women are not all born under Venus; in Arabia adultery is punished by death. ### Greek text καὶ οὐ πάντως ἐν πάσῃ γενέσει τῶν ἐν Βακτρίᾳ γυναικῶν μεσουρανεῖ μετὰ Διὸς καὶ Ἄρεος ἐν ἰδίοις ὅροις ἡ φιλόγελως Ἀφροδίτη. ἐν δὲ τῇ Ἀραβίᾳ καὶ τῇ Ὀσροηνῇ οὐ μόνον αἱ μοιχαλίδες φονεύονται, ἀλλὰ καὶ αἱ ὑποπτευόμεναι οὐκ ἀφίενται ἀτιμώρητοι. ### English translation (Claude) And surely laughter-loving Aphrodite does not stand at mid-heaven with Zeus and Ares in her own bounds at every birth of the women of Bactria. But in Arabia and Osrhoene not only are adulteresses put to death, but even those suspected do not go unpunished. ### Extrabiblical texts - Bardesanes (Bardesanes, Book of the Laws of Countries): quotation, high confidence ### Translation notes - Bardesanes. ### Citation (SBL) Eusebius, Praep. ev. 6.10.22 (Dindorf 1:318; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-22). ## Preparation for the Gospel 6.10.23 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-23 - Source: Dindorf 1:318 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Laws on murder of kin differ among Parthians, Armenians, Greeks, and Romans. ### Greek text παρὰ Πάρθοις καὶ Ἀρμενίοις οἱ φονεῖς ἀναιροῦνται ποτὲ μὲν ὑπὸ τῶν δικαστῶν, ποτὲ δὲ ὑπὸ τῶν καθʼ αἷμα τῶν φονευθέντων. καὶ ἐάν τις φονεύσῃ γυναῖκα αὐτοῦ, ἢ ἀδελφὸν ἄτεκνον, ἢ ἀδελφὴν ἄγαμον, ἢ υἱὸν, ἢ θυγατέρα, οὐκ ἐγκαλεῖται ὑπό του, νόμου τοιούτου ὑπάρχοντος ἐν ταῖς χώραις ἐκείναις· παρʼ Ἕλλησι δὲ καὶ ῾Ρωμαίοις μείζονι τιμωρίᾳ ὑποβάλλονται οἱ τῶν συγγενῶν φονευταί. ### English translation (Claude) Among the Parthians and Armenians murderers are put to death, sometimes by the judges, sometimes by the blood relatives of the murdered. And if someone kills his wife, or a childless brother, or an unmarried sister, or a son or daughter, he is not accused by anyone, such being the law in those countries. But among Greeks and Romans those who kill their relatives are subjected to greater punishment. ### Extrabiblical texts - Bardesanes (Bardesanes, Book of the Laws of Countries): quotation, high confidence ### Translation notes - Bardesanes. ### Citation (SBL) Eusebius, Praep. ev. 6.10.23 (Dindorf 1:318; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-23). ## Preparation for the Gospel 6.10.24 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-24 - Source: Dindorf 1:318 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Punishments for theft differ by nation. ### Greek text ἐν Ἄτροις ὁ κλέπτων τι ὀβολοῦ ἄξιον λιθάζεται, παρὰ Βάκτροις ὁ ὀλίγα κλέπτων ἐμπτύεται, παρὰ ῾Ρωμαίοις πληγαῖς αἰκίζεται· τοιοῦτοι γὰρ οἱ νόμοι. ### English translation (Claude) In Hatra one who steals something worth an obol is stoned; among the Bactrians one who steals a little is spat upon; among the Romans he is beaten with blows; for such are the laws. ### Extrabiblical texts - Bardesanes (Bardesanes, Book of the Laws of Countries): quotation, high confidence ### Translation notes - Bardesanes. ### Citation (SBL) Eusebius, Praep. ev. 6.10.24 (Dindorf 1:318; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-24). ## Preparation for the Gospel 6.10.25 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-25 - Source: Dindorf 1:318 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eastern peoples avenge the charge of male intercourse, while Greek sages with beloveds are not blamed. ### Greek text ἀπὸ Εὐφράτου ποταμοῦ καὶ μέχρι τοῦ Ὠκεανοῦ, ὡς ἐπὶ ἀνατολὰς, ὁ λοιδορούμενος ὡς φονεὺς, ἢ ὡς κλέπτης, οὐ πάνυ ἀγανακτεῖ, ὁ δὲ ὡς ἀρσενοκοίτης λοιδορούμενος ἑαυτὸν ἐκδικεῖ μέχρι καὶ φόνου· παρʼ Ἕλλησι δὲ καὶ οἱ σοφοὶ ἐρωμένους ἔχοντες οὐ ψέγονται. ### English translation (Claude) From the river Euphrates to the Ocean, toward the east, one who is reviled as a murderer or a thief is not very angry, but one reviled as a man who sleeps with men avenges himself even to the point of murder; but among the Greeks even the wise who have boy-loves are not blamed. ### Extrabiblical texts - Bardesanes (Bardesanes, Book of the Laws of Countries): quotation, high confidence ### Translation notes - Bardesanes. ### Citation (SBL) Eusebius, Praep. ev. 6.10.25 (Dindorf 1:318; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-25). ## Preparation for the Gospel 6.10.26 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-26 - Source: Dindorf 1:318–319 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In the East those subjected to male intercourse are killed by their kin. ### Greek text ἐν τῇ αὐτῇ ἀνατολῇ ὑβριζόμενοι, ἐὰν γνωσθῶσιν, ὑπὸ ἀδελφῶν, ἢ πατέρων, καὶ συγγενῶν φονεύονται, καὶ ταφῆς προδήλου οὐκ ἀξιοῦνται. ### English translation (Claude) In the same East, those who are violated in this way, if it becomes known, are killed by their brothers or fathers and relatives, and are not even granted a public burial. ### Extrabiblical texts - Bardesanes (Bardesanes, Book of the Laws of Countries): quotation, high confidence ### Translation notes - Bardesanes. ### Citation (SBL) Eusebius, Praep. ev. 6.10.26 (Dindorf 1:318–319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-26). ## Preparation for the Gospel 6.10.27 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-27 - Source: Dindorf 1:319 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Gallic custom of same-sex marriage cannot be due to all sharing one horoscope. ### Greek text παρὰ δὲ Γάλλοις οἱ νέοι γαμοῦνται μετὰ παρρησίας, οὐ ψόγον τοῦτο ἡγούμενοι διὰ τὸν παρʼ αὐτοῖς νόμον. καὶ οὐ δυνατόν ἐστι πάντας τοὺς ἐν Γαλλίᾳ οὕτως ἀθέως ὑβριζομένους λαχεῖν ἐν ταῖς γενέσεσι Φωσφόρον μεθʼ Ἑρμοῦ ἐν οἴκοις Κρόνου καὶ ὁρίοις Ἄρεος δύνοντα. ### English translation (Claude) But among the Gauls the young men are married to men openly, not thinking this a reproach because of their law. And it is not possible that all in Gaul who are so godlessly violated were allotted at their births the Morning Star with Hermes setting in the houses of Cronus and the bounds of Ares. ### Extrabiblical texts - Bardesanes (Bardesanes, Book of the Laws of Countries): quotation, high confidence ### Translation notes - Bardesanes. The Morning Star = Venus; Hermes = Mercury. ### Citation (SBL) Eusebius, Praep. ev. 6.10.27 (Dindorf 1:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-27). ## Preparation for the Gospel 6.10.28 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-28 - Source: Dindorf 1:319 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marriage customs differ in Britain and Parthia. ### Greek text ἐν Βρεττανίᾳ πολλοὶ ἄνδρες μίαν γυναῖκα ἔχουσιν, ἐν δὲ τῇ Παρθίᾳ πολλαὶ γυναῖκες ἔνα ἄνδρα, καὶ πᾶσαι σωφρονοῦσι πειθόμεναι αὐτῷ κατὰ τὸν νόμον. ### English translation (Claude) In Britain many men have one wife, but in Parthia many wives have one husband, and all are chaste, obeying him according to the law. ### Extrabiblical texts - Bardesanes (Bardesanes, Book of the Laws of Countries): quotation, high confidence ### Translation notes - Bardesanes. ### Citation (SBL) Eusebius, Praep. ev. 6.10.28 (Dindorf 1:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-28). ## Preparation for the Gospel 6.10.29 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-29 - Source: Dindorf 1:319 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Amazons' customs also show law, not stars, governing life. ### Greek text αἱ δὲ Ἀμαζόνες πᾶσαι ἄνδρας οὐκ ἔχουσιν, ἀλλʼ ὡς τὰ ἄλογα ζῷα ἅπαξ τοῦ ἔτους περὶ τὴν ἐαρινὴν ἰσημερίαν ὑπερβαίνουσαι τοὺς ἰδίους ὅρους κοινωνοῦσι τοῖς πλησιοχώροις, ἑορτήν τινα ταύτην ἡγουμένοις· ἐξ ὧν συλλαμβάνουσαι ὑποστρέφουσι, καὶ ἀναγκαίως ἐν ἐνὶ καιρῷ κυίσκουσι κατὰ τὸν τῆς φύσεως νόμον, καὶ τοὺς μὲν γεννωμένους ἄρρενας ῥίπτουσι, τὰς δὲ θηλείας ἀνατρέφουσι· πολεμικαί τέ εἰσι, καὶ γυμνασίων προνοούμεναι. ### English translation (Claude) And the Amazons all have no husbands, but, like irrational animals, once a year about the spring equinox they cross their own borders and have intercourse with their neighbors, who regard this as a kind of festival. Having conceived by them, they return, and of necessity all give birth at one season, according to the law of nature; they cast out the male children and rear the female. They are warlike and take care of physical training. ### Extrabiblical texts - Bardesanes (Bardesanes, Book of the Laws of Countries): quotation, high confidence ### Translation notes - Bardesanes. ### Citation (SBL) Eusebius, Praep. ev. 6.10.29 (Dindorf 1:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-29). ## Preparation for the Gospel 6.10.30 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-30 - Source: Dindorf 1:319 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Astrologers claim Mercury and Venus make artists and bankers. ### Greek text Ἑρμῆς μετὰ Ἀφροδίτης ἐν οἴκοις Ἑρμοῦ ποιεῖ πλάστας καὶ ζωγράφους καὶ τραπεζίτας, ἐν οἴκοις δὲ Ἀφροδίτης μυρεψοὺς, ἢ φωνασκοὺς, καὶ ὑποκριτὰς ποιημάτων. ### English translation (Claude) Hermes with Aphrodite in the houses of Hermes makes sculptors, painters, and bankers; in the houses of Aphrodite, perfumers, or singers, and actors of poems. ### Extrabiblical texts - Bardesanes (Bardesanes, Book of the Laws of Countries): quotation, high confidence ### Translation notes - Bardesanes, stating the astrologers' claim. ### Citation (SBL) Eusebius, Praep. ev. 6.10.30 (Dindorf 1:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-30). ## Preparation for the Gospel 6.10.31 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-31 - Source: Dindorf 1:319–320 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Many nations have no artists or bankers at all, so the planets do not make them. ### Greek text καὶ παρὰ Ταηνοῖς καὶ Σαρακηνοῖς καὶ ἐν τῇ ἀνωτέρᾳ Λιβύῃ, καὶ παρὰ Μαύροις καὶ παρὰ τοῖς παρὰ τὸ στόμα τοῦ Ὠκεανοῦ Νομάσι, καὶ ἐν τῇ ἐξωτέρᾳ Γερμανίᾳ καὶ ἐν τῇ ἀνωτέρᾳ Σαρματίᾳ, καὶ ἐν τῇ Σκυθίᾳ, καὶ ἐν πᾶσι τοῖς ἐξ ἀρκτικῶν μερῶν τοῦ Πόντου ἔθνεσι, καὶ ὅλη τῇ Ἀλανίᾳ καὶ Ἀλβανίᾳ καὶ Ὠτηνῇ καὶ Σαυνίᾳ καὶ ἐν Χρυσῇ οὐκ ἔστιν ἰδεῖν οὐ τραπεζίτην, οὐ πλάστην, οὐ ζωγράφον, οὐκ ἀρχιτέκτονα, οὐ γεωμέτρην, οὐ φώνασκον, οὐχ ὑποκριτὴν ποιημάτων ἀλλʼ ἐστέρηται ὁ τῆς τοῦ Ἑρμοῦ καὶ τῆς Ἀφροδίτης ἐνεργείας τρόπος ἐν ὅλῳ τῷ κύκλῳ τούτῳ τῆς οἰκουμένης. ### English translation (Claude) Yet among the Taeni and Saracens, in upper Libya, among the Moors, among the Nomads at the mouth of the Ocean, in outer Germany, in upper Sarmatia, in Scythia, among all the nations of the northern parts of the Pontus, in all Alania and Albania, in Otene and Saunia, and in Chryse, one cannot see a banker, a sculptor, a painter, an architect, a geometer, a singer, or an actor of poems; the mode of action of Hermes and Aphrodite is lacking in this whole circle of the inhabited world. ### Extrabiblical texts - Bardesanes (Bardesanes, Book of the Laws of Countries): quotation, high confidence ### Translation notes - Bardesanes. ### Citation (SBL) Eusebius, Praep. ev. 6.10.31 (Dindorf 1:319–320; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-31). ## Preparation for the Gospel 6.10.32 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-32 - Source: Dindorf 1:320 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Median burial customs are not due to a shared horoscope. ### Greek text οἱ Μῆδοι πάντες τοῖς μετὰ σπουδῆς τρεφομένοις κυσὶ τοὺς νεκροὺς ἔτι ἐμπνέοντας παραβάλλουσι, καὶ οὐ πάντες σὺν τῇ μήνῃ τὸν Ἄρεα ἐφημερινῆς γενέσεως ἐν Καρκίνῳ ὑπὸ γῆν ἔχουσιν. ### English translation (Claude) The Medes all throw their dead, while still breathing, to dogs reared with care; and not all of them have Ares with the Moon below the earth in Cancer in a daytime nativity. ### Extrabiblical texts - Bardesanes (Bardesanes, Book of the Laws of Countries): quotation, high confidence ### Translation notes - Bardesanes. ### Citation (SBL) Eusebius, Praep. ev. 6.10.32 (Dindorf 1:320; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-32). ## Preparation for the Gospel 6.10.33 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-33 - Source: Dindorf 1:320 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Indian widow-burning is not due to a shared horoscope. ### Greek text Ἰνδοὶ τοὺς νεκροὺς καίουσι, μεθʼ ὧν συγκαίουσιν ἑκούσας τὰς γυναῖκας, καὶ οὐ δήπου πᾶσαι αἱ καιόμεναι ζῶσαι Ἰνδῶν γυναῖκες ἔχουσιν ὑπὸ γῆν ἐπὶ νυκτερινῆς γενέσεως σὺν Ἄρει τὸν ἥλιον ἐν Λέοντι ὁρίοις Ἄρεος. ### English translation (Claude) The Indians burn their dead, and with them burn their wives, who go willingly; and surely not all the Indian women burned alive have the Sun with Ares below the earth in a night nativity, in Leo, in the bounds of Ares. ### Extrabiblical texts - Bardesanes (Bardesanes, Book of the Laws of Countries): quotation, high confidence ### Translation notes - Bardesanes. ### Citation (SBL) Eusebius, Praep. ev. 6.10.33 (Dindorf 1:320; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-33). ## Preparation for the Gospel 6.10.34 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-34 - Source: Dindorf 1:320 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: German deaths by hanging are not due to a shared horoscope. ### Greek text Γερμανῶν οἱ πλεῖστοι ἀγχονιμαίῳ μόρῳ ἀποθνήσκουσι, καὶ οὐ πάντως τὸ πλῆθος τῶν Γερμανῶν τὴν σελήνην καὶ τὴν ὥραν μεσολαβουμένας ὑπὸ Κρόνου καὶ Ἄρεος ἔχει. ### English translation (Claude) Most of the Germans die by hanging, and surely the mass of the Germans do not have the Moon and the hour-sign hemmed in by Cronus and Ares. ### Extrabiblical texts - Bardesanes (Bardesanes, Book of the Laws of Countries): quotation, high confidence ### Translation notes - Bardesanes. ### Citation (SBL) Eusebius, Praep. ev. 6.10.34 (Dindorf 1:320; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-34). ## Preparation for the Gospel 6.10.35 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-35 - Source: Dindorf 1:320 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Law and custom, not nativity, rule each people; each uses freedom, though subject to nature through the flesh. ### Greek text παντὶ ἔθνει καὶ πάσῃ ἡμέρᾳ καὶ παντὶ τρόπῳ τῆς γενέσεως γεννῶνται ἄνθρωποι· κρατεῖ δὲ ἐν ἑκάστῃ μοίρᾳ τῶν ἀνθρώπων νόμος καὶ ἔθος διὰ τὸ αὐτεξούσιον τοῦ ἀνθρώπου· καὶ οὐκ ἀναγκάζει ἡ γένεσις τοὺς Σῆρας μὴ θέλοντας φονεύειν, ἢ τοὺς Βραχμᾶνας κρεοφαγεῖν, ἢ τοὺς Πέρσας ἀθεμίτως μὴ γαμεῖν, ἢ τοὺς Ἰνδοὺς μὴ καίεσθαι, ἢ τοὺς Μήδους μὴ ἐσθίεσθαι ὑπὸ κυνῶν, ἢ τοὺς Πάρθους μὴ πολυγαμεῖν, ἢ τὰς ἐν τῇ Μεσοποταμίᾳ γυναῖκας μὴ σωφρονεῖν, ἢ τοὺς Ἕλληνας μὴ γυμνάζεσθαι γυμνοῖς τοῖς σώμασιν, ἢ τοὺς ῾Ρωμαίους μὴ κρατεῖν, ἢ τοὺς Γάλλους μὴ γαμεῖσθαι, ἢ τὰ ἄλλα βάρβαρα ἔθνη ταῖς ὑπὸ τῶν Ἑλλήνων λεγομέναις Μούσαις κοινωνεῖν· ἀλλʼ, ὡς προεῖπον, ἕκαστον ἔθνος καὶ ἕκαστος τῶν ἀνθρώπων χρῆται τῇ ἑαυτοῦ ἐλευθερίᾳ ὡς βούλεται καὶ ὅτε βούλεται, καὶ δουλεύει τῇ γενέσει καὶ τῇ φύσει διʼ ἣν περίκειται σάρκα, πῆ μὲν ὠς βούλεται, πῆ δὲ ὡς μὴ βούλεται. ### English translation (Claude) In every nation, on every day, and under every kind of nativity people are born; but in each portion of humankind law and custom prevail, because of human free will. Nativity does not compel the Seres to kill against their will, or the Brahmans to eat meat, or the Persians not to marry unlawfully, or the Indians not to be burned, or the Medes not to be eaten by dogs, or the Parthians not to have many wives, or the women in Mesopotamia not to be chaste, or the Greeks not to exercise with naked bodies, or the Romans not to rule, or the Gauls not to be married as brides, or the other barbarian nations to take part in what the Greeks call the Muses. But, as I said before, each nation and each person uses his own freedom as he wishes and when he wishes, and is subject to nativity and to nature, because of the flesh he wears, partly as he wishes and partly as he does not wish. ### Extrabiblical texts - Bardesanes (Bardesanes, Book of the Laws of Countries): quotation, high confidence ### Translation notes - Bardesanes. ### Citation (SBL) Eusebius, Praep. ev. 6.10.35 (Dindorf 1:320; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-35). ## Preparation for the Gospel 6.10.36 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-36 - Source: Dindorf 1:320–321 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A companion objects that the seven planets rule seven climes and their laws. ### Greek text πανταχῆ γὰρ καὶ ἐν παντὶ ἔθνει εἰσὶ πλούσιοι καὶ πένητες καὶ ἄρχοντες καὶ ἀρχόμενοι καὶ ἐρρωμένοι καὶ νοσοῦντες, ἕκαστος κατὰ τοὺς τῆς γενέσεως αὐτοῦ κλήρους.” “Ταῦτα, ὦ Βαρδησάνη, ἄκρως ἡμᾶς πέπεικε, φημὶ αὐτῷ. οἱ δὲ ἀστρονόμοι φασὶ τὴν γῆν ταύτην μεμερίσθαι εἰς ἑπτὰ κλίματα, καὶ ἄρχειν ἑκάστου κλίματος ἕνα τῶν ἑπτὰ ἀστέρων· καὶ τοὺς διαφόρους νόμους μὴ τοὺς ἀνθρώπους τεθεικέναι ἑαυτοῖς. ἀλλʼ ἑκάστου ἄρχοντος πλεονάζειν τὸ θέλημα ἐν τῇ ἰδίᾳ χώρᾳ, ὃν νόμον νενομίκασιν οἱ κρατούμενοιʼ’ ### English translation (Claude) For everywhere and in every nation there are rich and poor, rulers and ruled, healthy and sick, each according to the lots of his nativity." "These things, Bardesanes," I say to him, "have thoroughly persuaded us. But the astronomers say that this earth has been divided into seven climes, and that one of the seven stars rules each clime; and that the different laws were not laid down by people for themselves, but the will of each ruler prevails in its own region, and what the ruled have made custom is that law." ### Extrabiblical texts - Bardesanes (Bardesanes, Book of the Laws of Countries): quotation, high confidence ### Translation notes - Bardesanes. The speaker of the objection is Philip, named in 6.10.37. ### Citation (SBL) Eusebius, Praep. ev. 6.10.36 (Dindorf 1:320–321; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-36). ## Preparation for the Gospel 6.10.37 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-37 - Source: Dindorf 1:321 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Bardesanes replies that laws are countless, not seven or twelve. ### Greek text “’Απεκρίνατο, οὐκ ἀληθὴς ἡ διάκρισις αὕτη, ὦ Φίλιππε. εἰ γὰρ καὶ διῄρηται ἡ οἰκουμένη εἰς μέρη ἑπτὰ, ἀλλʼ οὖν γε ἐν μιᾷ μερίδι εὑρίσκομεν πολλὰς διαφορὰς νόμων. οὐδὲ γὰρ ἑπτὰ νόμοι εἰσὶ κατὰ τοὺς ἑπτὰ ἀστέρας, οὐδὲ δώδεκα κατὰ τὰ ζῴδια, οὐδὲ τριάκοντα ἓξ κατὰ τοὺς δεκανοὺς, ἀλλὰ μυρίοι. ### English translation (Claude) "He answered: 'This division is not true, Philip. For even if the inhabited world has been divided into seven parts, still in one part we find many differences of laws. There are not seven laws according to the seven stars, nor twelve according to the signs of the zodiac, nor thirty-six according to the decans, but countless. ### Extrabiblical texts - Bardesanes (Bardesanes, Book of the Laws of Countries): quotation, high confidence ### Translation notes - Bardesanes. ### Citation (SBL) Eusebius, Praep. ev. 6.10.37 (Dindorf 1:321; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-37). ## Preparation for the Gospel 6.10.38 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-38 - Source: Dindorf 1:321 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Within one clime laws differ, and customs travel with peoples. ### Greek text μνημονεύειν τε ὀφείλετε ὧν προεῖπον, ὅτι καὶ ἐν ἐνὶ κλίματι καὶ ἐν μιᾷ χώρᾳ τῶν Ἰνδῶν εἰσιν ἀνθρωποφάγοι Ἰνδοὶ, καί εἰσιν οἱ ἐμψύχων ἀπεχόμενοι· καὶ ὅτι οἱ Μαγουσαῖοι οὐκ ἐν Πέρσιδι μόνῃ τὰς θυγατέρας γαμοῦσιν, ἀλλὰ καὶ ἐν παντὶ ἔθνει, ὅπου ἂν οἰκήσωσι, τοὺς τῶν προγόνων φυλάσσοντες νόμους καὶ τῶν μυστηρίων αὐτῶν τὰς τελετάς. ### English translation (Claude) And you should remember what I said before: that in one clime and in one region of the Indians there are cannibal Indians and there are those who abstain from living things; and that the Magusaeans marry their daughters not in Persia alone but in every nation where they live, keeping the laws of their ancestors and the rites of their mysteries. ### Extrabiblical texts - Bardesanes (Bardesanes, Book of the Laws of Countries): quotation, high confidence ### Translation notes - Bardesanes. ### Citation (SBL) Eusebius, Praep. ev. 6.10.38 (Dindorf 1:321; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-38). ## Preparation for the Gospel 6.10.39 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-39 - Source: Dindorf 1:321 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Nations in every clime lack the arts of Mercury. ### Greek text ἀλλὰ καὶ πολλὰ βάρβαρα ἔθνη κατελέξαμεν, τά τε ὄντα ἐν μεσημβρίᾳ καὶ δύσει, καὶ ἀνατολῇ καὶ ἄρκτῳ, τουτέστιν ἐν διαφόροις κλίμασι, μὴ μετέχοντα Ἑρμαικῆς ἐπιστήμης. ### English translation (Claude) We have also listed many barbarian nations, in the south and west, east and north, that is, in different climes, that have no share in the science of Hermes. ### Extrabiblical texts - Bardesanes (Bardesanes, Book of the Laws of Countries): quotation, high confidence ### Translation notes - Bardesanes. ### Citation (SBL) Eusebius, Praep. ev. 6.10.39 (Dindorf 1:321; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-39). ## Preparation for the Gospel 6.10.40 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-40 - Source: Dindorf 1:321 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Laws change by human action without any change in the stars. ### Greek text πόσοι, νομίζετε, ἄνδρες σοφοὶ παρήγαγον τοὺς κακῶς κειμένους νόμους; πόσοι δὲ νόμοι ὑπὸ τῆς ἀπορίας κατελύθησαν; πόσοι βασιλεῖς κρατήσαντες ἐθνῶν παρήγαγον τοὺς πρὸ αὐτῶν νόμους καὶ ἔθεντο τοὺς ἰδίους; καὶ οὐδεὶς τῶν ἀστέρων ἀπώλεσε τὸ ἴδιον κλίμα. ### English translation (Claude) How many wise men, do you think, have abolished badly laid down laws? How many laws have been dissolved through impracticability? How many kings, having conquered nations, have abolished the laws before them and laid down their own? And none of the stars lost its own clime. ### Extrabiblical texts - Bardesanes (Bardesanes, Book of the Laws of Countries): quotation, high confidence ### Translation notes - Bardesanes. ### Citation (SBL) Eusebius, Praep. ev. 6.10.40 (Dindorf 1:321; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-40). ## Preparation for the Gospel 6.10.41 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-41 - Source: Dindorf 1:321–322 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Romans changed Arabian law by conquest. ### Greek text χθὲς οἱ Ῥωμαῖοι τῆς Ἀραβίας κρατήσαντες τοὺς τῶν βαρβάρων νόμους ἤλλαξαν· ἕπεται γὰρ τὸ αὐτεξούσιον τῷ αὐτεξουσίῳ, τὸ δὲ δυνάμενον πεῖσαι καὶ τοὺς ἀπίστους ἐκθήσομαι ὑμῖν. ### English translation (Claude) Yesterday the Romans, having conquered Arabia, changed the laws of the barbarians; for free will follows free will. And I shall set out for you what can persuade even the unbelieving. ### Extrabiblical texts - Bardesanes (Bardesanes, Book of the Laws of Countries): quotation, high confidence ### Translation notes - Bardesanes. The Roman annexation of Arabia was in AD 106. ### Citation (SBL) Eusebius, Praep. ev. 6.10.41 (Dindorf 1:321–322; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-41). ## Preparation for the Gospel 6.10.42 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-42 - Source: Dindorf 1:322 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jews everywhere circumcise on the eighth day, regardless of stars or land. ### Greek text Ἰουδαῖοι πάντες οἱ διὰ Μώσεως δεξάμενοι νόμον τοὺς γεννωμένους ἄρρενας παῖδας ἐν τῇ ὀγδόῃ ἡμέρᾳ αἱμάσσουσι περιτέμνοντες, οὐκ ἀστέρος παρουσίαν ἀναμένοντες, οὐ κλίματος ἐξουσίαν ἐντρεπόμενοι, οὐχ ὑπὸ νόμου ἀλλοτρίας χώρας ἀγόμενοι ἀλλʼ εἴτε ἐν Συρίᾳ τυγχάνουσιν, εἴτε ἐν Γαλλίᾳ, εἴτε ἐν Ἰταλίᾳ, εἴτε ἐν Ἑλλάδι, ἢ ἐν Παρθίᾳ, ἢ ἂν ὦσι, τοῦτο ποιοῦσιν. ### English translation (Claude) All the Jews who received the law through Moses shed the blood of their male children on the eighth day by circumcising them, not waiting for the presence of a star, not respecting the authority of a clime, not led by the law of a foreign land; but whether they are in Syria, or in Gaul, or in Italy, or in Greece, or in Parthia, or wherever they are, they do this. ### Scripture references - Gen 17:12: allusion, medium confidence - Lev 12:3: allusion, medium confidence ### Extrabiblical texts - Bardesanes (Bardesanes, Book of the Laws of Countries): quotation, high confidence ### Translation notes - Bardesanes. ### Citation (SBL) Eusebius, Praep. ev. 6.10.42 (Dindorf 1:322; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-42). ## Preparation for the Gospel 6.10.43 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-43 - Source: Dindorf 1:322 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jewish Sabbath observance everywhere shows law, not nativity, governs conduct. ### Greek text ὅπερ οὐκ ἔστι κατὰ γένεσιν· οὐ γὰρ δύνανται πάντες οἶ Ἰουδαῖοι μίαν γένεσιν ἔχειν. ἀλλὰ καὶ διʼ ἡμερῶν ἑπτὰ πάντες ὅπου ἂν ὦσιν ἀργοῦσιν ἐκ παντὸς ἔργου, καὶ οὔτε ὁδεύουσιν οὔτε πυρὶ χρῶνται, οὔτε ἀναγκάζει ἡ γένεσις Ἰουδαῖον οὐ κτίσαι οἶκον, οὐ καταλῦσαι, οὐκ ἐργάσασθαι, οὐ πωλῆσαι, οὐκ ἀγοράσαι ταῖς ἡμέραις τοῦ σαββάτου, καίτοι ἐν τῇ αὐτῇ ἡμέρᾳ γεννώντων Ἰουδαίων καὶ γεννωμένων καὶ νοσούντων καὶ ἀποθνησκόντων. ### English translation (Claude) This is not according to nativity; for not all the Jews can have one nativity. Moreover, every seven days, wherever they are, they all rest from all work, neither travel nor use fire; and nativity does not compel a Jew to build a house, or pull one down, or work, or sell, or buy on the days of the Sabbath, although on that same day Jews beget and are born, are sick and die. ### Scripture references - Exod 20:8: allusion, low confidence - Exod 35:3: allusion, low confidence ### Extrabiblical texts - Bardesanes (Bardesanes, Book of the Laws of Countries): quotation, high confidence ### Translation notes - Bardesanes. ### Citation (SBL) Eusebius, Praep. ev. 6.10.43 (Dindorf 1:322; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-43). ## Preparation for the Gospel 6.10.44 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-44 - Source: Dindorf 1:322 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: King Abgar ended self-castration in Osrhoene by law. ### Greek text ταῦτα γὰρ οὐκέτι ἐστὶ τοῦ αὐτεξουσίου. ἐν τῇ Συρίᾳ καὶ ἐν τῇ Ὀσροηνῇ ἀπεκόπτοντο πολλοὶ τῇ Ῥέᾳ, καὶ ἐν τούτῳ μιᾷ ῥοπῇ ὁ βασιλεὺς Ἄβγαρος ἐκέλευσε τῶν ἀποκοπτομένων τὰ αἰδοῖα ἀποκόπτεσθαι καὶ τὰς χεῖρας, καὶ ἐκ τότε οὐδεὶς ἀπεκόψατο ἐν τῇ Ὀσροηνῇ. ### English translation (Claude) For these things no longer belong to free will. In Syria and in Osrhoene many used to castrate themselves for Rhea; and then, by a single decree, King Abgar ordered that those who castrated themselves should have their hands cut off as well; and from that time no one castrated himself in Osrhoene. ### Extrabiblical texts - Bardesanes (Bardesanes, Book of the Laws of Countries): quotation, high confidence ### Translation notes - Bardesanes. The first sentence refers to the begetting, birth, sickness, and death just mentioned. ### Citation (SBL) Eusebius, Praep. ev. 6.10.44 (Dindorf 1:322; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-44). ## Preparation for the Gospel 6.10.45 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-45 - Source: Dindorf 1:322 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christians in every nation share one name and way of life. ### Greek text τί δὲ ἐροῦμεν περὶ τῆς τῶν Χριστιανῶν αἱρέσεως, ἧς ἡμεῖς οἶ δοξασταὶ πολλοὶ ὄντες καὶ ἐν διαφόροις ἀνέστημεν κλίμασιν, ἐν παντὶ ἔθνει καὶ κλίματι, οἵτινες πολλοὶ ὄντες ἐνὶ ὀνόματι κεκλήμεθα; ### English translation (Claude) And what shall we say about the sect of the Christians, to which we, many as we are, belong, who have arisen in different climes, in every nation and clime, and who, many as we are, are called by one name? ### Extrabiblical texts - Bardesanes (Bardesanes, Book of the Laws of Countries): quotation, high confidence ### Translation notes - Bardesanes. ### Citation (SBL) Eusebius, Praep. ev. 6.10.45 (Dindorf 1:322; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-45). ## Preparation for the Gospel 6.10.46 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-46 - Source: Dindorf 1:322–323 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christians everywhere keep their teacher's law against local customs, though still subject to bodily ills. ### Greek text καὶ οὔτε οἱ ἐν Παρθίᾳ Χριστιανοὶ πολυγαμοῦσι, Πάρθοι τυγχάνοντες, οὔθʼ οἱ ἐν Μηδίᾳ κυσὶ προτιθέασι τοὺς νεκροὺς, οὐχ οἱ ἐν Περσίδι γαμοῦσι τὰς θυγατέρας αὐτῶν, Πέρσαι ὄντες, παρὰ Βάκτροις καὶ Γήλοις φθείρουσι τοὺς γάμους, οὐχ οἱ ἐν Αἰγύπτῳ θρησκεύουσι τὸν Ἄπιν ἢ τὸν κύνα ἢ τὸν τράγον ἢ αἴλουρον, ἀλλʼ ὅπου εἰσὶν, οὔτε ὑπὸ τῶν κακῶς κειμένων νόμων καὶ ἐθῶν νικῶνται οὔθʼ ἡ ὕπο τῶν ἄρχων πρυτανευομένη γένεσις αὐτοὺς ἀναγκάζει τοῖς ἀπειρημένοις κακοῖς ὑπὸ τοῦ διδασκάλου αὐτῶν χρῆσθαι, νόσῳ δὲ καὶ πενίᾳ καὶ πάθεσι καὶ ταῖς νομιζομέναις ἀτιμίαις ὑπόκεινται. ### English translation (Claude) The Christians in Parthia, though Parthians, do not take many wives; those in Media do not throw their dead to dogs; those in Persia, though Persians, do not marry their daughters; among the Bactrians and Gelae they do not defile marriage; those in Egypt do not worship Apis, or the dog, or the goat, or the cat. But wherever they are, they are neither overcome by badly laid down laws and customs, nor does the nativity presided over by the ruling stars compel them to practice the evils forbidden by their teacher; yet they are subject to sickness and poverty, sufferings and what are thought dishonors. ### Extrabiblical texts - Bardesanes (Bardesanes, Book of the Laws of Countries): quotation, high confidence ### Translation notes - Bardesanes. A negative before "among the Bactrians" is missing in the digital text and is supplied by sense; the phrase ὑπὸ τῶν ἄρχων ("by the rulers") is translated as referring to the ruling stars. ### Citation (SBL) Eusebius, Praep. ev. 6.10.46 (Dindorf 1:322–323; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-46). ## Preparation for the Gospel 6.10.47 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-47 - Source: Dindorf 1:323 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Freedom and constraint both remain real in human life. ### Greek text ὥσπερ γὰρ ὁ ἐλεύθερος ἡμῶν ἄνθρωπος δουλεύειν οὐκ ἀναγκάζεται, κἂν ἀναγκασθῇ ἀνθίσταται τοῖς ἀναγκάζουσιν, οὕτως οὐδὲ ὁ φαινόμενος ἡμῶν δοῦλος ἄνθρωπος τῆς ὑποταγῆς ἐκφεύγειν ῥᾳδίως δύναται. ### English translation (Claude) For just as a free man among us is not compelled to be a slave, and if he is compelled, resists those who compel him, so too the man among us who appears to be a slave cannot easily escape his subjection. ### Extrabiblical texts - Bardesanes (Bardesanes, Book of the Laws of Countries): quotation, high confidence ### Translation notes - Bardesanes. ### Citation (SBL) Eusebius, Praep. ev. 6.10.47 (Dindorf 1:323; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-47). ## Preparation for the Gospel 6.10.48 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-48 - Source: Dindorf 1:323 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: We are neither all-powerful nor mere instruments; God's will prevails, though he allows each nature its freedom. ### Greek text εἰ γὰρ πάντα ἐδυνάμεθα, ἡμεῖς ἂν ἦμεν τὸ πᾶν, ὥστε εἰ μηδὲν ἐδυνάμεθα, ἄλλων ἦμεν, ὡς προεῖπον, ὄργανα, καὶ οὐχ ἑαυτῶν. θεοῦ δʼ ἐπινεύσαντος πάντα δυνατὰ καὶ ἀνεμπόδιστα· τῇ γὰρ ἐκείνου βουλήσει οὐδὲν ἀντιστῆναι δύναται. καὶ γὰρ τὰ δοκοῦντα ἀνθίστασθαι, αὐτοῦ χρηστοῦ ὄντος, καὶ συγχωροῦντος ἑκάστῃ φύσει ἔχειν τὴν ἰδιότητα καὶ τὸ αὐτεξούσιον τοῦ θελήματος, ἀνθίσταται.’’ ### English translation (Claude) For if we could do everything, we would be the whole; and if we could do nothing, we would be, as I said before, the instruments of others and not our own. But when God consents, all things are possible and unhindered; for nothing can resist his will. Even the things that seem to resist do resist because he is good and allows each nature to have its own character and the free will of its choice.'" ### Extrabiblical texts - Bardesanes (Bardesanes, Book of the Laws of Countries): quotation, high confidence ### Translation notes - Bardesanes. ### Citation (SBL) Eusebius, Praep. ev. 6.10.48 (Dindorf 1:323; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-48). ## Preparation for the Gospel 6.10.49 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-49 - Source: Dindorf 1:323 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius turns from pagan authors to the testimony of the sacred writings. ### Greek text Τοσαῦτα καὶ ὁ Σύρος. ἑνὸς δὲ ἔτι μνησθεὶς περιγράψω τὸν λόγον. ἐπειδὴ γὰρ τὰ μὲν ἀπὸ τῶν ἔξωθεν γραμμάτων αὐταρκῶς παρατέθειται, λείπει δὲ τὰ ἀπὸ τῶν ἱερῶν γραμμάτων, ὧν δὴ καὶ μάλιστα ἡμῖν δεῖ εἰς τὴν τῆς Εὐαγγελικῆς Ἀποδείξεως Προπαρασκευὴν, εὖ ἂν ἔχοι καὶ τάδε ἐποπτεῦσαι, ὡς ἂν κατὰ μηδὲν ὁ λόγος ἐλλείποι τῶν εἰς τὸ πρόβλημα θεωρουμένων. ### English translation (Claude) So much from the Syrian too. I shall mention one more thing and close the discussion. Since the passages from outside writings have been set out sufficiently, but those from the sacred writings remain, which we need above all for the Preparation for the Proof of the Gospel, it would be well to survey these too, so that the discussion may lack nothing of what bears on the problem. ### Citation (SBL) Eusebius, Praep. ev. 6.10.49 (Dindorf 1:323; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-49). ## Preparation for the Gospel 6.10.50 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-50 - Source: Dindorf 1:323–324 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius introduces Origen's Commentary on Genesis on fate. ### Greek text ὅθεν δὴ καὶ τάδε σοι σαφῆ καταστήσω. οὐ μὴν οἷός τʼ ἂν εἴης γυμνῶν ἐπαίειν τῶν ἱερῶν λογίων τὰ πολλὰ συνεσκιασμένως προενηνεγμένων. διόπερ ἐγώ σοι τὸν ἑρμηνέα τούτων παραστήσομαι· σὺ δʼ, εἰ μὴ τοῖς κρείττοσι βασκαίνεις, οἶσθά που τὸν ἄνδρα, Χριστοῦ μὲν θιάσοις εἰσέτι δεῦρο χορεύοντα διʼ ὧν ἀπολέλοιπε πόνων, οὐ μὴν οὐδὲ τοῖς ἐκτὸς ἀγνῶτα διʼ ἣν ἐπιδέδεικται καὶ πρὸς τὰ τῶνδε μαθήματα φιλοτιμίαν. σκέψαι δʼ οὖν ὅσα τε καὶ ὁποῖα ἐν τοῖς εἰς τὴν Γένεσιν Ἐξηγητικοῖς θαυμάσιος Ὠριγένης περὶ τῆς προκειμένης ὑποθέσεως διείληφε, καὶ ὅπως ἐφώδευσε τὸν περὶ εἱμαρμένης λόγον. ### English translation (Claude) So I shall make these things clear to you as well. But you would not be able to understand the sacred oracles bare, since many of them have been put forward in a veiled way. Therefore I shall present to you their interpreter. And you, unless you begrudge your betters, surely know the man, who still dances among the companies of Christ to this day through the labors he has left behind, and is not unknown to outsiders either because of the zeal he showed even for their learning. Consider, then, how much and what kind of things the wonderful Origen set out on the present subject in his Commentaries on Genesis, and how he went through the doctrine of fate. ### Translation notes - The passage that follows (chapter 11) is from Origen's Commentary on Genesis, book 3; the same text is preserved in the Philocalia, chapter 23. ### Citation (SBL) Eusebius, Praep. ev. 6.10.50 (Dindorf 1:323–324; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-10-50). ## Preparation for the Gospel 6.11.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-11-1 - Source: Dindorf 1:324 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen introduces the problem of fate raised by the stars being 'for signs.' ### Greek text “ Περὶ τοῦ εἰς σημεῖα γεγονέναι τοὺς φωστῆρας, οὐκ ἄλλους ἡλίου καὶ σελήνης καὶ τῶν ἄστρων τυγχάνοντας, τῶν σφόδρα ἀναγκαιοτάτων ἔστι διαλαβεῖν, οὐ μόνον ἐθνῶν τῶν τῆς Χριστοῦ πίστεως ἀλλοτρίων σφαλλομένων εἰς τὸν περὶ τῆς εἱμαρμένης τόπον, τῇ τῶν καλουμένων πλανωμένων ἀστέρων ἐπιπλοκῇ πρὸς τοὺς ἐν τῷ ζωδιακῷ πάντων αὐτοῖς νομιζομένων συμβαίνειν τῶν ἐπὶ τῆς γῆς καὶ τῶν περὶ ἕκαστον ἄνθρωπον, τάχα δὲ καὶ ἀλόγων ζῴων, ἀλλὰ γὰρ καὶ πολλῶν τῶν πεπιστευκέναι ὑπολαμβανομένων περισπωμένων μὴ ἄρα ἠνάγκασται τὰ τῶν ἀνθρώπων πράγματα καὶ ἀμήχανον ἄλλως γενέσθαι ἢ ὡς οἱ ἀστέρες κατὰ διαφόρους σχηματισμοὺς ἐπιτελοῦσιν. ### English translation (Claude) "Concerning the lights, which are none other than the sun, the moon, and the stars, having come to be 'for signs,' it is among the most necessary things to discuss. For not only do nations foreign to the faith of Christ go astray on the subject of fate, thinking that everything that happens on earth and to each person, and perhaps even to irrational animals, comes about through the combination of the so-called planets with the signs of the zodiac; but many also who are supposed to have believed are distracted by the question whether human affairs are not, after all, compelled, and cannot possibly happen otherwise than as the stars bring them about in their different configurations. ### Scripture references - Gen 1:14: allusion, high confidence ### Extrabiblical texts - Origen, Philoc. 23 (Philocalia): quotation, high confidence ### Translation notes - Origen, Commentary on Genesis 3 (on Gen 1:14), also preserved in the Philocalia, chapter 23. ### Citation (SBL) Eusebius, Praep. ev. 6.11.1 (Dindorf 1:324; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-11-1). ## Preparation for the Gospel 6.11.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-11-2 - Source: Dindorf 1:324 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Fatalism abolishes free will, praise, and blame. ### Greek text ἕπεται δὲ τοῖς ταῦτα δογματίζουσιν ἐξ ὅλων τὸ ἐφʼ ἡμῖν ἀναιρεῖν· διόπερ καὶ ἔπαινον καὶ ψόγον, καὶ πράξεις ἀποδέκτας πάλιν τε αὖ ψεκτάς. ### English translation (Claude) It follows for those who teach this that they wholly do away with what is in our power, and therefore also with praise and blame, and with actions worthy of acceptance and, again, worthy of censure. ### Extrabiblical texts - Origen, Philoc. 23 (Philocalia): quotation, high confidence ### Translation notes - Origen. ### Citation (SBL) Eusebius, Praep. ev. 6.11.2 (Dindorf 1:324; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-11-2). ## Preparation for the Gospel 6.11.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-11-3 - Source: Dindorf 1:324 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Fatalism destroys God's judgment, punishment, and reward. ### Greek text ἅπερ εἰ οὕτως ἔχει, τὰ τῆς κεκηρυγμένης τοῦ θεοῦ κρίσεως οἴχεται, καὶ ἀπειλαὶ πρὸς τοὺς ἡμαρτηκότας, ὡς κολασθησομένους· τιμαί τε αὖ πρὸς τοὺς τοῖς κρείττοσιν ἑαυτοὺς ἐπιδεδωκότας καὶ μακαριότητες· οὐδὲν γὰρ ἔτι τούτων εὐλόγως ἔσται γενόμενον. ### English translation (Claude) If this is so, what is proclaimed about God's judgment is gone, together with the threats against sinners that they will be punished, and the honors and blessings for those who have given themselves to better things; for none of these will any longer reasonably come to pass. ### Extrabiblical texts - Origen, Philoc. 23 (Philocalia): quotation, high confidence ### Translation notes - Origen. ### Citation (SBL) Eusebius, Praep. ev. 6.11.3 (Dindorf 1:324; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-11-3). ## Preparation for the Gospel 6.11.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-11-4 - Source: Dindorf 1:324–325 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Fatalism would make faith, Christ's coming, and the apostles' work vain. ### Greek text καὶ εἰ τὰ ἀκόλουθά τις ἑαυτῷ ἐφʼ οἷς δογματίζει βλέποι, καὶ ἡ πίστις ἔσται ματαία, ἥ τε Χριστοῦ ἐπιδημία οὐδὲν ἀνύουσα, καὶ πᾶσα ἡ διὰ νόμου καὶ προφητῶν οἰκονομία, κάματοί τε ἀποστόλων ὑπὲρ τοῦ συστῆσαι τὰς διὰ Χριστοῦ τοῦ θεοῦ ἐκκλησίας· ### English translation (Claude) And if one saw the consequences of what he teaches, faith too will be vain, and the coming of Christ achieving nothing, and the whole dispensation through the law and the prophets, and the labors of the apostles to establish the churches of God through Christ; ### Extrabiblical texts - Origen, Philoc. 23 (Philocalia): quotation, high confidence ### Translation notes - Origen. ### Citation (SBL) Eusebius, Praep. ev. 6.11.4 (Dindorf 1:324–325; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-11-4). ## Preparation for the Gospel 6.11.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-11-5 - Source: Dindorf 1:325 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Fatalism would subject even Christ and the faith of believers to the stars. ### Greek text εἰ μὴ ἄρα καὶ Χριστὸς, κατὰ τοὺς οὕτω τολμῶντας ὑπὸ τὴν ἀνάγκην τῆς τῶν ἄστρων κινήσεως τῷ γένεσιν ἀνειληφέναι γενόμενος, πάντα πεποιήκοι τε καὶ πάθοι, οὐ τοῦ θεοῦ καὶ πατρὸς τῶν ὅλων αὐτῷ τὰς παραδόξους δυνάμεις δωρησαμένου. ἀλλὰ τῶν ἀστέρων. οἷς ἀθέοις καὶ ἀσεβέσι τυγχάνουσι λόγοις ἀκολουθεῖ καὶ τὸ τοὺς πιστεύοντας ὑπὸ τῶν ἀστέρων ἀγομένους πιστεύειν εἰς θεὸν λέγεσθαι. ### English translation (Claude) unless, according to those who dare to say such things, Christ too, having come under the necessity of the stars' motion by taking on birth, did and suffered everything, and it was not the God and Father of the universe who granted him his wondrous powers, but the stars. And from these godless and impious doctrines it follows also that believers are said to believe in God because they are led by the stars. ### Extrabiblical texts - Origen, Philoc. 23 (Philocalia): quotation, high confidence ### Translation notes - Origen. ### Citation (SBL) Eusebius, Praep. ev. 6.11.5 (Dindorf 1:325; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-11-5). ## Preparation for the Gospel 6.11.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-11-6 - Source: Dindorf 1:325 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Fatalism makes God the author of a world where men are forced into vice and violence. ### Greek text πυθοίμεθα δʼ ἂν αὐτῶν τί ὁ θεὸς βουλόμενος τοιοῦτον ἐποίει κόσμον, ἵν οἱ μὲν ἐν αὐτῷ ἄνδρες ὄντες τὰ γυναικῶν πάσχωσιν, οὐδαμῶς ἑαυτοῖς αἴτιοι τῆς ἀσελγείας γεγενημένοι, ἕτεροι δὲ ἀγρίων ζῴων κατάστασιν εἰληφότες, τῷ τὴν φορὰν τοῦ παντὸς τοιούτους αὐτοὺς πεποιηκέναι, διὰ τὸ τὸν θεὸν οὕτω κεκοσμηκέναι τὸ πᾶν, ἐπιδιδόασιν ἑαυτοὺς ὠμοτάτοις καὶ σφόδρα ἀπανθρώποις πράγμασιν, ἀνδροφονίαις καὶ πειρατείαις; ### English translation (Claude) We would ask them what God intended in making such a world, in which some who are men suffer what belongs to women, without being in any way the cause of their own licentiousness, while others, having been given the condition of wild animals because the movement of the universe has made them so, since God ordered the whole in this way, give themselves up to the most savage and utterly inhuman deeds, murders and piracies? ### Extrabiblical texts - Origen, Philoc. 23 (Philocalia): quotation, high confidence ### Translation notes - Origen. ### Citation (SBL) Eusebius, Praep. ev. 6.11.6 (Dindorf 1:325; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-11-6). ## Preparation for the Gospel 6.11.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-11-7 - Source: Dindorf 1:325 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Fatalists acquit sinners and blame God for all evil. ### Greek text καὶ τί δεῖ λέγειν ἡμᾶς περὶ τῶν συμβαινόντων ἐν ἀνθρώποις καὶ ἁμαρτανομένων ὑπʼ αὐτῶν, μυρίων ὅσων τυγχανόντων, οὕστινας οἱ τῶν προϊστάμενοι τούτων λόγων ἀπολύοντες παντὸς ἐγκλήματος τῷ θεῷ προσγράφουσι πάντων τῶν κακῶς καὶ ψεκτῶς πραττομένων τὴν αἰτίαν;” ### English translation (Claude) And what need is there for us to speak of what happens among human beings and of the sins they commit, countless as they are, whom the champions of these doctrines acquit of all blame, ascribing to God the cause of all that is done badly and blameworthily?" ### Extrabiblical texts - Origen, Philoc. 23 (Philocalia): quotation, high confidence ### Translation notes - Origen. ### Citation (SBL) Eusebius, Praep. ev. 6.11.7 (Dindorf 1:325; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-11-7). ## Preparation for the Gospel 6.11.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-11-8 - Source: Dindorf 1:325 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Blaming a separate Creator for evil cannot make him just. ### Greek text “Ἐὰν δέ τινες αὐτῶν, ὡς ἀπολογούμενοι περὶ θεοῦ, ἕτερον μὲν εἶναι λέγωσι τὸν ἀγαθὸν, οὐδενὸς τούτων ἔχοντα τὴν ἀρχὴν, τῷ δὲ δημιουργῷ πάντων τὰ τοιαῦτα προσάπτωσι, πρῶτον μὲν οὐδʼ ὣς ὃ βούλονται δυνήσονται ἀποδεικνύναι, ὅτι ἐστὶ δίκαιος. πῶς γὰρ ἂν ὁ τοσούτων κακῶν κατʼ αὐτοὺς πατὴρ εὐλόγως χρηματίζοι δίκαιος; ### English translation (Claude) "And if some of them, as if defending God, say that the good God is another, who is the source of none of these things, and attach all such things to the Creator, then first, not even so will they be able to prove what they want, that he is just. For how could one who is, on their view, the father of so many evils reasonably be called just? ### Extrabiblical texts - Origen, Philoc. 23 (Philocalia): quotation, high confidence ### Translation notes - Origen, against the Marcionites and similar groups who distinguished a good God from the just Creator. ### Citation (SBL) Eusebius, Praep. ev. 6.11.8 (Dindorf 1:325; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-11-8). ## Preparation for the Gospel 6.11.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-11-9 - Source: Dindorf 1:325–326 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If these heretics are subject to the stars, their own doctrine came from the Creator's stars. ### Greek text δεύτερον δὲ περὶ ἑαυτῶν τί ποτε φήσουσιν ἐξεταστέον, πότερον ὑπόκεινται τῇ φορᾷ τῶν ἀστέρων, ἢ ἠλευθέρωνται, καὶ ἐν τῷ βίῳ τυγχάνοντες οὐδὲν ἐνεργούμενον εἰς ἑαυτοὺς ἔχουσιν ἐκεῖθεν. εἰ μὲν γὰρ φήσουσιν ὑποκεῖσθαι τοῖς ἄστροις, δῆλον ὅτι τὰ ἄστρα τὸ νοῆσαι αὐτοῖς τοῦτο ἐχαρίσατο, καὶ ὁ δημιουργὸς ὑποβεβληκὼς ἔσται διὰ τῆς τοῦ παντὸς κινήσεως τὸν λόγον τὸν περὶ τοῦ ἀνωτέρω ἀναπεπλασμένου θεοῦ, ὅπερ οὐ βούλονται. ### English translation (Claude) Second, we must examine what they will say about themselves: whether they are subject to the movement of the stars, or have been set free and, while living in this life, have nothing worked on them from there. For if they say they are subject to the stars, plainly the stars granted them this very thought, and the Creator, through the motion of the universe, will have suggested the doctrine about the higher God whom they have invented, which they do not want. ### Extrabiblical texts - Origen, Philoc. 23 (Philocalia): quotation, high confidence ### Translation notes - Origen. ### Citation (SBL) Eusebius, Praep. ev. 6.11.9 (Dindorf 1:325–326; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-11-9). ## Preparation for the Gospel 6.11.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-11-10 - Source: Dindorf 1:326 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If they claim exemption from the stars, they cannot prove it. ### Greek text εἰ δὲ ἀποκρινοῦνται ὅτι ἔξω τῶν νόμων τυγχάνουσι τοῦ δημιουργοῦ τῶν κατὰ τοὺς ἀστέρας, ἵνα μὴ ἀπόφασις ᾖ τὸ λεγόμενον ὑπʼ αὐτῶν ἀναπόδεικτος, πειραθήτωσαν ἡμᾶς προσάγειν ἀναγκαστικώτερον, διαφορὰν παριστάντες νοῦ τινὸς ὑποκειμένου γενέσει καὶ εἱμαρμένῃ καὶ ἑτέρου ἀπὸ τούτων ἐλευθέρου. δῆλον γάρ ἐστι τοὺς τοιούτους ὅτι λόγον ἀπαιτηθέντες διδόναι αὐτοῖς οὐδαμῶς δυνήσονται. ### English translation (Claude) But if they answer that they are outside the Creator's laws concerning the stars, then, so that what they say may not be an unproved assertion, let them try to bring us to it more compellingly, by showing the difference between a mind subject to birth and fate and another free from them. For it is plain that such people, if asked to give an account, will be quite unable to do so. ### Extrabiblical texts - Origen, Philoc. 23 (Philocalia): quotation, high confidence ### Translation notes - Origen. ### Citation (SBL) Eusebius, Praep. ev. 6.11.10 (Dindorf 1:326; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-11-10). ## Preparation for the Gospel 6.11.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-11-11 - Source: Dindorf 1:326 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Fatalism makes prayer pointless. ### Greek text πρὸς δὲ τοῖς εἰρημένοις καὶ εὐχαὶ παρέλκουσι μάτην παραλαμβανόμεναι. εἰ γὰρ κατηνάγκασται τάδε τινὰ γενέσθαι, καὶ οἱ ἀστέρες ποιοῦσιν, οὐδὲν δὲ παρὰ τὴν τούτων πρὸς ἀλλήλους ἐπιπλοκὴν δύναται γενέσθαι, θεὸν ἀλογίστως ἀξιοῦμεν τάδε τινὰ ἡμῖν δωρήσασθαι. ### English translation (Claude) And besides what has been said, prayers too become superfluous, used in vain. For if it is compelled that certain things happen, and the stars do them, and nothing can happen apart from their combination with one another, we unreasonably ask God to grant us these things. ### Extrabiblical texts - Origen, Philoc. 23 (Philocalia): quotation, high confidence ### Translation notes - Origen. ### Citation (SBL) Eusebius, Praep. ev. 6.11.11 (Dindorf 1:326; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-11-11). ## Preparation for the Gospel 6.11.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-11-12 - Source: Dindorf 1:326 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen ends his case against the impiety of fatalism. ### Greek text καὶ τί ἐπὶ πλεῖον μηκύνειν τὸν λόγον δεῖ, παριστάντα τὸ ἀσεβὲς τοῦ κατημαξευμένου ἀβασανίστως παρὰ τοῖς πολλοῖς περὶ εἱμαρμένης τόπου; αὐτάρκη γὰρ εἰς ὑπογραφὴν καὶ τὰ εἰρημένα.” ### English translation (Claude) And why must one lengthen the discussion further, demonstrating the impiety of the doctrine of fate, which has become a beaten track among the many without examination? For what has been said is enough for an outline." ### Extrabiblical texts - Origen, Philoc. 23 (Philocalia): quotation, high confidence ### Translation notes - Origen. ### Citation (SBL) Eusebius, Praep. ev. 6.11.12 (Dindorf 1:326; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-11-12). ## Preparation for the Gospel 6.11.13 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-11-13 - Source: Dindorf 1:326–327 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen returns to Gen 1:14: people learn of events by seeing or by hearing from those who did not cause them. ### Greek text “Πόθεν δὲ ἐξετάζοντες τὸ ῾ἔστωσαν εἰς σημεῖα οἱ φωστῆρεςʼ ἐπὶ ταῦτα ἐληλύθαμεν ἑαυτοὺς ὑπομνήσωμεν. οἱ μανθάνοντες περί τινων ἀληθῆ, ἤτοι αὐτόπται τῶν πραγμάτων γενόμενοι, ἀποφαίνονται τάδε τινὰ ὑγιῶς, τὸ πάθος καὶ τὴν ἐνέργειαν τῶν πεπονθότων ἢ ἐνηργηκότων θεασάμενοι, ἢ ἀπαγγελλόντων τῶν οὐδαμῶς αἰτίων τοῖς γεγενημένοις ἀκούσαντες τάδε τινὰ γινώσκουσιν ### English translation (Claude) "Let us remind ourselves from what point we came to these matters, examining 'Let the lights be for signs.' Those who learn the truth about things either declare them soundly as eyewitnesses of the events, having seen what the sufferers suffered and the doers did; or they come to know them by hearing from those who report them without being in any way the cause of what happened ### Scripture references - Gen 1:14: quotation, high confidence ### Extrabiblical texts - Origen, Philoc. 23 (Philocalia): quotation, high confidence ### Translation notes - Origen. ### Citation (SBL) Eusebius, Praep. ev. 6.11.13 (Dindorf 1:326–327; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-11-13). ## Preparation for the Gospel 6.11.14 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-11-14 - Source: Dindorf 1:327 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen sets aside knowledge gained from the agents themselves. ### Greek text (ὑπεξῃρήσθω δὲ νῦν τοῦ λόγου τὸ δύνασθαι τοὺς δεδρακότας ἢ πεπονθότας, διηγουμένους ἃ δεδράκασιν ἢ πεπόνθασιν, ἐνάγειν εἰς γνῶσιν τῶν πεπραγμένων τὸν μὴ παρατετυχηκότα). ### English translation (Claude) (let us leave aside for now the fact that the doers or sufferers, by recounting what they have done or suffered, can lead one who was not present to knowledge of what was done). ### Extrabiblical texts - Origen, Philoc. 23 (Philocalia): quotation, high confidence ### Translation notes - Origen. ### Citation (SBL) Eusebius, Praep. ev. 6.11.14 (Dindorf 1:327; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-11-14). ## Preparation for the Gospel 6.11.15 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-11-15 - Source: Dindorf 1:327 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: One who reports events is not their cause. ### Greek text ἐὰν οὖν ὁ διδασκόμενος ὑπὸ τοῦ μηδαμῶς αἰτίου τῶν γινομένων τὸ τάδε τινὰ τοῖσδε γεγονέναι ἢ συμβήσεσθαι μὴ διακρίνῃ ὅτι οὐ πάντως ὁ διδάσκων περί τινος ὡς γενομένου ἢ ἐσομένου αἴτιός ἐστι τοῦ τὸ πρᾶγμα τοιόνδε τι τυγχάνειν, οἰήσεται τὸν παραστήσαντα περὶ τοῦ τάδε τινὰ γεγονέναι, ἢ τάδε τινὰ ἔσεσθαι, πεποιηκέναι ἢ ποιήσειν τὰ περὶ ὧν διδάσκει, οἰήσεται δὲ δηλονότι ἐσφαλμένως. ### English translation (Claude) If, then, someone taught by one who is in no way the cause of events that such things have happened or will happen to such people does not distinguish that the one who teaches about something as past or future is not necessarily the cause of the thing's being so, he will think that the one who showed that these things happened or will happen made them or will make them; but plainly he will think wrongly. ### Extrabiblical texts - Origen, Philoc. 23 (Philocalia): quotation, high confidence ### Translation notes - Origen. ### Citation (SBL) Eusebius, Praep. ev. 6.11.15 (Dindorf 1:327; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-11-15). ## Preparation for the Gospel 6.11.16 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-11-16 - Source: Dindorf 1:327 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A prophecy about Judas does not cause Judas's betrayal. ### Greek text ὡς εἴ τις ἐντυχὼν προφητικῇ βίβλῳ προδηλούσῃ τὰ περὶ Ἰούδαν τὸν προδότην νομίσαι, μαθὼν τὸ ἐσόμενον, ὁρῶν αὐτὸ ἀποτελούμενον, τὴν βίβλον αἰτίαν εἶναι τόδε τι γεγονέναι ὕστερον, ἐπεὶ ἀπὸ τῆς βίβλου μεμάθηκε τὰ ὑπὸ τοῦ Ἰούδα πραχθησόμενα ὕστερον· ἢ πάλιν μὴ τὴν βίβλον ὑπολάβοι εἶναι αἰτίαν, ἀλλὰ τὸν πρῶτον γράψαντα αὐτὴν, ἢ τὸν ἐνεργήσαντα φέρε εἰπεῖν τὸν θεόν. ### English translation (Claude) It is as if someone, coming upon a prophetic book foretelling the things about Judas the betrayer, having learned what would happen and seeing it fulfilled, were to think that the book was the cause of its happening afterward, since he had learned from the book what Judas would do afterward; or again, were to suppose that not the book was the cause, but the one who first wrote it, or the one who inspired it, God, let us say. ### Extrabiblical texts - Origen, Philoc. 23 (Philocalia): quotation, high confidence ### Translation notes - Origen. ### Citation (SBL) Eusebius, Praep. ev. 6.11.16 (Dindorf 1:327; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-11-16). ## Preparation for the Gospel 6.11.17 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-11-17 - Source: Dindorf 1:327 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God foreknew Judas's betrayal but did not cause it. ### Greek text ὥσπερ δὲ ἐπὶ τῶν περὶ τοῦ Ἰούδα προφητευομένων αὐταὶ αἱ λέξεις ἐξεταζόμεναι ἐμφαίνουσι τὸν θεὸν ποιητὴν μὴ γεγονέναι τῆς τοῦ Ἰούδα προδοσίας, ἀλλὰ μόνον δεδηλωκέναι προεγνωκότα τὰ ἀπὸ τῆς τούτου κακίας πραχθησόμενα παρὰ τὴν αὐτοῦ αἰτίαν, ### English translation (Claude) But just as, in the case of the prophecies about Judas, the words themselves, when examined, show that God did not become the maker of Judas's betrayal, but only revealed, having foreknown them, the things that would be done by Judas's wickedness through his own fault, ### Extrabiblical texts - Origen, Philoc. 23 (Philocalia): quotation, high confidence ### Translation notes - Origen. ### Citation (SBL) Eusebius, Praep. ev. 6.11.17 (Dindorf 1:327; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-11-17). ## Preparation for the Gospel 6.11.18 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-11-18 - Source: Dindorf 1:327 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Neither God's foreknowledge nor the signs that bear it cause what is foreknown. ### Greek text οὕτως εἴ τις ἐμβαθύναι τῷ λόγῳ τοῦ προειδέναι τὰ πάντα τὸν θεὸν καὶ τοὺς ἐν οἷς οἷον ἐτύπωσε τῆς ἑαυτοῦ προγνώσεως τοὺς λόγους, κατανοήσαι ἂν ὅτι οὔτε ὁ προγνοὺς πάντως αἴτιος τῶν προεγνωσμένων οὔτε τὰ τοὺς τύπους τῶν λόγων τῆς προγνώσεως τοῦ προεγνωκότος δεξάμενα.” ### English translation (Claude) so, if someone were to go deeply into the account of God's foreknowing all things, and into those in whom he, as it were, impressed the accounts of his foreknowledge, he would understand that neither the one who foreknew is necessarily the cause of what was foreknown, nor are the things that received the imprints of the accounts of the foreknower's foreknowledge." ### Extrabiblical texts - Origen, Philoc. 23 (Philocalia): quotation, high confidence ### Translation notes - Origen. ### Citation (SBL) Eusebius, Praep. ev. 6.11.18 (Dindorf 1:327; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-11-18). ## Preparation for the Gospel 6.11.19 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-11-19 - Source: Dindorf 1:327–328 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God's foreknowledge follows from the very idea of God. ### Greek text “Ὅτι μὲν οὖν ἕκαστον τῶν ἐσομένων πρὸ πολλοῦ οἶδεν ὁ θεὸς γενησόμενον, καὶ χωρὶς μὲν γραφῆς αὐτόθεν ἐκ τῆς ἐννοίας τῆς περὶ θεοῦ δῆλον τῷ συνιέντι ἀξίωμα δυνάμεως νοῦ θεοῦ. ### English translation (Claude) "That God knows long beforehand that each future thing will happen is plain even without Scripture, directly from the notion of God, to one who understands it as an axiom of the power of God's mind. ### Extrabiblical texts - Origen, Philoc. 23 (Philocalia): quotation, high confidence ### Translation notes - Origen. ### Citation (SBL) Eusebius, Praep. ev. 6.11.19 (Dindorf 1:327–328; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-11-19). ## Preparation for the Gospel 6.11.20 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-11-20 - Source: Dindorf 1:328 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Scripture, including Susanna, shows God's foreknowledge. ### Greek text εἰ δὲ δεῖ καὶ ἀπὸ τῶν γραφῶν τοῦτο παραστήσαι, πλήρεις μέν εἰσιν αἱ προφητεῖαι τοιούτων παραδειγμάτων, καὶ τὰ κατὰ τὴν Σωσάνναν δὲ τοῦ θεοῦ γινώσκοντος τὰ πάντα πρὶν γενέσεως αὐτῶν, οὕτω λέγουσαν “ ὁ θεὸς ὁ αἰώνιος, ὁ τῶν κρυπτῶν γνώστης, ὁ εἰδὼς τὰ πάντα πρὶν γενέσεως αὐτῶν, σὺ ἐπίστασαι ὅτι ψευδῆ μου κατεμαρτύρησαν οὗτοι.’’ ### English translation (Claude) But if this must also be established from the Scriptures, the prophecies are full of such examples; and so is the story of Susanna, where God knows all things before they come to be, as she says: "Eternal God, who knows what is hidden, who knows all things before they come to be, you know that these men have borne false witness against me." ### Extrabiblical texts - Origen, Philoc. 23 (Philocalia): quotation, high confidence - Sus 42–43 (Susanna): quotation, high confidence ### Translation notes - Origen, quoting Susanna 42. ### Citation (SBL) Eusebius, Praep. ev. 6.11.20 (Dindorf 1:328; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-11-20). ## Preparation for the Gospel 6.11.21 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-11-21 - Source: Dindorf 1:328 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The prophecy naming Josiah long beforehand shows God's foreknowledge. ### Greek text σαφέστατα δὲ ἐν τῇ τρίτῃ τῶν Βασιλειῶν καὶ ὄνομα βασιλεύοντος καὶ πράξεις ἀνεγράφησαν πρὸ πλειόνων ἐτῶν τοῦ γενέσθαι προφητευόμενα οὕτως ‘καὶ ἐποίησεν Ἱεροβοὰμ ἑορτὴν ἐν τῷ μηνὶ τῷ ὀγδόῳ, ἐν τῇ πέμπτῃ καὶ δεκάτῃ ἡμέρᾳ τοῦ μηνὸς, κατὰ τὴν ἑορτὴν τὴν ἐν γῇ Ἰούδα. καὶ ἀνέβη ἐπὶ τὸ θυσιαστήριον τὸ ἐν Βαιθὴλ, ὃ ἐποίησεν ἐν ταῖς δαμάλεσιν αἷς ἐποίησεν.’ εἶτα μετʼ ὀλίγα ‘καὶ ἰδοὺ ἄνθρωπος τοῦ θεοῦ ἐξ Ἰούδα παρεγένετο ἐν λόγῳ κυρίου ἐν Βαιθὴλ, καὶ ‘Ἱεροβοὰμ εἱστήκει ἐπὶ τὸ θυσιαστήριον αὐτοῦ ἐπιθῦσαι· καὶ ἐπεκάλεσεν ἐπὶ τὸ θυσιαστήριον ἐν λόγῳ κυρίου, καὶ εἶπε, θυσιαστήριον, θυσιαστήριον, τάδε λέγει κύριος, ἰδοὺ υἱὸς τίκτεται τῷ οἴκῳ Δαβὶδ, Ἰωσίας ὄνομα αὐτῷ, καὶ θύσει ἐπὶ σὲ τοὺς ἱερεῖς τῶν ὑψηλῶν τῶν ἐπιθυόντων ἐπὶ σὲ, καὶ ὀστᾶ ἀνθρώπων καύσει ἐπὶ σέ. καὶ ἔδωκεν ἐν τῇ ἡμέρᾳ ἐκείνῃ τέρας, λέγων, ‘τοῦτο τὸ τέρας ὃ ἐλάλησε κύριος λέγων, ἰδοὺ τὸ θυσιαστήριον ῥήγνυται, καὶ ἐκχυθήσεται ἡ πιότης ἡ ἐπʼ αὐτῷ. καὶ μετʼ ὀλίγα δηλοῦται ὅτι καὶ τὸ θυσιαστήριον ἐρράγη καὶ ἐξεχύθη ἡ πιότης ἀπὸ τοῦ θυσιαστηρίου κατὰ τὸ τέρας ὃ ἔδωκεν ὁ ἄνθρωπος ἐν λόγῳ κυρίου. ### English translation (Claude) Most clearly, in the third book of Kingdoms, both the name of a king and his deeds were written down, prophesied many years before they happened, as follows: "And Jeroboam made a feast in the eighth month, on the fifteenth day of the month, like the feast in the land of Judah. And he went up to the altar in Bethel which he had made for the heifers he had made." Then a little later: "And behold, a man of God came from Judah by the word of the Lord to Bethel, and Jeroboam was standing at his altar to offer sacrifice; and he cried out against the altar by the word of the Lord, and said, 'Altar, altar, thus says the Lord: Behold, a son is born to the house of David, Josiah is his name, and he shall sacrifice upon you the priests of the high places who offer sacrifice upon you, and he shall burn human bones upon you.' And he gave a sign on that day, saying, 'This is the sign that the Lord has spoken, saying: Behold, the altar is torn apart, and the fat that is on it shall be poured out.'" And a little later it is shown that the altar was torn apart and the fat was poured out from the altar, according to the sign that the man had given by the word of the Lord. ### Scripture references - 1 Kgs 12:32: quotation, high confidence - 1 Kgs 12:33: quotation, high confidence - 1 Kgs 13:1: quotation, high confidence - 1 Kgs 13:2: quotation, high confidence - 1 Kgs 13:3: quotation, high confidence - 1 Kgs 13:5: allusion, high confidence ### Extrabiblical texts - Origen, Philoc. 23 (Philocalia): quotation, high confidence ### Translation notes - Origen, quoting 1 Kgs 12:32–13:5 (3 Kingdoms in the Greek Bible). ### Citation (SBL) Eusebius, Praep. ev. 6.11.21 (Dindorf 1:328; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-11-21). ## Preparation for the Gospel 6.11.22 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-11-22 - Source: Dindorf 1:328–329 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Isaiah's naming of Cyrus long beforehand shows God's foreknowledge. ### Greek text καὶ ἐν τῷ Ἠσαίᾳ, γενομένῳ πρὸ πολλοῦ τῆς αἰχμαλωσίας τῆς εἰς Βαβυλῶνα, μεθʼ ἣν αἰχμαλωσίαν ὕστερόν ποτε γίνεται Κῦρος ὁ Περσῶν βασιλεὺς συνεργήσας τῇ οἰκοδομῇ τοῦ ναοῦ, γενομένῃ κατὰ τοὺς χρόνους Ἔσδρα, ταῦτα περὶ ὀνομαστὶ προφητεύεται οὕτω λέγει κύριος ὁ θεὸς τῷ χριστῷ μου Κύρῳ, οὗ ἐκράτησα τῆς δεξιᾶς αὐτοῦ, ἐπακοῦσαι ἔμπροσθεν αὐτοῦ ἔθνη, καὶ ἰσχὺν βασιλέων διαρρήξω, ἀνοίξω ἔμπροσθεν αὐτοῦ θύρας, καὶ πόλεις οὐ συγκλεισθήσονται. ἐγὼ ἔμπροσθέν σου πορεύσομαι, καὶ ὄρη ὁμαλιῶ, θύρας χαλκὰς συντρίψω, καὶ μοχλοὺς σιδηροῦς συνθλάσω· καὶ δώσω σοι θησαυροὺς σκοτεινοὺς, ἀποκρύφους, ἀοράτους ἀνοίξω σοι, ἵνα γνῷς ὅτι ἐγὼ κύριος ὁ θεὸς, ὁ καλῶν τὸ ὄνομά σου, θεὸς Ἰσραήλ. ἕνεκεν τοῦ παιδός μου Ἰακὼβ, καὶ Ἰσραὴλ τοῦ ἐκλεκτοῦ μου, ἐγὼ καλέσω σε τῷ ὀνόματί μου, καὶ προσδέξομαί σε. ### English translation (Claude) And in Isaiah, who lived long before the captivity to Babylon, after which captivity Cyrus king of the Persians later came and helped in the building of the temple, which took place in the times of Ezra, these things are prophesied about him by name: "Thus says the Lord God to my anointed, Cyrus, whose right hand I have grasped, that nations may obey before him; and I will break the strength of kings; I will open doors before him, and cities shall not be shut. I will go before you and level mountains; I will shatter bronze doors and crush iron bars; and I will give you dark treasures; hidden, unseen ones I will open to you, that you may know that I am the Lord God, who calls your name, the God of Israel. For the sake of my servant Jacob, and Israel my chosen, I will call you by my name, and I will receive you." ### Scripture references - Isa 45:1: quotation, high confidence - Isa 45:2: quotation, high confidence - Isa 45:3: quotation, high confidence - Isa 45:4: quotation, high confidence ### Extrabiblical texts - Origen, Philoc. 23 (Philocalia): quotation, high confidence ### Translation notes - Origen, quoting Isa 45:1–4. ### Citation (SBL) Eusebius, Praep. ev. 6.11.22 (Dindorf 1:328–329; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-11-22). ## Preparation for the Gospel 6.11.23 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-11-23 - Source: Dindorf 1:329 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen notes that God gave Cyrus rule for Israel's sake, as Greek historians confirm. ### Greek text σαφῶς γὰρ καὶ ἐκ τούτων δεδήλωται ὅτι διὰ τὸν λαὸν ὃν εὐηργέτησεν, ὁ κύριος ὁ θεὸς μὴ γινώσκοντι αὐτῷ τὴν καθʼ Ἑβραίους θεοσέβειαν ἐδωρήσατο ἐθνῶν πλειόνων ἄρξαι. καὶ ἔστι ταῦτα μαθεῖν καὶ ἀπὸ Ἑλλήνων τῶν ἀναγραψάντων τὰ περὶ τὸν προφητευθέντα Κῦρον. ### English translation (Claude) For from these words too it is clearly shown that, for the sake of the people whom Cyrus benefited, the Lord God granted him, though he did not know the religion of the Hebrews, to rule many nations. And one can learn these things also from the Greeks who recorded the history of Cyrus, the subject of the prophecy. ### Scripture references - Isa 45:4: allusion, high confidence ### Extrabiblical texts - Origen, Philoc. 23 (Philocalia): quotation, high confidence ### Translation notes - Origen. ### Citation (SBL) Eusebius, Praep. ev. 6.11.23 (Dindorf 1:329; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-11-23). ## Preparation for the Gospel 6.11.24 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-11-24 - Source: Dindorf 1:329 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Daniel's image foretells the succession of empires. ### Greek text ἔτι δὲ καὶ ἐν τῷ Δανιὴλ, Βαβυλωνίων βασιλευόντων τότε, τῷ Ναβουχοδονόσορ δείκνυνται αἱ ἐσόμεναι βασιλεῖαι μετʼ αὐτόν. δείκνυνται δὲ διὰ τῆς εἰκόνος, χρυσίου μὲν τῆς Βαβυλωνίων ἀρχῆς ὀνομαζομένης, ἀργυρίου δὲ τῆς Περσῶν, χαλκοῦ δὲ τῆς Μακεδόνων, σιδήρου δὲ τῆς Ρωμαίων. ### English translation (Claude) Further, in Daniel, when the Babylonians were then ruling, the kingdoms that would come after him are shown to Nebuchadnezzar. They are shown through the image: the empire of the Babylonians is called gold, that of the Persians silver, that of the Macedonians bronze, and that of the Romans iron. ### Scripture references - Dan 2:31: allusion, high confidence - Dan 2:45: allusion, medium confidence ### Extrabiblical texts - Origen, Philoc. 23 (Philocalia): quotation, high confidence ### Translation notes - Origen, referring to Dan 2:31–45. ### Citation (SBL) Eusebius, Praep. ev. 6.11.24 (Dindorf 1:329; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-11-24). ## Preparation for the Gospel 6.11.25 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-11-25 - Source: Dindorf 1:329–330 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Daniel's vision of the ram and goat foretells Alexander and his successors. ### Greek text καὶ πάλιν ἐν τῷ αὐτῷ προφήτῃ τὰ περὶ Δαρεῖον καὶ Ἀλέξανδρον, καὶ τοὺς τέσσαρας διαδόχους Ἀλεξάνδρου τοῦ Μακεδόνων βασιλέως, καὶ Πτολεμαῖον τὸν τῆς Αἰγύπτου ἄρξαντα, τὸν ἐπικαλούμενον Λαγὼν, οὕτω προφητεύεται καὶ ἴδον τράγος αἰγῶν ἤρχετο ἀπὸ λιβὸς ἐπὶ πρόσωπον πάσης τῆς γῆς. καὶ τῷ τράγῳ κέρας ἀνὰ μέσον τῶν ὀφθαλμῶν. καὶ ἦλθεν ἕως τοῦ κριοῦ τοῦ τὰ κέρατα ἔχοντος, οὗ εἶδον ἑστῶτος ἐνώπιον τοῦ Οὐβὰλ, καὶ ἔδραμε πρὸς αὐτὸν ἐνώπιον τῆς ἰσχύος αὐτοῦ. καὶ εἶδον αὐτὸν φθάνοντα ἕως τοῦ κριοῦ, καὶ ἐξηγριώθη πρὸς αὐτὸν καὶ ἔπαισε τὸν κριὸν, καὶ συνέτριψεν ἀμφότερα τὰ κέρατα αὐτοῦ, καὶ οὐκ ἦν ἰσχὺς τῷ κριῷ στῆναι ἐνώπιον αὐτοῦ, καὶ ἔρριψεν αὐτὸν ἐπὶ τὴν γῆν, καὶ συνεπάτησεν αὐτὸν, καὶ οὐκ ἦν ὁ ἐξαιρούμενος τὸν κριὸν ἐκ χειρὸς αὐτοῦ. καὶ ὁ τράγος τῶν αἰγῶν ἐμεγαλύνθη ἕως σφόδρα. καὶ ἐν τῷ ἰσχῦσαι αὐτὸν συνετρίβη τὸ κέρας αὐτοῦ τὸ μέγα, καὶ ἀνέβη ἕτερα κέρατα ὑποκάτω αὐτοῦ εἰς τοὺς τέσσαρας ἀνέμους τοῦ οὐρανοῦ, καὶ ἐκ τοῦ ἑνὸς ἐξῆλθεν κέρας ἓν ἰσχυρὸν, καὶ ἐμεγαλύνθη περισσῶς πρὸς τὸν νότον καὶ τὴν δύσιν. ### English translation (Claude) And again in the same prophet the things concerning Darius and Alexander, and the four successors of Alexander the king of the Macedonians, and Ptolemy who ruled Egypt, called Lagus, are prophesied thus: "And behold, a he-goat came from the southwest over the face of the whole earth, and the goat had a horn between its eyes. And it came up to the ram that had the horns, which I had seen standing before the Ubal, and it ran at it in the force of its strength. And I saw it reach the ram, and it was enraged against it and struck the ram and broke both its horns, and the ram had no strength to stand before it; and it threw it to the ground and trampled it, and there was none to rescue the ram from its hand. And the he-goat grew exceedingly great; and when it was strong its great horn was broken, and other horns came up beneath it toward the four winds of heaven; and from one of them came out one strong horn, and it grew exceedingly toward the south and the west." ### Scripture references - Dan 8:5: quotation, high confidence - Dan 8:6: quotation, high confidence - Dan 8:7: quotation, high confidence - Dan 8:8: quotation, high confidence - Dan 8:9: quotation, high confidence ### Extrabiblical texts - Origen, Philoc. 23 (Philocalia): quotation, high confidence ### Translation notes - Origen, quoting Dan 8:5–9 in the Old Greek form. ### Citation (SBL) Eusebius, Praep. ev. 6.11.25 (Dindorf 1:329–330; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-11-25). ## Preparation for the Gospel 6.11.26 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-11-26 - Source: Dindorf 1:330 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Prophecies about Christ's birth, upbringing, and betrayal show God's foreknowledge. ### Greek text τί δὲ δεῖ λέγειν τὰς περὶ Χριστοῦ προφητείας, οἷον τόπον γενέσεως αὐτοῦ Βηθλεὲμ, καὶ τόπον ἀνατροφῆς αὐτοῦ Νάζαρα, καὶ τὴν εἰς Αἴγυπτον ἀναχώρησιν, καὶ τεράστια ἃ ἐποίησε, καὶ τίνα τρόπον ὑπὸ Ἰούδα τοῦ εἰς ἀποστολὴν κεκλημένου προεδόθη; πάντα γὰρ ταῦτα σημεῖά ἐστι τῆς τοῦ θεοῦ προγνώσεως. ### English translation (Claude) And what need is there to mention the prophecies about Christ, such as Bethlehem the place of his birth, Nazareth the place of his upbringing, the withdrawal into Egypt, the wonders he did, and the way in which he was betrayed by Judas, who had been called to be an apostle? For all these are signs of God's foreknowledge. ### Scripture references - Mic 5:2: allusion, medium confidence - Matt 2:23: allusion, medium confidence - Matt 2:15: allusion, medium confidence ### Extrabiblical texts - Origen, Philoc. 23 (Philocalia): quotation, high confidence ### Translation notes - Origen. ### Citation (SBL) Eusebius, Praep. ev. 6.11.26 (Dindorf 1:330; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-11-26). ## Preparation for the Gospel 6.11.27 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-11-27 - Source: Dindorf 1:330 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ foretold Jerusalem's destruction. ### Greek text ἀλλὰ καὶ αὐτὸς ὁ σωτὴρ, ὅταν, φησὶν, ἴδητε κυκλουμένην ὑπὸ στρατοπέδων τὴν Ἱερουσαλὴμ, τότε γνώσεσθε ὅτι ἤγγικεν ἡ ἐρήμωσις αὐτῆς. προεῖπε γὰρ τὸ ὕστερον συμβεβηκὸς τὸ τέλος τῆς κατασκαφῆς Ἱερουσαλήμ.” ### English translation (Claude) And the Savior himself says, "When you see Jerusalem surrounded by armies, then you will know that its desolation has come near." For he foretold what happened later, the end in the razing of Jerusalem." ### Scripture references - Luke 21:20: quotation, high confidence ### Extrabiblical texts - Origen, Philoc. 23 (Philocalia): quotation, high confidence ### Translation notes - Origen, quoting Luke 21:20. ### Citation (SBL) Eusebius, Praep. ev. 6.11.27 (Dindorf 1:330; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-10-1/#p-6-11-27). ## Preparation for the Gospel 6.11.28 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-6-11-28 - Source: Dindorf 1:330–331 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The stars serve as signs read not by humans but by heavenly powers. ### Greek text “Ἀποδεδειγμένου τοίνυν ἡμῖν περὶ τοῦ προγνώστην εἶναι τὸν θεὸν οὐκ ἀκαίρως, ἵνα διηγησώμεθα πῶς οἱ ἀστέρες γίνονται εἰς σημεῖα, νοητέον τοὺς ἀστέρας οὕτω τετάχθαι κινεῖσθαι, ἐναντιοφορούντων τῶν καλουμένων πλανωμένων τοῖς ἀπλανέσιν, ἵνα σημεῖα ἀπὸ τοῦ σχηματισμοῦ τῶν ἀστέρων πάντων τῶν περὶ ἕκαστον γινομένων καὶ τῶν καθόλου λαμβάνοντες γινώσκωσιν, οὐχὶ οἱ ἄνθρωποι, πολλῷ γὰρ μεῖζον ἢ κατὰ ἄνθρωπον τὸ δύνασθαι κατὰ ἀλήθειαν ἐκλαμβάνειν ἀπὸ τῆς κινήσεως τῶν ἀστέρων τὰ περὶ ἑκάστου τῶν ὅ τί ποτε οὖν ἐνεργούντων ἢ πασχόντων) ἀλλʼ αἱ δυνάμεις, ἃς ἀναγκαῖον διὰ πολλὰ ταῦτα γινώσκειν, ὡς κατὰ δύναμιν διὰ τῶν ἑξῆς δείξομεν. ### English translation (Claude) "Since it has been shown, then, not inappropriately, that God has foreknowledge, in order to explain how the stars become signs we must understand that the stars have been ordered to move in such a way, the so-called planets moving contrary to the fixed stars, that from the configuration of the stars, taking signs of everything that happens to each person and to the whole, there may come to know them not human beings (for it is far beyond human power to be able truly to read from the motion of the stars what concerns each of those who act or suffer in any way), but the powers, who must know these things for many reasons, as we shall show, as far as we can, in what follows. ### Extrabiblical texts - Origen, Philoc. 23 (Philocalia): quotation, high confidence ### Translation notes - Origen. ### Citation (SBL) Eusebius, Praep. ev. 6.11.28 (Dindorf 1:330–331; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-6-11-28). ## Preparation for the Gospel 6.11.29 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-6-11-29 - Source: Dindorf 1:331 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Humans, taught partly by fallen angels, mistook signs for causes. ### Greek text συνέντες δὲ οἱ ἄνθρωποι ἔκ τινων τηρήσεων, ἢ καὶ ἐκ διδασκαλίας ἀγγέλων τὴν ἰδίαν τάξιν παραβεβηκότων, καὶ ἐπὶ τῇ τοῦ γένους ἡμῶν ἐπιτριβῇ διδαξάντων περὶ τούτων τινὰ, ᾠήθησαν τοὺς ἀφʼ ὧν τὰ σημεῖα οἴονται λαμβάνειν αἰτίους ὑπάρχειν τούτων, ἃ σημαίνειν ὁ λόγος φησι· περὶ ὧν καὶ αὐτῶν ὡς ἐν ἐπιτομῇ κατὰ δύναμιν ἐπιμελέστερον εὐθέως διαληψόμεθα. ### English translation (Claude) But human beings, having come to understand something from certain observations, or from the teaching of angels who transgressed their proper order and taught some things about these matters for the ruin of our race, supposed that the things from which they think they take the signs are the causes of what the word says they signify. We shall discuss these points too, briefly but as carefully as we can, at once. ### Extrabiblical texts - Origen, Philoc. 23 (Philocalia): quotation, high confidence - 1 En. 8.3 (1 Enoch): allusion, medium confidence ### Translation notes - Origen. The fallen angels who taught astrology recall 1 Enoch 8.3. ### Citation (SBL) Eusebius, Praep. ev. 6.11.29 (Dindorf 1:331; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-6-11-29). ## Preparation for the Gospel 6.11.30 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-6-11-30 - Source: Dindorf 1:331 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen lists four questions on foreknowledge, the stars as signs, and their readers. ### Greek text προκείσεται τοίνυν ταῦτα τὰ προβλήματα. (ά) Πῶς, προγνώστου ὄντος ἐξ αἰῶνος τοῦ θεοῦ περὶ τῶν ὑφʼ ἑκάστου πράττεσθαι νομιζομένων, τὸ ἐφʼ ἡμῖν σώζεται· (βʼ) καὶ τίνα τρόπον οἱ ἀστέρες οὐκ εἰσὶ ποιητικοὶ τῶν ἐν ἀνθρώποις, σημαντικοὶ δὲ μόνον· (γʼ) καὶ ὅτι ἄνθρωποι τὴν περὶ τούτων γνῶσιν ἀκριβῶς ἔχειν οὐ δύνανται, ἀλλὰ δυνάμεσιν ἀνθρώπων κρείττοσι τὰ σημεῖα ἔκκειται. (δʼ) τίς γὰρ ἡ αἰτία τοῦ τὰ σημεῖα τὸν θεὸν πεποιηκέναι εἰς γνῶσιν τῶν δυνάμεων, τέταρτον ἐξετασθήσεται. ### English translation (Claude) These problems, then, will be set before us. (1) How, since God foreknows from eternity what each person is thought to do, is what is in our power preserved? (2) In what way are the stars not productive of human affairs, but only significant of them? (3) That human beings cannot have exact knowledge of these things, but the signs are set out for powers higher than humans. (4) What is the reason why God made the signs for the knowledge of the powers? This will be examined fourth. ### Extrabiblical texts - Origen, Philoc. 23 (Philocalia): quotation, high confidence ### Translation notes - Origen. ### Citation (SBL) Eusebius, Praep. ev. 6.11.30 (Dindorf 1:331; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-6-11-30). ## Preparation for the Gospel 6.11.31 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-6-11-31 - Source: Dindorf 1:331–332 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Some Greeks denied God's foreknowledge to preserve free will. ### Greek text καὶ τοίνυν ἴδωμεν τὸ πρῶτον, ὅπερ εὐλαβηθέντες πολλοὶ τῶν Ἑλλήνων, οἰόμενοι κατηναγκάσθαι τὰ πράγματα καὶ τὸ ἐφʼ ἡμῖν μηδαμῶς σώζεσθαι εἰ ὁ θεὸς προγινώσκει τὰ μέλλοντα, ἀσεβὲς δόγμα ἐτόλμησαν ἀναδέξασθαι μᾶλλον ἢ προσέσθαι τὸ, ὥς φασιν ἐκεῖνοι, ἔνδοξον μὲν περὶ θεοῦ, ἀναιροῦν δὲ τὸ ἐφʼ ἡμῖν, καὶ διὰ τοῦτο ἔπαινον καὶ ψόγον, καὶ τὸ τῶν ἀρετῶν ἀποδεκτὸν τῶν τε κακιῶν ψεκτόν. ### English translation (Claude) Let us look, then, at the first. Many of the Greeks, fearing it, and thinking that events are compelled and what is in our power is in no way preserved if God foreknows the future, dared to adopt an impious doctrine rather than accept one that is, as they say, glorious for God but does away with what is in our power, and therefore with praise and blame, and with the acceptability of virtues and the blameworthiness of vices. ### Extrabiblical texts - Origen, Philoc. 23 (Philocalia): quotation, high confidence ### Translation notes - Origen. ### Citation (SBL) Eusebius, Praep. ev. 6.11.31 (Dindorf 1:331–332; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-6-11-31). ## Preparation for the Gospel 6.11.32 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-6-11-32 - Source: Dindorf 1:332 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The objection: if God foreknows a wrong, it is necessary and so blameless. ### Greek text καί φασιν, εἰ ἐξ αἰῶνος ἔγνω ὁ θεὸς τόνδε τινὰ ἀδικήσειν καὶ τάδε ποιῆσαι τὰ ἀδικήματα, ἀψευδὴς δὲ ἡ γνῶσις τοῦ θεοῦ, καὶ πάντως ἔσται ἄδικος ποιήσων τάδε τὰ ἀδικήματα ὁ τοιοῦτος εἶναι προεωραμένος, καὶ ἀμήχανον μὴ ἀδικήσειν αὐτόν· εἰ δὲ ἀμήχανον μὴ ἀδικήσειν αὐτὸν, κατηνάγκασται τὸ ἀδικήσειν αὐτὸν, καὶ ἀδύνατον ἔσται ἄλλο τι πρᾶξαι αὐτὸν ἢ ὅπερ ὁ θεὸς ἔγνω. εἰ δὲ ἀδύνατον ἄλλο τι πρᾶξαι αὐτὸν, οὐδεὶς δὲ ἀδύνατον μὴ ποιήσας ψεκτός ἐστι, μάτην αἰτιώμεθα τοὺς ἀδίκους ### English translation (Claude) And they say: If God knew from eternity that a certain man would do wrong and commit these wrongs, and God's knowledge does not err, then the one foreseen to be such will certainly be unjust and commit these wrongs, and it is impossible that he will not do wrong. And if it is impossible that he will not do wrong, his doing wrong is compelled, and it will be impossible for him to do anything other than what God knew. And if it is impossible for him to do anything else, and no one is blameworthy for not doing the impossible, we accuse the unjust in vain. ### Extrabiblical texts - Origen, Philoc. 23 (Philocalia): quotation, high confidence ### Translation notes - Origen, stating the objection. ### Citation (SBL) Eusebius, Praep. ev. 6.11.32 (Dindorf 1:332; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-6-11-32). ## Preparation for the Gospel 6.11.33 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-6-11-33 - Source: Dindorf 1:332 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The objection extends to all sins and good deeds. ### Greek text ἀπὸ δὲ τοῦ ἀδίκου καὶ τῶν ἀδικημάτων ἐπέρχονται καὶ ἐπὶ τὰ ἄλλα ἁμαρτήματα, εἶτα ἐκ τοῦ ἐναντίου καὶ τὰ νομιζόμενα κατορθώματα· καί φασιν ἀκολουθεῖν τῷ τὸν θεὸν τὰ μέλλοντα προεγνωκέναι τὸ μὴ δύνασθαι τὸ ἐφʼ ἡμῖν σώζεσθαι. ### English translation (Claude) And from the unjust man and his wrongs they go on to other sins too, and then, from the opposite side, to what are thought good deeds; and they say that it follows from God's having foreknown the future that what is in our power cannot be preserved. ### Extrabiblical texts - Origen, Philoc. 23 (Philocalia): quotation, high confidence ### Translation notes - Origen. ### Citation (SBL) Eusebius, Praep. ev. 6.11.33 (Dindorf 1:332; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-6-11-33). ## Preparation for the Gospel 6.11.34 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-6-11-34 - Source: Dindorf 1:332 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God foresees the whole chain of events without causing each. ### Greek text πρὸς οὓς λεκτέον ὅτι ἐπιβάλλων ὁ θεὸς τῇ ἀρχῇ τῆς κοσμοποιίας, οὐδενὸς ἀναιτίως γινομένου, ἐπιπορεύεται τῷ νῷ ἕκαστον τῶν ἐσομένων ὁρῶν ὅτι ἐπεὶ τόδε γέγονε τόδε ἕπεται, ἐὰν δὲ γένηται τόδε τὸ ἑπόμενον τόδε ἀκολουθεῖ· οὗ ὑποστάντος τόδε ἔσται· καὶ οὕτω μέχρι τέλους τῶν πραγμάτων ἐπιπορευθεὶς οἶδεν ἃ ἔσται, οὐ πάντως ἑκάστῳ τῶν γινωσκομένων αἴτιος τοῦ αὐτὸ συμβῆναι τυγχάνων. ### English translation (Claude) To them it must be said that God, applying himself to the beginning of the making of the world, since nothing comes about without a cause, goes through each future thing in his mind, seeing that since this has happened, this follows; and if this follows, this comes next; and when it has come about, this will be; and so, going through to the end of events, he knows what will be, without being in every case the cause of each thing known coming about. ### Extrabiblical texts - Origen, Philoc. 23 (Philocalia): quotation, high confidence ### Translation notes - Origen. ### Citation (SBL) Eusebius, Praep. ev. 6.11.34 (Dindorf 1:332; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-6-11-34). ## Preparation for the Gospel 6.11.35 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-6-11-35 - Source: Dindorf 1:332 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As one who foresees a fall does not cause it, so God's foresight does not cause sin. ### Greek text ὥσπερ γὰρ εἴ τις ὁρῶν τινὰ διὰ μὲν ἀμαθίαν προπετῆ, διὰ δὲ τὴν προπέτειαν ἀλογίστως ἐπιβαίνοντα ὁδοῦ ὀλισθηρᾶς, καὶ καταλάβοι πεσεῖσθαι ὀλισθήσαντα, οὐχὶ αἴτιος τοῦ ὀλίσθου ἐκείνῳ γίνεται, οὕτω νοητέον τὸν θεὸν προεωρακότα ὁποῖος ἔσται ἕκαστος καὶ τὰς αἰτίας τοῦ τοιοῦτον αὐτὸν ἔσεσθαι καθορᾶν, καὶ ὅτι ἁμαρτήσεται τάδε, ἢ κατορθώσει τάδε. ### English translation (Claude) For just as, if someone sees a man rash through ignorance, and through his rashness stepping thoughtlessly onto a slippery road, and grasps that he will slip and fall, he does not become the cause of the man's slipping, so we must understand that God, having foreseen what each will be, also sees the causes of his being such, and that he will commit these sins or do these good deeds. ### Extrabiblical texts - Origen, Philoc. 23 (Philocalia): quotation, high confidence ### Translation notes - Origen. ### Citation (SBL) Eusebius, Praep. ev. 6.11.35 (Dindorf 1:332; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-6-11-35). ## Preparation for the Gospel 6.11.36 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-6-11-36 - Source: Dindorf 1:332–333 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The future event causes the foreknowledge, not the reverse. ### Greek text καὶ εἰ χρὴ λέγειν οὐ τὴν πρόγνωσιν αἰτίαν τῶν γινομένων, (οὐ γὰρ ἐφάπτεται τοῦ προεγνωσμένου ἁμαρτησομένου ὁ θεὸς, ὅταν ἁμαρτάνῃ) ἀλλὰ παραδοξότερον μὲν, ἀληθὲς δὲ ἐροῦμεν, τὸ ἐσόμενον αἴτιον τοῦ τοιάνδε εἶναι τὴν περὶ αὐτοῦ πρόγνωσιν. ### English translation (Claude) And if we must say so, foreknowledge is not the cause of what happens (for God does not lay hold of the one foreknown to sin when he sins); rather, we shall say something more paradoxical but true: the future event is the cause of the foreknowledge about it being such as it is. ### Extrabiblical texts - Origen, Philoc. 23 (Philocalia): quotation, high confidence ### Translation notes - Origen. ### Citation (SBL) Eusebius, Praep. ev. 6.11.36 (Dindorf 1:332–333; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-6-11-36). ## Preparation for the Gospel 6.11.37 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-6-11-37 - Source: Dindorf 1:333 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Foreknowledge does not make the foreknown necessary, as with Judas. ### Greek text οὐ γὰρ ἐπεὶ ἔγνωσται γίνεται, ἀλλʼ ἐπεὶ γίνεσθαι ἔμελλεν ἔγνωσται. διαστολῆς δὲ δεῖται. εἰ μὲν γὰρ τὸ ῾πάντως ἔσταιʼ οὕτω τις ἑρμηνεύει, ὡς ἀνάγκην εἶναι γενέσθαι τὸ προεγνωσμένον, οὐ διδόαμεν αὐτῷ· οὐ γὰρ ἐροῦμεν, ἐπεὶ προέγνωσται Ἰούδαν προδότην γενέσθαι, ὅτι πᾶσα ἀνάγκη ἦν Ἰούδαν προδότην γενέσθαι. ### English translation (Claude) For it does not happen because it is known, but it is known because it was going to happen. But a distinction is needed. If someone interprets 'it will certainly be' to mean that what is foreknown must necessarily happen, we do not grant it to him; for we shall not say that, since Judas was foreknown to become a traitor, there was every necessity for Judas to become a traitor. ### Extrabiblical texts - Origen, Philoc. 23 (Philocalia): quotation, high confidence ### Translation notes - Origen. ### Citation (SBL) Eusebius, Praep. ev. 6.11.37 (Dindorf 1:333; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-6-11-37). ## Preparation for the Gospel 6.11.38 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-6-11-38 - Source: Dindorf 1:333 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Scripture's blame of Judas shows he was free to be like the other apostles. ### Greek text ἐν γοῦν ταῖς περὶ τοῦ Ἰούδα προφητείαις μέμψεις καὶ κατηγορίαι τοῦ Ἰούδα ἀναγεγραμμέναι εἰσὶ, παντί τῳ παριστῶσαι τὸ ψεκτὸν αὐτοῦ. οὐκ ἂν δὲ ψόγος αὐτῷ προσήπτετο, εἰ ἐπάναγκες προδότης ἦν, καὶ μὴ ἐνεδέχετο αὐτὸν ὅμοιον τοῖς λοιποῖς ἀποστόλοις γενέσθαι. ### English translation (Claude) In the prophecies about Judas, at any rate, reproaches and accusations against Judas are written down, showing everyone that he was blameworthy. But blame would not have been attached to him if he had been a traitor of necessity, and it had not been possible for him to become like the other apostles. ### Extrabiblical texts - Origen, Philoc. 23 (Philocalia): quotation, high confidence ### Translation notes - Origen. ### Citation (SBL) Eusebius, Praep. ev. 6.11.38 (Dindorf 1:333; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-6-11-38). ## Preparation for the Gospel 6.11.39 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-6-11-39 - Source: Dindorf 1:333 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Psalm 109, read of Judas, blames him for his own choices. ### Greek text ὅρα δὲ εἰ μὴ ταῦτα δηλοῦται διʼ ὧν παραθησόμεθα ῥητῶν οὕτως ἐχόντων· μηδὲ γενηθήτω οἰκτίρμων τοῖς ὀρφανοῖς αὐτοῦ, ἀνθʼ ὧν οὐκ ἐμνήσθη ποιῆσαι ἔλεος· καὶ κατεδίωξεν ἄνθρωπον πένητα καὶ πτωχὸν, καὶ κατανενυγμένον τῇ καρδίᾳ τοῦ θανατῶσαι· καὶ ἠγάπησε κατάραν, καὶ ἥξει αὐτῷ, καὶ οὐκ ἠθέλησεν εὐλογίαν, καὶ μακρυνθήσεται ἀπʼ αὐτοῦ.” ### English translation (Claude) See whether this is not shown by the passages we shall quote, which run as follows: "Let there be none to pity his orphans, because he did not remember to show mercy, and persecuted a poor and needy man, and one pierced in heart, to put him to death. And he loved a curse, and it shall come to him; and he did not desire blessing, and it shall be far from him." ### Scripture references - Ps 109:12 (108:12 LXX): quotation, high confidence - Ps 109:16 (108:16 LXX): quotation, high confidence - Ps 109:17 (108:17 LXX): quotation, high confidence ### Extrabiblical texts - Origen, Philoc. 23 (Philocalia): quotation, high confidence ### Translation notes - Origen, quoting Ps 109:12, 16–17 (LXX 108:12, 16–17). ### Citation (SBL) Eusebius, Praep. ev. 6.11.39 (Dindorf 1:333; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-6-11-39). ## Preparation for the Gospel 6.11.40 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-6-11-40 - Source: Dindorf 1:333 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God's foreknowledge is infallible about things that could have gone otherwise. ### Greek text “Εἰ δέ τις διηγήσεται τὸ πάντως ἔσται, κατὰ τὸ σημαίνειν αὐτὸ λέγων ὅτι ἔσται μὲν τάδε τινὰ, ἐνεδέχετο δὲ καὶ ἑτέρως γενέσθαι, τοῦτο ὡς ἀληθὲς συγχωροῦμεν. τὸν μὲν γὰρ θεὸν οὐκ ἐνδέχεται ψεύσασθαι, ἐνδέχεται δὲ περὶ τῶν ἐνδεχομένων γενέσθαι καὶ μὴ γενέσθαι φρονῆσαι τὸ γενέσθαι αὐτὰ καὶ μὴ γενέσθαι. ### English translation (Claude) "But if someone explains 'it will certainly be' as meaning that these things will be, but it was possible for them to happen otherwise, we grant this as true. For it is not possible for God to be mistaken, but it is possible, concerning things that may or may not happen, to think that they will happen or will not happen. ### Scripture references - Heb 6:18: allusion, medium confidence ### Extrabiblical texts - Origen, Philoc. 23 (Philocalia): quotation, high confidence ### Translation notes - Origen. ### Citation (SBL) Eusebius, Praep. ev. 6.11.40 (Dindorf 1:333; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-6-11-40). ## Preparation for the Gospel 6.11.41 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-6-11-41 - Source: Dindorf 1:333–334 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God's knowledge follows whichever possibility Judas realizes. ### Greek text σαφέστερον δὲ τοῦτο ἐροῦμεν οὕτως· εἰ ἐνδέχεται Ἰούδαν εἶναι ἀπόστολον ὁμοίως Πέτρῳ, ἐνδέχεται τὸν θεὸν νοῆσαι περὶ τοῦ Ἰούδα ὅτι μενεῖ ἀπόστολος ὁμοίως Πέτρῳ· εἰ ἐνδέχεται Ἰούδαν προδότην γενέσθαι, ἐνδέχεται τὸν θεὸν φρονῆσαι περὶ αὐτοῦ ὅτι προδότης ἔσται. ### English translation (Claude) We shall say this more clearly thus: if it is possible for Judas to be an apostle like Peter, it is possible for God to think of Judas that he will remain an apostle like Peter; if it is possible for Judas to become a traitor, it is possible for God to think of him that he will be a traitor. ### Extrabiblical texts - Origen, Philoc. 23 (Philocalia): quotation, high confidence ### Translation notes - Origen. ### Citation (SBL) Eusebius, Praep. ev. 6.11.41 (Dindorf 1:333–334; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-6-11-41). ## Preparation for the Gospel 6.11.42 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-6-11-42 - Source: Dindorf 1:334 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God knows which of two real possibilities will occur. ### Greek text εἰ δὲ προδότης ἔσται Ἰούδας, ὁ θεὸς τῇ προγνώσει αὐτοῦ τῶν προειρημένων ἐνδεχομένων δύο, ἐνδεχομένου τοῦ εἶναι ἑνὶ αὐτῶν, τὸ ἀληθὲς προγινώσκων, προγνώσεται τὸν Ἰούδαν προδότην γενέσθαι· τὸ δὲ περὶ οὗ ἡ γνῶσις ἐνδέχεται καὶ ἑτέρως γενέσθαι· καὶ λέγοι ἂν ἡ γνῶσις τοῦ θεοῦ ὅτι ἐνδέχεται μὲν τόνδε τόδε ποιῆσαι, ἀλλὰ καὶ τὸ ἐναντίον· ἐνδεχομένων δὲ ἀμφοτέρων οἶδα ὅτι τάδε ποιήσει. ### English translation (Claude) And if Judas will be a traitor, God, foreknowing the truth by his foreknowledge of the two possibilities just mentioned, either of which could be, will foreknow that Judas becomes a traitor; but the thing of which there is knowledge could also have happened otherwise. And God's knowledge would say: It is possible for this man to do this, but also the opposite; and both being possible, I know that he will do this. ### Extrabiblical texts - Origen, Philoc. 23 (Philocalia): quotation, high confidence ### Translation notes - Origen. ### Citation (SBL) Eusebius, Praep. ev. 6.11.42 (Dindorf 1:334; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-6-11-42). ## Preparation for the Gospel 6.11.43 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-6-11-43 - Source: Dindorf 1:334 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Humans have power for both virtue and vice, unlike the impossible power of flight. ### Greek text οὐ γὰρ ὥσπερ, ὁ θεὸς εἴποι ἂν, οὐκ ἐνδέχεται τόνδε τινὰ τὸν ἄνθρωπον πτῆναι, οὕτω χρησμὸν, φέρε εἰπεῖν, περί τινος διδοὺς ἐρεῖ ὅτι οὐκ ἐνδέχεται τόνδε σωφρονῆσαι· δύναμις μὲν γὰρ πάντη οὐκ ἔστι τοῦ πτῆναι οὐδαμῶς ἐν τῷ ἀνθρώπῳ, δύναμις δέ ἐστι τοῦ σωφρονῆσαι καὶ τοῦ ἀκολαστῆσαι. ### English translation (Claude) For God would not, in giving an oracle about someone, say, 'It is not possible for this man to be self-controlled,' in the way that he would say, 'It is not possible for this man to fly.' For there is no power at all of flying in a human being, but there is a power both of self-control and of licentiousness. ### Extrabiblical texts - Origen, Philoc. 23 (Philocalia): quotation, high confidence ### Translation notes - Origen. ### Citation (SBL) Eusebius, Praep. ev. 6.11.43 (Dindorf 1:334; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-6-11-43). ## Preparation for the Gospel 6.11.44 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-6-11-44 - Source: Dindorf 1:334 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Each chooses the better or worse according to whether he heeds instruction. ### Greek text ὧν ἀμφοτέρων δυνάμεων ὑπαρχουσῶν, ὁ μὴ προσέχων λόγοις ἐπιτρεπτικοῖς καὶ παιδευτικοῖς ἑαυτὸν ἐπιδίδωσι τῇ χειρίστῃ· κρείττονι δὲ ὁ ζητήσας τὸ ἀληθὲς καὶ βιῶσαι βεβουλημένος κατʼ αὐτό. οὐ ζητεῖ δὲ ὅδε μὲν τἀληθῆ, ἐπεὶ ἐπιρρέπει ἐπὶ τὴν ἡδονήν· ὅδε δὲ ἐξετάζει περὶ αὐτῶν, αἱρεθεὶς ὑπὸ τῶν κοινῶν ἐννοιῶν καὶ λόγου προτρεπτικοῦ. ### English translation (Claude) Both powers being present, the one who pays no heed to words of exhortation and instruction gives himself to the worse; but the one who seeks the truth and wishes to live by it gives himself to the better. This man does not seek the truth because he leans toward pleasure; that one examines these things, won over by the common notions and by exhorting reason. ### Extrabiblical texts - Origen, Philoc. 23 (Philocalia): quotation, high confidence ### Translation notes - Origen. ### Citation (SBL) Eusebius, Praep. ev. 6.11.44 (Dindorf 1:334; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-6-11-44). ## Preparation for the Gospel 6.11.45 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-6-11-45 - Source: Dindorf 1:334 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: One yields to pleasure for lack of struggle; another despises it. ### Greek text πάλιν δʼ αὖ ὅδε μὲν αἱρεῖται τὴν ἡδονὴν, οὐχὶ οὐ δυνάμενος ἀντιβλέπειν αὐτῇ, ἀλλʼ οὐκ ἀγωνιζόμενος· ὅδε δὲ καταφρονεῖ αὐτῆς, τὸ ἄσχημον ὁρῶν τὸ ἐν αὐτῇ πολλάκις τυγχάνον. ### English translation (Claude) And again, this man chooses pleasure, not because he is unable to face it down, but because he does not struggle; while that man despises it, seeing the shamefulness that is often in it. ### Extrabiblical texts - Origen, Philoc. 23 (Philocalia): quotation, high confidence ### Translation notes - Origen. ### Citation (SBL) Eusebius, Praep. ev. 6.11.45 (Dindorf 1:334; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-6-11-45). ## Preparation for the Gospel 6.11.46 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-6-11-46 - Source: Dindorf 1:334–335 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God's calls to repentance through the prophets show foreknowledge imposes no necessity. ### Greek text ὅτι μέντοι γε ἡ πρόγνωσις τοῦ θεοῦ οὐκ ἀνάγκην ἐπιτίθησι τοῖς περὶ ὧν κατείληφε, πρὸς τοῖς εἰρημένοις καὶ τοῦτο λελέξεται, ὅτι πολλαχοῦ τῶν γραφῶν ὁ θεὸς κελεύει τοῖς προφήταις κηρύσσειν μετάνοιαν, οὐ προσποιησάμενος τὸ ἐγνωκέναι πότερον οἱ ἀκούσαντες ἐπιστρέψουσιν, ἢ τοῖς ἁμαρτήμασιν ἑαυτῶν ἐμμενοῦσιν· ὥσπερ ἐν τῷ Ἱερεμίᾳ λέγεται “ ἴσως ἀκούσονται καὶ μετανοήσουσιν.’’ ### English translation (Claude) That God's foreknowledge does not impose necessity on the things it has grasped, this too will be said in addition to what has been said: that in many places of the Scriptures God commands the prophets to preach repentance, without pretending to know whether the hearers will turn or will remain in their sins; as in Jeremiah it is said, "Perhaps they will hear and repent." ### Scripture references - Jer 26:3 (33:3 LXX): quotation, medium confidence ### Extrabiblical texts - Origen, Philoc. 23 (Philocalia): quotation, high confidence ### Translation notes - Origen, citing Jer 26:3 (LXX 33:3). ### Citation (SBL) Eusebius, Praep. ev. 6.11.46 (Dindorf 1:334–335; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-6-11-46). ## Preparation for the Gospel 6.11.47 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-6-11-47 - Source: Dindorf 1:335 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God speaks of 'perhaps' so that announced foreknowledge will not discourage repentance. ### Greek text οὐ γὰρ ἀγνοῶν ὁ θεὸς πότερον ἀκούσουσιν, ἢ οὔ, φησὶν ‘‘ἴσως ἀκούσονται καὶ μετανοήσουσιν, ’’ ἀλλʼ οἱονεὶ τὸ ἰσοστάσιον τῶν δυνάμεων γενέσθαι δεικνὺς ἐκ τῶν λεγομένων, ἵνα μὴ προκατηγγελμένη ἡ πρόγνωσις αὐτοῦ καταπεσεῖν ποιήσῃ τοὺς ἀκούοντας, δόξαν ἀνάγκης παριστᾶσα, ὡς οὐκ ὄντος ἐπʼ αὐτοῖς τοῦ ἐπιστρέψαι, καὶ οἱονεὶ καὶ αὕτη αἰτία γένηται τῶν ἁμαρτημάτων. ### English translation (Claude) For it is not because God does not know whether they will hear or not that he says, "Perhaps they will hear and repent," but as showing by what is said the equal balance, so to speak, of the powers, so that his foreknowledge, announced beforehand, may not make the hearers lose heart, by presenting an appearance of necessity, as though it were not in their power to turn, and so itself become, as it were, a cause of their sins. ### Scripture references - Jer 26:3 (33:3 LXX): quotation, medium confidence ### Extrabiblical texts - Origen, Philoc. 23 (Philocalia): quotation, high confidence ### Translation notes - Origen. ### Citation (SBL) Eusebius, Praep. ev. 6.11.47 (Dindorf 1:335; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-6-11-47). ## Preparation for the Gospel 6.11.48 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-6-11-48 - Source: Dindorf 1:335 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Knowing one's future goodness could also make one slack. ### Greek text ἢ πάλιν τοῖς ἐκ τοῦ ἀγνοεῖν τὸ προεγνωσμένον καλὸν δυναμένοις ἐν τῷ ἀγωνίσασθαι καὶ ἀντιτείνειν πρὸς τὴν κακίαν ἐν ἀρετῇ βιῶσαι αἰτία γένηται ἡ πρόγνωσις ἐκλύσεως, οὐκέτι εὐτόνως ἱσταμένοις κατὰ τῆς ἀμαρτίας, ὡς πάντως ἐσομένου τοῦ προειρημένου. καὶ οὕτω γὰρ οἷον ἐμπόδιον γένοιτʼ ἂν ἡ πρόγνωσις τοῦ ἐσομένου καλοῦ. ### English translation (Claude) Or again, for those who, by not knowing the good that is foreknown, could live in virtue by struggling and resisting vice, foreknowledge might become a cause of slackness, as they would no longer stand firmly against sin, since what was foretold would certainly come about. In this way too foreknowledge of the good to come would become a kind of hindrance. ### Extrabiblical texts - Origen, Philoc. 23 (Philocalia): quotation, high confidence ### Translation notes - Origen. ### Citation (SBL) Eusebius, Praep. ev. 6.11.48 (Dindorf 1:335; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-6-11-48). ## Preparation for the Gospel 6.11.49 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-6-11-49 - Source: Dindorf 1:335 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God mercifully hid the future so that we keep struggling against sin. ### Greek text πάντα γοῦν χρησίμως ὁ θεὸς τὰ κατὰ τὸν κόσμον οἰκονομῶν εὐλόγως ἡμᾶς καὶ πρὸς τὰ μέλλοντα ἐτύφλωσεν. ἡ γὰρ γνῶσις αὐτῶν ἀνῆκε μὲν ἡμᾶς ἀπὸ τοῦ ἀθλεῖν κατὰ τῆς κακίας, ἐπέτρεψε δʼ ἂν δόξασα κατειλῆφθαι, πρὸς τὸ μὴ ἀντιπαλαίσαντας ἡμᾶς τῇ ἁμαρτίᾳ τάχιον αὐτῇ ὑποχειρίους γενέσθαι. ### English translation (Claude) God, then, ordering everything in the world for our benefit, reasonably blinded us also to the future. For knowledge of it would have released us from the contest against vice, and, appearing to have settled the matter, would have let us become subject to sin the sooner by not wrestling against it. ### Extrabiblical texts - Origen, Philoc. 23 (Philocalia): quotation, high confidence ### Translation notes - Origen. ### Citation (SBL) Eusebius, Praep. ev. 6.11.49 (Dindorf 1:335; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-6-11-49). ## Preparation for the Gospel 6.11.50 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-6-11-50 - Source: Dindorf 1:335 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Not knowing whether we will be good or bad is for our benefit. ### Greek text ἅμα δὲ καὶ μαχόμενον ἐγίνετο τῷ καλὸν καὶ ἀγαθὸν γενέσθαι τινὰ τὸ τὴν πρόγνωσιν ἐληλυθέναι εἰς τόνδε τινὰ, ὅτι πάντως ἔσται ἀγαθός. πρὸς οἷς γὰρ ἔχομεν καὶ σφοδρότητος καὶ τάσεως πλείονος χρεία πρὸς τὸ καλὸν καὶ ἀγαθὸν γενέσθαι· προκαταληφθεῖσα δὲ ἡ γνῶσις τοῦ πάντως καλὸν καὶ ἀγαθὸν ἔσεσθαι ὑπεκλύει τὴν ἄσκησιν. διόπερ συμφερόντως οὐκ ἴσμεν οὔτε εἰ ἀγαθοὶ οὔτε εἰ πονηροὶ ἐσόμεθα.’ ### English translation (Claude) At the same time, it would also conflict with someone's becoming noble and good for the foreknowledge to have come to him that he will certainly be good. For in addition to what we have, there is need of greater vehemence and effort to become noble and good; but knowledge grasped beforehand that one will certainly be noble and good slackens the discipline. Therefore it is to our advantage that we do not know whether we shall be good or wicked." ### Extrabiblical texts - Origen, Philoc. 23 (Philocalia): quotation, high confidence ### Translation notes - Origen. ### Citation (SBL) Eusebius, Praep. ev. 6.11.50 (Dindorf 1:335; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-6-11-50). ## Preparation for the Gospel 6.11.51 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-6-11-51 - Source: Dindorf 1:335–336 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Exodus 4:11: God makes us seeing as to the present and blind as to the future. ### Greek text ‘‘Ἐπεὶ δὲ εἰρήκαμεν ὅτι ἀπετύφλωσεν ἡμᾶς πρὸς τὰ μέλλοντα ὁ θεὸς, ζητούμενόν τι ῥητὸν ἀπὸ τῆς Ἐξόδου ὅρα εἰ δυνάμεθα οὕτω σαφηνίσαι τις ἐποίησε δύσκωφον καὶ κωφὸν, καὶ βλέποντα καὶ τυφλόν; οὐκ ἐγὼ κύριος ὁ θεός; ἵνα τὸν αὐτὸν καὶ τυφλὸν καὶ βλέποντα πεποιηκὼς ᾖ· βλέποντα μὲν πρὸς τὰ ἐνεστηκότα, τυφλὸν δὲ πρὸς τὰ μέλλοντα. τὸ γὰρ περὶ τοῦ δυσκώφου καὶ κωφοῦ οὐ τοῦ παρόντος καιροῦ διηγήσασθαι. ### English translation (Claude) "Since we have said that God blinded us to the future, see whether we can in this way make clear a passage from Exodus that is inquired about: "Who made the deaf and the dumb, the seeing and the blind? Was it not I, the Lord God?" That is, he has made the same person both blind and seeing: seeing as to the present, blind as to the future. As for the deaf and the dumb, this is not the time to explain it. ### Scripture references - Exod 4:11: quotation, high confidence ### Extrabiblical texts - Origen, Philoc. 23 (Philocalia): quotation, high confidence ### Translation notes - Origen, quoting Exod 4:11. ### Citation (SBL) Eusebius, Praep. ev. 6.11.51 (Dindorf 1:335–336; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-6-11-51). ## Preparation for the Gospel 6.11.52 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-6-11-52 - Source: Dindorf 1:336 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: External events condition our acts, but we could still act otherwise. ### Greek text ὅτι μέντοι γε πολλῶν τῶν ἐφʼ ἡμῖν αἴτια πλεῖστα τῶν οὐκ ἐφʼ ἡμῖν ἐστι καὶ ἡμεῖς ὁμολογήσομεν· ὧν μὴ γενομένων, λέγω δὲ τῶν οὐκ ἐφʼ ἡμῖν, οὐκ ἂν τάδε τινὰ τῶν ἐφʼ ἡμῖν ἐπράττετο. πράττεται δὲ τάδε τινὰ τῶν ἐφʼ ἡμῖν ἀκόλουθα τοῖσδε τοῖς προγενομένοις οὐκ ἐφʼ ἡμῖν, ἐνδεχομένου τοῦ ἐπὶ τοῖς αὐτοῖς προγενομένοις καὶ ἕτερα πρᾶξαι παρʼ ἃ πράττομεν. ### English translation (Claude) That very many things not in our power are causes of many things in our power, we too shall admit; if these did not happen, I mean the things not in our power, certain things in our power would not be done. But certain things in our power are done in consequence of certain prior events not in our power, while it remains possible, given the same prior events, to do other things than what we do. ### Extrabiblical texts - Origen, Philoc. 23 (Philocalia): quotation, high confidence ### Translation notes - Origen. ### Citation (SBL) Eusebius, Praep. ev. 6.11.52 (Dindorf 1:336; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-6-11-52). ## Preparation for the Gospel 6.11.53 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-6-11-53 - Source: Dindorf 1:336 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Free will does not mean independence from the world we belong to. ### Greek text εἰ δέ τις ζητεῖ τὸ ἐφʼ ἡμῖν ἀπολελυμένον εἶναι τοῦ παντὸς, ὥστε μὴ διὰ τάδε τινὰ συμβεβηκότα ἡμῖν ἡμᾶς αἱρεῖσθαι τάδε, ἐπιλέλησται κόσμου μέρος ὢν καὶ ἐμπεριεχόμενος ἀνθρώπων κοινωνίᾳ καὶ τοῦ περιέχοντος. ### English translation (Claude) If anyone seeks for what is in our power to be released from the whole, so that we do not choose these things because of what has happened to us, he has forgotten that he is a part of the world and is enclosed in the fellowship of humans and of the surrounding world. ### Extrabiblical texts - Origen, Philoc. 23 (Philocalia): quotation, high confidence ### Translation notes - Origen. ### Citation (SBL) Eusebius, Praep. ev. 6.11.53 (Dindorf 1:336; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-6-11-53). ## Preparation for the Gospel 6.11.54 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-6-11-54 - Source: Dindorf 1:336 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Having dealt with foreknowledge, Origen turns to show the stars are signs, not causes. ### Greek text μετρίως μὲν οὖν ὡς ἐν ἐπιτομῇ οἶμαι ἀποδεδεῖχθαι, τὸ τὴν πρόγνωσιν τοῦ θεοῦ μὴ εἶναι καταναγκαστικὴν τῶν προεγνωσμένων πάντως. “Φέρε δὲ ἀγωνισώμεθα καὶ περὶ τοῦ τοὺς ἀστέρας μηδαμῶς εἶναι ποιητικοὺς τῶν ἐν ἀνθρώποις, σημαντικοὺς δὲ μόνον. ### English translation (Claude) I think it has been shown moderately, as in summary, that God's foreknowledge does not in every case compel what is foreknown. "Come now, let us also contend that the stars are in no way productive of human affairs, but only significant. ### Extrabiblical texts - Origen, Philoc. 23 (Philocalia): quotation, high confidence ### Translation notes - Origen. ### Citation (SBL) Eusebius, Praep. ev. 6.11.54 (Dindorf 1:336; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-6-11-54). ## Preparation for the Gospel 6.11.55 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-6-11-55 - Source: Dindorf 1:336 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A present configuration cannot cause past events, since causes precede effects. ### Greek text σαφὲς δὴ ὅτι εἰ ὅδε τις ὁ σχηματισμὸς τῶν ἀστέρων ποιητικὸς νομίζοιτο τῶνδέ τινων τῶν γινομένων περὶ τὸν ἄνθρωπον· ἔστω γὰρ περὶ τούτου νῦν ζητεῖσθαι τὸν λόγον·) οὐκ ἂν ὁ σήμερον, φέρε εἰπεῖν, γενόμενος σχηματισμὸς περὶ τόνδε δύναται νοεῖσθαι πεποιηκέναι τὰ παρεληλυθότα περὶ ἕτερον ἢ καὶ περὶ ἑτέρους· πᾶν γὰρ τὸ ποιοῦν πρεσβύτερον τοῦ πεποιημένου. ### English translation (Claude) It is clear that if a certain configuration of the stars were thought to produce certain things that happen to a person (let the discussion now be about this), the configuration that occurred today, say, regarding this person could not be thought to have produced past events concerning another person or other people; for everything that produces is prior to what is produced. ### Extrabiblical texts - Origen, Philoc. 23 (Philocalia): quotation, high confidence ### Translation notes - Origen. ### Citation (SBL) Eusebius, Praep. ev. 6.11.55 (Dindorf 1:336; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-6-11-55). ## Preparation for the Gospel 6.11.56 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-6-11-56 - Source: Dindorf 1:336–337 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Astrologers claim to read past events from a birth configuration. ### Greek text ὅσον δὲ ἐπὶ τοῖς μαθήμασι τῶν τὰ τοιαῦτα ἐπαγγελλομένων, πρεσβύτερα τοῦ σχηματισμοῦ προλέγεσθαι νομίζεται περὶ τοὺς ἀνθρώπους. ### English translation (Claude) Yet according to the learning of those who profess such things, things prior to the configuration are thought to be foretold concerning people. ### Extrabiblical texts - Origen, Philoc. 23 (Philocalia): quotation, high confidence ### Translation notes - Origen. ### Citation (SBL) Eusebius, Praep. ev. 6.11.56 (Dindorf 1:336–337; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-6-11-56). ## Preparation for the Gospel 6.11.57 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-6-11-57 - Source: Dindorf 1:337 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Astrologers cast a horoscope from the hour of birth. ### Greek text ἐπαγγέλλονται γὰρ τόνδε τινὰ τρόπον, τὴν ὥραν λαβόντες τοῦδε τοῦ ἀνθρώπου, καταλαμβάνειν πῶς ἕκαστος τῶν πλανωμένων κατὰ κάθετον, ἢ τῆσδε τῆς μοίρας τοῦ ζῳδίου, ἢ τῶν ἐν αὐτῷ λεπτῶν, καὶ ποῖος ἀστὴρ τοῦ ζωδιακοῦ κατὰ τοῦ ἀνατολικοῦ ἐτύγχανεν ὁρίζοντος, ποῖός τε κατὰ τοῦ δυτικοῦ καὶ τίς κατὰ τοῦ μεσουρανήματος καὶ τίς κατὰ τοῦ ἀντιμεσουρανήματος. ### English translation (Claude) For they profess to grasp, in some such way, taking the hour of a given person, how each of the planets stood, vertically over this or that degree of the sign of the zodiac, or the minutes within it; and which star of the zodiac was on the eastern horizon, which on the western, which at mid-heaven, and which at the point opposite mid-heaven. ### Extrabiblical texts - Origen, Philoc. 23 (Philocalia): quotation, high confidence ### Translation notes - Origen. ### Citation (SBL) Eusebius, Praep. ev. 6.11.57 (Dindorf 1:337; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-6-11-57). ## Preparation for the Gospel 6.11.58 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-6-11-58 - Source: Dindorf 1:337 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Astrologers claim to read even the parents' circumstances from a child's horoscope. ### Greek text καὶ ἐπὰν θῶσι τοὺς ἀστέρας, οὓς νομίζουσιν ἑαυτοῖς ἐσχηματικέναι, κατὰ τὸν καιρὸν τῆς τοῦ δεῖνος γενέσεως ἐσχηματισμένους οὑτωσὶ, τῷ χρόνῳ τῆς ἀποτέξεως τοῦ περὶ οὗ σκοποῦσιν, οὐ μόνον τὰ μέλλοντα ἐξετάζουσιν, ἀλλὰ καὶ τὰ παρεληλυθότα καὶ τὰ πρὸ τῆς γενέσεως καὶ τῆς σπορᾶς τοῦ περὶ οὗ ὁ λόγος γεγενημένα, περὶ πατρὸς, ποταπὸς ὢν τυγχάνει, πλούσιος ἢ πένης, ὁλόκληρος τὸ σῶμα ἢ σεσινωμένος, τὸ ἦθος βελτίων ἢ χείρων, ἀκτήμων ἢ πολυκτήμων, τήνδε τὴν πρᾶξιν ἢ τήνδε ἔχων. τὰ δʼ αὐτὰ καὶ περὶ τῆς μητρὸς καὶ περὶ πρεσβυτέρων ἀδελφῶν, ἐὰν τύχωσιν ὄντες. ### English translation (Claude) And when they have set out the stars, which they think they have configured for themselves, as so configured at the time of a given person's birth, at the time of delivery of the one they are considering, they examine not only the future but also the past, and what happened before the birth and conception of the person in question: about the father, what sort of man he is, rich or poor, sound in body or maimed, better or worse in character, without property or wealthy, having this occupation or that; and the same about the mother and about older brothers, if there are any. ### Extrabiblical texts - Origen, Philoc. 23 (Philocalia): quotation, high confidence ### Translation notes - Origen. ### Citation (SBL) Eusebius, Praep. ev. 6.11.58 (Dindorf 1:337; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-6-11-58). ## Preparation for the Gospel 6.11.59 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-6-11-59 - Source: Dindorf 1:337 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen asks how a present configuration could have caused earlier events. ### Greek text ἔστω δὲ ἡμὰς ἐπὶ τοῦ παρόντος προσίεσθαι αὐτοὺς καταλαμβάνειν τὰ ἐν τόπῳ ἀληθῆ, περὶ οὗ καὶ αὐτοῦ ὕστερον δείξομεν ὅτι οὐχ οὕτως ἔχει. πευσώμεθα τοίνυν τῶν ὑπολαμβανόντων κατηναγκάσθαι ὑπὸ τῶν ἄστρων τὰ τῶν ἀνθρώπων πράγματα τίνα τρόπον ὁ σήμερον σχηματισμὸς ὁ τοιόσδε δύναται πεποιηκέναι τὰ πρεσβύτερα. ### English translation (Claude) Let us grant for the present that they grasp the truth on this point, though we shall show later that this too is not so. Let us ask, then, those who suppose human affairs to be compelled by the stars how today's configuration of a certain kind can have produced what is earlier. ### Extrabiblical texts - Origen, Philoc. 23 (Philocalia): quotation, high confidence ### Translation notes - Origen. ### Citation (SBL) Eusebius, Praep. ev. 6.11.59 (Dindorf 1:337; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-6-11-59). ## Preparation for the Gospel 6.11.60 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-6-11-60 - Source: Dindorf 1:337–338 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If the stars cannot cause the past, they at most signify, not produce. ### Greek text εἰ γὰρ τοῦτο ἀμήχανον, καθʼ ὃ δὴ ὅ τι εὑρίσκεται τὸ περὶ τῶν πρεσβυτέρων τοῦ χρόνου ἀληθὲς, σαφὲς τὸ μὴ πεποιηκέναι τοὺς ἀστέρας οὑτωσὶ κινουμένους ἐν οὐρανῷ τὰ παρεληλυθότα καὶ γενόμενα πρὸ τοῦ οὕτως ἔχειν αὐτούς. εἰ δὲ τοῦτο, τάχα ὁ προσιέμενος ἀληθεύειν αὐτοὺς, ἐπιστήσας τοῖς περὶ τῶν μελλόντων λεγομένοις, ἐρεῖ ἀληθεύειν οὐ τῷ ποιεῖν τοὺς ἀστέρας, ἀλλὰ τῷ σημαίνειν μόνον. ### English translation (Claude) For if this is impossible, then insofar as anything true is found about what is earlier in time, it is clear that the stars, moving in this way in heaven, did not produce what is past and happened before they were in that position. And if so, perhaps one who grants that they speak truly, attending to what is said about the future, will say that they speak truly not because the stars produce, but only because they signify. ### Extrabiblical texts - Origen, Philoc. 23 (Philocalia): quotation, high confidence ### Translation notes - Origen. ### Citation (SBL) Eusebius, Praep. ev. 6.11.60 (Dindorf 1:337–338; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-6-11-60). ## Preparation for the Gospel 6.11.61 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-6-11-61 - Source: Dindorf 1:338 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Astrologers cannot distinguish stars as causes of the future from stars as signs of the past. ### Greek text ἐὰν δέ τις φάσκῃ τὰ μὲν παρεληλυθότα μὴ ποιεῖν τοὺς ἀστέρας, ἀλλὰ ἄλλους μὲν σχηματισμοὺς τοὺς τῆς ἐκείνων γενέσεως αἰτίους γενομέναι, τὸν δὲ νῦν σχηματισμὸν σεσημαγκέναι μόνον, τὰ μέντοι μέλλοντα δηλοῦσθαι ἀπὸ τοῦ ἐνεστηκότος σχηματισμοῦ τῆς τοῦ δεῖνος γενέσεως, παραστησάτω τὴν διαφορὰν τοῦ ἀπὸ τῶν ἀστέρων δύνασθαι δεῖξαι ὅτι τάδε μὲν νενόηται ἀληθῆ, ὡς ἀπὸ ποιούντων, τάδε δὲ ὡς ἀπὸ σημαινόντων μόνον. ### English translation (Claude) But if someone claims that the stars do not produce the past, but that other configurations were the causes of those events, while the present configuration only signified them, and that the future, however, is shown by the present configuration of a given person's birth, let him show the difference by which one can demonstrate from the stars that some things are understood to be true as from producing causes, and others as from signs only. ### Extrabiblical texts - Origen, Philoc. 23 (Philocalia): quotation, high confidence ### Translation notes - Origen. ### Citation (SBL) Eusebius, Praep. ev. 6.11.61 (Dindorf 1:338; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-6-11-61). ## Preparation for the Gospel 6.11.62 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-6-11-62 - Source: Dindorf 1:338 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: They must admit that the stars only signify, as prophecy does. ### Greek text μὴ ἔχοντες δὲ δοῦναι τὴν διαφορὰν εὐγνωμόνως συγκαταθήσονται μηδὲν τῶν κατὰ τοὺς ἀνθρώπους ἀπὸ τῶν ἀστέρων γίνεσθαι, ἀλλʼ ὡς προειρήκαμεν, εἰ ἄρα, σημαίνεσθαι· ὡς εἰ μὴ καὶ ἀπὸ τῶν ἀστέρων τις ἐλάμβανε τὰ παρεληλυθότα καὶ τὰ μέλλοντα, ἀλλʼ ἀπὸ τοῦ νοῦ τοῦ θεοῦ διά τινος λόγου προφητικοῦ. ### English translation (Claude) Unable to give the difference, they will in fairness agree that nothing in human affairs comes about from the stars, but, as we said before, is at most signified; as if someone took past and future not from the stars but from the mind of God through some prophetic word. ### Extrabiblical texts - Origen, Philoc. 23 (Philocalia): quotation, high confidence ### Translation notes - Origen. ### Citation (SBL) Eusebius, Praep. ev. 6.11.62 (Dindorf 1:338; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-6-11-62). ## Preparation for the Gospel 6.11.63 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-6-11-63 - Source: Dindorf 1:338 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The heavens are like God's book, containing the future without compelling it. ### Greek text ὥσπερ γὰρ προαπεδείξαμεν ὅτι οὐδὲν λυπεῖ τὸν περὶ τοῦ ἐφʼ ἡμῖν λόγον τὸ τὸν θεὸν εἰδέναι τὰ πραχθησόμενα ἑκάστῳ, οὕτως οὐδὲ τὰ σημεῖα, ἃ ἔταξεν ὁ θεὸς εἰς τὸ σημαίνειν, ἐμποδίζει τὸ ἐφʼ ἡμῖν, ἀλλὰ παραπλησίως βιβλίῳ περιέχοντι τὰ μέλλοντα προφητικῶς ὁ πᾶς οὐρανὸς δύναται, οἱονεὶ βίβλος ὢν θεοῦ, περιέχειν τὰ μέλλοντα. ### English translation (Claude) For just as we showed earlier that God's knowing what each will do does no harm to the doctrine of what is in our power, so neither do the signs that God appointed to signify hinder what is in our power. Rather, just like a book that contains the future prophetically, the whole heaven, being as it were God's book, can contain the future. ### Extrabiblical texts - Origen, Philoc. 23 (Philocalia): quotation, high confidence ### Translation notes - Origen. ### Citation (SBL) Eusebius, Praep. ev. 6.11.63 (Dindorf 1:338; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-6-11-63). ## Preparation for the Gospel 6.11.64 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-6-11-64 - Source: Dindorf 1:338 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Prayer of Joseph and Isaiah's rolled-up heaven support reading the heavens as God's book. ### Greek text διόπερ ἐν τῇ προσευχῇ τοῦ Ἰωσὴφ δύναται οὕτω νοεῖσθαι τὸ λεγόμενον ὑπὸ τοῦ Ἰακὼβ ἀνέγνων γὰρ ἐν ταῖς πλαξὶ τοῦ οὐρανοῦ ὅσα συμβήσεται ὑμῖν καὶ τοῖς υἱοῖς ὑμῶν.’ τάχα δὲ καὶ τὸ εἱλιγήσεται ὁ οὐρανὸς ὡς βιβλίονʼ τοὺς λόγους τοὺς περιεχομένους σημαντικοὺς τῶν ἐσομένων δηλοῖ ἀπαρτισθησομένους καὶ, ἵνʼ οὕτως εἴπω, πληρωθησομένους, ὥσπερ λέγονται αἱ προφητεῖαι πεπληρῶσθαι τῷ ἐκβεβηκέναι. ### English translation (Claude) That is why, in the Prayer of Joseph, what Jacob says can be understood in this way: "For I read in the tablets of heaven all that will befall you and your sons." And perhaps "The heaven shall be rolled up like a scroll" shows that the words it contains, which signify what will be, will be completed and, so to speak, fulfilled, just as prophecies are said to have been fulfilled by coming to pass. ### Scripture references - Isa 34:4: quotation, high confidence ### Extrabiblical texts - Origen, Philoc. 23 (Philocalia): quotation, high confidence - Pr. Jos. (Prayer of Joseph): quotation, high confidence ### Translation notes - Origen, quoting the Prayer of Joseph and Isa 34:4. ### Citation (SBL) Eusebius, Praep. ev. 6.11.64 (Dindorf 1:338; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-6-11-64). ## Preparation for the Gospel 6.11.65 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-6-11-65 - Source: Dindorf 1:338–339 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The stars are signs, but Jeremiah tells us not to fear them. ### Greek text καὶ οὕτως ἔσται εἰς σημεῖα τὰ ἄστρα γεγονότα, κατὰ τὴν λέγουσαν φωνὴν ‘ ἔστωσαν εἰς σημεῖα.’ ὁ δὲ Ἱερεμίας ἐπιστρέφων ἡμᾶς πρὸς ἑαυτοὺς καὶ περιαιρῶν φόβον τὸν ἐπὶ τοῖς νομιζομένοις σημαίνεσθαι, τάχα δὲ καὶ ὑπολαμβανομένοις ἐκεῖθεν ἔρχεσθαι, φησὶν ἀπὸ τῶν σημείων τοῦ οὐρανοῦ μὴ φοβεῖσθε.’’’ ### English translation (Claude) And in this way the stars will have come to be for signs, according to the saying, "Let them be for signs." But Jeremiah, turning us back to ourselves and removing the fear of what are thought to be signified, and perhaps also supposed to come from there, says, "Do not be afraid of the signs of heaven."" ### Scripture references - Gen 1:14: quotation, high confidence - Jer 10:2: quotation, high confidence ### Extrabiblical texts - Origen, Philoc. 23 (Philocalia): quotation, high confidence ### Translation notes - Origen, quoting Gen 1:14 and Jer 10:2. ### Citation (SBL) Eusebius, Praep. ev. 6.11.65 (Dindorf 1:338–339; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-6-11-65). ## Preparation for the Gospel 6.11.66 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-6-11-66 - Source: Dindorf 1:339 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen's second argument: one man's fate is supposedly read from many horoscopes. ### Greek text “ Ἴδωμεν καὶ δεύτερον ἐπιχείρημα, πῶς οὐ δύνανται οἱ ἀστέρες εἶναι ποιητικοὶ, ἀλλʼ, εἰ ἄρα, σημαντικοί. ἀπὸ πλείστων γὰρ ὅσων γενέσεων ἔστι λαβεῖν τὰ περὶ ἑνὸς ἀνθρώπου· (τοῦτο δὲ καθʼ ὑπόθεσιν λέγομεν, συγχωροῦντες τὸ ἐπιστήμην αὐτῶν ἀναλαμβάνεσθαι ὑπʼ ἀνθρώπων δύνασθαι·) φέρε γὰρ εἰπεῖν, περὶ τοῦ τόνδε πείσεσθαι τόδε καὶ τεθνήξεσθαι περιπεσόντα λῃσταῖς καὶ ἀναιρεθέντα φησὶ δύνασθαι λαμβάνειν ἀπό τε τῆς ἰδίας αὐτοῦ γενέσεως, κἂν τύχη ἔχων ἀδελφοὺς πλείονας, ἀπὸ τῆς ἑκάστου αὐτῶν. ### English translation (Claude) "Let us look also at a second argument, how the stars cannot be productive but, if anything, significant. From a great many nativities one can take what concerns one person (we say this by hypothesis, granting that knowledge of them can be acquired by humans). For example, about this man suffering this and dying by falling among robbers and being murdered, one can, he says, take it from his own nativity, and, if he happens to have several brothers, from that of each of them. ### Extrabiblical texts - Origen, Philoc. 23 (Philocalia): quotation, high confidence ### Translation notes - Origen. ### Citation (SBL) Eusebius, Praep. ev. 6.11.66 (Dindorf 1:339; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-6-11-66). ## Preparation for the Gospel 6.11.67 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-6-11-67 - Source: Dindorf 1:339 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Every relative's horoscope would have to contain the same death. ### Greek text περιέχειν γὰρ οἴονται τὴν ἑκάστου γένεσιν, ἀδελφὸν ὑπὸ λῃστῶν τεθνηξόμενον, ὁμοίως καὶ τὴν τοῦ πατρὸς καὶ τὴν τῆς μητρὸς καὶ τὴν τῆς γαμετῆς καὶ τῶν υἱῶν αὐτοῦ καὶ τῶν οἰκετῶν καὶ τῶν φιλτάτων, τάχα δὲ καὶ αὐτῶν τῶν ἀναιρούντων. ### English translation (Claude) For they think that the nativity of each contains a brother who will die at the hands of robbers, and likewise that of the father and of the mother and of the wife and of his sons and of his servants and of his dearest friends, and perhaps even of the murderers themselves. ### Extrabiblical texts - Origen, Philoc. 23 (Philocalia): quotation, high confidence ### Translation notes - Origen. ### Citation (SBL) Eusebius, Praep. ev. 6.11.67 (Dindorf 1:339; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-6-11-67). ## Preparation for the Gospel 6.11.68 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-6-11-68 - Source: Dindorf 1:339 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: No reason can be given why one horoscope causes and the others only signify. ### Greek text πῶς οὑν δυνατὸν τὸν τοσαύταις γενέσεσιν, ἵνα αὐτοῖς τοῦτο συγχωρηθῇ, ἐμπεριεχόμενον γίνεσθαι ὑπὸ τοῦ σχηματισμοῦ τῶν ἀστέρων τῆσδε μᾶλλον τῆς γενέσεως ἢ τῶνδε; ἀπίθανον γὰρ καὶ τὸ φάσκειν τὸν σχηματισμὸν τὸν ἐν τῇ ἰδίᾳ τοῦδέ τινος γενέσει ταῦτα πεποιηκέναι, τὸν δὲ ἐν τῇ τῶνδε γενέσει μὴ πεποιηκέναι, ἀλλὰ σεσημασμέναι μόνον. ### English translation (Claude) How then is it possible that one contained in so many nativities (to grant them this) should be subject to the configuration of the stars of this nativity rather than of those? It is unconvincing to claim that the configuration at this man's own nativity produced these things, while that at the nativities of the others did not produce them but only signified them. ### Extrabiblical texts - Origen, Philoc. 23 (Philocalia): quotation, high confidence ### Translation notes - Origen. ### Citation (SBL) Eusebius, Praep. ev. 6.11.68 (Dindorf 1:339; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-6-11-68). ## Preparation for the Gospel 6.11.69 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-6-11-69 - Source: Dindorf 1:339–340 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Circumcision customs of Jews and Ishmaelites cannot come from horoscopes. ### Greek text ἠλίθιον γὰρ τὸ εἰπεῖν ὅτι ἡ πάντων γένεσις περιεῖχε καθʼ ἕκαστον ποιητικὸν τοῦ τόνδε ἀναιρεθῆναι· ὥστε ἐν γενέσεσιν, καθʼ ὑπόθεσιν λέγω, πεντήκοντα περιέχεσθαι τὸ τόνδε τινὰ ἀναιρεθῆναι. οὐκ οἶδα δʼ ὅπως δυνήσονται σῶσαι τὸ τῶν μὲν ἐν Ἰουδαίᾳ σχεδὸν πάντων τοιόνδε εἶναι τὸν σχηματισμὸν ἐπὶ τῆς γενέσεως, ὡς ὀκταήμερον αὐτοὺς λαμβάνειν περιτομὴν, ἀκρωτηριαζομένους καὶ ἑλκουμένους καὶ φλεγμονῇ περιπεσουμένους καὶ τραύμασι, καὶ ἅμα τῇ εἰς τὸν βίον εἰσόδῳ ἰατρῶν δεομένους· τῶν δὲ ἐν Ἰσμαηλίταις τοῖς κατὰ τὴν Ἀραβίαν τοιόνδε ὡς πάντας περιτέμνεσθαι τρισκαιδεκαετεῖς. τοῦτο γὰρ ἱστόρηται περὶ αὐτῶν. ### English translation (Claude) For it is silly to say that the nativity of all of them contained, each one, what produced this man's murder; so that in fifty nativities, let us suppose, this man's murder would be contained. And I do not know how they will be able to account for the fact that the configuration at the birth of nearly all those in Judea is such that they receive circumcision on the eighth day, being mutilated and wounded and falling into inflammation and injuries, and needing physicians at their very entrance into life; while that of the Ishmaelites in Arabia is such that all are circumcised at thirteen. For this is recorded of them. ### Scripture references - Gen 17:12: allusion, medium confidence - Gen 17:25: allusion, medium confidence ### Extrabiblical texts - Origen, Philoc. 23 (Philocalia): quotation, high confidence ### Translation notes - Origen. ### Citation (SBL) Eusebius, Praep. ev. 6.11.69 (Dindorf 1:339–340; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-6-11-69). ## Preparation for the Gospel 6.11.70 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-6-11-70 - Source: Dindorf 1:340 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Other national customs too cannot be due to the stars. ### Greek text καὶ πάλιν τῶνδέ τινων τῶν ἐν Αἰθίοψι τοῖσδε τὰς κόγχας τῶν γονάτων περιαιρεῖσθαι καὶ τῶν Ἀμαζόνων τοὺς ἑτέρους τῶν μαστῶν. πῶς γὰρ ταῦτα ποιοῦσιν οἱ ἀστέρες τοῖσδε τοῖς ἔθνεσιν; οἶμαι ὅτι εἰ ἐπιστήσαιμεν οὐδὲ μέχρι τοῦ στῆσαι δυνησόμεθά τι ἀληθὲς εἰπεῖν περὶ αὐτῶν. ### English translation (Claude) And again, that certain people among the Ethiopians have their kneecaps removed, and the Amazons one of their breasts. How do the stars do these things to these nations? I think that if we gave it attention we would not be able even to establish anything true to say about them. ### Extrabiblical texts - Origen, Philoc. 23 (Philocalia): quotation, high confidence ### Translation notes - Origen. ### Citation (SBL) Eusebius, Praep. ev. 6.11.70 (Dindorf 1:340; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-6-11-70). ## Preparation for the Gospel 6.11.71 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-6-11-71 - Source: Dindorf 1:340 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: People inconsistently treat omens as signs but horoscopes as causes. ### Greek text τοσούτων δὲ φερομένων ὁδῶν προγνωστικῶν, οὐκ οἶδʼ ὅπως ἐξώκειλαν οἱ ἄνθρωποι ἐπὶ τὸ τὴν μὲν οἰωνιστικὴν καὶ τὴν θυτικὴν μὴ λέγειν περιέχειν τὸ ποιοῦν αἴτιον, ἀλλὰ σημαίνειν μόνον, καὶ τὴν ἀστεροσκοπικὴν, οὐκέτι δὲ τὴν γενεθλιαλογικήν. ### English translation (Claude) Though so many ways of foretelling are current, I do not know how people ran aground on saying that augury and sacrificial divination do not contain the producing cause but only signify, and the observation of shooting stars likewise, but no longer the casting of nativities. ### Extrabiblical texts - Origen, Philoc. 23 (Philocalia): quotation, high confidence ### Translation notes - Origen. ### Citation (SBL) Eusebius, Praep. ev. 6.11.71 (Dindorf 1:340; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-6-11-71). ## Preparation for the Gospel 6.11.72 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-6-11-72 - Source: Dindorf 1:340 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If signs were causes, birds and entrails would cause events too. ### Greek text εἰ γὰρ ἐπιγινώσκεται, (ἵνα καὶ χαρισώμεθα τὸ γινώσκεσθαι) γίνεται δὲ ἐκεῖθεν ὅθεν ἡ γνῶσις λαμβάνεται, τί μᾶλλον ἀπὸ τῶν ἀστέρων ἢ ἀπὸ τῶν οἰωνῶν ἔσται τὰ γινόμενα, καὶ μᾶλλον ἀπὸ τῶν οἰωνῶν ἢ ἀπὸ τῶν σπλάγχνων τῶν θυομένων; τί δὲ μᾶλλον ἀπὸ τῶν σπλάγχνων τῶν θυομένων ἢ ἀπὸ τῶν διᾳττόντων ἀστέρων; ταῦτα μὲν οὖν ἐπὶ τοῦ παρόντος ἀρκέσει εἰς ἀναίρεσιν τοῦ ποιητικοὺς εἶναι τοὺς ἀστέρας τῶν ἀνθρωπίνων.’’ ### English translation (Claude) For if events are recognized (to grant that they are known) and come about from the source from which the knowledge is taken, why should things come about from the stars rather than from birds, and from birds rather than from the entrails of sacrifices? And why from the entrails of sacrifices rather than from shooting stars? This will suffice for the present to refute the view that the stars produce human affairs." ### Extrabiblical texts - Origen, Philoc. 23 (Philocalia): quotation, high confidence ### Translation notes - Origen. ### Citation (SBL) Eusebius, Praep. ev. 6.11.72 (Dindorf 1:340; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-6-11-72). ## Preparation for the Gospel 6.11.73 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-6-11-73 - Source: Dindorf 1:340–341 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen now examines whether humans can read the stars at all. ### Greek text “ Ὅπερ δὲ συγκεχωρήκαμεν, οὐ γὰρ ἐλύπει τὸν λόγον, ὡς τῶν ἀνθρώπων δυναμένων καταλαμβάνειν τοὺς οὐρανίους σχηματισμοὺς, καὶ τὰ σημεῖα, καὶ ὧν ἐστι σημεῖα, τοῦτο φέρε νῦν ἐξετάσωμεν εἰ ἀληθές ἐστι. ### English translation (Claude) "But what we conceded (for it did no harm to the argument), that humans can grasp the heavenly configurations, and the signs, and what they are signs of, let us now examine whether it is true. ### Extrabiblical texts - Origen, Philoc. 23 (Philocalia): quotation, high confidence ### Translation notes - Origen. ### Citation (SBL) Eusebius, Praep. ev. 6.11.73 (Dindorf 1:340–341; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-6-11-73). ## Preparation for the Gospel 6.11.74 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-6-11-74 - Source: Dindorf 1:341 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Astrologers require positions to the minute and second of arc. ### Greek text φασὶ τοίνυν οἱ περὶ ταῦτα δεινοὶ τὸν μέλλοντα τὰ κατὰ τὴν γενεθλιαλογίαν ἀληθῶς καταλαμβάνειν εἰδέναι οὐ μόνον τὸ κατὰ πόστου δωδεκατημορίου ἐστὶν ὁ καλούμενος ἀστὴρ, ἀλλὰ καὶ κατὰ ποίας μοίρας τοῦ δωδεκατημορίου καὶ κατὰ ποίου ἐξηκοστοῦ, οἱ δὲ ἀκριβέστεροι καὶ κατὰ ποίου ἐξηκοστοῦ τοῦ ἑξηκοστοῦ, καὶ τοῦτό φασι δεῖν ποιεῖν ἐφʼ ἑκάστου τῶν πλανωμένων, ἐξετάζοντα τὴν σχέσιν τὴν πρὸς τοὺς ἀπλανεῖς. ### English translation (Claude) Those skilled in these matters say that one who is to grasp truly the matters of nativity-casting must know not only in which twelfth-part the so-called star is, but also in which degree of the twelfth-part and in which sixtieth; and the more exact say also in which sixtieth of the sixtieth; and they say this must be done for each of the planets, examining its relation to the fixed stars. ### Extrabiblical texts - Origen, Philoc. 23 (Philocalia): quotation, high confidence ### Translation notes - Origen. ### Citation (SBL) Eusebius, Praep. ev. 6.11.74 (Dindorf 1:341; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-6-11-74). ## Preparation for the Gospel 6.11.75 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-6-11-75 - Source: Dindorf 1:341 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The rising point must also be known to the minute. ### Greek text πάλιν αὖ ἐπὶ τοῦ ἀνατολικοῦ ὁρίζοντος δεήσει, φασὶν, ἰδεῖν οὐ μόνον τὸ δωδεκατημόριον ποῖον ἦν ἐπʼ αὐτοῦ, ἀλλὰ καὶ τὴν μοῖραν καὶ τὸ ἑξηκοστὸν τῆς μοίρας, τὸ πρῶτον ἢ τὸ δεύτερον ἑξηκοστόν. ### English translation (Claude) Again, on the eastern horizon, they say, one will need to see not only which twelfth-part was on it, but also the degree and the sixtieth of the degree, the first or the second sixtieth. ### Extrabiblical texts - Origen, Philoc. 23 (Philocalia): quotation, high confidence ### Translation notes - Origen. ### Citation (SBL) Eusebius, Praep. ev. 6.11.75 (Dindorf 1:341; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-6-11-75). ## Preparation for the Gospel 6.11.76 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-6-11-76 - Source: Dindorf 1:341 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: No one can time a birth precisely enough for such calculations. ### Greek text πῶς τοίνυν τῆς ὥρας πλατεῖ λόγῳ ἥμισυ δωδεκατημορίου περιεχούσης δύναταί τις λαβεῖν τὸ ἑξηκοστὸν, μὴ ἔχων τὴν ἀναλογίαν τῆς διαιρέσεως τῶν ὡρῶν, ὥστε, φέρε εἰπεῖν, εἰδέναι ὅτι γεγέννηται ὁ δεῖνα ὥρα τετάρτῃ καὶ ἡμίσει ὥρας, καὶ τετάρτῳ, ὀγδόῳ, καὶ ἑκκαιδεκάτῳ, καὶ δυοτριακοστῷ; ### English translation (Claude) How then, since an hour, broadly speaking, covers half a twelfth-part, can one take the sixtieth, without having a proportional division of the hours, so as to know, for example, that so-and-so was born at the fourth hour and a half, and a fourth, an eighth, a sixteenth, and a thirty-second of an hour? ### Extrabiblical texts - Origen, Philoc. 23 (Philocalia): quotation, high confidence ### Translation notes - Origen. ### Citation (SBL) Eusebius, Praep. ev. 6.11.76 (Dindorf 1:341; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-6-11-76). ## Preparation for the Gospel 6.11.77 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-6-11-77 - Source: Dindorf 1:341 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Twins born moments apart differ, yet no one can measure such intervals. ### Greek text παρὰ πολὺ γάρ φασι παραλλάττειν τὰ σημαινόμενα παρὰ τὴν ἀγνωσίαν οὐ τῆς ὅλης ὥρας, ἀλλὰ καὶ τοῦ ποστημορίου αὐτῆς. ἐν γοῦν τοῖς διδύμοις γεννωμένοις πολλάκις τὸ μεταξὺ καὶ ἀκαριαῖον ὥρας ἐστὶ, καὶ πολλαὶ παραλλαγαὶ τῶν συμβαινόντων καὶ τῶν πραττομένων ἐπʼ αὐτῶν ἀπαντῶσιν, ὥς φασιν ἐκεῖνοι, παρὰ τὴν αἰτίαν τῆς σχέσεως τῶν ἀστέρων, καὶ τὸ μόριον τοῦ δωδεκατημορίου τὸ παρὰ τὸν ὁρίζοντα, οὐ καταλαμβανόμενον ὑπὸ τῶν νομιζομένων τὴν ὥραν τετηρηκέναι. ### English translation (Claude) For they say that what is signified varies greatly through ignorance not of the whole hour but even of a fraction of it. In twins, at any rate, the interval is often a mere instant of an hour, and many differences in what befalls them and what they do occur, as they say, because of the relation of the stars, and the part of the twelfth-part on the horizon, which is not grasped by those who think they have observed the hour. ### Extrabiblical texts - Origen, Philoc. 23 (Philocalia): quotation, high confidence ### Translation notes - Origen. ### Citation (SBL) Eusebius, Praep. ev. 6.11.77 (Dindorf 1:341; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-6-11-77). ## Preparation for the Gospel 6.11.78 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-6-11-78 - Source: Dindorf 1:341–342 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The precession of the zodiac makes the true sign nearly impossible to determine. ### Greek text οὐδεὶς γὰρ δύναται λέγειν ὅτι τὸ μεταξὺ τοῦδε τῆς γενέσεως πρὸς τὴν τοῦδε ἐστὶν ὥρας τριακοστόν. ἀλλʼ ἔστω συγκεχωρημένον αὐτοῖς τόδε κατὰ τὸ ἐκλαβεῖν τὴν ὥραν. φέρεται δὴ θεώρημα ἀποδεικνύον τὸν ζωδιακὸν κύκλον ὁμοίως τοῖς πλανωμένοις φέρεσθαι ἀπὸ δυσμῶν ἐπὶ ἀνατολὰς διʼ ἑκατὸν ἐτῶν μοῖραν μίαν, καὶ τοῦτο τῷ πολλῷ χρόνῳ ἐναλλάττειν τὴν θέσιν τῶν δωδεκατημορίων ἑτέρου μὲν τυγχάνοντος τοῦ νοητοῦ δωδεκατημορίου, ἑτέρου δὲ τοῦ ὡσανεὶ μορφώματος. τὰ δὲ ἀποτελέσματα φασὶν εὑρίσκεσθαι οὐκ ἐκ τοῦ μορφώματος, ἀλλʼ ἐκ τοῦ νοητοῦ ζῳδίου, ὅπερ οὐ πάνυ τι δυνατὸν καταλαμβάνεσθαι. ### English translation (Claude) For no one can say that the interval between one's birth and the other's is a thirtieth of an hour. But let this be granted them as to taking the hour. There is, however, a theorem current showing that the circle of the zodiac moves, like the planets, from west to east one degree in a hundred years, and that in a long time this changes the position of the twelfth-parts, the intelligible twelfth-part being one thing and the visible figure, so to speak, another. And they say the outcomes are found not from the figure but from the intelligible sign, which can hardly be grasped at all. ### Extrabiblical texts - Origen, Philoc. 23 (Philocalia): quotation, high confidence ### Translation notes - Origen, referring to the precession of the equinoxes (one degree per century, as in Ptolemy). ### Citation (SBL) Eusebius, Praep. ev. 6.11.78 (Dindorf 1:341–342; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-6-11-78). ## Preparation for the Gospel 6.11.79 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-6-11-79 - Source: Dindorf 1:342 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The 'blending' of planetary influences cannot be computed even by astrologers. ### Greek text ἔστω δὲ καὶ τοῦτο συγκεχωρημένον, τὸ καταλαμβάνεσθαι τὸ νοητὸν δωδεκατημόριον, ἢ δύνασθαι ἐκ τοῦ αἰσθητοῦ δωδεκατημορίου λαμβάνεσθαι τὸ ἀληθές· ἀλλὰ τήν γε σύγκρασιν παρʼ αὐτοῖς καλουμένην τῶν ἐν τοῖσδε τοῖς σχηματισμοῖς τυγχανόντων καὶ αὐτοὶ ὁμολογήσουσιν οὐχ οἷοί τε σῶσαι κατὰ πᾶν, ἀμαυρουμένου τοῦ δηλουμένου, φέρε εἰπεῖν, χείρονος, ἀπὸ τοῦδε διὰ τὸ ἐπιβλέπεσθαι αὐτὸν ὑπὸ τοῦδε τοῦ κρείττονος, καὶ ἐπὶ τοσόνδε ἢ τοσόνδε ἀμαυρουμένου. πολλάκις πάλιν τῆς ἀμαυρώσεως τῆς τοῦ χείρονος ὑπὸ τῆς ἐπιβλέψεως τῆς τοῦ κρείττονος ἐμποδιζομένης, ἐκ τοῦ ἕτερον οὑτωσὶ ἐσχηματίσθαι, χειρόνων ὄντα σημαντικόν. ### English translation (Claude) But let this too be granted, that the intelligible twelfth-part can be grasped, or that the truth can be taken from the visible twelfth-part. Yet the so-called blending, as they call it, of the stars in these configurations they themselves will admit they cannot account for completely: what is shown as worse, say, is obscured by this star because it is aspected by that better one, and obscured to this or that degree; and often again the obscuring of the worse by the aspect of the better is hindered because another star is so configured as to signify worse things. ### Extrabiblical texts - Origen, Philoc. 23 (Philocalia): quotation, high confidence ### Translation notes - Origen. ### Citation (SBL) Eusebius, Praep. ev. 6.11.79 (Dindorf 1:342; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-6-11-79). ## Preparation for the Gospel 6.11.80 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-6-11-80 - Source: Dindorf 1:342 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: True knowledge of the stars is beyond human reach. ### Greek text καὶ οἶμαι ἐπιστήσαντά τινα τοῖς τόποις ἀπογνῶναι τὴν περὶ τούτων κατάληψιν, οὐδαμῶς ἀνθρώποις ἐκκειμένην, ἀλλʼ, εἰ ἄρα, μέχρι τοῦ σημανθῆναι μόνον φθάνουσαν. ### English translation (Claude) And I think that anyone who attends to these topics would despair of grasping these things, which are in no way set out for humans, but at most reach as far as being signified. ### Extrabiblical texts - Origen, Philoc. 23 (Philocalia): quotation, high confidence ### Translation notes - Origen. ### Citation (SBL) Eusebius, Praep. ev. 6.11.80 (Dindorf 1:342; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-6-11-80). ## Preparation for the Gospel 6.11.81 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-6-11-81 - Source: Dindorf 1:342–343 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Isaiah mocks the Chaldean astrologers as unable to foretell God's purposes. ### Greek text εἰ δέ τις ἐν πείρᾳ γεγένηται τῶν πραγμάτων, μᾶλλον εἴσεται τὸ ἐν τῷ στοχάζεσθαι ἀποπτωτικὸν τῶν λεγόντων καὶ αὐτῶν τῶν συγγραψαμένων ἤπερ νομιζόμενον ἐπιτευκτικόν. καὶ Ἡσαΐας γοῦν, ὡς οὐ δυναμένων τούτων εὑρίσκεσθαι ὑπὸ ἀνθρώπων, φησὶ πρὸς τὴν θυγατέρα τῶν Χαλδαίων τῶν ταῦτα μάλιστα παρὰ πάντας ἐπαγγελλομένων ‘στήτωσαν δὴ καὶ σωσάτωσάν σε οἱ ἀστρολόγοι τοῦ οὐρανοῦ, ἀναγγειλάτωσάν σοι τί μέλλει ἐπὶ σὲ ἔρχεσθαι.’ διὰ γὰρ τούτων διδασκόμεθα μὴ δύνασθαι τοὺς πάνυ περὶ ταῦτα φιλομαθεῖς προδηλοῦν ἃ βεβούληται κύριος ἑκάστῳ ἔθνει ἐπαγαγεῖν.” ### English translation (Claude) And if anyone has had experience of these matters, he will know rather how often those who speak, and even those who have written, miss the mark in their guessing, than how they are thought to hit it. Isaiah, at any rate, as though these things cannot be found out by humans, says to the daughter of the Chaldeans, who more than all others professed these things: "Let the astrologers of heaven stand up and save you; let them tell you what is about to come upon you." For by these words we are taught that even those most devoted to such study cannot foretell what the Lord has willed to bring on each nation." ### Scripture references - Isa 47:13: quotation, high confidence ### Extrabiblical texts - Origen, Philoc. 23 (Philocalia): quotation, high confidence ### Translation notes - Origen, quoting Isa 47:13. ### Citation (SBL) Eusebius, Praep. ev. 6.11.81 (Dindorf 1:342–343; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-6-11-81). ## Preparation for the Gospel 6.11.82 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-6-11-82 - Source: Dindorf 1:343 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius sums up: the oracle-givers are not gods or good daemons but deceivers. ### Greek text Τοσαῦτα καὶ ὁ δηλωθεὶς ἀνήρ. ἀλλὰ γὰρ ὁ πᾶς ἡμῖν οὗτος εἰς δύο τὰ μέγιστα συναιρεῖται λόγος, εἴς τε τὸ μὴ θεοὺς εἶναι τοὺς κατὰ πόλιν χρᾶν νενομισμένους καὶ εἰς τὸ μηδὲ ἀγαθοὺς δαίμονας, τοὐναντίον δὲ γόητάς τινας καὶ πλάνους καὶ ἀπατεῶνας, ἐπʼ ὀλέθρῳ καὶ διαστροφῇ τῆς ἀληθοῦς εὐσεβείας τὴν εἰς ἀνθρώπους πλάνην τήν τε ἄλλην καὶ τὴν περὶ εἱμαρμένης προβεβλημένους. ### English translation (Claude) So much from the man already mentioned. But this whole discussion of ours comes down to two main points: that those thought to give oracles city by city are not gods, nor even good daemons, but on the contrary impostors, deceivers, and cheats, who have put forward, for the ruin and perversion of true piety, their deception of humankind, both the rest of it and that concerning fate. ### Citation (SBL) Eusebius, Praep. ev. 6.11.82 (Dindorf 1:343; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-6-11-82). ## Preparation for the Gospel 6.11.83 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-6-11-83 - Source: Dindorf 1:343 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Only Jesus redeemed humanity from this deception; the gospel alone healed the long work of demons. ### Greek text ἀφʼ ἧς μηδενὸς τῶν ἐξ αἰῶνος πλὴν Ἰησοῦ τοῦ σωτῆρος ἡμῶν τὸ πᾶν τῶν ἀνθρώπων γένος λελυτρωμένου, εἰκότως ἡμῖν ἐν ἀρχαῖς τῆς Εὐαγγελικῆς Προπαρασκευῆς τὰ παρόντα πάντα διὰ σπουδῆς γέγονεν, ὡς ἂν ἔργῳ μάθοιμεν ἐκ τίνων προγόνων φύντες καὶ οἵᾳ τὸ πρὶν ἀπάτη συνεχομένων, ἐξ ὁπόσης τε καὶ πηλίκης ἀνανεύσαντες αὐτοί τε ἡμεῖς καὶ ὁ σύμπας τῶν ἀνθρώπων βίος ἀβλεψίας τε καὶ ἀθεότητος τὴν ἴασιν τῆς μακρᾶς καὶ πολυχρονίου δαιμονικῆς ἐνεργείας διὰ μόνης τῆς σωτηρίου Εὐαγγελικῆς εὑράμεθα διδασκαλίας. ### English translation (Claude) Since from this deception no one in all the ages except Jesus our Savior has redeemed the whole human race, it was fitting that all the present material should be treated by us with care at the beginning of the Preparation for the Gospel, so that we might learn by fact from what ancestors we are sprung, and in what deception they were formerly held fast, and from how much and how great blindness and godlessness we ourselves and the whole of human life have looked up and found healing from the long and age-old working of demons through the saving gospel teaching alone. ### Citation (SBL) Eusebius, Praep. ev. 6.11.83 (Dindorf 1:343; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-6-11-83). ## Preparation for the Gospel 7.1.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-7-1-1 - Source: Dindorf 1:343 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius opens Book 7 by turning to the Hebrews' way of life. ### Greek text Ἑβραίων πέρι λοιπὸν καὶ τῆς κατʼ αὐτοὺς φιλοσοφίας τε καὶ εὐσεβείας, ἣν τῶν πατρίων ἀπάντων προτετιμήκαμεν, τὸν τοῦ βίου τρόπον ὑπογράψαι καιρός. ### English translation (Claude) It is time now to sketch the way of life of the Hebrews and of their philosophy and piety, which we have preferred above all our ancestral traditions. ### Citation (SBL) Eusebius, Praep. ev. 7.1.1 (Dindorf 1:343; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-7-1-1). ## Preparation for the Gospel 7.1.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-7-1-2 - Source: Dindorf 1:343–344 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Having justified leaving pagan theology, Eusebius will justify adopting the Hebrew writings. ### Greek text ἐπειδὴ γὰρ οὐκ ἀλόγῳ, κεκριμένῳ δὲ καὶ σώφρονι λογισμῷ τῆς διεψευσμένης ὁμοῦ πάντων Ἑλλήνων τε καὶ βαρβάρων θεολογίας τὴν ἀπόλειψιν Πεποιημένοι συνέστημεν, ὥρα λοιπὸν τὴν δευτέραν ἐπιλύσασθαι, τὴν αἰτίαν ἀποδιδόντας τῆς τῶν Ἑβραϊκῶν λόγων μεταποιήσεως. ### English translation (Claude) For since we have established that we made our departure from the false theology of all Greeks and barbarians alike not by irrational but by judicious and sober reasoning, it is time now to settle the second question, giving the reason for our taking up the Hebrew writings instead. ### Citation (SBL) Eusebius, Praep. ev. 7.1.2 (Dindorf 1:343–344; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-7-1-2). ## Preparation for the Gospel 7.1.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-7-1-3 - Source: Dindorf 1:344 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius promises to show the Greeks borrowed from barbarians, and that the Hebrews' gift is unique. ### Greek text Τὸ μὲν οὖν μὴ φέρειν τινὰ μέμψιν ἡμῖν τὴν ἀπὸ βαρβάρων τοῦ συμφέροντος μετάληψιν ἐπὶ τῆς δεούσης σχολῆς παραστήσομεν, πάντα τοῖς Ἕλλησι καὶ αὐτοῖς γε τοῖς βοωμένοις αὐτῶν φιλοσόφοις τὰ φιλόσοφα μαθήματα, καὶ τὰ ἄλλως κοινὰ καὶ ταῖς πολιτικαῖς λυσιτελοῦντα χρείαις, παρὰ βαρβάρων ἐσκευωρῆσθαι ἐπιδείξοντες· τὸ δὲ μηδέν πω μηδʼ ὅλως παρά τισιν εὑρῆσθαι τῶν ἐθνῶν, οἷον τὸ παρʼ Ἑβραίων ἡμῖν ἀγαθὸν πεπορισμένον, ὧδε ἂν γένοιτο πρόδηλον. ### English translation (Claude) That our taking what is useful from barbarians brings no reproach on us, we shall show at the proper place, by demonstrating that the Greeks, and even their celebrated philosophers, have procured from barbarians all their philosophical learning, as well as what is otherwise common and useful for civic needs. But that no good such as has been provided for us by the Hebrews has ever been found at all among any of the nations will become plain as follows. ### Citation (SBL) Eusebius, Praep. ev. 7.1.3 (Dindorf 1:344; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-7-1-3). ## Preparation for the Gospel 7.2.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-7-2-1 - Source: Dindorf 1:344 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Other peoples, knowing only the body, made pleasure their highest good and god. ### Greek text Οἱ μὲν δὴ λοιποὶ πάντες ἄνθρωποι, ἄνωθεν ἐκ πρώτης τοῦ βίου συστάσεως καὶ εἰς τὸν χρόνον μόνῃ τῇ τῶν σωμάτων προσανασχόντες αἰσθήσει τῷ μηδέν περὶ τῆς ἐν αὐτοῖς ψυχῆς διειληφέναι πλέον τε οὐδὲν τῶν ὁρωμένων ἐν τοῖς οὖσιν ὑπάρχειν ἡγησάμενοι, τὸ καλόν καὶ συμφέρον καὶ μόνον ἀγαθὸν τῇ τῶν σωμάτων ἀνέθηκαν ἡδονῇ· μόνην τε ταύτην, ὡς τὸ μόνον οὖσαν ἀγαθὸν καὶ προσηνὲς καὶ ἡδὺ πρὸς ἀπόλαυσίν τε εὐδαίμονος βίου αὐτάρκη, περισπούδαστον ὑποθέμενοι θεῶν μεγίστην ἡγήσαντό τε καὶ τεθειάκασιν, οὐδὲ τῆς ζωῆς αὐτῆς, εἰ μὴ μετέχοι τῆς τῶν σωμάτων ἡδονῆς, ἐφιέμενοι, καὶ ζῆν οὐ διὰ τὸ ζῆν, διὰ δὲ τὸ ἡδέως ζῆν ἀσπαζόμενοι, τοῦτο καὶ τοῖς ἰδίοις εὐξάμενοι παισὶν ὡς μόνον ἀγαθὸν παρεῖναι. ### English translation (Claude) All other people, from the first formation of life onward through time, attending only to the senses of the body, because they had understood nothing more about the soul within them and thought that nothing exists among things beyond what is seen, assigned what is noble, useful, and the only good to the pleasure of the body. And supposing this alone to be worth pursuing, as the only good, agreeable and sweet, and sufficient for the enjoyment of a happy life, they considered and deified it as the greatest of gods. They did not desire even life itself unless it shared in bodily pleasure; they embraced living not for the sake of living but for the sake of living pleasantly, and prayed that this alone, as the only good, might be present to their own children. ### Citation (SBL) Eusebius, Praep. ev. 7.2.1 (Dindorf 1:344; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-7-2-1). ## Preparation for the Gospel 7.2.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-7-2-2 - Source: Dindorf 1:344–345 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The pursuit of pleasure led peoples to deify heavenly bodies, nature, passions, rulers, and demons, or to atheism and hedonism. ### Greek text ἔνθεν οἱ μὲν τὰ χορηγὰ τῆς ἐνσάρκου ζωῆς ἥλιον εἶναι καὶ σελήνην καὶ ἀστέρας ὑποτοπάσαντες, καί πως καὶ πρὸς τὴν ὄψιν τοῦ φωτὸς καταπλαγέντες πρώτους θεοὺς ἀνηγόρευσαν, μόνους αἰτίους τῶν ὅλων εἶναι ἀποφηνάμενοι· οἱ δὲ τοὺς ἀπὸ γῆς καρποὺς τήν τε ὑγρὰν καὶ ξηρὰν καὶ θερμὴν οὐσίαν τά τε λοιπὰ τοῦ κόσμου μέρη, διʼ ὧν αὐτοῖς τὰ σώματα τρεφόμενά τε καὶ πιαινόμενα τὴν ἔνσαρκον ὁμοῦ ζωήν τε καὶ ἡδονὴν ἐθηρᾶτο, θεῶν πάλιν προσηγορίᾳ τετιμήκασιν· οἱ δὲ πολὺ πρότερον τούτων γυμνῇ καὶ ἀκαλύπτῳ κεφαλῇ τὰ σφέτερα πάθη καὶ τὴν δέσποιναν αὐτῶν ἡδονὴν, ἔρωτα καὶ πόθον καὶ ἀφροδίτην, καὶ αὐτῶν τῶν θεῶν κρατεῖν εἰπόντες ἀπεθέωσαν· οἱ δὲ τοὺς τῶν ἡδέων χορηγούς τε καὶ εὑρετὰς αὐτοῖς γενομένους ἄνδρας τυράννους τινὰς καὶ δυνάστας, διʼ ἃς ἔτυχον ἐξ αὐτῶν εὐπαθείας, ζῶντάς τε ἔτι καὶ μετὰ τελευτὴν ἐθεοποίησαν· οἱ δὲ μοχθηρῶν πνευμάτων καὶ δαιμόνων γενόμενοι παραπαίγνια ἔτι μειζόνως τὸ παθητικὸν αὐτῶν μέρος τῆς ψυχῆς συνηύξησαν, τὰ ἡδέα καὶ παρὰ τούτων διὰ τῆς νενομισμένης αὐτῶν θεραπείας ἐκπορίζοντες· οἱ δὲ μηδενὸς τούτων ἀνασχόμενοι τὸ ἄθεον ὡς πολὺ κρεῖττον τῆς τοιᾶσδε θεολογίας εἰσηγήσαντο· οἱ δὲ ἔτι τούτων ἁπάντων ἀναιδέστεροι τὸν φιλόσοφον καὶ τρισευδαίμονα βίον οὐδʼ ἄλλον εἶναι ἢ τὸν ἡδὺν ἀπεφήναντο, τέλος τῶν ἀγαθῶν τὴν ἡδονὴν ὁρισάμενοι. ### English translation (Claude) Hence some, supposing the sun, moon, and stars to be the suppliers of life in the flesh, and being somehow also struck with awe at the sight of their light, proclaimed them the first gods, declaring them the sole causes of all things. Others honored again with the title of gods the fruits of the earth, the moist, dry, and hot substance, and the other parts of the world through which their bodies, nourished and fattened, pursued the life and pleasure of the flesh together. Others, long before these, barefacedly (literally, with bare and uncovered head) deified their own passions and their mistress pleasure, love and desire and Aphrodite, saying that these rule even the gods. Others deified, both while still living and after death, the men who had become suppliers and inventors of pleasures for them, certain tyrants and potentates, because of the comforts they had received from them. Others, becoming the playthings of wicked spirits and demons, increased still more the passionate part of their soul, procuring pleasures from these too through their customary worship. Others, putting up with none of these, introduced atheism as far better than such theology. And others, more shameless than all of these, declared that the philosophic and thrice-blessed life is nothing other than the pleasant life, defining pleasure as the end of goods. ### Citation (SBL) Eusebius, Praep. ev. 7.2.2 (Dindorf 1:344–345; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-7-2-2). ## Preparation for the Gospel 7.2.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-7-2-3 - Source: Dindorf 1:345–346 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Enslaved to pleasure, humanity fell into the vices Paul describes in Romans 1. ### Greek text ταύτῃ δʼ οὖν τὸ πάντων ἀνθρώπων γένος, ὡς ἂν δεσποίνῃ πικρᾷ καὶ χαλεπωτάτῃ, ἡδονῇ θεῷ, μᾶλλον δὲ αἰσχρῷ καὶ ἀκολάστῳ δαίμονι, καταδεδουλωμένον παντοίαις ἐνεφύρετο ταλαιπωρίαις. αἵ τε γὰρ θήλειαι αὐτῶν, κατὰ τὸν ἱερὸν ἀπόστολον, μετήλλαξαν τὴν φυσικὴν χρῆσιν τῆς θηλείας εἰς τὴν παρὰ φύσιν· ὁμοίως δὲ καὶ οἱ ἄρρενες, ἀφέντες τὴν φυσικὴν χρῆσιν τῆς θηλείας, ἐξεκαύθησαν ἐν τῇ ὀρέξει αὐτῶν εἰς ἀλλήλους, ἄρρενες ἐν ἄρρεσι τὴν ἀσχημοσύνην κατεργαζόμενοι, καὶ τὴν ἀντιμισθίαν, ἣν ἔδει, τῆς πλάνης αὐτῶν ἐν ἑαυτοῖς ἀπολαμβάνοντες. ### English translation (Claude) In this way the whole human race, enslaved to pleasure as to a bitter and most cruel mistress, a god, or rather a shameful and licentious demon, was mired in every kind of misery. For their females, as the holy apostle says, "exchanged the natural use of the female for that which is against nature; and likewise the males also, leaving the natural use of the female, were inflamed in their desire for one another, males with males working shamelessness, and receiving in themselves the due recompense of their error." ### Scripture references - Rom 1:26: quotation, high confidence - Rom 1:27: quotation, high confidence ### Translation notes - Rom 1:26–27. ### Citation (SBL) Eusebius, Praep. ev. 7.2.3 (Dindorf 1:345–346; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-7-2-3). ## Preparation for the Gospel 7.2.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-7-2-4 - Source: Dindorf 1:346 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Greeks and barbarians worshiped pleasure in their rites, which Christianity has abolished. ### Greek text ταύτῃ καὶ Ἕλληνες καὶ βάρβαροι, σοφοί τε καὶ ἰδιῶται, χαμαί τε καὶ ἐπὶ γαστέρα πεσόντες, ὡς θεῷ τῇ ἡδονῇ προσεκύνησαν, πρηνεῖς τε σφᾶς αὐτοὺς ἑρπετῶν δίκην καταβαλόντες, ἄμαχον καὶ ἀπαραίτητον θεὸν ταύτην ἡγήσαντό τε καὶ ἔστερξαν· ἔν τε ᾠδαῖς καὶ ὕμνοις, ἔν τε θεῶν ἑορταῖς, ἔν τε ταῖς πανδήμοις θέαις, μόνης τῆς αἰσχρᾶς καὶ ἀκολάστου ἡδονῆς τὰ ὄργια καὶ τὰς ἀσέμνους τελετὰς μυούμενοί τε καὶ τελοῦντες, ὡς εἰ καί τι ἄλλο, καὶ τόδε καλῶς παρʼ ἡμῖν ἀνῃρῆσθαι. “ἀρχὴ γὰρ πορνείας ἐπίνοια εἰδώλων.” ### English translation (Claude) In this way Greeks and barbarians, wise and ignorant, fallen on the ground and on their bellies, worshiped pleasure as a god; casting themselves down prone like reptiles, they thought her an invincible and inexorable god and loved her. In songs and hymns, at the festivals of the gods and at public spectacles, they were initiated into and celebrated the orgies and indecent rites of shameful and licentious pleasure alone; so that this, if anything, has rightly been abolished among us. "For the beginning of sexual immorality is the devising of idols." ### Extrabiblical texts - Wis 14:12 (Wisdom of Solomon): quotation, high confidence ### Translation notes - The closing quotation is Wisdom of Solomon 14:12. ### Citation (SBL) Eusebius, Praep. ev. 7.2.4 (Dindorf 1:346; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-7-2-4). ## Preparation for the Gospel 7.2.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-7-2-5 - Source: Dindorf 1:346 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Pagan theology is a many-headed hydra springing from pleasure. ### Greek text καὶ τὰ μὲν περὶ τῆς τῶν ἄλλων ἐθνῶν θεολογίας τοσαύτην εἰλήφει, ὡς ἐν βραχεῖ φάναι, τὴν πολυτροπίαν, μιᾶς μὲν ἀρχῆς τῆς ἀκαθάρτου καὶ μιαρᾶς ἡδονῆς ἀνημμένα, ὕδρας δὲ πολυαυχένου καὶ πολυκεφάλου τρόπον εἰς πολλὰς καὶ ποικίλας διαιρέσεις τε καὶ τομὰς ἐξενηνεγμένα. ### English translation (Claude) So the theology of the other nations had taken on, to put it briefly, so great a variety, all depending on one principle, unclean and foul pleasure, but branching out, like a many-necked and many-headed hydra, into many and various divisions and sections. ### Citation (SBL) Eusebius, Praep. ev. 7.2.5 (Dindorf 1:346; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-7-2-5). ## Preparation for the Gospel 7.2.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-7-2-6 - Source: Dindorf 1:346 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The worship of pleasure brought the ancient nations into every vice. ### Greek text ἐπειδὴ τοίνυν τοσαύτην ἔτυχον προβεβλημένοι τὴν πλάνην, εἰκότα δὴ αὐτοῖς ἡδονῇ θεῷ καὶ κακῷ δαίμονι χρωμένοις ἐπὶ κακοῖς κακὰ συνηγείρετο, γυναικομανίαις καὶ ἀρρένων φθοραῖς μητρογαμίαις τε καὶ θυγατρομιξίαις τὸν πάντα καταφυρομένοις βίον, καὶ τὴν ἄγριον καὶ θηριώδη φύσιν ὑπερβολῇ φαυλότητος νενικηκόσι. τοιοῦτος μὲν οὖν ὁ τρόπος τῶν παλαιῶν ἐθνῶν καὶ τῆς διεψευσμένης αὐτῶν θεολογίας, διὰ τῶν συνηγμένων ἡμῖν Ἑλληνικῶν λογογράφων τε καὶ φιλοσόφων ἐν τοῖς ἔμπροσθεν ἀποδέδεικται. ### English translation (Claude) Since, then, they had put forward so great an error, it was fitting that, as they made use of pleasure as a god and an evil demon, evils were heaped on evils for them, as they defiled their whole life with madness for women and corruptions of males, marriages with mothers and unions with daughters, and surpassed even wild and beastly nature in excess of wickedness. Such, then, was the way of the ancient nations and of their false theology, as has been shown earlier through the Greek historians and philosophers we have collected. ### Citation (SBL) Eusebius, Praep. ev. 7.2.6 (Dindorf 1:346; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-7-2-6). ## Preparation for the Gospel 7.3.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-7-3-1 - Source: Dindorf 1:346 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Hebrews alone went the opposite way. ### Greek text Εἰ δὴ οὖν συνῶπταί σοι ὁ τῶν παλαιῶν βίος, ἄθρει δὴ λοιπὸν τῇ διανοίᾳ μόνους παῖδας Ἑβραίων ἐν τοσούτοις τὴν ἐναντίαν ἀπιόντας. ### English translation (Claude) If, then, you have taken in the life of the ancients, consider now in your mind the sons of the Hebrews alone, among so many, going the opposite way. ### Citation (SBL) Eusebius, Praep. ev. 7.3.1 (Dindorf 1:346; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-7-3-1). ## Preparation for the Gospel 7.3.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-7-3-2 - Source: Dindorf 1:346–347 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Hebrews alone reasoned that the heavens are God's works and that a living, rational Maker must exist. ### Greek text οἵδε γὰρ πρῶτοι καὶ μόνοι πάντων ἀνθρώπων ἄνωθεν ἐκ πρώτῆς τοῦ βίου καταβολῆς λογικῇ θεωρίᾳ τὴν διάνοιαν ἀναθέντες, καὶ τῇ περὶ τοῦ παντὸς φυσιολογίᾳ εὐσεβῶς ἐπιστήσαντες, πρῶτα μὲν τὰ τῶν σωμάτων στοιχεῖα, γῆν, ὕδωρ, ἀέρα, πῦρ, ἐξ ὧν τόδε τὸ πᾶν συνεστὼς κατεμάνθανον, ἥλιόν τε καὶ σελήνην καὶ ἀστέρας, οὐ θεοὺς, ἔργα δὲ εἶναι θεοῦ διελογίσαντο, τὴν φύσιν τῆς σωματικῆς οὐσίας οὐ μόνον ἄλογον, ἀλλὰ καὶ ἄψυχον εἶναι, καθʼ ὅσον ῥοώδης καὶ φθαρτὴ οὔσα τυγχάνει, συννοήσαντες, κἄπειτα λογισάμενοι ὡς οὐχ οἷόν τε τὴν τοῦ σύμπαντος κόσμου διάταξιν, εὖ καὶ σοφῶς ἡρμοσμένην, ἔμπλεων τε ζῴων ἐμψύχων λογικῶν τε καὶ ἀλόγων ὑπάρχουσαν, αὐτόματον ἐπιγράφεσθαι τὴν αἰτίαν, οὐδέ γε τῶν ἐμψύχων τὴν ποιητικὴν ἀρχὴν ἄψυχον ὑπολαμβάνειν, οὐδʼ ἄλογον τὴν τῶν λογικῶν δημιουργόν. ### English translation (Claude) For they were the first and only people of all who, from the very first foundation of life, devoted their minds to rational contemplation and gave pious attention to the study of the nature of the universe. First they learned the elements of bodies, earth, water, air, and fire, of which this universe is composed; and they reasoned that the sun, moon, and stars are not gods but works of God, realizing that the nature of bodily substance is not only irrational but also lifeless, inasmuch as it is fluid and perishable. Then they reasoned that it is not possible to ascribe to chance the cause of the ordering of the whole world, so well and wisely fitted together and full of living creatures both rational and irrational, nor to suppose that the productive principle of living things is lifeless, nor that the maker of rational beings is irrational. ### Citation (SBL) Eusebius, Praep. ev. 7.3.2 (Dindorf 1:346–347; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-7-3-2). ## Preparation for the Gospel 7.3.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-7-3-3 - Source: Dindorf 1:347 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: From the order and beauty of creation the Hebrew fathers inferred and worshiped the Creator. ### Greek text ἐπεὶ δὲ μηδὲ ξύλων καὶ λίθων αὐτόματός ποτʼ ἂν οἰκοδομία συσταίη, οὐδέ γε ἐσθὴς ὑφάντου δίχα συντελεσθείη, οὐδὲ πόλεις καὶ πολιτεῖαι νόμων ἐκτὸς καὶ ἀρχοντικῆς διατάξεως, οὐδὲ ἐκτὸς κυβερνήτου ναῦς, οὐδὲ τὸ σμικρότατον τέχνης ὄργανον ὑποσταίη ἂν μὴ διὰ τεχνίτου, οὐδʼ εὐόρμου ποτὲ ναῦς λιμένος τύχοι μὴ οὐχὶ σὺν ἀγαθῷ κυβερνήτῃ· οὐδʼ ἡ τῶν καθόλου στοιχείων ἄρα φύσις, ἄψυχος οὖσα καὶ ἄλογος, τῷ καθʼ ἑαυτὴν λόγῳ δίχα τῆς ἀνωτάτω τοῦ θεοῦ σοφίας λόγου ποτὲ καὶ ζωῆς ἀνθέξεται. ταῦτα δὴ καὶ τὰ τοιαῦτα διανοηθέντες οἱ τῆς Ἑβραίων εὐσεβείας πατέρες, ἐκ μεγέθους καὶ καλλονῆς κτισμάτων νῷ κεκαθαρμένῳ καὶ ψυχῆς διαυγέσιν ὄμμασι τὸν πάντων δημιουργὸν θεὸν ἐσεβάσθησαν. ### English translation (Claude) And since not even a building of wood and stone could ever put itself together, nor a garment be completed without a weaver, nor cities and constitutions exist without laws and the ordering of rulers, nor a ship without a pilot, nor the smallest tool of a craft come into being except through a craftsman, nor a ship ever reach a good harbor without a good pilot, so neither would the nature of the universal elements, being lifeless and irrational, ever of itself lay hold of reason and life without the supreme wisdom of God. Having thought through these and similar things, the fathers of Hebrew piety, from the greatness and beauty of created things, with purified mind and clear-sighted eyes of the soul, worshiped God the maker of all. ### Extrabiblical texts - Wis 13:5 (Wisdom of Solomon): allusion, high confidence ### Translation notes - "From the greatness and beauty of created things" echoes Wisdom of Solomon 13:5. ### Citation (SBL) Eusebius, Praep. ev. 7.3.3 (Dindorf 1:347; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/6-11-28/#p-7-3-3). ## Preparation for the Gospel 7.4.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-4-1 - Source: Dindorf 1:347–348 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Hebrews held the soul to be the true self and the body its covering, and cared for the inner man. ### Greek text Κἄπειτα μέρος οὐ μικρὸν τοῦ παντὸς σφὰς αὐτοὺς εἶναι συναισθόμενοι τὸ μέν τι αὐτῶν τίμιον εἶναι ἡγήσαντο, (τοῦτο δὲ καὶ τὸν ἀληθῆ ἄνθρωπον, τὸν κατὰ ψυχὴν νενοημένον) τὸ δὲ τούτου χώραν περιβολῆς ἐπέχειν· τοῦτο δὲ εἶναι τὸ σῶμα. καὶ δὴ τοῦτον διελόμενοι τὸν τρόπον τὴν πᾶσαν περὶ τῆς τοῦ ἔνδον ἀνθρώπου ζωῆς φροντίδα καὶ σπουδὴν εἰσηνέγκαντο. ### English translation (Claude) Then, perceiving that they themselves are no small part of the whole, they considered one part of themselves precious (this being the true man, understood as the soul), and the other to hold the place of a covering for it; and this is the body. Having divided things in this way, they devoted all their care and effort to the life of the inner man. ### Citation (SBL) Eusebius, Praep. ev. 7.4.1 (Dindorf 1:347–348; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-4-1). ## Preparation for the Gospel 7.4.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-4-2 - Source: Dindorf 1:348 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Humans rule creation not by strength but by reason and virtue of soul, granted by God. ### Greek text τοῦτο δὲ παρὰ τῷ πάντων δημιουργῷ θεῷ προσφιλὲς εἶναι λογισάμενοι, ὅς που τὴν ἀνθρώπων φύσιν τῶν ἐπὶ γῆς ἀπάντων κρατεῖν οὐ ῥώμῃ σώματος ὡς ἀρετῇ ψυχῆς ἐδωρήσατο· τὰ μὲν γὰρ τῶν ὄντων εἶναι ἄψυχα, οἷα λίθους καὶ ξύλα, τὰ δὲ ζωτικῆς δυνάμεως μέτοχα, οἷα τὰ ἀπὸ γῆς βλαστήματα, τὰ δὲ αἰσθήσεως ὁρμῆς τε φανταστικῆς μεμοιραμένα, οἷα ζῴων τὰ ἄλογα· πάντα δὲ ταῦτα ἑνὶ τῷ τῶν ἀνθρώπων γένει πρὸς ὑπηρεσίαν δουλοῦσθαι, οὐ ῥώμῃ σώματος καὶ ἰσχύι κατηναγκασμένα, λογισμῷ δὲ καὶ ψυχῆς ἀρετῇ, ᾗ τὸ κατὰ πάντων τῶν ἐπὶ γῆς ἀρχικόν τε καὶ βασιλικὸν γέρας ἄνωθεν παρὰ τοῦ τῶν ὅλων αἰτίου συγκεχωρῆσθαι κατειλήφασιν·) ### English translation (Claude) They reasoned that this was dear to God the maker of all, who granted human nature to rule over everything on earth not by bodily strength but by virtue of soul. For of beings, some are lifeless, like stones and wood; some share in vital power, like the plants of the earth; some have been allotted sensation and the impulse of imagination, like the irrational animals; but all these are subjected to the service of the human race alone, not compelled by bodily strength and might, but by reason and virtue of soul, by which they understood that the privilege of ruling and reigning over all things on earth had been granted from above by the cause of all. ### Scripture references - Gen 1:28: echo, medium confidence ### Translation notes - Compare Gen 1:26–28. ### Citation (SBL) Eusebius, Praep. ev. 7.4.2 (Dindorf 1:348; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-4-2). ## Preparation for the Gospel 7.4.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-4-3 - Source: Dindorf 1:348 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: They valued only the soul's rational part, which bears God's likeness. ### Greek text ἔνθεν ὁρμώμενοι σῶμα μὲν καὶ τὰ σωμάτων ἡδέα οὐδέν τι μᾶλλον τῶν ἄλλων ἐπὶ γῆς θρεμμάτων προτιμᾶν διενοήθησαν, τὸ δʼ ἐν αὐτοῖς ἄρχον, ὡς ἂν τοῦ πάντων ἄρχοντος οἰκεῖον, καὶ τῆς ψυχῆς τὸ λογικόν τε καὶ νοερὸν, θεῖόν τε καὶ ἐπιστημονικὸν ὡς ἂν τοῦ ἐπὶ πάντων θεοῦ τὴν ὁμοίωσιν φέρον, μόνον διὰ σπουδῆς ἔσχον. ### English translation (Claude) Setting out from this, they resolved to value the body and bodily pleasures no more than the other creatures on earth do, but devoted their efforts only to the ruling part in them, as akin to the ruler of all, and to the rational and intelligent part of the soul, divine and capable of knowledge, as bearing the likeness of God over all. ### Scripture references - Gen 1:26: echo, medium confidence ### Citation (SBL) Eusebius, Praep. ev. 7.4.3 (Dindorf 1:348; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-4-3). ## Preparation for the Gospel 7.4.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-4-4 - Source: Dindorf 1:348 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Hebrews made knowledge and friendship of God the goal of happiness. ### Greek text εἶτα μηδὲν ἄλλο τι ἐνθυμηθέντες ἀγαθὸν εἶναι τοῦ πάντων ἀγαθῶν χορηγοῦ θεοῦ, τέλος ἁπάσης εὐδαιμονίας τὴν αὐτοῦ γνῶσίν τε καὶ φιλίαν εἶναι ἀπεφήναντο, ὅτι καὶ αὐτῆς ζωῆς καὶ ψυχῆς καὶ σώματος καὶ τῶν τούτοις ἀναγκαίων μόνος αὐτὸς ἀνῆπται τὴν αἰτίαν. ### English translation (Claude) Then, considering that there is no good other than God, the supplier of all goods, they declared that the end of all happiness is knowledge of him and friendship with him, since he alone holds the cause of life itself, of soul and body, and of what is necessary for them. ### Citation (SBL) Eusebius, Praep. ev. 7.4.4 (Dindorf 1:348; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-4-4). ## Preparation for the Gospel 7.4.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-4-5 - Source: Dindorf 1:348–349 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: They dedicated themselves wholly to God. ### Greek text τούτῳ δὴ οὖν σφᾶς ὅλους αὐτῷ σώματι καὶ ψυχῇ φέροντες ἀνατεθείκασι, τὸν πάντα αὐτῶν βίον ἐπʼ αὐτὸν ἀναρτησάμενοι, καὶ μόνῳ προσέχειν, ἄλλῳ δὲ μηδενὶ τῶν ὁρωμένων ἀξιώσαντες. ### English translation (Claude) To him, then, they dedicated themselves wholly, body and soul together, hanging their whole life on him, and thinking it right to attend to him alone and to nothing else that is seen. ### Citation (SBL) Eusebius, Praep. ev. 7.4.5 (Dindorf 1:348–349; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-4-5). ## Preparation for the Gospel 7.4.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-4-6 - Source: Dindorf 1:349 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Hebrews were called a chosen race, royal priesthood, and holy nation. ### Greek text οὕτω δὴ φιλόθεοι ὁμοῦ καὶ θεοφιλεῖς ἀναφανέντες θεραπευταί τινες ὄντως καὶ ἱερεῖς τοῦ ὑψίστου θεοῦ ἀπεφάνθησαν, ἢ καὶ γένος ἐκλεκτὸν καὶ βασιλικὸν ἱεράτευμά τε θεοῦ καὶ ἔθνος ἅγιον προσαγορευθῆναι ἠξιώθησαν, σπέρμα τῆς ἀληθοῦς ταύτης εὐσεβείας καὶ τοῖς ὀψιγόνοις αὐτῶν ἀπολελοιπότες. ### English translation (Claude) So, having shown themselves both lovers of God and loved by God, they were declared true worshipers and priests of the most high God, and were thought worthy to be called a chosen race and a royal priesthood of God and a holy nation, leaving the seed of this true piety to their descendants as well. ### Scripture references - Exod 19:6: allusion, high confidence - 1 Pet 2:9: allusion, high confidence ### Translation notes - The titles echo Exod 19:6 and 1 Pet 2:9. ### Citation (SBL) Eusebius, Praep. ev. 7.4.6 (Dindorf 1:349; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-4-6). ## Preparation for the Gospel 7.4.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-4-7 - Source: Dindorf 1:349 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius asks whether it is not reasonable to prefer the Hebrew accounts. ### Greek text ἆρʼ οὖν λογισμῷ σοι δοκοῦμεν τούσδε τῶν Ἑλληνικῶν προτετιμηκέναι, καὶ μᾶλλον τῶν Φοινίκων τε καὶ Αἰγυπτίων θεῶν τῶν τε περὶ τοὺς θεοὺς δυσφήμων ἀτοπημάτων τὰς παρʼ Ἑβραίοις περὶ εὐσεβῶν ἀνδρῶν διηγήσεις ἀποδέξασθαι; ### English translation (Claude) Do you think, then, that we have been reasonable in preferring these to the Greek accounts, and in accepting the Hebrews' narratives about pious men rather than those about the gods of the Phoenicians and Egyptians and their blasphemous absurdities concerning the gods? ### Citation (SBL) Eusebius, Praep. ev. 7.4.7 (Dindorf 1:349; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-4-7). ## Preparation for the Gospel 7.5.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-5-1 - Source: Dindorf 1:349 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God rewarded the Hebrews with revelations, theophanies, and prophecy. ### Greek text Θέα δʼ οὖν ἔτι εἰς ὅσον θεοφιλοῦς ἀρετῆς προελθεῖν φασι τοὺς δηλουμένους. ἀποδεξάμενον τὸ θεῖον τῆς τε ἄλλης τοῦ βίου εὐσεβείας καὶ φιλοσοφίας τῆς τε περὶ αὐτὸ θεραπείας τοὺς ἄνδρας, ἤδη καὶ θειοτέρων χρησμῶν θεοφανειῶν τε αὐτοὺς καὶ ἀγγελικῶν ὀπτασιῶν ἠξίου, τὰ ἐνδέοντα τῇ θνητῇ φύσει ταῖς τῶν πρακτέων ὑποθήκαις ἐπιδιορθούμενον, δογμάτων τε καὶ μαθημάτων αὐτοῖς θεοπρεπῶν τὴν γνῶσιν ἀποκαλύπτον, ὡς μηκέτι συλλογισμοῖς, μηδὲ εἰκασίαις, ἐκλάμψει δὲ αὐτῆς ἀληθείας φωτίζεσθαι τὰς διανοίας αὐτῶν, ὥστε ἤδη θεοφορουμένους τὴν τῶν μέλλοντων ἔσεσθαι ὡς παρόντων ἐπιθεωρεῖν κατάληψιν, καὶ τὰ καθόλου συμβησόμενα τῷ τῶν ἀνθρώπων γένει θεσπίζειν. ### English translation (Claude) See, further, how far in God-loving virtue the men described are said to have advanced. The divine, having accepted these men for the piety and philosophy of their life in general and for their worship of it, thought them worthy also of more divine oracles, theophanies, and angelic visions. It corrected what was lacking in mortal nature by counsels on what to do, and revealed to them the knowledge of doctrines and teachings worthy of God, so that their minds were enlightened no longer by reasonings or guesses but by the shining of truth itself; so that, now inspired by God, they beheld the apprehension of things to come as present and prophesied what would befall the human race as a whole. ### Citation (SBL) Eusebius, Praep. ev. 7.5.1 (Dindorf 1:349; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-5-1). ## Preparation for the Gospel 7.5.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-5-2 - Source: Dindorf 1:349 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Hebrew oracles teach piety, unlike the shameful Greek myths. ### Greek text τοιαῦτα τῆς Ἑβραίων ἀρετῆς τὰ πολυύμνητα καὶ ὡς ἀληθῶς θεοφιλῆ περιέχει λόγια, ἃ τῶν Ἑλληνικῶν καὶ πατρίων μύθων τε καὶ λήρων προτετιμήκαμεν· οἱ μέν γε περὶ θεῶν τὰ αἰσχρότατα περιεῖχον, οἱ δὲ περὶ θεοφιλῶν ἀνδρῶν τὰς εὐσεβεῖς διδασκαλίας. ### English translation (Claude) Such are the much-praised and truly God-loving oracles that contain the virtue of the Hebrews, which we have preferred to the myths and nonsense of the Greeks and of our ancestors; for the latter contained the most shameful things about gods, the former the pious teachings of God-loving men. ### Citation (SBL) Eusebius, Praep. ev. 7.5.2 (Dindorf 1:349; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-5-2). ## Preparation for the Gospel 7.6.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-6-1 - Source: Dindorf 1:349–350 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius distinguishes the ancient Hebrews from the later Jews. ### Greek text Ταῦτα δὲ πάλαι πρότερον πρὶν ἢ καὶ Μωσέα καὶ τὸ Ἰουδαίων γένος ὑποστῆναι ἐξ ἔτι μακροῦ αἰῶνος παρὰ τοῖς Ἰουδαίων προπάτορσιν ἐγνωρίζετο. καὶ γὰρ οὖν καὶ τοῦτο διαρθρῶσαι καλὸν, ὡς ὁ Ἰουδαϊσμὸς οὐκ ἦν πω τότε, ἀλλʼ Ἑβραῖοι μὲν οἱ δηλούμενοι ὁμοῦ τῇ προσηγορίᾳ καὶ τὸν τρόπον ὑπῆρχον, Ἰουδαῖοι δὲ οὔτʼ ἦσάν πω οὔτʼ ἐχρημάτιζον. ### English translation (Claude) These things were known among the forefathers of the Jews long before, ages before Moses and the Jewish race came into being. For it is good to make this distinction too: that Judaism did not yet exist then, but the men described were Hebrews in name and in way of life, while Jews neither yet existed nor were so called. ### Translation notes - Eusebius consistently distinguishes the pre-Mosaic "Hebrews" from the "Jews" of the Mosaic law; the translation keeps both terms as he uses them. ### Citation (SBL) Eusebius, Praep. ev. 7.6.1 (Dindorf 1:349–350; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-6-1). ## Preparation for the Gospel 7.6.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-6-2 - Source: Dindorf 1:350 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jews are named from Judah, Hebrews from Eber. ### Greek text Ἑβραίων δὲ καὶ Ἰουδαίων τὸ διάφορον γνοίης ἂν ὧδε· τὴν μὲν προσηγορίαν οἱ μὲν ἀπὸ τοῦ Ἰούδα, ἐξ οὗ τῆς φυλῆς τὸ Ἰουδαίων μακροῖς ὕστερον χρόνοις βασίλειον συνέστη, οἱ δὲ ἀπὸ τοῦ Ἕβερ (προπάτωρ δὲ τοῦ Ἁβραὰμ οὗτος ἦν) ἐπεγράφοντο. ### English translation (Claude) You may learn the difference between Hebrews and Jews thus: the latter took their name from Judah, from whose tribe the kingdom of the Jews was established long afterward; the former from Eber (he was a forefather of Abraham). ### Scripture references - Gen 10:21: allusion, medium confidence - Gen 11:14: allusion, medium confidence ### Citation (SBL) Eusebius, Praep. ev. 7.6.2 (Dindorf 1:350; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-6-2). ## Preparation for the Gospel 7.6.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-6-3 - Source: Dindorf 1:350 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses gave the Jews their ritual law, but the earlier Hebrews lived a free piety according to nature. ### Greek text προτερεῖν τε Ἰουδαίων Ἑβραίους διδάσκουσιν οἱ ἱεροὶ λόγοι. τὸν δὲ τῆς εὐσεβείας τρόπον Ἰουδαίοις μὲν πρῶτον ἀπάρξασθαι τῆς νομοθεσίας Μωσέα, σαββάτου τινὸς παραδόντα ἡμέραν, καὶ ταύτης πλείστην ὅσην φυλακὴν εἰς ὑπόμνησιν σχολῆς τῶν ἱερῶν λόγων, βρωτέων τε καὶ οὐ βρωτέων ζῴων διαστολὴν, ἑορτάς τε ἐτησίους, καί τινας σωμάτων καθαρμοὺς, ἄλλης τε μακρᾶς περιόδου κατά τινα σύμβολα θειότερον ἐπιτελουμένης. Ἑβραῖοι δὲ πρεσβύτεροι Μωσέως γενόμενοι τοῖς χρόνοις, πάσης τῆς διὰ Μωσέως νομοθεσίας ἀνεπήκοοι ὄντες, ἐλεύθερον καὶ ἀνειμένον εὐσεβείας κατώρθουν τρόπον, βίῳ μὲν τῷ κατὰ φύσιν κεκοσμημένοι, ὡς μηδὲν νόμων δεῖσθαι τῶν ἀρξόντων αὐτῶν διʼ ἄκραν ψυχῆς ἀπάθειαν, γνῶσιν δὲ ἀληθῆ τῶν περὶ θεοῦ δογμάτων ἀνειληφέναι. ἀλλὰ γὰρ τῶνδε τοῦτον εἰρημένων τὸν τρόπον, ὥρα καὶ διὰ τῶν ἐγγράφων ἐλθεῖν. ### English translation (Claude) The sacred writings teach that the Hebrews were earlier than the Jews. And as for the way of piety, Moses first began the legislation for the Jews, handing down a certain day of Sabbath and its strictest observance as a reminder of leisure for the sacred words, a distinction between animals that may and may not be eaten, yearly feasts, certain purifications of the body, and a long course of other rites performed in a more divine sense according to certain symbols. But the Hebrews, being earlier than Moses in time and knowing nothing of the whole legislation given through Moses, practiced a free and unconstrained way of piety, adorned with a life according to nature, so that through the soul's complete freedom from passion they needed no laws to rule them, and having received true knowledge of the doctrines about God. With these things said in this way, it is time to proceed to the written evidence. ### Citation (SBL) Eusebius, Praep. ev. 7.6.3 (Dindorf 1:350; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-6-3). ## Preparation for the Gospel 7.7.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-7-1 - Source: Dindorf 1:350–351 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses recorded the lives of the Hebrew forefathers as examples to follow and avoid. ### Greek text Ὁ τοίνυν μέγας θεόλογος Μωσῆς Ἑβραῖος ὢν ἐξ Ἑβραίων, εἰ καί τις ἄλλος, εὖ τε τὰ πάτρια ἐξεπιστάμενος, ὡς ἐν προοιμίοις τῶν ἱερῶν νόμων τοὺς τῶν προπατόρων Ἑβραίων βίους μνήμαις ἀνεξαλείπτοις παραδέδωκεν, ὧν τε ἀγαθῶν οὗτοι παρὰ θεοῦ ἠξιοῦντο, καὶ αὖ πάλιν ἄλλων ἀθέων τε καὶ ἀσεβῶν τρόπους τε καὶ τιμωρίας, ἀναγκαῖον ἡγησάμενος ὑπάρξειν τοῦτο τοῖς μέλλουσι τοὺς αὐτοῦ νόμους παιδεύεσθαι μάθημα εἴς τε ἀποφυγὴν τῆς τῶν φαύλων ὁμοιοτροπίας καὶ εἰς προτροπὴν τοῦ τῶν εὐσεβῶν βίου. ### English translation (Claude) Moses, then, the great theologian, a Hebrew of Hebrews if anyone was, and well acquainted with his ancestral traditions, at the beginning of the sacred laws handed down in indelible records the lives of the Hebrew forefathers and the good things of which they were thought worthy by God, and again the ways and punishments of others who were godless and impious. He considered that this lesson would be necessary for those who were to be trained in his laws, for avoiding the ways of the wicked and for encouragement to the life of the pious. ### Citation (SBL) Eusebius, Praep. ev. 7.7.1 (Dindorf 1:350–351; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-7-1). ## Preparation for the Gospel 7.7.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-7-2 - Source: Dindorf 1:351 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Before the law many forefathers were already pious friends of God and prophets. ### Greek text χρῆν δὲ καὶ ἄλλως μὴ ἀγνοεῖν ὅτι δὴ φθάσαντες, καὶ πρὸ τῶν ἐγγράφων αὐτοῦ νόμων, πλείους ἤδη τῶν προπατόρων ὀρθοῖς λογισμοῖς θεοσεβείας ἀρετῇ κατεκοσμήθησαν· οἳ καὶ φίλοι θεοῦ καὶ προφῆται χρηματίσαντες αἰωνίας ἔτυχον παρʼ αὐτῷ μνήμης, ὣν μηδὲ ἀλλοτρίους τὸ γένος εἶναι τούτους, οἷς τοὺς νόμους διετάττετο. ### English translation (Claude) And besides, they ought not to be unaware that already, even before his written laws, many of the forefathers had been adorned with the virtue of piety by right reasoning; and they, being called friends of God and prophets, obtained eternal remembrance with him; and those to whom he was giving the laws were not of a different race from them. ### Citation (SBL) Eusebius, Praep. ev. 7.7.2 (Dindorf 1:351; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-7-2). ## Preparation for the Gospel 7.7.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-7-3 - Source: Dindorf 1:351 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The descendants should imitate their forefathers' piety. ### Greek text διὸ καὶ μᾶλλον χρῆναι αὐτοὺς, ἀπογόνους θεοφιλῶν καὶ δικαίων ἀνδρῶν φύντας, τῆς τῶν προπατόρων εὐσεβείας ζηλωτὰς ἀναδειχθῆναι, σπεῦσαί τε τῶν ἴσων τοῖς γεννήσασι παρὰ θεοῦ τυχεῖν, ἀλλὰ μὴ ἀποναρκῆσαι, μηδʼ ἀποκνῆσαι ὡς ἐπʼ ἀδυνάτοις τῆς τῶν ἀγαθῶν ἐλπίδος ἑαυτοὺς ἀπογνόντας· ### English translation (Claude) So all the more must they, born descendants of God-loving and righteous men, show themselves zealous for the piety of their forefathers, and hasten to obtain from God the same things as their ancestors, and not grow numb or shrink back, giving up the hope of good things as though they were impossible. ### Citation (SBL) Eusebius, Praep. ev. 7.7.3 (Dindorf 1:351; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-7-3). ## Preparation for the Gospel 7.7.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-7-4 - Source: Dindorf 1:351 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses portrayed each forefather's virtue as an image to imitate. ### Greek text δυνατὰ γὰρ εἶναι καὶ τοῖς οἰκείοις αὐτῶν προπάτορσιν ἐντελῶς κατωρθωμένα· ὧν καὶ τὰς εἰκόνας τοῖς τὰ θεῖα παιδευομένοις παρεδίδου, τοὺς βίους καταλέγων τῶν παλαιῶν, καὶ τὴν ἰδιάζουσαν ἑνὸς ἑκάστου ἀρετὴν ὥσπερ ἐν εἰκόσι γραφῆς διατυπούμενος. ### English translation (Claude) For these things were possible, having been fully achieved by their own forefathers. Their images he handed down to those being trained in divine things, recounting the lives of the ancients and portraying the special virtue of each one as in painted images. ### Citation (SBL) Eusebius, Praep. ev. 7.7.4 (Dindorf 1:351; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-7-4). ## Preparation for the Gospel 7.8.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-1 - Source: Dindorf 1:351–352 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius will draw the Hebrews' history from their own writings, as with other peoples. ### Greek text Καὶ τούτων δὲ οὐδὲν ἐμποδὼν μὴ οὐχὶ διὰ βραχέων ἐπιδραμεῖν τὴν ἱστορίαν. πρὸ μὲν οὖν τοῦ κατακλυσμοῦ, ὥσπερ ἡ αὐτοῦ Μώσεως περιέχει γραφή· δεῖ δέ που, ὡς οἶμαι, μὴ ἄλλοθεν ἢ πάλιν οἴκοθεν τὰ Ἑβραίων πάτρια διασκοπῆσαι, ἐπεὶ καὶ τὰ Αἰγυπτία παρʼ Αἰγυπτίων καὶ τὰ Φοινίκων παρὰ τῶν οἰκείων ἐμανθάνομεν, ὡς αὖ πάλιν τὰ Ἑλλήνων παρὰ τῶν ἐν τούτοις διαφανῶν, τά τε φιλοσόφων παρὰ τῶν φιλοσόφων, ἀλλʼ οὐ παρὰ τῶν ἀπείρων φιλοσοφίας· πόθεν δὲ ἄλλοθεν προσήκοι ἂν καὶ τὰ ἰατρικῆς ἢ παρὰ τῶν ἐπιστημόνων πυνθάνεσθαι; οὕτω δὴ κατὰ τὸ ἀκόλουθον ἡγοῦμαι δεῖν καὶ τὰ Ἑβραίων ἐκ τῶν παρʼ Ἑβραίοις λογίων, ἀλλὰ μὴ ἄλλοθέν ποθεν ἀποδέχεσθαι) ### English translation (Claude) Nothing prevents us from running briefly through their history too. Before the flood, then, as Moses' own writing records (for I think we must examine the ancestral traditions of the Hebrews from no other source than from their own, since we learned the Egyptian ones from Egyptians and the Phoenician from their own people, as again the Greek ones from those eminent among them, and the philosophers' from the philosophers, not from those without experience of philosophy; and from where else would it be fitting to inquire into medicine than from those who know it? So, consistently, I think we must accept the Hebrews' matters too from the oracles among the Hebrews, and not from anywhere else). ### Citation (SBL) Eusebius, Praep. ev. 7.8.1 (Dindorf 1:351–352; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-1). ## Preparation for the Gospel 7.8.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-2 - Source: Dindorf 1:352 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Before the flood there were righteous men, such as Enosh, who hoped in the Lord. ### Greek text ὥσπερ οὖν ὁ παρὰ τούτοις κατέχει λόγος, ἄνωθεν πρὸ τοῦ κατακλυσμοῦ ἐκ πρώτης ἀνθρώπων γενέσεως καὶ εἰς τὰς ἑξῆς διαδοχὰς θεοφιλεῖς τινες ἄνδρες γεγόνασι καὶ δίκαιοι πλείους· ὧν ὁ μὲν ‘ἤλπισεν ἐπικαλεῖσθαι τὸ ὄνομα κυρίου τοῦ θεοῦ.” ### English translation (Claude) As their account holds, then, from the beginning before the flood, from the first birth of humans and in the following generations, there were some God-loving men and a number of righteous ones. Of these one "hoped to call on the name of the Lord God." ### Scripture references - Gen 4:26: quotation, high confidence ### Translation notes - Gen 4:26 (LXX), of Enosh. ### Citation (SBL) Eusebius, Praep. ev. 7.8.2 (Dindorf 1:352; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-2). ## Preparation for the Gospel 7.8.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-3 - Source: Dindorf 1:352 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Enosh recognized the Creator alone as Lord, King, and God of all. ### Greek text τοῦτο δὲ δηλοῖ τὸ μηδένα πλὴν τῶν ἁπάντων τὸν δημιουργὸν δεσπότην ὁμοῦ καὶ θεὸν τῶν ὅλων ἐπιγράψασθαι. πεπεῖσθαι γὰρ αὐτὸν οὐ μόνον ποιητικῇ δυνάμει εὖ καὶ ἐν κόσμῳ τὸ πᾶν διατεθεικέναι, ἀλλὰ καὶ δεσπότου δίκην, ὡς ἂν μεγάλης πόλεως, τοῦ σύμπαντος κυριεύειν, οἰκονομεῖν τε καὶ οἰκοδεσποτεῖν ὁμοῦ καὶ κύριον ὄντα καὶ βασιλέα καὶ θεόν. ### English translation (Claude) This shows that he acknowledged no one but the maker of all things as Master and God of the universe. For he was persuaded that God not only arranged the whole well and in order by his creative power, but also, like a master of a great city, is lord of the whole, managing and governing it as its householder, being at once Lord and King and God. ### Citation (SBL) Eusebius, Praep. ev. 7.8.3 (Dindorf 1:352; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-3). ## Preparation for the Gospel 7.8.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-4 - Source: Dindorf 1:352 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Enosh valued calling on God's name above every possession. ### Greek text οὗ τὴν ὡς κυρίου καὶ θεοῦ ἔννοιάν τε καὶ προσηγορίαν πρῶτος ὁ δηλούμενος θεοφιλὴς ἐν νῷ βαλλόμενος, ἀντὶ πάσης ὑπάρξεως καὶ προσηγορίας καὶ περιουσίας, μᾶλλον δὲ ἀντὶ παντὸς ἀγαθοῦ “ἤλπισεν ἐπικαλεῖσθαι τὸ ὄνομα κυρίου τοῦ θεοῦ, τοῦτον ἑαυτῷ θησαυρὸν ἀγαθῶν ψυχῆς τε ὁμοῦ καὶ σώματος πεπορισμένος. ### English translation (Claude) Taking to heart, first of all, the notion and the name of him as Lord and God, the God-loving man described, in place of all possessions, titles, and wealth, or rather in place of every good, "hoped to call on the name of the Lord God," having provided this for himself as a treasure of goods for soul and body alike. ### Scripture references - Gen 4:26: quotation, high confidence ### Translation notes - Gen 4:26 (LXX). ### Citation (SBL) Eusebius, Praep. ev. 7.8.4 (Dindorf 1:352; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-4). ## Preparation for the Gospel 7.8.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-5 - Source: Dindorf 1:352 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Enosh means 'true man,' since only one who knows and reveres God is truly human. ### Greek text παρʼ ὃ πρῶτος ἀληθὴς ἄνθρωπος χρηματίσαι παρʼ Ἑβραίοις ἀναγέγραπται. κέκληται δʼ οὖν Ἐνὼς, ὅπερ ἐστὶν ἀληθὴς ἄνθρωπος, εὐθυβόλῳ προσωνυμίᾳ. οὐδὲ γὰρ ἄλλον φασὶν ἀληθῆ προσήκειν ἡγεῖσθαι καὶ ὀνομάζειν ἄνθρωπον ἢ τὸν θεοῦ γνώσεως καὶ εὐσεβείας ἐπήβολον, τὸν ἀληθῶς γνωστικὸν ὁμοῦ καὶ εὐσεβῆ. ### English translation (Claude) For this reason he is recorded among the Hebrews as the first to be called a true man. He was named Enosh, which means "true man," an apt name. For they say that no other ought to be considered and named a true man than one who has attained the knowledge of God and piety, one who is truly a knower and pious at once. ### Translation notes - Eusebius follows the traditional etymology of Enosh (Hebrew ʾĕnôš, "man"). ### Citation (SBL) Eusebius, Praep. ev. 7.8.5 (Dindorf 1:352; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-5). ## Preparation for the Gospel 7.8.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-6 - Source: Dindorf 1:352–353 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Scripture calls those who live for pleasure beasts rather than men. ### Greek text ὅτι δὴ τοὺς μὴ τοιούτους, θρεμμάτων κατʼ οὐδὲν ἀλόγων διαφέροντας, οἷα ἐπὶ γαστέρα καὶ ἡδονὴν πρηνεῖς καταβεβλημένους, θῆρας μᾶλλον ἢ ἀνθρώπους ἡ Ἑβραίων ἀποκαλεῖν διδάσκει γραφὴ, κυριολεκτεῖν εἰθισμένη τὰς προσηγορίας. ### English translation (Claude) For the Scripture of the Hebrews teaches us to call those who are not such, who differ in no way from irrational beasts, cast down prone on belly and pleasure, wild beasts rather than men, since it is accustomed to use names in their proper sense. ### Citation (SBL) Eusebius, Praep. ev. 7.8.6 (Dindorf 1:352–353; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-6). ## Preparation for the Gospel 7.8.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-7 - Source: Dindorf 1:353 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Scripture names the wicked after various beasts. ### Greek text παρʼ ὃ τοὺς τοιούσδε τοτὲ μὲν λύκους καὶ κύνας, τοτὲ δὲ σύας φορυτῷ χρωμένους καὶ χαίροντας, καὶ πάλιν ἑρπετὰ καὶ ὄφεις, τοῖς τῆς κακίας πολυτρόποις ἐμφερῶς εἴδεσι, προσαγορεύειν εἴωθεν. ### English translation (Claude) That is why it is accustomed to call such people sometimes wolves and dogs, sometimes swine wallowing in and delighting in filth, and again reptiles and snakes, according to the many forms of wickedness. ### Citation (SBL) Eusebius, Praep. ev. 7.8.7 (Dindorf 1:353; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-7). ## Preparation for the Gospel 7.8.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-8 - Source: Dindorf 1:353 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Scripture uses 'Adam' for humankind generally, meaning 'earth-born.' ### Greek text εἰ δὲ καί ποτε τὸν κοινὸν καὶ πολὺν ἄνθρωπον καὶ τὸ γένος αὐτὸ χρεὼν διασημῆναι, πάλιν οἰκείᾳ καὶ προσφυεῖ χρωμένη προσηγορίᾳ τὸν πάντα ἄνθρωπον τῇ τοῦ Ἀδὰμ ἐπωνυμίᾳ σημαίνει, ὅτι δὴ τοῦτο τῷ προγόνῳ καὶ πάντων ἀνθρώπων προπάτορι κύριον εἶναι καὶ προσφυὲς ὄνομα, τὸν γηγενῆ δηλοῦν κατὰ τὴν εἰς Ἑλλάδα φωνὴν μετάληψιν, ὑποφαίνει. ### English translation (Claude) And if ever it must indicate the common and ordinary man and the race itself, it again uses an appropriate and fitting name and signifies every man by the name of Adam, intimating that this is the proper and fitting name for the ancestor and forefather of all people, meaning "earth-born" when translated into the Greek language. ### Citation (SBL) Eusebius, Praep. ev. 7.8.8 (Dindorf 1:353; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-8). ## Preparation for the Gospel 7.8.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-9 - Source: Dindorf 1:353 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Enosh's calling on God shows true knowledge of God and hope in him. ### Greek text ὅ γέ τοι Ἐνὼς πρῶτος θεοφιλῶν παρʼ Ἑβραίοις ἱστόρηται, ἐπεὶ πρῶτος ἤλπισεν ἐπικαλεῖσθαι τὸ ὄνομα κυρίου τοῦ θεοῦ, τὸ κατὰ ψυχὴν παριστὰς λογικὸν ὄντως καὶ γνωστικὸν καὶ τῆς περὶ τὸ θεῖον εὐσεβείας ἐπιστημονικόν· ὧν τὸ μὲν πρῶτον θεογνωσίας ἀληθοῦς, τὸ δὲ δεύτερον τῆς εἰς τὸν ἐπιγνωσθέντα θεὸν ἐλπίδος γένοιτʼ ἂν ἀποδεικτικόν. ### English translation (Claude) Enosh, at any rate, is recorded among the Hebrews as the first of the God-loving, since he first hoped to call on the name of the Lord God, showing what in the soul is truly rational and knowing and skilled in piety toward the divine. Of these, the first would show true knowledge of God, the second hope in the God who has been come to know. ### Scripture references - Gen 4:26: quotation, high confidence ### Translation notes - Gen 4:26 (LXX). ### Citation (SBL) Eusebius, Praep. ev. 7.8.9 (Dindorf 1:353; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-9). ## Preparation for the Gospel 7.8.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-10 - Source: Dindorf 1:353 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Constantly calling on God as Master and Father is the highest blessedness. ### Greek text τὸ γὰρ μὴ παραμελεῖν μηδʼ ἐν δευτέρῳ τίθεσθαι τὰ τῆς θείας ἐπιγνώσεως, ἀεὶ δὲ καὶ διὰ παντὸς ἐλπίζειν ἐπικαλεῖσθαι τὸ ὄνομα κυρίου τοῦ θεοῦ, τὸ μὲν ὡς οἰκετῶν δεσπότου, τὸ δʼ ὡς ἵλεω καὶ ἀγαθοῦ πατρὸς, τοῦτʼ ἂν εἴη τὸ πάντων τρισμακάριον τέλος. ### English translation (Claude) For not to neglect nor to put in second place the matters of divine knowledge, but always and continually to hope to call on the name of the Lord God, on the one hand as servants on a master, on the other as on a gracious and good father, this would be the thrice-blessed end of all. ### Citation (SBL) Eusebius, Praep. ev. 7.8.10 (Dindorf 1:353; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-10). ## Preparation for the Gospel 7.8.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-11 - Source: Dindorf 1:353 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Not Adam, who fell, but Enosh is the first true man. ### Greek text τοιόσδε μὲν οὖν ὁ παρʼ Ἑβραίοις εἰσῆκται πρῶτος καὶ ἀληθὴς ἄνθρωπος, οὐχ ὁ γηγενὴς ἐπίκλην Ἀδὰμ διʼ ἐντολῆς θεοῦ παράβασιν τῆς τῶν κρειττόνων ἐκπεσὼν λήξεως, ἀλλʼ ὁ θεοφιλῶν πρώτιστος, ὃς ἤλπισεν ἐπικαλεῖσθαι τὸ ὄνομα κυρίου τοῦ θεοῦ. ### English translation (Claude) Such, then, is the one presented among the Hebrews as the first and true man: not the earth-born, called Adam, who fell from his better lot through transgression of God's command, but the very first of the God-loving, who hoped to call on the name of the Lord God. ### Scripture references - Gen 3:6: allusion, medium confidence - Gen 4:26: quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 7.8.11 (Dindorf 1:353; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-11). ## Preparation for the Gospel 7.8.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-12 - Source: Dindorf 1:353–354 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christians imitate Enosh in calling on God's name with hope. ### Greek text κρίναντες οὑν καὶ αὐτοὶ λογισμῷ σώφρονι τὸ τοιόνδε ζηλοῦν ἠγαπήσαμεν, καὶ ἀπεδεξάμεθα ὡς λυσιτελῆ καὶ ὠφελιμωτάτην ἡμῖν τὴν τοῦ λόγου διήγησιν, εὐχὴν θέμενοι κατʼ ἴσα τῇ τοῦ δηλωθέντος εἰκόνι τὸ ὄνομα τοῦ τῶν ἁπάντων δημιουργοῦ τε καὶ δεσπότου μετὰ βεβαίας καὶ ἀγαθῆς ἐλπίδος ἐπικαλεῖσθαι. ### English translation (Claude) Having judged with sober reasoning, then, we too have loved to imitate such a man, and have accepted the account of the word as profitable and most beneficial to us, making it our prayer, after the image of the one described, to call with firm and good hope on the name of the maker and master of all. ### Citation (SBL) Eusebius, Praep. ev. 7.8.12 (Dindorf 1:353–354; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-12). ## Preparation for the Gospel 7.8.13 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-13 - Source: Dindorf 1:354 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Enoch pleased God and was taken away. ### Greek text ἀλλὰ γὰρ μετὰ τὸν εἰρημένον ἄλλος εὐηρέστησε τῷ κυρίῳ, καὶ οὐχ εὑρίσκετο, ὥς φησι Μωσῆς, διότι μετέθηκεν αὐτὸν ὁ θεὸς διʼ ἄκραν ἀρετῆς τελείωσιν. δυσεύρετος γὰρ ὅ γε σοφὸς ἀληθῶς. ### English translation (Claude) But after him another "pleased the Lord, and was not found," as Moses says, "because God translated him," on account of his consummate perfection in virtue. For the truly wise man is hard to find. ### Scripture references - Gen 5:24: quotation, high confidence ### Translation notes - Gen 5:24 (LXX). ### Citation (SBL) Eusebius, Praep. ev. 7.8.13 (Dindorf 1:354; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-13). ## Preparation for the Gospel 7.8.14 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-14 - Source: Dindorf 1:354 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Enoch's translation pictures the perfect man withdrawn from worldly life. ### Greek text οὗτος δʼ ἂν εἴη ὁ ἐν τῷ θεῷ τέλειος, ὁ τῆς τῶν πολλῶν διατριβῆς μετατεθειμένος. ὁ γὰρ μὴ τοιοῦτος ἀγορὰς καὶ δικαστήρια καπηλείας τε καὶ ἐμπορίας καὶ τὸν πολὺν ὄχλον μεταδιώκων, ὠθούμενός τε καὶ ὠθῶν, μέσος ἐν αὐτῷ κακίας βυθῷ καταπίνεται· ὁ δʼ ὑπὸ θεοῦ ληφθεὶς καὶ τῶν τῇδε ἐκεῖσε μετατεθειμένος ἀφανὴς μὲν καὶ ἀνεύρετος ἀνθρώποις, θεῷ δὲ φίλος γεγονὼς, ὑπὸ θεοῦ εὕρηται. ### English translation (Claude) This would be the man perfect in God, who has been translated from the haunts of the many. For one who is not such, pursuing marketplaces and law courts, retail trade and commerce and the great crowd, pushed and pushing, is swallowed up in the midst of the depth of vice; but one who has been taken by God and translated from things here to there, though hidden and not to be found by men, having become a friend of God, has been found by God. ### Citation (SBL) Eusebius, Praep. ev. 7.8.14 (Dindorf 1:354; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-14). ## Preparation for the Gospel 7.8.15 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-15 - Source: Dindorf 1:354 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Enoch's name means 'grace of God'; his life is a model. ### Greek text τοῦτον Ἐνὼχ Ἑβραίοις ὀνομάζειν φίλον· χάριν δὲ θεοῦ σημαίνοι ἂν τοὔνομα. καὶ ταύτης τοιγαροῦν ὡς ἀγαθῆς εἰκόνος τὸν βίον ζηλοῦν μακάριον εἶναι ἡγησάμεθα. ### English translation (Claude) The Hebrews like to name this man Enoch, and the name would mean "the grace of God." So we have thought it blessed to imitate his life too, as a good image. ### Translation notes - The etymology of Enoch is Eusebius's. ### Citation (SBL) Eusebius, Praep. ev. 7.8.15 (Dindorf 1:354; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-15). ## Preparation for the Gospel 7.8.16 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-16 - Source: Dindorf 1:354–355 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Noah was righteous amid the wickedness of the giants and those who taught sorcery. ### Greek text τρίτος μετὰ τούτους πάλιν ἄλλος ἄνθρωπος δίκαιος πεφηνὼς ὁ Νῶε ἐν τῇ γενεᾷ αὐτοῦ μεμαρτύρηται. τεκμήρια δὲ καὶ τῆς τούτου δικαιοσύνης εἴη ἂν τάδε. πολὺς αὐχμὸς καὶ γνόφος ἀλέκτου κακίας τὸ πάντων ἀνθρώπων κατειλήφει γένος, οἵ τε πάντων ἀνὰ στόμα θρυλούμενοι γίγαντες τὰς εἰς δεῦρο βοωμένας θεομαχίας ἀθέοις καὶ δυσσεβέσιν ἐγχειρήμασιν ἀπειργάζοντο· ἤδη δὲ καὶ οἱ τῆς τούτων γενέσεως αἴτιοι, εἴτε τινὸς κρείττονος μοίρας ἢ κατὰ θνητῶν φύσιν ὑπάρξαντες, εἴθʼ ὁπωσοῦν κατεσκευασμένοι, τῆς ἐν ἀνθρώποις περιέργου διδασκαλίας ἀπάρξαντες, γοητείας καὶ τῆς ἄλλης κακοτρόπου μαγγανείας ἐπιτεχνήματα λέγονται παραδοῦναι τῷ βίῳ, ὥστε πᾶν τὸ ἀνθρώπειον γένος μιᾶς ὑπὸ ψῆφον γενέσθαι παρὰ θεῷ δίκης. ### English translation (Claude) Third after these, another righteous man appeared, Noah, who is attested as "righteous in his generation." The proofs of his righteousness would be these. A great drought and darkness of unspeakable wickedness had seized the whole human race; and the giants, spoken of by everyone, were carrying out by godless and impious undertakings the battles against God celebrated to this day. Already, too, those who were the cause of their birth, whether they were of some higher lot or of mortal nature, or however they were constituted, having begun the superfluous teaching among humans, are said to have handed down to life the devices of sorcery and other mischievous magic, so that the whole human race came under one sentence of judgment before God. ### Scripture references - Gen 6:9: quotation, high confidence - Gen 6:4: allusion, high confidence ### Extrabiblical texts - 1 En. 7–8 (1 Enoch): allusion, medium confidence ### Translation notes - Gen 6:9; 6:1–4. The tradition that the fathers of the giants taught sorcery is found in 1 Enoch 7–8. ### Citation (SBL) Eusebius, Praep. ev. 7.8.16 (Dindorf 1:354–355; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-16). ## Preparation for the Gospel 7.8.17 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-17 - Source: Dindorf 1:355 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Noah and his family were preserved through the flood as the seed of new life. ### Greek text καὶ δὴ πάντων ἑνὶ νεύματι διαφθείρεσθαι μελλόντων, μόνος εἷς οὗτος ὁ νῦν ἡμῖν δηλούμενος δίκαιος ἐν τῇ γενεᾷ αὐτοῦ σὺν καὶ τοῖς οἰκείοις εὕρηται. πάντων δῆτα τῶν ἐπὶ γῆς κατακλυσμῷ διολλυμένων καὶ τῆς γῆς αὐτῆς ὑδάτων ἀθρόᾳ πλημμύρᾳ τῶν προτέρων κακῶν ἀποκαθαιρομένης ὁ θεοφιλὴς σὺν παισὶν ἅμα καὶ γυναιξὶ τῷ μετὰ ταῦτα βίῳ ζώπυρον σπέρμα παραδοξότατον πρὸς τοῦ θεοῦ τετήρηται. ### English translation (Claude) And when all were about to be destroyed by a single nod, this one man now described was found alone righteous in his generation, together with his household. As all things on earth perished in the flood, and the earth itself was purged of its former evils by a sudden inundation of waters, the God-loving man, with his sons and their wives, was preserved by God in a most extraordinary way as a living seed for the life that followed. ### Scripture references - Gen 7:1: allusion, high confidence - Gen 7:23: allusion, high confidence ### Citation (SBL) Eusebius, Praep. ev. 7.8.17 (Dindorf 1:355; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-17). ## Preparation for the Gospel 7.8.18 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-18 - Source: Dindorf 1:355 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Noah is a model of a God-loving life for his descendants. ### Greek text γένοιτο δʼ ἂν καὶ οὗτος ἀρχέτυπος εἰκὼν, ζῶσα καὶ ἔμψυχος, τοῖς ἐξ αὐτοῦ γεγενημένοις ὑπόδειγμα τρόπου θεοφιλοῦς παρεσχημένος. ### English translation (Claude) He too would be an archetypal image, living and animate, having provided for those born from him an example of a God-loving way of life. ### Citation (SBL) Eusebius, Praep. ev. 7.8.18 (Dindorf 1:355; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-18). ## Preparation for the Gospel 7.8.19 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-19 - Source: Dindorf 1:355 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: After the flood, Melchizedek was a priest of the Most High. ### Greek text Καὶ οἱ μὲν πρὸ τοῦ κατακλυσμοῦ τοιοίδε· οἱ δὲ μετὰ τοῦτον ἐπʼ εὐσεβείᾳ διαπρεπεῖς ἄλλοι πάλιν, ὧν τὴν μνήμην τὰ ἱερὰ διασώζει λόγια. τούτων τις ἱερεὺς ἀνείρηται τοῦ ὑψίστου θεοῦ, βασιλεὺς δίκαιος τῇ Ἑβραίων προσηγορίᾳ χρηματίσας. ### English translation (Claude) Such were those before the flood. And after it there were others again distinguished for piety, whose memory the sacred oracles preserve. One of them is proclaimed a priest of the most high God, called in the Hebrew language "king of righteousness." ### Scripture references - Gen 14:18: allusion, high confidence - Heb 7:2: allusion, medium confidence ### Translation notes - Gen 14:18; the name Melchizedek is interpreted as "king of righteousness," as in Heb 7:2. ### Citation (SBL) Eusebius, Praep. ev. 7.8.19 (Dindorf 1:355; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-19). ## Preparation for the Gospel 7.8.20 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-20 - Source: Dindorf 1:355 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The patriarchs were neither Jews nor Greeks but Hebrews. ### Greek text τούτοις δὴ πᾶσιν οὐδὲ εἷς σώματος περιτομῆς λόγος ἦν, ἀλλʼ οὐδὲ τῶν Μώσεως Ἰουδαϊκῶν παραγγελμάτων· διόπερ αὐτοὺς οὐδὲ Ἰουδαίους φάναι δίκαιον, οὐδέ γε Ἕλληνας, ὅτι μηδὲ πλείους θεοὺς ὁμοίως Ἕλλησιν ἢ τοῖς λοιποῖς ἔθνεσιν ἡγοῦντο. Ἑβραῖοι δʼ ἂν κυριώτερον ἐπικληθεῖεν, ἤτοι παρὰ τὸν Ἕβερ, ἢ καὶ μᾶλλον παρὰ τὴν ἑρμηνείαν τῆς προσηγορίας. ### English translation (Claude) None of all these had any account of bodily circumcision, nor of the Jewish precepts of Moses; so it is not right to call them Jews, nor indeed Greeks, since they did not believe in many gods like the Greeks or the other nations. They would more properly be called Hebrews, either from Eber or rather from the meaning of the name. ### Citation (SBL) Eusebius, Praep. ev. 7.8.20 (Dindorf 1:355; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-20). ## Preparation for the Gospel 7.8.21 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-21 - Source: Dindorf 1:355 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: 'Hebrews' means 'those who pass over' from the world to God. ### Greek text περατικοὶ γάρ τινες ἑρμηνεύονται, τὴν ἀπὸ τῶν τῇδε ἐπὶ τὴν τοῦ τῶν ὅλων θεοῦ διάβασίν τε καὶ θεωρίαν στειλάμενοι. φυσικοῖς γάρ τοι λογισμοῖς καὶ νόμοις ἀγράφοις τὴν ὀρθὴν τῆς ἀρετῆς διευθύναντες πορείαν, καὶ πέραν τῶν σαρκὸς ἡδονῶν ἐπὶ τὸν πάνσοφον καὶ θεοσεβῆ βίον διαβεβηκότες ἀναγράφονται. ### English translation (Claude) For they are interpreted as "people who pass over," having set out on the passage from things here to the contemplation of the God of the universe. For they are recorded as having directed the right course of virtue by natural reasonings and unwritten laws, and as having passed over beyond the pleasures of the flesh to the all-wise and God-fearing life. ### Extrabiblical texts - Philo, Migr. 20 (Philo of Alexandria (works)): allusion, medium confidence ### Translation notes - The etymology (Hebrew ʿibrî from ʿābar, "to cross") goes back to Philo, Migr. 20. ### Citation (SBL) Eusebius, Praep. ev. 7.8.21 (Dindorf 1:355; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-21). ## Preparation for the Gospel 7.8.22 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-22 - Source: Dindorf 1:355–356 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Abraham was righteous before and apart from the law of Moses. ### Greek text ἐν δὴ τούτοις ἡμῖν ἅπασι καὶ ὁ βοώμενος τοῦ παντὸς ἔθνους γενάρχης Ἁβραὰμ καταριθμείσθω, ᾧ μαρτυρεῖ τὰ λόγια δικαιοσύνην, οὐ τὴν ἐκ νόμου πάλιν Μωσέως, ὅτι μηδὲ ἦν πω τότε, (μετὰ γοῦν τὸν Ἁβραὰμ ἑβδόμῃ γενεᾷ Μωσῆς ἀναπέφηνε) πλὴν ἀλλὰ καὶ οὗτος δίκαιος καὶ εὐσεβὴς, εἰ καί τις ἄλλος, ἀνείρηται, τοῖς ἄνωθεν δεδηλωμένοις παραπλησίως. ### English translation (Claude) Among all these let us count also the famous founder of the whole nation, Abraham, to whom the oracles bear witness of righteousness, not again the righteousness from the law of Moses, since that did not yet exist (Moses appeared in the seventh generation after Abraham); but he too is proclaimed righteous and pious, if anyone was, like those described above. ### Citation (SBL) Eusebius, Praep. ev. 7.8.22 (Dindorf 1:355–356; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-22). ## Preparation for the Gospel 7.8.23 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-23 - Source: Dindorf 1:356 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Abraham's faith was reckoned as righteousness, and the promise that all nations will be blessed is being fulfilled. ### Greek text λέγει δʼ οὖν ἡ γραφὴ “καὶ ἐπίστευσεν Ἁβραὰμ τῷ θεῷ, καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην.” πατέρα δὴ πολλῶν ἐθνῶν ὁ θεῖος χρησμὸς τοῦτον ἔσεσθαι προαγορεύει, διαρρήδην τε εὐλογηθήσεσθαι ἐν αὐτῷ φησι πάντα τὰ ἔθνη τῆς γῆς καὶ πάσας τὰς φυλὰς, ἄντικρυς τὰ νῦν καθʼ ἡμὰς συντελούμενα θεσπίζων. ### English translation (Claude) Scripture says, then: "And Abraham believed God, and it was reckoned to him as righteousness." The divine oracle foretells that he will be the father of many nations, and says expressly that in him all the nations of the earth and all the tribes will be blessed, plainly prophesying what is now being fulfilled in our time. ### Scripture references - Gen 15:6: quotation, high confidence - Gen 17:4: allusion, high confidence - Gen 12:3: allusion, high confidence - Gen 22:18: allusion, medium confidence ### Translation notes - Gen 15:6; 17:4–5; 12:3; 22:18. ### Citation (SBL) Eusebius, Praep. ev. 7.8.23 (Dindorf 1:356; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-23). ## Preparation for the Gospel 7.8.24 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-24 - Source: Dindorf 1:356 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Abraham, already righteous by faith, was later circumcised as a sign for his descendants. ### Greek text ἀλλʼ ὅ γε Ἁβραὰμ ἐκεῖνος μετὰ τὴν ἐν δικαιοσύνῃ τελείωσιν, οὐ διὰ τοῦ Μωσέως νόμου, διὰ δὲ πίστεως κατωρθωμένης αὐτῷ, μετά γε τὰς ἀναγράπτους θεοφανείας, ἐπʼ αὐτῷ γήρᾳ μέλλων γνησίου παιδὸς χρηματίζειν πατὴρ, πρῶτος ἀπάντων κατὰ χρησμὸν τὸ σῶμα περιτέμνεται, τοῦτο καὶ τοῖς ἐξ αὐτοῦ γεννωμένοις ἐπιτελεῖν παραδοὺς, εἴτε εἰς ἐμφανῆ σημείωσιν τῆς τῶν ἐξ αὐτοῦ παίδων πολυπληθίας, εἴτε καὶ ὡς ἔχοιεν οἱ παῖδες πάτριον γνώρισμα, ἤτοι βιοῦντες κατὰ τὸν τῶν προγόνων ζῆλον, ἢ τῆς ἐκείνων ἀρετῆς ἀπολειπόμενοι, εἴτε καθʼ ἑτέρας οἱασδηποτοῦν αἰτίας, ἃς οὐ νῦν σχολὴ πολυπραγμονεῖν. ### English translation (Claude) But that Abraham, after his perfection in righteousness, achieved not through the law of Moses but through faith, and after the recorded theophanies, when he was about in his old age to become the father of a legitimate son, was the first of all to be circumcised in body according to an oracle, handing this down to be performed also by those born of him; whether as a visible sign of the great number of his children, or so that the children might have an ancestral mark, whether they lived in imitation of their forefathers or fell short of their virtue, or for whatever other reasons, which there is no leisure now to inquire into. ### Scripture references - Gen 17:10: allusion, high confidence - Gen 17:24: allusion, high confidence ### Translation notes - Gen 17:10–14, 24. ### Citation (SBL) Eusebius, Praep. ev. 7.8.24 (Dindorf 1:356; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-24). ## Preparation for the Gospel 7.8.25 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-25 - Source: Dindorf 1:356–357 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Isaac inherited Abraham's piety and, after fathering twins, lived in continence. ### Greek text τοιόσδε μὲν οὖν καὶ οὗτος εἰς μίμησιν ἐκκείμενος. μετὰ δʼ αὐτὸν Ἰσαὰκ τῆς πατρῴας ὁμοῦ θεογνωσίας τε καὶ θεοφιλίας διάδοχος ἀναδείκνυται, κλήρων ἁπάντων τοῦτον κάλλιστόν τε καὶ τρισμακάριον τοῦ πατρὸς διαδεδεγμένος. μιᾷ τοῦτον γαμετῇ τὰ θεῖά φασι συνελθόντα λόγια μιᾷ χρήσασθαι παιδοποιίᾳ· καθʼ ἣν διδύμου γονῆς ἀποδειχθεὶς πατὴρ εἰς τοῦτο περιγράψασθαι τὴν πρὸς τὴν γαμετὴν ὁμιλίαν ὑπερβολῇ σωφροσύνης λέγεται. ### English translation (Claude) Such, then, is he too, set forth for imitation. After him Isaac is shown to be the successor of his father's knowledge and love of God, having received this as the finest and thrice-blessed of all his father's inheritances. The divine oracles say that he was united to one wife and had one occasion of begetting children; and having become father of twins by it, he is said to have limited his intercourse with his wife to this, from exceeding self-control. ### Scripture references - Gen 25:21: allusion, high confidence - Gen 25:24: allusion, high confidence ### Translation notes - Gen 25:21–26. The claim of Isaac's subsequent continence is not in Genesis; it is a later tradition Eusebius reports ("is said"). ### Citation (SBL) Eusebius, Praep. ev. 7.8.25 (Dindorf 1:356–357; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-25). ## Preparation for the Gospel 7.8.26 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-26 - Source: Dindorf 1:357 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jacob, the name of his training in virtue, means 'one who practices.' ### Greek text ἐνταῦθά σοι καὶ Ἰακὼβ, ὁ καὶ Ἰσραὴλ, εἰσήχθω, διώνυμός τις γεγονὼς ἀνὴρ παρὰ τὴν τῶν οἰκείων ἀρετῶν διαλλάττουσαν προκοπήν. ὅτε μὲν οὑν ἐγγυμναζόμενος τοῖς πρακτικοῖς ἤθεσί τε καὶ βίοις τῶν ὑπὲρ εὐσεβείας πόνων ἀπεπειρᾶτο, Ἰακὼβ αὐτῷ ὄνομα ἦν, ἀσκητὴν δὲ καὶ ἀθλητὴν ἡ προσηγορία δηλοῖ ἐπὶ τὴν Ἑλλάδα μεταληφθεῖσα φωνήν· ### English translation (Claude) Here let Jacob, also called Israel, be brought in for you, a man who came to have two names according to the different progress in his virtues. When he was being trained in practical habits and ways of life and was undergoing the labors for piety, his name was Jacob, which, translated into the Greek language, means "one who practices discipline" and "athlete"; ### Scripture references - Gen 32:28: allusion, high confidence ### Extrabiblical texts - Philo (Philo of Alexandria (works)): allusion, medium confidence ### Translation notes - The interpretation of Jacob as "practicer" (ἀσκητής) follows Philo (e.g., Mut. 81–88). ### Citation (SBL) Eusebius, Praep. ev. 7.8.26 (Dindorf 1:357; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-26). ## Preparation for the Gospel 7.8.27 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-27 - Source: Dindorf 1:357 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jacob's new name rewards his victory and his vision of God. ### Greek text ὅτε δὲ λοιπὸν τὰ νικητήρια κατὰ τῶν ἀντιπάλων ἀπολαβὼν στέφεται, ἤδη τε τῶν κατὰ θεωρίαν ἀγαθῶν ἀπολαύει, τηνικαῦτα αὐτῷ καὶ τοὔνομα μεταβάλλει ὁ χρηματίζων θεὸς, ὁμοῦ καὶ θεοπτίας αὐτὸν ἀξιῶν, καὶ τῶν θειοτέρων γερῶν τε καὶ τιμῶν τὰς ἀμοιβὰς διὰ τῆς προσηγορίας δωρούμενος. ### English translation (Claude) But when at last he has won the prizes of victory over his adversaries and is crowned, and already enjoys the goods of contemplation, then the God who speaks to him changes his name too, thinking him worthy also of the vision of God, and bestowing through the name the rewards of more divine prizes and honors. ### Citation (SBL) Eusebius, Praep. ev. 7.8.27 (Dindorf 1:357; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-27). ## Preparation for the Gospel 7.8.28 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-28 - Source: Dindorf 1:357 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jacob is renamed Israel, 'a man who sees God.' ### Greek text λέγει δʼ οὖν πρὸς αὐτὸν ὁ χρησμὸς “οὐκέτι κληθήσεται τὸ ὄνομά σου Ἰακὼβ, ἀλλʼ Ἰσραὴλ ἔσται τὸ ὄνομά σου, ὅτι ἐνίσχυσας μετὰ τοῦ θεοῦ, καὶ μετὰ ἀνθρώπων δυνατός, ” τὸν ὁρατικὸν ἄνδρα καὶ θεωρητικὸν τοῦ Ἰσραὴλ ὑποφαίνοντος· ἐπεὶ καὶ τοὔνομα μεταβληθὲν σημαίνει ἄνθρωπον ὁρῶντα θεόν. ### English translation (Claude) The oracle, then, says to him, "Your name shall no longer be called Jacob, but Israel shall be your name, because you have prevailed with God and are mighty with men," the name Israel indicating the man of vision and contemplation; for the changed name means "a man who sees God." ### Scripture references - Gen 32:28: quotation, high confidence ### Extrabiblical texts - Philo (Philo of Alexandria (works)): allusion, medium confidence ### Translation notes - Gen 32:28 (LXX). The etymology of Israel as "a man who sees God" goes back to Philo. ### Citation (SBL) Eusebius, Praep. ev. 7.8.28 (Dindorf 1:357; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-28). ## Preparation for the Gospel 7.8.29 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-29 - Source: Dindorf 1:357 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Much more could be said of the patriarchs, literally and allegorically, as Eusebius has done elsewhere. ### Greek text τοιόσδε μὲν οὖν καὶ οὗτος ἐξ οὗ τὸ δωδεκάφυλον τοῦ Ἰουδαίων ἔθνους ὑπέστη γένος. μυρία δʼ ἂν λεχθείη περὶ τοῦ βίου τῶν ἀνδρῶν καὶ τῆς φιλοσόφου καρτερίας τε αὐτῶν καὶ ἀσκήσεως, τὰ μὲν πρὸς λέξιν θεωρούμενα, τὰ δὲ καὶ διʼ ὑπονοιῶν ἀλληγορούμενα· ’ περὶ ὧν εἴρηται μὲν καὶ ἄλλοις, ἀτὰρ καὶ ἡμῖν ἐν οἷς ἐπραγματευσάμεθα περὶ τῆς τῶν παλαιῶν ἀνδρῶν πολυπαιδίας. τοιοίδε μὲν οὖν καὶ οὗτοι. ### English translation (Claude) Such, then, was he too, from whom the twelve-tribed race of the Jewish nation came into being. Countless things could be said about the life of these men and their philosophical endurance and discipline, some to be considered literally, others interpreted allegorically by their hidden sense. These have been discussed by others, and by us too in our work on the many children of the ancient men. Such, then, were these too. ### Translation notes - Eusebius refers to his lost work On the Many Children of the Ancients (also mentioned in Dem. ev. 1.9). ### Citation (SBL) Eusebius, Praep. ev. 7.8.29 (Dindorf 1:357; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-29). ## Preparation for the Gospel 7.8.30 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-30 - Source: Dindorf 1:357–358 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Job, though not a Jew, is attested as blameless and God-fearing. ### Greek text Ἔχω σοι παρʼ αὐτοὺς καὶ ἄλλον εἰπεῖν, Ἰὼβ ὄνομα τῷ ἀνδρὶ, ὃν τὰ ἱερὰ μαρτυρεῖ λόγια γεγονέναι ἄνθρωπον ἄμεμπτον, ἀληθινὸν, δίκαιον, θεοσεβῆ, ἀπεχόμενον ἀπὸ παντὸς πονηροῦ πράγματος· οὗτός γέ τοι οὐδὲν προσήκων τῷ Ἰουδαίων γένει ἐπὶ πᾶσι τοῖς τῆς εὐσεβείας κατορθώμασι μεμαρτύρηται. ### English translation (Claude) Besides them I can mention another to you, a man named Job, whom the sacred oracles testify was "a blameless, true, righteous, God-fearing man, keeping away from every evil thing"; he, though in no way belonging to the Jewish race, is attested for all the achievements of piety. ### Scripture references - Job 1:1: quotation, high confidence ### Translation notes - Job 1:1 (LXX). ### Citation (SBL) Eusebius, Praep. ev. 7.8.30 (Dindorf 1:357–358; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-30). ## Preparation for the Gospel 7.8.31 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-31 - Source: Dindorf 1:358 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jacob's sons spread the Hebrews' fame, even to ruling Egypt. ### Greek text οἵ γε μὴν τοῦ Ἰακὼβ παῖδες, τὴν πάτριον θεογνωσίαν τε καὶ θεοσέβειαν ἠγαπηκότες, τὴν τῶν ἀνέκαθεν Ἑβραίων φήμην ἐπὶ μέγα δόξης προῆγον, ὥστε ἤδη καὶ πάσης Αἰγύπτου τὴν ἀρχὴν ἀνάψασθαι. ### English translation (Claude) Jacob's sons, loving their fathers' knowledge and worship of God, advanced the fame of the Hebrews of old to great glory, so that they even came to hold the rule of all Egypt. ### Citation (SBL) Eusebius, Praep. ev. 7.8.31 (Dindorf 1:358; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-31). ## Preparation for the Gospel 7.8.32 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-32 - Source: Dindorf 1:358 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Joseph, sold as a slave, showed the Hebrews' God-loving way and rose to govern Egypt. ### Greek text ὁ γάρ τοι Ἰωσὴφ τοῖς σωφροσύνης προαναστεφθεὶς βραβείοις, κἄπειτα τὴν Αἰγυπτίων ὑποδεξάμενος ἡγεμονίαν, τὸν θεοφιλῆ τῶν Ἑβραίων διέδειξε τρόπον, ὃν καὶ αὐτὸν ζηλοῦν διʼ εὐχῆς πεποιήμεθα, δοῦλον αὐτὸν ἐξ οἰκείων ἐπιβουλῆς γεγενημένον καὶ δοῦλον Αἰγυπτίου ἀνδρός. ### English translation (Claude) For Joseph, first crowned with the prizes of self-control and then receiving the government of the Egyptians, displayed the God-loving way of the Hebrews, which we too have made it our prayer to imitate; he became a slave through the plot of his own family, and the slave of an Egyptian man. ### Scripture references - Gen 37:28: allusion, high confidence - Gen 39:1: allusion, high confidence ### Citation (SBL) Eusebius, Praep. ev. 7.8.32 (Dindorf 1:358; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-32). ## Preparation for the Gospel 7.8.33 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-33 - Source: Dindorf 1:358 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Joseph was beautiful, but his soul was greater still. ### Greek text τὰ μὲν γὰρ ἄλλα ὅσα εἰς ὡραιότητα καὶ ῥώμην σώματος αὐτῷ καὶ εὐμορφίαν ηὐτύχητο παρίημι, εἰ καὶ τὰ λόγια κάλλους αὐτὸν ὥρᾳ πάντων διενεγκεῖν ἀναγράφει· τὰ δὲ περὶ ψυχῆς πῶς ἄν τις ἀναγράψειε, κατʼ ἀξίαν τῆς τἀνδρὸς ἀρετῆς τὸν ἔπαινον διελθεῖν προῃρημένος; ### English translation (Claude) I pass over everything else that fell to his good fortune in beauty, strength of body, and comeliness, even though the oracles record that he surpassed all in bloom of beauty. But as for his soul, how could anyone record it who undertook to give praise worthy of the man's virtue? ### Scripture references - Gen 39:6: allusion, high confidence ### Citation (SBL) Eusebius, Praep. ev. 7.8.33 (Dindorf 1:358; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-33). ## Preparation for the Gospel 7.8.34 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-34 - Source: Dindorf 1:358 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Joseph's soul shone with the virtues and with piety learned from infancy. ### Greek text φύσει μὲν αὐτῷ παρεῖναι λόγος τὸ ἐλευθέριον γνώρισμα, τοῦ τε τρόπου τὸ εὐγενὲς ἐπανθοῦν τῷ προσώπῳ· τοῖς δὲ εὐσεβείας διαπρέπουσι κόσμοις διαφερόντως ἐξήσκητο, ὡς ἐν σωφροσύνῃ καὶ δικαιοσύνῃ φρονήσει τε καὶ ἀνδρείᾳ τὴν ψυχὴν ἐκλάμπειν, καὶ πολὺ πρότερον ἐν ἐπιγνώσει καὶ εὐσεβείᾳ τοῦ τῶν ἁπάντων θεοῦ, ἣν οἱ γεννήσαντες ἐκ σπαργάνων λέγονται αὐτοῦ τῇ ψυχῇ καταβεβληκέναι. ### English translation (Claude) By nature, it is said, the mark of a free man was present in him, and the nobility of his character bloomed in his face; but he had been especially trained in the distinguished adornments of piety, so that his soul shone with self-control and justice, prudence and courage, and long before these with knowledge and reverence of the God of all, which his parents are said to have laid down in his soul from his swaddling clothes. ### Citation (SBL) Eusebius, Praep. ev. 7.8.34 (Dindorf 1:358; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-34). ## Preparation for the Gospel 7.8.35 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-35 - Source: Dindorf 1:358–359 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Joseph resisted Potiphar's wife and fled. ### Greek text ἐπιμανείσῃ δʼ οὖν αὐτῷ τῇ τοῦ δεσπότου γαμετῇ, εἰς ἀκολάστους τε καὶ ἐρωτικὰς ὁμιλίας ἅτε νέον τὸ σῶμα κατασύρειν πειρωμένῃ, καὶ πρῶτα μὲν λόγοις ἀπατᾶν αὐτὸν ἐπιχειρούσῃ, εἶτα δὲ ἱκεσίαις ἀντιβολούσῃ, καὶ τέλος βιαιότερον χεῖρας ἐπάγειν τολμώσῃ, ἀναιδέσι τε ἤδη καὶ ἀναισχύντοις περιπλοκαῖς χρωμένη, τῆς τῶν πατέρων εὐσεβοῦς διδασκαλίας ὁ ἥρως τὴν μνήμην ἀναπεμπασάμενος, καὶ τὸν θεοσεβῆ καὶ ἀληθῶς Ἑβραῖον ἔργοις ὁμοῦ καὶ λόγοις ἀποδείξας, τὸ μὲν αἰσχρὸν καὶ ἀκόλαστον γύναιον διασείεται, κραταιοτέρᾳ τῇ χειρὶ παραλλάξας· ὥσπερ δέ τινος δεινοῦ καὶ λελυττηκότος θηρὸς ἀποδρὰς φυγῇ τὴν σωτηρίαν πορίζεται. ### English translation (Claude) When his master's wife went mad for him, and tried to drag his young body into licentious and amorous relations, first attempting to deceive him with words, then pleading with entreaties, and finally daring to lay hands on him more violently, using shameless and brazen embraces, the hero, calling to mind the pious teaching of his fathers and showing himself God-fearing and truly a Hebrew in deeds and words alike, shook off the shameful and licentious woman, getting free with a stronger hand; and fleeing as from a terrible and raging beast, he found safety in flight. ### Scripture references - Gen 39:7: allusion, high confidence - Gen 39:12: allusion, high confidence ### Citation (SBL) Eusebius, Praep. ev. 7.8.35 (Dindorf 1:358–359; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-35). ## Preparation for the Gospel 7.8.36 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-36 - Source: Dindorf 1:359 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Joseph refused to sin against God, and God made him ruler of Egypt; he too was a Hebrew, not a Jew. ### Greek text κἄπειτα αὐτὸς πρὸς ἑαυτὸν σώφρονι λογισμῷ τοιάδε ἐπιλογίζεται, καί φησιν “εἰ ὁ κύριός μου διʼ ἐμὲ οὐδὲν γινώσκει τῶν ἐν τῷ οἴκῳ αὐτοῦ, καὶ πάντα ὅσα ἐστὶν ἐν αὐτῷ δέδωκεν εἰς τὰς χεῖράς μου, καὶ πῶς ποιήσω τὸ πονηρὸν ῥῆμα τὸ μέγα τοῦτο, καὶ ἁμαρτήσομαι ἐναντίον τοῦ θεοῦ;” ἐφʼ οἷς οἶα νικηφόρον τοῖς ἀρετῆς βραβείοις ἀναστέψας αὐτὸν ὁ τῶν ὅλων θεὸς τὴν κατὰ τῶν δεσποτῶν αὐτοῦ καὶ αὐτῆς Αἰγύπτου βασιλείαν τε καὶ ἡγεμονίαν παραδίδωσι· πλὴν ἀλλὰ καὶ οὗτος Ἑβραῖος ἐξ Ἑβραίων, οὐχὶ δὲ Ἰουδαῖος, ὅτι μηδὲ ἦν πω τὰ Ἰουδαίων, ἐν τοῖς μάλιστα θεοφιλέσι καὶ τρισμακαρίοις ἀνείληπται. ### English translation (Claude) And then he reasons with himself with sober thought and says, "If my master, because of me, knows nothing of what is in his house, and has given all that is in it into my hands, how then shall I do this great evil thing and sin before God?" For this, the God of the universe crowned him as a victor with the prizes of virtue and gave him kingship and government over his masters and over Egypt itself. Yet he too, a Hebrew of Hebrews, not a Jew, since the Jewish things did not yet exist, has been received among the most God-loving and thrice-blessed. ### Scripture references - Gen 39:8: quotation, high confidence - Gen 39:9: quotation, high confidence - Gen 41:41: allusion, high confidence ### Translation notes - Gen 39:8–9 (LXX). ### Citation (SBL) Eusebius, Praep. ev. 7.8.36 (Dindorf 1:359; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-36). ## Preparation for the Gospel 7.8.37 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-37 - Source: Dindorf 1:359 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In Egypt the multiplying Israelites forgot their fathers' virtue and became like Egyptians. ### Greek text Μετὰ δὲ τοὺς εἰρημένους Ἑβραίους, ἐπειδὴ εἰς πολυανθρωπίαν ἐπεδίδου τὸ τῶν ἀπογόνων γένος, ἤδη τε καὶ τὸ Ἰουδαίων ἐξ αὐτῶν ἔθνος συνεστὼς ἐπλεόναζέν τε ὁσημέραι καὶ ἐπλήθυνεν, τὰ μὲν τῆς εὐσεβοῦς ἀγωγῆς τῶν πρόπαλαι θεοφιλῶν προπατόρων κατὰ σμικρὸν αὐτοῖς ἐξησθένει καὶ ἀπημβλύνετο, τὰ δὲ τῆς παρʼ Αἰγυπτίοις διατριβῆς τοσοῦτον τῆς τῶν δηλουμένων κατίσχυε πληθύος ὡς τῆς μὲν πατρίου ἀρετῆς εἰς λήθην ἐλθεῖν, τῇ δὲ παρʼ Αἰγυπτίοις ὁμοιοτροπίᾳ τοὺς βίους περιενεχθῆναι, ὡς κατὰ μηδὲν Αἰγυπτίων τὸν τρόπον διαφέρειν δοκεῖν. ### English translation (Claude) After the Hebrews mentioned, when the race of their descendants grew into a great population, and the Jewish nation formed from them was already increasing and multiplying daily, the pious way of life of their God-loving forefathers of long ago gradually weakened and was blunted among them, while the influence of their stay among the Egyptians so prevailed over the multitude described that they forgot their ancestral virtue and their lives were turned to the ways of the Egyptians, so that they seemed to differ in no way from Egyptians in character. ### Scripture references - Exod 1:7: allusion, medium confidence ### Citation (SBL) Eusebius, Praep. ev. 7.8.37 (Dindorf 1:359; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-37). ## Preparation for the Gospel 7.8.38 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-38 - Source: Dindorf 1:359–360 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God sent Moses with signs and gave a law suited to the people's condition. ### Greek text ἐνταῦθα δῆτα αὐτοῖς τοιοῖσδε ἀποτελεσθεῖσιν ὁ τῶν προπατόρων θεὸς ἡγεμόνα καὶ νομοθέτην ἐκπέμπει Μωσέα, τὰς διὰ χρησμῶν τῶν πρὸς τοὺς προγόνους αὐτῶν πιστούμενος ἐπαγγελίας· κἄπειτα διʼ αὐτοῦ τὰ ἀνάγραπτα θαύματα καὶ τὰς παραδόξους θεοσημίας ἐπιτελέσας τὸν ἁρμόδιον τοῖς τῶν ἀκροωμένων ἤθεσι προβάλλεται νόμον· ### English translation (Claude) Then, when they had become such, the God of their forefathers sent them Moses as leader and lawgiver, confirming the promises made through oracles to their ancestors; and then, having performed through him the recorded wonders and extraordinary divine signs, he set before them a law suited to the character of the hearers; ### Scripture references - Exod 3:10: allusion, medium confidence ### Citation (SBL) Eusebius, Praep. ev. 7.8.38 (Dindorf 1:359–360; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-38). ## Preparation for the Gospel 7.8.39 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-39 - Source: Dindorf 1:360 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Mosaic law, suited to a weakened people, gave symbols and shadows rather than the naked truth. ### Greek text οἳ μὴ ζηλώσαντες τὴν πάτριον ἀρετὴν διʼ ἀβελτερίαν, οἷα δὴ τὰς ψυχὰς ἐμπαθεῖς καὶ νενοσηλευμένοι, τὴν κατάλληλον παρελάμβανον πολιτείαν, τὰ μὲν προφανῶς ἐκ τοῦ προδήλου διαταττομένου Μώσεως, τὰ δὲ διʼ ὑπονοιῶν αἰνιττομένου, σύμβολά τε καὶ σκιὰς, ἀλλʼ οὐ γυμνὴν ἀλήθειαν φυλάττειν αὐτοῖς καὶ περιέπειν ὑποθεμένου. ### English translation (Claude) who, not emulating their ancestral virtue through dullness, being diseased and passionate in their souls, received a constitution suited to them; Moses ordered some things openly and plainly, and hinted at others through hidden meanings, prescribing them to keep and observe symbols and shadows, but not the naked truth. ### Scripture references - Heb 10:1: echo, medium confidence ### Translation notes - Eusebius's view of the Mosaic law as given to a people weakened by Egypt is his own interpretation; translated as written. ### Citation (SBL) Eusebius, Praep. ev. 7.8.39 (Dindorf 1:360; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-39). ## Preparation for the Gospel 7.8.40 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-40 - Source: Dindorf 1:360 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Mosaic polity lasted until Christ, as the prophets foretold, giving way to the new covenant. ### Greek text καὶ δὴ τὸ Ἰουδαίων πολίτευμα ἐντεῦθέν ποθεν ἀπὸ Μώσεως ἀρξάμενον μέχρι καὶ τῆς τοῦ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ παρουσίας ταῖς τῶν οἰκείων προφητῶν ἀκολούθως φωναῖς διαρκεῖ, ὅτι δὴ καὶ τοῦτο Μωσέως ἦν αὐτοῦ καὶ τῶν μετέπειτα προφητῶν θέσπισμα, μὴ πρότερον ἐκλιπεῖν τὰ Μωσέως νόμιμά τε καὶ διατάγματα ἢ τὰ τοῦ Χριστοῦ φανῆναι, τὰ τῆς καινῆς δηλαδὴ διαθήκης, τῆς διὰ τοῦ σωτῆρος ἡμῶν πᾶσι τοῖς ἔθνεσι κατηγγελμένης· ἃ καὶ ὧδε τέλους ἔτυχεν, ᾗ καὶ ἀναπεφώνηται. ### English translation (Claude) And so the Jewish polity, beginning from about this time with Moses, lasted until the coming of our Savior Jesus Christ, in accordance with the words of their own prophets; for this too was the prophecy of Moses himself and of the prophets after him, that the ordinances and decrees of Moses would not fail before those of Christ appeared, that is, those of the new covenant proclaimed to all the nations through our Savior; and these came to their end just as was foretold. ### Scripture references - Gen 49:10: allusion, medium confidence - Jer 31:31: allusion, low confidence ### Translation notes - Eusebius has in mind especially Gen 49:10, which he discusses at length in the Demonstration of the Gospel. ### Citation (SBL) Eusebius, Praep. ev. 7.8.40 (Dindorf 1:360; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-40). ## Preparation for the Gospel 7.8.41 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-41 - Source: Dindorf 1:360 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius turns from the Hebrews' life to their doctrine. ### Greek text Ἀλλʼ ἐπειδὴ τὸν τῶν πρὸ Μώσεως Ἑβραίων βίον ἐν ὀλίγῳ διεληλύθαμεν, καὶ τόν γε τῆς κατʼ αὐτοὺς εὐσεβείας χαρακτῆρα παρεστήσαμεν, ὥρα καὶ τὸν δογματικὸν αὐτῶν τρόπον ἀπό τε τῆς Μώσεως γραφῆς καὶ τῶν μετʼ αὐτὸν προφητῶν ἐπισκέψασθαι. ### English translation (Claude) But since we have gone through briefly the life of the Hebrews before Moses and have set out the character of their piety, it is time also to examine their doctrinal teaching from the writing of Moses and the prophets after him. ### Citation (SBL) Eusebius, Praep. ev. 7.8.41 (Dindorf 1:360; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-8-41). ## Preparation for the Gospel 7.9.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-9-1 - Source: Dindorf 1:360–361 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses began his laws with theology, not with common preambles. ### Greek text Πρῶτος δʼ οὖν ἁπάντων αὐτὸς ἐκεῖνος ὁ θαυμάσιος θεόλογος τε καὶ νομοθέτης, πολιτείαν εὐσεβείᾳ προσήκουσαν διὰ τῆς οἰκείας γραφῆς τῷ Ἰουδαίων ἔθνει προκαταβαλλόμενος, οὐ τοῖς κοινοῖς καὶ πεπατημένοις ᾠήθη δεῖν χρήσασθαι προοιμίοις τῶν λόγων, προλαβὼν δὲ πάντα νόμον προστακτικὸν τῶν ποιητέων καὶ τῶν οὐ ποιητέων ἀπαγορευτικὸν, τάς τε δημοτελεῖς καὶ πολιτικὰς περὶ τῶν πρὸς ἀλλήλους συμβολαίων διατάξεις, ἀπὸ τῆς πατρίου θεολογίας δεῖν ᾤετο τὴν καταρχὴν ποιήσασθαι τῆς διδασκαλίας, οὐδὲ ἑτέραν μάθησιν οἰκείαν νόμοις εὐσεβείᾳ προσήκουσιν ἡγησάμενος, ἢ τὴν ἄνωθεν ἐκ προπατόρων εἰς αὐτὸν ἥκουσαν θεολογίαν. ### English translation (Claude) First of all, then, that wonderful theologian and lawgiver himself, laying down in his own writing a constitution befitting piety for the Jewish nation, did not think he should use the common and well-worn preambles; but before every law that commands what should be done and forbids what should not, and before the public and civil ordinances about contracts between people, he thought he should make the ancestral theology the beginning of his teaching, considering no other learning suited to laws befitting piety than the theology that had come down to him from his forefathers. ### Citation (SBL) Eusebius, Praep. ev. 7.9.1 (Dindorf 1:360–361; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-9-1). ## Preparation for the Gospel 7.9.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-9-2 - Source: Dindorf 1:361 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses begins from the one God, not from the many gods of the nations. ### Greek text ἄρχεται τοιγαροῦν ἀπὸ θεοῦ κατὰ τὰ πάτρια τῆς τῶν προγόνων Ἑβραίων θεολογίας, οὐχ ᾗ φίλον Αἰγυπτίοις καὶ Φοίνιξιν ἦν ἢ τοῖς λοιποῖς ἔθνεσιν εἰς πλῆθος καταβάλλουσι τὴν σεβάσμιον προσηγορίαν, θεούς τε ὁρωμένους μὲν τοὺς κατʼ οὐρανὸν φωστῆρας νομίζουσιν, ἀφανεῖς δὲ καὶ ἀοράτους, ἤτοι τοὺς ἐξ ἀνθρώπων κατοιχομένους, ἢ καὶ τοὺς χθονίους καὶ ἀερίους δαίμονας, κατὰ τὰ πρόσθεν ἡμῖν ἀπεληλεγμένα. ### English translation (Claude) He begins, therefore, from God, according to the ancestral tradition of the theology of the Hebrew forefathers; not as the Egyptians and Phoenicians and the other nations liked, who spread the revered name among a multitude, considering as visible gods the lights in heaven, and as invisible and unseen ones either those who departed from among humans or the earthly and aerial demons, as was refuted by us earlier. ### Citation (SBL) Eusebius, Praep. ev. 7.9.2 (Dindorf 1:361; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-9-2). ## Preparation for the Gospel 7.9.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-9-3 - Source: Dindorf 1:361 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses presents the Creator as lawgiver and king of the world-city. ### Greek text ἀλλὰ γὰρ ἀπὸ τοῦ πάντων αἰτίου ἀοράτων τε καὶ ὁρατῶν δημιουργοῦ τὴν καταρχὴν τοῦ παντὸς λόγου πεποιημένος νομοθέτην τοῦτον εἶναι διδάσκει τῆς τοῦ παντὸς συστάσεως, ὥσπερ μιᾶς τινὸς μεγαλοπόλεως τοῦ κόσμου βασιλέα καταστήσας. ### English translation (Claude) Rather, having made the beginning of his whole account from the cause of all things, the maker of things invisible and visible, he teaches that this one is the lawgiver of the constitution of the universe, setting him up as king of the world, as of one great city. ### Citation (SBL) Eusebius, Praep. ev. 7.9.3 (Dindorf 1:361; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-9-3). ## Preparation for the Gospel 7.9.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-9-4 - Source: Dindorf 1:361 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God is author of both moral and natural law. ### Greek text παιδεύει τοιγαροῦν ἀρχόμενος τοῦτον ἡγεῖσθαι μὴ μόνον τῶν πρὸς αὐτοῦ σμικρὸν ὕστερον διαταχθησομένων ἀνθρώποις νόμων αὐθέντην εἶναι καὶ κύριον, ἀλλὰ καὶ τῶν ἐν τῇ φύσει τῶν ὅλων. ### English translation (Claude) So he teaches from the beginning that this one should be regarded as the author and lord not only of the laws to be ordained by him for humans a little later, but also of those in the nature of the universe. ### Citation (SBL) Eusebius, Praep. ev. 7.9.4 (Dindorf 1:361; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-4-1/#p-7-9-4). ## Preparation for the Gospel 7.10.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-10-1 - Source: Dindorf 1:361 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God created all by his power and governs all by his laws. ### Greek text Βασιλέα γὰρ αὐτὸν καὶ νομοθέτην τοῦ σύμπαντος κόσμου παριστᾷ· νεύματι μὲν γὰρ αὐτοῦ καὶ δυνάμει τὴν τῶν ἁπάντων οὐσίωσιν γεγονέναι, νόμοις δὲ καὶ ὅροις πάλιν αὐτοῦ ὁδῷ καὶ τάξει τὸν σύμπαντα διακυβερνᾶσθαι αἰῶνα. ### English translation (Claude) For he presents him as king and lawgiver of the whole world: by his nod and power the substance of all things came to be, and by his laws and limits again the whole age is steered in way and order. ### Citation (SBL) Eusebius, Praep. ev. 7.10.1 (Dindorf 1:361; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-10-1). ## Preparation for the Gospel 7.10.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-10-2 - Source: Dindorf 1:361–362 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: By God's word and law the heavens, earth, seasons, sea, and living things are ordered. ### Greek text λόγῳ μὲν γὰρ καὶ νόμῳ θεοῦ πρῶτον ἀπάντων οὐρανὸν ἐστερεῶσθαι, καὶ γῆς τὸ βαρὺ καὶ στερέμνιον παρὰ τὴν οἰκείαν φύσιν τοῖς λεπτομερεστέροις τῶν στοιχείων θαυμασίως ἐπαιωρεῖσθαι· λόγῳ δὲ καὶ νόμῳ θείῳ νυκτὸς καὶ ἡμέρας τὸν ἀμοιβαῖον ἀνακυκλεῖσθαι δρόμον, λόγῳ δὲ θεοῦ καὶ νόμῳ καὶ αὐτὸν ἥλιον καὶ σελήνην καὶ τὴν τῶν λοιπῶν ἀστέρων χορείαν ἐν πρέποντι κόσμῳ τὴν προσήκουσαν ἐξανύειν πορείαν, νόμῳ δὲ τοῦ παμβασιλέως τροπῶν ἀλλαγὰς καὶ μεταβολὰς καιρῶν ἐνιαυτοῦ τε κύκλους καὶ τὰς ἐτησίους ὥρας τῇ παναρμονίῳ τοῦ παντὸς ἀποπληροῦσθαι συμφωνίᾳ, νόμῳ θεοῦ χειμῶνα μὲν ὑποχωρεῖν ἔαρι, τοῦτο δὲ ταῖς ἄγχιστα τῶν ὡρῶν τροπαῖς, καὶ θαλάττης δὲ βυθοὺς ταῖς χειμαδίοις πλημμυρίσιν ἐπικυματίζοντας νόμῳ θείῳ τοῖς οἰκείοις ἐναποκεκλεῖσθαι πελάγεσιν, ὡς μηδὲ τοὺς ὅρους τῶν ἱερῶν νόμων ὑπερβαίνειν τολμᾶν, καὶ τὴν ξηρὰν οὐσίαν ὀμβρίοις νάμασι καὶ νιφετοῖς νόμῳ θείῳ πάλιν συμμέτρως ἐπιχορηγουμένοις ἀρδομένην τὴν γῆν μυρία γένη φυτῶν τε καὶ ζῴων ἀναδιδόναι· ### English translation (Claude) For by the word and law of God, first of all, heaven was made firm, and the heavy and solid earth, contrary to its own nature, wonderfully suspended upon the finer elements; by divine word and law night and day run their alternating course; by the word and law of God the sun himself and the moon and the choir of the other stars accomplish their fitting course in becoming order; by the law of the King of all the changes of solstices, the alterations of seasons, the cycles of the year, and the yearly seasons are fulfilled in the all-harmonious concord of the universe; by God's law winter gives way to spring, and this to the seasons next to it; the depths of the sea, surging in winter floods, are shut up by divine law in their own seas, so that they do not dare to overstep the bounds of the sacred laws; and the dry substance, the earth, watered by rains and snows supplied again in measure by divine law, sends up countless kinds of plants and animals. ### Scripture references - Ps 33:6 (32:6 LXX): echo, medium confidence - Jer 5:22: echo, medium confidence ### Translation notes - The language recalls Ps 33:6 (LXX 32:6) and Jer 5:22. ### Citation (SBL) Eusebius, Praep. ev. 7.10.2 (Dindorf 1:361–362; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-10-2). ## Preparation for the Gospel 7.10.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-10-3 - Source: Dindorf 1:362 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Nature obeys God's laws; the world is the work of a wise architect, not chance. ### Greek text ἑνί τε λόγῳ, τὴν παμμήτορα τῶν ὅλων φύσιν, προστάγματι θεοῦ δεδουλωμένην, νόμοις θείοις ὑπείκειν καὶ τῇ τοῦ πανηγεμόνος θεοῦ βουλῇ· μὴ γὰρ εἰκῆ, μηδʼ ὡς ἔτυχε, μηδʼ αὐτομάτῳ καὶ ἀλόγῳ φορᾷ συνεστάναι τὸν τηλικοῦτον διάκοσμον, μηδʼ ἀναιτίου φύσεως ἔργον τυγχάνειν τὸ μέγα τοῦτο καὶ περικαλλὲς τεχνούργημα, ἀλλʼ εἶναι μὲν ποίημα τοῦ πανσόφου τῶν ὅλων ἀρχιτέκτονος, τοῦ δὲ αὐτοῦ λόγοις καὶ νόμοις ἱεροῖς διακυβερνᾶσθαι. ### English translation (Claude) In a word, the all-mother nature of the universe, enslaved to God's command, yields to divine laws and to the will of God the ruler of all. For so great an ordering did not come about at random, nor by chance, nor by a spontaneous and irrational motion, nor is this great and most beautiful work of art the product of a causeless nature; but it is the work of the all-wise architect of the universe and is steered by his words and sacred laws. ### Citation (SBL) Eusebius, Praep. ev. 7.10.3 (Dindorf 1:362; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-10-3). ## Preparation for the Gospel 7.10.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-10-4 - Source: Dindorf 1:362–363 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Since all nature obeys God, humans too must heed his laws. ### Greek text ἔνθεν ἀρξάμενος ὁ προφήτης, καὶ πρὸ τῆς ἀνθρώπων νομοθεσίας τοὺς περὶ τῆς τῶν ὅλων φύσεως προστάξας νόμους, πρώτιστα πάντων προσέχειν τῷ παμβασιλεῖ θεῷ, καὶ μὴ ἀπορρᾳθυμεῖν αὐτοῦ τῶν νόμων παρεκελεύσατο, ὅτι δὴ καὶ αὐτὸς ἥλιος οὐρανός τε καὶ κόσμος γῆ τε καὶ τὰ ἐπὶ γῆς ἅπαντα, ὅσα τε ἔργα φύσεως εἶναι νενόμισται, ἐντολαῖς αὐτοῦ καὶ διατάξεσιν ἱεροῖς τε νόμοις καὶ λόγοις δουλεύει. ### English translation (Claude) Beginning from this, the prophet, having set out the laws concerning the nature of the universe before the legislation for humans, commanded first of all to attend to God the King of all and not to neglect his laws, since even the sun, heaven and the world, the earth and all things on earth, and whatever are considered works of nature, serve his commands and ordinances, his sacred laws and words. ### Citation (SBL) Eusebius, Praep. ev. 7.10.4 (Dindorf 1:362–363; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-10-4). ## Preparation for the Gospel 7.10.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-10-5 - Source: Dindorf 1:363 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The earth has obeyed God's command since creation, and humans should too. ### Greek text διὸ καὶ μᾶλλον χρῆναι τὸ ἀνθρώπειον γένος, οὐ σμικρὸν μέρος τυγχάνον τοῦ παντός, κατὰ τὸ ἀκόλουθον τοῖς θείοις προσανέχειν διατάγμασι, μηδʼ ἐλαττοῦσθαι τῶν κατὰ μέρος στοιχείων. γῇ μὲν γὰρ ἐν ἀρχῇ νομοθετῆσαι τὸν φήσαντα “βλαστησάτω ἡ γῆ βοτάνην χόρτου, σπεῖρον σπέρμα κατὰ γένος, καὶ ξύλον κάρπιμον ποιοῦν καρπόν·” τὴν δὲ, ἅμα λόγῳ τὸ εὐπειθὲς ἐπιδεικνυμένην τῷ νόμῳ, οὔπω καὶ εἰς δεῦρο τῆς θείας παραμελῆσαι διατάξεως. ### English translation (Claude) So all the more must the human race, being no small part of the whole, consistently attend to the divine ordinances, and not fall short of the individual elements. For in the beginning, he says, the one who said, "Let the earth bring forth herbage of grass, sowing seed according to its kind, and the fruit tree bearing fruit," gave a law to the earth; and the earth, showing its obedience to the law at the word, has not neglected the divine ordinance even to this day. ### Scripture references - Gen 1:11: quotation, high confidence ### Translation notes - Gen 1:11 (LXX). ### Citation (SBL) Eusebius, Praep. ev. 7.10.5 (Dindorf 1:363; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-10-5). ## Preparation for the Gospel 7.10.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-10-6 - Source: Dindorf 1:363 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The waters obeyed God's command and still do. ### Greek text οὕτω δὲ καὶ τὴν ὑγρὰν οὐσίαν; φήσαντος τοῦ θεοῦ “ἐξαγαγέτω τὰ ὕδατα ἑρπετὰ ψυχῶν ζωσῶν, καὶ πετεινὰ πετόμενα κατὰ τὸ στερέωμα τοῦ οὐρανοῦ, ” ἅμα λόγῳ τοὔργον ἀποδοῦναι, ὁρᾶσθαί τε εἰσέτι δεῦρο τῷ νόμῳ παρέχουσαν τὸ πειθήνιον. ### English translation (Claude) So too the watery substance: when God said, "Let the waters bring forth creeping things of living souls, and birds flying along the firmament of heaven," it rendered the work at the word, and is still seen to this day showing its obedience to the law. ### Scripture references - Gen 1:20: quotation, high confidence ### Translation notes - Gen 1:20 (LXX). ### Citation (SBL) Eusebius, Praep. ev. 7.10.6 (Dindorf 1:363; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-10-6). ## Preparation for the Gospel 7.10.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-10-7 - Source: Dindorf 1:363 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If the heavenly bodies obey God's law, humans have no excuse. ### Greek text εἰ δὲ δὴ καὶ ἥλιος καὶ σελήνη καὶ ἀστέρες, τοῦ θείου νόμου καὶ αὐτοῖς διωρισμένου τοὺς οἰκείους ἀποδιδόναι δρόμους, εἶναί τε καὶ εἰς σημεῖα καὶ εἰς καιροὺς καὶ εἰς ἡμέρας καὶ εἰς ἐνιαυτοὺς, οὐ παραμελοῦσι τῆς νομοθεσίας, τίς ἂν ἔτι σοι λείποιτο συγγνώμης ἀποφυγὴ, τῶν θείων κατολιγωροῦντι νόμων; ### English translation (Claude) And if the sun and moon and stars, the divine law having appointed them too to render their proper courses and to be for signs and for seasons and for days and for years, do not neglect the legislation, what escape into pardon would still remain for you if you despise the divine laws? ### Scripture references - Gen 1:14: quotation, high confidence ### Translation notes - Gen 1:14. ### Citation (SBL) Eusebius, Praep. ev. 7.10.7 (Dindorf 1:363; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-10-7). ## Preparation for the Gospel 7.10.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-10-8 - Source: Dindorf 1:363 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses' teaching won Christians over, being unmatched among the nations. ### Greek text Ταῦτα προπαιδεύσας ὁ θαυμάσιος ἡμὰς τε εἶλε καὶ τῆς οἰκείας θεογνωσίας τε καὶ εὐσεβείας εἰκότως ζηλωτὰς κατεστήσατο, ὅτι μηδὲν τούτοις ὅμοιον παρὰ τοῖς τῶν προδηλωθέντων ἐθνῶν θεολόγοις εὑρεῖν δεδυνήμεθα. ### English translation (Claude) By this preliminary teaching the wonderful man won us over and rightly made us zealous for his knowledge and worship of God, since we have been able to find nothing like this among the theologians of the nations mentioned earlier. ### Citation (SBL) Eusebius, Praep. ev. 7.10.8 (Dindorf 1:363; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-10-8). ## Preparation for the Gospel 7.10.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-10-9 - Source: Dindorf 1:363–364 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses next teaches about human nature: the soul in God's image, the earthy body, and the breath of life joining them. ### Greek text μετὰ δὲ τὴν πρώτην θεολογίαν μέτεισιν ἐπὶ τὸ δεύτερον δόγμα φυσικὸν ὁμοῦ καὶ φιλόσοφον. μετὰ γοῦν τὴν περὶ θεοῦ γνῶσιν, τήν τε περὶ τῶν ὅλων διακόσμησιν, τάξει πρόεισιν ἐπὶ τὸ καὶ τῇ φύσει δεύτερον· τοῦτο δʼ ἦν τὸ περὶ φύσεως ἀνθρώπου, ὅτι δὴ μετὰ θεοῦ γνῶσιν ἀναγκαῖον γνῶναί τινα ἑαυτὸν, διόπερ ἐξῆς παιδεύει τί ἄνθρωπος καὶ τί τὸ προάγον αὐτὸν εἰς γνῶσιν καὶ εὐσέβειαν θεοῦ, τίς τε ἡ κατὰ τὸ προηγούμενον ἀνθρώπου ζωή. διελόμενος δῆτα τὸν περὶ ψυχῆς καὶ σώματος λόγον ἐν ψυχῇ μὲν ὁρίζεται τὸν ἀληθῆ ἄνθρωπον, νοερᾶς οὐσίας καὶ ἀσωμάτου καὶ λογικῆς μέτοχον, ὡς ἂν κατʼ εἰκόνα θεοῦ δεδημιουργημένον· σῶμα δὲ γεῶδες εἶναι περίβλημα ψυχῆς· τρίτον δὲ τούτοις προστίθησι, πνοὴν ζωῆς, ἑνωτικήν τινα καὶ τοῦ ἀπὸ γῆς ληφθέντος τῷ κατʼ εἰκόνα θεοῦ πεποιημένῳ συναπτικὴν δύναμιν. ### English translation (Claude) After the first teaching about God he passes to the second doctrine, both natural and philosophical. After the knowledge of God and of the ordering of the universe, he proceeds in order to what is second by nature too: this is the doctrine of the nature of man, since after knowledge of God one must know oneself. So he next teaches what man is, what leads him to knowledge and worship of God, and what man's life is in the primary sense. Dividing the account into soul and body, he defines the true man as being in the soul, which shares in an intelligent, bodiless, and rational substance, as made according to the image of God; the earthy body is the covering of the soul; and to these he adds a third, the breath of life, a uniting power that joins what was taken from the earth to what was made according to the image of God. ### Scripture references - Gen 1:27: allusion, high confidence - Gen 2:7: allusion, high confidence ### Translation notes - Gen 1:26–27; 2:7. ### Citation (SBL) Eusebius, Praep. ev. 7.10.9 (Dindorf 1:363–364; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-10-9). ## Preparation for the Gospel 7.10.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-10-10 - Source: Dindorf 1:364 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Man dwelt first in paradise but lost it through transgressing God's command. ### Greek text καὶ τὴν πρώτην γε τοῦ δηλουμένου ἀνδρὸς διατριβὴν ἐν τρισμακαρίῳ θεοῦ παραδείσῳ, ἀθανάτων καὶ αἰωνίων ἀγαθῶν ἔμπλεῳ, γεγονέναι ἱστορεῖ· νόμῳ δὲ θεοῦ καὶ τοῦτον ὁμοίως τοῖς ἄλλοις ἐν ἀρχαῖς τοῦ παντὸς ὑποβληθέντα διʼ ἀπροσεξίαν καὶ τῆς θείας ἐντολῆς παράβασιν τῆς τριποθήτου στερηθῆναι ζωῆς. ### English translation (Claude) And he relates that the first dwelling of the man described was in the thrice-blessed paradise of God, full of immortal and eternal goods; but that, subject like the others at the beginning of the universe to a law of God, he was deprived of that thrice-longed-for life through carelessness and transgression of the divine command. ### Scripture references - Gen 2:8: allusion, high confidence - Gen 3:23: allusion, high confidence ### Translation notes - Gen 2:8–17; 3:1–24. ### Citation (SBL) Eusebius, Praep. ev. 7.10.10 (Dindorf 1:364; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-10-10). ## Preparation for the Gospel 7.10.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-10-11 - Source: Dindorf 1:364 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses teaches not to neglect our likeness to God, the ground of the soul's immortality. ### Greek text Ταῦτά τοι ὁ Μώσης ἐν προοιμίοις τῶν ἱερῶν νόμων φιλοσοφεῖ, μονονουχὶ προκηρύττων μὴ παραμελεῖν τῆς οἰκείας ἀξίας καὶ ἧς ἐτύχομεν πρὸς τὸ θεῖον ἀφομοιώσεως, ἐξ ἧς ἡμῖν καὶ τὸ ἀθάνατον τῆς ψυχῆς προσκεκληρῶσθαι. ### English translation (Claude) These things Moses teaches as philosophy in the preface of the sacred laws, all but proclaiming beforehand that we must not neglect our own dignity and the likeness to the divine that we received, from which immortality of soul too has been allotted to us. ### Citation (SBL) Eusebius, Praep. ev. 7.10.11 (Dindorf 1:364; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-10-11). ## Preparation for the Gospel 7.10.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-10-12 - Source: Dindorf 1:364 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Word is God's true image; the human mind is an image of that image. ### Greek text μὴ γὰρ δὴ θεμιτὸν εἶναι βασιλέως ἀφανίζεσθαι εἰκόνα· εἶναι δὲ ἀρχέτυπον καὶ ἀληθῆ τοῦ θεοῦ τῶν ὅλων εἰκόνα τὸν αὐτοῦ λόγον, αὐτοσοφίαν τυγχάνοντα καὶ αὐτοζωὴν καὶ φῶς καὶ ἀλήθειαν, καὶ εἴ τι καλὸν καὶ ἀγαθόν τις ἐπινοήσειεν· εἰκόνα δὲ εἰκόνος τὸν ἀνθρώπειον νοῦν, παρʼ ὃ καὶ κατʼ εἰκόνα θεοῦ γεγονέναι ἀνωμολόγηται. ### English translation (Claude) For it is not lawful that a king's image be destroyed. The archetypal and true image of the God of the universe is his Word, who is wisdom itself and life itself and light and truth, and whatever good and beautiful thing one might conceive; and the human mind is an image of the image, which is why man is acknowledged to have been made according to the image of God. ### Scripture references - Col 1:15: echo, medium confidence - John 14:6: echo, medium confidence - Gen 1:27: allusion, high confidence ### Translation notes - Compare Col 1:15; John 14:6. ### Citation (SBL) Eusebius, Praep. ev. 7.10.12 (Dindorf 1:364; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-10-12). ## Preparation for the Gospel 7.10.13 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-10-13 - Source: Dindorf 1:364–365 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Mindful of their earthly bodies and godlike souls, people should live purely and long to return to paradise. ### Greek text ἀναγκαῖα δὲ ταῦτα εἶναι ᾤετο προπαιδεύεσθαι τοὺς μέλλοντας ἱεροῖς προσανέχειν νόμοις, μνημονεύειν τε τί τὸ ἀπὸ γῆς ληφθὲν αὐτοῖς καὶ εἰς γῆν αὖθις ἀναλυθησόμενον, καὶ τί τὸ ἐν ἡμῖν κρεῖττον καὶ θεῷ ἐμφερὲς, ὅπως τε χρῆν ἑκατέρῳ τῶν εἰρημένων προσφέρεσθαι, μηδὲ ἐνυβρίζειν καὶ ἀσεβεῖν εἰς τὸν κατʼ εἰκόνα τοῦ θεοῦ ἄνθρωπον, μηδέ γε αὑτὸν ῥυπαίνειν αἰσχραῖς καὶ παρανόμοις πράξεσι, φέρειν δὲ διὰ παντὸς τῆς πρώτης καὶ τρισμακαρίας ἐκείνης διατριβῆς τε καὶ ζωῆς τὸν πόθον, καὶ σπεύδειν παλινδρομεῖν, εὐχὴν ποιουμένους τῆς πρώτης καὶ τρισμακαρίου ζωῆς τε καὶ ἀξίας τυχεῖν· ἀλλὰ καὶ παρασκευάζεσθαι ἐνθένδε ἤδη ἐπὶ τὴν ἐκεῖσε ἀποδημίαν, ὅτι μηδὲ ἄλλως δυνατὸν βεβήλοις καὶ μὴ κεκαθαρμένοις τῶν ἱερῶν ἐκείνων ἐπιβαίνειν, ὧν καὶ ὁ πρῶτος διʼ ἀπροσεξίαν, θείας καταφρονήσας ἐντολῆς, ἀποπέπτωκεν. ### English translation (Claude) He thought it necessary for those who were to give heed to sacred laws to be taught these things beforehand: to remember what in them was taken from the earth and will be dissolved again into earth, and what in us is better and like God, and how they ought to treat each of these; not to insult and act impiously against the man made in the image of God, nor to defile himself with shameful and lawless deeds, but always to carry a longing for that first and thrice-blessed dwelling and life, and to hasten to return there, praying to attain the first and thrice-blessed life and dignity; and even now to prepare from here for the journey there, since it is not otherwise possible for the profane and unpurified to set foot in those holy places from which even the first man fell through carelessness, having despised a divine command. ### Scripture references - Gen 3:19: allusion, high confidence - Gen 9:6: echo, medium confidence ### Translation notes - Gen 3:19; 9:6. ### Citation (SBL) Eusebius, Praep. ev. 7.10.13 (Dindorf 1:364–365; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-10-13). ## Preparation for the Gospel 7.10.14 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-10-14 - Source: Dindorf 1:365 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses teaches that an evil demon lies in wait against human salvation. ### Greek text ἐπὶ τούτοις ὁ ἱεροφάντης προστίθησιν ἄλλο συνεκτικώτατον δόγμα, μὴ ἀμφιγνοεῖν διδάσκων ὅτι δὴ πάρεστί τις ἑκάστῳ πονηρὸς δαίμων ἔφεδρος, βάσκανος καὶ μισόκαλος καὶ τῆς ἀνθρώπων ἀρχῆθεν ἐπίβουλος σωτηρίας. ### English translation (Claude) To these the hierophant adds another most essential doctrine, teaching us not to doubt that there is present with each person an evil demon lying in wait, envious, hating good, and from the beginning plotting against human salvation. ### Citation (SBL) Eusebius, Praep. ev. 7.10.14 (Dindorf 1:365; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-10-14). ## Preparation for the Gospel 7.10.15 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-10-15 - Source: Dindorf 1:365 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The serpent, envious of us, deceived our first parents and still tempts us, so we must watch. ### Greek text δράκοντα δὲ τοῦτον καὶ ὄφιν ὀνομάζει, μέλανά τε καὶ σκότους οἰκεῖον, ἰοῦ τε καὶ κακίας πλήρη· ὃν καί φησι φθόνῳ τῆς ἡμετέρας ἐνθέου ζωῆς ὑποσκελίζειν εἰσέτι καὶ νῦν καὶ ὑποσύρειν ἕκαστον τῶν τῷ θεῷ προσανεχόντων πειρᾶσθαι· τούτου δʼ ἀπάτῃ καὶ τοὺς προπάτορας ἡμῶν τοῦ γένους τῆς θειοτέρας λήξεως ἐκπεσεῖν· διὸ καὶ χρῆναι διὰ παντὸς ἐγρηγορέναι πρὸς τὰς τοῦ δηλωθέντος κακοτέχνους ῥᾳδιουργίας. ### English translation (Claude) He calls him dragon and serpent, black and at home in darkness, full of venom and wickedness; and he says that out of envy of our divine life he tries even now to trip up and drag down each of those who devote themselves to God; and that by his deceit the forefathers of our race fell from their more divine lot. So we must always be watchful against the wicked tricks of the one described. ### Scripture references - Gen 3:1: allusion, high confidence - Rev 12:9: echo, medium confidence ### Citation (SBL) Eusebius, Praep. ev. 7.10.15 (Dindorf 1:365; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-10-15). ## Preparation for the Gospel 7.10.16 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-10-16 - Source: Dindorf 1:365 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius turns to the texts themselves, beginning with God. ### Greek text καὶ τί χρὴ ταῦτα προλαμβάνειν, δέον ἤδη ποτὲ καὶ ἐξ αὐτῶν τῶν ἐγγράφων ἕκαστα διελθεῖν τῶν διηγορευμένων; ἀρξώμεθα δὴ πρῶτον ἀπὸ θεοῦ, βοηθὸν αὐτὸν ἐν πρώτοις διὰ τοῦ σωτῆρος ἡμῶν ἐπικαλεσάμενοι. ### English translation (Claude) But why anticipate these things, when we must now at last go through each of the points described from the writings themselves? Let us begin first from God, calling on him first of all as our helper through our Savior. ### Citation (SBL) Eusebius, Praep. ev. 7.10.16 (Dindorf 1:365; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-10-16). ## Preparation for the Gospel 7.11.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-11-1 - Source: Dindorf 1:365–366 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses, inspired by the Spirit, began with God as Creator. ### Greek text Τὴν μὲν δὴ τῆς θεολογίας ἀρχὴν ἀπὸ τῆς τῶν ὅλων ποιητικῆς τε καὶ δημιουργικῆς δυνάμεως ἀρχόμενος ὁ κατʼ αὐτοὺς λόγος παρίστησιν, οὐ συλλογισμοῖς οὐδὲ πιθανολογίαις, δογματικώτερον δὲ καὶ διδασκαλικώτερον ἐπιθειάζων τῷ ἁγίῳ πνεύματι· ὑφʼ οὗ θεοφορούμενος ὧδέ πως ὁ Μωσῆς ἀπήρξατο τῆς θεολογίας, “ἐν ἀρχῇ ἐποίησεν ὁ θεὸς τὸν οὐρανὸν καὶ τὴν γῆν.” ### English translation (Claude) Their account, then, presents the beginning of theology starting from the creative and formative power of the universe, not by syllogisms or plausible arguments, but in a more dogmatic and didactic way, speaking by inspiration of the Holy Spirit; inspired by whom Moses began his theology thus: "In the beginning God made the heaven and the earth." ### Scripture references - Gen 1:1: quotation, high confidence ### Translation notes - Gen 1:1. ### Citation (SBL) Eusebius, Praep. ev. 7.11.1 (Dindorf 1:365–366; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-11-1). ## Preparation for the Gospel 7.11.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-11-2 - Source: Dindorf 1:366 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius quotes the creative words of Genesis 1. ### Greek text εἶτά φησιν “εἶπεν ὁ θεὸς, γενηθήτω φῶς, καὶ ἐγένετο φῶς.” καὶ πάλιν “εἶπεν ὁ θεὸς, γενηθήτω στερέωμα, καὶ ἐγένετο.” καὶ πάλιν “εἶπεν ὁ θεὸς, βλαστησάτω ἡ γῆ βοτάνην χόρτου, σπεῖρον σπέρμα κατὰ γένος καὶ καθʼ ὁμοιότητα, καὶ πᾶν ξύλον κάρπιμον ποιοῦν καρπὸν, οὗ τὸ σπέρμα αὐτοῦ ἐν αὐτῷ, κατὰ γένος ἐπὶ τῆς γῆς, καὶ ἐγένετο.” καὶ αὖθις “εἶπεν ὁ θεὸς γενηθήτωσαν φωστῆρες ἐν τῷ στερεώματι τοῦ οὐρανοῦ, ὥστε φαίνειν ἐπὶ τῆς γῆς, καὶ ἔστωσαν εἰς σημεῖα, καὶ εἰς καιροὺς, καὶ εἰς ἡμέρας, καὶ εἰς ἐνιαυτοὺς, καὶ ἐγένετο.” καὶ πάλιν “εἶπεν ὁ θεὸς, ἐξαγαγέτω τὰ ὕδατα ἑρπετὰ ψυχῶν ζωσῶν κατὰ γένος, καὶ πάντα τὰ πετεινὰ τοῦ οὐρανοῦ κατὰ γένος, καὶ ἐγένετο.” καὶ πάλιν “ἐξαγαγέτω ἡ γῆ τετράποδα καὶ ἑρπετὰ καὶ θηρία τῆς γῆς κατὰ γένος, καὶ ἐγένετο.” ### English translation (Claude) Then he says, "God said, Let there be light, and there was light." And again, "God said, Let there be a firmament, and it was so." And again, "God said, Let the earth bring forth herbage of grass, sowing seed according to kind and according to likeness, and every fruit tree bearing fruit whose seed is in it, according to kind, on the earth; and it was so." And again, "God said, Let there be lights in the firmament of heaven, to give light upon the earth, and let them be for signs and for seasons and for days and for years; and it was so." And again, "God said, Let the waters bring forth creeping things of living souls according to kind, and all the birds of heaven according to kind; and it was so." And again, "Let the earth bring forth quadrupeds and creeping things and wild beasts of the earth according to kind; and it was so." ### Scripture references - Gen 1:3: quotation, high confidence - Gen 1:6: quotation, high confidence - Gen 1:11: quotation, high confidence - Gen 1:14: quotation, high confidence - Gen 1:15: quotation, high confidence - Gen 1:20: quotation, high confidence - Gen 1:24: quotation, high confidence ### Translation notes - Gen 1:3, 6, 11, 14–15, 20, 24 (LXX). ### Citation (SBL) Eusebius, Praep. ev. 7.11.2 (Dindorf 1:366; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-11-2). ## Preparation for the Gospel 7.11.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-11-3 - Source: Dindorf 1:366 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: 'God said' means God's will, not spoken syllables. ### Greek text ἐν δὴ τούτοις φάσκουσα ἡ γραφὴ “εἶπεν ὁ θεός” τὸ θεῖον νεῦμα καὶ τὸ ὡδί πως γενέσθαι τὰ ὄντα βουληθῆναι τὸν θεὸν παρίστησιν, οὐ μὴν δὲ φωνῇ καὶ συλλαβαῖς φάναι αὐτὸν ἐπινοεῖν ἀναγκαῖον, ἀλλὰ τὸν πάντα λόγον ἀνακεφαλαιούμενος “αὕτη” φησὶν “ἡ βίβλος γενέσεως οὐρανοῦ καὶ γῆς, ᾗ ἡμέρᾳ ἐποίησεν ὁ θεὸς τὸν οὐρανὸν καὶ τὴν γῆν καὶ πάντα τὰ ἐν αὐτοῖς.” ### English translation (Claude) In these words, when Scripture says "God said," it presents the divine nod and God's willing that things come to be in this way; we need not think that he spoke with voice and syllables. Summing up the whole account, it says: "This is the book of the generation of heaven and earth, in the day that God made the heaven and the earth and all things in them." ### Scripture references - Gen 2:4: quotation, high confidence ### Translation notes - Gen 2:4 (LXX, with additions). ### Citation (SBL) Eusebius, Praep. ev. 7.11.3 (Dindorf 1:366; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-11-3). ## Preparation for the Gospel 7.11.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-11-4 - Source: Dindorf 1:366–367 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Hebrews teach that God both created the world by his Word and governs it by providence. ### Greek text τοιαύτη μὲν ἡ καθʼ Ἑβραίους θεολογία, λόγῳ θεοῦ δημιουργικῷ τὰ πάντα συνεστάναι παιδεύουσα. ἔπειτα δὲ, οὐχ ὧδε ἔρημον ὡς ὀρφανὸν ὑπὸ πατρὸς καταλειφθέντα τὸν σύμπαντα κόσμον ὑπὸ τοῦ συστησαμένου διδάσκει, ἀλλʼ εἰς τὸ ἀεὶ ὑπὸ τῆς τοῦ θεοῦ προνοίας αὐτὸν διοικεῖσθαι, ὡς μὴ μόνον δημιουργὸν εἶναι τῶν ὅλων καὶ ποιητὴν τὸν θεὸν, ἀλλὰ καὶ σωτῆρα καὶ διοικητὴν καὶ βασιλέα καὶ ἡγεμόνα, ἡλίῳ αὐτῷ καὶ σελήνῃ καὶ ἄστροις καὶ τῷ σύμπαντι οὐρανῷ τε καὶ κόσμῳ διʼ αἰῶνος ἐπιστατοῦντα, μεγάλῳ τε ὀφθαλμῷ καὶ ἐνθέῳ δυνάμει πάντʼ ἐφορῶντα, καὶ τοῖς πᾶσιν οὐρανίοις τε καὶ ἐπιγείοις ἐπιπαρόντα, καὶ τὰ πάντα ἐν κόσμῳ διατάττοντά τε καὶ διοικοῦντα. ### English translation (Claude) Such is the theology of the Hebrews, teaching that all things were constituted by the creative Word of God. Then it teaches that the whole world was not left by its maker desolate, like an orphan by its father, but is forever governed by God's providence, so that God is not only the creator and maker of the universe but also its preserver and governor, king and ruler, presiding through the ages over the sun itself, the moon, the stars, and the whole heaven and world, overseeing all things with a great eye and divine power, present to all things in heaven and on earth, and ordering and governing all things in the world. ### Citation (SBL) Eusebius, Praep. ev. 7.11.4 (Dindorf 1:366–367; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-11-4). ## Preparation for the Gospel 7.11.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-11-5 - Source: Dindorf 1:367 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The prophets too teach God's presence everywhere. ### Greek text ὥσπερ οὖν ἀμέλει καὶ οἱ μετὰ ταῦτα προφῆται, ἀκόλουθα καὶ αὐτοὶ θειάζοντες, τοτὲ μὲν ἀνεφώνουν ἐξ αὐτοῦ τοῦ θείου λέγοντες προσώπου ‘‘θεὸς ἐγγίζων ἐγώ εἰμι, λέγει κύριος, καὶ οὐχὶ θεὸς πόρρωθεν. εἰ ποιήσει τι ἄνθρωπος ἐν κρυφαίοις, κἀγὼ οὐ γνώσομαι αὐτό; οὐχὶ τὸν οὐρανὸν καὶ τὴν γῆν ἐγὼ πληρῶ; λέγει κύριος, ” ### English translation (Claude) Just so, of course, the prophets after these, uttering inspired words consistent with them, sometimes cried out, speaking from the very person of God: "I am a God near at hand, says the Lord, and not a God far off. If a man does something in secret, shall I not know it? Do I not fill heaven and earth? says the Lord." ### Scripture references - Jer 23:23: quotation, high confidence - Jer 23:24: quotation, high confidence ### Translation notes - Jer 23:23–24 (LXX). ### Citation (SBL) Eusebius, Praep. ev. 7.11.5 (Dindorf 1:367; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-11-5). ## Preparation for the Gospel 7.11.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-11-6 - Source: Dindorf 1:367 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Isaiah proclaims God as the sole Creator of heaven and earth. ### Greek text τοτὲ δὲ ὧδέ πη θεολογοῦντες “τίς ἐμέτρησε τῇ χειρὶ τὸ ὕδωρ, καὶ τὸν οὐρανὸν σπιθαμῇ, καὶ πᾶσαν τὴν γῆν δρακί; τίς ἔστησε τὰ ὄρη σταθμῷ καὶ τὰς νάπας ζυγῷ; τίς ἔγνω νοῦν κυρίου, καὶ τίς σύμβουλος αὐτοῦ ἐγένετο;” καὶ πάλιν “ὁ στήσας ὡς καμάραν τὸν οὐρανὸν, καὶ διατείνας ὡς σκηνὴν κατοικεῖν.” καὶ αὖθις ἀναβλέψατε εἰς ὕψος τοὺς ὀφθαλμοὺς ὑμῶν, καὶ ἴδετε τίς κατέδειξε ταῦτα πάντα.” καὶ ἑξῆς “κύριος κύριος ὁ θεὸς ὁ ποιήσας τὸν οὐρανὸν, καὶ πήξας αὐτὸν, ὁ στερεώσας τὴν γῆν καὶ τὰ ἐν αὐτῇ, καὶ διδοὺς πνοὴν τῷ λαῷ τῷ ἐπʼ αὐτῆς, καὶ πνεῦμα τοῖς πατοῦσιν αὐτὴν, ἐγὼ κύριος ὁ θεός.” καὶ ἑξῆς “ἐξέτεινα τὸν οὐρανὸν μόνος, καὶ ἐστερέωσα τὴν γῆν· ἐγὼ κύριος ὁ θεὸς, οὐκ ἔστι πλὴν ἐμοῦ.” ### English translation (Claude) And sometimes, speaking of God thus: "Who measured the water with his hand, and heaven with a span, and all the earth with a handful? Who set the mountains in a balance and the valleys on scales? Who has known the mind of the Lord, and who became his counselor?" And again: "He who set up the heaven like a vault, and stretched it out like a tent to dwell in." And again: "Lift up your eyes on high and see who has displayed all these things." And next: "The Lord, the Lord God, who made the heaven and fixed it, who made firm the earth and what is in it, and gives breath to the people on it and spirit to those who walk on it: I am the Lord God." And next: "I stretched out the heaven alone and made firm the earth; I am the Lord God, there is none besides me." ### Scripture references - Isa 40:12: quotation, high confidence - Isa 40:13: quotation, high confidence - Isa 40:22: quotation, high confidence - Isa 40:26: quotation, high confidence - Isa 42:5: quotation, high confidence - Isa 44:24: quotation, high confidence - Isa 45:5: quotation, medium confidence ### Translation notes - Isa 40:12–13, 22, 26; 42:5; 44:24; 45:5 (LXX). ### Citation (SBL) Eusebius, Praep. ev. 7.11.6 (Dindorf 1:367; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-11-6). ## Preparation for the Gospel 7.11.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-11-7 - Source: Dindorf 1:367–368 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jeremiah contrasts the Creator with the gods who made nothing. ### Greek text καὶ πάλιν ’ οὕτως ἐρεῖτε αὐτοῖς, θεοὶ, οἱ τὸν οὐρανὸν καὶ τὴν γῆν οὐκ ἐποίησαν, ἀπολέσθωσαν ἀπὸ προσώπου τῆς γῆς, καὶ ὑποκάτωθεν τοῦ οὐρανοῦ. κύριος ὁ ποιήσας τὴν γῆν ἐν τῇ ἰσχύι αὐτοῦ ἀνώρθωσε τὴν οἰκουμένην ἐν τῇ σοφίᾳ αὐτοῦ, καὶ ἐν τῇ φρονήσει αὐτοῦ ἐξέτεινε τὸν οὐρανὸν, καὶ ἀνήγαγε νεφέλας ἐξ ἐσχάτου τῆς γῆς, ἀστραπὰς εἰς ὑετὸν ἐποίησε, καὶ ἐξήγαγεν ἀνέμους ἐκ θησαυρῶν αὐτοῦ. ἐμωράνθη πᾶς ἄνθρωπος ἀπὸ γνώσεως.” ### English translation (Claude) And again: "Thus you shall say to them: The gods who did not make the heaven and the earth, let them perish from the face of the earth and from under heaven. The Lord, who made the earth by his strength, set up the world by his wisdom, and by his understanding stretched out the heaven, and brought up clouds from the end of the earth; he made lightnings for rain, and brought out winds from his treasuries. Every man has become foolish, without knowledge." ### Scripture references - Jer 10:11: quotation, high confidence - Jer 10:12: quotation, high confidence - Jer 10:13: quotation, high confidence - Jer 10:14: quotation, high confidence ### Translation notes - Jer 10:11–14 (LXX). ### Citation (SBL) Eusebius, Praep. ev. 7.11.7 (Dindorf 1:367–368; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-11-7). ## Preparation for the Gospel 7.11.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-11-8 - Source: Dindorf 1:368 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Psalm proclaims God's presence everywhere. ### Greek text καὶ πάλιν ’ ποῦ πορευθῶ ἀπὸ τοῦ πνεύματός σου, καὶ ἀπὸ τοῦ προσώπου σου ποῦ κρυβῶ; ἐὰν ἀναβῶ εἰς τὸν οὐρανὸν, σὺ ἐκεῖ εἶ· ἐὰν στρώσω εἰς τὸν ᾅδην, πάρει. εἰ ἀναλάβοιμι τὰς πτέρυγάς μου κατʼ ὄρθρον, καὶ κατασκηνώσαιμι εἰς τὰ ἔσχατα τῆς θαλάσσης· καὶ γὰρ ἐκεῖ ἡ χείρ σου ὁδηγήσει με.” ### English translation (Claude) And again: "Where shall I go from your Spirit, and from your face where shall I hide? If I go up into heaven, you are there; if I make my bed in Hades, you are present. If I take up my wings at dawn and settle at the farthest parts of the sea, even there your hand will guide me." ### Scripture references - Ps 139:7 (138:7 LXX): quotation, high confidence - Ps 139:8 (138:8 LXX): quotation, high confidence - Ps 139:9 (138:9 LXX): quotation, high confidence - Ps 139:10 (138:10 LXX): quotation, high confidence ### Translation notes - Ps 139:7–10 (LXX 138:7–10). ### Citation (SBL) Eusebius, Praep. ev. 7.11.8 (Dindorf 1:368; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-11-8). ## Preparation for the Gospel 7.11.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-11-9 - Source: Dindorf 1:368 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius turns to the theology of Abraham and the earliest Hebrews. ### Greek text Ἀλλὰ ταῦτα μὲν καὶ τὰ τούτοις ὅμοια τῶν μετὰ Μωσέα θεολόγων, τῶν δὴ καὶ Ἑβραίων, τυγχάνει, συνῳδὰ τοῖς παλαιτάτοις προπάτορσι θεολογούντων· τῶν δέ γε πρὸ Μώσεως θεοφιλῶν καὶ τρισμακαρίων ἀνδρῶν, τῶν δὴ καὶ πρώτων Ἑβραίων, αὐτοῦ τε πρώτου πάντων Ἁβραὰμ, ὃς καὶ προπάτωρ τοῦ παντὸς Ἰουδαίων ἔθνους ἀνείρηται, ἄκουε. ### English translation (Claude) These and similar words belong to the theologians after Moses, who were themselves Hebrews too, speaking of God in harmony with their most ancient forefathers. But hear the God-loving and thrice-blessed men before Moses, the first Hebrews, and first of all Abraham himself, who is proclaimed forefather of the whole Jewish nation. ### Citation (SBL) Eusebius, Praep. ev. 7.11.9 (Dindorf 1:368; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-11-9). ## Preparation for the Gospel 7.11.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-11-10 - Source: Dindorf 1:368 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Abraham and Melchizedek confess God Most High as Creator. ### Greek text “εἶπε δὲ Ἁβραὰμ πρὸς βασιλέα Σοδόμων, ἐκτενῶ τὴν χεῖρά μου πρὸς τὸν θεὸν τὸν ὕψιστον, ὃς ἔκτισε τὸν οὐρανὸν καὶ τὴν γῆν.” καὶ πρό γε τοῦ Ἁβραὰμ εἰσάγεται ὁ Μελχισεδὲκ ἱερεὺς τοῦ θεοῦ τοῦ ὑψίστου, τὸν Ἁβραὰμ εὐλογῶν τούτοις τοῖς ῥήμασιν “εὐλογημένος Ἁβραὰμ τῷ θεῷ τῷ ὑψίστῳ, ὃς παρέδωκε τοὺς ἐχθρούς σου ὑποχειρίους σοι· καὶ εὐλογητὸς ὁ θεὸς, ὃς ἔκτισε τὸν οὐρανὸν καὶ τὴν γῆν.” ### English translation (Claude) "And Abraham said to the king of Sodom, I will stretch out my hand to God Most High, who created the heaven and the earth." And before Abraham, Melchizedek, priest of God Most High, is brought in blessing Abraham in these words: "Blessed be Abraham by God Most High, who delivered your enemies into your hands; and blessed be God, who created the heaven and the earth." ### Scripture references - Gen 14:22: quotation, high confidence - Gen 14:19: quotation, high confidence - Gen 14:20: quotation, high confidence ### Translation notes - Gen 14:22, 19–20 (LXX). ### Citation (SBL) Eusebius, Praep. ev. 7.11.10 (Dindorf 1:368; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-11-10). ## Preparation for the Gospel 7.11.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-11-11 - Source: Dindorf 1:368 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Abraham swears his servant by the God of heaven and earth. ### Greek text ἔτι πρὸς τούτοις ὁ λόγος τὸν Ἁβραὰμ εἰσάγει τῷ οἰκείῳ τοιάδε προσδιαλεγόμενον “θὲς τὴν χεῖρά σου ὑπὸ τὸν μηρὸν μου, καὶ ἐξορκιῶ σε κύριον τὸν θεὸν τοῦ οὐρανοῦ, καὶ τὸν θεὸν τῆς γῆς.” καὶ ἐπιλέγει “κύριος ὁ θεὸς τοῦ οὐρανοῦ, καὶ ὁ θεὸς τῆς γῆς, ὃς ἔλαβέ με ἐκ τοῦ οἴκου τοῦ πατρός μου, καὶ ἐκ τῆς γῆς, ἧς ἐγεννήθην.” ### English translation (Claude) Further, the word brings in Abraham speaking thus to his servant: "Put your hand under my thigh, and I will make you swear by the Lord, the God of heaven and the God of the earth." And he adds: "The Lord, the God of heaven and the God of the earth, who took me from my father's house and from the land in which I was born." ### Scripture references - Gen 24:2: quotation, high confidence - Gen 24:3: quotation, high confidence - Gen 24:7: quotation, high confidence ### Translation notes - Gen 24:2–3, 7 (LXX). ### Citation (SBL) Eusebius, Praep. ev. 7.11.11 (Dindorf 1:368; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-11-11). ## Preparation for the Gospel 7.11.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-11-12 - Source: Dindorf 1:368–369 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God reveals himself to Moses as 'He Who Is.' ### Greek text ἐπὶ πᾶσι τούτοις ἐν τῇ πρὸς αὐτὸν Μωσέα θεοφανείᾳ, πυθομένῳ τῷ Μωσεῖ, τίνα χρὴ τὸν θεὸν ἡγεῖσθαι, φησὶν ὁ χρησμὸς ἐγώ εἰμι ὁ ὤν· οὕτως ἐρεῖς τοῖς υἱοῖς Ἰσραὴλ, ὁ ὢν ἀπέσταλκέ με πρὸς ὑμᾶς.” ### English translation (Claude) Besides all these, in the theophany to Moses himself, when Moses asked what he should consider God to be, the oracle says: "I am He Who Is; thus you shall say to the sons of Israel, He Who Is has sent me to you." ### Scripture references - Exod 3:14: quotation, high confidence ### Translation notes - Exod 3:14 (LXX). ### Citation (SBL) Eusebius, Praep. ev. 7.11.12 (Dindorf 1:368–369; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-11-12). ## Preparation for the Gospel 7.11.13 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-11-13 - Source: Dindorf 1:369 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Greek philosophers' theologies are not worth comparing with the Hebrews'. ### Greek text Ταῦτα μὲν οὖν ἀπὸ μυρίων ὅσων τῆς Ἑβραίων θεολογίας ἐκκείσθω. ἆρʼ οὖν ἄξιον ἐν συγκρίσει παραβάλλειν αὐτοῖς τὰς τῶν σοφῶν Ἑλλήνων θεολογίας, τῶν μὲν μηδʼ ὅλως εἶναι θεὸν ἀποφηναμένων, τῶν δὲ τοὺς ἀστέρας εἶναι φασκόντων, οὓς καὶ μύδρους τυγχάνειν διαπύρους, ἥλων καὶ πετάλων δίκην ἐμπεπηγότας τῷ οὐρανῷ, τῶν δὲ πῦρ εἶναι τεχνικὸν ὁδῷ βαδίζον, καὶ τῶν μὲν μὴ προνοίᾳ θεοῦ διοικεῖσθαι τὸν κόσμον, φύσει δέ τινι ἀλόγῳ, τῶν δὲ τὰ μὲν οὐράνια μόνα ὑπὸ θεοῦ διοικεῖσθαι, οὐ μὴν καὶ τὰ ἐπὶ γῆς, καὶ πάλιν ἀγέννητον εἶναι τὸν κόσμον, καὶ μηδʼ ὅλως ὑπὸ θεοῦ γενέσθαι, αὐτομάτως δὲ καὶ συντυχικῶς ὑφεστάναι, τῶν δὲ ἐξ ἀτόμων καὶ λεπτῶν σωμάτων ἀψύχων τινῶν καὶ ἀλόγων τὴν τοῦ παντὸς σύστασιν γεγονέναι; ### English translation (Claude) Let these be set out from the countless passages of Hebrew theology. Is it worth comparing with them the theologies of the wise Greeks: some declaring that there is no God at all; others that the stars are gods, which they say are red-hot lumps of metal fixed in the heaven like nails and plates; others that God is a craftsmanlike fire proceeding methodically; some that the world is governed not by God's providence but by some irrational nature; others that only heavenly things are governed by God, not those on earth; and again that the world is uncreated and did not come into being at all from God, but exists spontaneously and by chance; and others that the constitution of the universe came from atoms, fine bodies without soul or reason? ### Extrabiblical texts - Anaxagoras (Anaxagoras): allusion, medium confidence - Epicurus (Epicurus (sayings and fragments)): allusion, medium confidence ### Translation notes - The "craftsmanlike fire proceeding methodically" is the Stoic definition of God or nature; the lumps of metal recall Anaxagoras; the atoms Democritus and Epicurus. ### Citation (SBL) Eusebius, Praep. ev. 7.11.13 (Dindorf 1:369; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-11-13). ## Preparation for the Gospel 7.11.14 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-11-14 - Source: Dindorf 1:369 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius turns to the Hebrews' teaching on the first principle of created things. ### Greek text ἀλλὰ τὰ μὲν ἐκ τῶν παρʼ Ἑβραίοις λογίων περὶ τοῦ τῶν ὅλων θεοῦ ὡς ἐν βραχέσι τοιαῦτα· συνιδεῖν δὲ ἕπεται καὶ τὰ μετὰ τὸν τῶν ὅλων θεὸν περὶ τῆς τῶν γενητῶν ἀρχῆς Ἑβραίοις πεφιλοσοφημένα. ### English translation (Claude) So much, briefly, from the oracles of the Hebrews about the God of the universe. Next we must look at what the Hebrews have taught philosophically, after the God of the universe, about the principle of things that have come into being. ### Citation (SBL) Eusebius, Praep. ev. 7.11.14 (Dindorf 1:369; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-11-14). ## Preparation for the Gospel 7.12.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-12-1 - Source: Dindorf 1:369 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Greek philosophers named various first principles; Eusebius turns to the Hebrews. ### Greek text Θαλῆς μὲν ὁ Μιλήσιος ἀρχὴν τῶν ἁπάντων τὸ ὕδωρ εἶναι ἀπεφήνατο, Ἀναξιμένης δὲ τὸν ἀέρα, Ἡράκλειτος τὸ πῦρ, Πυθαγόρας ἀριθμοὺς, Ἐπίκουρος ἅμα Δημοκρίτῳ σώματα ἄτομα, Ἐμπεδοκλῆς τὰ τέσσαρα στοιχεῖα. ἴδωμεν τοιγαροῦν καὶ τὰ παρʼ Ἑβραίοις λόγια. ### English translation (Claude) Thales of Miletus declared that the first principle of all things is water, Anaximenes air, Heraclitus fire, Pythagoras numbers, Epicurus together with Democritus atomic bodies, Empedocles the four elements. Let us look, then, at the oracles among the Hebrews too. ### Extrabiblical texts - Heraclitus (Heraclitus (fragments)): allusion, medium confidence - Epicurus (Epicurus (sayings and fragments)): allusion, medium confidence - Democritus (Democritus (fragments)): allusion, medium confidence - Empedocles (Empedocles (fragments)): allusion, medium confidence ### Citation (SBL) Eusebius, Praep. ev. 7.12.1 (Dindorf 1:369; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-12-1). ## Preparation for the Gospel 7.12.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-12-2 - Source: Dindorf 1:369–370 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Hebrews teach a second divine being, begotten of God, called Word, Wisdom, and Power. ### Greek text μετὰ τὴν ἄναρχον καὶ ἀγένητον τοῦ θεοῦ τῶν ὅλων οὐσίαν, ἄμικτον οὖσαν καὶ ἐπέκεινα πάσης καταλήψεως, δευτέραν οὐσίαν καὶ θείαν δύναμιν, ἀρχὴν τῶν γενητῶν ἀπάντων πρώτην τε ὑποστᾶσαν κἀκ τοῦ πρώτου αἰτίου γεγενημένην, εἰσάγουσι, λόγον καὶ σοφίαν καὶ θεοῦ δύναμιν αὐτὴν προσαγορεύοντες. ### English translation (Claude) After the beginningless and unbegotten being of the God of the universe, which is unmixed and beyond all comprehension, they introduce a second being and divine power, the beginning of all things that have come into being, which subsisted first and was begotten from the first cause, calling it Word and Wisdom and Power of God. ### Scripture references - 1 Cor 1:24: allusion, medium confidence ### Translation notes - Eusebius speaks of the Word as a "second being" (δευτέρα οὐσία) begotten from the first cause; translated as written. ### Citation (SBL) Eusebius, Praep. ev. 7.12.2 (Dindorf 1:369–370; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-12-2). ## Preparation for the Gospel 7.12.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-12-3 - Source: Dindorf 1:370 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Job teaches that God alone knows the way of Wisdom. ### Greek text τοῦτο δὲ πρῶτος διδάσκει λέγων Ἰὼβ “ἡ δὲ σοφία πόθεν εὑρέθη; ποῖος δὲ τόπος ἐστὶ τῆς ἐπιστήμης; οὐκ οἶδε βροτὸς ὁδὸν αὐτῆς, οὐδὲ μὴν εὑρέθη ἐν ἀνθρώποις, ἀκηκόαμεν δὲ αὐτῆς τὸ κλέος. ὁ κύριος συνέστησεν αὐτῆς τὴν ὁδὸν, αὐτὸς δὲ οἶδε τὸν τόπον αὐτῆς. ### English translation (Claude) Job is the first to teach this, saying: "But wisdom, where was it found? And what is the place of understanding? A mortal does not know its way, nor was it found among men, but we have heard its fame. The Lord established its way, and he knows its place." ### Scripture references - Job 28:12: quotation, high confidence - Job 28:13: quotation, high confidence - Job 28:22: quotation, medium confidence - Job 28:23: quotation, high confidence ### Translation notes - Job 28:12–13, 22–23 (LXX, freely). ### Citation (SBL) Eusebius, Praep. ev. 7.12.3 (Dindorf 1:370; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-12-3). ## Preparation for the Gospel 7.12.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-12-4 - Source: Dindorf 1:370 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: David and Solomon speak of the creating Word and of personified Wisdom. ### Greek text καὶ ὁ Δαβὶδ δέ που ἐν ψαλμῳδίαις, ἑτέρῳ προσειπὼν τὴν σοφίαν ὀνόματι, φησὶ “τῷ λόγῳ κυρίου οἱ οὐρανοὶ ἐστερεώθησαν, ” τὸν τῶν ἁπάντων δημιουργὸν λόγον θεοῦ τοῦτον ἐνευφημήσας τὸν τρόπον· οὐ μὴν ἀλλὰ καὶ ὁ τούτου παῖς Σολομῶν ὧδέ πη ἐξ αὐτῆς προσωποποιεῖ τῆς σοφίας λέγων “ἐγὼ ἡ σοφία κατεσκήνωσα βουλὴν καὶ γνῶσιν, καὶ ἔννοιαν ἐγὼ ἐπεκαλεσάμην. διʼ ἐμοῦ βασιλεῖς βασιλεύουσι, καὶ οἱ δυνάσται γράφουσι δικαιοσύνην.” ### English translation (Claude) And David somewhere in the Psalms, calling Wisdom by another name, says, "By the Word of the Lord the heavens were made firm," thus praising the Word of God, the maker of all things. And his son Solomon personifies Wisdom herself, saying: "I, Wisdom, have made counsel my dwelling, and I have called on knowledge and thought. By me kings reign, and princes write justice." ### Scripture references - Ps 33:6 (32:6 LXX): quotation, high confidence - Prov 8:12: quotation, high confidence - Prov 8:15: quotation, high confidence ### Translation notes - Ps 33:6 (LXX 32:6); Prov 8:12, 15 (LXX). ### Citation (SBL) Eusebius, Praep. ev. 7.12.4 (Dindorf 1:370; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-12-4). ## Preparation for the Gospel 7.12.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-12-5 - Source: Dindorf 1:370 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Proverbs 8: Wisdom was with God before and in creation. ### Greek text καὶ πάλιν “κύριος ἔκτισέ με ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦ, πρὸ τοῦ αἰῶνος ἐθεμελίωσέ με, ἐν ἀρχῇ πρὸ τοῦ τὴν γῆν ποιῆσαι, πρὸ τοῦ τὰς ἀβύσσους γενέσθαι, πρὸ τοῦ ὄρη ἑδρασθῆναι, πρὸ δὲ πάντων βουνῶν γεννᾷ με, ἡνίκα ἡτοίμαζε τὸν οὐρανὸν συμπαρήμην αὐτῷ, καὶ ὡς ἀσφαλεῖς ἐτίθει πηγὰς τῆς ὑπʼ οὐρανὸν, ἤμην σὺν αὐτῷ ἁρμόζουσα. ἐγὼ ἤμην ᾗ προσέχαιρε καθʼ ἡμέραν, ηὐφραινόμην δὲ ἐνώπιον αὐτοῦ ἐν παντὶ καιρῷ, ὅτε ηὐφραίνετο τὴν οἰκουμένην συντελέσας.” ### English translation (Claude) And again: "The Lord created me as the beginning of his ways for his works; before the age he founded me, in the beginning, before he made the earth, before the depths came to be, before the mountains were settled, and before all the hills he begets me. When he prepared the heaven I was present with him, and when he set firm the fountains of the earth under heaven, I was with him, fitting all together. I was she in whom he rejoiced day by day, and I was glad before him at every time, when he rejoiced at having completed the world." ### Scripture references - Prov 8:22: quotation, high confidence - Prov 8:23: quotation, high confidence - Prov 8:24: quotation, high confidence - Prov 8:25: quotation, high confidence - Prov 8:27: quotation, high confidence - Prov 8:28: quotation, high confidence - Prov 8:30: quotation, high confidence - Prov 8:31: quotation, high confidence ### Translation notes - Prov 8:22–25, 27–28, 30–31 (LXX, abridged). This verse was central to fourth-century debates about the Son. ### Citation (SBL) Eusebius, Praep. ev. 7.12.5 (Dindorf 1:370; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-12-5). ## Preparation for the Gospel 7.12.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-12-6 - Source: Dindorf 1:370–371 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Wisdom of Solomon describes Wisdom as an only-begotten, holy spirit. ### Greek text ταῦτα Σολομῶν ἐν Παροιμίαις. καὶ ταῦτα δέ πη ἐξ αὐτοῦ λέγεται τοῦ προσώπου “τί δέ ἐστιν σοφία, καὶ πῶς ἐγένετο, ἀπαγγελῶ, καὶ οὐκ ἀποκρύψω ὑμῖν μυστήρια, ἀλλʼ ἐξ ἀρχῆς γενέσεως ἐξιχνιάσω.” οἷς ἑξῆς ἐπιλέγει “ἔστι γὰρ αὕτη πνεῦμα νοερὸν, ἅγιον, μονογενὲς, πολυμερὲς, λεπτὸν, εὐκίνητον, τρανὸν, ἀμόλυντον, παντοδύναμον, παντεπίσκοπον, καὶ διὰ πάντων χωροῦν πνευμάτων, νοερῶν, καθαρῶν, λεπτοτάτων. ### English translation (Claude) This is what Solomon says in Proverbs. And these words too are spoken somewhere in his person: "What Wisdom is and how she came to be I will declare, and I will not hide mysteries from you, but I will trace her out from the beginning of her origin." To which he adds next: "For she is a spirit intelligent, holy, only-begotten, manifold, subtle, mobile, clear, undefiled, all-powerful, overseeing all, and passing through all spirits that are intelligent, pure, and most subtle. ### Extrabiblical texts - Wis 6:22 (Wisdom of Solomon): quotation, high confidence - Wis 7:22–23 (Wisdom of Solomon): quotation, high confidence ### Translation notes - Wisdom of Solomon 6:22; 7:22–23. ### Citation (SBL) Eusebius, Praep. ev. 7.12.6 (Dindorf 1:370–371; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-12-6). ## Preparation for the Gospel 7.12.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-12-7 - Source: Dindorf 1:371 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Wisdom is the radiance of eternal light and image of God's goodness. ### Greek text πάσης γὰρ κινήσεως κινητικώτερον σοφία, διήκει δὲ καὶ χωρεῖ διὰ πάντων διὰ τὴν καθαρότητα. ἀτμὶς γάρ ἐστι τῆς τοῦ θεοῦ δυνάμεως καὶ ἀπόρροια τῆς τοῦ παντοκράτορος δόξης εἰλικρινής· διὸ οὐδὲν μεμολυσμένον εἰς αὐτὴν παρεμπίπτει. ἀπαύγασμα γάρ ἐστι φωτὸς ἀιδίου, καὶ ἔσοπτρον ἀκηλίδωτον τῆς τοῦ θεοῦ ἐνεργείας, καὶ εἰκὼν τῆς ἀγαθότητος αὐτοῦ. διατείνει δὲ ἀπὸ πέρατος ἐπὶ πέρας εὐρώστως, καὶ διοικεῖ τὰ πάντα χρηστῶς.” ### English translation (Claude) For Wisdom is more mobile than any motion, and pervades and penetrates all things because of her purity. For she is a vapor of the power of God and a pure emanation of the glory of the Almighty; therefore nothing defiled enters into her. For she is a radiance of eternal light, a spotless mirror of the activity of God, and an image of his goodness. She reaches mightily from end to end and orders all things well." ### Extrabiblical texts - Wis 7:24–8.1 (Wisdom of Solomon): quotation, high confidence ### Translation notes - Wisdom of Solomon 7:24–26; 8:1. ### Citation (SBL) Eusebius, Praep. ev. 7.12.7 (Dindorf 1:371; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-12-7). ## Preparation for the Gospel 7.12.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-12-8 - Source: Dindorf 1:371 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Word, sent by the Father, appeared to Abraham, Moses, and the prophets. ### Greek text καὶ δὴ τόνδε τὸν ἔνθεον λόγον διαφόρως ἡ θεία γραφὴ πρὸς τοῦ πατρὸς ἐπὶ τῇ τῶν ἀνθρώπων σωτηρίᾳ πεπεμμένον εἰσάγει. αὐτὸν δʼ οὖν καὶ τῷ Ἁβραὰμ Μωσεῖ τε καὶ τοῖς ἄλλοις θεοφιλέσι προφήταις φῆναι ἑαυτὸν, καὶ χρησμοῖς τὰ πολλὰ παιδεῦσαί τε καὶ θεσπίσαι τὰ μέλλοντα ἱστορεῖ, ὁπηνίκα θεὸν καὶ κύριον ὦφθαί τε καὶ εἰς λόγους τῶν προφητῶν ἐλθεῖν μνημονεύει. ### English translation (Claude) And the divine Scripture introduces this divine Word in various ways as sent by the Father for the salvation of humans. It records that he showed himself to Abraham, to Moses, and to the other God-loving prophets, and taught them many things by oracles and foretold the future, whenever it mentions that God and Lord was seen and came into converse with the prophets. ### Citation (SBL) Eusebius, Praep. ev. 7.12.8 (Dindorf 1:371; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-12-8). ## Preparation for the Gospel 7.12.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-12-9 - Source: Dindorf 1:371 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Psalms foretold the Word's saving mission, and John's Gospel renews this teaching. ### Greek text τοῦτον καὶ πᾶσιν εἰς γνῶσιν ἐλθεῖν ἀνθρώποις, οἷα νοσούντων σωτῆρα καὶ ψυχῶν ἰατρὸν πρὸς τοῦ μείζονος ἀπεσταλμένον, ὧδέ πη θεσπίζει ἀπέστειλε τὸν λόγον αὐτοῦ, καὶ ἰάσατο αὐτοὺς, καὶ ἐρρύσατο αὐτοὺς ἐκ τῶν διαφθορῶν αὐτῶν.’ καὶ πάλιν ἄλλοτέ φησιν ἕως τάχους δραμεῖται ὁ λόγος αὐτοῦ.” ἔνθεν καὶ ἡ εὐαγγελικὴ διδασκαλία τὸ προφητικὸν καὶ πάτριον ἀνανεουμένη δόγμα ταύτῃ πη διασαφεῖ τὴν θεολογίαν “ἐν ἀρχῇ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεὸν, καὶ θεὸς ἦν ὁ λόγος. οὗτος ἦν ἐν ἀρχῇ πρὸς τὸν θεόν. πάντα διʼ αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν ὃ γέγονεν. ἐν αὐτῷ ζωὴ ἦν, καὶ ἡ ζωὴ ἦν τὸ φῶς τῶν ἀνθρώπων.” ### English translation (Claude) That he would come to the knowledge of all people, sent by the greater as savior of the sick and physician of souls, it prophesies thus: "He sent his Word and healed them, and rescued them from their corruptions." And again elsewhere it says, "His Word shall run swiftly." Hence the gospel teaching too, renewing the prophetic and ancestral doctrine, makes the theology clear in this way: "In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things came into being through him, and without him not one thing came into being that has come into being. In him was life, and the life was the light of men." ### Scripture references - Ps 107:20 (106:20 LXX): quotation, high confidence - Ps 147:15 (147:4 LXX): quotation, high confidence - John 1:1: quotation, high confidence - John 1:2: quotation, high confidence - John 1:3: quotation, high confidence - John 1:4: quotation, high confidence ### Translation notes - Ps 107:20 (LXX 106:20); Ps 147:15 (LXX 147:4); John 1:1–4. ### Citation (SBL) Eusebius, Praep. ev. 7.12.9 (Dindorf 1:371; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-12-9). ## Preparation for the Gospel 7.12.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-12-10 - Source: Dindorf 1:371–372 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses shows God speaking with his Word at the creation of man. ### Greek text εἰκότως δῆτα τῷ αὐτῷ πνεύματι καὶ Μώσης ὁ πάνσοφος, ἀρχόμενος τῆς κατʼ αὐτὸν κοσμογονίας, ἐν τῇ προαποδοθείσῃ ἀρχῇ, πεποιηκέναι τὸν θεὸν τὸν οὐρανὸν καὶ τὴν γῆν φησίν· αὐτῷ τε εἰσάγει, ὡς ἂν οἰκείῳ καὶ πρωτογόνῳ αὐτοῦ λόγῳ, κοινολογούμενον ἐπὶ τῆς τοῦ ἀνθρώπου δημιουργίας τὸν θεὸν ἐν οἷς γράφει καὶ εἶπεν ὁ θεὸς, ποιήσωμεν ἄνθρωπον κατʼ εἰκόνα ἡμετέραν καὶ καθʼ ὁμοίωσιν.” ### English translation (Claude) Fittingly, then, by the same Spirit Moses too, the all-wise, beginning his account of the world's creation, says that God made the heaven and the earth in the beginning already spoken of; and he introduces God conversing with him, as with his own firstborn Word, at the making of man, where he writes: "And God said, Let us make man according to our image and according to likeness." ### Scripture references - Gen 1:1: allusion, high confidence - Gen 1:26: quotation, high confidence ### Translation notes - Gen 1:1; 1:26 (LXX). ### Citation (SBL) Eusebius, Praep. ev. 7.12.10 (Dindorf 1:371–372; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-12-10). ## Preparation for the Gospel 7.12.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-12-11 - Source: Dindorf 1:372 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Psalm 148:5 implies the Father commanding the Son in creation. ### Greek text τοῦτο δὲ καὶ ὁ ψαλμῳδὸς ᾐνίττετο, ὁπηνίκα περὶ τοῦ πρώτου αἰτίου διεξιὼν “αὐτὸς” φησὶν “εἶπε, καὶ ἐγεννήθησαν· αὐτὸς ἐνετείλατο, καὶ ἐκτίσθησαν·” ἄντικρυς τὴν τοῦ πρώτου πρὸς τὸ δεύτερον αἴτιον, ὡς ἂν πατρὸς πρὸς υἱὸν, διάταξίν τε καὶ παρακέλευσιν ὑφιστάμενος πάντη γὰρ δήπουθεν δῆλον ὡς πᾶς ὁ λέγων τι ἑτέρῳ λέγει, καὶ ὁ ἐντελλόμενος ἑτέρῳ παρʼ ἑαυτὸν ἐντέλλεται. ### English translation (Claude) The psalmist too hinted at this when, speaking of the first cause, he says, "He spoke, and they were begotten; he commanded, and they were created," plainly implying the arrangement and command of the first cause to the second, as of father to son. For it is surely altogether plain that everyone who says something says it to another, and one who commands commands another than himself. ### Scripture references - Ps 148:5: quotation, high confidence ### Translation notes - Ps 148:5 (LXX; compare Ps 33:9). ### Citation (SBL) Eusebius, Praep. ev. 7.12.11 (Dindorf 1:372; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-12-11). ## Preparation for the Gospel 7.12.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-12-12 - Source: Dindorf 1:372 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Genesis 19:24 speaks of two Lords, Father and Son. ### Greek text διαρρήδην δʼ αὖ πάλιν Μώσης ἄμφω δυοῖν μνημονεύων κυρίων, πατρὸς δηλαδὴ καὶ υἱοῦ, ὧδέ πη ἐπὶ τῆς κατὰ τῶν ἀσεβῶν τιμωρίας ἱστορεῖ λέγων “καὶ ἔβρεξε κύριος παρὰ κυρίου ἐπὶ Σόδομα καὶ Γόμορρα θεῖον καὶ πῦρ.” ### English translation (Claude) And again Moses expressly mentions both of two Lords, that is, Father and Son, relating the punishment of the impious thus: "And the Lord rained from the Lord on Sodom and Gomorrah sulfur and fire." ### Scripture references - Gen 19:24: quotation, high confidence ### Translation notes - Gen 19:24 (LXX). ### Citation (SBL) Eusebius, Praep. ev. 7.12.12 (Dindorf 1:372; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-12-12). ## Preparation for the Gospel 7.12.13 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-12-13 - Source: Dindorf 1:372 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Psalm 110 speaks of the Lord and his Son begotten before the morning star. ### Greek text οἷς συμφώνως καὶ Δαβὶδ ψάλλων ἔφησεν “εἶπεν ὁ κύριος τῷ κυρίῳ μου, κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου. καὶ προϊὼν τὴν κρύφιον καὶ τοῖς πᾶσιν ἀπόρρητον αὐτοῦ γενεσιουργίαν ᾐνίξατο, φάσκων ἐκ γαστρὸς πρὸ ἑωσφόρου ἐγέννησά σε.” ### English translation (Claude) In agreement with these, David too sang: "The Lord said to my Lord, Sit at my right hand until I make your enemies a footstool for your feet." And going on, he hinted at his hidden generation, unspeakable to all: "From the womb before the morning star I begot you." ### Scripture references - Ps 110:1 (109:1 LXX): quotation, high confidence - Ps 110:3 (109:3 LXX): quotation, high confidence ### Translation notes - Ps 110:1, 3 (LXX 109:1, 3). ### Citation (SBL) Eusebius, Praep. ev. 7.12.13 (Dindorf 1:372; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-12-13). ## Preparation for the Gospel 7.12.14 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-12-14 - Source: Dindorf 1:372–373 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius calls Philo to witness to the Hebrew doctrine of the Word. ### Greek text ἵνα δὲ μὴ σοφίζεσθαί με ταῦτα νομίσῃς, ἑρμηνέα σοι τῆς ἐν τῇ γραφῇ διανοίας Ἑβραῖον ἄνδρα παραστήσω, τὰ οἰκεῖα πατρόθεν ἀκριβοῦντα καὶ παρὰ διδασκάλων τὸ δόγμα μεμαθηκότα, εἰ δή σοι τοιοῦτος ὁ Φίλων. ἐπάκουσον οὖν καὶ τοῦδε, ὅπως τὰς θείας ἑρμηνεύει φωνάς· ### English translation (Claude) So that you may not think I am inventing these things, I shall present to you as interpreter of the meaning in Scripture a Hebrew man, accurate in his ancestral traditions and having learned the doctrine from teachers, if Philo seems such to you. Listen, then, to him too, how he interprets the divine words: ### Citation (SBL) Eusebius, Praep. ev. 7.12.14 (Dindorf 1:372–373; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-12-14). ## Preparation for the Gospel 7.13.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-13-1 - Source: Dindorf 1:373 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Philo: man was made in the image of the second God, the Word. ### Greek text “Διὰ τί ὡς περὶ ἑτέρου θεοῦ φησι τὸ ἐν εἰκόνι θεοῦ ἐποίησα τὸν ἄνθρωπον, ἀλλʼ οὐχὶ τῇ ἑαυτοῦ; παγκάλως καὶ σοφῶς τουτὶ κεχρησμῴδηται. θνητὸν γὰρ οὐδὲν ἀπεικονισθῆναι πρὸς τὸν ἀνωτάτω καὶ πατέρα τῶν ὅλων ἐδύνατο, ἀλλὰ πρὸς τὸν δεύτερον θεὸν, ὅς ἐστιν ἐκείνου λόγος. ### English translation (Claude) "Why does he say, as if of another God, 'In the image of God I made man,' and not 'in my own'? This has been uttered very finely and wisely. For nothing mortal could be made in the likeness of the most high Father of the universe, but only of the second God, who is his Word. ### Scripture references - Gen 9:6: quotation, high confidence ### Extrabiblical texts - Philo, QG 2.62 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, Questions and Answers on Genesis 2.62 (Greek fragment), on Gen 9:6. ### Citation (SBL) Eusebius, Praep. ev. 7.13.1 (Dindorf 1:373; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-13-1). ## Preparation for the Gospel 7.13.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-13-2 - Source: Dindorf 1:373 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Philo: the rational soul bears the Word's imprint, since God is beyond all likeness. ### Greek text ἔδει γὰρ τὸν λογικὸν ἐν ἀνθρώπου ψυχῇ τύπον ὑπὸ θείου λόγου χαραχθῆναι, ἐπειδὴ ὁ πρὸ τοῦ λόγου θεὸς κρείσσων ἐστὶν ἢ πᾶσα λογικὴ φύσις· τῷ δὲ ὑπὲρ τὸν λόγον ἐν τῇ βελτίστῃ καί τινι ἐξαιρέτῳ καθεστῶτι ἰδέᾳ οὐδὲν θέμις ἦν γεννητὸν ἐξομοιοῦσθαι. ### English translation (Claude) For the rational imprint in the human soul had to be stamped by the divine Word, since the God who is before the Word is better than every rational nature; and it was not lawful for anything begotten to be made like the one who is above the Word, established in the best and a special form." ### Extrabiblical texts - Philo, QG 2.62 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, QG 2.62. ### Citation (SBL) Eusebius, Praep. ev. 7.13.2 (Dindorf 1:373; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-13-2). ## Preparation for the Gospel 7.13.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-13-3 - Source: Dindorf 1:373 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Philo calls the Word God's firstborn Son, his viceroy. ### Greek text Ταῦτα ἐκ τοῦ πρώτου μοι κείσθω τῶν Φίλωνος Ζητημάτων καὶ Λύσεων. ὁ δʼ αὐτὸς ἐν τῷ Περὶ γεωργίας προτέρῳ καὶ υἱὸν θεοῦ τὸν πρωτόγονον αὐτοῦ λόγον τοῦτον ὀνομάζει τὸν τρόπον. ‘Ταῦτα δὴ πάντα ὁ ποιμὴν καὶ βασιλεὺς θεὸς ἄγει κατὰ δίκην, νόμον προστησάμενος τὸν ὀρθὸν αὐτοῦ λόγον καὶ πρωτόγονον υἱὸν, ὃς τὴν ἐπιμέλειαν τῆς ἱερᾶς ταύτης ἀγέλης, οἷά τις μεγάλου βασιλέως ὕπαρχος, διαδέξεται.” ### English translation (Claude) Let this be set down from the first book of Philo's Questions and Answers. The same author, in the first book On Husbandry, also names this firstborn Word of his Son of God, in this way: "All these things God, as shepherd and king, leads according to justice and law, setting over them his right Word and firstborn Son, who will take over the care of this sacred flock like a viceroy of a great king." ### Extrabiblical texts - Philo, Agr. 51 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, On Husbandry 51. ### Citation (SBL) Eusebius, Praep. ev. 7.13.3 (Dindorf 1:373; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-13-3). ## Preparation for the Gospel 7.13.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-13-4 - Source: Dindorf 1:373 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Philo: the eternal Word upholds the universe. ### Greek text Καὶ ἐν τῷ δευτέρῳ δὲ πάλιν ὁ αὐτὸς τάδε γράφει πρὸς λέξιν ‘Τὰς δυστροπίας οὖν εἴ τις ἀποδιδράσκειν βούλεται τὰς ἐν τοῖς διαπορηθεῖσι, λεγέτω μετὰ παρρησίας ὅτι οὐδὲν τῶν ἐνύλων κραταιὸν οὕτως ὡς τὸν κόσμον ἀχθοφορεῖν ἰσχῦσαι. λόγος δʼ ὁ ἀΐδιος θεοῦ τοῦ αἰωνίου τὸ ὀχυρώτατον καὶ βεβαιότατον ἔρεισμα τῶν ὅλων ἐστίν. ### English translation (Claude) And in the second book again the same author writes this, word for word: "If anyone, then, wishes to escape the difficulties in what has been discussed, let him say boldly that nothing material is strong enough to be able to bear the burden of the world; but the eternal Word of the everlasting God is the strongest and most secure support of the universe. ### Extrabiblical texts - Philo, Plant. 8 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, On Planting 8 (the second book on husbandry). ### Citation (SBL) Eusebius, Praep. ev. 7.13.4 (Dindorf 1:373; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-13-4). ## Preparation for the Gospel 7.13.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-13-5 - Source: Dindorf 1:373–374 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Philo: the Word binds the whole cosmos together. ### Greek text οὗτος ἀπὸ τῶν μέσων ἐπὶ τὰ πέρατα καὶ ἀπὸ τῶν ἄκρων ἐπὶ τὰ μέσα ταθεὶς δολιχεύει τὸν φύσεως ἀήττητον δρόμον, συνάγων τὰ μέρη πάντα καὶ σφίγγων. δεσμὸν γὰρ αὐτὸν ἄρρηκτον τοῦ παντὸς ὁ γεννήσας ἐποίει πατήρ. ### English translation (Claude) He, stretched from the middle to the ends and from the extremes to the middle, runs the long, unconquerable course of nature, gathering all the parts together and binding them fast. For the Father who begot him made him an unbreakable bond of the universe. ### Extrabiblical texts - Philo, Plant. 9 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, On Planting 9. ### Citation (SBL) Eusebius, Praep. ev. 7.13.5 (Dindorf 1:373–374; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-13-5). ## Preparation for the Gospel 7.13.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-13-6 - Source: Dindorf 1:374 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Philo: the Word keeps the elements in harmony like a vowel among consonants. ### Greek text εἰκότως οὖν οὐδὲ γῆ πᾶσα διαλυθήσεται πρὸς παντὸς ὕδατος, ὅπερ αὐτῆς οἱ κόλποι κεχωρήκασιν, οὐδʼ ὑπὸ ἀέρος σβεσθήσεται πῦρ, οὐδʼ ἔμπαλιν ὑπὸ πυρὸς ἀὴρ ἀναφλεχθήσεται, τοῦ θείου λόγου μεθόριον τάττοντος αὑτὸν φωνῆεν στοιχείων ἀφώνων, ἵνα τὸ ὅλον ὥσπερ ἐπὶ τῆς ἐγγράμμου μουσικῆς συνηχήσῃ, τὰς τῶν ἐναντίων ἀπειλὰς πειθοῖ τῇ συνόδῳ μεσιτεύοντός τε καὶ διαιτῶντος.” ### English translation (Claude) Fittingly, then, the whole earth will not be dissolved by all the water that its hollows have received, nor fire quenched by air, nor conversely air set ablaze by fire, since the divine Word sets himself as a boundary, like a vowel among voiceless elements, so that the whole may sound in harmony as in written music, mediating and arbitrating the threats of opposites by persuasive reconciliation." ### Extrabiblical texts - Philo, Plant. 10 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, On Planting 10. ### Citation (SBL) Eusebius, Praep. ev. 7.13.6 (Dindorf 1:374; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-13-6). ## Preparation for the Gospel 7.13.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-13-7 - Source: Dindorf 1:374 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius introduces Aristobulus. ### Greek text Ταῦτα ὁ Φίλων. καὶ Ἀριστόβουλος δὲ ἄλλος Ἑβραίων σοφὸς ἀνὴρ, κατὰ τὴν τῶν Πτολεμαίων ἀκμάσας ἡγεμονίαν, κυροῖ τὸ δόγμα ὡς πάτριον, αὐτῷ Πτολεμαίῳ τὴν τῶν ἱερῶν νόμων προσφωνῶν ἑρμηνείαν, ἐν ᾗ τάδε φησί ### English translation (Claude) So Philo. And Aristobulus too, another wise man of the Hebrews, who flourished under the rule of the Ptolemies, confirms the doctrine as ancestral, addressing his interpretation of the sacred laws to Ptolemy himself, in which he says this: ### Citation (SBL) Eusebius, Praep. ev. 7.13.7 (Dindorf 1:374; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-13-7). ## Preparation for the Gospel 7.14.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-14-1 - Source: Dindorf 1:374 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Aristobulus: Wisdom is the source of light and, as Solomon says, existed before heaven and earth. ### Greek text “Μεταφέροιτο δʼ ἂν τὸ αὐτὸ καὶ ἐπὶ τῆς σοφίας· τὸ γὰρ πᾶν φῶς ἐστὶν ἐξ αὐτῆς. διὸ καί τινες εἰρήκασι τῶν ἐκ τῆς αἱρέσεως ὄντες τοῦ Περιπάτου λαμπτῆρος αὐτὴν ἔχειν τάξιν. ἀκολουθοῦντες γὰρ αὐτῇ συνεχῶς, ἀτάραχοι καταστήσονται διʼ ὅλου τοῦ βίου. σαφέστερον δὲ καὶ κάλλιον τῶν ἡμετέρων προγόνων τις εἶπε Σολομῶν, πρὸ οὐρανοῦ καὶ γῆς αὐτὴν ὑπάρχειν· τὸ δὲ σύμφωνόν ἐστι τῷ προειρημένῳ.” ### English translation (Claude) "The same thing could be transferred to wisdom; for all light comes from her. That is why some of those of the Peripatetic school have said that she holds the place of a lamp; for those who follow her constantly will be calm throughout their whole life. But one of our ancestors, Solomon, said more clearly and better that she existed before heaven and earth; and this agrees with what has been said." ### Scripture references - Prov 8:22: allusion, medium confidence ### Extrabiblical texts - Aristobulus, Aristob. fr. 5 (Aristobulus (fragments)): quotation, high confidence ### Translation notes - Aristobulus, fragment 5, alluding to Prov 8:22–27. ### Citation (SBL) Eusebius, Praep. ev. 7.14.1 (Dindorf 1:374; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-14-1). ## Preparation for the Gospel 7.14.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-14-2 - Source: Dindorf 1:374 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Ascribing creation to God's Word and Wisdom is more fitting than to lifeless elements. ### Greek text Ταῦτα μὲν οὖν καὶ τὰ τοιαῦτα περὶ τοῦδε καὶ παῖδες Ἑβραίων πεφιλοσοφήκασιν ἆρʼ οὖν οὐχ οὗτος λόγων εἴη ἂν ὁ θεοπρεπέστατος, δυνάμει θεοῦ λογικῇ καὶ πανσόφῳ, μᾶλλον δὲ αὐτῇ σοφίᾳ καὶ αὐτῷ θεοῦ λόγῳ τὴν ἀρχὴν ἀνατιθεὶς τῆς τοῦ παντὸς συστάσεως ἢ τοῖς ἀψύχοις καὶ ἀλόγοις στοιχείοις; ### English translation (Claude) Such things and the like the sons of the Hebrews have taught on this subject. Would not this be the most God-befitting of doctrines, which ascribes the beginning of the constitution of the universe to the rational and all-wise power of God, or rather to Wisdom itself and the very Word of God, rather than to lifeless and irrational elements? ### Citation (SBL) Eusebius, Praep. ev. 7.14.2 (Dindorf 1:374; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-14-2). ## Preparation for the Gospel 7.14.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-14-3 - Source: Dindorf 1:374–375 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius turns to the Hebrews' teaching on rational beings. ### Greek text ἀλλὰ γὰρ τοιαῦτα παρʼ Ἑβραίοις καὶ τὰ περὶ τῆς τῶν ὅλων ἀρχῆς. σκεψώμεθα δὲ καὶ ἃ περὶ τῆς τῶν λογικῶν συστάσεως, τῶν μετὰ τὴν πρώτην ἀρχὴν, ἐκδιδάσκουσι. ### English translation (Claude) Such, then, is the Hebrews' teaching on the first principle of the universe. Let us examine also what they teach about the constitution of rational beings, which come after the first principle. ### Citation (SBL) Eusebius, Praep. ev. 7.14.3 (Dindorf 1:374–375; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-10-1/#p-7-14-3). ## Preparation for the Gospel 7.15.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-15-1 - Source: Dindorf 1:375 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Hebrews teach a firstborn beginning begotten of the Father and like him. ### Greek text Μετὰ τὴν ἄναρχον καὶ ἀγέννητον τοῦ θεοῦ παμβασιλέως οὐσίαν, τὴν οὐκ ἄλλοθεν ἢ ἐκ τοῦ πατρὸς γεγεννημένην ἀρχὴν, πρωτότοκόν τε οὖσαν καὶ συνεργὸν τῆς τοῦ πατρὸς βουλῆς, πρὸς αὐτόν τε ἀπεικονισμένην διδάσκουσι. ### English translation (Claude) After the beginningless and unbegotten being of God the King of all, they teach a beginning begotten from no other source than the Father, being firstborn and co-worker of the Father's will, and made in his likeness. ### Citation (SBL) Eusebius, Praep. ev. 7.15.1 (Dindorf 1:375; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-15-1). ## Preparation for the Gospel 7.15.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-15-2 - Source: Dindorf 1:375 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: This firstborn is called Image, Power, Wisdom, and Word of God, captain of the Lord's host, angel of great counsel. ### Greek text ταύτην δὲ τῶν μετὰ ταῦτα γενητῶν ἀπάντων πρωτεύειν, παρʼ ὃ καὶ εἰκόνα θεοῦ αὐτὴν, καὶ θεοῦ δύναμιν, καὶ θεοῦ σοφίαν, καὶ θεοῦ λόγον, ναὶ μὴν καὶ ἀρχιστράτηγον δυνάμεως κυρίου, μεγάλης τε βουλῆς ἄγγελον ἀποκαλεῖν εἰώθασι. ### English translation (Claude) This, they teach, holds the first place among all things that came into being after it; which is why they are accustomed to call it the image of God, the power of God, the wisdom of God, the Word of God, and indeed the commander-in-chief of the host of the Lord and the angel of great counsel. ### Scripture references - Col 1:15: allusion, high confidence - 1 Cor 1:24: allusion, high confidence - John 1:1: allusion, medium confidence - Josh 5:14: allusion, high confidence - Isa 9:6 (9:5 LXX): allusion, high confidence ### Translation notes - The titles echo Col 1:15; 1 Cor 1:24; John 1:1; Josh 5:14; Isa 9:6 (LXX 9:5). ### Citation (SBL) Eusebius, Praep. ev. 7.15.2 (Dindorf 1:375; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-15-2). ## Preparation for the Gospel 7.15.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-15-3 - Source: Dindorf 1:375 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The spiritual powers below the Word are known only by analogy with the heavenly bodies. ### Greek text τὰς δὲ μετὰ τήνδε τὴν ἀρχὴν νοερὰς καὶ λογικὰς δυνάμεις οὐ λεκτὰς εἶναι ἀνθρώπου φύσει, τοῦ τε πλήθους ἕνεκα τῆς τε κατʼ εἶδος διαφορὰς, πλὴν ὅσον ἐπιβάλλειν δυνατὸν τοῖς παραδείγμασιν ἐκ τῆς τῶν ὁρωμένων ἀναλογίας, ἡλίου καὶ σελήνης καὶ ἄστρων καὶ αὐτοῦ δὴ οὐρανοῦ ἔνδον ὑφʼ ἑαυτῷ τὰ σύμπαντα περιειληφότος. ### English translation (Claude) The intelligent and rational powers that come after this beginning cannot be expressed by human nature, because of their number and their differences of kind, except so far as one can approach them by examples from the analogy of visible things: the sun, the moon, the stars, and heaven itself, which embraces all things within itself. ### Citation (SBL) Eusebius, Praep. ev. 7.15.3 (Dindorf 1:375; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-15-3). ## Preparation for the Gospel 7.15.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-15-4 - Source: Dindorf 1:375 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul's words on the differing glories of sun, moon, and stars. ### Greek text “ἄλλη γὰρ δόξα ἡλίου καὶ ἄλλη δόξα σελήνης καὶ ἄλλη δόξα ἀστέρων” φησὶν ὁ θεῖος ἀπόστολος· ἀστέρα γὰρ ἀστέρος διαφέρειν ἐν δόξῃ. ### English translation (Claude) "For there is one glory of the sun, and another glory of the moon, and another glory of the stars," says the divine apostle; for star differs from star in glory. ### Scripture references - 1 Cor 15:41: quotation, high confidence ### Translation notes - 1 Cor 15:41. ### Citation (SBL) Eusebius, Praep. ev. 7.15.4 (Dindorf 1:375; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-15-4). ## Preparation for the Gospel 7.15.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-15-5 - Source: Dindorf 1:375 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In the spiritual world the Word stands second after the Father, like the sun. ### Greek text ταύτῃ πη τοιγαροῦν καὶ τὸν ἐν ἀσωμάτοις καὶ νοεραῖς οὐσίαις κόσμον χρὴ νοεῖν, τὰ πάντα μὲν ἀθρόως ἀπολαβούσης τῆς ἀνεκφράστου καὶ ἀπειρομεγέθους δυνάμεως τοῦ θεοῦ τῶν ὅλων, δευτερευούσης δὲ μετὰ τὸν πατέρα τῆς δημιουργικῆς ὁμοῦ καὶ φωτιστικῆς δυνάμεως τοῦ θείου λόγου. διὸ καὶ φῶς ἀληθινὸν καὶ δικαιοσύνης ἥλιον Ἑβραίοις φίλον αὐτὸν ὀνομάζειν. ### English translation (Claude) In this way, then, we must conceive of the world among bodiless and intelligent beings: the inexpressible and infinitely great power of the God of the universe embraces all things at once, and second after the Father is the creative and illuminating power of the divine Word. That is why the Hebrews like to call him true light and sun of righteousness. ### Scripture references - John 1:9: allusion, high confidence - Mal 4:2 (3:20 LXX): allusion, high confidence ### Translation notes - The titles echo John 1:9 and Mal 4:2 (LXX 3:20). ### Citation (SBL) Eusebius, Praep. ev. 7.15.5 (Dindorf 1:375; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-15-5). ## Preparation for the Gospel 7.15.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-15-6 - Source: Dindorf 1:375–376 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Holy Spirit is third, like the moon, and supplies the beings below. ### Greek text τρίτης δὲ ἤδη μετὰ τὴν δευτέραν οὐσίαν ἐν χώρᾳ σελήνης καθισταμένης τοῦ ἁγίου πνεύματος, ὃ καὶ αὐτὸ ἐν τῇ πρώτῃ καὶ βασιλικῇ τῆς τῶν ὅλων ἀρχῆς ἀξίᾳ καὶ τιμῇ καταλέγουσιν, εἰς ἀρχὴν τῶν μετὰ ταῦτα γενητῶν, λέγω δὲ τῶν ὑποβεβηκότων καὶ τῆς παρʼ αὐτοῦ χορηγίας ἐπιδεομένων, καὶ αὐτοῦ πρὸς τοῦ τῶν ὅλων ποιητοῦ κατατεταγμένου. ### English translation (Claude) And third, after the second being, in the place of the moon, is set the Holy Spirit, which they also number in the first and royal dignity and honor of the principle of the universe, he too having been appointed by the maker of the universe as principle of the things that came into being after these, I mean those that are lower and need his supply. ### Translation notes - Eusebius ranks the Holy Spirit third after the Father and the Word; translated as written. ### Citation (SBL) Eusebius, Praep. ev. 7.15.6 (Dindorf 1:375–376; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-15-6). ## Preparation for the Gospel 7.15.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-15-7 - Source: Dindorf 1:376 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Spirit receives from the Word, who receives from the Father and gives light to all below. ### Greek text ἀλλὰ τοῦτο μὲν, τρίτην ἐπέχον τὴν τάξιν, τοῖς ὑποβεβηκόσι τῶν ἐν αὐτῷ κρειττόνων δυνάμεων ἐπιχορηγεῖ, οὐ μὴν ἀλλὰ καὶ ἀντιλαμβάνει παρʼ ἑτέρου [του ἢ παρὰ θεοῦ λόγου, ] τοῦ δὴ καὶ ἀνωτέρω καὶ κρείττονος, ὃν δὴ δευτερεύειν ἔφαμεν τῆς ἀνωτάτω καὶ ἀγεννήτου φύσεως θεοῦ τοῦ παμβασιλέως· παρʼ οὗ δὴ καὶ αὐτὸς ἐπιχορηγούμενος ὁ θεὸς λόγος, καὶ ὥσπερ ἐξ ἀενάου πηγῆς θεότητα ἀναβλυστανούσης ἀρυτόμενος, τοῖς πᾶσιν ὁμοῦ καὶ δὴ καὶ αὐτῷ τῷ ἁγίῳ πνεύματι, μᾶλλον ἁπάντων αὐτῷ προσεχεῖ καὶ ἐγγυτάτω ὄντι, ταῖς τε μετὰ τοῦτο νοεραῖς καὶ θείαις δυνάμεσιν ἀθρόως καὶ ἀνεπιφθόνως τῶν τοῦ οἰκείου φωτὸς μαρμαρυγῶν μεταδίδωσι. ### English translation (Claude) But this Spirit, holding the third rank, supplies to those below the better powers within it, and receives in turn from another, higher and better, whom we said is second to the supreme and unbegotten nature of God the King of all; from whom the God the Word himself is also supplied, and drawing, as from an ever-flowing spring that wells up divinity, he gives a share of the radiance of his own light, ungrudgingly and to all at once, to the Holy Spirit himself, who is nearest and closest to him of all, and to the intelligent and divine powers after him. ### Translation notes - Dindorf prints the words "than the God the Word" (του ἢ παρὰ θεοῦ λόγου) in square brackets as a deletion; they are left out of the translation. ### Citation (SBL) Eusebius, Praep. ev. 7.15.7 (Dindorf 1:376; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-15-7). ## Preparation for the Gospel 7.15.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-15-8 - Source: Dindorf 1:376 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Father shares all his goods with his first offspring alone. ### Greek text τὴν δὲ τῶν ὅλων ἀγένητον ἀρχὴν, ἀγαθῶν ἁπάντων οὖσαν πηγὴν, θεότητός τε καὶ ζωῆς ὁμοῦ καὶ φωτὸς καὶ πάσης ἀρετῆς αἰτίαν, καὶ πρώτην γε οὖσαν τῶν πρώτων καὶ ἀρχῶν ἀρχὴν, μᾶλλον δὲ καὶ ἀρχῆς καὶ πρώτου καὶ πάσης ῥητῆς τε καὶ καταληπτῆς ἐπινοίας ἐπέκεινα, τὰ μὲν πάντα ὅσα περ ἐν ἀρρήτοις δυνάμεσι περιείληφε τῷ πρώτῳ γεννήματι κοινωνεῖν μόνῳ, ὡς ἂν μόνως οἵῳ τε χωρεῖν καὶ ἀποδέχεσθαι τὴν τοῖς ἄλλοις οὐκ ἐφικτὴν οὐδὲ χωρητὴν τοῦ πατρὸς τῶν ἀγαθῶν ἀφθονίαν. ### English translation (Claude) And the unbegotten principle of the universe, being the source of all goods and the cause of divinity, life, light, and all virtue, and being first of the first and principle of principles, or rather beyond principle and first and every expressible and comprehensible thought, shares everything that it embraces in its ineffable powers with its first offspring alone, as alone able to contain and receive the abundance of the Father's goods, which is unattainable and uncontainable by the others. ### Citation (SBL) Eusebius, Praep. ev. 7.15.8 (Dindorf 1:376; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-15-8). ## Preparation for the Gospel 7.15.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-15-9 - Source: Dindorf 1:376 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Through the Son the Father gives to the Spirit and to lower beings according to their capacity. ### Greek text τὰ δʼ ἐν μέρει τοῖς κατὰ μέρος ἀξίοις διὰ τῆς τοῦ δευτέρου διακονίας τε καὶ μεσιτείας κατὰ τὸ ἑκάστῳ ἐφικτὸν ἐμπαρέχειν· ὧν τὰ τέλεια καὶ ἄκρως ἅγια τῷ τρίτῳ μὲν ἀφʼ ἑαυτοῦ, ἄρχοντι δὲ καὶ ἡγουμένῳ τῶν μετέπειτα, διὰ τοῦ υἱοῦ τὰ παρὰ τοῦ πατρὸς ἐπικομιζομένῳ, δεδωρῆσθαι. ### English translation (Claude) But partial goods he grants to those worthy of them part by part, through the ministry and mediation of the second, as each can attain; and of these, the perfect and supremely holy have been given to the one who is third from him, but is ruler and leader of those that follow, and who conveys through the Son what comes from the Father. ### Citation (SBL) Eusebius, Praep. ev. 7.15.9 (Dindorf 1:376; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-15-9). ## Preparation for the Gospel 7.15.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-15-10 - Source: Dindorf 1:376–377 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Hebrew theologians honor the Holy Spirit as divine, who inspired them. ### Greek text ἔνθεν οἱ πάντες Ἑβραίων θεόλογοι, μετὰ τὸν ἐπὶ πάντων θεὸν καὶ μετὰ τὴν πρωτότοκον αὐτοῦ σοφίαν τὴν τρίτην καὶ ἁγίαν δύναμιν, ἅγιον πνεῦμα προσειπόντες ἀποθειάζουσιν, ὑφʼ οὗ καὶ ἐφωτίζοντο θεοφορούμενοι. ### English translation (Claude) Hence all the theologians of the Hebrews, after the God over all and after his firstborn Wisdom, ascribe divinity to the third and holy power, calling it Holy Spirit, by whom they too were enlightened when inspired. ### Citation (SBL) Eusebius, Praep. ev. 7.15.10 (Dindorf 1:376–377; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-15-10). ## Preparation for the Gospel 7.15.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-15-11 - Source: Dindorf 1:377 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God alone knows the number and names of the stars. ### Greek text ἑξῆς δὲ οὐρανῷ καὶ ἡλίῳ καὶ σελήνῃ ἀστέρα φασὶν ἀστέρος διαφέρειν ἐν δόξῃ. θνητῇ μὲν οὑν φύσει οὐκ ἔστιν ἀριθμὸν ἄστρων δυνατὸν εὑρεῖν, πλὴν ἀλλὰ τὸν παμβασιλέα θεὸν τὰ Ἑβραίων φασὶ λόγια καὶ τῆς κατʼ οὐρανὸν στρατιᾶς τὰ πλήθη καὶ τὰς προσηγορίας μὴ ἀγνοεῖν. διὸ παρʼ αὐτοῖς λέγεσθαι “ὁ ἀριθμῶν πλήθη ἄστρων καὶ πᾶσιν αὐτοῖς ὀνόματα καλῶν.’ ### English translation (Claude) Next after heaven, sun, and moon, they say, star differs from star in glory. For mortal nature it is not possible to find the number of the stars; but the oracles of the Hebrews say that God the King of all is not ignorant of the multitudes of the host of heaven and their names. Therefore it is said among them: "He who numbers the multitudes of stars and calls them all by names." ### Scripture references - 1 Cor 15:41: allusion, high confidence - Ps 147:4 (146:4 LXX): quotation, high confidence ### Translation notes - 1 Cor 15:41; Ps 147:4 (LXX 146:4). ### Citation (SBL) Eusebius, Praep. ev. 7.15.11 (Dindorf 1:377; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-15-11). ## Preparation for the Gospel 7.15.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-15-12 - Source: Dindorf 1:377 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The spiritual powers are countless to us but known to God. ### Greek text οὕτω δὴ μετὰ τὰ πρῶτα τῶν ἐν ἀσωμάτοις δυνάμεσιν ἐπινοουμένων ἄστρων, φωτὸς νοεροῦ δυνάμει τε καὶ οὐσίᾳ διαπρεπόντων, πολλή τις καὶ ἡμῖν ἀπερινόητος διαφορὰ τυγχάνει, ἀναρίθμητά τε φῦλα καὶ γένη, ἀλλʼ οὐ καὶ τῷ τῶν ὅλων ποιητῇ. ### English translation (Claude) So too, after the first of the stars conceived among bodiless powers, distinguished in power and substance of intelligent light, there is a great difference, inconceivable to us, and countless tribes and kinds, though not to the maker of the universe. ### Citation (SBL) Eusebius, Praep. ev. 7.15.12 (Dindorf 1:377; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-15-12). ## Preparation for the Gospel 7.15.13 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-15-13 - Source: Dindorf 1:377 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Daniel's myriads of angels show they are numbered by God but countless to us. ### Greek text διὸ καὶ τὸ καταληπτὸν αὐτῶν μόνῳ τῷ θεῷ παριστάς τις θεολόγων φησὶ “μύριαι μυριάδες ἐλειτούργουν αὐτῷ καὶ χίλιαι χιλιάδες παρειστήκεισαν ἔμπροσθεν αὐτοῦ” διὰ μὲν τοῦ ἀριθμοῦ δηλῶν τὸ τῷ θεῷ καταληπτὸν αὐτῶν, διὰ δὲ τοῦ ποσοῦ τὸ ἡμῖν ἄπειρον· παρʼ ὃ καὶ εἰώθαμεν ὀνομάζειν καθʼ ὑπερβολῆς ἔμφασιν τὰ πολλὰ καὶ ἄπειρα μυρία. ### English translation (Claude) So one of the theologians, presenting their number as comprehensible to God alone, says: "Ten thousand times ten thousand ministered to him, and thousands of thousands stood before him," showing by the number that they are comprehensible to God, and by the quantity that they are infinite to us; which is why we are accustomed to call things many and infinite "myriads," by way of hyperbole. ### Scripture references - Dan 7:10: quotation, high confidence ### Translation notes - Dan 7:10. ### Citation (SBL) Eusebius, Praep. ev. 7.15.13 (Dindorf 1:377; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-15-13). ## Preparation for the Gospel 7.15.14 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-15-14 - Source: Dindorf 1:377 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Psalm 104 describes God making his angels spirits and flame. ### Greek text ἄλλος δέ τις προφήτης περὶ τῆς οὐσίας αὐτῶν διεξιὼν ὧδέ πως τὸν ποιητὴν τῶν ἀπάντων θεολογεῖ, φάσκων κύριε ὁ θεός μου, ὡς ἐμεγαλύνθης σφόδρα, ἐξομολόγησιν καὶ μεγαλοπρέπειαν ἐνεδύσω, ἀναβαλλόμενος φῶς ὡς ἱμάτιον, ἐκτείνων τὸν οὐρανὸν ὡσεὶ δέρριν· ὁ ποιῶν τοὺς ἀγγέλους αὐτοῦ πνεύματα καὶ τοὺς λειτουργοὺς αὐτοῦ πυρὸς φλόγα.” ### English translation (Claude) Another prophet, describing their substance, speaks of the maker of all things thus: "O Lord my God, how greatly you are magnified! You have clothed yourself with praise and majesty, putting on light as a garment, stretching out the heaven like a skin; who makes his angels spirits, and his ministers a flame of fire." ### Scripture references - Ps 104:1 (103:1 LXX): quotation, high confidence - Ps 104:2 (103:2 LXX): quotation, high confidence - Ps 104:4 (103:4 LXX): quotation, high confidence ### Translation notes - Ps 104:1–2, 4 (LXX 103:1–2, 4). ### Citation (SBL) Eusebius, Praep. ev. 7.15.14 (Dindorf 1:377; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-15-14). ## Preparation for the Gospel 7.15.15 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-15-15 - Source: Dindorf 1:377–378 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Angels are spiritual beings, called fire and spirit figuratively, ruled by the Sun of righteousness and the Holy Spirit. ### Greek text μή τοι νομίσῃς τοῦ παρʼ ἡμῖν θνητοῦ καὶ γεώδους πυρὸς οὐσίας μετέχειν τὰ δηλούμενα, μηδέ γε τῶν ἐξ ἀλόγου φύσεως ἀέρος πνευμάτων· ἀλλʼ οἷόν περ καὶ αὐτὸν ὀνομάζουσι τὸν θεὸν, ἀσώματον μὲν καὶ ἄϋλον καὶ αὐτόνουν, μᾶλλον δὲ ὑπὲρ νοῦν καὶ ὑπὲρ πάντα λόγον ὄντα τὴν φύσιν, τροπικώτερον δὲ καὶ πνεῦμα καὶ πῦρ καὶ φῶς, καὶ ἄλλαις τισὶ προσηγορίαις θνηταῖς ἀκοαῖς καταλλήλοις ὀνομαζόμενον, ἀγγέλους δῆτα καὶ ἀρχαγγέλους, καὶ πνεύματα καὶ θείας δυνάμεις καὶ στρατιὰς οὐρανίους, ἀρχάς τε καὶ ἐξουσίας καὶ θρόνους καὶ κυριότητας, ὡς ἂν μυρίους ἐπὶ μυρίοις ἀστέρας τε καὶ φωστῆρας, τὰς νοερὰς καὶ λογικὰς οὐσίας οἱ θεῖοι λόγοι προσειπόντες, ἄρχειν ἁπάντων καὶ ἐπιστατεῖν τὸν τῆς δικαιοσύνης φασὶν ἥλιον, καὶ τὸ τούτου σύζυγον ἅγιον πνεῦμα. ### English translation (Claude) Do not think that the beings described share in the substance of our mortal and earthy fire, or of the winds that come from the irrational nature of air. Rather, just as they name God himself, who is bodiless, immaterial, and pure mind, or rather beyond mind and beyond all reason in nature, more figuratively spirit and fire and light, and by other names suited to mortal ears, so the divine words call the intelligent and rational beings angels and archangels, spirits and divine powers and heavenly hosts, principalities and authorities, thrones and dominions, as if tens of thousands upon tens of thousands of stars and lights; and they say that the sun of righteousness rules and presides over them all, and the Holy Spirit, his yoke-fellow. ### Scripture references - Col 1:16: allusion, high confidence - Eph 1:21: allusion, medium confidence - Mal 4:2 (3:20 LXX): allusion, high confidence ### Translation notes - The ranks echo Col 1:16 and Eph 1:21; "sun of righteousness" is Mal 4:2 (LXX 3:20). ### Citation (SBL) Eusebius, Praep. ev. 7.15.15 (Dindorf 1:377–378; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-15-15). ## Preparation for the Gospel 7.15.16 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-15-16 - Source: Dindorf 1:378 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: All creation, with the Son and Spirit, is bidden to praise the one God over all. ### Greek text τὰ δὲ πάντα ἀθρόως αὐτῷ υἱῷ καὶ ἁγίῳ πνεύματι, νοερά τε ζῷα καὶ λογικὰ, σὺν καὶ τοῖς κατʼ οὐρανὸν φαινομένοις, οὐρανόν τε αὐτὸν, καὶ ὅσα ἔνδον οὗτος ἐν αὐτῷ περιλαβὼν ἔχει, μόνῳ τῷ ἐπὶ πάντων θεῷ, τῷ διὰ πάντων καὶ ἐν πᾶσι παμβασιλεῖ καὶ πανηγεμόνι καὶ αἰτίῳ τῶν ὅλων, ὡς ἂν δημιουργῷ πάντων ποιητῇ τε καὶ φροντιστῇ καὶ σωτῆρι, τὸν πρέποντα ὕμνον καὶ τὴν προσήκουσαν θεολογίαν ἡ θεία καὶ προφητικὴ γραφὴ νέμειν παρακελεύεται, φάσκουσα ### English translation (Claude) But all things together, with the Son himself and the Holy Spirit, intelligent and rational living beings, together with those that appear in heaven, heaven itself and all that it holds embraced within it, the divine and prophetic Scripture bids give the fitting hymn and proper acknowledgment of deity to the God over all alone, who through all and in all is King of all and ruler of all and cause of the universe, as creator, maker, guardian, and savior of all, saying: ### Scripture references - Eph 4:6: echo, medium confidence ### Translation notes - Compare Eph 4:6. ### Citation (SBL) Eusebius, Praep. ev. 7.15.16 (Dindorf 1:378; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-15-16). ## Preparation for the Gospel 7.15.17 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-15-17 - Source: Dindorf 1:378 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Psalm 148 calls all heavenly beings to praise God. ### Greek text “αἰνεῖτε τὸν θεὸν ἐκ τῶν οὐρανῶν, αἰνεῖτε αὐτὸν ἐν τοῖς ὑψίστοις, αἰνεῖτε αὐτὸν πάντες οἱ ἄγγελοι αὐτοῦ, αἰνεῖτε αὐτὸν πᾶσαι αἱ δυνάμεις αὐτοῦ, αἰνεῖτε αὐτὸν ἥλιος καὶ σελήνη, αἰνεῖτε αὐτὸν πάντα τὰ ἄστρα καὶ τὸ φῶς, αἰνεῖτε αὐτὸν οἱ οὐρανοὶ τῶν οὐρανῶν, καὶ τὰ ὕδατα τὰ ὑπεράνω τῶν οὐρανῶν αἰνεσάτωσαν τὸ ὄνομα κυρίου, ὅτι αὐτὸς εἶπε, καὶ ἐγεννήθησαν, αὐτὸς ἐνετείλατο, καὶ ἐκτίσθησαν. ἔστησεν αὐτὰ εἰς τὸν αἰῶνα καὶ εἰς τὸν αἰῶνα τοῦ αἰῶνος, προστάγματα ἔθετο, καὶ οὐ παρελεύσεται.” ### English translation (Claude) "Praise God from the heavens, praise him in the highest; praise him, all his angels; praise him, all his powers; praise him, sun and moon; praise him, all you stars and light; praise him, you heavens of heavens, and the waters above the heavens; let them praise the name of the Lord. For he spoke, and they were begotten; he commanded, and they were created. He established them forever and to the age of ages; he set a decree, and it shall not pass away." ### Scripture references - Ps 148:1: quotation, high confidence - Ps 148:2: quotation, high confidence - Ps 148:3: quotation, high confidence - Ps 148:4: quotation, high confidence - Ps 148:5: quotation, high confidence - Ps 148:6: quotation, high confidence ### Translation notes - Ps 148:1–6 (LXX). ### Citation (SBL) Eusebius, Praep. ev. 7.15.17 (Dindorf 1:378; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-15-17). ## Preparation for the Gospel 7.15.18 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-15-18 - Source: Dindorf 1:378–379 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christians honor the angels but worship the one God, as the Son himself commands. ### Greek text Τοιαῦτα καὶ τὰ παρὰ Ἑβραίων δόγματα, ἃ τῆς Ἑλλήνων πολυθέου καὶ δαιμονικῆς πλάνης προτετιμήκαμεν, θείας μὲν δυνάμεις ὑπηρετικὰς τοῦ παμβασιλέως θεοῦ καὶ λειτουργικὰς εἰδότες, καὶ κατὰ τὸ προσῆκον τιμῶντες, μόνον δὲ θεὸν ὁμολογοῦντες, καὶ μόνον ἐκεῖνον σέβοντες, ὃν καὶ αὐτὸς οὐρανὸς, καὶ τὰ κατʼ οὐρανὸν ἅπαντα, τά τε ἐπέκεινα οὐρανοῦ σέβειν καὶ ὑμνεῖν καὶ θεολογεῖν ἐδιδάχθη· ὅτι καὶ αὐτὸς ὁ μονογενὴς τοῦ θεοῦ καὶ πρωτότοκος τῶν ὅλων ἡ πάντων ἀρχὴ τὸν αὐτοῦ πατέρα μόνον ἡγεῖσθαι θεὸν ἀληθῆ καὶ μόνον σέβειν ἡμῖν παρακελεύεται. ### English translation (Claude) Such are the doctrines of the Hebrews too, which we have preferred to the polytheistic and demonic error of the Greeks. We know the divine powers to be servants and ministers of God the King of all and honor them as is fitting, but we confess one God alone and worship him alone, whom heaven itself and all things in heaven and beyond heaven have been taught to worship, hymn, and acknowledge as God. For the only-begotten of God himself, the firstborn of the universe, the principle of all things, bids us regard his Father alone as true God and worship him alone. ### Scripture references - John 17:3: allusion, high confidence - Col 1:15: allusion, medium confidence ### Translation notes - The last sentence echoes John 17:3 and Col 1:15. ### Citation (SBL) Eusebius, Praep. ev. 7.15.18 (Dindorf 1:378–379; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-15-18). ## Preparation for the Gospel 7.16.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-16-1 - Source: Dindorf 1:379 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The good angels serve God and receive light from the Son and Spirit. ### Greek text Ἕπεται καὶ περὶ τῆς ἐναντίας δυνάμεως τίνα ποτὲ τὰ Ἑβραίων λόγια παραδίδωσιν ἐπισκέψασθαι. τὰς μὲν οὖν θείας δυνάμεις, νεύματι τοῦ πατρὸς τῷ σύμπαντι ἐφεστώσας κόσμῳ, τά τε λειτουργικὰ πνεύματα εἰς διακονίαν ἀποστελλόμενα, διὰ τοὺς μέλλοντας κληρονομεῖν βασιλείαν, τούς τε ἱεροὺς ἀγγέλους τοῦ θεοῦ καὶ ἀρχαγγέλους, πᾶσάν τε τὴν διάκονον τῶν ἀγαθῶν νοερὰν οὐσίαν, φωτεινὴν οὖσαν, καὶ πάντων ὑπηρέτιν τῶν εἰς ἀνθρώπους ἐκ θεοῦ δωρουμένων ἀγαθῶν, τὸν παμβασιλέα πάντων δορυφορεῖν θεὸν, κἄπειτα τῶν κατʼ οὐρανὸν δίκην ἄστρων, τὸν ἥλιον τῆς δικαιοσύνης, καὶ τὸ σύζυγον αὐτῷ ἅγιον πνεῦμα περιπολεῖν, τῆς τε τούτων χορηγίας τοῦ φωτὸς ἀπολαύειν· διὸ καὶ φωστῆρσι τοῖς κατʼ οὐρανὸν εἰκότως παραβάλλεσθαι· ### English translation (Claude) It follows to examine what the oracles of the Hebrews hand down about the opposing power. The divine powers set over the whole world at the Father's nod, the ministering spirits sent out for service for the sake of those who are to inherit the kingdom, the holy angels and archangels of God, and the whole intelligent being that ministers good things, being full of light and the servant of all the goods given by God to humans: these, they say, form the bodyguard of God the King of all; and then, like the stars in heaven, they circle around the sun of righteousness and the Holy Spirit his yoke-fellow, and enjoy the supply of light from them; which is why they are fittingly compared to the lights in heaven. ### Scripture references - Heb 1:14: allusion, high confidence - Mal 4:2 (3:20 LXX): allusion, high confidence ### Translation notes - Heb 1:14; Mal 4:2. ### Citation (SBL) Eusebius, Praep. ev. 7.16.1 (Dindorf 1:379; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-16-1). ## Preparation for the Gospel 7.16.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-16-2 - Source: Dindorf 1:379 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The fallen power is named for its wickedness. ### Greek text τὴν δὲ ἐκ τούτων παρατετραμμένην, καὶ τῆς τῶν κρειττόνων χορείας διʼ οἰκείαν φαυλότητα στερομένην, σκότος τε ἀντὶ φωτὸς ἀλλαξαμένην, ἔμπαλιν ἢ τὰ πρῶτα, ταῖς ἁρμοττούσαις τῇ τοῦ τρόπου μοχθηρίᾳ προσηγορίαις ὀνομάζει. ### English translation (Claude) But the being that turned aside from these, deprived through its own wickedness of the chorus of the better ones, and taking darkness instead of light, Scripture names, in contrast to the first, with names suited to the depravity of its character. ### Citation (SBL) Eusebius, Praep. ev. 7.16.2 (Dindorf 1:379; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-16-2). ## Preparation for the Gospel 7.16.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-16-3 - Source: Dindorf 1:379–380 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The leader of the fall is called dragon, serpent, lion, and basilisk. ### Greek text τὸν γοῦν κατάρξαντα τῆς πτώσεως, αὑτῷ τε καὶ ἑτέροις τῆς τῶν κρειττόνων ἀποστασίας γενόμενον αἴτιον, ὡς ἂν διόλου χαμαὶ τῆς τῶν θειοτέρων εὐσεβείας ἐκπεπτωκότα, καὶ κακίας μὲν ἰοῦ καὶ δυσσεβείας αὐτὸν αὐτῷ δημιουργὸν ὑποστάντα, σκότους δὲ καὶ ἀλογίας ποιητὴν ἐκ τῆς τοῦ φωτὸς αὐθεκουσίου ἀναχωρήσεως γεγονότα, δράκοντα καὶ ὄφιν, μέλανά τε καὶ ἑρπυστικὸν, ἰοῦ θανατηφόρου γεννητικὸν, θῆρά τε ἄγριον, καὶ ἀνθρωποβόρον λέοντα, καὶ πάλιν τὸν ἐν ἑρπετοῖς βασιλίσκον ἀποκαλεῖν εἴωθεν. ### English translation (Claude) The one, at any rate, who began the fall and became for himself and others the cause of apostasy from the better ones, having fallen wholly to the ground from the piety of diviner things, and become for himself the maker of wickedness, venom, and impiety, and having become the creator of darkness and irrationality by his voluntary withdrawal from the light, Scripture is accustomed to call dragon and serpent, black and creeping, begetter of deadly venom, a wild beast, a man-eating lion, and again the basilisk among reptiles. ### Scripture references - Rev 12:9: echo, medium confidence - 1 Pet 5:8: echo, medium confidence - Ps 91:13 (90:13 LXX): echo, medium confidence ### Citation (SBL) Eusebius, Praep. ev. 7.16.3 (Dindorf 1:379–380; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-16-3). ## Preparation for the Gospel 7.16.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-16-4 - Source: Dindorf 1:380 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Isaiah 14 describes the morning star's proud fall. ### Greek text ὑπόθεσιν δʼ αὐτῷ φασιν οἱ θεῖοι λόγοι γεγονέναι τῆς ἀποπτώσεως μανίαν φρενῶν καὶ διανοίας ἔκστασιν, ὧδέ πως ὁμοῦ τὴν πτῶσιν αὐτοῦ καὶ τὴν φρενοβλάβειαν διηγούμενοι “πῶς ἐξέπεσεν ἐκ τοῦ οὐρανοῦ ὁ ἑωσφόρος, ὁ πρωὶ ἀνατέλλων; συνετρίβη ἐπὶ τὴν γῆν ὁ ἀποστέλλων πρὸς πάντα τὰ ἔθνη. σὺ δὲ εἶπας ἐν τῇ διανοίᾳ σου, εἰς τὸν οὐρανὸν ἀναβήσομαι, ἐπάνω τῶν ἄστρων τοῦ οὐρανοῦ θήσω τὸν θρόνον μου, ἔσομαι ὅμοιος τῷ ὑψίστῳ.” ### English translation (Claude) The divine words say that the occasion of his falling away was madness of mind and derangement of understanding, describing his fall and his insanity together thus: "How has the morning star fallen from heaven, he who rose at dawn! He who sent out to all the nations has been crushed to the earth. But you said in your mind, I will ascend into heaven, I will set my throne above the stars of heaven, I will be like the Most High." ### Scripture references - Isa 14:12: quotation, high confidence - Isa 14:13: quotation, high confidence - Isa 14:14: quotation, high confidence ### Translation notes - Isa 14:12–14 (LXX), read by Eusebius of the devil. ### Citation (SBL) Eusebius, Praep. ev. 7.16.4 (Dindorf 1:380; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-16-4). ## Preparation for the Gospel 7.16.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-16-5 - Source: Dindorf 1:380 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Ezekiel 28 describes a proud being once in God's paradise. ### Greek text καὶ πάλιν ‘τάδε λέγει κύριος, ἀνθʼ ὧν ὑψώθη ἡ καρδία σου, καὶ εἶπας, θεός εἰμι ἐγὼ, κατοικίαν θεοῦ κατῴκηκα.” καὶ αὖθις “σὺ ἀποσφράγισμα ὁμοιώσεως, καὶ στέφανος κάλλους, ἐν τῇ τρυφῇ τοῦ παραδείσου τοῦ θεοῦ ἐγενήθης, πάντα λίθον χρηστὸν ἐνδέδεσαι” καὶ τὰ ἑξῆς. ### English translation (Claude) And again: "Thus says the Lord: Because your heart was lifted up, and you said, I am a god, I have dwelt in the dwelling of God." And again: "You were a seal of likeness and a crown of beauty; you were in the delight of the paradise of God; you were bound about with every precious stone," and so on. ### Scripture references - Ezek 28:2: quotation, high confidence - Ezek 28:12: quotation, high confidence - Ezek 28:13: quotation, high confidence ### Translation notes - Ezek 28:2, 12–13 (LXX). ### Citation (SBL) Eusebius, Praep. ev. 7.16.5 (Dindorf 1:380; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-16-5). ## Preparation for the Gospel 7.16.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-16-6 - Source: Dindorf 1:380 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Ezekiel 28 describes his blameless creation and fall through pride. ### Greek text οἷς ἐπιλέγει ἐν ὄρει ἁγίῳ θεοῦ ἐγενήθης, ἐν μέσῳ λίθων πυρίνων ἐγεννήθης, ἄμωμος σὺ ἐν ταῖς ἡμέραις σου, ἀφʼ ἧς ἡμέρας σὺ ἐκτίσθης, ἕως εὑρέθη τὰ ἀδικήματα ἐν σοί. ὑψώθη ἡ καρδία σου ἐπὶ τῷ κάλλει σου, διεφθάρη ἡ ἐπιστήμη σου μετὰ τοῦ κάλλους σου, διὰ πλῆθος ἁμαρτιῶν σου ἐπὶ τὴν γῆν ἔρριψά σε.” ### English translation (Claude) To which he adds: "You were on the holy mountain of God; you were born in the midst of fiery stones; you were blameless in your days from the day you were created, until iniquities were found in you. Your heart was lifted up at your beauty; your understanding was corrupted with your beauty; for the multitude of your sins I cast you to the earth." ### Scripture references - Ezek 28:14: quotation, high confidence - Ezek 28:15: quotation, high confidence - Ezek 28:17: quotation, high confidence ### Translation notes - Ezek 28:14–15, 17 (LXX). ### Citation (SBL) Eusebius, Praep. ev. 7.16.6 (Dindorf 1:380; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-16-6). ## Preparation for the Gospel 7.16.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-16-7 - Source: Dindorf 1:380–381 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A multitude of fallen spirits followed him and were consigned to the abyss. ### Greek text Διὰ δὴ τούτων ἄντικρυς τὴν μετὰ τῶν θειοτέρων δυνάμεων προτέραν τοῦ δηλουμένου διατριβὴν καὶ τὴν ἀπὸ τῶν κρειττόνων διʼ οἰκείαν μεγαλαυχίαν καὶ θεομαχίαν ἀπόπτωσιν μεμαθήκαμεν. μυρίον δέ ἐστιν ἄλλο γένος ὑπὸ τούτῳ τοῖς παραπλησίοις ἔνοχον πλημμελήμασιν, ὃ τῆς δυσσεβείας χάριν τῆς τῶν εὐσεβῶν ἀποπεσὸν λήξεως, ἀντὶ τῆς πάλαι φωτοειδοῦς καὶ θειοτέρας περιβολῆς τῆς τε ἐν τοῖς βασιλείοις τιμῆς καὶ τῆς ἐν μακαρίοις καὶ ἀγγελικοῖς χοροῖς διατριβῆς τὸν ἐφαρμόζοντα τοῖς δυσσεβέσι χῶρον, κρίσει δικαίᾳ καὶ ἀποφάσει τοῦ μεγάλου θεοῦ, Τάρταρον οἰκεῖν, ὃν ἄβυσσον οἱ θεῖοι λόγοι προσαγορεύουσι, καὶ σκότος οὐ τὸ παρʼ ἡμῖν, τὸ δʼ ὑπὸ τῶν θείων λογίων δηλούμενον, ἀντικατηλλάξατο ### English translation (Claude) Through these words we have plainly learned of the former dwelling of the one described with the diviner powers, and of his falling away from the better ones through his own boastfulness and fighting against God. And there is a countless other race under him, guilty of similar offenses, which, having fallen from the lot of the pious because of its impiety, exchanged its former luminous and diviner raiment, its honor in the royal courts, and its dwelling among blessed and angelic choirs, for the place fitting for the impious, by the just judgment and sentence of the great God: to dwell in Tartarus, which the divine words call the abyss, and in darkness, not the darkness we know, but that indicated by the divine oracles. ### Scripture references - 2 Pet 2:4: allusion, high confidence - Jude 1:6: allusion, medium confidence - Luke 8:31: echo, medium confidence ### Translation notes - Compare 2 Pet 2:4; Jude 6; Luke 8:31. ### Citation (SBL) Eusebius, Praep. ev. 7.16.7 (Dindorf 1:380–381; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-16-7). ## Preparation for the Gospel 7.16.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-16-8 - Source: Dindorf 1:381 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Some demons remain near the earth to test the pious and to promote idolatry. ### Greek text ὧν βραχύ τι καὶ μικρὸν ἀπόσπασμα, γυμνασίου χάριν τῶν εὐσεβείας ἀθλητῶν, ἀμφὶ γῆν καὶ τὸν ὑπὸ σελήνην ἀέρα καταλειφθὲν, τῆς ἐν ἀνθρώποις πολυθέου πλάνης κατʼ οὐδὲν ἀθεότητος διαφερούσης συναίτιον γέγονε. ### English translation (Claude) A small and slight remnant of these, left about the earth and the air below the moon for the training of the athletes of piety, has become a joint cause of polytheistic error among humans, which differs in no way from atheism. ### Citation (SBL) Eusebius, Praep. ev. 7.16.8 (Dindorf 1:381; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-16-8). ## Preparation for the Gospel 7.16.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-16-9 - Source: Dindorf 1:381 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Scripture names the demons plainly and symbolically. ### Greek text τέθειται δὲ καὶ τούτοις ἡ θεία γραφὴ προσφυεῖς τὰς προσηγορίας, γυμνότερον μὲν, ὅτε πνεύματα πονηρὰ καὶ δαίμονας, ἀρχάς τε καὶ ἐξουσίας, καὶ κοσμοκράτορας, καὶ πνευματικὰ πονηρίας ἐπονομάζει· συμβολικῶς δὲ, ὅτε τὸν θεοφιλῆ παρορμῇ μηδὲν δεδίττεσθαι τὸ τῶν πολεμίων δαιμόνων στῖφος, διʼ ὧν φησιν “ἐπʼ ἀσπίδα καὶ βασιλίσκον ἐπιβήσῃ, καὶ καταπατήσεις λέοντα καὶ δράκοντα.” ### English translation (Claude) The divine Scripture has given these too fitting names: more plainly, when it calls them evil spirits and demons, principalities and authorities, world-rulers, and spiritual forces of wickedness; symbolically, when it urges the God-loving man not to fear the mass of hostile demons, saying, "You shall tread on the asp and the basilisk, and you shall trample the lion and the dragon." ### Scripture references - Eph 6:12: allusion, high confidence - Ps 91:13 (90:13 LXX): quotation, high confidence ### Translation notes - Eph 6:12; Ps 91:13 (LXX 90:13). ### Citation (SBL) Eusebius, Praep. ev. 7.16.9 (Dindorf 1:381; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-16-9). ## Preparation for the Gospel 7.16.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-16-10 - Source: Dindorf 1:381–382 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Demons seek worship through oracles; the Hebrews fled them, teaching that the gods of the nations are demons. ### Greek text δεῖγμα δὲ τούτων τῆς θεοεχθρίας τὸ θέλειν σφὰς αὐτοὺς θεοὺς ἀναγορεύεσθαι, καὶ τὰς ἐπὶ θεῷ τιμὰς εἰς ἑαυτοὺς ὑφαρπάζειν, μαντείαις τε πειρᾶσθαι καὶ χρησμοῖς, ὥσπερ τισὶ θελγήτροις καὶ προβολίοις, τοὺς εὐχερεῖς δελεάζειν, καὶ τῆς μὲν ἐπὶ τὸν τῶν ὅλων θεὸν ἀνανεύσεως ἀποσπᾶν, κατασύρειν ἐπὶ τὸν πανώλεθρον τῆς δυσσεβοῦς καὶ ἀθέου δεισιδαιμονίας βυθόν· διὸ προτροπάδην φεύγειν αὐτῶν τὰς ἀπάτας μόνοις Ἑβραίοις ἄνωθεν ἐξ αἰῶνος ἐσπουδάζετο. διαρρήδην παιδεύουσιν ὅτι πάντες οἱ θεοὶ τῶν ἐθνῶν δαιμόνια. ### English translation (Claude) A sign of their enmity to God is their wish to be proclaimed gods themselves, to snatch for themselves the honors due to God, and to try by divinations and oracles, as by charms and bait, to lure the easily led, drawing them away from looking up to the God of the universe and dragging them down into the all-destroying abyss of impious and godless superstition. That is why the Hebrews alone, from the beginning of the ages, took pains to flee headlong from their deceits. They teach expressly that all the gods of the nations are demons. ### Scripture references - Ps 96:5 (95:5 LXX): quotation, high confidence ### Translation notes - Ps 96:5 (LXX 95:5). ### Citation (SBL) Eusebius, Praep. ev. 7.16.10 (Dindorf 1:381–382; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-16-10). ## Preparation for the Gospel 7.16.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-16-11 - Source: Dindorf 1:382 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Through the gospel all nations, freed from demons, praise the one God. ### Greek text νυνὶ δὲ, σὺν θεῷ φάναι, διὰ τῆς τοῦ σωτῆρος ἡμῶν εὐαγγελικῆς διδασκαλίας πάντα τὰ πανταχόθεν τῆς οἰκουμένης ἔθνη, δεσμῶν δαιμονικῶν ἀπηλλαγμένα, τὸν θεὸν ἀνυμνεῖ, ὃν δὴ καὶ μόνον ὑπάρχειν σωτῆρα καὶ βασιλέα καὶ θεὸν τῶν ὅλων μεμαθήκαμεν. ### English translation (Claude) But now, God willing, through the gospel teaching of our Savior all the nations from every part of the world, freed from demonic bonds, hymn God, whom we have learned to be alone Savior and King and God of the universe. ### Citation (SBL) Eusebius, Praep. ev. 7.16.11 (Dindorf 1:382; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-16-11). ## Preparation for the Gospel 7.17.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-17-1 - Source: Dindorf 1:382 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Phoenician and Egyptian accounts made all life, human included, arise by chance from the earth. ### Greek text Κἀνταῦθα πάλιν ἡ μὲν τῶν Φοινίκων καὶ Αἰγυπτίων ζωογονία αὐτόματον εἰσῆγε τῶν ἐπὶ γῆς ἁπάντων ζῴων τε καὶ ἀνθρώπων τὴν γένεσιν, μίαν καὶ τὴν αὐτὴν ὁμοίως φύσιν συντυχικῶς ἀπὸ γῆς προελθεῖν διαγράφουσα, κατʼ οὐδέν τε τὴν ἄλογον διαφέρειν τῆς λογικῆς ψυχῆς τε καὶ οὐσίας ὑποτιθεμένη. ### English translation (Claude) Here again the Phoenicians' and Egyptians' account of the origin of living things introduced a spontaneous generation of all creatures on earth, both animals and humans, describing one and the same nature as having come forth from the earth by chance, and supposing that the irrational soul and being differ in no way from the rational. ### Citation (SBL) Eusebius, Praep. ev. 7.17.1 (Dindorf 1:382; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-17-1). ## Preparation for the Gospel 7.17.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-17-2 - Source: Dindorf 1:382 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Hebrews' account of human origins is preferable. ### Greek text ταῦτα γοῦν ἐδήλουν αἱ προπαρατεθεῖσαι τῶν παρʼ αὐτοῖς συγγραφέων λέξεις. παῖδες δὲ πάλιν Ἑβραίων εἰκότως ἡμῖν προτετίμηνται, τὰ περὶ τῆς πρώτης ἀνθρώπων συστάσεως παγκάλως καὶ σοφῶς καὶ ἀληθῶς διειληφότες, ### English translation (Claude) The passages of their writers quoted earlier showed this. But again the sons of the Hebrews have rightly been preferred by us, having understood the first constitution of humans most finely, wisely, and truly, ### Citation (SBL) Eusebius, Praep. ev. 7.17.2 (Dindorf 1:382; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-17-2). ## Preparation for the Gospel 7.17.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-17-3 - Source: Dindorf 1:382 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Hebrews teach that the soul is divine, made in God's image by God's will, so that earth too might praise him. ### Greek text ὅτι δὴ τῶν ἐν ἡμῖν τὸ μέν τι φασὶ θεῖον εἶναι καὶ ἀθάνατον, ἄσαρκόν τε τὴν φύσιν καὶ ἀσώματον, τοῦτο δὲ καὶ τὸν ἀληθῆ τυγχάνειν ἄνθρωπον κατʼ εἰκόνα θεοῦ καὶ ὁμοίωσιν γεγενημένον, εἶναι δὲ αὐτὸν ἔργον θεοῦ, ἀλλʼ οὐ τύχης οὐδʼ αὐτομάτου φύσεως, αὐτοῦ δὲ τοῦ τῶν ὅλων αἰτίου, κρίσει θείᾳ βεβουλημένου μηδὲ τὰ κατὰ γῆν νοερᾶς καὶ λογικῆς οὐσίας ἀμοιρεῖν, ὅπως διὰ πάντων αὐτῷ οὐρανίων τε καὶ αἰθερίων τῶν τε ἐπὶ γῆς λογικῶν καὶ τῆς αὐτοῦ θειότητος ἀντιληπτικῶν ὁ προσήκων ὕμνος ἀναπέμποιτο. ### English translation (Claude) since they say that of what is in us one part is divine and immortal, fleshless and bodiless in nature, and this is the true man, made according to the image and likeness of God; and that he is the work of God, not of chance nor of spontaneous nature, but of the cause of the universe himself, who willed by divine judgment that things on earth too should not be without a share of intelligent and rational being, so that the fitting hymn might be sent up to him through all, heavenly and ethereal beings and the rational beings on earth capable of perceiving his divinity. ### Scripture references - Gen 1:26: allusion, high confidence ### Citation (SBL) Eusebius, Praep. ev. 7.17.3 (Dindorf 1:382; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-17-3). ## Preparation for the Gospel 7.17.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-17-4 - Source: Dindorf 1:382–383 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Genesis on man's creation in God's image and from dust, with Philo's interpretation to follow. ### Greek text οὕτω δʼ οὖν περιέχει τὰ Ἑβραίων λόγια “καὶ εἶπεν ὁ θεὸς, ποιήσωμεν ἄνθρωπον κατʼ εἰκόνα ἡμετέραν καὶ καθʼ ὁμοίωσιν· καὶ ἐποίησεν ὁ θεὸς τὸν ἄνθρωπον, κατʼ εἰκόνα θεοῦ ἐποίησεν αὐτόν.” καὶ πάλιν “καὶ ἔλαβεν ὁ θεὸς χοῦν ἀπὸ τῆς γῆς, καὶ ἔπλασε τὸν ἄνθρωπον, καὶ ἐνεφύσησεν εἰς τὸ πρόσωπον αὐτοῦ πνοὴν ζωῆς, καὶ ἐγένετο ὁ ἄνθρωπος εἰς ψυχὴν ζῶσαν.” καὶ ταῦτα δὲ πάλιν ὁ Ἑβραῖος ἑρμηνεύει Φίλων, ταῖς ἐκτεθείσαις αὐτοῦ φωναῖς ἔτι καὶ τάδε ἐπιλέγων ### English translation (Claude) The oracles of the Hebrews, then, contain this: "And God said, Let us make man according to our image and according to likeness; and God made man, according to the image of God he made him." And again: "And God took dust from the earth and formed man, and breathed into his face a breath of life, and man became a living soul." And the Hebrew Philo interprets these too, adding the following to the words of his already set out: ### Scripture references - Gen 1:26: quotation, high confidence - Gen 1:27: quotation, high confidence - Gen 2:7: quotation, high confidence ### Translation notes - Gen 1:26–27; 2:7 (LXX). ### Citation (SBL) Eusebius, Praep. ev. 7.17.4 (Dindorf 1:382–383; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-17-4). ## Preparation for the Gospel 7.18.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-18-1 - Source: Dindorf 1:383 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Philo: Moses says the soul is stamped with God's seal, the eternal Word, by God's breath. ### Greek text “Αλλʼ οἱ μὲν ἄλλοι, τῆς αἰθερίου φύσεως τὸν ἡμέτερον νοῦν μοῖραν εἰπόντες εἶναι, συγγένειαν τοῦ ἀνθρώπου πρὸς αἰθέρα συνῆψαν. ὁ δὲ μέγας Μώσης οὐδενὶ τῶν γεγονότων τῆς λογικῆς ψυχῆς τὸ εἶδος ὡμοίωσεν, ἀλλʼ εἶπεν αὐτὴν τοῦ θείου καὶ ἀοράτου πνεύματος ἐκείνου δόκιμον εἶναι νόμισμα, σημειωθὲν καὶ τυπωθὲν σφραγῖδι θεοῦ, ἧς ὁ χαρακτήρ ἐστιν ὁ ἀίδιος “ἐνέπνευσε γὰρ” φησὶν ὁ θεὸς “εἰς τὸ πρόσωπον αὐτοῦ πνοὴν ζωῆς, καὶ ἐγένετο ἄνθρωπος εἰς ψυχὴν ζῶσαν”, ὥστε ἀνάγκη πρὸς τὸν ἐκπέμποντα τὸν δεχόμενον ἀπεικονίζεσθαι. ### English translation (Claude) "But the others, saying that our mind is a portion of the ethereal nature, connected man by kinship with the ether. The great Moses, however, likened the form of the rational soul to none of the things that have come into being, but said that it is a genuine coin of that divine and invisible Spirit, marked and stamped with the seal of God, whose imprint is the eternal [Word]. 'For God breathed,' he says, 'into his face a breath of life, and man became a living soul'; so that the one who receives must be made in the likeness of the one who sends. ### Scripture references - Gen 2:7: quotation, high confidence ### Extrabiblical texts - Philo, Plant. 18–19 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, On Planting 18–19. Philo's text reads "the eternal Word" (ὁ ἀίδιος λόγος); the noun is missing in the digital text and is supplied in brackets. ### Citation (SBL) Eusebius, Praep. ev. 7.18.1 (Dindorf 1:383; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-18-1). ## Preparation for the Gospel 7.18.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-18-2 - Source: Dindorf 1:383 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Philo: man is made in God's image, and his upright body looks to heaven. ### Greek text διὸ καὶ λέγεται κατʼ εἰκόνα θεοῦ τὸν ἄνθρωπον γενέσθαι, οὐ μὴν κατʼ εἰκόνα τινὸς τῶν γεγονότων. ἀκόλουθον οὖν ἦν τῆς ἀνθρώπου ψυχῆς κατὰ τὸν ἀρχέτυπον τοῦ αἰτίου λόγον ἀπεικονισθείσης, καὶ τὸ σῶμα ἀνεγερθὲν πρὸς τὴν καθαρωτάτην τοῦ παντὸς μοῖραν, οὐρανὸν, τὰς ὄψεις ἀνατεῖναι.” ### English translation (Claude) That is why man is said to have been made according to the image of God, not according to the image of any created thing. It followed, then, that since the human soul was made in the likeness of the archetypal Word of the cause, the body too, raised upright, lifted its eyes toward the purest part of the universe, heaven." ### Extrabiblical texts - Philo, Plant. 20 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, On Planting 20. ### Citation (SBL) Eusebius, Praep. ev. 7.18.2 (Dindorf 1:383; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-18-2). ## Preparation for the Gospel 7.18.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-18-3 - Source: Dindorf 1:383–384 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Man alone, made in God's image, is rational and royal among earthly creatures. ### Greek text Ταῦτα μὲν οὗτος. εἰκότως δῆτα καὶ ἡ θεία γραφὴ οὐχ ὡς τὰ λοιπὰ ζῷα γεγονέναι τὸν ἄνθρωπόν φησι· τὰ μὲν γὰρ ἀπὸ γῆς προελθεῖν ἑνὶ κελεύσματι τοῦ παμβασιλέως θεοῦ, τὰ δʼ ἐκ τῆς ὑγρᾶς οὐσίας ἀναπτῆναι πάλιν αὐτοῦ νεύματι· μόνον δὲ τῶν ἐπὶ γῆς ζῴων τὸ θεοφιλέστατον, ἡμᾶς αὐτοὺς, κατʼ εἰκόνα θεοῦ καὶ καθʼ ὁμοίωσιν τὴν ψυχὴν γεγονέναι· πρὸς ὃ καὶ ὁρᾶσθαι ἀρχικὸν καὶ βασιλικὸν τὴν φύσιν, μόνον τε τῶν ἐπὶ γῆς εἶναι λογικὸν καὶ δημιουργικὸν καὶ κριτικὸν καὶ νομοθετικὸν, τεχνῶν τε καὶ ἐπιστημῶν καταληπτικόν· εἶναι γὰρ μόνην τὴν ἐν ἀνθρώπῳ ψυχὴν νοερὰν καὶ λογικὴν οὐσίαν, ἧς μὴ μετεῖναι τοῖς ἄλλοις ἐπὶ γῆς ζῴοις. ### English translation (Claude) So he says. Rightly, then, the divine Scripture says that man did not come into being like the other living creatures. Some came forth from the earth at a single command of God the King of all, and others flew up from the watery substance again at his nod; but only the most God-beloved of the living creatures on earth, we ourselves, were made according to the image and likeness of God as to the soul. In view of this, man is seen to be by nature ruling and royal, alone of creatures on earth rational, creative, capable of judgment and of legislation, and able to grasp arts and sciences; for the soul in man alone is an intelligent and rational being, in which the other creatures on earth have no share. ### Scripture references - Gen 1:26: allusion, high confidence ### Citation (SBL) Eusebius, Praep. ev. 7.18.3 (Dindorf 1:383–384; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-18-3). ## Preparation for the Gospel 7.18.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-18-4 - Source: Dindorf 1:384 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Animals serve man, who rules them by reason though they are stronger. ### Greek text διὸ τὰ μὲν θητεύειν καὶ χώραν οἰκετῶν παρέχειν ἀνθρώπῳ, τὸν δὲ, οἶα δεσπότην καὶ ἡγεμόνα δουλοῦσθαι καὶ ὑποτάττειν τὰ ῥώμῃ μὲν σώματος πολὺ κρείττονα, μείονα δὲ τῇ κατὰ τὴν νοερὰν οὐσίαν στερήσει. ### English translation (Claude) That is why the others serve and hold the place of servants to man, while he, as master and leader, enslaves and subjects creatures much stronger in bodily might, but lesser through their lack of intelligent being. ### Scripture references - Gen 1:28: allusion, medium confidence ### Citation (SBL) Eusebius, Praep. ev. 7.18.4 (Dindorf 1:384; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-18-4). ## Preparation for the Gospel 7.18.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-18-5 - Source: Dindorf 1:384 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Made in God's image, man can know God, virtue, and the heavens. ### Greek text τοῦτον μὲν οὖν κατʼ εἰκόνα φασὶ θεοῦ καὶ καθʼ ὁμοίωσιν πρὸς αὐτοῦ τοῦ θεοῦ μετά τινος διαφερούσης ὑπεροχῆς ὑποστῆναι. διὸ καὶ θεοῦ ἐννοίας εἰς φαντασίαν ἰέναι, σοφίας τε καὶ δικαιοσύνης καὶ πάσης ἀρετῆς ἀντιλήψεις ποιεῖσθαι, δρόμους τε ἡλίου καὶ σελήνης καὶ ἄστρων ἡμερῶν τε καὶ ὡρῶν κύκλους ἀπαριθμεῖσθαι δυνατῶς ἔχειν, τῆς πρὸς τὰ ἄνω συγγενείας χάριν, ἣν θνητῶν μόνος ἄνθρωπος ἐπιδείκνυται. ### English translation (Claude) This one, then, they say, was constituted by God himself according to the image and likeness of God, with a certain distinguishing excellence. That is why he is able to form conceptions of God, to grasp wisdom, justice, and every virtue, and to count the courses of sun, moon, and stars and the cycles of days and hours, because of his kinship with things above, which man alone of mortals displays. ### Citation (SBL) Eusebius, Praep. ev. 7.18.5 (Dindorf 1:384; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-18-5). ## Preparation for the Gospel 7.18.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-18-6 - Source: Dindorf 1:384 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The body, from earth, should be cared for like a servant, the soul honored as master. ### Greek text τὸ δὲ τούτῳ περιπεπλασμένον ἔξωθεν ἑτερογενὲς μὲν ὑπάρχειν τὴν οὐσίαν καὶ γηγενὲς, εἶναι δὲ καὶ αὐτὸ θεοῦ ἔργον ἀπὸ γῆς ληφθὲν καὶ εἰς αὐτὴν ὑποστρέφον. διὸ καὶ χρῆναι τούτου μὲν ὅσα καὶ ἀλόγου θρέμματος τὸν δεσπότην ἠχθισμένου φροντίζειν, ἄγειν τε πράως αὐτὸ, καὶ τρέφειν οἷα δοῦλον, πρὸς ἀνθρωπείου βίου διακονίαν εὖ προσηνωμένον, τὸν δʼ εἴσω δεσπότην, ὡς ἂν εὐγενῆ καὶ θεοῦ συγγενῆ τὴν φύσιν, ἐλευθερίοις τρόποις τιμᾶν, ἅτε καὶ πρὸς τοῦ πάντων αἰτίου τετιμημένον. ### English translation (Claude) But what has been molded around this from outside is of a different kind of substance and earth-born; yet it too is the work of God, taken from the earth and returning to it. Therefore one should care for it as much as a master burdened with an irrational animal would, leading it gently and feeding it like a servant well fitted for the service of human life; but the master within, being noble and akin to God by nature, should be honored in a manner befitting the free, since he has been honored by the cause of all. ### Scripture references - Gen 3:19: allusion, medium confidence ### Citation (SBL) Eusebius, Praep. ev. 7.18.6 (Dindorf 1:384; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-18-6). ## Preparation for the Gospel 7.18.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-18-7 - Source: Dindorf 1:384 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God placed the first man in paradise among divine choirs. ### Greek text λέγει δʼ οὖν τὰ λόγια ὡς ἄρα τὴν πρώτην ἀνθρώπου φύσιν δυνάμεσι θείαις καὶ ὁμοιώσει θεοῦ κοσμήσας ὁ παμβασιλεὺς ἁρμόδιον οἷς ἐδωρήσατο τὴν πρώτην ἀπεκλήρωσε διατριβὴν τοῦ βίου ἐν ἀγαθῶν παραδείσῳ, χορείαις συγκαταλέξας θείαις. ### English translation (Claude) The oracles say, then, that the King of all, having adorned the first human nature with divine powers and likeness to God, allotted to him, as fitting to his gifts, his first dwelling place of life in a paradise of good things, enrolling him among divine choirs. ### Scripture references - Gen 2:8: allusion, high confidence ### Citation (SBL) Eusebius, Praep. ev. 7.18.7 (Dindorf 1:384; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-18-7). ## Preparation for the Gospel 7.18.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-18-8 - Source: Dindorf 1:384–385 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Man freely fell from paradise by neglecting God's command. ### Greek text καὶ τὸν μὲν τάδε ἐν ἀρχαῖς οἷα πανάγαθον αὐτῷ δεδωρῆσθαι πατέρα, τὸν δʼ αὐθεκουσίῳ αἱρέσει τῶν κρειττόνων ἀποπεσεῖν, καὶ τὸν θνητὸν χῶρον ἀντικαταλλάξασθαι θείας ἐντολῆς ὀλιγωρίᾳ. ### English translation (Claude) And the Father, being all-good, gave him these things at the beginning; but man by his own free choice fell from the better things and exchanged them for the mortal place through neglect of the divine command. ### Scripture references - Gen 3:23: allusion, high confidence ### Citation (SBL) Eusebius, Praep. ev. 7.18.8 (Dindorf 1:384–385; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-18-8). ## Preparation for the Gospel 7.18.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-18-9 - Source: Dindorf 1:385 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Man's goal is to return by piety to the paradise from which he fell. ### Greek text διὸ καὶ μάλιστα προσήκειν εὐσεβείας ἐν πρώτοις ἀντιποιεῖσθαι, καὶ τὸ πρώτως πλημμεληθὲν δευτέροις αἰσίοις ἐπιδιορθοῦσθαι, σπεύδειν τε ἐπὶ τὴν τῶν οἰκείων ἀναδρομήν τε καὶ ἀποκατάστασιν. εἶναι γὰρ τέλος ἀνθρώπου φύσεως οὐχ ὧδε ἐπὶ γῆς εἰς φθορὰν καταστρέφον καὶ ἀπώλειαν, ἀλλʼ ἐκεῖθεν ὅθεν καὶ ὁ πρῶτος ἀπέσφηλε. ### English translation (Claude) That is why it is most fitting to lay hold of piety first of all, to correct the first wrong by a second, better course, and to hasten toward the return to and restoration of what is our own. For the end of human nature is not here on earth, turning to corruption and destruction, but there, from where the first man fell. ### Citation (SBL) Eusebius, Praep. ev. 7.18.9 (Dindorf 1:385; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-18-9). ## Preparation for the Gospel 7.18.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-18-10 - Source: Dindorf 1:385 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: We must recover the soul's godlike purity. ### Greek text διὸ χρῆναι τὸ καθαρὸν αὖθις καὶ τὸ θεοείκελον ἀνακτήσασθαι τῆς ἐν ἡμῖν νοερᾶς οὐσίας, ἐφʼ ἣν προθυμητέον ἀνιέναι παντὶ σθένει πᾶσιν ἀνθρώποις εὐσεβείας καὶ ἀρετῆς ἐπιμελομένοις. ### English translation (Claude) Therefore we must recover again the purity and godlikeness of the intelligent being within us, to which all people who care for piety and virtue must eagerly strive to ascend with all their strength. ### Citation (SBL) Eusebius, Praep. ev. 7.18.10 (Dindorf 1:385; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-18-10). ## Preparation for the Gospel 7.18.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-18-11 - Source: Dindorf 1:385 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Hebrews taught this long before the Greeks, who later borrowed from them. ### Greek text Τοιαῦτα καὶ τὰ περὶ ἀνθρώπου φύσεως Ἑβραίοις πεφιλοσοφημένα ἄνωθεν, πρὶν ἢ καὶ εἰς ἀνθρώπους παρελθεῖν Ἕλληνας· οἱ χθιζοί τινες καὶ κομιδῇ νέοι ἀπὸ γῆς ἀνακύψαντες, τά τε βαρβάρων ὑποσυλᾶν διανοηθέντες, καὶ τῶν παρʼ Ἑβραίοις οὐκ ἀπέσχοντο, ὡς προϊὼν ὁ λόγος αὐτίκα μάλα ἐπιδείξει. ### English translation (Claude) Such are the philosophical teachings about human nature among the Hebrews from of old, before the Greeks even came into human existence. These, as people of yesterday and quite young, sprung up from the earth, set out to filch the barbarians' teachings and did not keep their hands off those of the Hebrews, as the discussion will show very soon as it proceeds. ### Citation (SBL) Eusebius, Praep. ev. 7.18.11 (Dindorf 1:385; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-18-11). ## Preparation for the Gospel 7.18.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-18-12 - Source: Dindorf 1:385 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius will defend the Hebrew doctrine that God made matter itself. ### Greek text ἀλλʼ ἐπεὶ τῶν Ἑβραϊκῶν δογμάτων ἴδιον ἦν τὸ ἕνα τῶν ἀπάντων ποιητὴν νομίζεσθαι τὸν ἐπὶ πάντων θεὸν, αὐτῆς τε τῆς ὑποκειμένης τοῖς σώμασιν οὐσίας, ἣν ὕλην προσαγορεύουσιν Ἕλληνες· τούτῳ δὲ μυρίοι βαρβάρων ὁμοῦ καὶ Ἑλλήνων ἐξ ἐναντίας ἔστησαν, οἱ μὲν κακίας πηγὴν τὴν ὕλην εἶναι ἀποφηνάμενοι ἀγέννητόν τε ὑπάρχειν, οἱ δὲ τῇ μὲν οἰκείᾳ φύσει ἄποιον καὶ ἀσχημάτιστον, τῇ δὲ τοῦ θεοῦ δυνάμει τὸν κόσμον αὐταῖς ποιότησι προσειληφέναι, δεικτέον ὡς πολὺ κρεῖττον ἡ Ἑβραίων ἐπέχει δόξα, μετʼ ἀποδείξεως λογικῆς παρισταμένη τῷ προβλήματι, καὶ τὸν ἐναντίον λογισμοῖς ὀρθοῖς ἀποσκευαζομένη λόγον. ### English translation (Claude) But since it was a distinctive Hebrew doctrine that the God over all is to be considered the one maker of all things, including the very substance underlying bodies, which the Greeks call matter; and since countless barbarians and Greeks alike have opposed this, some declaring that matter is the source of evil and unbegotten, others that it is in its own nature without quality and without shape, but that by the power of God it has received the world with its qualities: we must show that the opinion of the Hebrews holds far the better position, standing by the problem with rational demonstration and refuting the opposite account by right reasoning. ### Citation (SBL) Eusebius, Praep. ev. 7.18.12 (Dindorf 1:385; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-18-12). ## Preparation for the Gospel 7.18.13 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-18-13 - Source: Dindorf 1:385–386 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius introduces Dionysius of Alexandria against Sabellius. ### Greek text θήσω δὲ φωνὰς τῶν πρὸ ἡμῶν τὸ δόγμα διηκριβωκότων, καὶ πρώτου γε Διονυσίου, ὃς ἐν τῷ πρώτῳ τῶν Πρὸς Σαβέλλιον αὐτῷ γεγυμνασμένων τάδε περὶ τοῦ προκειμένου γράφει ### English translation (Claude) I shall set out the words of those before us who have examined the doctrine closely, and first of Dionysius, who in the first of his exercises Against Sabellius writes this on the subject: ### Citation (SBL) Eusebius, Praep. ev. 7.18.13 (Dindorf 1:385–386; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-18-13). ## Preparation for the Gospel 7.19.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-19-1 - Source: Dindorf 1:386 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Dionysius: it is impious to make matter unbegotten. ### Greek text “Οὐδʼ ἐκεῖνοι μὲν γὰρ ὅσιοι οἱ τὴν ὕλην ὡς ἀγέννητον ὑποχείριον εἰς διακόσμησιν διδόντες τῷ θεῷ ’ παθητὴν γὰρ αὐτὴν καὶ τρεπτὴν ὑπάρχουσαν εἴκειν ταῖς θεοποιήτοις ἀλλοιώσεσι. ### English translation (Claude) "Nor are they pious who make matter, as unbegotten, subject to God for the ordering of the world, saying that, being passive and changeable, it yields to the alterations made by God. ### Extrabiblical texts - Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments)): quotation, high confidence ### Translation notes - Dionysius of Alexandria, Against Sabellius (fragment). ### Citation (SBL) Eusebius, Praep. ev. 7.19.1 (Dindorf 1:386; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-19-1). ## Preparation for the Gospel 7.19.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-19-2 - Source: Dindorf 1:386 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Dionysius: if both God and matter are unbegotten, something superior would be implied. ### Greek text καὶ πόθεν γὰρ ὑπάρχει καὶ τῷ θεῷ καὶ τῇ ὕλῃ τό τε ὅμοιον καὶ τὸ ἀνόμοιον διασαφείτωσαν. ἑκατέρου γὰρ δεῖ τινα ἐπινοῆσαι κρείττονα, ὃ μηδὲ θεμιτὸν ἐννοῆσαι περὶ τοῦ θεοῦ. τό τε γὰρ ἀγέννητον, ὅμοιον ἐν ἀμφοτέροις λεγόμενον, καὶ ἕτερον νοούμενον παρʼ ἑκάτερον, πόθεν ἐν αὐτοῖς ἐγένετο; ### English translation (Claude) For let them explain how both likeness and unlikeness belong to God and to matter. For one must conceive something superior to both, which it is not lawful even to think of concerning God. For unbegottenness, said alike of both and yet conceived as other besides each, where did it come from in them? ### Extrabiblical texts - Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments)): quotation, high confidence ### Translation notes - Dionysius of Alexandria. ### Citation (SBL) Eusebius, Praep. ev. 7.19.2 (Dindorf 1:386; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-19-2). ## Preparation for the Gospel 7.19.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-19-3 - Source: Dindorf 1:386 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Dionysius: unbegottenness cannot be shared by God and matter. ### Greek text εἰ μὲν γὰρ αὐτὸ ἀγέννητόν ἐστιν ὁ θεὸς, καὶ οὐσία ἐστὶν αὐτοῦ, ὡς ἂν εἴποι τις, ἡ ἀγεννησία, οὐκ ἂν ἀγέννητον εἴη ἡ ὕλη· οὐ γὰρ ταὐτόν ἐστιν ἡ ὕλη καὶ ὁ θεός· εἰ δὲ ἑκάτερον μέν ἐστιν, ὅπερ ἐστὶν ἡ ὕλη καὶ ὁ θεὸς, πρόσεστι δὲ ἀμφοτέροις τὸ ἀγέννητον, δῆλον ὡς ἕτερόν ἐστιν ἑκατέρου, καὶ ἀμφοτέρων πρεσβύτερόν τε καὶ ἀνωτέρω. ### English translation (Claude) For if God is the unbegotten itself, and unbegottenness is, so to speak, his being, matter could not be unbegotten; for matter and God are not the same. But if each is what it is, matter and God, and unbegottenness belongs to both, clearly it is something other than each, and older and higher than both. ### Extrabiblical texts - Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments)): quotation, high confidence ### Translation notes - Dionysius of Alexandria. ### Citation (SBL) Eusebius, Praep. ev. 7.19.3 (Dindorf 1:386; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-19-3). ## Preparation for the Gospel 7.19.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-19-4 - Source: Dindorf 1:386 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Dionysius: their opposite natures rule out coexistence. ### Greek text ἀνατρεπτικὴ δὲ παντελῶς καὶ τοῦ ταῦτα συνυπάρχειν, μᾶλλον δὲ τοῦτο ἕτερον αὐτῶν τὴν ὕλην ἐφʼ ἑαυτῆς ὑπάρχειν, καὶ ἡ τῆς ἐναντίας ἕξεως διαφορά. ### English translation (Claude) And the difference of their opposite states utterly overturns their coexisting, or rather the matter's existing by itself as something other than them. ### Extrabiblical texts - Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments)): quotation, high confidence ### Translation notes - Dionysius of Alexandria. ### Citation (SBL) Eusebius, Praep. ev. 7.19.4 (Dindorf 1:386; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-19-4). ## Preparation for the Gospel 7.19.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-19-5 - Source: Dindorf 1:386 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Dionysius: why would two unbegotten things have opposite natures? ### Greek text εἰπάτωσαν γὰρ τὴν αἰτίαν, διʼ ἣν, ἀμφοτέρων ὄντων ἀγεννήτων, ὁ μὲν θεὸς ἀπαθὴς, ἄτρεπτος, ἀκίνητος, ἐργαστικὸς, ἡ δὲ τὰ ἐναντία παθητὴ, τρεπτὴ, ἄστατος, μεταποιουμένη. ### English translation (Claude) For let them say the reason why, when both are unbegotten, God is impassible, unchangeable, unmoved, active, while matter is the opposite, passive, changeable, unstable, transformed. ### Extrabiblical texts - Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments)): quotation, high confidence ### Translation notes - Dionysius of Alexandria. ### Citation (SBL) Eusebius, Praep. ev. 7.19.5 (Dindorf 1:386; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-19-5). ## Preparation for the Gospel 7.19.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-19-6 - Source: Dindorf 1:386 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Dionysius: God is not a human craftsman working given material. ### Greek text καὶ πῶς ἥρμοσαν καὶ συνέδραμον; πότερον κατὰ τὴν τῆς ὕλης φύσιν ἐξοικειώσας ἑαυτὸν ἐτεχνίτευσεν αὐτὴν ὁ θεός; ἀλλὰ τοῦτό γε ἄτοπον ὁμοίως ἀνθρώποις χρυσοχοεῖν καὶ λιθουργεῖν καὶ κατὰ τὰς ἄλλας τέχνας, ὅσας αἱ ὗλαι μορφοῦσθαι καὶ τυποῦσθαι δύνανται, χειροκμητεῖν τὸν θεόν. ### English translation (Claude) And how did they fit and come together? Did God, adapting himself to the nature of matter, work it as a craftsman? But it is absurd that God, like humans, should work gold and stone and labor with his hands at all the other crafts by which materials can be shaped and molded. ### Extrabiblical texts - Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments)): quotation, high confidence ### Translation notes - Dionysius of Alexandria. ### Citation (SBL) Eusebius, Praep. ev. 7.19.6 (Dindorf 1:386; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-19-6). ## Preparation for the Gospel 7.19.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-19-7 - Source: Dindorf 1:386–387 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Dionysius: God gave matter its form by his wisdom and is the sole unbegotten source. ### Greek text εἰ δὲ οἴαν αὐτὸς ἐβούλετο κατὰ τὴν ἑαυτοῦ σοφίαν ἐποίωσε τὴν ὕλην, τὸ πολύμορφον καὶ παμποίκιλον τῆς δημιουργίας ἑαυτοῦ σχῆμα καὶ τύπον ἐνσφραγιζόμενος αὐτῇ, καὶ εὔφημος καὶ ἀληθὴς οὗτος ὁ λόγος, καὶ προσέτι καὶ τὴν ὑπόστασιν τῶν ὅλων τὸν θεὸν ἀγέννητον εἶναι κρατύνει. ### English translation (Claude) But if he gave matter such quality as he himself wished according to his own wisdom, stamping on it the many-formed and all-various shape and imprint of his own creation, this account is both reverent and true, and moreover it confirms that God is the unbegotten foundation of all things. ### Extrabiblical texts - Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments)): quotation, high confidence ### Translation notes - Dionysius of Alexandria. ### Citation (SBL) Eusebius, Praep. ev. 7.19.7 (Dindorf 1:386–387; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-19-7). ## Preparation for the Gospel 7.19.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-19-8 - Source: Dindorf 1:387 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Dionysius closes; Eusebius introduces Origen on matter. ### Greek text τῷ γὰρ εἶναι ἀγέννητον ἅμα καὶ τό πως εἶναι προσῆψε. πολὺς μὲν οὑν καὶ πρὸς τούτους ὁ λόγος, ἀλλʼ οὐ νῦν ἡμῖν πρόκειται· συγκρίσει δὲ τῇ πρὸς τοὺς ἀθεωτάτους πολυθέους εὐφημότεροι οὗτοι.” Ταῦτα μὲν οὖν καὶ ἀπὸ τῶν Διονυσίου καὶ τῶν Ὠριγένους δὲ ἄκουε ### English translation (Claude) For to being unbegotten he attached also the manner of being. There is much to say against these people too, but it is not our present purpose; compared with the most godless polytheists, these are more reverent." So much from Dionysius. Hear also from Origen: ### Extrabiblical texts - Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments)): quotation, high confidence ### Translation notes - Dionysius of Alexandria. The passage that follows is from Origen's Commentary on Genesis (fragment). ### Citation (SBL) Eusebius, Praep. ev. 7.19.8 (Dindorf 1:387; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-19-8). ## Preparation for the Gospel 7.20.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-20-1 - Source: Dindorf 1:387 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen: the analogy of human craftsmen does not limit God's power. ### Greek text “Εἰ δέ τινι προσκόπτει διὰ τοὺς ἀνθρωπίνους τεχνίτας μὴ δύνασθαι παραδέξασθαι τὸν θεὸν χωρὶς ὕλης ἀγεννήτου ὑποκειμένης κατασκευάζειν τὰ ὄντα, ἐπεὶ μηδὲ ἀνδριαντοποιὸς χωρὶς χαλκοῦ τὸ ἴδιον ἔργον ποιῆσαι δύναται, μηδὲ τέκτων χωρὶς ξύλων, μηδὲ οἰκοδόμος χωρὶς λίθων, ζητητέον πρὸς αὐτοῦ περὶ δυνάμεως θεοῦ, εἰ θελήσας ὑποστῆσαι ὅ τι βούλεται ὁ θεὸς, τῆς θελήσεως αὐτοῦ οὐκ ἀπορουμένης οὐδὲ ἀτονούσης, οὐ δύναται ὑποστῆσαι ὃ βούλεται. ### English translation (Claude) "If anyone is troubled because of human craftsmen and cannot accept that God makes the things that exist without unbegotten matter lying ready, since a sculptor cannot make his work without bronze, nor a carpenter without wood, nor a builder without stones, we must ask him about the power of God: whether, when God wills to bring into being whatever he wishes, his will being neither at a loss nor weak, he cannot bring into being what he wishes. ### Translation notes - Origen, Commentary on Genesis (fragment). ### Citation (SBL) Eusebius, Praep. ev. 7.20.1 (Dindorf 1:387; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-20-1). ## Preparation for the Gospel 7.20.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-20-2 - Source: Dindorf 1:387 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen: as God creates qualities, so he can create the substance itself. ### Greek text ᾧ γὰρ λόγῳ τὰς ποιότητας, (κατὰ πάντας πρόνοιαν εἰσάγοντας τῷ ἰδίῳ λόγῳ, ) οὐκ οὔσας ὡς βούλεται εἰς διακόσμησιν τοῦ παντὸς ὑφίστησι τῇ ἀφάτῳ αὐτοῦ δυνάμει καὶ σοφίᾳ, τούτῳ τῷ λόγῳ καὶ τὴν οὐσίαν ὅσης χρῄζει ἱκανή ἐστιν αὐτοῦ ἡ βούλησις ποιῆσαι γενέσθαι. ### English translation (Claude) For by the same reasoning by which he brings into being, by his ineffable power and wisdom, the qualities that did not exist, as he wills, for the ordering of the universe (as all who acknowledge providence agree in their own reasoning), by this reasoning his will is able to make come into being also the substance, as much as he needs. ### Translation notes - Origen, Commentary on Genesis (fragment). The parenthesis (κατὰ πάντας πρόνοιαν εἰσάγοντας τῷ ἰδίῳ λόγῳ) is awkward in the Greek; translated by sense. ### Citation (SBL) Eusebius, Praep. ev. 7.20.2 (Dindorf 1:387; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-20-2). ## Preparation for the Gospel 7.20.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-20-3 - Source: Dindorf 1:387–388 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen: on their view God would depend on luckily finding uncreated matter. ### Greek text ἀπορήσομεν γὰρ πρὸς τοὺς οὐ βουλομένους ταῦθʼ οὕτως ἔχειν, εἰ μὴ ἀκολουθεῖ αὐτοῖς εὐτυχηκέναι τὸν θεὸν, ἀγέννητον εὑρόντα τὴν οὐσίαν, ἣν εἰ μὴ τὸ ἀγέννητον αὐτῷ ὑποβεβληκὸς ἦν, οὐδὲν ἔργον δυνατὸς ἦν ποιῆσαι, ἀλλʼ ἔμενεν οὐ δημιουργὸς, οὐ πατὴρ, οὐκ εὐεργέτης, οὐκ ἀγαθός, οὐκ ἄλλο τι τῶν εὐλόγως λεγομένων περὶ θεοῦ. ### English translation (Claude) For we shall raise this difficulty against those who will not have it so: does it not follow for them that God was fortunate in finding the substance unbegotten, and that if the unbegotten had not lain ready for him, he would have been able to make no work at all, but would have remained no creator, no father, no benefactor, not good, nor anything else reasonably said of God? ### Translation notes - Origen. ### Citation (SBL) Eusebius, Praep. ev. 7.20.3 (Dindorf 1:387–388; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-20-3). ## Preparation for the Gospel 7.20.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-20-4 - Source: Dindorf 1:388 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen: who measured matter for God? It would imply a providence older than God. ### Greek text πόθεν δὲ καὶ τὸ μετρεῖν τῆς ὑποκειμένης οὐσίας τὸ τοσόνδε, ὡς διαρκέσαι τῇ τηλικούτου κόσμου ὑποστάσει; οἱονεὶ γὰρ πρόνοιά τις πρεσβυτέρα θεοῦ ἀναγκαίως τὴν ὕλην ἔσται ὑποβεβληκυῖα τῷ θεῷ, προνοουμένη τοῦ τὴν τέχνην τὴν ἐνυπάρχουσαν αὐτῷ μὴ κενοπαθῆσαι, οὐκ οὔσης οὐσίας, ᾗ ὁμιλῆσαι δυνάμενος κατεκόσμησε τὸ τηλικοῦτον κόσμου κάλλος. ### English translation (Claude) And where did the measuring of the underlying substance to such an amount come from, so as to suffice for the existence of so great a world? For a kind of providence older than God will necessarily have supplied the matter to God, taking care that the art within him should not be idle for want of a substance with which he could work and adorn the world's great beauty. ### Translation notes - Origen. ### Citation (SBL) Eusebius, Praep. ev. 7.20.4 (Dindorf 1:388; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-20-4). ## Preparation for the Gospel 7.20.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-20-5 - Source: Dindorf 1:388 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen: matter's receptivity implies God made it. ### Greek text πόθεν δὲ καὶ δεκτικὴ γεγένηται πάσης ἧς βούλεται ὁ θεὸς ποιότητος, μὴ αὐτοῦ τοῦ θεοῦ ἑαυτῷ τοσαύτην καὶ τοιαύτην ποιήσαντος ὁποίαν ἔχειν ἐβούλετο; ### English translation (Claude) And where did it get its capacity to receive every quality God wishes, unless God himself made it for himself of such amount and kind as he wished to have? ### Translation notes - Origen. ### Citation (SBL) Eusebius, Praep. ev. 7.20.5 (Dindorf 1:388; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-20-5). ## Preparation for the Gospel 7.20.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-20-6 - Source: Dindorf 1:388 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen: if matter came to fit God by chance, providence would add nothing. ### Greek text καθʼ ὑπόθεσιν γοῦν ἀποδεξάμενοι τὸ ἀγέννητον εἶναι τὴν ὕλην ταῦτα ἐροῦμεν πρὸς τοὺς τοῦτο βουλομένους, ὅτι εἰ προνοίας οὐχ ὑποβαλλούσης τὴν οὐσίαν τῷ θεῷ τοιαύτη γεγένηται, εἰ πρόνοια ἦν ὑφεστῶσα, τί ἂν πλέον πεποιήκει τοῦ αὐτομάτου; ### English translation (Claude) Accepting by hypothesis, then, that matter is unbegotten, we shall say this to those who hold it: if, without providence supplying the substance to God, it came to be such, then had providence been in existence, what more would it have done than chance? ### Translation notes - Origen. ### Citation (SBL) Eusebius, Praep. ev. 7.20.6 (Dindorf 1:388; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-20-6). ## Preparation for the Gospel 7.20.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-20-7 - Source: Dindorf 1:388 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen: by the same logic one could deny the world's Maker. ### Greek text καὶ εἰ αὐτὸς, μὴ οὔσης ὕλης, ἐβούλετο κατασκευάσαι αὐτὴν, τί ἂν πλέον ἡ σοφία καὶ ἡ θειότης αὐτοῦ πεποιήκει τοῦ ἐξ ἀγεννήτου ὑποστάντος; εἰ γὰρ εὑρίσκεται ταὐτὸν γενόμενον ἂν ὑπὸ τῆς προνοίας, ὅπερ καὶ χωρὶς προνοίας ὑπέστη, διὰ τί οὐχὶ καὶ ἐπὶ τοῦ κόσμου ἀθετήσομεν τὸν δημιουργὸν καὶ τὸν τεχνίτην; ### English translation (Claude) And if he himself, matter not existing, had wished to construct it, what more would his wisdom and divinity have done than what existed from the unbegotten? For if the same thing is found that would have been made by providence and that came about without providence, why should we not also set aside the creator and craftsman of the world? ### Translation notes - Origen. ### Citation (SBL) Eusebius, Praep. ev. 7.20.7 (Dindorf 1:388; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-20-7). ## Preparation for the Gospel 7.20.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-20-8 - Source: Dindorf 1:388 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen: matter so fitted to God's Word cannot be unbegotten. ### Greek text ὥσπερ γὰρ ἄτοπον ἐπὶ τοῦ κόσμου εἰπεῖν οὕτω τεχνικῶς κατεσκευασμένου τὸ χωρὶς τεχνίτου σοφοῦ αὐτὸν τοιοῦτον γεγονέναι, οὕτω καὶ τὸ τὴν ὕλην τοσαύτην καὶ τοιαύτην καὶ οὕτως εἰκτικὴν τῷ τεχνίτῃ λόγῳ θεοῦ ὑφεστηκέναι ἀγεννήτως ἐπʼ ἴσης ἐστὶν ἄλογον. ### English translation (Claude) For just as it is absurd to say of the world, so skillfully constructed, that it became such without a wise craftsman, so it is equally irrational to say that matter, of such amount and kind and so yielding to God's craftsmanlike Word, existed unbegotten. ### Translation notes - Origen. ### Citation (SBL) Eusebius, Praep. ev. 7.20.8 (Dindorf 1:388; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-20-8). ## Preparation for the Gospel 7.20.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-20-9 - Source: Dindorf 1:388–389 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen: human craftsmen use matter provided by prior art; Gen 1:2 does not prove matter uncreated. Philo follows. ### Greek text πρὸς μέντοι γε τοὺς παραβάλλοντας ὅτι οὐδεὶς δημιουργὸς χωρὶς ὕλης ποιεῖ λεκτέον ὅτι ἀνομοίως παραβάλλουσι. πρόνοια γὰρ παντὶ τεχνίτῃ ὑποβάλλει τὴν ὕλην ἀπὸ προτέρας τέχνης, ἢ θείας ἢ ἀνθρωπίνης, ἐρχομένην. ταῦτα μὲν οὑν ἐπὶ τοῦ παρόντος ἀρκέσει πρὸς τοὺς διὰ τὸ λέγεσθαι “ἡ δὲ γῆ ἦν ἀόρατος καὶ ἀκατασκεύαστος” οἰομένους ἀγέννητον εἶναι τὴν σωματικὴν φύσιν.” Τοσαῦτα καὶ οὗτος. καὶ ὁ Ἑβραῖος δὲ Φίλων ἐν τῷ περὶ τῆς προνοίας ταῦτα περὶ τῆς ὕλης διέξεισι ### English translation (Claude) To those who compare that no craftsman makes anything without matter, it must be said that they compare unlike things. For providence supplies every craftsman with matter coming from a prior art, either divine or human. This will suffice for the present against those who, because it is said, 'And the earth was invisible and unformed,' think that bodily nature is unbegotten." So much from him too. And the Hebrew Philo too, in his work on providence, sets out this about matter: ### Scripture references - Gen 1:2: quotation, high confidence ### Translation notes - Origen, quoting Gen 1:2 (LXX). ### Citation (SBL) Eusebius, Praep. ev. 7.20.9 (Dindorf 1:388–389; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-20-9). ## Preparation for the Gospel 7.21.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-21-1 - Source: Dindorf 1:389 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Philo: God measured exactly enough matter for the world. ### Greek text ’ Περὶ δὲ τοῦ ποσοῦ τῆς οὐσίας, εἰ δὴ γέγονεν ὄντως, ἐκεῖνο λεκτέον. ἐστοχάσατο πρὸς τὴν τοῦ κόσμου γένεσιν ὁ θεὸς αὐταρκεστάτης ὕλης, ὡς μήτʼ ἐνδέοι μήθʼ ὑπερβάλλοι. καὶ γὰρ ἄτοπον ἦν τοῖς μὲν κατὰ μέρος τεχνίταις, ὁπότε τι δημιουργοῖεν, καὶ μάλιστα τῶν πολυτελῶν, τὸ ἐν ὕλαις αὔταρκες σταθμήσασθαι, τὸν δʼ ἀριθμοὺς καὶ μέτρα καὶ τὰς ἐν τούτοις ἰσότητας ἀνευρηκότα μὴ φροντίσαι τοῦ ἱκανοῦ. ### English translation (Claude) "About the quantity of the substance, if indeed it really came into being, this must be said. God aimed, for the creation of the world, at a most sufficient amount of matter, so that there should be neither lack nor excess. For it would be absurd that particular craftsmen, whenever they make something, especially costly things, should weigh out the sufficient amount of materials, while the one who discovered numbers and measures and the equalities in them should take no thought for what was enough. ### Extrabiblical texts - Philo, Prov. (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, On Providence (Greek fragment). ### Citation (SBL) Eusebius, Praep. ev. 7.21.1 (Dindorf 1:389; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-21-1). ## Preparation for the Gospel 7.21.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-21-2 - Source: Dindorf 1:389 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Philo: the world was made perfect from exactly the right amount of matter. ### Greek text λέξω δὴ μετὰ παρρησίας ὅτι οὔτʼ ἐλάττονος οὔτε πλείονος οὐσίας ἔδει τῷ κόσμῳ πρὸς κατασκευὴν, ἐπεὶ οὐκ ἂν ἐγένετο τέλειος, οὐδʼ ἐν πᾶσι τοῖς μέρεσιν ὁλόκληρος, εὖ δὲ δεδημιουργημένος ἐκ τελείας οὐσίας ἀπετελέσθη. πανσόφου γὰρ τὴν τέχνην ἴδιον, πρὶν ἄρξασθαί τινος κατασκευῆς, τὴν ἱκανὴν ἰδεῖν ὕλην. ### English translation (Claude) I shall say boldly, then, that the world needed neither less nor more substance for its construction, since otherwise it would not have become perfect, nor complete in all its parts; but, well made, it was completed from a perfect substance. For it is proper to one all-wise in art, before beginning any construction, to see the sufficient matter. ### Extrabiblical texts - Philo, Prov. (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, On Providence ### Citation (SBL) Eusebius, Praep. ev. 7.21.2 (Dindorf 1:389; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-21-2). ## Preparation for the Gospel 7.21.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-21-3 - Source: Dindorf 1:389 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Philo: humans misjudge materials, but God, the source of knowledge, does not. ### Greek text ἄνθρωπος μὲν οὖν κἂν εἰ τῶν ἄλλων τὴν ἐπιστήμην διαφέροι, μὴ δυνάμενος κατὰ τὸ παντελὲς ἐκφυγεῖν τὴν συγγενῆ τῶν θνητῶν πλάνην, ἀπατῷτο ἂν ἴσως περὶ τὴν ποσότητα τῆς ὕλης, ὁπότε τεχνιτεύοι, τοτὲ μὲν ὡς ἐλάττονι προστιθέναι, τοτὲ δὲ ὡς περιττῆς ἀφαιρεῖν· ὁ δὲ πηγή τις ὢν ἐπιστημῶν ἐνδέον ἢ περιττεῦον οὐδὲν ἔμελλεν ὑποβάλλεσθαι, μέτροις ἅτε χρώμενος εἰς ἀκρίβειαν ὑπερφυῶς πεπονημένοις ἅπασιν ἐπαινετοῖς. ### English translation (Claude) A man, even if he surpasses others in knowledge, being unable entirely to escape the error native to mortals, might perhaps be deceived about the quantity of matter when he practiced his craft, at one time adding as to something too little, at another taking away as from something too much; but he who is a fountain of sciences was not going to supply anything lacking or excessive, using measures all worked out to marvelous exactness and praiseworthy. ### Extrabiblical texts - Philo, Prov. (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, On Providence ### Citation (SBL) Eusebius, Praep. ev. 7.21.3 (Dindorf 1:389; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-21-3). ## Preparation for the Gospel 7.21.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-21-4 - Source: Dindorf 1:389–390 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Philo: such objections are sophistry, not wisdom. ### Greek text ὁ δὲ βουλόμενος ἄλλως ὑθλεῖν οὐκ ἂν φθάνοι καὶ τὰ πάντων ἔργα τῶν τεχνιτῶν αἴτια τιθέμενος, ὡς ἄμεινον τῆς κατασκευῆς ἐπιλαχόντα προσθέσει τινὸς ἢ μειώσει τῶν ἐν ὕλαις. ἀλλὰ γὰρ σοφιστείας μὲν ἔργον εὑρεσιλογεῖν, σοφίας δὲ ἕκαστα διερευνᾶν τῶν ἐν τῇ φύσει. ### English translation (Claude) And one who wishes to talk nonsense otherwise might as well blame the works of all craftsmen too, as though they would have attained a better construction by some addition to or subtraction from their materials. But it is the work of sophistry to invent arguments, and of wisdom to search out each thing in nature." ### Extrabiblical texts - Philo, Prov. (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, On Providence ### Citation (SBL) Eusebius, Praep. ev. 7.21.4 (Dindorf 1:389–390; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-21-4). ## Preparation for the Gospel 7.21.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-21-5 - Source: Dindorf 1:390 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius introduces Maximus's treatise On Matter. ### Greek text Καὶ τὰ μὲν τοῦ Φίλωνος τοῦτον ἐχέτω τὸν τρόπον. Μαξίμῳ δὲ τῆς Χριστοῦ διατριβῆς οὐκ ἀσήμῳ ἀνδρὶ καὶ λόγος οἰκεῖος συγγέγραπται ὁ Περὶ τῆς ὕλης. ἐξ οὗ μοι δοκῶ μέτρια χρησίμως παραθήσεσθαι εἰς ἀκριβῆ τοῦ προβλήματος ἔλεγχον. ### English translation (Claude) Let Philo's words stand thus. And Maximus, a man not undistinguished in the school of Christ, has also written a treatise of his own, On Matter. From it I think I shall usefully quote a moderate amount for an exact examination of the problem. ### Translation notes - The passage quoted in chapter 22 is found in Methodius of Olympus, On Providence–12; Eusebius attributes it to a "Maximus." ### Citation (SBL) Eusebius, Praep. ev. 7.21.5 (Dindorf 1:390; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-15-1/#p-7-21-5). ## Preparation for the Gospel 7.22.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-1 - Source: Dindorf 1:390 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Maximus: two unbegotten things cannot coexist; God is either separate from matter or united with it. ### Greek text “Ὅτι μὲν ἀδύνατον ὑπάρχειν ἀγέννητα δύο ἅμα οὐδὲ σὲ ἀγνοεῖν νομίζω, εἰ καὶ τὰ μάλιστα δοκεῖς προλαβὼν τοῦτο προστεθεικέναι τῷ λόγῳ, τὸ πάντως ἐξ ἀνάγκης τὸ ἕτερον δεῖν λέγειν, ἢ ὅτι κεχώρισται τῆς ὕλης ὁ θεὸς, ἢ αὖ πάλιν ὅτι ἀμέριστος αὐτῆς τυγχάνει. ### English translation (Claude) "That it is impossible for two unbegotten things to exist together I think you too are not unaware, even though you seem particularly to have anticipated this and added it to the argument, that one must necessarily say one of two things: either that God is separate from matter, or again that he is inseparable from it. ### Extrabiblical texts - Methodius, Autex. (On Free Will): quotation, high confidence - Origen, Philoc. 24 (Philocalia): quotation, medium confidence ### Translation notes - "Maximus": the same text is in Methodius, On Free Will, and in the Philocalia of Origen, chapter 24. ### Citation (SBL) Eusebius, Praep. ev. 7.22.1 (Dindorf 1:390; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-1). ## Preparation for the Gospel 7.22.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-2 - Source: Dindorf 1:390 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If God and matter are united, there is only one unbegotten. ### Greek text εἰ μὲν οὖν ἡνῶσθαί τις αὐτὸν εἰπεῖν ἐθέλοι, ἕν τὸ ἀγέννητον λέξει· ἑκάτερον γὰρ τούτων μέρος ἔσται τοῦ πλησίον· ἀλλήλων δὲ μέρη τυγχάνοντα οὐκ ἔσται ἀγέννητα δύο, ὡς οὐδὲ διάφορα μέρη κατακερματιζόμενα εἰς πολλὰ γεννητὰ, ἀλλʼ ἢ ὡς ὁ λόγος ἀπαιτεῖ) ἔν τι γεννητὸν τὸν ἄνθρωπον πολυμερὲς πρὸς τοῦ θεοῦ γεγονέναι φαμέν. οὕτως ἀνάγκη, εἰ μὴ κεχώρισται τῆς ὕλης ὁ θεὸς, ἓν τὸ ἀγέννητον εἶναι λέγειν. ### English translation (Claude) If, then, anyone wishes to say that he is united with it, he will say that the unbegotten is one; for each of these will be a part of the other, and being parts of one another they will not be two unbegotten things; just as, though man is divided into different parts, we do not say that many begotten things came into being, but (as reason requires) that man is one begotten thing of many parts made by God. So, if God is not separate from matter, one must say that the unbegotten is one. ### Extrabiblical texts - Methodius, Autex. (On Free Will): quotation, high confidence - Origen, Philoc. 24 (Philocalia): quotation, medium confidence ### Translation notes - Methodius, On Free Will ### Citation (SBL) Eusebius, Praep. ev. 7.22.2 (Dindorf 1:390; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-2). ## Preparation for the Gospel 7.22.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-3 - Source: Dindorf 1:390 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If separate, there must be a third thing between them. ### Greek text εἰ δὲ κεχωρίσθαι φήσει τις, ἀνάγκη εἶναί τι τὸ ἀνὰ μέσον ἀμφοτέρων, ὅπερ καὶ τὸν χωρισμὸν αὐτῶν δείκνυσιν. ἀδύνατον γὰρ ἐν διαστάσει ἐξετάζεσθαί τι ἀπό τινος, οὐκ ὄντος ἑτέρου καθʼ ὃ ἡ διάστασις ἑκατέρου γίνεται· ὅπερ οὐ μέχρι τούτου ἵσταται καὶ μόνου, ἀλλὰ καὶ πλείστων ὅσων. ### English translation (Claude) But if anyone says they are separate, there must be something between both, which shows their separation. For it is impossible for one thing to be examined as standing apart from another unless there is something else in respect of which the separation of each takes place; and this does not stop here alone, but extends to very many. ### Extrabiblical texts - Methodius, Autex. (On Free Will): quotation, high confidence - Origen, Philoc. 24 (Philocalia): quotation, medium confidence ### Translation notes - Methodius, On Free Will ### Citation (SBL) Eusebius, Praep. ev. 7.22.3 (Dindorf 1:390; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-3). ## Preparation for the Gospel 7.22.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-4 - Source: Dindorf 1:390–391 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The same argument applies to three unbegotten things. ### Greek text ὃν γὰρ ἐπὶ τῶν δύο ἀγεννήτων εἴπομεν λόγον, τοῦτον ἐξ ἀνάγκης ὁμοίως προχωρεῖν, εἰ τὰ ἀγέννητα δοθείη τρία. καὶ γὰρ ἐπὶ τούτων ἐροίμην ἂν εἰ κεχώρισται ἀλλήλων, ἢ αὖ πάλιν ἕκαστον ἥνωται τῷ πλησίον. ### English translation (Claude) For the argument we stated about two unbegotten things must likewise proceed of necessity if three unbegotten things are granted. For about these too I would ask whether they are separate from each other, or again each is united to its neighbor. ### Extrabiblical texts - Methodius, Autex. (On Free Will): quotation, high confidence - Origen, Philoc. 24 (Philocalia): quotation, medium confidence ### Translation notes - Methodius, On Free Will ### Citation (SBL) Eusebius, Praep. ev. 7.22.4 (Dindorf 1:390–391; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-4). ## Preparation for the Gospel 7.22.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-5 - Source: Dindorf 1:391 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Either way the hypothesis of several unbegottens fails. ### Greek text εἰ μὲν γὰρ ἡνῶσθαί τις εἰπεῖν ἐθέλοι, τὸν αὐτὸν ἀκούσει τῷ πρώτῳ λόγον· εἰ δʼ αὖ πάλιν κεχωρίσθαι, οὐ φεύξεται τὴν ἐξ ἀνάγκης τοῦ χωρίζοντος ὑπόστασιν.” ### English translation (Claude) For if anyone wishes to say they are united, he will hear the same argument as the first; and if again separate, he will not escape the necessary existence of what separates them." ### Extrabiblical texts - Methodius, Autex. (On Free Will): quotation, high confidence - Origen, Philoc. 24 (Philocalia): quotation, medium confidence ### Translation notes - Methodius, On Free Will ### Citation (SBL) Eusebius, Praep. ev. 7.22.5 (Dindorf 1:391; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-5). ## Preparation for the Gospel 7.22.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-6 - Source: Dindorf 1:391 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If God is in matter as in a place, he would be contained by it. ### Greek text “Ἂν δὲ ἄρα τις καὶ τρίτον εἶναι λέξῃ λόγον ὡς ἁρμόζοντα περὶ τῶν ἀγεννήτων λέγεσθαι, τουτέστι τὸ μήτε κεχωρίσθαι τῆς ὕλης τὸν θεὸν μήτʼ αὖ πάλιν ὡς ἐν μέρει ἡνῶσθαι, εἶναι δὲ καθάπερ ἐν τόπῳ τῇ ὕλῃ τὸν θεὸν, ἢ καὶ τὴν ὕλην ἐν τῷ θεῷ, τὸ συνέχον ἀκουέτω, ὅτι ἐὰν τόπον τοῦ θεοῦ τὴν ὕλην εἴπωμεν, ἐξ ἀνάγκης αὐτὸν καὶ χωρητὸν λέγειν δεῖ καὶ πρὸς τῆς ὕλης περιγραφόμενον. ### English translation (Claude) "But if someone says there is also a third account suitable to be given of the unbegotten things, namely that God is neither separate from matter nor again united to it as a part, but that God is in matter as in a place, or matter in God, let him hear the consequence: that if we say matter is God's place, we must necessarily say that he is contained and circumscribed by matter. ### Extrabiblical texts - Methodius, Autex. (On Free Will): quotation, high confidence - Origen, Philoc. 24 (Philocalia): quotation, medium confidence ### Translation notes - Methodius, On Free Will ### Citation (SBL) Eusebius, Praep. ev. 7.22.6 (Dindorf 1:391; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-6). ## Preparation for the Gospel 7.22.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-7 - Source: Dindorf 1:391 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God would share matter's disorder and once dwell in chaos. ### Greek text ἀλλὰ μὴν καὶ ὁμοίως αὐτὸν τῇ ὕλῃ ἀτάκτως φέρεσθαι, μὴ ἵστασθαί τε μηδὲ μένειν αὐτὸν ἐφʼ ἑαυτοῦ ἀνάγκη, τοῦ ἐν ᾧ ἐστὶν ἄλλοτʼ ἄλλως φερομένου. πρὸς δὲ τούτοις καὶ ἐν χείροσι γεγονέναι τὸν θεὸν εἰπεῖν ἀνάγκη. εἰ γὰρ ἦν ποτὲ ἄκοσμος ἡ ὕλη, ἐκόσμησε δὲ αὐτὴν εἰς τὸ κρεῖττον τρέψαι προαιρούμενος, ἦν ποτὲ ὅτε ἐν ἀκοσμήτοις ἦν ὁ θεός. ### English translation (Claude) Moreover, he must necessarily be carried about in disorder like matter, and not stand or remain by himself, since that in which he is is carried now one way, now another. Besides this, one must say that God was among worse things. For if matter was once without order, and he ordered it, choosing to turn it to the better, there was a time when God was among disordered things. ### Extrabiblical texts - Methodius, Autex. (On Free Will): quotation, high confidence - Origen, Philoc. 24 (Philocalia): quotation, medium confidence ### Translation notes - Methodius, On Free Will ### Citation (SBL) Eusebius, Praep. ev. 7.22.7 (Dindorf 1:391; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-7). ## Preparation for the Gospel 7.22.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-8 - Source: Dindorf 1:391 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Whether God fills matter or part of it, absurdities follow. ### Greek text δικαίως δʼ ἂν καὶ τοῦτον ἐροίμην τὸν λόγον, πότερον ἐπλήρου τὴν ὕλην ὁ θεὸς, ἢ ἐν μέρει τινὶ τῆς ὕλης ἦν. εἰ μὲν οὖν ἐν μέρει τινὶ τῆς ὕλης εἰπεῖν τις ἐθέλοι τὸν θεὸν, πλεῖστον ὅσον μικρότερον τῆς ὕλης λέγει, εἰ δὴ μέρος αὐτῆς ὅλον ἐχώρησεν αὐτόν· εἰ δʼ ἐν πάσῃ εἶναι λέγοι τῇ ὕλῃ, πῶς ταύτην ἐδημιούργει φραστέον. ἀνάγκη γὰρ ἢ συστολήν τινα τοῦ θεοῦ λέγειν, ἧς γενομένης ἐδημιούργει ἐκεῖνο ἀφʼ οὗ ὑπεχώρησεν, ἢ καὶ ἑαυτὸν τῇ ὕλῃ συνδημιουργεῖν, οὐκ ἔχοντα ὑποχωρήσεως τόπον. ### English translation (Claude) I might fairly ask this question too: whether God filled matter, or was in some part of matter. If anyone wishes to say God was in some part of matter, he calls him far smaller than matter, if a part of it contained him wholly. But if he says he was in all matter, he must explain how he made it. For one must say either that there was some contraction of God, upon which he made that from which he withdrew, or that he made himself together with matter, having no place to withdraw to. ### Extrabiblical texts - Methodius, Autex. (On Free Will): quotation, high confidence - Origen, Philoc. 24 (Philocalia): quotation, medium confidence ### Translation notes - Methodius, On Free Will ### Citation (SBL) Eusebius, Praep. ev. 7.22.8 (Dindorf 1:391; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-8). ## Preparation for the Gospel 7.22.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-9 - Source: Dindorf 1:391–392 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If matter is in God, God would be divided or a container. ### Greek text εἰ δὲ τὴν ὕλην ἐν τῷ θεῷ εἶναί τις λέξει, ὁμοίως ἐξετάζειν δεῖ πότερον ὡς διισταμένου αὐτοῦ ἀφʼ ἑαυτοῦ. καὶ ὥσπερ ἐν ἀέρι ζῴων ὑπάρχει γένη, διαιρουμένου καὶ μεριζομένου αὐτοῦ εἰς ὑποδοχὴν τῶν γινομένων ἐν αὐτῷ, ἢ ὡς ἐν τόπῳ, τουτέστιν ὥσπερ ἐν γῇ ὕδωρ. ### English translation (Claude) And if anyone says that matter is in God, we must likewise examine whether it is as though he were divided from himself, just as kinds of animals exist in air, the air being divided and parted to receive what comes to be in it, or as in a place, that is, as water in earth. ### Extrabiblical texts - Methodius, Autex. (On Free Will): quotation, high confidence - Origen, Philoc. 24 (Philocalia): quotation, medium confidence ### Translation notes - Methodius, On Free Will ### Citation (SBL) Eusebius, Praep. ev. 7.22.9 (Dindorf 1:391–392; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-9). ## Preparation for the Gospel 7.22.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-10 - Source: Dindorf 1:392 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If matter is in God, God becomes the place of evil, the very thing the theory meant to avoid. ### Greek text εἰ μὲν γὰρ εἴποιμεν ὡς ἐν ἀέρι, μεριστὸν ἀνάγκη τὸν θεὸν εἰπεῖν· εἰ δʼ ὥσπερ ἐν γῇ τὸ ὕδωρ, ἦν δὲ ἄτακτος ἡ ὕλη καὶ ἀκόσμητος, πρὸς δὲ τούτοις ἔχουσα καὶ κακὰ, τὸν θεὸν λέγειν ἀνάγκη τόπον εἶναι τῶν ἀκοσμήτων καὶ τῶν κακῶν. ὅπερ οὐκ εὔφημον εἶναί μοι δοκεῖ, ἐπισφαλὲς δὲ μᾶλλον. ὕλην γὰρ εἶναι θέλεις, ἵνα μὴ τῶν κακῶν ποιητὴν εἴπῃς τὸν θεὸν καὶ τοῦτο φεύγειν προαιρούμενος δοχεῖον αὐτὸν τῶν κακῶν εἶναι λέγεις.” ### English translation (Claude) For if we say 'as in air,' we must say that God is divisible; but if 'as water in earth,' and matter was disordered and unadorned, and moreover contained evils, we must say that God is the place of disordered things and of evils. This seems to me not reverent, but rather dangerous. For you want matter to exist so that you need not call God the maker of evils, and in choosing to avoid this you say that he is a receptacle of evils." ### Extrabiblical texts - Methodius, Autex. (On Free Will): quotation, high confidence - Origen, Philoc. 24 (Philocalia): quotation, medium confidence ### Translation notes - Maximus (= Methodius, On Free Will). ### Citation (SBL) Eusebius, Praep. ev. 7.22.10 (Dindorf 1:392; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-10). ## Preparation for the Gospel 7.22.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-11 - Source: Dindorf 1:392 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Maximus turns to the origin of evil, the real motive for positing eternal matter. ### Greek text “Εἰ μὲν οὖν τὴν ὕλην ἐκ τῶν ὑποστάντων γενητῶν ὑπονοεῖν ἀγέννητον ὑπάρχειν ἔλεγες, πολὺν ἂν περὶ αὐτῆς ἐποιησάμην λόγον εἰς ἀπόδειξιν τοῦ ὅτι ἀδύνατον ὑπάρχειν αὐτὴν ἀγέννητον· ἐπεὶ δὲ τὴν τῶν κακῶν γένεσιν αἰτίαν ἔφησθα εἶναι τῆς τοιαύτης ὑπονοίας, διὰ τοῦτʼ ἐπὶ τὴν ἐξέτασιν τούτων ἔρχεσθαί μοι δοκῶ. φανεροῦ γὰρ γενομένου τοῦ λόγου καθʼ ὃν τρόπον ἐστὶ τὰ κακὰ καὶ ὅτι οὐχ οἷόν τέ ἐστιν ἀναίτιον τῶν κακῶν εἰπεῖν τὸν θεὸν ἐκ τοῦ ὕλην αὐτῷ ὑποτιθέναι, τὴν τοιαύτην ὑπόνοιαν ἀναιρεῖσθαί μοι δοκεῖ. ### English translation (Claude) "If you had said that you supposed matter to be unbegotten from the things that have come into being, I would have said much about it to prove that it cannot be unbegotten. But since you said that the origin of evils is the reason for this supposition, I think I should therefore proceed to examine this. For once the account of how evils exist has been made plain, and that it is not possible to call God blameless for evils by supposing matter beside him, such a supposition seems to me to be done away with. ### Extrabiblical texts - Methodius, Autex. (On Free Will): quotation, high confidence - Origen, Philoc. 24 (Philocalia): quotation, medium confidence ### Translation notes - Maximus (= Methodius, On Free Will). ### Citation (SBL) Eusebius, Praep. ev. 7.22.11 (Dindorf 1:392; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-11). ## Preparation for the Gospel 7.22.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-12 - Source: Dindorf 1:392 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The opponent holds that qualityless matter coexisted with God. ### Greek text Φῂς τοίνυν ἄποιον ὕλην συνυπάρχειν τῷ θεῷ, ἐξ ἧς τὴν τοῦδε τοῦ κόσμου γένεσιν ἐδημιούργησεν. Οὕτω μοι δοκεῖ. ### English translation (Claude) You say, then, that matter without qualities coexists with God, from which he made the generation of this world? —So it seems to me. ### Extrabiblical texts - Methodius, Autex. (On Free Will): quotation, high confidence - Origen, Philoc. 24 (Philocalia): quotation, medium confidence ### Translation notes - Maximus (= Methodius, On Free Will). The dialogue's replies are marked with dashes. ### Citation (SBL) Eusebius, Praep. ev. 7.22.12 (Dindorf 1:392; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-12). ## Preparation for the Gospel 7.22.13 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-13 - Source: Dindorf 1:392 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God then made the qualities. ### Greek text οὐκοῦν εἰ ἄποιος ἐτύγχανεν ἡ ὕλη, γέγονε δὲ κόσμος πρὸς τοῦ θεοῦ, ἐν δὲ τῷ κόσμῳ αἱ ποιότητες, τῶν ποιοτήτων ποιητὴς γέγονεν ὁ θεός. Οὕτως ἔχει. ### English translation (Claude) Then if matter was without qualities, and the world came into being from God, and the qualities are in the world, God has become the maker of the qualities. —That is so. ### Extrabiblical texts - Methodius, Autex. (On Free Will): quotation, high confidence - Origen, Philoc. 24 (Philocalia): quotation, medium confidence ### Translation notes - Maximus (= Methodius). ### Citation (SBL) Eusebius, Praep. ev. 7.22.13 (Dindorf 1:392; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-13). ## Preparation for the Gospel 7.22.14 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-14 - Source: Dindorf 1:392–393 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The opponent agrees that qualities did not come from prior qualities and are not substances. ### Greek text Ἐπεὶ δέ σου καὶ λέγοντος ἔμπροσθεν ἤκουον ὡς ἀδύνατον ἐξ οὐκ ὄντων γίνεσθαί τι, πρὸς τὴν ἐρώτησιν ἀπόκριναι τὴν ἐμήν· δοκεῖ σοι τὰς τοῦ κόσμου ποιότητας μὴ ἐξ ὑποκειμένων ποιοτήτων γεγονέναι; Δοκεῖ. Ἕτερον δέ τι παρὰ τὰς οὐσίας ὑπάρχειν αὐτάς; Οὕτως ἔχει. ### English translation (Claude) And since I heard you saying before that it is impossible for anything to come into being from what is not, answer my question: do you think that the qualities of the world did not come from underlying qualities? —I do. —And that they are something other than the substances? —That is so. ### Extrabiblical texts - Methodius, Autex. (On Free Will): quotation, high confidence - Origen, Philoc. 24 (Philocalia): quotation, medium confidence ### Translation notes - Maximus (= Methodius). ### Citation (SBL) Eusebius, Praep. ev. 7.22.14 (Dindorf 1:392–393; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-14). ## Preparation for the Gospel 7.22.15 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-15 - Source: Dindorf 1:393 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: So God made qualities from nothing, contradicting the opponent's principle. ### Greek text Εἰ μὲν οὖν μήτε ἐξ ὑποκειμένων ποιοτήτων τὰς ποιότητας ἐδημιούργησεν ὁ θεὸς μήτε ἐκ τῶν οὐσιῶν, τῷ μηδὲ οὐσίας αὐτὰς εἶναι, ἐκ μὴ ὄντων αὐτὰς ὑπὸ τοῦ θεοῦ γεγονέναι εἰπεῖν ἀναγκαῖον. ὅθεν περιττῶς ἐδόκεις μοι λέγειν ἀδύνατον εἶναι δοξάζειν ἐξ οὐκ ὄντων γεγονέναι τι πρὸς τοῦ θεοῦ. ### English translation (Claude) If, then, God made the qualities neither from underlying qualities nor from the substances, since they are not substances, one must say that they came into being from God out of what is not. So you seemed to me to say needlessly that it is impossible to hold that anything came into being from what is not by God. ### Extrabiblical texts - Methodius, Autex. (On Free Will): quotation, high confidence - Origen, Philoc. 24 (Philocalia): quotation, medium confidence ### Translation notes - Maximus (= Methodius). ### Citation (SBL) Eusebius, Praep. ev. 7.22.15 (Dindorf 1:393; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-15). ## Preparation for the Gospel 7.22.16 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-16 - Source: Dindorf 1:393 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Even human builders make cities not from cities. ### Greek text ἀλλʼ ὁ μὲν περὶ τούτου λόγος ὧδε ἐχέτω. καὶ γὰρ παρʼ ἡμῖν θεωροῦμεν ἀνθρώπους ἐξ οὐκ ὄντων ποιοῦντάς τινα, εἰ καὶ ὅτι μάλιστα δοκοῦσι ποιεῖν ἔν τινι, οἷον ἐπὶ τῶν ἀρχιτεκτόνων τὸ παράδειγμα λάβωμεν. καὶ γὰρ οὗτοι ποιοῦσι πόλεις οὐκ ἐκ πόλεων καὶ ναοὺς ὁμοίως οὐκ ἐκ ναῶν. ### English translation (Claude) But let the account of this stand thus. For among us too we see people making some things from what is not, even if they seem especially to make them in something; let us take the example of architects. For they make cities not from cities, and likewise temples not from temples. ### Extrabiblical texts - Methodius, Autex. (On Free Will): quotation, high confidence - Origen, Philoc. 24 (Philocalia): quotation, medium confidence ### Translation notes - Maximus (= Methodius). ### Citation (SBL) Eusebius, Praep. ev. 7.22.16 (Dindorf 1:393; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-16). ## Preparation for the Gospel 7.22.17 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-17 - Source: Dindorf 1:393 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The art, not the material, makes the building, and the art comes from nothing in the material. ### Greek text εἰ δʼ, ὅτι τούτοις οὐσίαι ὑπόκεινται, οἴει ἐξ ὄντων αὐτοὺς ταῦτα ποιεῖν, σφάλλῃ τῷ λόγῳ. οὐδὲ γὰρ ἡ οὐσία ἐστὶν ἡ ποιοῦσα τὴν πόλιν, ἢ αὖ πάλιν τοὺς ναοὺς, ἀλλʼ ἡ περὶ τὴν οὐσίαν τέχνη· ἡ δὲ τέχνη οὐκ ἐξ ὑποκειμένης τινὸς ἐν ταῖς οὐσίαις τέχνης γίνεται, ἀλλʼ ἐξ οὐκ οὔσης ἐν αὐταῖς γίνεται. ### English translation (Claude) And if you think that, because substances underlie these, they make them from what exists, you err in your reasoning. For it is not the substance that makes the city or the temples, but the art applied to the substance; and the art does not come from some underlying art in the substances, but comes into them from what was not in them. ### Extrabiblical texts - Methodius, Autex. (On Free Will): quotation, high confidence - Origen, Philoc. 24 (Philocalia): quotation, medium confidence ### Translation notes - Maximus (= Methodius). ### Citation (SBL) Eusebius, Praep. ev. 7.22.17 (Dindorf 1:393; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-17). ## Preparation for the Gospel 7.22.18 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-18 - Source: Dindorf 1:393 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Art does not exist on its own but only arises in a substance. ### Greek text ἀπαντήσειν δέ μοι δοκεῖς οὕτω τῷ λόγῳ, ὅτι ὁ τεχνίτης ἐξ ἧς ἔχει τέχνης τὴν ἐν τῇ οὐσίᾳ τέχνην ποιεῖ. πρὸς δὲ τοῦτο λέγεσθαι τοῦτʼ εὖ ἔχειν μοι δοκεῖ, ὅτι οὐδὲ ἐν τῷ ἀνθρώπῳ ἔκ τινος ὑποκειμένης τέχνης γίνεται. οὐ γὰρ ἔνεστιν αὐτὴν ἐφʼ ἑαυτῆς οὖσαν δοῦναι τὴν τέχνην· τῶν γὰρ συμβεβηκότων ἐστὶν καὶ τῶν τότε τὸ εἶναι λαμβανόντων, ὁπόταν ἐν οὐσίᾳ γίνωνται. ### English translation (Claude) You seem likely to meet the argument thus: that the craftsman makes the art in the substance from the art he has. To this it seems good to me to say that not even in man does it come from some underlying art. For art cannot be given as existing by itself; for it belongs to the accidents and to the things that receive their being only when they come to be in a substance. ### Extrabiblical texts - Methodius, Autex. (On Free Will): quotation, high confidence - Origen, Philoc. 24 (Philocalia): quotation, medium confidence ### Translation notes - Maximus (= Methodius). ### Citation (SBL) Eusebius, Praep. ev. 7.22.18 (Dindorf 1:393; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-18). ## Preparation for the Gospel 7.22.19 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-19 - Source: Dindorf 1:393–394 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If humans produce arts from nothing, God can make substances from nothing. ### Greek text ὁ μὲν γὰρ ἄνθρωπος καὶ χωρὶς τῆς ἀρχιτεκτονικῆς ἔσται· ἡ δʼ οὐκ ἔσται, ἐὰν μὴ πρότερον ἄνθρωπος ᾖ. ὅθεν τὰς τέχνας ἐξ οὐκ ὄντων εἰς ἀνθρώπους πεφυκέναι γίνεσθαι λέγειν ἀναγκαῖον. εἰ τοίνυν τοῦτο οὕτως ἔχον ἐπʼ ἀνθρώπων ἐδείξαμεν, πῶς οὐχὶ προσῆκε τὸν θεὸν μὴ μόνον ποιότητας ἐξ οὐκ ὄντων φάναι δύνασθαι ποιεῖν, ἀλλὰ καὶ οὐσίας; τῷ γὰρ δυνατὸν φανῆναι γίνεσθαί τι ἐξ οὐκ ὄντων τὸ καὶ τὰς οὐσίας οὕτως ἔχειν δείκνυται. ### English translation (Claude) For man will exist even without architecture, but it will not exist unless man first exists. Hence one must say that the arts naturally come into being in humans from what was not. If, then, we have shown this to be so in the case of humans, how is it not fitting to say that God can make not only qualities but also substances from what is not? For by its appearing possible for something to come into being from what is not, it is shown that the same holds for substances. ### Extrabiblical texts - Methodius, Autex. (On Free Will): quotation, high confidence - Origen, Philoc. 24 (Philocalia): quotation, medium confidence ### Translation notes - Maximus (= Methodius). ### Citation (SBL) Eusebius, Praep. ev. 7.22.19 (Dindorf 1:393–394; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-19). ## Preparation for the Gospel 7.22.20 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-20 - Source: Dindorf 1:394 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The opponent agrees evils are qualities of substances. ### Greek text ἐπεὶ δὲ πόθος ἐστί σοι περὶ τῆς τῶν κακῶν γενέσεως ζητεῖν, ἐπὶ τὸν τούτων ἐλεύσομαι λόγον, καί σου βραχέα πυθέσθαι βούλομαι. τὰ κακὰ πότερον οὐσίαι σοι δοκοῦσιν εἶναι, ἢ ποιότητες οὐσιῶν; Ποιότητας οὐσιῶν εὖ ἔχειν λέγειν μοι δοκεῖ. ### English translation (Claude) But since you long to inquire into the origin of evils, I shall come to the account of these, and I wish to ask you briefly: do evils seem to you to be substances, or qualities of substances? —It seems right to me to call them qualities of substances. ### Extrabiblical texts - Methodius, Autex. (On Free Will): quotation, high confidence - Origen, Philoc. 24 (Philocalia): quotation, medium confidence ### Translation notes - Maximus (= Methodius). ### Citation (SBL) Eusebius, Praep. ev. 7.22.20 (Dindorf 1:394; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-20). ## Preparation for the Gospel 7.22.21 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-21 - Source: Dindorf 1:394 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Then God would be the creator of evils, so positing matter does not help. ### Greek text Ἡ δὲ ὕλη ἄποιος ἦν καὶ ἀσχημάτιστος; Οὕτω προλαβὼν ἐξεῖπον τῷ λόγῳ. Οὐκοῦν εἰ τὰ κακὰ ποιότητες ὑπάρχουσιν οὐσιῶν, ἡ δὲ ὕλη ἄποιος ἦν, τῶν δὲ ποιοτήτων ποιητὴν εἶπας τὸν θεὸν εἶναι, ἔσται καὶ τῶν κακῶν δημιουργὸς ὁ θεός. ὅτε τοίνυν οὐδʼ οὕτως ἀναίτιον τῶν κακῶν δυνατὸν εἰπεῖν τὸν θεὸν, ὕλην αὐτῷ προσάπτειν περιττὸν εἶναί μοι δοκεῖ. εἰ δέ τι πρὸς ταῦτα λέγειν ἔχεις, ἄρχου τοῦ λόγου. ### English translation (Claude) —And matter was without qualities and without shape? —So I stated at the outset of the discussion. —Then if evils are qualities of substances, and matter was without qualities, and you said God is the maker of the qualities, God will be the creator of evils too. Since, then, not even so is it possible to call God blameless for evils, it seems to me superfluous to attach matter to him. If you have anything to say to this, begin your reply. ### Extrabiblical texts - Methodius, Autex. (On Free Will): quotation, high confidence - Origen, Philoc. 24 (Philocalia): quotation, medium confidence ### Translation notes - Maximus (= Methodius). ### Citation (SBL) Eusebius, Praep. ev. 7.22.21 (Dindorf 1:394; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-21). ## Preparation for the Gospel 7.22.22 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-22 - Source: Dindorf 1:394–395 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The opponent asks to redefine evil; Maximus welcomes the honest inquiry. ### Greek text εἰ μὲν ἐκ φιλονεικίας ἡμῖν ἡ ζήτησις ἐγίνετο, οὐκ ἂν δεύτερον περὶ τῶν κακῶν ἠξίουν ὁρίζεσθαι ’ ἐπεὶ δὲ φιλίας ἕνεκα μᾶλλον καὶ τῆς πρὸς τὸν πλησίον ὠφελείας τὴν ἐξέτασιν ποιούμεθα τῶν λόγων, ἄνωθεν περὶ τούτων ὁρίζεσθαι ἀξιῶ συγχωρεῖν. Τὴν μὲν προαίρεσιν τὴν ἐμὴν ἐκ πολλοῦ σοι φανερὰν εἶναι δοκῶ καὶ τὴν ἐν τοῖς λόγοις σπουδὴν, ὅτι οὐ πιθανῶς εἰπὼν ψεῦδος νικῆσαι θέλω, ἀλλὰ δειχθῆναι τὴν ἀλήθειαν μετὰ ἀκριβοῦς ἐξετάσεως, καὶ σὲ δὲ οὕτω διακεῖσθαι σαφῶς ἐπίσταμαι· ὅθεν οἵῳ τρόπῳ χρώμενος νομίζεις δύνασθαι τὸ ἀληθὲς εὑρεῖν, τούτῳ χρῆσαι μηδὲν δυσωπούμενος. οὐ γὰρ σεαυτὸν ὠφελήσεις μόνον χρησάμενος τῷ κρείττονι, ἀλλὰ πάντως κἀμὲ περὶ ὧν ἀγνοῶ. ### English translation (Claude) —If our inquiry arose from love of contention, I would not ask to define evils a second time; but since we are examining the arguments rather for friendship's sake and for our neighbor's benefit, I ask you to allow us to define them again from the beginning. —I think my purpose and my earnestness in discussion have long been plain to you: that I do not wish to win by plausibly speaking falsehood, but for the truth to be shown with exact examination; and I clearly know that you are of the same mind. So use whatever method you think can find the truth, without any embarrassment. For by using the better you will benefit not only yourself, but surely me too in what I do not know. ### Extrabiblical texts - Methodius, Autex. (On Free Will): quotation, high confidence - Origen, Philoc. 24 (Philocalia): quotation, medium confidence ### Translation notes - Maximus (= Methodius). ### Citation (SBL) Eusebius, Praep. ev. 7.22.22 (Dindorf 1:394–395; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-22). ## Preparation for the Gospel 7.22.23 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-23 - Source: Dindorf 1:395 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The opponent now holds that evils are substances; Maximus examines what substance is. ### Greek text Σαφῶς παραστῆναί μοι δοκεῖς καὶ τὰ κακὰ οὐσίας ὑπάρχειν τινάς· οὐδὲ γὰρ ἐκτὸς οὐσιῶν αὐτὰ ὄντα βλέπω. ἐπεὶ τοίνυν, ὦ οὗτος, καὶ τὰ κακὰ οὐσίας εἶναι λέγεις, ἀνάγκη τὸν τῆς οὐσίας ἐξετάζειν λόγον. δοκεῖ σοι τὴν οὐσίαν σωματικήν τινα σύστασιν εἶναι; Δοκεῖ. ### English translation (Claude) —You seem to me plainly to hold that evils too are certain substances? —Yes, for I do not see them existing apart from substances. —Since, then, my friend, you say that evils too are substances, we must examine the definition of substance. Do you think substance is a certain bodily structure? —I do. ### Extrabiblical texts - Methodius, Autex. (On Free Will): quotation, high confidence - Origen, Philoc. 24 (Philocalia): quotation, medium confidence ### Translation notes - Maximus (= Methodius). ### Citation (SBL) Eusebius, Praep. ev. 7.22.23 (Dindorf 1:395; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-23). ## Preparation for the Gospel 7.22.24 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-24 - Source: Dindorf 1:395 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A substance exists by itself. ### Greek text Ἡ δὲ σωματικὴ σύστασις αὐτὴ ἐφʼ ἑαυτῆς ὑπάρχει οὐ δεομένη τινὸς, οὗ γενομένου τὸ εἶναι λήψεται; Οὕτως ἔχει. ### English translation (Claude) —And bodily structure exists by itself, needing nothing in which it comes to be in order to receive its being? —That is so. ### Extrabiblical texts - Methodius, Autex. (On Free Will): quotation, high confidence - Origen, Philoc. 24 (Philocalia): quotation, medium confidence ### Translation notes - Maximus (= Methodius). ### Citation (SBL) Eusebius, Praep. ev. 7.22.24 (Dindorf 1:395; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-24). ## Preparation for the Gospel 7.22.25 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-25 - Source: Dindorf 1:395 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Evils are someone's activities. ### Greek text Δοκεῖ δέ σοι τὰ κακὰ ἐνεργείας εἶναί τινος; Οὕτω μοι φαίνεται. ### English translation (Claude) —And do evils seem to you to be activities of someone? —So it appears to me. ### Extrabiblical texts - Methodius, Autex. (On Free Will): quotation, high confidence - Origen, Philoc. 24 (Philocalia): quotation, medium confidence ### Translation notes - Maximus (= Methodius). ### Citation (SBL) Eusebius, Praep. ev. 7.22.25 (Dindorf 1:395; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-25). ## Preparation for the Gospel 7.22.26 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-26 - Source: Dindorf 1:395 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Activities exist only when an agent acts. ### Greek text Αἱ δὲ ἐνέργειαι τότε τὸ εἶναι λαμβάνουσιν, ὁπόταν ὁ ἐνεργῶν παρῇ; Οὕτως ἔχει. ### English translation (Claude) —And activities receive their being when the one acting is present? —That is so. ### Extrabiblical texts - Methodius, Autex. (On Free Will): quotation, high confidence - Origen, Philoc. 24 (Philocalia): quotation, medium confidence ### Translation notes - Maximus (= Methodius). ### Citation (SBL) Eusebius, Praep. ev. 7.22.26 (Dindorf 1:395; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-26). ## Preparation for the Gospel 7.22.27 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-27 - Source: Dindorf 1:395 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Without an agent there is no activity. ### Greek text Οὐκ ὄντος δὲ τοῦ ἐνεργοῦντος, οὐδʼ ὅπερ ἐνεργεῖ ἔσται ποτέ; Οὐκ ἔσται. ### English translation (Claude) —And if the one acting does not exist, neither will what he does ever exist? —It will not. ### Extrabiblical texts - Methodius, Autex. (On Free Will): quotation, high confidence - Origen, Philoc. 24 (Philocalia): quotation, medium confidence ### Translation notes - Maximus (= Methodius). ### Citation (SBL) Eusebius, Praep. ev. 7.22.27 (Dindorf 1:395; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-27). ## Preparation for the Gospel 7.22.28 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-28 - Source: Dindorf 1:395 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: So evils, being activities, are not substances. ### Greek text Οὐκοῦν εἰ ἡ οὐσία σωματική τις ἐστὶ σύστασις, αὕτη δὲ οὐ δεῖταί τινος, ἐν ᾧ γενομένη τὸ εἶναι λήψεται, τὰ δὲ κακὰ ἐνέργειαι ὑπάρχουσί τινος, αἱ δὲ ἐνέργειαι δέονταί τινος, ἐν ᾧ γενόμεναι τὸ εἶναι λαμβάνουσιν, οὐκ ἔσονται οὐσίαι τὰ κακά. ### English translation (Claude) —Then if substance is a certain bodily structure, and it needs nothing in which it comes to be to receive its being, while evils are activities of someone, and activities need something in which they come to be to receive their being, evils will not be substances. ### Extrabiblical texts - Methodius, Autex. (On Free Will): quotation, high confidence - Origen, Philoc. 24 (Philocalia): quotation, medium confidence ### Translation notes - Maximus (= Methodius). ### Citation (SBL) Eusebius, Praep. ev. 7.22.28 (Dindorf 1:395; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-28). ## Preparation for the Gospel 7.22.29 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-29 - Source: Dindorf 1:395–396 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Murder is an act of a substance, not itself a substance. ### Greek text εἰ δὲ οὐσίαι τὰ κακὰ, κακὸν δὲ ὁ φόνος, οὐσία ἔσται ὁ φόνος· ἀλλὰ μὴν ὁ φόνος ἐνέργεια ὑπάρχει τινὸς, οὐκ ἔστιν ἄρα οὐσία ὁ φόνος. εἰ δὲ τὰ ἐνεργοῦντα οὐσίαν εἶναι θέλεις, σύμφημι κἀγώ. οἷον ἄνθρωπος ὁ φονεὺς, καθʼ ὃν μὲν λόγον ἄνθρωπός ἐστιν ὑπάρχει οὐσία· ὁ δὲ ὃν ποιεῖ φόνος οὐκ ἔστιν οὐσία, ἀλλʼ ἔργον τῆς οὐσίας. ### English translation (Claude) And if evils are substances, and murder is an evil, murder will be a substance; but murder is an activity of someone, so murder is not a substance. But if you mean that the agents are substance, I agree too. For example, a man who is a murderer is a substance insofar as he is a man; but the murder he commits is not a substance, but a work of the substance. ### Extrabiblical texts - Methodius, Autex. (On Free Will): quotation, high confidence - Origen, Philoc. 24 (Philocalia): quotation, medium confidence ### Translation notes - Maximus (= Methodius). ### Citation (SBL) Eusebius, Praep. ev. 7.22.29 (Dindorf 1:395–396; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-29). ## Preparation for the Gospel 7.22.30 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-30 - Source: Dindorf 1:396 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A person is called evil from his acts, as a physician from medicine, without the acts being his substance. ### Greek text λέγομεν δὲ τὸν ἄνθρωπον ποτὲ μὲν κακὸν διὰ τὸ φονεύειν, ποτὲ δʼ αὖ πάλιν διὰ τὸ εὐεργετεῖν ἀγαθόν. καὶ προσπλέκεται ταῦτα τὰ ὀνόματα τῇ οὐσίᾳ ἐκ τῶν συμβεβηκότων αὐτῇ, ἅτινα οὐκ ἔστιν αὐτή· οὔτε γὰρ ὁ φόνος ἐστὶν ἡ οὐσία οὔτʼ αὖ πάλιν ἡ μοιχεία οὔτε τι τῶν ὁμοίων κακῶν· ἀλλʼ ὥσπερ ἀπὸ τῆς γραμματικῆς ὁ γραμματικὸς λέγεται καὶ ἀπὸ τῆς ῥητορικῆς ὁ ῥήτωρ καὶ ἀπὸ τῆς ἰατρικῆς ὁ ἰατρὸς, τῆς οὐσίας οὔτʼ ἰατρικῆς οὔσης οὔτε μὴν ῥητορικῆς οὔτε γραμματικῆς ἀλλʼ ἀπὸ τῶν συμβεβηκότων αὐτῇ τὴν προσηγορίαν λαμβανούσης, ἀφʼ ὧν οὕτως ὀνομάζεσθαι δοκεῖ, οὐδʼ ὁπότερον αὐτῶν οὖσα, ὁμοίως μοι φαίνεται καὶ ἀπὸ τῶν δοκούντων εἶναι κακῶν τὴν οὐσίαν ὄνομα προσλαμβάνειν, οὐδʼ ὁπότερον οὖσαν αὐτῶν. ### English translation (Claude) We call a man sometimes evil because he murders, and sometimes again good because he does good. And these names are attached to the substance from what happens to it, which it is not itself. For neither is murder the substance, nor again adultery, nor any of the like evils. But just as the grammarian is named from grammar, the orator from rhetoric, and the physician from medicine, though the substance is neither medicine nor rhetoric nor grammar, but takes its name from what happens to it, from which it seems to be so named while being neither of them, so it seems to me that the substance takes its name from what are thought to be evils, while being none of them. ### Extrabiblical texts - Methodius, Autex. (On Free Will): quotation, high confidence - Origen, Philoc. 24 (Philocalia): quotation, medium confidence ### Translation notes - Maximus (= Methodius). ### Citation (SBL) Eusebius, Praep. ev. 7.22.30 (Dindorf 1:396; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-30). ## Preparation for the Gospel 7.22.31 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-31 - Source: Dindorf 1:396 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Even the devil is called evil from his acts, which are not his substance. ### Greek text καί μοι ὁμοίως ἐπινόησον, εἴ τινα ἕτερον ἀναπλάττεις ἐν τῷ νῷ τῶν κακῶν τοῖς ἀνθρώποις αἴτιον, ὡς κἀκεῖνος, καθὸ ἐν τούτοις ἐνεργεῖ καὶ ὑποβάλλει ποιεῖν τὰ κακὰ, ἔστι καὶ αὐτὸς κακὸς ἐξ ὧν ποιεῖ. διὰ τοῦτο γὰρ κἀκεῖνος κακὸς εἶναι λέγεται, ὅτι τῶν κακῶν ἐστι ποιητής. ἃ δέ τις ποιεῖ, οὐκ ἔστιν αὐτὸς, ἀλλʼ αἱ ἐνέργειαι αὐτοῦ, ἀφʼ ὧν τὴν προσηγορίαν τοῦ κακὸς λέγεσθαι λαμβάνει. ### English translation (Claude) And consider likewise, if you imagine in your mind someone else as the cause of evils for humans, that he too, insofar as he works in them and prompts them to do evils, is himself evil from what he does. For he too is called evil for this reason, that he is the maker of evils. But what someone does is not himself, but his activities, from which he takes the name of being called evil. ### Extrabiblical texts - Methodius, Autex. (On Free Will): quotation, high confidence - Origen, Philoc. 24 (Philocalia): quotation, medium confidence ### Translation notes - Maximus (= Methodius). ### Citation (SBL) Eusebius, Praep. ev. 7.22.31 (Dindorf 1:396; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-31). ## Preparation for the Gospel 7.22.32 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-32 - Source: Dindorf 1:396 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If an agent were his acts, humans who commit them would cause his existence. ### Greek text εἰ γὰρ αὐτὸν ὑπάρχειν εἴποιμεν ἃ ποιεῖ, ποιεῖ δὲ φόνους καὶ μοιχείας καὶ κλοπὰς καὶ ὅσα τούτοις ὅμοια, αὐτὸς ἔσται ταῦτα· εἰ δὲ ταῦτʼ ἐστὶν αὐτὸς, ταῦτα δʼ ὅτε γίνεται τὴν σύστασιν ἔχει, οὐ γινόμενα δὲ καὶ τοῦ εἶναι παύεται, γίνεται δὲ ταῦτα πρὸς ἀνθρώπων, ἔσονται τούτων οἱ ἄνθρωποι ποιηταὶ, καὶ τοῦ εἶναι καὶ τοῦ μηκέτʼ εἶναι αἴτιοι. ### English translation (Claude) For if we were to say that he is what he does, and he does murders and adulteries and thefts and the like, he himself will be these things. And if he is these, and these have existence when they happen, but when they do not happen they cease to be, and they are done by humans, then humans will be their makers, and the causes both of his being and of his no longer being. ### Extrabiblical texts - Methodius, Autex. (On Free Will): quotation, high confidence - Origen, Philoc. 24 (Philocalia): quotation, medium confidence ### Translation notes - Maximus (= Methodius). ### Citation (SBL) Eusebius, Praep. ev. 7.22.32 (Dindorf 1:396; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-32). ## Preparation for the Gospel 7.22.33 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-33 - Source: Dindorf 1:396–397 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Evil names come from acts, not from substance. ### Greek text εἰ δὲ ταῦτα ἐνεργείας αὐτοῦ φὴς, ἐξ ὧν ποιεῖ τὸ κακὸς εἶναι ἔχει, οὐκ ἐξ ὧν ἐστιν ἡ οὐσία. κακὸν δὲ εἴπομεν λέγεσθαι ἀπὸ τῶν συμβεβηκότων τῇ οὐσίᾳ, ἅτινα οὐκ ἔστιν ἡ οὐσία, ὡς ἀπὸ τῆς ἰατρικῆς ὁ ἰατρός. ### English translation (Claude) But if you say these are his activities, he is evil from what he does, not from what his substance is. And we said that evil is so called from what happens to the substance, which is not the substance, as the physician from medicine. ### Extrabiblical texts - Methodius, Autex. (On Free Will): quotation, high confidence - Origen, Philoc. 24 (Philocalia): quotation, medium confidence ### Translation notes - Maximus (= Methodius). ### Citation (SBL) Eusebius, Praep. ev. 7.22.33 (Dindorf 1:396–397; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-33). ## Preparation for the Gospel 7.22.34 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-34 - Source: Dindorf 1:397 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Evil had a beginning, so it is not unbegotten. ### Greek text εἰ δὲ ἐξ ὧν ἐνεργεῖ ἕκαστος ὑπάρχει κακὸς, ἃ δὲ ἐνεργεῖ ἀρχὴν τοῦ εἶναι λαμβάνει, ἤρξατο κἀκεῖνος εἶναι κακὸς, ἤρξατο δὲ καὶ ταυτὶ τὰ κακά. εἰ δὲ οὕτως ἔχει, οὐκ ἔσται ἀνάρχως κακὸς, οὐδὲ ἀγέννητα τὰ κακὰ τῷ γεννητὰ πρὸς αὐτοῦ εἶναι φάναι. ### English translation (Claude) And if each is evil from what he does, and what he does receives a beginning of being, then he too began to be evil, and these evils too began. If so, he will not be evil without beginning, nor will the evils be unbegotten, since we say they are begotten by him. ### Extrabiblical texts - Methodius, Autex. (On Free Will): quotation, high confidence - Origen, Philoc. 24 (Philocalia): quotation, medium confidence ### Translation notes - Maximus (= Methodius). ### Citation (SBL) Eusebius, Praep. ev. 7.22.34 (Dindorf 1:397; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-34). ## Preparation for the Gospel 7.22.35 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-35 - Source: Dindorf 1:397 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A second interlocutor grants the argument against qualityless matter. ### Greek text Τὸν μὲν πρὸς τὸν ἕτερον, ὦ φίλε, λόγον ἱκανῶς μοι πεποιηκέναι δοκεῖς· ἐξ ὧν γὰρ προύλαβες τῷ λόγῳ, ἐκ τούτων συνάγειν ἔδοξας καλῶς. ὡς ἀληθῶς γὰρ, εἰ ἄποιος ἐτύγχανεν ἡ ὕλη, τῶν δὲ ποιοτήτων δημιουργὸς ὑπάρχει ὁ θεὸς, ποιότητες δὲ τὰ κακὰ, τῶν κακῶν ἔσται ποιητὴς ὁ θεός. ### English translation (Claude) —You seem to me, my friend, to have answered the other man sufficiently; for from what you assumed in the argument you seem to have drawn your conclusions well. For truly, if matter was without qualities, and God is the creator of the qualities, and evils are qualities, God will be the maker of evils. ### Extrabiblical texts - Methodius, Autex. (On Free Will): quotation, high confidence - Origen, Philoc. 24 (Philocalia): quotation, medium confidence ### Translation notes - Maximus (= Methodius). ### Citation (SBL) Eusebius, Praep. ev. 7.22.35 (Dindorf 1:397; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-35). ## Preparation for the Gospel 7.22.36 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-36 - Source: Dindorf 1:397 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The second interlocutor denies that any matter can be without qualities. ### Greek text οὗτος μὲν οὖν ὁ λόγος πρὸς ἐκεῖνον εἰρήσθω καλῶς, ἐμοὶ δὲ ψεῦδος δοκεῖ τὴν ὕλην ἄποιον εἶναι λέγειν· οὐδὲ γὰρ ἔνεστιν εἰπεῖν περὶ ἡστινοσοῦν οὐσίας ὡς ἔστιν ἄποιος. καὶ γὰρ ἐν ᾧ ἄποιον εἶναι λέγει, τὴν ποιότητα αὐτῆς μηνύει, ὁποία ἐστὶν ἡ ὕλη διαγραφόμενος, ὅπερ ἐστὶν ποιότητος εἶδος. ### English translation (Claude) Let this argument be said well against him; but to me it seems false to say that matter is without qualities. For one cannot say of any substance whatever that it is without qualities. Indeed, in the very act of saying it is without qualities, he indicates its quality, describing what kind of thing matter is, which is a form of quality. ### Extrabiblical texts - Methodius, Autex. (On Free Will): quotation, high confidence - Origen, Philoc. 24 (Philocalia): quotation, medium confidence ### Translation notes - Maximus (= Methodius). ### Citation (SBL) Eusebius, Praep. ev. 7.22.36 (Dindorf 1:397; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-36). ## Preparation for the Gospel 7.22.37 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-37 - Source: Dindorf 1:397 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: He holds matter had qualities eternally and is the source of evil. ### Greek text ὅθεν, εἴ σοι φίλον ἐστὶν, ἄνωθεν ἔχου πρὸς ἐμὲ τοῦ λόγου. ἐμοὶ γὰρ ἡ ὕλη ἀνάρχως ποιότητας ἔχειν δοκεῖ. οὕτως γὰρ καὶ τὰ κακὰ ἐκ τῆς ἀπορροίας αὐτῆς εἶναι λέγω, ἵνα τῶν κακῶν ὁ μὲν θεὸς ἀναίτιος ᾖ, τούτων δὲ ἀπάντων ἡ ὕλη αἰτία. ### English translation (Claude) So, if you like, take up the argument with me from the beginning. For to me matter seems to have qualities without beginning. In this way I also say that evils come from its outflow, so that God may be blameless for evils, and matter the cause of all of them. ### Extrabiblical texts - Methodius, Autex. (On Free Will): quotation, high confidence - Origen, Philoc. 24 (Philocalia): quotation, medium confidence ### Translation notes - Maximus (= Methodius). ### Citation (SBL) Eusebius, Praep. ev. 7.22.37 (Dindorf 1:397; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-37). ## Preparation for the Gospel 7.22.38 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-38 - Source: Dindorf 1:397–398 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Maximus welcomes the new objection and the honest examination of arguments. ### Greek text Τὴν μὲν προθυμίαν τὴν σὴν ἀποδέχομαι, ὦ φίλε, καί σου τὴν ἐν τοῖς λόγοις σπουδὴν ἐπαινῶ. προσῆκε γὰρ ὡς ἀληθῶς ἕκαστον τῶν φιλομαθῶν μὴ ἁπλῶς καὶ ὡς ἔτυχε συγκατατίθεσθαι τοῖς λεγομένοις, ἀλλʼ ἀκριβῆ ποιεῖσθαι τὴν ἐξέτασιν τῶν λόγων. οὐδὲ γὰρ εἰ ὁ προσζητῶν παρὰ λόγον ὁρισάμενος ἀφορμὴν παρέσχε τῷ προσδιαλεγομένῳ συνάγειν ὡς ἐθέλει, τοῦτο καὶ τὸν ἀκροατὴν πείσει, ἀλλʼ εἴ τι δοκεῖ δυνατὸν εἶναι λέγεσθαι καλῶς, τοῦτο λέξει· παρʼ ὧν δυοῖν θάτερον ἔσται· ἢ γὰρ καὶ πρὸς ὃ κινεῖσθαι δοκεῖ ἀκούσας τέλεον ὠφεληθήσεται, ἢ τὸν προσδιαλεγόμενον ἐλέγξει οὐ τἀληθῆ λέγοντα. ### English translation (Claude) —I welcome your readiness, my friend, and praise your earnestness in the discussion. For truly every lover of learning ought not simply and at random to assent to what is said, but to examine the arguments exactly. For even if the questioner, by defining against reason, has given the one he is talking with an opening to draw what conclusions he likes, this will not persuade the listener too; but if anything seems possible to say well, he will say it. From this one of two things will follow: either he will hear an answer to what seems to move him and be fully benefited, or he will refute the one he is talking with as not speaking the truth. ### Extrabiblical texts - Methodius, Autex. (On Free Will): quotation, high confidence - Origen, Philoc. 24 (Philocalia): quotation, medium confidence ### Translation notes - Maximus (= Methodius, On Free Will). ### Citation (SBL) Eusebius, Praep. ev. 7.22.38 (Dindorf 1:397–398; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-38). ## Preparation for the Gospel 7.22.39 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-39 - Source: Dindorf 1:398 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If matter had eternal qualities, God made nothing. ### Greek text Οὐ δοκεῖς δέ μοι δεόντως εἰρηκέναι τὴν ὕλην ἄνωθεν ποιότητας ἔχειν. εἰ γὰρ τοῦθʼ οὕτως ἔχει, τίνος ἔσται ποιητὴς ὁ θεός; εἴτε γὰρ οὐσίας ἐροῦμεν, προεῖναι ταύτας φαμέν· εἴτʼ αὖ πάλιν ποιότητας, καὶ ταύτας ὑπάρχειν. ### English translation (Claude) But you do not seem to me to have said rightly that matter had qualities from the beginning. For if this is so, of what will God be the maker? Whether we say substances, we say that these existed before; or again qualities, that these too existed. ### Extrabiblical texts - Methodius, Autex. (On Free Will): quotation, high confidence - Origen, Philoc. 24 (Philocalia): quotation, medium confidence ### Translation notes - Maximus (= Methodius). ### Citation (SBL) Eusebius, Praep. ev. 7.22.39 (Dindorf 1:398; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-39). ## Preparation for the Gospel 7.22.40 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-40 - Source: Dindorf 1:398 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Maximus asks whether God changed matter's substances or only its qualities. ### Greek text οὐκοῦν οὐσίας τε οὔσης καὶ ποιοτήτων περιττὸν εἶναί μοι δοκεῖ δημιουργὸν λέγειν τὸν θεόν. ἵνα δὲ μὴ ἐμαυτῷ κατασκευάζειν τινὰ δόξω λόγον, ἀπόκριναι νῦν ἐρωτώμενος, τίνι τρόπῳ δημιουργὸν εἶναι φῄς τὸν θεόν; πότερον ὅτι τὰς οὐσίας ἔτρεψεν εἰς τὸ μηκέθʼ ὑπάρχειν ἐκείνας αἵπερ ἦσάν ποτε, ἀλλʼ ἑτέρας παρʼ αὐτὰς γενέσθαι, ἢ ὅτι τὰς μὲν οὐσίας ἐφύλαξεν ἐκείνας αἵπερ ἦσαν πρὸ τούτου, τὰς δὲ ποιότητας ἔτρεψεν αὐτῶν; ### English translation (Claude) Since, then, both substance and qualities existed, it seems to me superfluous to call God a creator. But so that I may not seem to be constructing an argument for myself, answer now when asked: in what way do you say God is a creator? Is it that he changed the substances so that they were no longer what they once were, but others came to be in their place? Or that he kept the substances as they were before, but changed their qualities? ### Extrabiblical texts - Methodius, Autex. (On Free Will): quotation, high confidence - Origen, Philoc. 24 (Philocalia): quotation, medium confidence ### Translation notes - Maximus (= Methodius). ### Citation (SBL) Eusebius, Praep. ev. 7.22.40 (Dindorf 1:398; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-40). ## Preparation for the Gospel 7.22.41 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-41 - Source: Dindorf 1:398 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The opponent says God changed only the qualities, as stones become a house. ### Greek text Οὔ τι μοι δοκεῖ ἀλλαγήν τινα οὐσιῶν γεγονέναι καὶ γὰρ ἄτοπον τοῦτο λέγειν μοι φαίνεται τροπὴν δέ τινα τῶν ποιοτήτων γεγονέναι φημὶ, καθʼ ἃς δημιουργὸν εἶναι λέγω τὸν θεὸν, καὶ ὥσπερ εἰ τύχοι λέγειν ἐκ λίθων οἰκίαν γεγονέναι, ἐφʼ ὧν οὐκ ἔστιν εἰπεῖν ὡς οὐκέτι λίθοι μένουσι τῇ οὐσίᾳ, οἰκία γενόμενοι οἱ λίθοι ### English translation (Claude) —I do not think any change of substances took place, for it seems absurd to me to say this; but I say a change of the qualities took place, in respect of which I call God a creator; just as if one should happen to say that a house came to be from stones, in which case one cannot say that the stones no longer remain stones in substance when they have become a house ### Extrabiblical texts - Methodius, Autex. (On Free Will): quotation, high confidence - Origen, Philoc. 24 (Philocalia): quotation, medium confidence ### Translation notes - Maximus (= Methodius). ### Citation (SBL) Eusebius, Praep. ev. 7.22.41 (Dindorf 1:398; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-41). ## Preparation for the Gospel 7.22.42 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-42 - Source: Dindorf 1:398–399 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God, the opponent says, made the world by changing matter's qualities. ### Greek text τῇ γὰρ ποιότητι τῆς συνθέσεως τὴν οἰκίαν γεγονέναι φημὶ, τραπείσης δηλονότι τῆς προτέρας τῶν λίθων ποιότητος), οὕτω μοι δοκεῖ καὶ τὸν θεὸν, ὑπομενούσης τῆς οὐσίας, τροπήν τινα τῶν ποιοτήτων αὐτῆς πεποιηκέναι, καθʼ ἣν τὴν τοῦδε τοῦ κόσμου γένεσιν πρὸς τοῦ θεοῦ γεγονέναι λέγω. ### English translation (Claude) (for I say the house came to be by the quality of construction, the former quality of the stones plainly having been changed), so it seems to me that God too, the substance remaining, made a certain change of its qualities, by which I say the generation of this world came about from God. ### Extrabiblical texts - Methodius, Autex. (On Free Will): quotation, high confidence - Origen, Philoc. 24 (Philocalia): quotation, medium confidence ### Translation notes - Maximus (= Methodius). ### Citation (SBL) Eusebius, Praep. ev. 7.22.42 (Dindorf 1:398–399; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-42). ## Preparation for the Gospel 7.22.43 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-43 - Source: Dindorf 1:399 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The opponent agrees evils are qualities. ### Greek text Ἐπεὶ τοίνυν τροπήν τινα τῶν ποιοτήτων πρὸς τοῦ θεοῦ γεγονέναι φῄς, ἀπόκριναί μοι βραχέα πυθέσθαι προαιρουμένῳ. λέγε δὴ εἰ ὁμοίως καὶ σοὶ δοκεῖ τὰ κακὰ ποιότητας εἶναι τῶν οὐσιῶν; Δοκεῖ. ### English translation (Claude) —Since, then, you say a change of the qualities was made by God, answer me briefly, as I wish to ask. Tell me whether you too think likewise that evils are qualities of substances? —I do. ### Extrabiblical texts - Methodius, Autex. (On Free Will): quotation, high confidence - Origen, Philoc. 24 (Philocalia): quotation, medium confidence ### Translation notes - Maximus (= Methodius). ### Citation (SBL) Eusebius, Praep. ev. 7.22.43 (Dindorf 1:399; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-43). ## Preparation for the Gospel 7.22.44 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-44 - Source: Dindorf 1:399 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: He says the qualities coexisted with matter eternally. ### Greek text Ἄνωθεν δὲ ἦσαν αἱ ποιότητες αὗται ἐν τῇ ὕλῃ, ἢ ἀρχὴν ἔσχον τοῦ εἶναι; Συνεῖναί φημι ἀγεννήτως τῇ ὕλῃ ταυτασὶ τὰς ποιότητας. ### English translation (Claude) —And were these qualities in matter from the beginning, or did they have a beginning of being? —I say these qualities coexisted with matter unbegotten. ### Extrabiblical texts - Methodius, Autex. (On Free Will): quotation, high confidence - Origen, Philoc. 24 (Philocalia): quotation, medium confidence ### Translation notes - Maximus (= Methodius). ### Citation (SBL) Eusebius, Praep. ev. 7.22.44 (Dindorf 1:399; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-44). ## Preparation for the Gospel 7.22.45 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-45 - Source: Dindorf 1:399 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God changed the qualities. ### Greek text Οὐχὶ δὲ τὸν θεὸν φὴς τροπήν τινα τῶν ποιοτήτων πεποιηκέναι; Τοῦτό φημι. ### English translation (Claude) —And do you not say that God made a certain change of the qualities? —I say so. ### Extrabiblical texts - Methodius, Autex. (On Free Will): quotation, high confidence - Origen, Philoc. 24 (Philocalia): quotation, medium confidence ### Translation notes - Maximus (= Methodius). ### Citation (SBL) Eusebius, Praep. ev. 7.22.45 (Dindorf 1:399; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-45). ## Preparation for the Gospel 7.22.46 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-46 - Source: Dindorf 1:399 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: He changed them for the better. ### Greek text Πότερον οὖν εἰς τὸ κρεῖττον, ἢ εἰς τὸ χεῖρον; Εἰς τὸ κρεῖττον λέγειν μοι δοκεῖ. ### English translation (Claude) —For the better, or for the worse? —For the better, it seems to me right to say. ### Extrabiblical texts - Methodius, Autex. (On Free Will): quotation, high confidence - Origen, Philoc. 24 (Philocalia): quotation, medium confidence ### Translation notes - Maximus (= Methodius). ### Citation (SBL) Eusebius, Praep. ev. 7.22.46 (Dindorf 1:399; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-46). ## Preparation for the Gospel 7.22.47 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-47 - Source: Dindorf 1:399 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If God improved matter's qualities, evil is unexplained, or God caused it. ### Greek text Οὐκοῦν εἰ ποιότητες τῆς ὕλης τὰ κακὰ, τὰς δὲ ποιότητας αὐτῆς εἰς τὸ κρεῖττον ἔτρεψεν ὁ θεὸς, πόθεν τὰ κακὰ ζητεῖν ἀνάγκη; οὐ γὰρ ἔμειναν αἱ ποιότητες ὁποῖαί ποτʼ ἦσαν τῇ φύσει. ἢ, εἰ μὲν πρότερον οὐκ ἦσαν ποιότητες κακαὶ, ἐκ δὲ τοῦ τραπῆναι πρὸς τοῦ θεοῦ τὰς πρώτας τοιαύτας περὶ τὴν ὕλην γεγονέναι ποιότητας φῄς, αἴτιος ἔσται τῶν κακῶν ὁ θεὸς, τρέψας τὰς οὐκ οὔσας ποιότητας κακὰς εἰς τὸ εἶναι κακάς· ### English translation (Claude) —Then if evils are qualities of matter, and God changed its qualities for the better, we must ask where evils come from. For the qualities did not remain such as they were by nature. Or, if there were formerly no evil qualities, but you say that from God's changing them the first such qualities arose in matter, God will be the cause of evils, having changed qualities that were not evil into being evil; ### Extrabiblical texts - Methodius, Autex. (On Free Will): quotation, high confidence - Origen, Philoc. 24 (Philocalia): quotation, medium confidence ### Translation notes - Maximus (= Methodius). ### Citation (SBL) Eusebius, Praep. ev. 7.22.47 (Dindorf 1:399; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-47). ## Preparation for the Gospel 7.22.48 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-48 - Source: Dindorf 1:399 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The opponent says God changed only the indifferent qualities. ### Greek text ἢ τὰς μὲν κακὰς ποιότητας εἰς τὸ κρεῖττον οὐ δοκεῖ σοι τρέψαι τὸν θεὸν, τὰς δὲ λοιπὰς καὶ μόνας, ὅσαι ἀδιάφοροι ἐτύγχανον τῆς διακοσμήσεως ἕνεκα, πρὸς τοῦ θεοῦ τετράφθαι λέγεις; Οὕτως ἄνωθεν ἔσχον ἐγώ. ### English translation (Claude) or do you think that God did not change the evil qualities for the better, but say that only the remaining ones, those that happened to be indifferent, were changed by God for the sake of ordering the world? —That is what I held from the beginning. ### Extrabiblical texts - Methodius, Autex. (On Free Will): quotation, high confidence - Origen, Philoc. 24 (Philocalia): quotation, medium confidence ### Translation notes - Maximus (= Methodius). ### Citation (SBL) Eusebius, Praep. ev. 7.22.48 (Dindorf 1:399; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-48). ## Preparation for the Gospel 7.22.49 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-49 - Source: Dindorf 1:399–400 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If God could remove evil but did not, he is its cause. ### Greek text Πῶς τοίνυν αὐτὸν τὰς τῶν φαύλων ποιότητας ὡς εἶχον καταλελοιπέναι λέγεις; πότερον δυνάμενον μὲν κἀκείνας ἀνελεῖν, οὐ βουληθέντα δὲ, ἢ τὸ δύνασθαι μὴ ἔχοντα; εἰ μὲν γὰρ δυνάμενον λέξεις, οὐ βουληθέντα δὲ, αὐτὸν αἴτιον τούτων εἰπεῖν ἀνάγκη, ὅτι δυνάμενος ποιῆσαι μὴ εἶναι κακὰ, συνεχώρησεν αὐτὰ μένειν ὡς ἦν, καὶ μάλιστα ὅτε δημιουργεῖν τὴν ὕλην ἤρξατο. ### English translation (Claude) —How then do you say he left the qualities of bad things as they were? Was he able to remove them too but unwilling, or did he lack the power? If you say he was able but unwilling, you must say that he is the cause of them, since, being able to make evils not exist, he allowed them to remain as they were, especially when he began to fashion matter. ### Extrabiblical texts - Methodius, Autex. (On Free Will): quotation, high confidence - Origen, Philoc. 24 (Philocalia): quotation, medium confidence ### Translation notes - Maximus (= Methodius). ### Citation (SBL) Eusebius, Praep. ev. 7.22.49 (Dindorf 1:399–400; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-49). ## Preparation for the Gospel 7.22.50 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-50 - Source: Dindorf 1:400 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: By fashioning part of matter and leaving part evil, God would be to blame. ### Greek text εἰ γὰρ μηδʼ ὅλως ἔμελεν αὐτῷ τῆς ὕλης, οὐκ ἂν αἴτιος ἦν ὧν συνεχώρει μένειν· ἐπεὶ δὲ μέρος μέν τι αὐτῆς ἐδημιούργει, μέρος δέ τι οὕτως εἴα, δυνάμενος κἀκεῖνα τρέπειν εἰς τὸ κρεῖττον, αἰτίαν ὀφλισκάνειν ἄξιος εἶναί μοι δοκεῖ, καταλιπὼν μέρος ὕλης εἶναι πονηρὸν ἐπʼ ὀλέθρῳ οὗ ἐδημιούργησε μέρους. ### English translation (Claude) For if he had no care at all for matter, he would not be the cause of what he allowed to remain; but since he fashioned part of it and left part as it was, though able to change that too for the better, he seems to me to deserve to incur the blame, having left part of matter evil to the ruin of the part he fashioned. ### Extrabiblical texts - Methodius, Autex. (On Free Will): quotation, high confidence - Origen, Philoc. 24 (Philocalia): quotation, medium confidence ### Translation notes - Maximus (= Methodius). ### Citation (SBL) Eusebius, Praep. ev. 7.22.50 (Dindorf 1:400; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-50). ## Preparation for the Gospel 7.22.51 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-51 - Source: Dindorf 1:400 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Ordered matter now suffers evil it could not perceive before. ### Greek text ἀλλὰ μὴν καὶ τὰ μέγιστα κατὰ τοῦτο τὸ μέρος ἠδικῆσθαί μοι δοκεῖ, τοῦθʼ ὅπερ κατεσκεύασε τῆς ὕλης μέρος ἀντιλαμβανόμενον τανῦν τῶν κακῶν. εἰ γάρ τις ἐξετάζοι ἐπʼ ἀκριβὲς τὰ πράγματα, χαλεπώτερον νῦν εὑρήσει τὴν ὕλην πεπονθυῖαν τῆς προτέρας ἀκοσμίας. πρὶν γὰρ αὐτὴν διακριθῆναι τὸ μηδὲ αἰσθέσθαι τῶν κακῶν παρῆν αὐτῇ· νυνὶ δὲ ἕκαστον τῶν μερῶν αὐτῆς αἴσθησιν λαμβάνει τῶν κακῶν. ### English translation (Claude) Moreover, it seems to me that the greatest wrong has been done in this respect to the very part of matter he constructed, which now perceives evils. For if one examines things exactly, he will find that matter now suffers worse than in its former disorder. For before it was distinguished, it was not even able to perceive evils; but now each of its parts receives perception of evils. ### Extrabiblical texts - Methodius, Autex. (On Free Will): quotation, high confidence - Origen, Philoc. 24 (Philocalia): quotation, medium confidence ### Translation notes - Maximus (= Methodius). ### Citation (SBL) Eusebius, Praep. ev. 7.22.51 (Dindorf 1:400; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-51). ## Preparation for the Gospel 7.22.52 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-52 - Source: Dindorf 1:400 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Creating man would only have made matter able to suffer evil. ### Greek text καί μοι ἐπʼ ἀνθρώπου τὸ παράδειγμα λάβε. πρὶν γὰρ εἰκονισθῇ καὶ ζῷον γένηται τῇ τοῦ δημιουργοῦ τέχνῃ, τὸ μηδενὸς ἀντιλαμβάνεσθαι τῶν κακῶν παρὰ τῆς φύσεως εἶχεν· ἀφʼ οὗ δὲ πρὸς τοῦ θεοῦ ἄνθρωπος γίνεται, καὶ τὴν αἴσθησιν τοῦ προσπελάζοντος κακοῦ προσλαμβάνει, καὶ τοῦθʼ, ὅπερ ἐπὶ εὐεργεσίᾳ τῆς ὕλης πρὸς τοῦ θεοῦ γεγονέναι λέγεις, εὑρίσκεται μᾶλλον ἐπὶ τῷ χείρονι προσγενόμενον αὐτῇ. ### English translation (Claude) Take the example of man. Before he was formed and became a living creature by the creator's art, he had from nature the advantage of perceiving no evil; but from the time he becomes a man by God's act, he also acquires perception of approaching evil; and what you say came about from God for the benefit of matter is found rather to have befallen it for the worse. ### Extrabiblical texts - Methodius, Autex. (On Free Will): quotation, high confidence - Origen, Philoc. 24 (Philocalia): quotation, medium confidence ### Translation notes - Maximus (= Methodius). ### Citation (SBL) Eusebius, Praep. ev. 7.22.52 (Dindorf 1:400; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-52). ## Preparation for the Gospel 7.22.53 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-53 - Source: Dindorf 1:400 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If God cannot remove evil, he is weak or subject to a stronger power. ### Greek text εἰ δʼ ἐκ τοῦ μὴ δύνασθαι τὸν θεὸν ἀνελεῖν τὰ κακὰ τὸ μὴ πεπαῦσθαι λέγεις, ἀδύνατον τὸν θεὸν φήσεις ὑπάρχειν. τὸ δὲ ἀδύνατον ἤτοι τῷ φύσει ἀσθενῆ ὑπάρχειν αὐτὸν ἔσται, ἢ τῷ νικᾶσθαι τῷ φόβῳ δεδουλωμένον πρός τινος κρείττονος. ### English translation (Claude) But if you say that evils have not ceased because God is unable to remove them, you will be saying that God is powerless. And his powerlessness will be either because he is weak by nature, or because he is overcome, enslaved by fear of something stronger. ### Extrabiblical texts - Methodius, Autex. (On Free Will): quotation, high confidence - Origen, Philoc. 24 (Philocalia): quotation, medium confidence ### Translation notes - Maximus (= Methodius). ### Citation (SBL) Eusebius, Praep. ev. 7.22.53 (Dindorf 1:400; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-53). ## Preparation for the Gospel 7.22.54 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-54 - Source: Dindorf 1:400–401 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Either alternative is absurd and impious. ### Greek text εἰ μὲν οὖν τὸν θεὸν φύσει ἀσθενῆ ὄντα τολμήσεις εἰπεῖν, περὶ τῆς σωτηρίας αὐτῆς κινδυνεύειν μοι δοκεῖς· εἰ δὲ τῷ νικᾶσθαι φόβῳ πρός του μείζονος, μείζονα ἔσται τοῦ θεοῦ τὰ κακὰ, νικῶντα τῆς προαιρέσεως αὐτοῦ τὴν ὁρμήν· ὅπερ ἄτοπον εἶναί μοι λέγειν περὶ θεοῦ δοκεῖ. ### English translation (Claude) If, then, you dare to say that God is weak by nature, you seem to me to be risking your very salvation; and if that he is overcome by fear of something greater, evils will be greater than God, overcoming the impulse of his will; which seems to me absurd to say of God. ### Extrabiblical texts - Methodius, Autex. (On Free Will): quotation, high confidence - Origen, Philoc. 24 (Philocalia): quotation, medium confidence ### Translation notes - Maximus (= Methodius). ### Citation (SBL) Eusebius, Praep. ev. 7.22.54 (Dindorf 1:400–401; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-54). ## Preparation for the Gospel 7.22.55 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-55 - Source: Dindorf 1:401 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Evils able to overcome God would themselves be gods. ### Greek text διὰ τί γὰρ οὐχὶ μᾶλλον ταῦτʼ ἔσονται θεοὶ, νικᾶν κατὰ τὸν λόγον τὸν σὸν δυνάμενα τὸν θεὸν, εἴπερ θεὸν ἐκεῖνό φαμεν ὃ τὴν ἁπάντων ἐξουσίαν ἔχει; ### English translation (Claude) For why will not these rather be gods, being able on your account to overcome God, if we call God that which has authority over all things? ### Extrabiblical texts - Methodius, Autex. (On Free Will): quotation, high confidence - Origen, Philoc. 24 (Philocalia): quotation, medium confidence ### Translation notes - Maximus (= Methodius). ### Citation (SBL) Eusebius, Praep. ev. 7.22.55 (Dindorf 1:401; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-55). ## Preparation for the Gospel 7.22.56 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-56 - Source: Dindorf 1:401 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Maximus asks whether matter is simple or composite. ### Greek text Βραχέα δέ σου καὶ περὶ τῆς ὕλης αὐτῆς πυθέσθαι βούλομαι· καί μοι φέρων λέγε, πότερον ἁπλῆ τις ἦν ἡ ὕλη, ἢ σύνθετος γὰρ διαφορὰ τῶν γεγονότων εἰς τοιαύτην με περιίστησιν ἐξέτασιν τοῦδε τοῦ λόγου. εἰ γὰρ ἁπλῆ τις ἐτύγχανεν ἡ ὕλη καὶ μονοειδὴς, σύνθετος δὲ ὁ κόσμος, καὶ ἐκ διαφόρων οὐσιῶν τε καὶ κράσεων τὴν σύστασιν ἔχει * * * τὸ γὰρ σύνθετον ἁπλῶν τινων μίξιν μηνύει. ### English translation (Claude) I want to ask you briefly about matter itself too. Come, tell me whether matter was something simple or composite; for the difference among things that have come into being leads me to such an examination of this account. For if matter was something simple and of one form, while the world is composite and has its constitution from different substances and mixtures * * * for the composite indicates a mixture of certain simple things. ### Extrabiblical texts - Methodius, Autex. (On Free Will): quotation, high confidence - Origen, Philoc. 24 (Philocalia): quotation, medium confidence ### Translation notes - Maximus (= Methodius). The digital text marks a gap (* * *) where words are lost. ### Citation (SBL) Eusebius, Praep. ev. 7.22.56 (Dindorf 1:401; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-56). ## Preparation for the Gospel 7.22.57 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-57 - Source: Dindorf 1:401 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Composite matter must have come from prior simples and so is begotten. ### Greek text εἰ δʼ αὖ πάλιν τὴν ὕλην σύνθετον λέγειν ἐθέλοις, πάντως ἐξ ἁπλῶν τινων συντεθεῖσθαι φήσεις. εἰ δὲ ἐξ ἁπλῶν συνετέθη, ἦν ποτε καθʼ ἑαυτὰ τὰ ἁπλὰ, ὧν συντεθέντων γέγονεν ἡ ὕλη, ἐξ οὗπερ καὶ γεννητὴ οὖσα δείκνυται. ### English translation (Claude) But if again you wish to call matter composite, you will certainly say it was composed of certain simple things. And if it was composed of simple things, the simple things existed once by themselves, and when they were put together matter came to be; from which it is shown to be begotten. ### Extrabiblical texts - Methodius, Autex. (On Free Will): quotation, high confidence - Origen, Philoc. 24 (Philocalia): quotation, medium confidence ### Translation notes - Maximus (= Methodius). ### Citation (SBL) Eusebius, Praep. ev. 7.22.57 (Dindorf 1:401; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-57). ## Preparation for the Gospel 7.22.58 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-58 - Source: Dindorf 1:401 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: So matter had a beginning and is not unbegotten. ### Greek text εἰ γὰρ σύνθετος ἡ ὕλη, τὰ δὲ σύνθετα ἐξ ἁπλῶν τὴν σύστασιν ἔχει, ἢν ποτε καιρὸς ὅτε ἡ ὕλη οὐκ ἦν, τουτέστι πρὶν τὰ ἁπλᾶ συνελθεῖν εἰ δὲ ἢν ποτε καιρὸς ὅτε ἡ ὕλη οὐκ ἣν, οὐκ ἦν δέ ποτε καιρὸς ὅτε τὸ ἀγέννητον οὐκ ἢν, οὐκ ἔσται ἀγέννητος ἡ ὕλη. ### English translation (Claude) For if matter is composite, and composite things have their constitution from simple ones, there was once a time when matter was not, that is, before the simple things came together. And if there was once a time when matter was not, while there was never a time when the unbegotten was not, matter will not be unbegotten. ### Extrabiblical texts - Methodius, Autex. (On Free Will): quotation, high confidence - Origen, Philoc. 24 (Philocalia): quotation, medium confidence ### Translation notes - Maximus (= Methodius). ### Citation (SBL) Eusebius, Praep. ev. 7.22.58 (Dindorf 1:401; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-58). ## Preparation for the Gospel 7.22.59 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-59 - Source: Dindorf 1:401–402 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: There would then be many unbegotten things; nothing is opposed to itself. ### Greek text τὸ δʼ ἐντεῦθεν ἄρα ἔσται πολλὰ τὰ ἀγέννητα. εἰ γὰρ ἦν ἀγέννητος ὁ θεὸς καὶ τὰ ἁπλὰ ἐξ ὧν ἡ ὕλη συνετέθη, οὐκ ἔσται δύο μόνα τὰ ἀγέννητα. δοκεῖ δέ σοι μηδὲν τῶν ὄντων αὐτὸ ἑαυτῷ ἀντικεῖσθαι; Δοκεῖ. ### English translation (Claude) From this, then, there will be many unbegotten things. For if God was unbegotten, and also the simple things from which matter was composed, the unbegotten things will not be two only. —Do you think nothing that exists is opposed to itself? —I do. ### Extrabiblical texts - Methodius, Autex. (On Free Will): quotation, high confidence - Origen, Philoc. 24 (Philocalia): quotation, medium confidence ### Translation notes - Maximus (= Methodius). ### Citation (SBL) Eusebius, Praep. ev. 7.22.59 (Dindorf 1:401–402; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-59). ## Preparation for the Gospel 7.22.60 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-60 - Source: Dindorf 1:402 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The elements are opposed to one another. ### Greek text Ἀντίκειται δὲ τῷ πυρὶ τὸ ὕδωρ; Ἀντικεῖσθαί μοι φαίνεται. Ὁμοίως δὲ καὶ τῷ φωτὶ τὸ σκότος καὶ τῷ ψυχρῷ τὸ θερμὸν, πρὸς δὲ τούτοις καὶ τῷ ξηρῷ τὸ ὑγρόν; Οὕτως ἔχειν μοι δοκεῖ. ### English translation (Claude) —And is water opposed to fire? —It appears to me to be opposed. —And likewise darkness to light, hot to cold, and moreover wet to dry? —So it seems to me. ### Extrabiblical texts - Methodius, Autex. (On Free Will): quotation, high confidence - Origen, Philoc. 24 (Philocalia): quotation, medium confidence ### Translation notes - Maximus (= Methodius). ### Citation (SBL) Eusebius, Praep. ev. 7.22.60 (Dindorf 1:402; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-60). ## Preparation for the Gospel 7.22.61 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-61 - Source: Dindorf 1:402 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Opposed elements cannot be one matter. ### Greek text Οὐκοῦν εἰ μηδὲν τῶν ὄντων αὐτὸ ἑαυτῷ ἀντίκειται, οὐκ ἔσονται ὕλη μία, οὐδὲ μὴν ἐξ ὕλης μιᾶς. ὅμοιον δέ τινα τούτῳ λόγον πάλιν πυθέσθαι σου βούλομαι. δοκεῖ σοι τὰ μέρη μὴ ἀναιρετικὰ τυγχάνειν ἀλλήλων; Δοκεῖ. ### English translation (Claude) —Then if nothing that exists is opposed to itself, they will not be one matter, nor indeed from one matter. I want to ask you again an argument like this: do you think parts are not destructive of one another? —I do. ### Extrabiblical texts - Methodius, Autex. (On Free Will): quotation, high confidence - Origen, Philoc. 24 (Philocalia): quotation, medium confidence ### Translation notes - Maximus (= Methodius). ### Citation (SBL) Eusebius, Praep. ev. 7.22.61 (Dindorf 1:402; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-61). ## Preparation for the Gospel 7.22.62 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-62 - Source: Dindorf 1:402 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Fire and water, parts of matter, destroy each other. ### Greek text Εἶναι δὲ τῆς ὕλης μέρη τό τε πῦρ καὶ τὸ ὕδωρ, ὡσαύτως δὲ καὶ τὰ λοιπά; Οὕτως ἔχει. Τί δέ; οὐ δοκεῖ σοι ἀνατρεπτικὸν μὲν εἶναι τοῦ πυρὸς τὸ ὕδωρ, τοῦ δὲ σκότους τὸ φῶς, καὶ τἄλλα ὅσα τούτοις παραπλήσια; Δοκεῖ. ### English translation (Claude) —And that fire and water are parts of matter, and likewise the rest? —That is so. —Well then, do you not think water is destructive of fire, light of darkness, and so with all other such things? —I do. ### Extrabiblical texts - Methodius, Autex. (On Free Will): quotation, high confidence - Origen, Philoc. 24 (Philocalia): quotation, medium confidence ### Translation notes - Maximus (= Methodius). ### Citation (SBL) Eusebius, Praep. ev. 7.22.62 (Dindorf 1:402; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-62). ## Preparation for the Gospel 7.22.63 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-63 - Source: Dindorf 1:402 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: So the elements are not parts of one matter. ### Greek text Οὐκοῦν εἰ τὰ μέρη οὐκ ἔστιν ἀλλήλων ἀναιρετικὰ, οὐκ ἔσται ἀλλήλων μέρη· εἰ δὲ οὐκ ἔστιν ἀλλήλων μέρη, οὐκ ἔσονται ὕλης μιᾶς. ἀλλὰ μὴν οὐδʼ αὐτὰ ἔσονται ὕλη τῷ μηδέν τι τῶν ὄντων αὐτὸ ἑαυτοῦ ἀναιρετικὸν ὑπάρχειν κατὰ τὸν τοῦ ἀντικειμένου λόγον. ### English translation (Claude) —Then if parts are not destructive of one another, they will not be parts of one another; and if they are not parts of one another, they will not belong to one matter. Indeed, they will not even themselves be matter, since nothing that exists is destructive of itself, according to the account of opposition. ### Extrabiblical texts - Methodius, Autex. (On Free Will): quotation, high confidence - Origen, Philoc. 24 (Philocalia): quotation, medium confidence ### Translation notes - Maximus (= Methodius). ### Citation (SBL) Eusebius, Praep. ev. 7.22.63 (Dindorf 1:402; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-63). ## Preparation for the Gospel 7.22.64 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-64 - Source: Dindorf 1:402–403 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Maximus concludes there is no single eternal matter; Eusebius ends Book 7. ### Greek text οὐδὲ γάρ ἐστί τι αὑτῷ ἀντικείμενον· τὰ γὰρ ἀντικείμενα ἑτέροις ἀντικεῖσθαι πέφυκεν. οἷον τὸ λευκὸν αὐτὸ ἑαυτῷ οὐκ ἀντίκειται, πρὸς δὲ τὸ μέλαν ἀντικείμενον λέγεται καὶ τὸ φῶς ὁμοίως ἑαυτῷ μὴ ἀντικεῖσθαι δείκνυται‚ πρὸς δὲ τὸ σκότος οὕτως ἔχον φαίνεται, καὶ ἄλλα γοῦν ὁμοίως πλεῖστα ὅσα εἰ τοίνυν καὶ ὕλη μία τις ἦν, οὐκ ἂν αὐτὴ αὑτῇ ἀντέκειτο. οὕτω δὲ τῶν ἀντικειμένων ἐχόντων τὸ μὴ εἶναι τὴν ὕλην δείκνυται.’’ Τοσαῦτα καὶ ὁ προδηλωθεὶς συγγραφεύς. αὐτάρκη δὲ περιγραφὴν εἰληφότος τοῦ λόγου, ἐπὶ τὸν ὄγδοον τῆς Εὐαγγελικῆς Προπαρασκευῆς μεταβάντες, τὰ λείποντα τῷ προκειμένῳ σκέμματι, σύμμαχον ἐπικαλεσάμενοι τὸν θεὸν, ἀναπληρώσομεν ### English translation (Claude) For nothing is opposed to itself; opposites are naturally opposed to others. For example, white is not opposed to itself, but is said to be opposed to black; and light likewise is shown not to be opposed to itself, but appears so toward darkness; and so with very many other things. If, then, there were one single matter, it would not be opposed to itself. With opposites standing thus, it is shown that there is no such matter." So much from the author already mentioned. Since the discussion has received a sufficient outline, we shall pass to the eighth book of the Preparation for the Gospel and, calling on God as our ally, fill out what remains of the present inquiry. ### Extrabiblical texts - Methodius, Autex. (On Free Will): quotation, high confidence - Origen, Philoc. 24 (Philocalia): quotation, medium confidence ### Translation notes - Maximus (= Methodius). ### Citation (SBL) Eusebius, Praep. ev. 7.22.64 (Dindorf 1:402–403; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-7-22-64). ## Preparation for the Gospel 8.1.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-8-1-1 - Source: Dindorf 1:403 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius opens Book 8, turning from the Hebrew patriarchs to the Mosaic polity given to the Jews. ### Greek text ΠΡΟΟΙΜΙΟΝ. Τοὺς βίους τῶν παλαιῶν Ἑβραίων‚ τόν δὴ καὶ τὴν προσηγορίαν ἐπαληθευσάντων θεοφιλῶν ἀνδρῶν, πρόσθεν ἢ Μωσἐα φανῆναι πάσης ἀρετῆς βραβείοις ἀναδησαμένων ‚ τά τε θεοσεβῆ δόγματά τε καὶ παιδεύματα ‚ καὶ προσέτι τὰς παναληθεῖς καὶ εὐσεβεῖς αὐτῶν θεολογίας ‚ ὧν εἰς ἔρωτα καὶ πόθον ἐλθεῖν ὡμολογήκαμεν ‚ διελθὼν ἐν τῷ πρὸ τούτου) μέτειμι νῦν ἀκολούθῳ τῇ τάξει χρώμενος ἐπὶ τὴν κατὰ Μωσἐα πολιτείαν ‚ δεύτερον ἐπέχουσαν εὐσεβείας μετὰ τὸν πρῶτον ἐκεῖνον βαθμὸν ‚ τὸν δὴ καὶ μόνῳ τῷ Ἰουδαίων ἔθνει νενομοθετημένον. ### English translation (Claude) Preface. In the previous book I went through the lives of the ancient Hebrews, God-loving men who proved the truth of their name and who, before Moses appeared, were crowned with the prizes of every virtue; and their God-fearing doctrines and teachings, and moreover their all-true and pious theology, for which we have confessed that we came to feel love and longing. I now pass, following the proper order, to the polity of Moses, which holds the second step of piety after that first one, and which was legislated for the Jewish nation alone. ### Citation (SBL) Eusebius, Praep. ev. 8.1.1 (Dindorf 1:403; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-8-1-1). ## Preparation for the Gospel 8.1.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-8-1-2 - Source: Dindorf 1:403 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius will later show that the Mosaic law suited only the Jews. ### Greek text ὡς γὰρ μόνοις Ἰουδαίοις ‚ οὐκέτι δὲ καὶ τοῖς κατὰ τὴν οἰκουμένην ἔθνεσιν, ἦν ἁρμόδια τὰ διὰ Μώσεως, οὐδὲ δυνατὰ πᾶσιν ἀνθρώποις ‚ λέγω δὲ τοῖς πόρρω που τῆς Ἰουδαίας γῆς οἰκοῦσιν Ἕλλησί τε καὶ βαρβάροις, φυλάττεσθαι κατὰ τὸν οἰκεῖον καιρὸν ἀποδείξομεν. ### English translation (Claude) For we shall show at the proper time that the ordinances given through Moses were suited to the Jews alone, and no longer to the nations throughout the world, and could not be kept by all people, I mean the Greeks and barbarians who live far from the land of Judea. ### Citation (SBL) Eusebius, Praep. ev. 8.1.2 (Dindorf 1:403; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-8-1-2). ## Preparation for the Gospel 8.1.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-8-1-3 - Source: Dindorf 1:403–404 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius will describe the Mosaic life through Jewish writers themselves. ### Greek text νυνὶ δὲ καὶ τούτου, λέγω δὲ τοῦ κατὰ Μωσέα βίου, τὸν τρόπον ‚ οὐκ ἐμαῖς φωναῖς, αὐτῶν δὲ μόνων πάλιν τῶν παρὰ τοῖς ἀνδράσιν ἐπὶ τῇ πατρίῳ δεδοκιμασμένοις παιδεύσει ‚ παραθήσομαι· καὶ γάρ μοι προσήκειν ἡγοῦμαι ταύτῃ, ᾗπερ καὶ ἠρξάμην, διὰ τῶν οἰκείων ἑκάστῳ τὰς τῶν ἀποδείξεων μαρτυρίας παρέχειν. ### English translation (Claude) But now I shall set out the manner of this way of life too, I mean the life according to Moses, not in my own words, but again in the words only of those among them approved in their ancestral learning. For I think it right for me, in the way I began, to provide the testimonies for the proofs through each people's own writers. ### Citation (SBL) Eusebius, Praep. ev. 8.1.3 (Dindorf 1:403–404; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-8-1-3). ## Preparation for the Gospel 8.1.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-8-1-4 - Source: Dindorf 1:404 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As before with other peoples, the Jews will speak for themselves. ### Greek text ὥσπερ οὑν Φοίνικας καὶ Αἰγυπτίους καὶ Ἕλληνας τῶν παρὰ σφίσιν γνωρίμων κατὰ τὴν οἰκείαν χώραν μάρτυρας ἀνεκαλούμην, ταύτῃ μοι καὶ τούσδε ὁ παρὼν καιρὸς δοκεῖ ἐπιτηδείως εἰσποιεῖσθαι ‚ ἀλλὰ μὴ ἡμὰς αὐτοὺς τὰ ὀθνεῖα νομίζεσθαι κατασχεδιάζειν. ### English translation (Claude) Just as I called Phoenicians, Egyptians, and Greeks as witnesses from those known among them in their own country, so the present occasion seems to me suitable for bringing in these too, so that we may not be thought to improvise foreign matters ourselves. ### Citation (SBL) Eusebius, Praep. ev. 8.1.4 (Dindorf 1:404; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-8-1-4). ## Preparation for the Gospel 8.1.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-8-1-5 - Source: Dindorf 1:404 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius first recounts how the Hebrew Scriptures were translated into Greek. ### Greek text Πρὶν δʼ ἐπὶ τοῦτʼ ἐλθεῖν, ὅπως εἰς Ἕλληνας τὰ παρʼ αὐτοῖς παρῆλθε λόγια, καὶ τίς ὁ τρόπος συνέστη τῆς τῶν πεπιστευμένων αὐτοῖς θείων γραφῶν ἑρμηνείας ‚ διʼ ὅσων τε καὶ ὁποίων ἀνδρῶν καὶ διʼ ὁπόσης βασιλικῆς σπουδῆς τῆς εἰς τὴν Ἑλλάδα γλῶσσαν μεταβολῆς ἔτυχε, τῶν ἀναγκαίων ἡγοῦμαι εἰς φανερὸν θέσθαι τοῖς ἐντυγχάνουσιν ‚ οὐκ ἀσυμβούλου μοι γενησομένης καὶ τῆς τούτων ἐκθέσεως εἰς τὴν τῆς γενησομένης Προπαρασκευῆς ἀπόδειξιν. ### English translation (Claude) But before coming to this, I think it necessary to make plain to readers how the oracles among them passed to the Greeks, and how the translation of the divine Scriptures entrusted to them came about: through how many and what sort of men, and with how much royal zeal, they were changed into the Greek language. The setting out of these things too will not be unhelpful for the demonstration of the Preparation in hand. ### Citation (SBL) Eusebius, Praep. ev. 8.1.5 (Dindorf 1:404; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-8-1-5). ## Preparation for the Gospel 8.1.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-8-1-6 - Source: Dindorf 1:404–405 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God moved Ptolemy to have the Scriptures translated in preparation for the gospel's spread. ### Greek text ἐπειδὴ γὰρ ὅσον οὔπω τὰ τῆς τοῦ σωτῆρος ἡμῶν βιωφελοῦς κηρύξεως ἔμελλεν ἐπὶ τῆς Ρωμαίων ἀρχῆς εἰς πάντας ἐκλάμπειν ἀνθρώπους, λόγος τε οὐχ ὁ τυχὼν ᾕρει τὰς περὶ αὐτοῦ προφητείας τόν τε βίον τῶν πάλαι θεοφιλῶν Ἑβραίων καὶ τὰ τῆς εὐσεβοῦς διδασκαλίας αὐτῶν μαθήματα, τῇ πατρίῳ αὐτῶν φωνῇ ἐξ αἰῶνος μακροῦ κεκαλυμμένα ‚ ἤδη ποτὲ εἰς πάντα τὰ ἔθνη, οἷς τὶ τῆς θεογνωσίας ἔμελλε προξενεῖσθαι, παρελθεῖν· θεὸς αὐτὸς ὁ τῶνδε τῶν ἀγαθῶν αἴτιος, προλαβὼν τὸ μέλλον ὡς ἂν θεὸς τῇ προγνώσει, τὰς περὶ τοῦ πάντων ἀνθρώπων οὐκ εἰς μακρὸν ἀναφανησομένου σωτῆρος ‚ διδασκάλου τε εὐσεβείας ἑνὸς τοῦ ἐπὶ πάντων θεοῦ πᾶσι τοῖς ὑφʼ ἥλιον ἔθνεσι καταστησομένου ‚ προρρήσεις ἀποκαλυφθῆναι τοῖς πᾶσιν εἰς φῶς τε ἐλθεῖν ἐπʼ ἀκριβὲς μεταβληθείσας δημοσίαις τε βιβλιοθήκαις ἀνατεθείσας διοικεῖται ‚ βασιλεῖ Πτολεμαίῳ τοῦτο πρᾶξαι κατὰ νοῦν ἐμβαλὼν, εἰς προπαρασκευὴν, ὡς ἔοικε, τῆς τῶν ἐθνῶν ἁπάντων ὅσον οὔπω μελλούσης ἐξ αὐτῶν ἔσεσθαι μεταλήψεως. ### English translation (Claude) For since the life-giving proclamation of our Savior was very soon to shine out to all people under the rule of the Romans, and no ordinary reason required that the prophecies about him, the life of the God-loving Hebrews of old, and the lessons of their pious teaching, long hidden in their ancestral language, should now at last pass to all the nations to whom the knowledge of God was to be granted: God himself, the cause of these goods, anticipating the future as God by his foreknowledge, arranged that the predictions about the Savior of all people, who was soon to appear and to establish as teacher of the piety of the one God over all among all nations under the sun, should be revealed to all and come to light, accurately translated and deposited in public libraries. He put it into King Ptolemy's mind to do this, in preparation, it seems, for the participation in them that all the nations were very soon to have. ### Citation (SBL) Eusebius, Praep. ev. 8.1.6 (Dindorf 1:404–405; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-8-1-6). ## Preparation for the Gospel 8.1.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-8-1-7 - Source: Dindorf 1:405 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The divinely arranged translation gave Christians the Jewish Scriptures. ### Greek text ὧν γὰρ οὐκ ἂν ἄλλως ἐτύχομεν παρὰ Ἰουδαίων, ἀποκρυψάντων ἂν τὰ παρʼ αὐτοῖς λόγια διὰ τὸν πρὸς ἡμᾶς φθόνον, τούτων ἐκ τῆς θεόθεν οἰκονομηθείσης ἑρμηνείας ἠξιώθημεν πρὸς τῶν παρʼ αὐτοῖς ἐπί τε συνέσει καὶ τῇ πατρίῳ παιδείᾳ δεδοκιμασμένων ἀνδρῶν μεταβληθέντων. ### English translation (Claude) For we would not otherwise have obtained from the Jews what they would have hidden from us out of envy; but through the translation arranged by God we have been granted these oracles, translated by men among them approved for understanding and ancestral learning. ### Translation notes - Eusebius's remark about Jewish envy is his own polemical claim; translated as written. ### Citation (SBL) Eusebius, Praep. ev. 8.1.7 (Dindorf 1:405; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-8-1-7). ## Preparation for the Gospel 8.1.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-8-1-8 - Source: Dindorf 1:405 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius introduces the Letter of Aristeas. ### Greek text γράφει δὲ ταῦτα Ἀρισταῖος, ἀνὴρ λόγιος μὲν ἄλλως, οὐ μὴν ἀλλὰ καὶ παρατυχὼν τοῖς πραχθεῖσι κατὰ τὸν δεύτερον Πτολεμαῖον, τὸν ἐπικληθέντα Φιλάδελφον, καθʼ ὃν τὰ τῆς ἑρμηνείας τῶν Ἰουδαϊκῶν γραφῶν, διὰ σπουδῆς τοῦ βασιλέως γενόμενα, τῶν κατὰ τὴν Ἀλεξάνδρειαν βιβλιοθηκῶν ἠξιώθη. ἐπακοῦσαι δὲ αὐτοῦ καιρὸς, τόνδε πρὸς λέξιν ἱστοροῦντος τὸν τρόπον ### English translation (Claude) Aristeas writes about these things, a learned man in other respects, but also present at the events under the second Ptolemy, called Philadelphus, in whose reign the translation of the Jewish Scriptures, accomplished through the king's zeal, was thought worthy of the libraries of Alexandria. It is time to listen to him as he relates it word for word as follows: ### Citation (SBL) Eusebius, Praep. ev. 8.1.8 (Dindorf 1:405; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-8-1-8). ## Preparation for the Gospel 8.2.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-8-2-1 - Source: Dindorf 1:405 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Aristeas: Demetrius of Phalerum collects books for the royal library. ### Greek text “Κατασταθεὶς ἐπὶ τῆς τοῦ βασιλέως βιβλιοθήκης Δημήτριος ὁ Φαληρεὺς ἐχρηματίσθη πολλὰ διάφορα πρὸς τὸ συναγαγεῖν ἅπαντα τὰ κατὰ τὴν οἰκουμένην βιβλία, καὶ ποιούμενος ἀγορασμοὺς καὶ μεταγραφὰς ἐπὶ τέλος ἤγαγεν ὅσον ἐφʼ ἑαυτῷ τὴν τοῦ βασιλέως πρόθεσιν. ### English translation (Claude) "Demetrius of Phalerum, put in charge of the king's library, was given large sums to collect, if possible, all the books in the world; and by making purchases and copies he brought the king's purpose to completion as far as lay in him. ### Extrabiblical texts - Let. Aris. 9 (Letter of Aristeas): quotation, high confidence ### Translation notes - Letter of Aristeas 9. ### Citation (SBL) Eusebius, Praep. ev. 8.2.1 (Dindorf 1:405; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-8-2-1). ## Preparation for the Gospel 8.2.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-8-2-2 - Source: Dindorf 1:405 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Demetrius reports the library's size and proposes adding the Jewish law. ### Greek text παρόντων οὖν ἡμῶν ἐρωτηθεὶς πόσαι τινὲς μυριάδες τυγχάνουσι βιβλίων, εἶπεν, ὑπὲρ τὰς εἴκοσι, βασιλεῦ· σπουδάσω δʼ ἐν ὀλίγῳ χρόνῳ πρὸς τὸ πληρωθῆναι πεντήκοντα μυριάδας τὰ λοιπά. προσήγγελται δέ μοι καὶ τὰ τῶν Ἰουδαίων νόμιμα μεταγραφῆς ἄξια καὶ τῆς παρὰ σοὶ βιβλιοθήκης εἶναι. ### English translation (Claude) When he was asked, then, in our presence, how many tens of thousands of books there were, he said, 'More than two hundred thousand, O king; and I shall make haste in a short time to make up the rest to five hundred thousand. I have been informed that the laws of the Jews too are worth copying and worthy of your library.' ### Extrabiblical texts - Let. Aris. 10 (Letter of Aristeas): quotation, high confidence ### Translation notes - Letter of Aristeas 10. ### Citation (SBL) Eusebius, Praep. ev. 8.2.2 (Dindorf 1:405; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-8-2-2). ## Preparation for the Gospel 8.2.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-8-2-3 - Source: Dindorf 1:405–406 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Demetrius explains the Jewish law needs translation from Hebrew. ### Greek text τί τὸ κωλῦον οὖν, εἶπεν, ἐστί σε τοῦτο ποιῆσαι; πάντα γὰρ ἀποτέτακταί σοι τὰ πρὸς τὴν χρείαν ὁ δὲ Δημήτριος εἶπεν, ἑρμηνείας προσδεῖται· χαρακτῆρσι γὰρ ἰδίοις κατὰ τὴν Ἰουδαίαν χρῶνται, καθάπερ Αἰγύπτιοι τῇ τῶν γραμμάτων θέσει, καθὸ καὶ φωνὴν ἰδίαν ἔχουσιν. ὑπολαμβάνονται δὲ Συριακῇ χρῆσθαι· τὸ δʼ οὐκ ἔστιν, ἀλλʼ ἕτερος τρόπος. ### English translation (Claude) 'What prevents you from doing this, then?' he said. 'Everything needed has been placed at your disposal.' Demetrius said, 'It needs translation; for in Judea they use their own characters, just as the Egyptians use their arrangement of letters, as they also have their own language. They are supposed to use Syriac, but this is not so; it is another kind.' ### Extrabiblical texts - Let. Aris. 11 (Letter of Aristeas): quotation, high confidence ### Translation notes - Letter of Aristeas 11. ### Citation (SBL) Eusebius, Praep. ev. 8.2.3 (Dindorf 1:405–406; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-8-2-3). ## Preparation for the Gospel 8.2.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-8-2-4 - Source: Dindorf 1:406 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The king orders a letter to the Jewish high priest. ### Greek text μεταλαβὼν δὲ ἕκαστα ὁ βασιλεὺς εἶπε γραφῆναι πρὸς τὸν ἀρχιερέα τῶν Ἰουδαίων, ὅπως τὰ προειρημένα τελείωσιν λάβῃ.’’ Καὶ μεθʼ ἕτερα ἐπιλέγει ### English translation (Claude) The king, having learned each thing, said that a letter should be written to the high priest of the Jews, so that the matters mentioned might be completed." And after other things he adds: ### Extrabiblical texts - Let. Aris. 11 (Letter of Aristeas): quotation, high confidence ### Translation notes - Letter of Aristeas 11. ### Citation (SBL) Eusebius, Praep. ev. 8.2.4 (Dindorf 1:406; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-8-2-4). ## Preparation for the Gospel 8.2.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-8-2-5 - Source: Dindorf 1:406 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Aristeas introduces Demetrius's memorandum to the king. ### Greek text “ Ὡς δὲ κατεπράχθη ταῦτα, τὸν Δημήτριον ἐκέλευσεν ἐκδοῦναι περὶ τῆς τῶν Ἰουδαϊκῶν βιβλίων ἀναγραφῆς πάντα γὰρ διὰ προσταγμάτων καὶ μεγάλης ἀκριβείας τοῖς βασιλεῦσι τούτοις διῳκεῖτο ‚ καὶ οὐδὲν ἀπερριμένως οὐδὲ εἰκῆ. διόπερ καὶ τὸ τῆς ἐκδόσεως καὶ τὰ τῶν ἐπιστολῶν ἀντίγραφα κατακεχώρικα, καὶ τὸ τῶν ἀπεσταλμένων πλῆθος, καὶ τὴν ἑκάστου κατασκευὴν ‚ διὰ τὸ μεγαλομερείᾳ καὶ τέχνῃ διαφέρειν ἕκαστον αὐτῶν. τῆς δὲ ἐκδόσεώς ἐστιν ἀντίγραφον τόδε· ### English translation (Claude) "When this had been done, he ordered Demetrius to submit a memorandum about the copying of the Jewish books. For everything was administered by these kings through decrees and with great exactness, and nothing carelessly or at random. That is why I have set down both the memorandum and the copies of the letters, and the number of the gifts sent and the workmanship of each, because each of them excelled in magnificence and art. The copy of the memorandum is this: ### Extrabiblical texts - Let. Aris. 28 (Letter of Aristeas): quotation, high confidence ### Translation notes - Letter of Aristeas 28. ### Citation (SBL) Eusebius, Praep. ev. 8.2.5 (Dindorf 1:406; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/7-22-1/#p-8-2-5). ## Preparation for the Gospel 8.3.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-3-1/#p-8-3-1 - Source: Dindorf 1:406 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Demetrius's memorandum opens. ### Greek text 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 ### English translation (Claude) 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. ### Extrabiblical texts - Let. Aris. 29 (Letter of Aristeas): quotation, high confidence ### Translation notes - Letter of Aristeas 29. ### Citation (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). ## Preparation for the Gospel 8.3.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-3-1/#p-8-3-2 - Source: Dindorf 1:406 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Jewish law is missing and poorly copied. ### Greek text 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. ### English translation (Claude) 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. ### Extrabiblical texts - Let. Aris. 30 (Letter of Aristeas): quotation, high confidence ### Translation notes - Letter of Aristeas 30. ### Citation (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). ## Preparation for the Gospel 8.3.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-3-1/#p-8-3-3 - Source: Dindorf 1:406–407 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Jewish law is divine and pure; Hecataeus says writers avoided mentioning it. ### Greek text 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. ### English translation (Claude) 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. ### Extrabiblical texts - Let. Aris. 31 (Letter of Aristeas): quotation, high confidence - Hecataeus (Hecataeus of Abdera): quotation, medium confidence ### Translation notes - Letter of Aristeas 31. Hecataeus of Abdera. ### Citation (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). ## Preparation for the Gospel 8.3.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-3-1/#p-8-3-4 - Source: Dindorf 1:407 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Demetrius proposes asking the high priest for six elders from each tribe. ### Greek text 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.’ ### English translation (Claude) 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." ### Extrabiblical texts - Let. Aris. 32 (Letter of Aristeas): quotation, high confidence ### Translation notes - Letter of Aristeas 32. ### Citation (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). ## Preparation for the Gospel 8.3.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-3-1/#p-8-3-5 - Source: Dindorf 1:407 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Ptolemy orders a letter to Eleazar and gives gold, silver, and gems for temple vessels. ### Greek text 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. ### English translation (Claude) 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. ### Extrabiblical texts - Let. Aris. 33 (Letter of Aristeas): quotation, high confidence ### Translation notes - Letter of Aristeas 33. ### Citation (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). ## Preparation for the Gospel 8.3.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-3-1/#p-8-3-6 - Source: Dindorf 1:407 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Further gifts; the king's letter follows. ### Greek text 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 ### English translation (Claude) 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: ### Extrabiblical texts - Let. Aris. 33–34 (Letter of Aristeas): quotation, high confidence ### Translation notes - Letter of Aristeas 33–34. ### Citation (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). ## Preparation for the Gospel 8.4.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-3-1/#p-8-4-1 - Source: Dindorf 1:407–408 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Ptolemy's letter to Eleazar recounts his freeing of over a hundred thousand Jewish captives. ### Greek text ‘ 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. ### English translation (Claude) "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. ### Extrabiblical texts - Let. Aris. 35–37 (Letter of Aristeas): quotation, high confidence ### Translation notes - Letter of Aristeas 35–37. ### Citation (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). ## Preparation for the Gospel 8.4.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-3-1/#p-8-4-2 - Source: Dindorf 1:408 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Ptolemy announces his wish to have the Jewish law translated into Greek. ### Greek text 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. ### English translation (Claude) 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. ### Extrabiblical texts - Let. Aris. 38 (Letter of Aristeas): quotation, high confidence ### Translation notes - Letter of Aristeas 38. ### Citation (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). ## Preparation for the Gospel 8.4.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-3-1/#p-8-4-3 - Source: Dindorf 1:408 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Ptolemy asks for six learned elders from each tribe. ### Greek text 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. ### English translation (Claude) 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. ### Extrabiblical texts - Let. Aris. 39 (Letter of Aristeas): quotation, high confidence ### Translation notes - Letter of Aristeas 39. ### Citation (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). ## Preparation for the Gospel 8.4.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-3-1/#p-8-4-4 - Source: Dindorf 1:408–409 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Ptolemy sends Andreas and Aristeas with gifts; Eleazar's reply follows. ### Greek text 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 ### English translation (Claude) 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: ### Extrabiblical texts - Let. Aris. 40–41 (Letter of Aristeas): quotation, high confidence ### Translation notes - Letter of Aristeas 40–41. ### Citation (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). ## Preparation for the Gospel 8.5.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-3-1/#p-8-5-1 - Source: Dindorf 1:409 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eleazar's reply: the letter was read to the people, who rejoiced. ### Greek text ’ 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 ### English translation (Claude) "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. ### Extrabiblical texts - Let. Aris. 41–42 (Letter of Aristeas): quotation, high confidence ### Translation notes - Letter of Aristeas 41–42. ### Citation (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). ## Preparation for the Gospel 8.5.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-3-1/#p-8-5-2 - Source: Dindorf 1:409 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eleazar acknowledges Ptolemy's gifts brought by Andreas and Aristeas. ### Greek text 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 ### English translation (Claude) 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. ### Extrabiblical texts - Let. Aris. 42–43 (Letter of Aristeas): quotation, high confidence ### Translation notes - Letter of Aristeas 42–43. ### Citation (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). ## Preparation for the Gospel 8.5.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-3-1/#p-8-5-3 - Source: Dindorf 1:409 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eleazar promises to comply with Ptolemy's wishes out of gratitude. ### Greek text 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. ### English translation (Claude) 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. ### Extrabiblical texts - Let. Aris. 44 (Letter of Aristeas): quotation, high confidence ### Translation notes - Letter of Aristeas 44. ### Citation (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). ## Preparation for the Gospel 8.5.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-3-1/#p-8-5-4 - Source: Dindorf 1:409–410 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Sacrifices and prayers were offered for the king. ### Greek text 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. ### English translation (Claude) 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. ### Extrabiblical texts - Let. Aris. 45 (Letter of Aristeas): quotation, high confidence ### Translation notes - Letter of Aristeas 45. ### Citation (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). ## Preparation for the Gospel 8.5.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-3-1/#p-8-5-5 - Source: Dindorf 1:410 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eleazar sends six elders from each tribe with the law. ### Greek text 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.” ### English translation (Claude) 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." ### Extrabiblical texts - Let. Aris. 46 (Letter of Aristeas): quotation, high confidence ### Translation notes - Letter of Aristeas 46. ### Citation (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). ## Preparation for the Gospel 8.5.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-3-1/#p-8-5-6 - Source: Dindorf 1:410 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Jewish community approves the translation and curses any alteration. ### Greek text 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. ### English translation (Claude) 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. ### Extrabiblical texts - Let. Aris. 310–311 (Letter of Aristeas): quotation, high confidence ### Translation notes - Letter of Aristeas 310–311. ### Citation (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). ## Preparation for the Gospel 8.5.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-3-1/#p-8-5-7 - Source: Dindorf 1:410–411 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Ptolemy admires the law; Demetrius explains that writers who tried to use it were struck by God. ### Greek text 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 ### English translation (Claude) 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. ### Extrabiblical texts - Let. Aris. 312–313 (Letter of Aristeas): quotation, high confidence ### Translation notes - Letter of Aristeas 312–313. ### Citation (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). ## Preparation for the Gospel 8.5.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-3-1/#p-8-5-8 - Source: Dindorf 1:411 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Theopompus was struck with madness when he tried to use the law, until he desisted. ### Greek text 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. ### English translation (Claude) 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. ### Extrabiblical texts - Let. Aris. 314–315 (Letter of Aristeas): quotation, high confidence - Theopompus (Theopompus of Chios (fragments)): allusion, medium confidence ### Translation notes - Letter of Aristeas 314–315. Theopompus, the fourth-century historian. ### Citation (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). ## Preparation for the Gospel 8.5.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-3-1/#p-8-5-9 - Source: Dindorf 1:411 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Theodectes was struck blind for using the law in a drama, until he repented. ### Greek text 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 ### English translation (Claude) 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. ### Extrabiblical texts - Let. Aris. 316 (Letter of Aristeas): quotation, high confidence ### Translation notes - Letter of Aristeas 316. Theodectes, a fourth-century tragic poet. ### Citation (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). ## Preparation for the Gospel 8.5.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-3-1/#p-8-5-10 - Source: Dindorf 1:411 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The king orders the books to be carefully and reverently kept. ### Greek text μεταλαβὼν δὲ ὁ βασιλεὺς, καθὼς προεῖπον, περὶ τούτων τὰ περὶ τοῦ Δημητρίου προσκυνήσας ἐκέλευσε μεγάλην ἐπιμέλειαν ποιεῖσθαι τῶν βιβλίων καὶ συντηρεῖσθαι ἁγνῶς. ” ### English translation (Claude) 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." ### Extrabiblical texts - Let. Aris. 317 (Letter of Aristeas): quotation, high confidence ### Translation notes - Letter of Aristeas 317. ### Citation (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). ## Preparation for the Gospel 8.5.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-3-1/#p-8-5-11 - Source: Dindorf 1:411–412 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius introduces Philo's Hypothetica on the Exodus. ### Greek text 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 ### English translation (Claude) 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: ### Citation (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). ## Preparation for the Gospel 8.6.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-3-1/#p-8-6-1 - Source: Dindorf 1:412 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Philo: the Hebrews, numerous and divinely prompted, left Egypt for their ancestral land. ### Greek text “ 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.’ ### English translation (Claude) "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. ### Extrabiblical texts - Philo, Hypoth. (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, Hypothetica (fragment 1, 6.1). ### Citation (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). ## Preparation for the Gospel 8.6.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-3-1/#p-8-6-2 - Source: Dindorf 1:412 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Philo: Moses, called an impostor, kept the people alive, united, and obedient. ### Greek text 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. ### English translation (Claude) 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. ### Extrabiblical texts - Philo, Hypoth. (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, Hypothetica. ### Citation (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). ## Preparation for the Gospel 8.6.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-3-1/#p-8-6-3 - Source: Dindorf 1:412–413 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Philo: despite hardship the people did not turn against Moses. ### Greek text 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. ### English translation (Claude) 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. ### Extrabiblical texts - Philo, Hypoth. (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, Hypothetica. ### Citation (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). ## Preparation for the Gospel 8.6.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-3-1/#p-8-6-4 - Source: Dindorf 1:413 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Philo: either the people were good or God guided them; either way they deserve praise. ### Greek text 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. ### English translation (Claude) 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. ### Extrabiblical texts - Philo, Hypoth. (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, Hypothetica. ### Citation (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). ## Preparation for the Gospel 8.6.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-3-1/#p-8-6-5 - Source: Dindorf 1:413 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Philo turns to their settlement in the land, to be treated by reasoning. ### Greek text 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 ### English translation (Claude) 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. ### Extrabiblical texts - Philo, Hypoth. (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, Hypothetica. ### Citation (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). ## Preparation for the Gospel 8.6.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-3-1/#p-8-6-6 - Source: Dindorf 1:413 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Philo asks whether they conquered the land by force or received it peacefully. ### Greek text 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; ### English translation (Claude) 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? ### Extrabiblical texts - Philo, Hypoth. (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, Hypothetica. ### Citation (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). ## Preparation for the Gospel 8.6.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-3-1/#p-8-6-7 - Source: Dindorf 1:413 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If received peacefully, even enemies acknowledged them as God's beloved. ### Greek text 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. ### English translation (Claude) 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. ### Extrabiblical texts - Philo, Hypoth. (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, Hypothetica. ### Citation (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). ## Preparation for the Gospel 8.6.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-3-1/#p-8-6-8 - Source: Dindorf 1:413–414 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Philo praises the people's obedience and devotion to their lawgiver. ### Greek text 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. ### English translation (Claude) 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. ### Extrabiblical texts - Philo, Hypoth. (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, Hypothetica. ### Citation (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). ## Preparation for the Gospel 8.6.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-3-1/#p-8-6-9 - Source: Dindorf 1:414 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Philo: for over two thousand years the Jews have kept Moses' laws unchanged. ### Greek text 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.” ### English translation (Claude) 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." ### Extrabiblical texts - Philo, Hypoth. (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, Hypothetica. The words rendered "divine voice" are παρὰ δαίμονος. ### Citation (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). ## Preparation for the Gospel 8.6.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-3-1/#p-8-6-10 - Source: Dindorf 1:414 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius introduces Philo's summary of the Mosaic laws. ### Greek text Ταῦτʼ εἰπὼν ἐπιτέμνεται τὴν ἐκ τῶν Μωσέως νόμων καταβεβλημένην τῷ Ἰουδαίων ἔθνει πολιτείαν, γράφων οὕτως ### English translation (Claude) Having said this, he summarizes the polity laid down for the Jewish nation from the laws of Moses, writing thus: ### Citation (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). ## Preparation for the Gospel 8.7.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-3-1/#p-8-7-1 - Source: Dindorf 1:414 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Philo: the law punishes pederasty, adultery, rape of children, and prostitution with death. ### Greek text “ 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. ### English translation (Claude) "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. ### Scripture references - Lev 20:10: allusion, medium confidence - Lev 20:13: allusion, medium confidence ### Extrabiblical texts - Philo, Hypoth. (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, Hypothetica (7.1). The laws are summarized from Lev 20:10–13 and related passages. ### Citation (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). ## Preparation for the Gospel 8.7.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-3-1/#p-8-7-2 - Source: Dindorf 1:414–415 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Philo: kidnapping, theft of sacred things, and cursing God or parents are capital crimes. ### Greek text 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. ### English translation (Claude) 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. ### Scripture references - Exod 21:16: allusion, medium confidence - Exod 21:17: allusion, medium confidence - Lev 24:16: allusion, medium confidence ### Extrabiblical texts - Philo, Hypoth. (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, Hypothetica. Compare Exod 21:16–17; Lev 24:16. ### Citation (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). ## Preparation for the Gospel 8.7.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-3-1/#p-8-7-3 - Source: Dindorf 1:415 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Philo: wives serve husbands, parents rule children; property dedicated to God may not be touched. ### Greek text 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. ### English translation (Claude) 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. ### Extrabiblical texts - Philo, Hypoth. (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, Hypothetica. The digital text is garbled here (a stray ἴνα); translated by sense. ### Citation (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). ## Preparation for the Gospel 8.7.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-3-1/#p-8-7-4 - Source: Dindorf 1:415 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Philo: even a careless vow binds absolutely. ### Greek text 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. ### English translation (Claude) 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. ### Scripture references - Num 30:2: allusion, medium confidence - Deut 23:21: allusion, low confidence ### Extrabiblical texts - Philo, Hypoth. (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, Hypothetica. Compare Num 30:2; Deut 23:21–23. ### Citation (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). ## Preparation for the Gospel 8.7.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-3-1/#p-8-7-5 - Source: Dindorf 1:415 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Philo: vows over dependents bind them, but priests and superiors may release them. ### Greek text 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. ### English translation (Claude) 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. ### Scripture references - Num 30:6: allusion, low confidence ### Extrabiblical texts - Philo, Hypoth. (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, Hypothetica. Compare Num 30:3–15. ### Citation (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). ## Preparation for the Gospel 8.7.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-3-1/#p-8-7-6 - Source: Dindorf 1:415–416 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Philo: the Golden Rule, honesty, and charity to the poor are commanded. ### Greek text 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. ### English translation (Claude) 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. ### Scripture references - Lev 19:9: echo, low confidence ### Extrabiblical texts - Philo, Hypoth. (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, Hypothetica. ### Citation (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). ## Preparation for the Gospel 8.7.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-3-1/#p-8-7-7 - Source: Dindorf 1:416 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Philo: burial of the dead, respect for tombs, and bans on castration and abortion. ### Greek text 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· ### English translation (Claude) 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; ### Scripture references - Deut 21:23: allusion, low confidence - Deut 23:1: allusion, low confidence ### Extrabiblical texts - Philo, Hypoth. (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, Hypothetica. Compare Deut 21:23; 23:1; Exod 21:22–23. ### Citation (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). ## Preparation for the Gospel 8.7.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-3-1/#p-8-7-8 - Source: Dindorf 1:416 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Philo: just weights, kept confidences, and keeping captive families together. ### Greek text 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. ### English translation (Claude) 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. ### Scripture references - Deut 25:13: allusion, medium confidence ### Extrabiblical texts - Philo, Hypoth. (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, Hypothetica. The "Buzygian" curses were traditional Athenian precepts. Compare Deut 25:13–15. ### Citation (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). ## Preparation for the Gospel 8.7.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-3-1/#p-8-7-9 - Source: Dindorf 1:416 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Philo: even small laws, like sparing a bird's nest, carry great sanctions. ### Greek text 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. ### English translation (Claude) 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. ### Scripture references - Deut 22:6: allusion, medium confidence ### Extrabiblical texts - Philo, Hypoth. (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, Hypothetica. Compare Deut 22:6–7. ### Citation (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). ## Preparation for the Gospel 8.7.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-3-1/#p-8-7-10 - Source: Dindorf 1:416 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Philo: the Jews keep every seventh day without transgression. ### Greek text 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; ### English translation (Claude) 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? ### Scripture references - Exod 20:8: allusion, medium confidence ### Extrabiblical texts - Philo, Hypoth. (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, Hypothetica (7.10). ### Citation (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). ## Preparation for the Gospel 8.7.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-3-1/#p-8-7-11 - Source: Dindorf 1:416–417 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Philo: the Sabbath is for learning the law, not mere discipline. ### Greek text 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. ### English translation (Claude) 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. ### Extrabiblical texts - Philo, Hypoth. (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, Hypothetica. ### Citation (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). ## Preparation for the Gospel 8.7.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-3-1/#p-8-7-12 - Source: Dindorf 1:417 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On the Sabbath the people assemble to hear the law. ### Greek text 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. ### English translation (Claude) 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. ### Extrabiblical texts - Philo, Hypoth. (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, Hypothetica. ### Citation (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). ## Preparation for the Gospel 8.7.13 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-3-1/#p-8-7-13 - Source: Dindorf 1:417 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A priest or elder reads and expounds the law until evening. ### Greek text 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. ### English translation (Claude) 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. ### Extrabiblical texts - Philo, Hypoth. (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, Hypothetica. ### Citation (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). ## Preparation for the Gospel 8.7.14 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-3-1/#p-8-7-14 - Source: Dindorf 1:417 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Every Jew knows the law well enough to teach it to his household. ### Greek text 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. ### English translation (Claude) 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. ### Extrabiblical texts - Philo, Hypoth. (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, Hypothetica. ### Citation (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). ## Preparation for the Gospel 8.7.15 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-3-1/#p-8-7-15 - Source: Dindorf 1:417–418 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Philo: the sabbatical year rests the land for future fertility. ### Greek text 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. ### English translation (Claude) 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. ### Scripture references - Lev 25:4: allusion, high confidence - Exod 23:11: allusion, medium confidence ### Extrabiblical texts - Philo, Hypoth. (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, Hypothetica. Compare Lev 25:2–7; Exod 23:10–11. ### Citation (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). ## Preparation for the Gospel 8.7.16 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-3-1/#p-8-7-16 - Source: Dindorf 1:418 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As bodies need rest, so does the land. ### Greek text 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. ### English translation (Claude) 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. ### Extrabiblical texts - Philo, Hypoth. (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, Hypothetica. ### Citation (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). ## Preparation for the Gospel 8.7.17 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-3-1/#p-8-7-17 - Source: Dindorf 1:418 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: They refuse even offers to work the land in the seventh year. ### Greek text 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. ### English translation (Claude) 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. ### Extrabiblical texts - Philo, Hypoth. (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, Hypothetica. ### Citation (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). ## Preparation for the Gospel 8.7.18 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-3-1/#p-8-7-18 - Source: Dindorf 1:418 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: They do not even lease the land for that year. ### Greek text 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. ### English translation (Claude) 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. ### Extrabiblical texts - Philo, Hypoth. (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, Hypothetica. ### Citation (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). ## Preparation for the Gospel 8.7.19 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-3-1/#p-8-7-19 - Source: Dindorf 1:418 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The produce of the seventh year is left free for travelers and the needy. ### Greek text 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. ### English translation (Claude) 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. ### Scripture references - Lev 25:6: allusion, medium confidence ### Extrabiblical texts - Philo, Hypoth. (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, Hypothetica. Compare Lev 25:6–7. ### Citation (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). ## Preparation for the Gospel 8.7.20 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-3-1/#p-8-7-20 - Source: Dindorf 1:418–419 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Philo leaves the significance of the number seven to the philosophers. ### Greek text 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. ### English translation (Claude) 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." ### Extrabiblical texts - Philo, Hypoth. (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, Hypothetica. ### Citation (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). ## Preparation for the Gospel 8.7.21 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-3-1/#p-8-7-21 - Source: Dindorf 1:419 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius introduces Josephus, Against Apion 2. ### Greek text 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 ### English translation (Claude) 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: ### Translation notes - The work is the one now called Against Apion. ### Citation (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). ## Preparation for the Gospel 8.8.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-1 - Source: Dindorf 1:419 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Josephus proposes to compare lawgivers by their laws. ### Greek text “ Τίς δʼ ἦν ὁ μάλιστα κατορθώσας τοὺς νόμους καὶ τῆς δικαιοτάτης περὶ τοῦ θεοῦ πίστεως ἐπιτυχὼν πάρεστιν ἐξ αὐτῶν κατανοεῖν τῶν νόμων ἀντιπαραβάλλοντας· ἤδη γὰρ περὶ τούτων λεκτέον ### English translation (Claude) "Who it was that most successfully established laws and attained the most just belief about God, one may learn from the laws themselves by comparing them; for it is now time to speak of these things. ### Extrabiblical texts - Josephus, C. Ap. 2 (Josephus (works)): quotation, high confidence ### Translation notes - Josephus, Against Apion 2. ### Citation (SBL) Eusebius, Praep. ev. 8.8.1 (Dindorf 1:419; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-1). ## Preparation for the Gospel 8.8.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-2 - Source: Dindorf 1:419 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Laws differ endlessly among peoples. ### Greek text οὐκοῦν ἄπειροι μὲν αἱ κατὰ μέρος τῶν ἐθῶν καὶ τῶν νόμων παρὰ τοῖς ἅπασιν ἀνθρώποις διαφοραὶ, κεφαλαιωδῶς ἂν ἐπίοι τίς. ### English translation (Claude) Now the particular differences of customs and laws among all people are endless, but one may go over them in summary. ### Extrabiblical texts - Josephus, C. Ap. 2 (Josephus (works)): quotation, high confidence ### Translation notes - Josephus, Against Apion 2. ### Citation (SBL) Eusebius, Praep. ev. 8.8.2 (Dindorf 1:419; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-2). ## Preparation for the Gospel 8.8.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-3 - Source: Dindorf 1:419 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses made Israel a theocracy, teaching that God gives all good and sees all. ### Greek text οἱ μὲν γὰρ μοναρχίαις, οἱ δὲ ταῖς ὀλίγων δυναστείαις, ἄλλοι δὲ τοῖς πλήθεσιν ἐπέτρεψαν τὴν ἐξουσίαν τῶν πολιτευμάτων, ὁ δʼ ἡμέτερος νομοθέτης εἰς μὲν τούτων οὐδʼ ὁτιοῦν ἀπεῖδεν, ὡς δʼ ἄν τις εἴποι βιασάμενος τὸν λόγον θεοκρατίαν ἀπέδειξε τὸ πολίτευμα ‚ θεῷ τὴν ἀρχὴν καὶ τὸ κράτος ἀναθεὶς, καὶ πείσας εἰς ἐκεῖνον ἅπαντας ἀφορᾶν ὡς αἴτιον μὲν ἀπάντων ὄντα τῶν ἀγαθῶν, ἃ κοινῇ τε πᾶσιν ἀνθρώποις ὑπάρχει καὶ ὅσων ἔτυχον αὐτοὶ δεηθέντες ἐν ἀμηχάνοις· λαθεῖν δὲ τὴν ἐκείνου γνώμην οὐκ ἐνὸν οὔτε τι τῶν πραττομένων οὐδὲν οὔθʼ ὧν ἄν τις παρʼ αὐτῷ διανοηθείη. ### English translation (Claude) Some have entrusted the authority of their states to monarchies, others to oligarchies, others to the masses; but our lawgiver paid no attention at all to any of these, but made the polity, as one might say by forcing the language, a theocracy, ascribing the rule and power to God, and persuading all to look to him as the cause of all good things, both those common to all people and those they themselves obtained by prayer in difficulties; and that it is not possible to escape his knowledge, neither anything that is done nor anything one thinks in one's heart. ### Extrabiblical texts - Josephus, C. Ap. 2 (Josephus (works)): quotation, high confidence ### Translation notes - Josephus, Against Apion 2. Josephus coins the word "theocracy." ### Citation (SBL) Eusebius, Praep. ev. 8.8.3 (Dindorf 1:419; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-3). ## Preparation for the Gospel 8.8.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-4 - Source: Dindorf 1:419 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses taught God is unbegotten, unchangeable, and unknowable in essence. ### Greek text ἀλλʼ αὐτὸν ἀπέφηνε καὶ ἀγέννητον καὶ πρὸς τὸν ἀίδιον χρόνον ἀναλλοίωτον, πάσης ἰδέας θνητῆς κάλλει διαφέροντα, καὶ δυνάμει μὲν ἡμῖν γνώριμον ‚ ὁποῖος δὲ κατʼ οὐσίαν ἐστὶν ἄγνωστον. ### English translation (Claude) He declared him unbegotten and unchangeable for eternal time, surpassing every mortal form in beauty, known to us by his power, but unknown as to what he is in his being. ### Extrabiblical texts - Josephus, C. Ap. 2 (Josephus (works)): quotation, high confidence ### Translation notes - Josephus, Against Apion 2. ### Citation (SBL) Eusebius, Praep. ev. 8.8.4 (Dindorf 1:419; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-4). ## Preparation for the Gospel 8.8.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-5 - Source: Dindorf 1:419–420 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Greek philosophers agreed with Moses about God. ### Greek text ταῦτα περὶ θεοῦ φρονεῖν οἱ σοφώτατοι παρʼ Ἕλλησιν ὅτι μὲν ἐδιδάχθησαν‚ ἐκείνου τὰς ἀρχὰς παρασχόντος‚ ἐῶ νῦν λέγειν· ὅτι δέ ἐστι καλὰ καὶ πρέποντα τῇ τοῦ θεοῦ φύσει καὶ μεγαλειότητι σφόδρα μεμαρτυρήκασι· καὶ γὰρ Πυθαγόρας καὶ Ἀναξαγόρας καὶ Πλάτων οἵ τε μετʼ ἐκεῖνον ἀπὸ τῆς Στοᾶς φιλόσοφοι καὶ μικροῦ δεῖν ἅπαντες οὕτω φαίνονται περὶ τῆς τοῦ θεοῦ φύσεως πεφρονηκότες. ### English translation (Claude) That the wisest of the Greeks were taught to think these things about God, he having supplied the principles, I leave aside for now; but that these thoughts are noble and befitting the nature and majesty of God they have strongly testified. For Pythagoras, Anaxagoras, Plato, and the Stoic philosophers after him, and almost all, plainly thought thus about the nature of God. ### Extrabiblical texts - Josephus, C. Ap. 2 (Josephus (works)): quotation, high confidence ### Translation notes - Josephus, Against Apion 2. ### Citation (SBL) Eusebius, Praep. ev. 8.8.5 (Dindorf 1:419–420; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-5). ## Preparation for the Gospel 8.8.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-6 - Source: Dindorf 1:420 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The philosophers taught the few; Moses implanted belief in a whole people. ### Greek text ἀλλʼ οἱ μὲν πρὸς ὀλίγους φιλοσοφοῦντες εἰς πλήθη δόξαις κατειλημμένα τὴν ἀλήθειαν τοῦ δόγματος ἐξενεγκεῖν οὐκ ἐτόλμησαν ‚ ὁ δʼ ἡμέτερος νομοθέτης, ἅτε δὴ τὰ ἔργα παρέχων τοῖς νόμοις σύμφωνα, οὐ μόνον τοὺς καθʼ ἑαυτὸν ἔπεισεν, ἀλλὰ καὶ τοῖς ἐξ ἐκείνων ἀεὶ γενησομένοις τὴν περὶ τοῦ θεοῦ πίστιν ἐνέφυσεν ἀμετακίνητον. ### English translation (Claude) But they, philosophizing for a few, did not dare to bring the truth of the doctrine out to masses held by opinions; while our lawgiver, since he made his deeds agree with his laws, not only persuaded his own contemporaries but implanted an immovable belief about God also in all who would ever be born from them. ### Extrabiblical texts - Josephus, C. Ap. 2 (Josephus (works)): quotation, high confidence ### Translation notes - Josephus, Against Apion 2. ### Citation (SBL) Eusebius, Praep. ev. 8.8.6 (Dindorf 1:420; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-6). ## Preparation for the Gospel 8.8.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-7 - Source: Dindorf 1:420 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses made the other virtues parts of piety. ### Greek text αἴτιον δʼ, ὅτι καὶ τῷ τρόπῳ τῆς νομοθεσίας πρὸς τὸ χρήσιμον πάντων πολὺ διήνεγκεν. οὐ γὰρ μέρος ἀρετῆς ἐποίησε τὴν εὐσέβειαν, ἀλλὰ ταύτης μέρη τε ἄλλα καὶ συνεῖδεν αὐτὰ καὶ κατέστησε· λέγω δὲ τὴν δικαιοσύνην, τὴν σωφροσύνην ‚ τὴν καρτερίαν, τὴν τῶν πολιτῶν πρὸς ἀλλήλους ἐν ἅπασι συμφωνίαν. ### English translation (Claude) The reason is that in the manner of his legislation too he far surpassed all others for usefulness. For he did not make piety a part of virtue, but saw and established the other virtues as parts of it, I mean justice, self-control, endurance, and the harmony of citizens with one another in all things. ### Extrabiblical texts - Josephus, C. Ap. 2 (Josephus (works)): quotation, high confidence ### Translation notes - Josephus, Against Apion 2. ### Citation (SBL) Eusebius, Praep. ev. 8.8.7 (Dindorf 1:420; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-7). ## Preparation for the Gospel 8.8.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-8 - Source: Dindorf 1:420 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: All Jewish life refers to piety toward God. ### Greek text ἅπασαι γὰρ αἱ πράξεις καὶ διατριβαὶ καὶ λόγοι πάντες ἐπὶ τὴν πρὸς τὸν θεὸν ἡμῶν εὐσέβειαν ἔχουσι τὴν ἀναφοράν· οὐδὲν γὰρ τούτων ἀνεξέταστον οὐδʼ ἀόριστον παρέλιπεν. ### English translation (Claude) For all our actions, occupations, and words refer to piety toward our God; for he left none of these unexamined or undefined. ### Extrabiblical texts - Josephus, C. Ap. 2 (Josephus (works)): quotation, high confidence ### Translation notes - Josephus, Against Apion 2. ### Citation (SBL) Eusebius, Praep. ev. 8.8.8 (Dindorf 1:420; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-8). ## Preparation for the Gospel 8.8.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-9 - Source: Dindorf 1:420–421 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Other lawgivers used either teaching or practice, not both. ### Greek text δύο μὲν γάρ εἰσιν ἁπάσης παιδείας τρόποι καὶ τῆς περὶ τὰ ἤθη κατασκευῆς, ὧν ὁ μὲν λόγῳ διδασκαλικὸς, ὁ δὲ διὰ τῆς ἀσκήσεως τῶν ἠθῶν. οἱ μὲν οὖν ἄλλοι νομοθέται ταῖς γνώμαις διέστησαν καὶ τὸν ἕτερον αὐτῶν ὃν ἔδοξεν ἑκάστοις ἑλόμενοι τὸν ἕτερον παρέλιπον· οἷον Λακεδαιμόνιοι μὲν καὶ Κρῆτες ἔθεσιν ἐπαίδευον, οὐ λόγοις, Ἀθηναῖοι δὲ καὶ σχεδὸν οἱ ἄλλοι πάντες Ἕλληνες ἃ μὲν χρὴ πράττειν ἢ μὴ προσέταττον διὰ τῶν νόμων ‚ τοῦ δὲ πρὸς αὐτὰ διὰ τῶν ἔργων ἐθίζειν ὠλιγώρουν. ### English translation (Claude) There are two ways of all education and of forming character: one by teaching in words, the other by the practice of habits. The other lawgivers were divided in their opinions, each choosing the one that seemed good to them and neglecting the other. The Lacedaemonians and Cretans, for example, educated by customs, not by words; while the Athenians and almost all the other Greeks prescribed through their laws what one must do or not, but neglected to accustom people to them by deeds. ### Extrabiblical texts - Josephus, C. Ap. 2 (Josephus (works)): quotation, high confidence ### Translation notes - Josephus, Against Apion 2. ### Citation (SBL) Eusebius, Praep. ev. 8.8.9 (Dindorf 1:420–421; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-9). ## Preparation for the Gospel 8.8.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-10 - Source: Dindorf 1:421 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses joined teaching and practice, regulating even food, company, work, and rest. ### Greek text ὁ δʼ ἡμέτερος νομοθέτης ἄμφω ταῦτα συνήρμοσε κατὰ πολλὴν ἐπιμέλειαν· οὔτε γὰρ κωφὴν ἀπέλιπε τὴν τῶν ἠθῶν ἄσκησιν οὔτε τὸν ἐκ τοῦ νόμου λόγον ἄπρακτον εἴασεν, ἀλλʼ εὐθὺς ἀπὸ τῆς πρώτης ἀρξάμενος τροφῆς καὶ τῆς κατὰ τὸν οἶκον ἑκάστων διαίτης οὐδὲν οὐδὲ τῶν βραχυτάτων αὐτεξούσιον ἐπὶ ταῖς βουλήσεσι τῶν χρησομένων κατέλιπεν, ἀλλὰ καὶ περὶ σιτίων ὅσων ἀπέχεσθαι χρὴ καὶ τίνα προσφέρεσθαι, καὶ περὶ τῶν κοινωνησάντων τῆς διαίτης, ἔργων τε συντονίας καὶ τοὔμπαλιν ἀναπαύσεως ὅρον ἔθηκεν αὐτὸς καὶ κανόνα τὸν νόμον, ἵνʼ ὥσπερ ὑπὸ πατρὶ τούτῳ καὶ δεσπότῃ ζῶντες μήτε βουλόμενοι μηδὲν μήθʼ ὑπʼ ἀγνοίας ἁμαρτάνωμεν. ### English translation (Claude) But our lawgiver joined both with great care. He neither left the practice of habits mute nor allowed the word of the law to go unpracticed; but beginning at once from the first nurture and the way of life of each in the home, he left nothing, not even the smallest thing, to the free will of those who would follow it. He himself set the law as limit and rule about what foods one must abstain from and what one may take, about those who share one's table, and about the intensity of work and, conversely, rest, so that, living under it as under a father and master, we might sin in nothing, whether willingly or through ignorance. ### Extrabiblical texts - Josephus, C. Ap. 2 (Josephus (works)): quotation, high confidence ### Translation notes - Josephus, Against Apion 2. ### Citation (SBL) Eusebius, Praep. ev. 8.8.10 (Dindorf 1:421; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-10). ## Preparation for the Gospel 8.8.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-11 - Source: Dindorf 1:421 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses required weekly hearing of the law. ### Greek text οὐδὲ γὰρ τὴν ὑπὸ τῆς ἀγνοίας ὑποτίμησιν κατέλιπεν ‚ ἀλλὰ καὶ κάλλιστον καὶ ἀναγκαιότατον ἀπέδειξε παίδευμα τὸν νόμον, οὐκ εἰσάπαξ ἀκροασαμένοις, οὐδὲ δὶς ἢ πολλάκις, ἀλλʼ ἑκάστης ἑβδομάδος τῶν ἄλλων ἔργων ἀφεμένους ἐπὶ τὴν ἀκρόασιν ἐκέλευσε τοῦ νόμου συλλέγεσθαι καὶ τοῦτον ἀκριβῶς ἐκμανθάνειν· ὃ δὴ πάντες ἐοίκασιν οἱ νομοθέται παραλιπεῖν. ### English translation (Claude) For he did not leave even the excuse of ignorance, but showed the law to be the finest and most necessary instruction, commanding that it be heard not once, nor twice or several times, but that every week people should leave their other work and gather to hear the law and learn it exactly; something that all lawgivers seem to have neglected. ### Extrabiblical texts - Josephus, C. Ap. 2 (Josephus (works)): quotation, high confidence ### Translation notes - Josephus, Against Apion 2. ### Citation (SBL) Eusebius, Praep. ev. 8.8.11 (Dindorf 1:421; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-11). ## Preparation for the Gospel 8.8.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-12 - Source: Dindorf 1:421 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Other peoples hardly know their own laws. ### Greek text καὶ τοσοῦτον οἱ πλεῖστοι τῶν ἀνθρώπων ἀπέχουσι τοῦ κατὰ τοὺς οἰκείους ζῆν νόμους ὥστε σχεδὸν αὐτοὺς οὐδʼ ἴσασιν· ἀλλʼ ὅταν ἐξαμαρτάνωσι, τότε παρʼ ἄλλων μανθάνουσιν ὅτι τὸν νόμον παραβεβήκασιν. οἵ τε τὰς μεγίστας καὶ κυριωτάτας παρʼ αὐτοῖς ἀρχὰς διοικοῦντες ὁμολογοῦσι τὴν ἄγνοιαν· ἐπιστάτας γὰρ παρακαθίστανται τῆς τῶν πραγμάτων οἰκονομίας τοὺς ἐμπειρίαν ἔχειν τῶν νόμων ὑπισχνουμένους. ### English translation (Claude) And most people are so far from living by their own laws that they hardly even know them; but when they do wrong, then they learn from others that they have broken the law. Even those who hold the greatest and most authoritative offices among them confess their ignorance; for they appoint as supervisors of the administration of affairs those who profess to have experience of the laws. ### Extrabiblical texts - Josephus, C. Ap. 2 (Josephus (works)): quotation, high confidence ### Translation notes - Josephus, Against Apion 2. ### Citation (SBL) Eusebius, Praep. ev. 8.8.12 (Dindorf 1:421; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-12). ## Preparation for the Gospel 8.8.13 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-13 - Source: Dindorf 1:421–422 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Every Jew knows the laws as well as his own name. ### Greek text ἡμῶν δʼ ὁντινοῦν τις ἕλοιτο, τοὺς νόμους ῥᾷον ἄν τις εἴποι πάντας ἢ τοὔνομα τὸ ἑαυτοῦ. τοιγαροῦν ἀπὸ τῆς πρώτης εὐθὺς αἰσθήσεως αὐτοὺς ἐκμανθάνοντες ἔχομεν ἐν ταῖς ψυχαῖς ὥσπερ ἐγκεχαραγμένους. καὶ σπάνιος μὲν ὁ παραβαίνων ‚ ἀδύνατος δʼ ἡ τῆς κολάσεως παραίτησις. ### English translation (Claude) But if anyone were to ask any one of us, he would recite all the laws more easily than his own name. Learning them from our very first awareness, we have them engraved, as it were, on our souls. And a transgressor is rare, and escape from punishment impossible. ### Extrabiblical texts - Josephus, C. Ap. 2 (Josephus (works)): quotation, high confidence ### Translation notes - Josephus, Against Apion 2. ### Citation (SBL) Eusebius, Praep. ev. 8.8.13 (Dindorf 1:421–422; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-13). ## Preparation for the Gospel 8.8.14 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-14 - Source: Dindorf 1:422 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Shared belief and practice produce Jewish unanimity. ### Greek text “ Τοῦτο πρῶτον ἁπάντων τὴν θαυμαστὴν ὁμόνοιαν ἡμῖν ἐμπεποίηκε. τὸ γὰρ μίαν μὲν ἔχειν καὶ τὴν αὐτὴν δόξαν περὶ θεοῦ, τῷ βίῳ δὲ καὶ τοῖς ἔθεσι μηδὲν ἀλλήλων διαφέρειν ‚ καλλίστην ἐν ἤθεσιν ἀνθρώπων συμφωνίαν ἀποτελεῖ. ### English translation (Claude) "This above all has produced in us our wonderful unanimity. For to have one and the same opinion about God, and to differ in nothing from one another in way of life and customs, produces the finest harmony in human character. ### Extrabiblical texts - Josephus, C. Ap. 2 (Josephus (works)): quotation, high confidence ### Translation notes - Josephus, Against Apion 2. ### Citation (SBL) Eusebius, Praep. ev. 8.8.14 (Dindorf 1:422; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-14). ## Preparation for the Gospel 8.8.15 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-15 - Source: Dindorf 1:422 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jews alone agree about God and share one way of life. ### Greek text παρʼ ἡμῖν γὰρ μόνοις οὔτε περὶ θεοῦ λόγους ἀκούσεται τοὺς ἀλλήλοις ὑπεναντίους, ὁποῖα πολλὰ παρʼ ἑτέροις· οὐχ ὑπὸ τῶν τυχόντων γὰρ μόνον τὸ κατὰ τὸ προσπεσὸν ἑκάστῳ λέγεται πάθος, ἀλλὰ καὶ παρά τισι τῶν φιλοσόφων ἀποτετόλμηται, τῶν μὲν τὴν ὅλην τοῦ θεοῦ φύσιν ἀναιρεῖν τοῖς λόγοις ἐπικεχειρηκότων ‚ ἄλλων δὲ τὴν ὑπὲρ ἀνθρώπων αὐτὸν πρόνοιαν ἀφαιρουμένων· οὐδʼ ἐν τοῖς ἐπιτηδεύμασι τῶν βίων ὄψεται διαφορὰν ‚ ἀλλὰ κοινὰ μὲν ἔργα πάντων παρʼ ἡμῖν, εἷς δʼ ὁ λόγος ὁ τῷ νόμῳ συμφωνῶν περὶ θεοῦ, πάντα λέγων ἐκεῖνον ἐφορᾶν. ### English translation (Claude) For among us alone will one hear no conflicting statements about God, such as are many among others (for not only do ordinary people say whatever occurs to each in his feelings, but even some of the philosophers have dared it, some attempting by their arguments to do away with the very nature of God, others depriving him of providence for humans); nor will one see any difference in the practices of life, but among us all works are common, and there is one doctrine about God, agreeing with the law, saying that he oversees all things. ### Extrabiblical texts - Josephus, C. Ap. 2 (Josephus (works)): quotation, high confidence ### Translation notes - Josephus, Against Apion 2. ### Citation (SBL) Eusebius, Praep. ev. 8.8.15 (Dindorf 1:422; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-15). ## Preparation for the Gospel 8.8.16 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-16 - Source: Dindorf 1:422 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Even women and servants know piety is the goal; hence the charge that Jews invent nothing new. ### Greek text καὶ μὴν περὶ τῶν κατὰ τὸν βίον ἐπιτηδευμάτων ‚ ὅτι δεῖ πάντα τὰ ἄλλα τέλος ἔχειν τὴν εὐσέβειαν, καὶ γυναικῶν ἀκούσειεν ἄν τις καὶ τῶν οἰκετῶν. ὅθεν δὴ καὶ τὸ προσφερόμενον ἡμῖν ὑπό τινων ἔγκλημα, τὸ δὴ μὴ καινῶν εὑρετὰς ἔργων ἢ λόγων ἄνδρας παρασχεῖν, ἐντεῦθεν συμβέβηκεν. ### English translation (Claude) And about the practices of life, that piety must be the end of all else, one may hear even from women and servants. Hence also the charge brought against us by some, that we have not produced men who are inventors of new works or words, has arisen from this. ### Extrabiblical texts - Josephus, C. Ap. 2 (Josephus (works)): quotation, high confidence ### Translation notes - Josephus, Against Apion 2. ### Citation (SBL) Eusebius, Praep. ev. 8.8.16 (Dindorf 1:422; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-16). ## Preparation for the Gospel 8.8.17 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-17 - Source: Dindorf 1:422 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jews hold fidelity to the ancestral law to be wisdom and virtue. ### Greek text οἱ μὲν γὰρ ἄλλοι τὸ μηδενὶ τῶν πατρίων ἐμμένειν καλὸν εἶναι νομίζουσι, καὶ τοῖς μάλιστα τολμῶσι ταῦτα παραβαίνειν σοφίας δεινότητα μαρτυροῦσιν, ἡμεῖς δὲ τοὐναντίον μίαν εἶναι καὶ φρόνησιν καὶ ἀρετὴν ὑπειλήφαμεν, τὸ μηδὲν ὅλως ὑπεναντίον μήτε πρᾶξαι μήτε διανοηθῆναι τοῖς ἐξ ἀρχῆς νομοθετηθεῖσιν. ### English translation (Claude) For the others think it good to abide by nothing ancestral, and attest the cleverness of wisdom to those who most dare to transgress it; but we, on the contrary, have supposed that the one wisdom and virtue is to do or think nothing at all contrary to what was legislated from the beginning. ### Extrabiblical texts - Josephus, C. Ap. 2 (Josephus (works)): quotation, high confidence ### Translation notes - Josephus, Against Apion 2. ### Citation (SBL) Eusebius, Praep. ev. 8.8.17 (Dindorf 1:422; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-17). ## Preparation for the Gospel 8.8.18 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-18 - Source: Dindorf 1:422–423 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Unchanging fidelity proves the law's excellence and divine origin. ### Greek text ὅπερ εἰκότως ἂν εἴη τεκμήριον τοῦ κάλλιστα τὸν νόμον τεθῆναι. τὰ γὰρ μὴ τοῦτον ἔχοντα τὸν τρόπον αἱ πεῖραι δεόμεναι διορθώσεως ἐλέγχουσιν· ἡμῖν δὲ τοῖς πεισθεῖσιν ἐξ ἀρχῆς τεθῆναι τὸν νόμον κατὰ θεοῦ βούλησιν οὐδʼ εὐσεβὲς ἦν ἔτι τοῦτο μὴ φυλάττειν. ### English translation (Claude) This would fairly be a proof that the law was laid down most excellently. For experience shows that laws not of this kind need correction; but for us, who were persuaded that the law was laid down from the beginning according to God's will, it would not even be pious not to keep it. ### Extrabiblical texts - Josephus, C. Ap. 2 (Josephus (works)): quotation, high confidence ### Translation notes - Josephus, Against Apion 2. ### Citation (SBL) Eusebius, Praep. ev. 8.8.18 (Dindorf 1:422–423; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-18). ## Preparation for the Gospel 8.8.19 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-19 - Source: Dindorf 1:423 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: No polity is better than one led by God through priests and high priest. ### Greek text τί γὰρ αὐτοῦ τις ἂν μετακινήσειεν; ἢ τί κάλλιον ἐξεῦρεν, ἢ τί παρʼ ἑτέρων ὡς ἄμεινον μετήνεγκεν; ἆρά γε τὴν ὅλην κατάστασιν τοῦ πολιτεύματος; καὶ τίς ἂν καλλίων ἢ δικαιοτέρα γένοιτο τῆς τὸν θεὸν μὲν ἡγεμόνα τῶν ὅλων ἡγεῖσθαι πεποιημένης, τοῖς ἱερεῦσι δὲ κοινῇ μὲν τὰ μέγιστα διοικεῖν ἐπιτρεπούσης, τῷ δὲ πάντων ἀρχιερεῖ πάλιν πεπιστευκυίας τὴν τῶν ἄλλων ἱερέων ἡγεμονίαν; ### English translation (Claude) For what of it could one change? Or what better could one find, or bring over from others as superior? The whole constitution of the polity? And what could be finer or more just than one that has made God leader of all, entrusts the greatest matters to the priests in common, and has committed in turn to the high priest the leadership of the other priests? ### Extrabiblical texts - Josephus, C. Ap. 2 (Josephus (works)): quotation, high confidence ### Translation notes - Josephus, Against Apion 2. ### Citation (SBL) Eusebius, Praep. ev. 8.8.19 (Dindorf 1:423; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-19). ## Preparation for the Gospel 8.8.20 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-20 - Source: Dindorf 1:423 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Priests were chosen for virtue, not wealth. ### Greek text οὓς οὐ κατὰ πλοῦτον οὐδέ τισιν ἄλλαις προύχοντας πλεονεξίαις τὸ πρῶτον εὐθὺς ὁ νομοθέτης ἐπὶ τὴν τιμὴν ἔταξεν, ἀλλʼ ὅσοι τῶν μετʼ αὐτοῦ πειθοῖ τε καὶ σωφροσύνῃ τῶν ἄλλων διέφερον, τούτοις τὴν περὶ τὸν θεὸν θεραπείαν ἐνεχείρισεν. ### English translation (Claude) These the lawgiver did not appoint to the honor at the very first for wealth or any other advantages; but to those of his companions who excelled the rest in persuasiveness and self-control he entrusted the service of God. ### Extrabiblical texts - Josephus, C. Ap. 2 (Josephus (works)): quotation, high confidence ### Translation notes - Josephus, Against Apion 2. ### Citation (SBL) Eusebius, Praep. ev. 8.8.20 (Dindorf 1:423; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-20). ## Preparation for the Gospel 8.8.21 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-21 - Source: Dindorf 1:423 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The priests oversaw, judged, and punished. ### Greek text τοῦτο δʼ ἦν καὶ τοῦ νόμου καὶ τῶν ἄλλων ἐπιτηδευμάτων ἀκριβὴς ἐπιμέλεια· καὶ γὰρ ἐπόπται πάντων καὶ δικασταὶ τῶν ἀμφισβητουμένων καὶ κολασταὶ τῶν κατεγνωσμένων οἱ ἱερεῖς ἐτάχθησαν.” ### English translation (Claude) And this involved exact care of the law and of the other practices; for the priests were appointed overseers of all things, judges of disputes, and punishers of the condemned." ### Extrabiblical texts - Josephus, C. Ap. 2 (Josephus (works)): quotation, high confidence ### Translation notes - Josephus, Against Apion 2. ### Citation (SBL) Eusebius, Praep. ev. 8.8.21 (Dindorf 1:423; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-21). ## Preparation for the Gospel 8.8.22 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-22 - Source: Dindorf 1:423 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The whole Jewish polity is ordered like a sacred rite. ### Greek text “Τίς ἂν οὖν ἀρχὴ γένοιτο ταύτης ὁσιωτέρα; τίς δὲ τιμὴ θεῷ μᾶλλον ἁρμόζουσα; παντὸς μὲν τοῦ πλήθους κατεσκευασμένου πρὸς τὴν εὐσέβειαν, ἐξαίρετον δὲ τὴν ἐπιμέλειαν τῶν ἱερέων πεπιστευμένων, ὥσπερ δὲ τελετή ἐστι τῆς ὅλης πολιτείας οἰκονομουμένης. ### English translation (Claude) "What rule, then, could be holier than this? What honor more fitting to God? The whole people is prepared for piety, the priests have been entrusted with special care, and the whole polity is administered as if it were a sacred rite. ### Extrabiblical texts - Josephus, C. Ap. 2 (Josephus (works)): quotation, high confidence ### Translation notes - Josephus, Against Apion 2. ### Citation (SBL) Eusebius, Praep. ev. 8.8.22 (Dindorf 1:423; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-22). ## Preparation for the Gospel 8.8.23 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-23 - Source: Dindorf 1:423 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: What others call mysteries, Jews observe all their lives. ### Greek text ἃ γὰρ ὀλίγων ἡμερῶν ἀριθμὸν ἐπιτηδεύοντες ἄλλοι φυλάττειν οὐ δύνανται, μυστήρια καὶ τελετὰς ἐπονομάζοντες, ταῦτα μετὰ πολλῆς ἡδονῆς καὶ γνώμης ἀμεταθέτου φυλάττομεν ἡμεῖς διὰ τοῦ παντὸς αἰῶνος. ### English translation (Claude) For what others, practicing them for a number of days, cannot keep, calling them mysteries and rites, these we keep with great delight and unchangeable resolve throughout our whole life. ### Extrabiblical texts - Josephus, C. Ap. 2 (Josephus (works)): quotation, high confidence ### Translation notes - Josephus, Against Apion 2. ### Citation (SBL) Eusebius, Praep. ev. 8.8.23 (Dindorf 1:423; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-23). ## Preparation for the Gospel 8.8.24 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-24 - Source: Dindorf 1:423–424 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The first precept: God is all-sufficient, beginning and end, evident in works but invisible in form. ### Greek text τίνες οὖν εἰσιν αἱ προρρήσεις καὶ προαγορεύσεις; ἁπλαῖ τε καὶ γνώριμοι. πρώτη δʼ ἡγεῖται ἡ περὶ θεοῦ λέγουσα, θεὸς ἔχει τὰ σύμπαντα, παντελὴς καὶ μακάριος, αὐτὸς ἑαυτῷ καὶ πᾶσιν αὐτάρκης, ἀρχὴ καὶ μέση καὶ τέλος πάντων οὗτος· ἔργοις μὲν καὶ χάρισιν ἐναργὴς καὶ παντὸς οὑτινοσοῦν φανερώτερος, μορφὴν δὲ καὶ μέγεθος ἡμῖν ἀφανέστατος. ### English translation (Claude) What, then, are the precepts and prohibitions? They are simple and well known. First comes the one about God, which says: God holds all things, perfect and blessed, sufficient for himself and for all; he is beginning, middle, and end of all things; manifest in his works and gifts, and more evident than anything whatever, but in form and magnitude most hidden from us. ### Extrabiblical texts - Josephus, C. Ap. 2 (Josephus (works)): quotation, high confidence ### Translation notes - Josephus, Against Apion 2. ### Citation (SBL) Eusebius, Praep. ev. 8.8.24 (Dindorf 1:423–424; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-24). ## Preparation for the Gospel 8.8.25 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-25 - Source: Dindorf 1:424 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: No image of God may be made. ### Greek text πᾶσα μὲν ὕλη πρὸς εἰκόνα τὴν τούτου, κἂν ᾖ πολυτελὴς, ἄτιμος· πᾶσα δὲ τέχνη πρὸς μιμήσεως ἐπίνοιαν ἄτεχνος· οὐδὲν ὅμοιον οὔτʼ εἴδομεν οὔτʼ ἐπινοοῦμεν οὔτʼ εἰκάζειν ἐστὶν ὅσιον. ### English translation (Claude) All material, however costly, is worthless for an image of him; every art is artless for conceiving a copy of him. We have seen nothing like him, nor do we conceive anything, nor is it holy to make a likeness. ### Scripture references - Exod 20:4: allusion, medium confidence ### Extrabiblical texts - Josephus, C. Ap. 2 (Josephus (works)): quotation, high confidence ### Translation notes - Josephus, Against Apion 2. ### Citation (SBL) Eusebius, Praep. ev. 8.8.25 (Dindorf 1:424; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-25). ## Preparation for the Gospel 8.8.26 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-26 - Source: Dindorf 1:424 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God made all by his will, without hands or helpers. ### Greek text ἔργα βλέπομεν αὐτοῦ, φῶς, οὐρανὸν, γῆν, ἥλιον καὶ σελήνην, ὕδατα, ζῴων γενέσεις, καρπῶν ἀναδόσεις. ταῦτα ὁ θεὸς ἐποίησεν, οὐ χερσὶν, οὐ πόνοις, οὔ τινων ἐργασαμένων ἐπιδεηθεὶς, ἀλλʼ αὐτοῦ καλὰ θελήσαντος καλῶς ἦν εὐθὺς γεγονότα. ### English translation (Claude) We see his works: light, heaven, earth, sun and moon, waters, the births of animals, the yields of fruits. These God made not with hands, not with toil, needing no co-workers; but when he willed them to be beautiful, they were at once beautifully made. ### Extrabiblical texts - Josephus, C. Ap. 2 (Josephus (works)): quotation, high confidence ### Translation notes - Josephus, Against Apion 2. ### Citation (SBL) Eusebius, Praep. ev. 8.8.26 (Dindorf 1:424; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-26). ## Preparation for the Gospel 8.8.27 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-27 - Source: Dindorf 1:424 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God is served by virtue. ### Greek text τούτῳ δεῖ πάντας ἀκολουθεῖν καὶ θεραπεύειν αὐτὸν ἀσκοῦντας ἀρετήν· τρόπος γὰρ θεοῦ θεραπείας οὗτος ὁσιώτατος. ### English translation (Claude) All must follow him and serve him by practicing virtue; for this is the holiest way of serving God. ### Extrabiblical texts - Josephus, C. Ap. 2 (Josephus (works)): quotation, high confidence ### Translation notes - Josephus, Against Apion 2. ### Citation (SBL) Eusebius, Praep. ev. 8.8.27 (Dindorf 1:424; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-27). ## Preparation for the Gospel 8.8.28 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-28 - Source: Dindorf 1:424 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: One temple, served by priests under the high priest, who judges and punishes. ### Greek text εἷς ναὸς ἑνὸς θεοῦ, (φίλον γὰρ ἀεὶ παντὶ τὸ ὅμοιον, ) κοινὸς ἁπάντων, κοινοῦ θεοῦ ἁπάντων. τοῦτον θεραπεύουσι μὲν διὰ παντὸς οἱ ἱερεῖς· ἡγεῖται δὲ τούτων ὁ πρῶτος ἀεὶ κατὰ γένος. οὗτος μετὰ τῶν συνιερέων θύσει τῷ θεῷ, φυλάξει τοὺς νόμους, δικάσει περὶ τῶν ἀμφισβητουμένων, κολάσει τοὺς ἐλεγχθέντας. ὁ τούτῳ μὴ πειθόμενος ὑφέξει δίκην, ὡς εἰς τὸν θεὸν αὐτὸν ἀσεβῶν. ### English translation (Claude) One temple of the one God (for like is always dear to like), common to all, of the God common to all. The priests serve him continually, and the first by descent always leads them. He, with his fellow priests, will sacrifice to God, guard the laws, judge disputes, and punish the convicted. Whoever disobeys him will pay the penalty as one impious toward God himself. ### Scripture references - Deut 17:12: allusion, medium confidence ### Extrabiblical texts - Josephus, C. Ap. 2 (Josephus (works)): quotation, high confidence ### Translation notes - Josephus, Against Apion 2. ### Citation (SBL) Eusebius, Praep. ev. 8.8.28 (Dindorf 1:424; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-28). ## Preparation for the Gospel 8.8.29 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-29 - Source: Dindorf 1:424 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Sacrifices are sober, and prayer is first for the common good. ### Greek text θύομεν τὰς θυσίας οὐκ εἰς πλήρωσιν ἑαυτοῖς καὶ μέθην, (ἀβούλητα γὰρ τῷ θεῷ τάδε, καὶ πρόφασις ἂν ὕβρεως γένοιτο καὶ πολυτελείας·) ἀλλὰ σώφρονας, εὐτάκτους, εὐσταλεῖς, ὅπως μάλιστα θύοντες σωφρονῶσι. καὶ ἐπὶ ταῖς θυσίαις χρὴ πρῶτον ὑπὲρ τῆς κοινῆς εὔχεσθαι σωτηρίας, εἶθʼ ὑπὲρ ἑαυτῶν· (ἐπὶ γὰρ κοινωνίᾳ γεγόναμεν·) καὶ ταύτην ὁ προτιμῶν τοῦ καθʼ ἑαυτὸν ἰδίου μάλιστα εἴη θεῷ κεχαρισμένος. ### English translation (Claude) We offer sacrifices not for our own surfeit and drunkenness (for these things are unwelcome to God, and would become a pretext for insolence and extravagance), but sober, orderly, and simple, so that in sacrificing people may be most self-controlled. And at the sacrifices one must pray first for the common welfare, then for oneself (for we were born for fellowship); and one who prefers this to his own private good would be most pleasing to God. ### Extrabiblical texts - Josephus, C. Ap. 2 (Josephus (works)): quotation, high confidence ### Translation notes - Josephus, Against Apion 2. ### Citation (SBL) Eusebius, Praep. ev. 8.8.29 (Dindorf 1:424; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-29). ## Preparation for the Gospel 8.8.30 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-30 - Source: Dindorf 1:424–425 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Prayer asks for the capacity to receive and keep God's gifts. ### Greek text παράκλησις δὲ πρὸς τὸν θεὸν ἔστω διὰ τῆς εὐχῆς καὶ δέησις, οὐχ ὅπως διδῷ τὰ ἀγαθά· (δέδωκε γὰρ αὐτὸς ἑκὼν καὶ πᾶσιν εἰς μέσον κατατέθεικεν·) ἀλλʼ ὅπως δέχεσθαι δυνώμεθα καὶ λαβόντες φυλάττωμεν. ### English translation (Claude) Let appeal and petition be made to God in prayer, not that he may give good things (for he has given them himself willingly and laid them out in common for all), but that we may be able to receive them and, having received them, keep them. ### Extrabiblical texts - Josephus, C. Ap. 2 (Josephus (works)): quotation, high confidence ### Translation notes - Josephus, Against Apion 2. ### Citation (SBL) Eusebius, Praep. ev. 8.8.30 (Dindorf 1:424–425; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-30). ## Preparation for the Gospel 8.8.31 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-31 - Source: Dindorf 1:425 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The law prescribes purifications before sacrifice. ### Greek text ἁγνείας ἐπὶ ταῖς θυσίαις διῄρηκεν ὁ νόμος ἀπὸ κήδους, ἀπὸ λέχους ‚ ἀπὸ κοινωνίας τῆς πρὸς γυναῖκα καὶ πολλῶν ἄλλων, ἃ μακρὸν ἂν εἴη νῦν γράφειν. ” ### English translation (Claude) For the sacrifices the law has prescribed purifications after a funeral, after childbirth, after intercourse with a woman, and many other things, which it would take long to write now." ### Scripture references - Lev 12:2: allusion, low confidence - Lev 15:18: allusion, low confidence ### Extrabiblical texts - Josephus, C. Ap. 2 (Josephus (works)): quotation, high confidence ### Translation notes - Josephus, Against Apion 2. ### Citation (SBL) Eusebius, Praep. ev. 8.8.31 (Dindorf 1:425; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-31). ## Preparation for the Gospel 8.8.32 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-32 - Source: Dindorf 1:425 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Josephus: the law allows only natural union with a wife for children and punishes male intercourse with death. ### Greek text ‘‘Τοιοῦτος μὲν ὁ περὶ θεοῦ καὶ τῆς ἐκείνου θεραπείας λόγος ἡμῖν ἐστίν· ὁ δʼ αὐτὸς ἅμα καὶ νόμος. τίνες δὲ οἱ περὶ γάμων νόμοι; μίξιν μόνην οἶδεν ὁ νόμος τὴν κατὰ φύσιν τὴν πρὸς γυναῖκα, καὶ ταύτην, εἰ μέλλοι τέκνων ἕνεκα γίνεσθαι· τὴν δὲ πρὸς ἄρρενα ἀρρένων ἐστύγηκε, καὶ θάνατος τὸ ἐπιτίμιον εἴ τις ἐπιχειρήσειε. ### English translation (Claude) "Such is our account of God and his worship, and the same is also our law. And what are the laws about marriage? The law knows only the natural union with a woman, and this only if it is for the sake of children. Intercourse of males with males it abhors, and death is the penalty if anyone attempts it. ### Scripture references - Lev 18:22: allusion, high confidence - Lev 20:13: allusion, high confidence ### Extrabiblical texts - Josephus, C. Ap. 2 (Josephus (works)): quotation, high confidence ### Translation notes - Josephus, Against Apion 2. Compare Lev 18:22; 20:13. ### Citation (SBL) Eusebius, Praep. ev. 8.8.32 (Dindorf 1:425; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-32). ## Preparation for the Gospel 8.8.33 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-33 - Source: Dindorf 1:425 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Josephus: marriage without dowry-hunting or abduction; the wife is to obey her husband. ### Greek text γαμεῖν δὲ κελεύει μὴ προικὶ προσέχοντας, μηδὲ βιαίοις ἁρπαγαῖς, μηδʼ αὖ δόλῳ καὶ διʼ ἀπάτης πείσαντας ‚ ἀλλὰ μνηστεύειν παρὰ τοῦ δοῦναι κυρίου, καὶ κατὰ συγγένειαν ἐπιτήδειον. γυνὴ χείρων, φησὶν, ἀνδρὸς εἰς ἅπαντα· τοιγαροῦν ὑπακουέτω, μὴ πρὸς ὕβριν, ἀλλʼ ἵνα ἄρχηται· θεὸς γὰρ ἀνδρὶ κράτος ἔδωκε. ### English translation (Claude) It commands men to marry without regard to dowry, not by violent abduction, nor again by persuading through craft and deceit, but to seek her in betrothal from the one who has authority to give her, and of suitable kinship. 'The woman,' it says, 'is inferior to the man in all things'; let her therefore obey, not for outrage, but so that she may be governed; for God gave authority to the man. ### Scripture references - Gen 3:16: allusion, low confidence ### Extrabiblical texts - Josephus, C. Ap. 2 (Josephus (works)): quotation, high confidence ### Translation notes - Josephus, Against Apion 2. The saying attributed to "the law" is Josephus's paraphrase, not a quotation of a biblical verse; compare Gen 3:16. ### Citation (SBL) Eusebius, Praep. ev. 8.8.33 (Dindorf 1:425; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-33). ## Preparation for the Gospel 8.8.34 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-34 - Source: Dindorf 1:425 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Adultery and the rape of a betrothed virgin are punished by death. ### Greek text ταύτῃ συνεῖναι δεῖ τὸν γήμαντα μόνῃ· τὸ δὲ τὴν ἄλλου πειρᾶν ἀνόσιον. εἰ δέ τις τοῦτο πράξειεν, οὐδεμία θανάτου παραίτησις· οὔτε εἰ βιάσαιτο παρθένον ἑτέρῳ συνωμολογημένην οὔτʼ εἰ πείσαι γεγαμημένην. ### English translation (Claude) The one who has married must be with her alone; to make an attempt on another man's wife is unholy. If anyone does this, there is no escape from death; neither if he violates a virgin betrothed to another, nor if he seduces a married woman. ### Scripture references - Lev 20:10: allusion, high confidence - Deut 22:22: allusion, high confidence - Deut 22:25: allusion, medium confidence ### Extrabiblical texts - Josephus, C. Ap. 2 (Josephus (works)): quotation, high confidence ### Translation notes - Josephus, Against Apion 2. Compare Lev 20:10; Deut 22:22–25. ### Citation (SBL) Eusebius, Praep. ev. 8.8.34 (Dindorf 1:425; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-34). ## Preparation for the Gospel 8.8.35 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-35 - Source: Dindorf 1:425 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Children must all be raised; abortion is child-murder. ### Greek text τέκνα τρέφειν ἅπαντα προσέταξε. καὶ γυναιξὶν ἀπεῖπε μήτʼ ἀμβλοῦν τὸ σπαρὲν μήτε διαφθείρειν ‚ ἀλλὰ ἢν φανείη, τεκνοκτόνος ἂν εἴη ψυχὴν ἀφανίζουσα καὶ τὸ γένος ἐλαττοῦσα. ### English translation (Claude) He commanded that all children be raised, and forbade women to cause abortion of what was conceived or to destroy it; if she were discovered, she would be a child-killer, destroying a soul and diminishing the race. ### Extrabiblical texts - Josephus, C. Ap. 2 (Josephus (works)): quotation, high confidence ### Translation notes - Josephus, Against Apion 2. ### Citation (SBL) Eusebius, Praep. ev. 8.8.35 (Dindorf 1:425; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-35). ## Preparation for the Gospel 8.8.36 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-36 - Source: Dindorf 1:425–426 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Purification is required after intercourse and other such occasions. ### Greek text τοιγαροῦν οὐδʼ εἴ τις ἐπὶ λέχους φθορὰν παρέλθοι, καθαρὸς εἶναι τότε προσήκει. καὶ μετὰ τὴν νόμιμον συνουσίαν ἀνδρὸς καὶ γυναικὸς ἀπολούεσθαι, ψυχῆς ἔχειν τοῦτο μερισμὸν πρὸς ἄλλην χώραν ὑπέλαβε. καὶ γὰρ ἐμφυομένη σώμασι κακοπαθεῖ, καὶ τούτων αὖ πάλιν θανάτῳ διακριθεῖσα. διόπερ ἁγνείας ἐπὶ πᾶσι τοῖς τοιούτοις ἔταξεν. ### English translation (Claude) So then, if anyone proceeds to the corruption of the marriage bed, he can no longer be clean. And even after the lawful intercourse of husband and wife he required washing, supposing that this involves a division of the soul into another place; for the soul suffers when implanted in bodies, and again when separated from them by death. Therefore he ordained purifications for all such things. ### Scripture references - Lev 15:18: allusion, medium confidence ### Extrabiblical texts - Josephus, C. Ap. 2 (Josephus (works)): quotation, high confidence ### Translation notes - Josephus, Against Apion 2. ### Citation (SBL) Eusebius, Praep. ev. 8.8.36 (Dindorf 1:425–426; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-36). ## Preparation for the Gospel 8.8.37 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-37 - Source: Dindorf 1:426 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Children are raised soberly and taught the laws and their ancestors' deeds. ### Greek text οὐ μὴν οὐδʼ ἐπὶ ταῖς τῶν παίδων γενέσεσιν ἐπέτρεψεν εὐωχίαν συντελεῖν καὶ προφάσεις ποιεῖσθαι μέθης, ἀλλὰ σώφρονα τὴν ἀρχὴν εὐθὺς τῆς τροφῆς ἔταξε, καὶ γράμματα παιδεύειν ἐκέλευσε τὰ περὶ τοὺς νόμους, καὶ τῶν προγόνων τὰς πράξεις ἐπίστασθαι, τὰς μὲν ἵνα μιμῶνται, τοῖς δʼ ἵνα συντρεφόμενοι μήτε παραβαίνωσι μήτε σκῆψιν ἀγνοίας ἔχωσι. ### English translation (Claude) Nor did he allow feasting to be held at the births of children and occasions made for drunkenness, but ordained a sober beginning of their upbringing from the very first; and he commanded that children be taught letters concerning the laws and be acquainted with the deeds of their forefathers, the latter so that they may imitate them, and the former so that, growing up with them, they may neither transgress nor have the excuse of ignorance. ### Scripture references - Deut 6:7: allusion, medium confidence ### Extrabiblical texts - Josephus, C. Ap. 2 (Josephus (works)): quotation, high confidence ### Translation notes - Josephus, Against Apion 2. ### Citation (SBL) Eusebius, Praep. ev. 8.8.37 (Dindorf 1:426; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-37). ## Preparation for the Gospel 8.8.38 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-38 - Source: Dindorf 1:426 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Simple burial, shared mourning, and purification after death. ### Greek text τῆς εἰς τοὺς τετελευτηκότας προενόησεν ὁσίας, οὐ πολυτελείαις ἐνταφίων, οὐδὲ κατασκευαῖς μνημείων ἐπιφανῶν, ἀλλὰ τὰ μὲν περὶ τὴν κηδείαν ἔταξε τοῖς οἰκειοτάτοις ἐπιτελεῖν, πᾶσι δὲ τοῖς παριοῦσι θαπτομένου τινὸς καὶ προσελθεῖν καὶ συναποδύρεσθαι νόμιμον ἐποίησε. καθαίρειν δὲ κελεύει καὶ τὸν οἶκον καὶ τοὺς ἐνοικοῦντας ἀπὸ κήδους, ἵνα πλεῖστον ἀπέχῃ τοῦ δοκεῖν καθαρὸς εἶναί τις φόνον ἐργασάμενος. ### English translation (Claude) He provided for piety toward the dead, not by costly funerals or the building of conspicuous monuments; but he ordained that the closest relatives perform the funeral rites, and made it lawful for all passers-by, when someone is being buried, to come and join in the mourning. He commands that the house and its inhabitants be purified after a funeral, so that one who has committed murder may be very far from seeming pure. ### Scripture references - Num 19:11: allusion, low confidence ### Extrabiblical texts - Josephus, C. Ap. 2 (Josephus (works)): quotation, high confidence ### Translation notes - Josephus, Against Apion 2. ### Citation (SBL) Eusebius, Praep. ev. 8.8.38 (Dindorf 1:426; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-38). ## Preparation for the Gospel 8.8.39 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-39 - Source: Dindorf 1:426 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Honoring parents comes next after God; the ungrateful son is stoned. ### Greek text γονέων τιμὴν μετὰ τὴν πρὸς θεὸν δευτέραν ἔταξε καὶ τὸν οὐκ ἀμειβόμενον τὰς παρʼ αὐτῶν χάριτας, ἀλλʼ εἰς ὁτιοῦν ἐλλείποντα ‚ λευσθησόμενον παραδίδωσι. ### English translation (Claude) He ranked honor of parents second after honor toward God, and he hands over to be stoned one who does not repay their kindnesses but falls short in anything. ### Scripture references - Exod 20:12: allusion, high confidence - Deut 21:21: allusion, medium confidence ### Extrabiblical texts - Josephus, C. Ap. 2 (Josephus (works)): quotation, high confidence ### Translation notes - Josephus, Against Apion 2. Compare Exod 20:12; Deut 21:18–21. ### Citation (SBL) Eusebius, Praep. ev. 8.8.39 (Dindorf 1:426; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-39). ## Preparation for the Gospel 8.8.40 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-40 - Source: Dindorf 1:426 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The young must honor the old. ### Greek text καὶ παντὸς τοῦ πρεσβυτέρου τιμὴν ἔχειν τοὺς νέους φησὶν ‚ ἐπεὶ πρεσβύτατον ὁ θεός. ### English translation (Claude) He says that the young must honor every elder, since God is the eldest. ### Scripture references - Lev 19:32: allusion, medium confidence ### Extrabiblical texts - Josephus, C. Ap. 2 (Josephus (works)): quotation, high confidence ### Translation notes - Josephus, Against Apion 2. Compare Lev 19:32. ### Citation (SBL) Eusebius, Praep. ev. 8.8.40 (Dindorf 1:426; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-40). ## Preparation for the Gospel 8.8.41 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-41 - Source: Dindorf 1:426 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Friends share everything and keep secrets even in enmity. ### Greek text κρύπτειν οὐδὲν ἐᾷ πρὸς φίλους, οὐ γὰρ εἶναι φιλίαν τὴν μὴ πάντα πιστεύουσαν· κἂν συμβῇ τις ἔχθρα, τούτων ἀπόρρητα λέγειν κεκώλυκε. ### English translation (Claude) He allows nothing to be hidden from friends, for friendship that does not trust in everything is not friendship; and if some enmity arises, he has forbidden telling their secrets. ### Extrabiblical texts - Josephus, C. Ap. 2 (Josephus (works)): quotation, high confidence ### Translation notes - Josephus, Against Apion 2. ### Citation (SBL) Eusebius, Praep. ev. 8.8.41 (Dindorf 1:426; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-41). ## Preparation for the Gospel 8.8.42 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-42 - Source: Dindorf 1:426 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Laws against bribery, theft, and interest bind Jewish society together. ### Greek text δικάζων εἰ δῶρά τις λάβοι ‚ θάνατος ἡ ζημία. περιορῶν ἱκέτην, βοηθεῖν ἐνὸν, ὑπεύθυνος. ὃ μὴ κατέθηκέ τις, οὐκ ἀναιρήσεται. τῶν ἀλλοτρίων οὐδενὸς ἄψεται. δανείσας τόκον οὐ λήψεται. ταῦτα καὶ πολλὰ τούτοις ὅμοια τὴν πρὸς ἀλλήλους ἡμῶν συνέχει κοινωνίαν.” ### English translation (Claude) If a judge takes bribes, death is the penalty. One who disregards a suppliant when able to help is liable. What one did not deposit he shall not take up. He shall touch nothing belonging to others. One who lends shall not take interest. These and many like them hold together our fellowship with one another." ### Scripture references - Exod 23:8: allusion, medium confidence - Deut 23:19: allusion, medium confidence ### Extrabiblical texts - Josephus, C. Ap. 2 (Josephus (works)): quotation, high confidence ### Translation notes - Josephus, Against Apion 2. Compare Exod 23:8; Deut 23:19. ### Citation (SBL) Eusebius, Praep. ev. 8.8.42 (Dindorf 1:426; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-42). ## Preparation for the Gospel 8.8.43 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-43 - Source: Dindorf 1:426–427 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Josephus turns to the law's fairness toward foreigners. ### Greek text Πῶς δὲ καὶ περὶ τῆς πρὸς ἀλλοφύλους ἐπιεικείας ἐφρόνησεν ὁ νομοθέτης ἄξιον ἰδεῖν· φανεῖται γὰρ ἄριστα πάντων προνοησάμενος ὅπως μήτε τὰ οἰκεῖα διαφθείρωμεν μήτε φθονήσωμεν τοῖς μετέχειν τῶν ἡμετέρων προαιρουμένοις. ### English translation (Claude) It is worth seeing too how the lawgiver thought about fairness toward foreigners; for he will be seen to have provided best of all that we should neither corrupt our own ways nor grudge those who choose to share in ours. ### Extrabiblical texts - Josephus, C. Ap. 2 (Josephus (works)): quotation, high confidence ### Translation notes - Josephus, Against Apion 2. ### Citation (SBL) Eusebius, Praep. ev. 8.8.43 (Dindorf 1:426–427; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-43). ## Preparation for the Gospel 8.8.44 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-44 - Source: Dindorf 1:427 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Proselytes are welcomed; casual visitors are not admitted to intimacy. ### Greek text ὅσοι μὲν γὰρ θέλουσιν ὑπὸ τοὺς αὐτοὺς ἡμῖν νόμους ζῆν ὑπελθόντες, δέχεται φιλοφρόνως ‚ οὐ τῷ γένει μόνον, ἀλλὰ καὶ τῇ προαιρέσει τοῦ βίου νομίζων εἶναι τὴν οἰκειότητα· τοὺς δὲ ἐκ παρέργου προσιόντας ἀναμίγνυσθαι τῇ συνηθείᾳ οὐκ ἠθέλησε. ### English translation (Claude) For all who wish to come and live under the same laws as we, he receives kindly, thinking that kinship consists not in race alone but also in choice of life; but he did not wish those who approach casually to mingle in our intimate fellowship. ### Extrabiblical texts - Josephus, C. Ap. 2 (Josephus (works)): quotation, high confidence ### Translation notes - Josephus, Against Apion 2. ### Citation (SBL) Eusebius, Praep. ev. 8.8.44 (Dindorf 1:427; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-44). ## Preparation for the Gospel 8.8.45 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-45 - Source: Dindorf 1:427 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Basic help must be given to all. ### Greek text τἄλλα δὲ προείρηκεν ὧν ἡ μετάδοσίς ἐστιν ἀναγκαία· πᾶσι παρέχειν τοῖς δεομένοις πῦρ, ὕδωρ, τροφὴν ‚ ὁδοὺς φράζειν, ἄταφον μὴ περιορᾶν. ### English translation (Claude) The other things whose sharing is necessary he has prescribed: to provide fire, water, and food to all who need them, to point out the road, and not to leave anyone unburied. ### Extrabiblical texts - Josephus, C. Ap. 2 (Josephus (works)): quotation, high confidence ### Translation notes - Josephus, Against Apion 2. ### Citation (SBL) Eusebius, Praep. ev. 8.8.45 (Dindorf 1:427; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-45). ## Preparation for the Gospel 8.8.46 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-46 - Source: Dindorf 1:427 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Even enemies, their trees, their dead, and captive women are protected. ### Greek text ἐπιεικεῖς δὲ καὶ τὰ πρὸς τοὺς πολεμίους κριθέντας εἶναι· οὐ γὰρ ἐᾷ τὴν γῆν αὐτῶν πυρπολεῖν ‚ οὐδὲ κόπτειν ἥμερα δένδρα συγκεχώρηκεν· ἀλλὰ καὶ σκυλεύειν ἀπείρηκε τοὺς ἐν τῇ μάχῃ πεσόντας, καὶ τῶν αἰχμαλώτων προυνόησεν, ὅπως αὐτῶν ὕβρις ἀπῇ, μάλιστα δὲ γυναικῶν. ### English translation (Claude) He wished us to be fair even toward those judged enemies. For he does not allow their land to be burned, nor has he permitted cultivated trees to be cut down; he has forbidden stripping those fallen in battle, and has provided for captives, that outrage be kept from them, especially from women. ### Scripture references - Deut 20:19: allusion, high confidence - Deut 21:10: allusion, medium confidence ### Extrabiblical texts - Josephus, C. Ap. 2 (Josephus (works)): quotation, high confidence ### Translation notes - Josephus, Against Apion 2. Compare Deut 20:19; 21:10–14. ### Citation (SBL) Eusebius, Praep. ev. 8.8.46 (Dindorf 1:427; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-46). ## Preparation for the Gospel 8.8.47 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-47 - Source: Dindorf 1:427 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The law protects animals, including the parent bird with its young. ### Greek text οὕτως δὲ πόρρωθεν ἡμερότητα καὶ φιλανθρωπίαν διδάσκειν ἡμᾶς ἐσπούδασεν ὥστε οὐδὲ τῶν ἀλόγων ζῴων ὠλιγώρησεν, ἀλλὰ μόνην ἀφῆκε τούτων χρῆσιν τὴν νενομισμένην, πᾶσαν δʼ ἑτέραν ἐκώλυσεν. ἃ δʼ ὥσπερ ἱκετεύοντα προσφεύγει ταῖς οἰκίαις, ἀπεῖπεν ἀνελεῖν· οὐδὲ νεοττοῖς τοὺς γονέας αὐτῶν ἐπέτρεψε συνεξαίρειν· φείδεσθαι δὲ κἀν τῇ πολεμίᾳ τῶν ἐργαζομένων ζῴων καὶ μὴ φονεύειν.’’ ### English translation (Claude) So far-reaching was his zeal to teach us gentleness and humanity that he did not neglect even irrational animals, but permitted only the customary use of them and forbade every other. Those that flee to houses as if in supplication he forbade to kill; nor did he allow the parents to be taken together with their young; and in enemy country one must spare and not kill working animals." ### Scripture references - Deut 22:6: allusion, high confidence ### Extrabiblical texts - Josephus, C. Ap. 2 (Josephus (works)): quotation, high confidence ### Translation notes - Josephus, Against Apion 2. Compare Deut 22:6–7. ### Citation (SBL) Eusebius, Praep. ev. 8.8.47 (Dindorf 1:427; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-47). ## Preparation for the Gospel 8.8.48 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-48 - Source: Dindorf 1:427 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Josephus: death is the penalty for adultery, rape, and male intercourse. ### Greek text “ Οὕτω πανταχόθεν τὰ πρὸς ἐπιείκειαν περιεσκέψατο, διδασκαλικοῖς μὲν τοῖς προειρημένοις χρησάμενος νόμοις, τοὺς δʼ αὖ κατὰ τῶν παραβαινόντων τιμωρητικοὺς τάξας ‚ οὐκ ἄνευ προφάσεως. ζημία γὰρ ἐπὶ τοῖς πλείστοις τῶν παραβαινόντων ὁ θάνατος, ἂν μοιχεύσῃ τις, ἂν βιάσηται κόρην, ἂν ἄρρενι τολμήσῃ πεῖραν προσφέρειν ‚ ἂν ὑπομείνῃ παθεῖν ὁ πειρασθείς. ### English translation (Claude) "Thus he considered fairness from every side, using the laws mentioned before for teaching, and appointing in turn punitive laws against transgressors, not without reason. For death is the penalty for most transgressors: if anyone commits adultery, if anyone violates a girl, if anyone dares to make an attempt on a male, if the one attempted submits to it. ### Scripture references - Lev 20:10: allusion, medium confidence - Lev 20:13: allusion, medium confidence ### Extrabiblical texts - Josephus, C. Ap. 2 (Josephus (works)): quotation, high confidence ### Translation notes - Josephus, Against Apion 2. ### Citation (SBL) Eusebius, Praep. ev. 8.8.48 (Dindorf 1:427; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-48). ## Preparation for the Gospel 8.8.49 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-49 - Source: Dindorf 1:427–428 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Fraud and theft are punished severely; offenses against parents and God, with death. ### Greek text ἔστι δὲ καὶ ἐπὶ δούλοις ὁμοίως ὁ νόμος ἀπαραίτητος. ἀλλὰ καὶ περὶ μέτρων, ἤν τις κακουργήσειεν, ἢ σταθμῶν, ἢ περὶ πράσεως ἀδίκου καὶ δόλῳ γενομένης ‚ κἂν ὑφέληταί τις ἀλλότριον, κἂν ὃ μὴ κατέθηκεν ἀνέληται, πάντων εἰσὶ κολάσεις, οὐχ οἷαι παρʼ ἑτέροις, ἀλλʼ ἐπὶ τὸ μεῖζον. περὶ μὲν γὰρ γονέων ἀδικίας, ἢ τῆς εἰς τὸν θεὸν ἀσεβείας, κἂν μέλλῃ τις ‚ εὐθὺς ἀπόλλυται. ### English translation (Claude) And the law is likewise inexorable in the case of slaves. Moreover, if anyone cheats in measures or weights, or in an unjust and deceitful sale, or steals what belongs to another, or takes up what he did not deposit, there are punishments for all, not such as among others, but more severe. For wrongs against parents, or impiety toward God, even if one only intends it, one is at once put to death. ### Scripture references - Deut 25:13: allusion, medium confidence ### Extrabiblical texts - Josephus, C. Ap. 2 (Josephus (works)): quotation, high confidence ### Translation notes - Josephus, Against Apion 2. ### Citation (SBL) Eusebius, Praep. ev. 8.8.49 (Dindorf 1:427–428; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-49). ## Preparation for the Gospel 8.8.50 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-50 - Source: Dindorf 1:428 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The reward of the law-keeper is resurrection to a better life. ### Greek text τοῖς μέντοι γε κατὰ τοὺς νόμους πάντα πράττουσι γέρας ἐστὶν οὐκ ἀργύριον, οὐδὲ χρυσὸς, οὐ μὴν οὐδὲ κοτίνου στέφανος, ἢ σελίνου, καὶ τοιαύτη τις ἀνακήρυξις, ἀλλʼ αὐτὸς ἕκαστος αὑτῷ τὸ συνειδὸς ἔχων μαρτυροῦν πεπίστευκε, (τοῦ μὲν νομοθέτου προφητεύσαντος, τοῦ δὲ θεοῦ τὴν πίστιν ἰσχυρὰν παρεσχηκότος, ) ὅτι τοῖς τοὺς νόμους διαφυλάξασιν, κἂν εἰ δέοι θνήσκειν ὑπὲρ αὐτῶν, προθύμως ἀποθανεῖν ‚ ἔδωκεν ὁ θεὸς γενέσθαι τε πάλιν καὶ βίον ἀμείνω λαβεῖν ἐκ περιτροπῆς.’’ ### English translation (Claude) But for those who do everything according to the laws, the prize is not silver or gold, nor a crown of wild olive or celery, nor any such proclamation; but each one, having his own conscience as witness, has believed (the lawgiver having prophesied it and God having given strong assurance) that to those who have kept the laws, and, if they must die for them, have died willingly, God has granted to come into being again and to receive a better life in the turning of the ages. ### Extrabiblical texts - Josephus, C. Ap. 2 (Josephus (works)): quotation, high confidence ### Translation notes - Josephus, Against Apion 2. ### Citation (SBL) Eusebius, Praep. ev. 8.8.50 (Dindorf 1:428; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-50). ## Preparation for the Gospel 8.8.51 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-51 - Source: Dindorf 1:428–429 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Josephus: Jews have died rather than break the law; others would think such a people fictional. ### Greek text “ Ὤκνουν δʼ ἂν ἐγὼ νῦν ταῦτα γράφειν ‚ εἰ μὴ διὰ τῶν ἔργων ἅπασιν ἦν φανερὸν ὅτι πολλοὶ καὶ πολλάκις ἤδη τῶν ἡμετέρων περὶ τοῦ μηδὲ ῥῆμα φθέγξασθαι παρὰ τὸν νόμον πάντα παθεῖν γενναίως προείλοντο. καίτοι γε εἰ μὴ συμβεβήκει γνώριμον ἡμῶν τὸ ἔθνος ἅπασιν ἀνθρώποις ὑπάρχειν ‚ κἀν φανερῷ κεῖσθαι τὴν ἐθελούσιον ἡμῶν τοῖς νόμοις ἀκολουθίαν, ἀλλά τις ἢ συγγράψαι λέγων αὐτὸς ἀνεγίνωσκε τοῖς Ἕλλησιν, ἤ που περιτυχεῖν ἔξω τῆς γινωσκομένης γῆς ἔφασκεν ἀνθρώποις ‚ τοιαύτην μὲν ἔχουσι δόξαν οὕτω σεμνὴν περὶ τοῦ θεοῦ, τοιούτοις δὲ νόμοις πολὺν αἰῶνα βεβαίως ἐμμεμενηκόσι, πάντας ἂν οἶμαι θαυμάσαι διὰ τὰς συνεχεῖς παρʼ αὐτοῖς μεταβολάς· ἀμέλει τῶν γράψαι τι παραπλήσιον εἰς πολιτείαν καὶ νόμους ἐπιχειρησάντων ὡς θαυμαστὰ συνθέντων κατηγοροῦσι ‚ φάσκοντες αὐτοὺς λαβεῖν ἀδυνάτους ὑποθέσεις. ### English translation (Claude) "I would have hesitated to write these things now, were it not plain to all from the facts that many of our people, many times, have chosen to suffer everything nobly rather than utter even a word against the law. And indeed, if our nation did not happen to be known to all people, and our willing obedience to the laws were not in plain view, but someone either said he had written it himself and read it to the Greeks, or claimed that he had met people beyond the known world who had so venerable an opinion of God and had firmly abided for a long age by such laws, I think all would wonder at it, because of the continual changes among themselves. Certainly they accuse those who have tried to write anything similar on polity and laws of having composed marvels, saying that they took impossible premises. ### Extrabiblical texts - Josephus, C. Ap. 2 (Josephus (works)): quotation, high confidence ### Translation notes - Josephus, Against Apion 2. ### Citation (SBL) Eusebius, Praep. ev. 8.8.51 (Dindorf 1:428–429; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-51). ## Preparation for the Gospel 8.8.52 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-52 - Source: Dindorf 1:429 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Even Plato's ideal laws are mocked by practical politicians. ### Greek text καὶ τοὺς μὲν ἄλλους παραλείπω φιλοσόφους ‚ ὅσοι τι τοιοῦτον ἐν τοῖς συγγράμμασιν ἐπραγματεύσαντο· Πλάτων δὲ θαυμαζόμενος παρὰ τοῖς Ἕλλησιν, ὡς καὶ σεμνότητι βίου διενεγκὼν, καὶ δυνάμει λόγων καὶ πειθοῖ πάντας ὑπεράρας τοὺς ἐν φιλοσοφίᾳ γεγονότας ‚ ὑπὸ τῶν φασκόντων δεινῶν εἶναι τὰ πολιτικὰ μικροῦ δεῖν χλευαζόμενος καὶ κωμῳδούμενος διατελεῖ. ### English translation (Claude) I pass over the other philosophers who treated some such subject in their writings; but Plato, admired among the Greeks as one who excelled in dignity of life and surpassed all philosophers in power of speech and persuasion, continues to be all but mocked and ridiculed by those who claim to be skilled in politics. ### Extrabiblical texts - Josephus, C. Ap. 2 (Josephus (works)): quotation, high confidence ### Translation notes - Josephus, Against Apion 2. ### Citation (SBL) Eusebius, Praep. ev. 8.8.52 (Dindorf 1:429; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-52). ## Preparation for the Gospel 8.8.53 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-53 - Source: Dindorf 1:429 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato himself feared to share the truth about God with the masses. ### Greek text καίτοι τἀκείνου σκώπτων συχνῶς τις ἂν εὕροι ῥᾷον καὶ τὰς τῶν πολλῶν ἔγγιον συνηθείας. αὐτὸς δὲ Πλάτων ὡμολόγηκεν ὅτι τὴν ἀληθῆ περὶ τοῦ θεοῦ δόξαν εἰς τὴν τῶν ὄχλων ἄνοιαν οὐκ ἦν ἀσφαλὲς ἐξενεγκεῖν. ### English translation (Claude) And yet anyone examining his works closely would find them easier, and nearer to the customs of the many. Plato himself admitted that it was not safe to bring out the true opinion about God to the ignorance of the crowds. ### Extrabiblical texts - Josephus, C. Ap. 2 (Josephus (works)): quotation, high confidence - Plato, Tim. 28c (Plato (works)): allusion, medium confidence ### Translation notes - Josephus, Against Apion 2. Compare Plato, Timaeus 28c. ### Citation (SBL) Eusebius, Praep. ev. 8.8.53 (Dindorf 1:429; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-53). ## Preparation for the Gospel 8.8.54 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-54 - Source: Dindorf 1:429 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Lycurgus and Sparta are most admired for keeping their laws. ### Greek text ἀλλὰ τὰ μὲν Πλάτωνος λόγους τινὲς εἶναι κενοὺς νομίζουσι ‚ κατὰ πολλὴν ἐξουσίαν κεκαλλιγραφημένους. μάλιστα δὲ τῶν νομοθετῶν Λυκοῦργον τεθαυμάκασι, καὶ τὴν Σπάρτην ἅπαντες ὑμνοῦσιν, ὅτι τοῖς ἐκείνου νόμοις ἐπὶ πλεῖστον ἐνεκαρτέρησαν. ### English translation (Claude) But some think Plato's works are empty words, written beautifully with great license. Among lawgivers they have admired Lycurgus most, and all praise Sparta because they persevered longest in his laws. ### Extrabiblical texts - Josephus, C. Ap. 2 (Josephus (works)): quotation, high confidence ### Translation notes - Josephus, Against Apion 2. ### Citation (SBL) Eusebius, Praep. ev. 8.8.54 (Dindorf 1:429; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-54). ## Preparation for the Gospel 8.8.55 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-55 - Source: Dindorf 1:429 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Jews kept their laws through two thousand years of upheaval, unlike the Spartans. ### Greek text οὐκοῦν τοῦτο μὲν ὁμολογείσθω τεκμήριον ἀρετῆς εἶναι, τὸ πείθεσθαι τοῖς νόμοις. οἱ δὲ Λακεδαιμονίους θαυμάζοντες τὸν ἐκείνων χρόνον Λακεδαιμονίους ’σαν τοῖς πλείοσιν ἢ δισχιλίοις ἔτεσι τῆς ἡμετέρας πολιτείας· καὶ προσέτι λογιζέσθωσαν ὅτι Λακεδαιμόνιοι μὲν, ὅσον ἐφʼ ἑαυτῶν χρόνον εἶχον τὴν ἐλευθερίαν, ἀκριβῶς ἔδοξαν τοὺς νόμους διαφυλάττειν, ἐπεὶ μέντοι περὶ αὐτοὺς ἐγένοντο μεταβολαὶ τῆς τύχης‚ μικροῦ δεῖν ἁπάντων ἐξελάθοντο τῶν νόμων· ἡμεῖς δὲ ἐν τύχαις μυρίαις γεγονότες, διὰ τὰς τῶν βασιλευσάντων τῆς Ἀσίας μεταβολὰς, οὐδʼ ἐν τοῖς ἐσχάτοις τῶν δεινῶν τοὺς νόμους προύδομεν. ” ### English translation (Claude) Let this, then, be agreed to be a proof of virtue: obedience to the laws. But let those who admire the Lacedaemonians compare their duration with the more than two thousand years of our polity; and let them consider besides that the Lacedaemonians seemed to keep the laws exactly only as long as they had their freedom, but when changes of fortune came upon them they forgot almost all their laws; while we, having been in countless misfortunes through the changes of the kings who ruled Asia, did not betray our laws even in the extremity of dangers." ### Extrabiblical texts - Josephus, C. Ap. 2 (Josephus (works)): quotation, high confidence ### Translation notes - Josephus, Against Apion 2. The verb ("compare") is garbled in the digital text (Λακεδαιμονίους ’σαν); translated by sense. ### Citation (SBL) Eusebius, Praep. ev. 8.8.55 (Dindorf 1:429; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-55). ## Preparation for the Gospel 8.8.56 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-56 - Source: Dindorf 1:429–430 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius turns to the allegorical meaning of the law in Eleazar and Aristobulus. ### Greek text Ταῦτα μὲν καὶ Ἰώσηπος περὶ τῆς κατὰ Μωσέα Ἰουδαίων πολιτείας. περὶ δὲ τῆς ἐν τοῖς ὑπʼ αὐτοῦ τεθεῖσι νόμοις ἐπεσκιασμένης καὶ ἀλληγορικῆς θεωρίας πολλὰ ἔχων εἰπεῖν ἐπαρκεῖν ἡγοῦμαι τὰς Ἐλεαζάρου καὶ Ἀριστοβούλου διηγήσεις, ἀνδρῶν τὸ μὲν Ἑβραίων ἀνέκαθεν, τὸν δὲ χρόνον κατὰ τοὺς Πτολεμαίων χρόνους διαπρεψάντων. ### English translation (Claude) So much from Josephus too about the Jewish polity according to Moses. About the veiled and allegorical meaning in the laws he laid down, though I have much to say, I think the accounts of Eleazar and Aristobulus suffice, men Hebrew by descent who flourished in the times of the Ptolemies. ### Citation (SBL) Eusebius, Praep. ev. 8.8.56 (Dindorf 1:429–430; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-56). ## Preparation for the Gospel 8.8.57 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-57 - Source: Dindorf 1:430 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius introduces Eleazar's allegorical explanation of the law. ### Greek text ὧν ὁ Ἐλεάζαρος καὶ τῷ τῆς ἀρχιερωσύνης ἀξιώματι τετιμημένος μικρῷ πρότερον ἡμῖν ἐδηλοῦτο, ὃς δὴ τοῖς παρὰ βασιλέως ὡς αὐτὸν ἥκουσι πρεσβείας ἕνεκα τῆς τῶν Ἑβραϊκῶν λόγων ἐπὶ τὴν Ἑλλάδα μεταβολῆς τὸν τρόπον ὑποτυπούμενος τῆς ἐν τοῖς ἱεροῖς νόμοις ἀλληγορουμένης ἰδέας, τοιαύτην πεποίηται τοῦ λόγου τὴν διδασκαλίαν ### English translation (Claude) Of these, Eleazar, honored with the dignity of the high priesthood, was mentioned by us a little earlier. To those who came to him from the king on the embassy for the translation of the Hebrew writings into Greek, sketching the manner of the allegorical meaning in the sacred laws, he gave this teaching: ### Citation (SBL) Eusebius, Praep. ev. 8.8.57 (Dindorf 1:430; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-8-1/#p-8-8-57). ## Preparation for the Gospel 8.9.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-9-1 - Source: Dindorf 1:430 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Aristeas: Eleazar answers questions about the food laws. ### Greek text Ἄξιον δὲ ἐπιμνησθῆναι διὰ βραχέων τῶν ὑποδειχθέντων ὑπʼ αὐτοῦ πρὸς τὰ διʼ ἡμῶν ἐπιζητηθέντα· νομίζειν γὰρ τοῖς πολλοῖς περιεργίαν ἔχειν τινὰ τῶν ἐν τῇ νομοθεσίᾳ, λέγω δὲ περί τε βρωτῶν καὶ ποτῶν καὶ τῶν νομιζομένων ἀκαθάρτων εἶναι κνωδάλων. ### English translation (Claude) "It is worth mentioning briefly what he showed us in answer to our questions. For most people think there is a certain overscrupulousness in some parts of the legislation, I mean concerning foods and drinks and the creatures considered unclean. ### Extrabiblical texts - Let. Aris. 128 (Letter of Aristeas): quotation, high confidence ### Translation notes - Letter of Aristeas 128. ### Citation (SBL) Eusebius, Praep. ev. 8.9.1 (Dindorf 1:430; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-9-1). ## Preparation for the Gospel 8.9.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-9-2 - Source: Dindorf 1:430 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The visitors ask why some creatures are unclean to eat or touch. ### Greek text πυνθανομένων γὰρ ἡμῶν διὰ τί, μιᾶς καταβολῆς οὔσης ‚ τὰ μὲν ἀκάθαρτα νομίζεται πρὸς βρῶσιν, τὰ δὲ καὶ πρὸς τὴν ἁφήν· (δεισιδαιμόνως γὰρ τὰ πλεῖστα τὴν νομοθεσίαν ἔχειν ‚ ἐν δὲ τούτοις πάλιν δεισιδαιμόνως·) πρὸς ταῦτα οὕτως ἐνήρξατο· ### English translation (Claude) For when we asked why, there being one creation, some things are considered unclean for eating and some even for touching (for the legislation, we said, is superstitious in most things, and in these again superstitious), he began thus in reply: ### Extrabiblical texts - Let. Aris. 129 (Letter of Aristeas): quotation, high confidence ### Translation notes - Letter of Aristeas 129. ### Citation (SBL) Eusebius, Praep. ev. 8.9.2 (Dindorf 1:430; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-9-2). ## Preparation for the Gospel 8.9.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-9-3 - Source: Dindorf 1:430 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eleazar: companionship shapes character for good or ill. ### Greek text Θεωρεῖς ‚ ἔφη, τὰς ἀναστροφὰς καὶ τὰς ὁμιλίας, οἷον ἐνεργάζονται πρᾶγμα, διότι κακοῖς ὁμιλήσαντες διαστροφὰς ἐπιλαμβάνουσιν ἄνθρωποι, καὶ ταλαίπωροι διʼ ὅλου τοῦ ζῆν εἰσίν· ἐὰν δὲ σοφοῖς καὶ φρονίμοις συζῶσιν, ἐξ ἀγνοίας ἐπανορθώσεως εἰς τὸν βίον ἔτυχον. ### English translation (Claude) "You see," he said, "what effect ways of life and associations have: people who associate with the bad acquire perversions and are wretched all their lives; but if they live with the wise and prudent, they gain correction from ignorance for their life. ### Extrabiblical texts - Let. Aris. 130 (Letter of Aristeas): quotation, high confidence ### Translation notes - Letter of Aristeas 130. ### Citation (SBL) Eusebius, Praep. ev. 8.9.3 (Dindorf 1:430; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-9-3). ## Preparation for the Gospel 8.9.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-9-4 - Source: Dindorf 1:430–431 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses first taught piety and justice by explanation, not mere prohibition. ### Greek text διαστειλάμενος οὑν τὰ τῆς εὐσεβείας καὶ δικαιοσύνης πρῶτον ὁ νομοθέτης ἡμῶν καὶ διδάξας ἕκαστα περὶ τούτων, οὐκ ἀπαγορευτικῶς μόνον, ἀλλʼ ἐνδεικτικῶς ‚ καὶ τὰς βλάβας προδήλους καὶ τὰς ὑπὸ θεοῦ γενομένας ἐπιπομπὰς τοῖς αἰτίοις. ### English translation (Claude) Our lawgiver, then, first set out the matters of piety and justice and taught each point about them, not only by prohibition but by demonstration, showing plainly both the harms and the visitations sent by God on the guilty. ### Extrabiblical texts - Let. Aris. 131 (Letter of Aristeas): quotation, high confidence ### Translation notes - Letter of Aristeas 131. ### Citation (SBL) Eusebius, Praep. ev. 8.9.4 (Dindorf 1:430–431; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-9-4). ## Preparation for the Gospel 8.9.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-9-5 - Source: Dindorf 1:431 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses taught that God is one and sees all, even the future. ### Greek text προυπέδειξε γὰρ πρῶτον πάντων ὅτι μόνος ὁ θεός ἐστι καὶ διὰ πάντων ἡ δύναμις αὐτοῦ φανερὰ γίνεται, πεπληρωμένου παντὸς τόπου τῆς δυναστείας, καὶ οὐδὲν αὐτὸν λανθάνει τῶν ἐπὶ γῆς γινομένων ὑπʼ ἀνθρώπων κρυφίως ‚ ἀλλʼ ὅσα ποιεῖ τις αὐτῷ φανερὰ καθέστηκε καὶ τὰ μέλλοντα γίνεσθαι. ### English translation (Claude) For he showed first of all that God is one, and that his power is made manifest through all things, every place being filled with his sovereignty, and nothing done secretly by people on earth escapes him, but whatever anyone does is manifest to him, as also what is to come. ### Scripture references - Deut 6:4: allusion, medium confidence ### Extrabiblical texts - Let. Aris. 132–133 (Letter of Aristeas): quotation, high confidence ### Translation notes - Letter of Aristeas 132–133. ### Citation (SBL) Eusebius, Praep. ev. 8.9.5 (Dindorf 1:431; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-9-5). ## Preparation for the Gospel 8.9.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-9-6 - Source: Dindorf 1:431 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Even an evil thought does not escape God. ### Greek text ταῦτʼ οὖν ἐξεργαζόμενος ἀκριβῶς καὶ πρόδηλα θεὶς ἔδειξεν ὅτι καὶ ἐὰν ἐννοηθῇ τις κακίαν ἐπιτελεῖν οὐκ ἂν λάθοι, μὴ ὅτι καὶ πράξας ‚ διʼ ὅλης τῆς νομοθεσίας τὸ τοῦ θεοῦ δυνατὸν ἐνδεικνύμενος. ### English translation (Claude) Working this out exactly and making it plain, he showed that even if one thinks of doing wrong, he would not escape notice, let alone if he does it, showing God's power throughout the whole legislation. ### Extrabiblical texts - Let. Aris. 133 (Letter of Aristeas): quotation, high confidence ### Translation notes - Letter of Aristeas 133. ### Citation (SBL) Eusebius, Praep. ev. 8.9.6 (Dindorf 1:431; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-9-6). ## Preparation for the Gospel 8.9.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-9-7 - Source: Dindorf 1:431 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Other peoples worship lifeless statues of human inventors. ### Greek text ποιησάμενος οὖν τὴν καταρχὴν ταύτην, καὶ δείξας ὅτι πάντες οἱ λοιποὶ παρʼ ἡμὰς ἄνθρωποι πολλοὺς θεοὺς εἶναι νομίζουσιν, αὐτοὶ δυναμικώτεροι πολλῷ καθεστῶτες ὧν σέβονται ματαίως. ἀγάλματα γὰρ ποιήσαντες ἐκ λίθων ἢ ξύλων εἰκόνας φασὶν εἶναι τῶν ἐξευρόντων τι πρὸς τὸ ζῆν αὐτοῖς χρήσιμον, οἷς προσκυνοῦσι, παρὰ πόδας ἔχοντες τὴν ἀναισθησίαν. ### English translation (Claude) Having made this beginning, he showed that all other people besides us think there are many gods, though they themselves are much more powerful than the things they vainly worship. For they make statues of stones or wood and say they are images of those who discovered something useful to them for life, and they worship them, though their insensibility is before their feet. ### Extrabiblical texts - Let. Aris. 134–135 (Letter of Aristeas): quotation, high confidence ### Translation notes - Letter of Aristeas 134–135. ### Citation (SBL) Eusebius, Praep. ev. 8.9.7 (Dindorf 1:431; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-9-7). ## Preparation for the Gospel 8.9.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-9-8 - Source: Dindorf 1:431 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Inventors only rearranged creation, so deifying them is foolish. ### Greek text εἴτε γὰρ κατʼ ἐκεῖνό τις θείη, κατὰ τὴν ἐξεύρεσιν, παντελῶς ἀνόητον. τῶν γὰρ ἐν τῇ κτίσει λαβόντες τινὰ συνέθηκαν καὶ προσυπέδειξαν εὐχρηστοτάτην τὴν κατασκευὴν αὐτῶν, οὐ ποιήσαντες αὐτοί· διὸ κενὸν καὶ μάταιον τοὺς ὁμοίους ἀποθεοῦν. ### English translation (Claude) For if one were to reckon by that, by invention, it is utterly foolish. For they took some of the things in creation and put them together and showed their construction to be most useful, but did not make them themselves; therefore it is empty and vain to deify those like themselves. ### Extrabiblical texts - Let. Aris. 136 (Letter of Aristeas): quotation, high confidence ### Translation notes - Letter of Aristeas 136. ### Citation (SBL) Eusebius, Praep. ev. 8.9.8 (Dindorf 1:431; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-9-8). ## Preparation for the Gospel 8.9.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-9-9 - Source: Dindorf 1:431 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Modern inventors would then deserve worship too. ### Greek text καὶ γὰρ ἔτι καὶ νῦν εὑρετικώτεροι καὶ πολυμαθέστεροι τῶν ἀνθρώπων τῶν πρίν εἰσι πολλοὶ ‚ καὶ οὐκ ἂν φθάνοιεν αὐτοὺς προσκυνοῦντες. ### English translation (Claude) For even now there are many more inventive and learned than people of old, and they would be quick to worship them too. ### Extrabiblical texts - Let. Aris. 136–137 (Letter of Aristeas): quotation, high confidence ### Translation notes - Letter of Aristeas 136–137. ### Citation (SBL) Eusebius, Praep. ev. 8.9.9 (Dindorf 1:431; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-9-9). ## Preparation for the Gospel 8.9.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-9-10 - Source: Dindorf 1:431–432 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Greek mythmakers and Egyptian animal worshipers are alike foolish. ### Greek text καὶ νομίζουσιν οἱ ταῦτα διαπλάσαντες καὶ μυθοποιήσαντες τῶν Ἑλλήνων οἱ σοφώτατοι καθεστάναι. τῶν μὲν γὰρ ἄλλων πολυματαίων τί δεῖ λέγειν, Αἰγυπτίων τε καὶ τῶν παραπλησίων, οἵτινες ἐπὶ θηρία καὶ τῶν ἑρπετῶν τὰ πλεῖστα καὶ κνωδάλων τὴν ἀπέρεισιν πεποίηνται, καὶ ταῦτα προσκυνοῦσι, καὶ θύουσι τούτοις καὶ ζῶσι καὶ τελευτήσασι; ### English translation (Claude) And those who have fashioned and invented these myths think they are the wisest of the Greeks. As for the other utterly vain people, the Egyptians and the like, what need is there to speak of them, who have placed their reliance on beasts and most of the reptiles and creatures, and worship them, and sacrifice to them both living and dead? ### Extrabiblical texts - Let. Aris. 137–138 (Letter of Aristeas): quotation, high confidence ### Translation notes - Letter of Aristeas 137–138. ### Citation (SBL) Eusebius, Praep. ev. 8.9.10 (Dindorf 1:431–432; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-9-10). ## Preparation for the Gospel 8.9.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-9-11 - Source: Dindorf 1:432 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The law fenced Israel off from other nations to keep it pure. ### Greek text συνθεωρήσας τοιγαροῦν ἕκαστα σοφὸς ὢν ὁ νομοθέτης, καὶ ὑπὸ θεοῦ κατεσκευασμένος εἰς ἐπίγνωσιν τῶν ἁπάντων, περιέφραξεν ἡμᾶς ἀδιακόποις χάραξι καὶ σιδηροῖς τείχεσιν, ὅπως μηδενὶ τῶν ἄλλων ἐθνῶν ἐπιμισγώμεθα κατὰ μηδὲν, ἁγνοὶ καθεστῶτες κατὰ σῶμα καὶ κατὰ ψυχὴν, ἀπολελυμένοι ματαίων δοξῶν, τὸν μόνον θεὸν καὶ δυνατὸν σεβόμενοι παρʼ ὅλην τὴν πᾶσαν κτίσιν. ### English translation (Claude) Having considered each of these things, then, being wise and equipped by God for the knowledge of all things, the lawgiver fenced us around with unbroken palisades and iron walls, so that we should not mingle in any way with any of the other nations, being pure in body and soul, freed from vain opinions, worshiping the only and mighty God above the whole creation. ### Extrabiblical texts - Let. Aris. 139 (Letter of Aristeas): quotation, high confidence ### Translation notes - Letter of Aristeas 139. ### Citation (SBL) Eusebius, Praep. ev. 8.9.11 (Dindorf 1:432; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-9-11). ## Preparation for the Gospel 8.9.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-9-12 - Source: Dindorf 1:432 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Egyptian priests call the Jews 'men of God'; others live for food and clothing. ### Greek text ὅθεν Αἰγυπτίων οἱ καθηγεμόνες ἱερεῖς ἐγκεκυφότες εἰς πολλὰ καὶ μετεσχηκότες πραγμάτων ἀνθρώπους θεοῦ προσονομάζουσιν ἡμᾶς· ὃ τοῖς λοιποῖς οὐ πρόσεστιν, εἰ μή τις σέβεται τὸν κατʼ ἀλήθειαν θεόν· ἀλλʼ εἰσὶν ἄνθρωποι βρωτῶν καὶ ποτῶν καὶ σκέπης· ἡ γὰρ πᾶσα διάθεσις αὐτῶν ἐπὶ ταῦτα καταφεύγει. ### English translation (Claude) Hence the leading priests of the Egyptians, who have looked closely into many things and have experience of affairs, call us 'men of God,' a title that belongs to no others, unless one worships the true God; but they are men of food and drink and clothing, for their whole disposition takes refuge in these. ### Extrabiblical texts - Let. Aris. 140 (Letter of Aristeas): quotation, high confidence ### Translation notes - Letter of Aristeas 140. ### Citation (SBL) Eusebius, Praep. ev. 8.9.12 (Dindorf 1:432; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-9-12). ## Preparation for the Gospel 8.9.13 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-9-13 - Source: Dindorf 1:432 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Purity laws guard against defilement in every sense. ### Greek text τοῖς δὲ παρʼ ἡμῖν ἐν οὐδενὶ ταῦτα λελόγισται, περὶ δὲ τῆς τοῦ θεοῦ δυναστείας διʼ ὅλου τοῦ ζῆν ἡ σκέψις αὐτοῖς ἐστί. ὅπως οὖν μηδενὶ συναλισγόμενοι μηδὲ ὁμιλοῦντες φαύλῳ διαστροφὰς λαμβάνοιμεν, πάντοθεν ἡμᾶς περιέφραξαν ἁγνείαις, καὶ διὰ βρωτῶν καὶ ποτῶν καὶ ἁφῆς καὶ ἀκοῆς καὶ ὁράσεως νομικῆς. ### English translation (Claude) But among our people these things are reckoned as nothing; their contemplation throughout their whole life concerns the sovereignty of God. So that we might not be defiled by mixing or associating with anything base and so be perverted, he fenced us around on all sides with purifications, in foods and drinks and touch and hearing and sight, by law. ### Extrabiblical texts - Let. Aris. 141–142 (Letter of Aristeas): quotation, high confidence ### Translation notes - Letter of Aristeas 141–142. ### Citation (SBL) Eusebius, Praep. ev. 8.9.13 (Dindorf 1:432; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-9-13). ## Preparation for the Gospel 8.9.14 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-9-14 - Source: Dindorf 1:432 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: All creatures are alike in nature, but each food law has a deep reason. ### Greek text τὸ γὰρ καθόλου πάντα πρὸς τὸν φυσικὸν λόγον ὅμοια καθέστηκεν, ὑπὸ μιᾶς δυνάμεως οἰκονομούμενα, καὶ καθʼ ἓν ἕκαστα ἔχει λόγον βαθὺν, ἀφʼ ὧν ἀπεχόμεθα κατὰ τὴν χρῆσιν καὶ οἷς συγχρώμεθα. ### English translation (Claude) For in general all things are alike as regards natural reason, being governed by one power; and each particular thing from which we abstain in use, and which we use, has a deep reason. ### Extrabiblical texts - Let. Aris. 143 (Letter of Aristeas): quotation, high confidence ### Translation notes - Letter of Aristeas 143. ### Citation (SBL) Eusebius, Praep. ev. 8.9.14 (Dindorf 1:432; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-9-14). ## Preparation for the Gospel 8.9.15 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-9-15 - Source: Dindorf 1:432 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The food laws are not trivial but aim at justice and character. ### Greek text χάριν δὲ ὑποδείγματος ἓν ἢ δεύτερον ἐπιδραμών σοι σημανῶ. μὴ γὰρ εἰς τὸν καταπεπτωκότα λόγον εἰσέλθῃς, ὅτι μυιῶν καὶ γαλῆς ἢ τῶν τοιούτων χάριν περιεργίας ποιούμενος ἐνομοθέτει ταῦτα Μωσῆς, ἀλλὰ πρὸς ἁγνὴν ἐπίσκεψιν καὶ τρόπων ἐξαρτισμὸν, δικαιοσύνης ἕνεκεν σεμνῶς πάντα ἀνατέτακται. ### English translation (Claude) For an example I shall run through one or two and explain them to you. Do not fall into the discredited view that Moses made these laws out of fussiness about mice and weasels or such things; rather, everything has been solemnly ordained for pure contemplation and the perfecting of character, for the sake of justice. ### Extrabiblical texts - Let. Aris. 144 (Letter of Aristeas): quotation, high confidence ### Translation notes - Letter of Aristeas 144. ### Citation (SBL) Eusebius, Praep. ev. 8.9.15 (Dindorf 1:432; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-9-15). ## Preparation for the Gospel 8.9.16 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-9-16 - Source: Dindorf 1:432–433 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Clean birds are gentle; unclean birds are predators. ### Greek text τῶν γὰρ πετεινῶν οἷς χρώμεθα πάντα ἥμερα καθέστηκε, καὶ διαφέρει καθαριότητι, πυροῖς καὶ ὀσπρίοις χρώμενα πρὸς τροφὴν, οἷον περιστεραὶ ‚ τρυγόνες, ἄττακοί, πέρδικες, ἔτι δὲ χῆνες καὶ τὰ ἄλλα ὅσα τοιαῦτα· περὶ ὧν δὲ ἀπηγόρευται πετεινῶν, εὑρήσεις ἄγριά τε καὶ σαρκοφάγα, καὶ καταδυναστεύοντα τῇ περὶ αὐτὰ δυνάμει τὰ λοιπὰ, καὶ τὴν τροφὴν ἔχοντα τὴν δαπάνησιν τῶν προειρημένων ἡμέρων μετὰ ἀδικίας. οὐ μόνον δὲ ταῦτα, ἀλλὰ καὶ τοὺς ἄρνας καὶ ἐρίφους ἁρπάζουσι, καὶ τοὺς ἀνθρώπους δὲ ἀδικοῦσι, νεκρούς τε καὶ ζῶντας. ### English translation (Claude) For all the birds we use are tame and distinguished by cleanliness, feeding on grain and pulse, such as pigeons, turtledoves, francolins, partridges, and also geese and others of that sort. But of the birds that are forbidden, you will find that they are wild and carnivorous, and with the strength they have oppress the rest, and get their food by unjustly devouring the tame birds just mentioned. And not only these, but they also seize lambs and kids, and injure people, both dead and living. ### Scripture references - Lev 11:13: allusion, medium confidence ### Extrabiblical texts - Let. Aris. 145–146 (Letter of Aristeas): quotation, high confidence ### Translation notes - Letter of Aristeas 145–146. ### Citation (SBL) Eusebius, Praep. ev. 8.9.16 (Dindorf 1:432–433; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-9-16). ## Preparation for the Gospel 8.9.17 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-9-17 - Source: Dindorf 1:433 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Unclean birds signify that people must not oppress others by force. ### Greek text παράσημον οὖν ἔθετο διὰ τούτων, ἀκάθαρτα προσονομάσας ‚ ὅτι δέον ἐστὶ κατὰ ψυχὴν ‚ οἷς ἡ νομοθεσία διατέτακται, δικαιοσύνῃ συγχρῆσθαι καὶ μηδένα καταδυναστεύειν πεποιθότας ἰσχύι τῇ ἑαυτῶν, μηδʼ ἀφαιρεῖσθαι μηδὲν, ἀλλʼ ἐκ δικαιοτάτου βίου διακυβερνᾶν, ὡς τὰ τῶν προειρημένων πετεινῶν ἥμερα ζῷα τὰ φυόμενα τῶν ὀσπρίων ἐπὶ γῆς δαπανᾷ καὶ οὐ καταδυναστεύει πρὸς τὴν ἐπαναίρεσιν οὔτε τῶν ὑποβεβηκότων οὔτε τῶν συγγενικῶν. ### English translation (Claude) By these, then, calling them unclean, he gave a sign that those for whom the legislation has been ordained must practice justice in their souls, and oppress no one, trusting in their own strength, nor take away anything, but guide their life by the most just conduct, as the tame creatures among the birds just mentioned eat the pulses that grow on the earth and do not oppress others to destroy them, either those beneath them or their own kind. ### Extrabiblical texts - Let. Aris. 147 (Letter of Aristeas): quotation, high confidence ### Translation notes - Letter of Aristeas 147. ### Citation (SBL) Eusebius, Praep. ev. 8.9.17 (Dindorf 1:433; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-9-17). ## Preparation for the Gospel 8.9.18 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-9-18 - Source: Dindorf 1:433 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The lesson is justice and non-violence. ### Greek text διὰ τούτων οὖν παρέδωκεν ὁ νομοθέτης σημειοῦσθαι τοῖς συνετοῖς εἶναι δικαίους τε καὶ μηδὲν ἐπιτελεῖν βίᾳ, μηδὲ τῇ περὶ αὐτοὺς ἰσχύι πεποιθότας ἑτέρους καταδυναστεύειν. ### English translation (Claude) Through these, then, the lawgiver handed down to the wise the sign that they should be just and do nothing by force, nor oppress others trusting in their own strength. ### Extrabiblical texts - Let. Aris. 148 (Letter of Aristeas): quotation, high confidence ### Translation notes - Letter of Aristeas 148. ### Citation (SBL) Eusebius, Praep. ev. 8.9.18 (Dindorf 1:433; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-9-18). ## Preparation for the Gospel 8.9.19 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-9-19 - Source: Dindorf 1:433 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If touching such creatures is forbidden, much more imitating them. ### Greek text ὅπου γὰρ οὐδʼ ἅψασθαι καθῆκε τῶν προειρημένων διὰ τὴν περὶ ἕκαστα διάθεσιν, πῶς οὐ φυλακτέον παντάπασι τοὺς τρόπους εἰς τοῦτο κατακλασθῆναι; ### English translation (Claude) For where it is not even proper to touch the creatures mentioned because of the disposition of each, how must one not guard altogether against one's character being bent toward this? ### Extrabiblical texts - Let. Aris. 149 (Letter of Aristeas): quotation, high confidence ### Translation notes - Letter of Aristeas 149. ### Citation (SBL) Eusebius, Praep. ev. 8.9.19 (Dindorf 1:433; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-9-19). ## Preparation for the Gospel 8.9.20 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-9-20 - Source: Dindorf 1:433 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The divided hoof signifies discerning right action. ### Greek text πάντα οὖν τὰ συγχωρηθέντα ἐπὶ τούτων καὶ τῶν κτηνῶν τροπολογῶν ἐκτέθεικε. τὸ γὰρ διχηλεύειν καὶ διαστέλλειν ὁπλῆς ὄνυχας σημεῖόν ἐστι τοῦ διαστέλλειν ἕκαστα τῶν πράξεων ἐπὶ τὸ καλῶς ἔχον. ### English translation (Claude) He has set out, then, all that is permitted regarding these and the cattle in a figurative sense. For dividing the hoof and parting the claws of the hoof is a sign of distinguishing each of our actions with a view to what is right. ### Scripture references - Lev 11:3: allusion, high confidence ### Extrabiblical texts - Let. Aris. 150 (Letter of Aristeas): quotation, high confidence ### Translation notes - Letter of Aristeas 150. ### Citation (SBL) Eusebius, Praep. ev. 8.9.20 (Dindorf 1:433; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-9-20). ## Preparation for the Gospel 8.9.21 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-9-21 - Source: Dindorf 1:433–434 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The cloven hoof signifies discernment and Israel's separation. ### Greek text ἡ γὰρ ἰσχὺς τῶν ὅλων σωμάτων μετὰ ἐνεργείας ἀπέρεισιν ἐπὶ τοὺς ὤμους ἔχει καὶ τὰ σκέλη. μετὰ διαστολῆς οὖν ἅπαντα ἐπιτελεῖν πρὸς δικαιοσύνην ἀναγκάζει τῷ σημειοῦσθαι διὰ τούτων, ἔτι δὲ καὶ διότι παρὰ πάντας ἀνθρώπους διεστάλμεθα. ### English translation (Claude) For the strength of the whole body in action rests on the shoulders and the legs. By signifying this through these things, then, he compels us to do everything with discernment toward justice, and further because we have been set apart from all people. ### Extrabiblical texts - Let. Aris. 151 (Letter of Aristeas): quotation, high confidence ### Translation notes - Letter of Aristeas 151. ### Citation (SBL) Eusebius, Praep. ev. 8.9.21 (Dindorf 1:433–434; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-9-21). ## Preparation for the Gospel 8.9.22 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-9-22 - Source: Dindorf 1:434 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Other nations practice male intercourse and incest; Israel is set apart. ### Greek text οἱ γὰρ πλείονες τῶν λοιπῶν ἑαυτοὺς μολύνουσιν ἐπιμισγόμενοι, συντελοῦντες μεγάλην ἀδικίαν, καὶ χῶραι καὶ πόλεις ὅλαι ἐπὶ τούτοις σεμνύνονται. οὐ μόνον γὰρ πρὸς ἄρρενας προσάγουσιν, ἀλλὰ καὶ τεκούσας, ἔτι δὲ καὶ θυγατέρας μολύνουσιν. ἡμεῖς δὲ ἀπὸ τούτων διεστάλμεθα. ### English translation (Claude) For most other people defile themselves by their unions, committing great injustice, and whole countries and cities pride themselves on these things. For they not only have intercourse with males, but even defile mothers who have given birth, and daughters too. But we have been set apart from these things. ### Scripture references - Lev 18:6: allusion, low confidence ### Extrabiblical texts - Let. Aris. 152 (Letter of Aristeas): quotation, high confidence ### Translation notes - Letter of Aristeas 152. ### Citation (SBL) Eusebius, Praep. ev. 8.9.22 (Dindorf 1:434; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-9-22). ## Preparation for the Gospel 8.9.23 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-9-23 - Source: Dindorf 1:434 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Chewing the cud signifies memory. ### Greek text περὶ ὃν δέ ἐστιν ὁ προειρημένος τῆς διαστολῆς τρόπος, περὶ τοῦτον καὶ τὸν τῆς μνήμης εἶναι κεχαρακτήρικε. πάντα γὰρ ὅσα διχηλεῖ καὶ μηρυκισμὸν ἀνάγει, σαφῶς τοῖς νοοῦσιν ἐκτίθεται τὸ τῆς μνήμης. ἡ γὰρ ἀναμηρύκισις οὐδὲν ἕτερον ἀλλʼ ἢ τῆς ζωῆς καὶ συστάσεως ὑπόμνησίς ἐστι. ### English translation (Claude) And concerning the one to whom the manner of separation just mentioned refers, he has marked out that the manner of memory too refers to him. For all creatures that part the hoof and chew the cud plainly set forth to the thoughtful the meaning of memory. For chewing the cud is nothing else than a reminder of life and sustenance. ### Scripture references - Lev 11:3: allusion, high confidence ### Extrabiblical texts - Let. Aris. 153–154 (Letter of Aristeas): quotation, high confidence ### Translation notes - Letter of Aristeas 153–154. ### Citation (SBL) Eusebius, Praep. ev. 8.9.23 (Dindorf 1:434; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-9-23). ## Preparation for the Gospel 8.9.24 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-9-24 - Source: Dindorf 1:434 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Scripture commands remembrance of God's great works. ### Greek text τὸ γὰρ ζῆν διὰ τῆς τροφῆς συνεστάναι νομίζει. διὸ παρακελεύεται διὰ τῆς γραφῆς λέγων οὕτως μνείᾳ μνησθήσῃ κυρίου τοῦ θεοῦ ‚ τοῦ ποιήσαντος ἐν σοὶ τὰ μεγάλα καὶ θαυμαστά.” ### English translation (Claude) For he considers that life is sustained through food. Therefore he exhorts through Scripture, saying thus: "You shall surely remember the Lord God, who did in you great and wonderful things." ### Scripture references - Deut 7:18: quotation, medium confidence - Deut 10:21: quotation, medium confidence ### Extrabiblical texts - Let. Aris. 155 (Letter of Aristeas): quotation, high confidence ### Translation notes - Letter of Aristeas 155, citing Deut 7:18; 10:21. ### Citation (SBL) Eusebius, Praep. ev. 8.9.24 (Dindorf 1:434; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-9-24). ## Preparation for the Gospel 8.9.25 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-9-25 - Source: Dindorf 1:434 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The wonders of the human body and mind call for remembrance of God. ### Greek text κατανοούμενα γὰρ ἔνδοξα φαίνεται, πρῶτα μὲν ἡ τοῦ σώματος σύμπηξις καὶ ἡ τῆς τροφῆς διοίκησις καὶ ἡ περὶ ἕκαστον μέρος διαστολὴ, πολλῷ δὲ μᾶλλον ἡ τῶν αἰσθήσεων διακόσμησις, διανοίας ἐνέργημα, καὶ κίνησις ἀόρατος, ἥ τε ὀξύτης τοῦ πρὸς ἕκαστόν τι πράσσειν, καὶ τεχνῶν εὕρεσις, ἀπέρατον περιέχει τρόπον. ### English translation (Claude) For when considered they appear glorious: first the framing of the body, the management of food, and the distinction of each part; and much more the ordering of the senses, the working of the mind and its invisible motion, its quickness in doing each thing, and the invention of arts, which contains a boundless manner. ### Extrabiblical texts - Let. Aris. 156 (Letter of Aristeas): quotation, high confidence ### Translation notes - Letter of Aristeas 156. ### Citation (SBL) Eusebius, Praep. ev. 8.9.25 (Dindorf 1:434; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-9-25). ## Preparation for the Gospel 8.9.26 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-9-26 - Source: Dindorf 1:434 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Every time and place calls for remembering God. ### Greek text διὸ παρακελεύεται μνείαν ἔχειν, ὡς συντηρεῖται τὰ προειρημένα συνεχόμενα θείᾳ δυνάμει. πάντα γὰρ τόπον καὶ χρόνον ὥρικε, πρὸς τὸ διὰ παντὸς μνημονεύειν τοῦ κρατοῦντος θεοῦ ‚ συντηροῦντας καὶ τὰς ἀρχὰς καὶ μεσότητας καὶ τελευτάς. ### English translation (Claude) Therefore he exhorts us to remember how the things mentioned are preserved, held together by divine power. For he has appointed every place and time for us to remember continually God who rules, who preserves beginnings, middles, and ends. ### Extrabiblical texts - Let. Aris. 157 (Letter of Aristeas): quotation, high confidence ### Translation notes - Letter of Aristeas 157. ### Citation (SBL) Eusebius, Praep. ev. 8.9.26 (Dindorf 1:434; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-9-26). ## Preparation for the Gospel 8.9.27 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-9-27 - Source: Dindorf 1:434–435 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Fringes, doorposts, and phylacteries remind Israel of God. ### Greek text καὶ γὰρ ἐπὶ τῶν βρωτῶν καὶ ποτῶν ἀπαρξαμένους εὐθέως τότε συγχρῆσθαι κελεύει. καὶ μὴν καὶ ἐκ τῶν περιβολαίων παράσημον ἡμῖν μνείας δέδωκεν· ὡσαύτως δὲ καὶ ἐπὶ τῶν πόλεων καὶ οἰκήσεων διὰ τὸ σκεπάζεσθαι καὶ ἐπὶ τῶν πυλῶν καὶ θυρῶν προστέταχεν ἡμῖν τιθέναι τὰ λόγια, πρὸς τὸ μνείαν εἶναι θεοῦ· καὶ ἐπὶ τῶν χειρῶν δὲ διαρρήδην τὸ σημεῖον κελεύει περιῆφθαι, σαφῶς ἀποδεικνὺς ὅτι πᾶσαν ἐνέργειαν μετὰ δικαιοσύνης ἐπιτελεῖν δεῖ, μνήμην ἔχοντας τῆς ἑαυτῶν κατασκευῆς, ἐπὶ πᾶσι δὲ τὸν περὶ θεοῦ φόβον. ### English translation (Claude) For in the case of foods and drinks he commands us to offer first-fruits and only then to make use of them. And from our garments too he has given us a token of remembrance; likewise on cities and dwellings, because they shelter us, and on gates and doors he has commanded us to place the oracles, so that there may be remembrance of God; and on the hands he expressly commands the sign to be bound, clearly showing that every action must be done with justice, remembering our own constitution, and above all the fear of God. ### Scripture references - Num 15:38: allusion, medium confidence - Deut 6:8: allusion, high confidence - Deut 6:9: allusion, high confidence ### Extrabiblical texts - Let. Aris. 158–159 (Letter of Aristeas): quotation, high confidence ### Translation notes - Letter of Aristeas 158–159. Compare Num 15:38–39; Deut 6:8–9; 11:20. ### Citation (SBL) Eusebius, Praep. ev. 8.9.27 (Dindorf 1:434–435; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-9-27). ## Preparation for the Gospel 8.9.28 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-9-28 - Source: Dindorf 1:435 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Israel is to meditate on God's works when lying down and rising. ### Greek text κελεύει δὲ καὶ κοιταζομένους καὶ διανισταμένους καὶ πορευομένους μελετᾶν τὰς τοῦ θεοῦ κατασκευὰς, οὐ λόγῳ μόνον, ἀλλὰ καὶ διαλήψει θεωροῦντας τὴν κίνησιν καὶ τὴν ὑπόληψιν ἑαυτῶν, ὅταν εἰς ὕπνον ἔρχωνται, καὶ τὴν ἔγερσιν ὡς θεία τίς ἐστι καὶ ἀκατάληπτος ἡ τούτων μετάθεσις. ### English translation (Claude) He commands us also, when lying down and rising up and walking, to meditate on God's works, not in word only but contemplating with understanding the movement and the impression of ourselves when we go to sleep, and the waking, how divine and incomprehensible is the change between them. ### Scripture references - Deut 6:7: allusion, high confidence ### Extrabiblical texts - Let. Aris. 160 (Letter of Aristeas): quotation, high confidence ### Translation notes - Letter of Aristeas 160. Compare Deut 6:7. ### Citation (SBL) Eusebius, Praep. ev. 8.9.28 (Dindorf 1:435; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-9-28). ## Preparation for the Gospel 8.9.29 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-9-29 - Source: Dindorf 1:435 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The laws are signs of right reason, not arbitrary. ### Greek text Δέδεικται δέ σοι καὶ τὸ περισσὸν τῆς λογίας τῆς κατὰ τὴν διαστολὴν καὶ μνείαν, ὡς ἐξεθέμεθα τὴν διχηλίαν καὶ τὸν μηρυκισμόν. οὐ γὰρ εἰκῆ καὶ κατὰ τὸ ἐμπεσὸν εἰς ψυχὴν νενομοθέτηται ‚ πρὸς δʼ ἀλήθειαν καὶ σημείωσιν ὀρθοῦ λόγου. ### English translation (Claude) The excellence of the reasoning concerning separation and memory has been shown to you, as we explained the parting of the hoof and the chewing of the cud. For it has not been legislated at random or as it occurred to the mind, but for truth and as a sign of right reason. ### Extrabiblical texts - Let. Aris. 161 (Letter of Aristeas): quotation, high confidence ### Translation notes - Letter of Aristeas 161. ### Citation (SBL) Eusebius, Praep. ev. 8.9.29 (Dindorf 1:435; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-9-29). ## Preparation for the Gospel 8.9.30 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-9-30 - Source: Dindorf 1:435 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The law forbids careless action and unjust speech. ### Greek text διατάξας γὰρ ἐπὶ βρωτῶν καὶ ποτῶν καὶ τῶν κατὰ τὰς ἁφὰς ἕκαστα κελεύει μηδὲν εἰκῆ μήτε πράσσειν μήτε ἀκούειν μήτε τῇ τοῦ λόγου δυναστείᾳ συγχρωμένος ἐπὶ τὴν ἀδικίαν τρέπεσθαι. ### English translation (Claude) For having given orders about foods and drinks and touch, he commands us in each case neither to do nor to hear anything at random, nor, using the power of speech, to turn to injustice. ### Extrabiblical texts - Let. Aris. 162 (Letter of Aristeas): quotation, high confidence ### Translation notes - Letter of Aristeas 162. ### Citation (SBL) Eusebius, Praep. ev. 8.9.30 (Dindorf 1:435; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-9-30). ## Preparation for the Gospel 8.9.31 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-9-31 - Source: Dindorf 1:435 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Mice are unclean because they destroy. ### Greek text καὶ ἐπὶ τῶν κνωδάλων δὲ ταὐτὸν ἔστιν εὑρεῖν. κακοποιητικὸς γὰρ ὁ τρόπος ἐστὶ καὶ γαλῆς καὶ μυῶν καὶ τῶν τούτοις ὁμοίων, ὅσα διηγόρευται. πάντα γὰρ λυμαίνονται καὶ κακοποιοῦσι μύες ‚ οὐ μόνον πρὸς τὴν ἑαυτῶν τροφὴν, ἀλλὰ καὶ εἰς τὸ παντελῶς ἄχρηστον γίνεσθαι ἀνθρώπῳ ὅ τι ἂν δή ποτʼ οὖν ἐπιβάλληται κακοποιεῖν. ### English translation (Claude) And the same can be found with the creatures. For the character of the weasel and of mice and things like them, which are expressly named, is harmful. For mice spoil and damage everything, not only for their own food, but so that whatever they set about to harm becomes altogether useless to man. ### Scripture references - Lev 11:29: allusion, high confidence ### Extrabiblical texts - Let. Aris. 163–164 (Letter of Aristeas): quotation, high confidence ### Translation notes - Letter of Aristeas 163–164. Compare Lev 11:29. ### Citation (SBL) Eusebius, Praep. ev. 8.9.31 (Dindorf 1:435; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-9-31). ## Preparation for the Gospel 8.9.32 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-9-32 - Source: Dindorf 1:435–436 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The weasel signifies informers who spread what they hear. ### Greek text τό τε τῆς γαλῆς γένος ἰδιάζον ἐστί· χωρὶς γὰρ τοῦ προειρημένου ἔχει λυμαντικὸν κατάστημα. διὰ γὰρ τῶν ὤτων συλλαμβάνει, τεκνοποιεῖ δὲ τῷ στόματι. καὶ διὰ τοῦτʼ οὖν ὁ τοιοῦτος τρόπος τοῖς ἀνθρώποις ἀκάθαρτός ἐστιν. ὅσα γὰρ διʼ ἀκοῆς λαβόντες, ταῦτα τῷ λόγῳ σωματοποιήσαντες κακοῖς ἑτέρους ἐνεκύλισαν, ἀκαθαρσίαν τε οὐ τὴν τυχοῦσαν ἀπετέλεσαν, μιανθέντες αὐτοὶ παντάπασι τῷ τῆς ἀσεβείας μολυσμῷ. ### English translation (Claude) And the weasel's kind is peculiar; for besides what has been said, it has a destructive nature. For it conceives through the ears and gives birth through the mouth. For this reason such a character is unclean for humans. For those who take in things by hearing and give them body by speech, involving others in evils, have produced no ordinary uncleanness, being themselves wholly defiled by the pollution of impiety. ### Extrabiblical texts - Let. Aris. 165–166 (Letter of Aristeas): quotation, high confidence ### Translation notes - Letter of Aristeas 165–166. The belief about the weasel's reproduction is ancient folklore, reported as given. ### Citation (SBL) Eusebius, Praep. ev. 8.9.32 (Dindorf 1:435–436; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-9-32). ## Preparation for the Gospel 8.9.33 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-9-33 - Source: Dindorf 1:436 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eleazar praises the king for punishing informers; the law forbids harming anyone. ### Greek text καλῶς δὲ ποιῶν ὁ βασιλεὺς ὑμῶν τοὺς τοιούτους ἀναιρεῖ, καθὼς μεταλαμβάνομεν. ἐγὼ δὲ εἶπα, τοὺς ἐμφανιστὰς οἴομαί σε λέγειν· καὶ γὰρ αἰκίαις καὶ θανάτοις ἐπαλγέσιν αὐτοὺς παραβάλλει συνεχῶς. τούτους γὰρ καὶ λέγω· ἐπαγρύπνησις γὰρ εἰς ἀνθρώπων ἀπώλειαν ἀνόσιος. ὁ δὲ νόμος ἡμῶν κελεύει μήτε λόγῳ μήτε ἔργῳ κακοποιεῖν μηδένα. ### English translation (Claude) And your king does well to put such people to death, as we learn." I said, "I think you mean informers; for he continually subjects them to tortures and painful deaths." "Yes, I mean these; for watchfulness for people's destruction is unholy. Our law commands us to harm no one in word or deed. ### Extrabiblical texts - Let. Aris. 167 (Letter of Aristeas): quotation, high confidence ### Translation notes - Letter of Aristeas 167. ### Citation (SBL) Eusebius, Praep. ev. 8.9.33 (Dindorf 1:436; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-9-33). ## Preparation for the Gospel 8.9.34 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-9-34 - Source: Dindorf 1:436 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: All the laws aim at justice toward all and remembrance of God. ### Greek text καὶ περὶ τούτων οὖν ὅσον ἐπὶ βραχὺ διεξελθεῖν, προσυποδείξαντά σοι διότι πάντα κεκανόνισται πρὸς δικαιοσύνην καὶ οὐδὲν εἰκῆ κατατέτακται διὰ τῆς γραφῆς οὐδὲ μυθωδῶς, ἀλλʼ ἵνα διʼ ὅλου τοῦ ζῆν καὶ ἐν ταῖς πράξεσιν ἀσκῶμεν δικαιοσύνην πρὸς πάντας ἀνθρώπους ‚ μεμνημένοι τοῦ δυναστεύοντος θεοῦ. ### English translation (Claude) So much, then, to go through briefly about these things, showing you besides that everything has been regulated for justice, and nothing has been ordained at random through Scripture or in a fabulous way, but so that throughout our whole life and in our actions we may practice justice toward all people, remembering God who rules. ### Extrabiblical texts - Let. Aris. 168 (Letter of Aristeas): quotation, high confidence ### Translation notes - Letter of Aristeas 168. ### Citation (SBL) Eusebius, Praep. ev. 8.9.34 (Dindorf 1:436; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-9-34). ## Preparation for the Gospel 8.9.35 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-9-35 - Source: Dindorf 1:436 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The food laws all point to justice. ### Greek text περὶ βρωτῶν οὖν καὶ τῶν ἀκαθάρτων, ἑρπετῶν καὶ κνωδάλων, ὁ πᾶς λόγος ἀνατείνει πρὸς δικαιοσύνην καὶ τὴν τῶν ἀνθρώπων συναναστροφὴν δικαίαν. ### English translation (Claude) Concerning foods, then, and unclean things, reptiles and creatures, the whole account points to justice and just dealings among people." ### Extrabiblical texts - Let. Aris. 169 (Letter of Aristeas): quotation, high confidence ### Translation notes - Letter of Aristeas 169. ### Citation (SBL) Eusebius, Praep. ev. 8.9.35 (Dindorf 1:436; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-9-35). ## Preparation for the Gospel 8.9.36 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-9-36 - Source: Dindorf 1:436 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Sacrificial animals must be tame, signifying humility. ### Greek text ἐμοὶ μὲν οὖν καλῶς ἐνόμιζε περὶ ἑκάστων ἀπολελογῆσθαι· καὶ γὰρ περὶ τῶν προσφερομένων ἔλεγε μόσχων καὶ κριῶν καὶ χιμάρων ὅτι δεῖ ταῦτʼ ἐκ βουκολίων καὶ ποιμνίων λαμβάνοντας ἥμερα κατασκευάζειν καὶ μηδὲν ἄγριον, ὅπως οἱ προσφέροντες τὰς θυσίας μηδὲν ὑπερήφανον ἑαυτοῖς συνιστορῶσι, σημειώσει κεχρημένοι τοῦ διατάξαντος. ### English translation (Claude) "He seemed to me to have made a good defense on each point. For about the calves, rams, and goats that are offered he said that these must be taken from herds and flocks and be tame, nothing wild, so that those who offer the sacrifices may be conscious of no arrogance in themselves, using the sign given by the one who ordained them. ### Extrabiblical texts - Let. Aris. 170 (Letter of Aristeas): quotation, high confidence ### Translation notes - Letter of Aristeas 170. ### Citation (SBL) Eusebius, Praep. ev. 8.9.36 (Dindorf 1:436; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-9-36). ## Preparation for the Gospel 8.9.37 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-9-37 - Source: Dindorf 1:436–437 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The sacrifice offers the whole soul; Aristeas records this for Philocrates. ### Greek text τῆς γὰρ ἑαυτοῦ ψυχῆς τοῦ παντὸς τρόπου τὴν προσφορὰν ποιεῖται ὁ τὴν θυσίαν προσάγων. καὶ περὶ τούτων οὖν νομίζω τὰ τῆς ὁμιλίας ἄξια λόγου καθεστάναι ‚ διὰ τὴν σεμνότητα τοῦ νόμου ‚ ἣν προὴμαι διασαφῆσαί σοι, Φιλόκρατες ‚ διʼ ἣν ἔχεις φιλομάθειαν.” ### English translation (Claude) For the one who brings the sacrifice makes an offering of his own soul in its whole character. And about these things, then, I think what was said in the conversation is worth recording, because of the solemnity of the law, which I have chosen to make clear to you, Philocrates, because of your love of learning." ### Extrabiblical texts - Let. Aris. 170–171 (Letter of Aristeas): quotation, high confidence ### Translation notes - Letter of Aristeas 170–171. ### Citation (SBL) Eusebius, Praep. ev. 8.9.37 (Dindorf 1:436–437; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-9-37). ## Preparation for the Gospel 8.9.38 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-9-38 - Source: Dindorf 1:437 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius introduces Aristobulus on the anthropomorphisms of Scripture. ### Greek text Ταῦτα μὲν ὁ ἀρχιερεὺς τοῖς ἥκουσιν ὡς αὐτὸν Ἕλλησι περὶ τῆς ἀλληγορουμένης ἐν τοῖς ἱεροῖς νόμοις ἰδέας διεστείλατο, ὡς ἂν μέλλουσι ταῖς ἐκδοθησομέναις περιτεύξεσθαι τῶν γραφῶν ἑρμηνείαις. ὁ δὲ Ἀριστόβουλος καὶ τῆς κατʼ Ἀριστοτέλην φιλοσοφίας πρὸς τῇ πατρίῳ μετειληχὼς, (ὁποῖα περὶ τῶν ἐν ταῖς ἱεραῖς βίβλοις φερομένων ὡς περὶ θεοῦ μελῶν διῆλθεν ἐπακοῦσαι καιρός· οὗτος δʼ αὐτὸς ἐκεῖνος, οὗ καὶ ἡ δευτέρα τῶν Μακκαβαίων ἐν ἀρχῇ τῆς βίβλου μνημονεύει·) ἐν τῷ πρὸς Πτολεμαῖον τὸν βασιλέα συγγράμματι τοῦτον καὶ αὐτὸς διασαφεῖ τὸν τρόπον ### English translation (Claude) These things the high priest explained to the Greeks who came to him about the allegorical meaning in the sacred laws, as to men who were going to meet the translations of the Scriptures that would be published. Aristobulus too, who had a share in the philosophy of Aristotle besides his ancestral one (it is time to hear what he set out about the things said in the sacred books as if about God's limbs; he is the very man mentioned at the beginning of the book of Second Maccabees), in his treatise to King Ptolemy himself also explains it in this way: ### Extrabiblical texts - 2 Macc 1:10 (2 Maccabees): allusion, high confidence ### Translation notes - Aristobulus is named in 2 Macc 1:10. ### Citation (SBL) Eusebius, Praep. ev. 8.9.38 (Dindorf 1:437; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-9-38). ## Preparation for the Gospel 8.10.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-10-1 - Source: Dindorf 1:437 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Aristobulus addresses the king's question about God's 'hands' and 'feet' in Scripture. ### Greek text “Πλὴν ἱκανῶς εἰρημένων πρὸς τὰ προκείμενα ζητήματα ἐπεφώνησας καὶ σὺ, βασιλεῦ, διότι σημαίνεται διὰ τοῦ νόμου τοῦ παρʼ ἡμῖν καὶ χεῖρες καὶ βραχίων καὶ πρόσωπον καὶ πόδες καὶ περίπατος ἐπὶ τῆς θείας δυνάμεως· ἃ τεύξεται λόγου καθήκοντος καὶ οὐκ ἀντιδοξήσει τοῖς προειρημένοις ὑφʼ ἡμῶν οὐδέν. ### English translation (Claude) "But when enough had been said in answer to the questions set before us, you too, O king, asked why through our law hands, arm, face, feet, and walking are signified in the case of the divine power. These will receive a fitting explanation and will in no way contradict what we have said before. ### Extrabiblical texts - Aristobulus, Aristob. fr. 2 (Aristobulus (fragments)): quotation, high confidence ### Translation notes - Aristobulus, fragment 2. ### Citation (SBL) Eusebius, Praep. ev. 8.10.1 (Dindorf 1:437; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-10-1). ## Preparation for the Gospel 8.10.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-10-2 - Source: Dindorf 1:437 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Scripture's descriptions of God must be understood fittingly, not mythically. ### Greek text παρακαλέσαι δέ σε βούλομαι πρὸς τὸ φυσικῶς λαμβάνειν τὰς ἐκδοχὰς καὶ τὴν ἁρμόζουσαν ἔννοιαν περὶ θεοῦ κρατεῖν, καὶ μὴ ἐκπίπτειν εἰς τὸ μυθῶδες καὶ ἀνθρώπινον κατάστημα. ### English translation (Claude) I want to urge you to take the interpretations in a natural sense and to hold the fitting conception of God, and not to fall into a mythical and human view. ### Extrabiblical texts - Aristobulus, Aristob. fr. 2 (Aristobulus (fragments)): quotation, high confidence ### Translation notes - Aristobulus. ### Citation (SBL) Eusebius, Praep. ev. 8.10.2 (Dindorf 1:437; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-10-2). ## Preparation for the Gospel 8.10.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-10-3 - Source: Dindorf 1:437 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses often expresses deep truths through visible images. ### Greek text πολλαχῶς γὰρ ὃ βούλεται λέγειν ὁ νομοθέτης ἡμῶν Μωσῆς, ἐφʼ ἑτέρων πραγμάτων λόγους ποιούμενος, λέγω δὲ τῶν κατὰ τὴν ἐπιφάνειαν, φυσικὰς διαθέσεις ἀπαγγέλλει καὶ μεγάλων πραγμάτων κατασκευάς. ### English translation (Claude) For often what our lawgiver Moses wishes to say, he expresses by speaking of other things, I mean things in appearance, while he declares natural dispositions and the constitutions of great matters. ### Extrabiblical texts - Aristobulus, Aristob. fr. 2 (Aristobulus (fragments)): quotation, high confidence ### Translation notes - Aristobulus. ### Citation (SBL) Eusebius, Praep. ev. 8.10.3 (Dindorf 1:437; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-10-3). ## Preparation for the Gospel 8.10.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-10-4 - Source: Dindorf 1:437 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The wise admire Moses' wisdom, from which philosophers and poets have borrowed. ### Greek text οἷς μὲν οὖν πάρεστι τὸ καλῶς νοεῖν θαυμάζουσι τὴν περὶ αὐτὸν σοφίαν καὶ τὸ θεῖον πνεῦμα, καθʼ ὃ καὶ προφήτης ἀνακεκήρυκται· ὧν εἰσιν οἱ προειρημένοι φιλόσοφοι καὶ πλείονες ἕτεροι καὶ ποιηταὶ παρʼ αὐτοῦ μεγάλας ἀφορμὰς εἰληφότες, καθὸ καὶ θαυμάζονται. ### English translation (Claude) Those, then, who are able to understand rightly admire his wisdom and the divine spirit by which he has been proclaimed a prophet; among them are the philosophers mentioned before and many others, and poets, who have taken great starting points from him, for which they too are admired. ### Scripture references - Deut 18:15: allusion, low confidence ### Extrabiblical texts - Aristobulus, Aristob. fr. 2 (Aristobulus (fragments)): quotation, high confidence ### Translation notes - Aristobulus. ### Citation (SBL) Eusebius, Praep. ev. 8.10.4 (Dindorf 1:437; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-10-4). ## Preparation for the Gospel 8.10.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-10-5 - Source: Dindorf 1:437–438 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Literalists miss Moses' greatness. ### Greek text τοῖς δὲ μὴ μετέχουσι δυνάμεως καὶ συνέσεως, ἀλλὰ τῷ γραπτῷ μόνον προσκειμένοις, οὐ φαίνεται μεγαλεῖόν τι διασαφῶν. ### English translation (Claude) But to those who have no share of power and understanding, but cling only to the letter, he does not appear to be explaining anything grand. ### Extrabiblical texts - Aristobulus, Aristob. fr. 2 (Aristobulus (fragments)): quotation, high confidence ### Translation notes - Aristobulus. ### Citation (SBL) Eusebius, Praep. ev. 8.10.5 (Dindorf 1:437–438; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-10-5). ## Preparation for the Gospel 8.10.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-10-6 - Source: Dindorf 1:438 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Aristobulus will explain each image, blaming himself for any failure. ### Greek text ἄρξομαι δὲ λαμβάνειν καθʼ ἕκαστον σημαινόμενον καθʼ ὅσον ἂν ὦ δυνατός. εἰ δὲ μὴ τεύξομαι τἀληθοῦς, μηδὲ πείσω, μὴ τῷ νομοθέτῃ προσάψῃς τὴν ἀλογίαν ‚ ἀλλʼ ἐμοὶ τῷ μὴ δυναμένῳ διαιρεῖσθαι τὰ ἐκείνῳ νενοημένα. ### English translation (Claude) I shall begin to take each thing signified as far as I am able. And if I do not attain the truth or persuade, do not attach the absurdity to the lawgiver, but to me, who am unable to distinguish what he understood. ### Extrabiblical texts - Aristobulus, Aristob. fr. 2 (Aristobulus (fragments)): quotation, high confidence ### Translation notes - Aristobulus. ### Citation (SBL) Eusebius, Praep. ev. 8.10.6 (Dindorf 1:438; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-10-6). ## Preparation for the Gospel 8.10.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-10-7 - Source: Dindorf 1:438 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God's 'hand' means his power, as with a king's. ### Greek text χεῖρες μὲν οὖν νοοῦνται προδήλως καὶ ἐφʼ ἡμῶν κοινότερον. ὅταν γὰρ δυνάμεις ἐξαποστέλλῃς σὺ βασιλεὺς ὢν, βουλόμενός τι κατεργάσασθαι, λέγομεν, μεγάλην χεῖρα ἔχει ὁ βασιλεὺς, φερομένων τῶν ἀκουόντων ἐπὶ τὴν δύναμιν ἣν ἔχεις. ### English translation (Claude) Hands, then, are clearly understood in a more common way even with us. For when you, being king, send out forces, wishing to accomplish something, we say, 'The king has a mighty hand,' the hearers being carried to the power you have. ### Extrabiblical texts - Aristobulus, Aristob. fr. 2 (Aristobulus (fragments)): quotation, high confidence ### Translation notes - Aristobulus. ### Citation (SBL) Eusebius, Praep. ev. 8.10.7 (Dindorf 1:438; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-10-7). ## Preparation for the Gospel 8.10.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-10-8 - Source: Dindorf 1:438 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Scripture's 'hand of God' signifies his power. ### Greek text ἐπισημαίνεται δὲ τοῦτο καὶ διὰ τῆς νομοθεσίας ἡμῶν λέγων ὁ Μώσης οὕτως “ἐν χειρὶ κραταιᾷ ἐξήγαγεν ὁ θεός σε ἐξ Αἰγύπτου.’’ καὶ πάλιν ‘‘ἀποστελῶ, φησὶν ὁ θεὸς, τὴν χεῖρά μου, καὶ πατάξω τοὺς Αἰγυπτίους.’’ καὶ ἐπὶ τοῦ τῶν κτηνῶν θανάτου φησὶ τῷ Φαραῷ ὁ Μώσης “ ἰδοὺ χεὶρ κυρίου ἔσται ἐν τοῖς κτήνεσί σου καὶ ἐν πᾶσι τοῖς ἐν τοῖς πεδίοις θάνατος μέγας.’’ ὥστε αἱ χεῖρες ἐπὶ δυνάμεως νοοῦνται θεοῦ. καὶ γὰρ ἔστι νοῆσαι τὴν πᾶσαν ἰσχὺν τῶν ἀνθρώπων καὶ τὰς ἐνεργείας ἐν ταῖς χερσὶν εἶναι. ### English translation (Claude) Moses indicates this through our legislation too, saying thus: "With a mighty hand God brought you out of Egypt." And again: "I will stretch out my hand," says God, "and strike the Egyptians." And about the death of the cattle Moses says to Pharaoh: "Behold, the hand of the Lord will be on your cattle, and on all that are in the fields, a great death." So the hands are understood of the power of God. For one may understand that all human strength and activities are in the hands. ### Scripture references - Exod 13:9: quotation, medium confidence - Exod 3:20: quotation, high confidence - Exod 9:3: quotation, high confidence ### Extrabiblical texts - Aristobulus, Aristob. fr. 2 (Aristobulus (fragments)): quotation, high confidence ### Translation notes - Aristobulus, citing Exod 13:9 (compare Deut 6:21); Exod 3:20; 9:3. ### Citation (SBL) Eusebius, Praep. ev. 8.10.8 (Dindorf 1:438; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-10-8). ## Preparation for the Gospel 8.10.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-10-9 - Source: Dindorf 1:438 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God's works are his 'hands'; the world's stability is his 'standing.' ### Greek text διόπερ καλῶς ὁ νομοθέτης ἐπὶ τὸ μεγαλεῖον μετενήνοχε, λέγων τὰς συντελείας χεῖρας εἶναι θεοῦ. στάσις δὲ θεία καλῶς ἂν λέγοιτο κατὰ τὸ μεγαλεῖον ἡ τοῦ κόσμου κατασκευή. ### English translation (Claude) Therefore the lawgiver has well transferred it to the grand sense, saying that the accomplishments of God are his hands. And the constitution of the world might well be called, in the grand sense, the standing of God. ### Extrabiblical texts - Aristobulus, Aristob. fr. 2 (Aristobulus (fragments)): quotation, high confidence ### Translation notes - Aristobulus. ### Citation (SBL) Eusebius, Praep. ev. 8.10.9 (Dindorf 1:438; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-10-9). ## Preparation for the Gospel 8.10.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-10-10 - Source: Dindorf 1:438 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God's 'standing' is the fixed order of nature. ### Greek text καὶ γὰρ ἐπὶ πάντων ὁ θεὸς, καὶ πάνθʼ ὑποτέτακται, καὶ στάσιν εἴληφεν· ὥστε τοὺς ἀνθρώπους καταλαμβάνειν ἀκίνητα εἶναι ταῦτα. λέγω δὲ τὸ τοιοῦτον, ὡς οὐδέποτε γέγονεν οὐρανὸς γῆ, γῆ δʼ οὐρανὸς, οὐδʼ ἥλιος σελήνη λάμπουσα, οὐδὲ σελήνη πάλιν ἥλιος, οὐδὲ ποταμοὶ θάλασσα, οὐδὲ θάλασσα ποταμοί. ### English translation (Claude) For God is over all, and all things have been subjected and have received standing; so that people perceive these things to be unmoved. I mean this: that heaven never became earth, nor earth heaven, nor the sun the shining moon, nor again the moon the sun, nor rivers the sea, nor the sea rivers. ### Extrabiblical texts - Aristobulus, Aristob. fr. 2 (Aristobulus (fragments)): quotation, high confidence ### Translation notes - Aristobulus. ### Citation (SBL) Eusebius, Praep. ev. 8.10.10 (Dindorf 1:438; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-10-10). ## Preparation for the Gospel 8.10.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-10-11 - Source: Dindorf 1:438–439 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Kinds of living things remain fixed. ### Greek text καὶ πάλιν ἐπὶ τῶν ζῴων ὁ αὐτός ἐστι λόγος. οὐ γὰρ ἄνθρωπος ἔσται θηρίον ‚ οὐδὲ θηρίον ἄνθρωπος. καὶ ἐπὶ τῶν λοιπῶν δὲ ταὐτὸν ὑπάρχει φυτῶν τε καὶ ἐπὶ τῶν ἄλλων· ἀμετάβλητα μέν ἐστι, τὰς αὐτὰς δʼ ἐν αὐτοῖς τροπὰς λαμβάνει καὶ φθοράς. ### English translation (Claude) And again the same account holds for living creatures. A man will not become a beast, nor a beast a man. And the same holds for the rest, plants and the others: they are unchangeable, though they undergo the same changes and perishings within themselves. ### Extrabiblical texts - Aristobulus, Aristob. fr. 2 (Aristobulus (fragments)): quotation, high confidence ### Translation notes - Aristobulus. ### Citation (SBL) Eusebius, Praep. ev. 8.10.11 (Dindorf 1:438–439; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-10-11). ## Preparation for the Gospel 8.10.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-10-12 - Source: Dindorf 1:439 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God's 'descent' on Sinai is explained as a visible display of his working. ### Greek text ἡ στάσις οὖν ἡ θεία κατὰ ταῦτα ἂν λέγοιτο ‚ πάντων ὑποκειμένων τῷ θεῷ. λέγεται δὲ κατάβασις ἐπὶ τὸ ὅρος θεία γεγονέναι διὰ τῆς γραφῆς τοῦ νόμου, καθʼ ὃν ἐνομοθέτει καιρὸν, ἵνα πάντες θεωρήσωσι τὴν ἐνέργειαν τοῦ θεοῦ. κατάβασις γὰρ αὕτη σαφής ἐστι· καὶ περὶ τούτων οὖν οὕτως ἄν τις ἐξηγήσαιτο ‚ βουλόμενος συντηρεῖν τὸν περὶ θεοῦ λόγον. ### English translation (Claude) The divine standing, then, might be spoken of in this sense, all things being subject to God. And through the writing of the law a divine descent upon the mountain is said to have taken place at the time when he gave the law, so that all might see the working of God. For this descent is plain; and about these things one might explain thus, wishing to preserve the right account of God. ### Scripture references - Exod 19:20: allusion, high confidence ### Extrabiblical texts - Aristobulus, Aristob. fr. 2 (Aristobulus (fragments)): quotation, high confidence ### Translation notes - Aristobulus, on Exod 19:18–20. ### Citation (SBL) Eusebius, Praep. ev. 8.10.12 (Dindorf 1:439; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-10-12). ## Preparation for the Gospel 8.10.13 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-10-13 - Source: Dindorf 1:439 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The mountain burned and trumpets sounded at God's descent. ### Greek text δηλοῦται γὰρ ὡς τὸ ὄρος ἐκαίετο πυρὶ, καθώς φησιν ἡ νομοθεσία, διὰ τὸ τὸν θεὸν καταβεβηκέναι σαλπίγγων τε φωνὰς καὶ τὸ πῦρ φλεγόμενον ἀνυποστάτως εἶναι. ### English translation (Claude) For it is shown that the mountain was burning with fire, as the legislation says, because God had descended; and that the sounds of trumpets and the blazing fire were irresistible. ### Scripture references - Exod 19:18: allusion, high confidence - Exod 19:16: allusion, medium confidence ### Extrabiblical texts - Aristobulus, Aristob. fr. 2 (Aristobulus (fragments)): quotation, high confidence ### Translation notes - Aristobulus. Exod 19:16–18. ### Citation (SBL) Eusebius, Praep. ev. 8.10.13 (Dindorf 1:439; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-10-13). ## Preparation for the Gospel 8.10.14 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-10-14 - Source: Dindorf 1:439 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The fire was seen by the whole people encamped around the mountain. ### Greek text τοῦ γὰρ παντὸς πλήθους μυριάδων οὐκ ἔλαττον ἑκατὸν, χωρὶς τῶν ἀφηλίκων ‚ ἐκκλησιαζομένων κυκλόθεν τοῦ ὄρους, οὐκ ἔλασσον ἡμερῶν πέντε οὔσης τῆς περιόδου περὶ αὐτὸ, κατὰ πάντα τόπον τῆς ὁράσεως πᾶσιν αὐτοῖς κυκλόθεν ‚ ὡς ἦσαν παρεμβεβληκότες ‚ τὸ πῦρ φλεγόμενον ἐθεωρεῖτο· ### English translation (Claude) For the whole multitude, not less than a million, apart from those under age, being assembled round about the mountain, the circuit of it being not less than five days' journey, from every place of sight to all of them round about, as they were encamped, the blazing fire was seen; ### Extrabiblical texts - Aristobulus, Aristob. fr. 2 (Aristobulus (fragments)): quotation, high confidence ### Translation notes - Aristobulus. ### Citation (SBL) Eusebius, Praep. ev. 8.10.14 (Dindorf 1:439; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-10-14). ## Preparation for the Gospel 8.10.15 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-10-15 - Source: Dindorf 1:439 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The descent was not spatial; the unconsuming fire showed God's power. ### Greek text ὥστε τὴν κατάβασιν μὴ τοπικὴν εἶναι· πανταχοῦ γὰρ ὁ θεός ἐστιν. ἀλλὰ τὴν τοῦ πυρὸς δύναμιν παρὰ πάντα θαυμάσιον ὑπάρχουσαν ‚ διὰ τὸ πάντα ἀναλίσκειν, οὐκ ἂν ἔδειξε φλεγομένην ἀνυποστάτως, μηδὲν ἐξαναλίσκουσαν ‚ εἰ μὴ τὸ παρὰ τοῦ θεοῦ δυναμικὸν αὐτῇ προσείη. ### English translation (Claude) so that the descent was not local; for God is everywhere. But the power of the fire, being wonderful beyond all things because it consumes all, he would not have shown blazing irresistibly yet consuming nothing, unless the power from God were present with it. ### Extrabiblical texts - Aristobulus, Aristob. fr. 2 (Aristobulus (fragments)): quotation, high confidence ### Translation notes - Aristobulus. ### Citation (SBL) Eusebius, Praep. ev. 8.10.15 (Dindorf 1:439; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-10-15). ## Preparation for the Gospel 8.10.16 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-10-16 - Source: Dindorf 1:439–440 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The fire burned nothing and the trumpets sounded without instruments. ### Greek text τῶν γὰρ φυομένων ἐν τῷ ὄρει ἐκείνῳ ἀναλισκομένων σφοδρῶς οὐδὲν ἐξανάλωσεν, ἀλλʼ ἔμεινε τῶν ἁπάντων ἡ χλόη πυρὸς ἄθικτος, σαλπίγγων τε φωναὶ σφοδρότερον συνηκούοντο σὺν τῇ τοῦ πυρὸς ἀστραπηδὸν ἐκφάνσει, μὴ προκειμένων ὀργάνων τοιούτων, μηδὲ τοῦ φωνήσαντος, ἀλλὰ θείᾳ κατασκευῇ γινομένων πάντων. ### English translation (Claude) For though the things growing on that mountain are very readily consumed, it consumed none of them, but the green of all remained untouched by the fire; and the sounds of trumpets were heard more vehemently together with the lightning-like flashing of the fire, though no such instruments were present, nor anyone to sound them, but all things came about by divine arrangement. ### Extrabiblical texts - Aristobulus, Aristob. fr. 2 (Aristobulus (fragments)): quotation, high confidence ### Translation notes - Aristobulus. ### Citation (SBL) Eusebius, Praep. ev. 8.10.16 (Dindorf 1:439–440; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-10-16). ## Preparation for the Gospel 8.10.17 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-10-17 - Source: Dindorf 1:440 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The 'descent' was the manifestation of God's majesty. ### Greek text ὥστε σαφὲς εἶναι διὰ ταῦτα τὴν κατάβασιν τὴν θείαν γεγονέναι, διὰ τὸ τοὺς συνορῶντας ἐκφαντικῶς ἕκαστα καταλαμβάνειν, μήτε τὸ πῦρ κεκαυκὸς, ὡς προείρηται, μηδὲν μήτε τὰς τῶν σαλπίγγων φωνὰς διʼ ἀνθρωπίνης ἐνεργείας ἢ κατασκευῆς ὀργάνων γίνεσθαι, τὸν δὲ θεὸν ἄνευ τινὸς δεικνύναι τὴν ἑαυτοῦ διὰ πάντων μεγαλειότητα.’ ### English translation (Claude) So it is clear from these things that the divine descent took place, because those who beheld it clearly perceived each thing: that the fire burned nothing, as has been said, and that the sounds of the trumpets came about through no human working or construction of instruments, but that God, without anything, displayed his own majesty through all things." ### Extrabiblical texts - Aristobulus, Aristob. fr. 2 (Aristobulus (fragments)): quotation, high confidence ### Translation notes - Aristobulus. ### Citation (SBL) Eusebius, Praep. ev. 8.10.17 (Dindorf 1:440; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-10-17). ## Preparation for the Gospel 8.10.18 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-10-18 - Source: Dindorf 1:440 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Jews are divided into the many, who keep the letter, and philosophers, who contemplate its meaning. ### Greek text Ταῦτα ὁ Ἀριστόβουλος. ἐπεὶ δὲ διεληλύθαμεν τά τε τῶν ἱερῶν νόμων παραγγέλματα τόν τε τρόπον τῆς ἀλληγορουμένης παρʼ αὐτοῖς ἰδέας, ἑξῆς ἂν εἴη καὶ τόδε ἐπισημήνασθαι, ὡς τὸ πᾶν Ἰουδαίων ἔθνος εἰς δύο τμήματα διῄρηται, καὶ τὴν μὲν πληθὺν ταῖς τῶν νόμων κατὰ τὴν ῥητὴν διάνοιαν παρηγγελμέναις ὑποθήκαις ὑπῆγε ‚ τὸ δʼ ἕτερον τῶν ἐν ἕξει τάγμα ταύτης μὲν ἠφίει, θειοτέρᾳ δέ τινι καὶ τοὺς πολλοὺς ἐπαναβεβηκυίᾳ φιλοσοφίᾳ προσέχειν ἠξίου, θεωρίᾳ τε τῶν ἐν τοῖς νόμοις κατὰ διάνοιαν σημαινομένων. ### English translation (Claude) So Aristobulus. Since we have gone through the precepts of the sacred laws and the manner of the allegorical meaning among them, it would follow next to point out also that the whole Jewish nation is divided into two parts. The lawgiver led the multitude by the precepts of the laws enjoined in their literal sense, but the other order, of those with trained understanding, he released from this and thought them worthy to attend to a diviner philosophy, raised above the many, and to the contemplation of what is signified by the laws in their meaning. ### Citation (SBL) Eusebius, Praep. ev. 8.10.18 (Dindorf 1:440; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-10-18). ## Preparation for the Gospel 8.10.19 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-10-19 - Source: Dindorf 1:440 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius introduces Philo's account of the Essenes from his Apology for the Jews. ### Greek text ἦν δὲ τοῦτο φιλοσόφων Ἰουδαίων γένος, ὧν τὴν τοῦ βίου ἄσκησιν καὶ τῶν ἔξωθεν κατεπλάγησαν μυρίοι, τῶν δʼ οἰκείων οἱ περιφανέστατοι καὶ μνήμης ἀλήστου τούτους ἠξίωσαν, Ἰώσηπός τε καὶ Φίλων καὶ ἕτεροι πλείους· ὧν τὰ πολλὰ παρεὶς, δείγματος αὐτὸ μόνον ἕνεκα, τῇ τοῦ Φίλωνος ἐπὶ τοῦ παρόντος ἀρκεσθήσομαι μαρτυρίᾳ, ἣν περὶ τῶν δηλουμένων κατὰ πολλὰ τῶν οἰκείων ὑπομνημάτων τέθειται. τούτων δʼ ἀπὸ τῆς Ὑπὲρ Ἰουδαίων ἀπολογίας λαβὼν σύ γε ἀνάγνωθι ταῦτα ### English translation (Claude) This was a class of Jewish philosophers, whose discipline of life countless outsiders admired, and the most distinguished of their own people thought them worthy of unforgettable memory: Josephus, Philo, and many others. Passing over most of them, I shall be content for now, merely as a sample, with the testimony of Philo, which he has set down about them in many of his own works. Take and read these words from his Apology for the Jews: ### Citation (SBL) Eusebius, Praep. ev. 8.10.19 (Dindorf 1:440; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-10-19). ## Preparation for the Gospel 8.11.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-11-1 - Source: Dindorf 1:440–441 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Philo: the Essenes, named for holiness, live in community throughout Judea. ### Greek text Μυρίους δὲ τῶν γνωρίμων ὁ ἡμέτερος νομοθέτης ἤλειψεν ἐπὶ κοινωνίαν, οἳ καλοῦνται μὲν Ἐσσαῖοι, παρὰ τὴν ὁσιότητά μοι δοκῶ τῆς προσηγορίας ἀξιωθέντες. οἰκοῦσι δὲ πολλὰς μὲν πόλεις τῆς Ἰουδαίας ‚ πολλὰς δὲ κώμας καὶ μεγάλους καὶ πολυανθρώπους ὁμίλους. ### English translation (Claude) "Our lawgiver trained countless of his disciples for a life in common; they are called Essenes, having been thought worthy of the name, I think, because of their holiness. They live in many cities of Judea, and in many villages, and in large and populous groups. ### Extrabiblical texts - Philo, Hypoth. 11 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, Hypothetica 11. ### Citation (SBL) Eusebius, Praep. ev. 8.11.1 (Dindorf 1:440–441; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-11-1). ## Preparation for the Gospel 8.11.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-11-2 - Source: Dindorf 1:441 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: One becomes an Essene by choice, not birth. ### Greek text ἔστι δʼ αὐτοῖς ἡ προαίρεσις οὐ γένει, γένος γὰρ ἐφʼ ἑκουσίοις οὐ γράφεται, διὰ δὲ ζῆλον ἀρετῆς καὶ φιλανθρωπίας ἵμερον. ### English translation (Claude) Their choice is not by birth (for birth is not reckoned in matters of free will), but by zeal for virtue and longing for humanity. ### Extrabiblical texts - Philo, Hypoth. 11 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, Hypothetica 11. ### Citation (SBL) Eusebius, Praep. ev. 8.11.2 (Dindorf 1:441; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-11-2). ## Preparation for the Gospel 8.11.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-11-3 - Source: Dindorf 1:441 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Essenes are mature men free from the passions. ### Greek text Ἐσσαίων γοῦν κομιδῇ νήπιος οὐδεὶς ἀλλʼ οὐδὲ πρωτογένειος, ἢ μειράκιον, ἐπεὶ τά γε τούτων ἀβέβαια ἤθη τῷ τῆς ἡλικίας ἀτελεῖ συννεωτερίζονται· τέλειοι δʼ ἄνδρες καὶ πρὸς γῆρας ἀποκλίναντες ἤδη, μηκέθʼ ὑπὸ τῆς τοῦ σώματος ἐπιρροῆς ἐπικλυζόμενοι, μηδʼ ὑπὸ τῶν παθῶν ἀγόμενοι, τὴν ἀψευδῆ δὲ καὶ μόνην ὄντως ἐλευθερίαν καρπούμενοι. ### English translation (Claude) No Essene, at any rate, is a mere child, nor even a youth with a first beard, or a young man, since their characters are unstable and change with the immaturity of their age; but they are full-grown men already declining toward old age, no longer flooded by the flow of the body nor led by the passions, but enjoying the true and only real freedom. ### Extrabiblical texts - Philo, Hypoth. 11 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, Hypothetica 11. ### Citation (SBL) Eusebius, Praep. ev. 8.11.3 (Dindorf 1:441; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-11-3). ## Preparation for the Gospel 8.11.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-11-4 - Source: Dindorf 1:441 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Essenes own nothing privately and share all things. ### Greek text μάρτυς δὲ τῆς ἐλευθερίας αὐτῶν ὁ βίος. ἴδιον οὐδεὶς οὐδὲν ὑπομένει κτήσασθαι τὸ παράπαν ‚ οὐκ οἰκίαν, οὐκ ἀνδράποδον‚ οὐ χωρίον, οὐ βοσκήματα, οὐχ ὅσα ἄλλα παρασκευαὶ καὶ χορηγίαι πλούτου· πάντα δʼ εἰς μέσον ἀθρόα καταθέντες κοινὴν καρποῦνται τὴν ἁπάντων ὠφέλειαν. ### English translation (Claude) Their life bears witness to their freedom. No one is willing to acquire any private property at all, not a house, not a slave, not a field, not flocks, nor any of the other supplies and resources of wealth; but placing everything together in common, they enjoy the common benefit of all. ### Extrabiblical texts - Philo, Hypoth. 11 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, Hypothetica 11. ### Citation (SBL) Eusebius, Praep. ev. 8.11.4 (Dindorf 1:441; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-11-4). ## Preparation for the Gospel 8.11.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-11-5 - Source: Dindorf 1:441 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: They live in fellowships with common meals. ### Greek text οἰκοῦσι δʼ ἐν ταὐτῷ, κατὰ θιάσους ἑταιρίας καὶ συσσίτια πεποιημένοι, καὶ πάνθʼ ὑπὲρ τοῦ κοινωφελοῦς πραγματευόμενοι διατελοῦσιν. ### English translation (Claude) They live together, formed into fellowships, companies, and common meals, and continue doing everything for the common good. ### Extrabiblical texts - Philo, Hypoth. 11 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, Hypothetica 11. ### Citation (SBL) Eusebius, Praep. ev. 8.11.5 (Dindorf 1:441; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-11-5). ## Preparation for the Gospel 8.11.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-11-6 - Source: Dindorf 1:441 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Each works diligently from dawn to dusk. ### Greek text ἀλλʼ ἑτέρων ἕτεραι πραγματεῖαι, αἷς ἐπαποδύντες ἀόκνως διαθλοῦσιν, οὐ κρυμὸν ‚ οὐ θάλπος, οὐχ ὅσα ἀέρος νεωτερίσματα προφασιζόμενοι· πρὶν δʼ ἥλιον ἀνασχεῖν ἐπὶ τὰ συνήθη τρεπόμενοι, δυομένου μόλις ἐπανίασι χαίροντες, οὐχ ἧττον τῶν ἐν τοῖς γυμνικοῖς ἐξεταζομένων ἀγῶσιν. ### English translation (Claude) But different people have different occupations, to which they strip and labor without hesitation, making no excuse of cold, or heat, or any changes of weather; turning to their usual tasks before sunrise, they return when it has scarcely set, rejoicing no less than those tested in athletic contests. ### Extrabiblical texts - Philo, Hypoth. 11 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, Hypothetica 11. ### Citation (SBL) Eusebius, Praep. ev. 8.11.6 (Dindorf 1:441; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-11-6). ## Preparation for the Gospel 8.11.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-11-7 - Source: Dindorf 1:441 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: They consider their work better exercise than athletics. ### Greek text ὑπολαμβάνουσι γὰρ ἄττʼ ἂν ἐπιτηδεύσωσιν εἶναι βιωφελέστερα καὶ ἡδίω ψυχῇ καὶ σώματι τὰ γυμνάσματα, καὶ πολυχρονιώτερα τῶν ἐν ἀθλήσεσι, μὴ συναφηβῶντα τῇ τοῦ σώματος ἀκμῇ. ### English translation (Claude) For they suppose that whatever they practice are exercises more useful for life and more pleasant to soul and body, and more lasting than those of athletes, since they do not fade with the body's prime. ### Extrabiblical texts - Philo, Hypoth. 11 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, Hypothetica 11. ### Citation (SBL) Eusebius, Praep. ev. 8.11.7 (Dindorf 1:441; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-11-7). ## Preparation for the Gospel 8.11.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-11-8 - Source: Dindorf 1:441–442 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Some farm, some herd, some keep bees. ### Greek text εἰσὶ γὰρ αὐτῶν οἱ μὲν γεηπόνοι, τῶν περὶ σπορὰν καὶ γεωργίαν ἐπιστήμονες ‚ οἱ δʼ ἀγελάρχαι, παντοδαπῶν θρεμμάτων ἡγεμόνες, ἔνιοι δὲ σμήνη μελιττῶν ἐπιτροπεύουσιν. ### English translation (Claude) For some of them are farmers, skilled in sowing and cultivation; others are herdsmen, leaders of all kinds of flocks; some tend swarms of bees. ### Extrabiblical texts - Philo, Hypoth. 11 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, Hypothetica 11. ### Citation (SBL) Eusebius, Praep. ev. 8.11.8 (Dindorf 1:441–442; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-11-8). ## Preparation for the Gospel 8.11.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-11-9 - Source: Dindorf 1:442 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Others are craftsmen. ### Greek text ἄλλοι δὲ δημιουργοὶ τῶν κατὰ τέχνας εἰσὶν, ὑπὲρ τοῦ μηδὲν ὧν αἱ ἀναγκαῖαι χρεῖαι βιάζονται παθεῖν ‚ οὐδὲν ἀναβαλλόμενοι τῶν εἰς πορισμὸν ἀνυπαίτιον. ### English translation (Claude) Others are craftsmen in the various arts, so as to suffer none of the things that necessary needs compel, putting off nothing that leads to blameless provision. ### Extrabiblical texts - Philo, Hypoth. 11 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, Hypothetica 11. ### Citation (SBL) Eusebius, Praep. ev. 8.11.9 (Dindorf 1:442; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-11-9). ## Preparation for the Gospel 8.11.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-11-10 - Source: Dindorf 1:442 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Wages go to a common treasurer who provides for all. ### Greek text ἐκ δὴ τῶν οὕτως διαφερόντων ἕκαστοι τὸν μισθὸν λαβόντες ἑνὶ διδόασι τῷ χειροτονηθέντι ταμίᾳ· λαβὼν δʼ ἐκεῖνος αὐτίκα τἀπιτήδεια ὠνεῖται, καὶ παρέχει τροφὰς ἀφθόνους καὶ τἄλλα ὧν ὁ ἀνθρώπινος βίος χρειώδης. ### English translation (Claude) From those so differing, each receives his wages and gives them to the one elected treasurer; and he, on receiving them, at once buys what is needed and provides abundant food and the other things of which human life has need. ### Extrabiblical texts - Philo, Hypoth. 11 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, Hypothetica 11. ### Citation (SBL) Eusebius, Praep. ev. 8.11.10 (Dindorf 1:442; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-11-10). ## Preparation for the Gospel 8.11.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-11-11 - Source: Dindorf 1:442 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: They eat together and live frugally. ### Greek text οἱ δʼ ὁμοδίαιτοι καὶ ὁμοτράπεζοι καθʼ ἑκάστην ἡμέραν εἰσὶ τοῖς αὐτοῖς ἀσμενίζοντες ‚ ὀλιγοδεείας ἐρασταὶ, πολυτέλειαν ὡς ψυχῆς καὶ σώματος νόσον ἐκτρεπόμενοι. ### English translation (Claude) They live and eat together every day, content with the same things, lovers of frugality, avoiding extravagance as a disease of soul and body. ### Extrabiblical texts - Philo, Hypoth. 11 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, Hypothetica 11. ### Citation (SBL) Eusebius, Praep. ev. 8.11.11 (Dindorf 1:442; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-11-11). ## Preparation for the Gospel 8.11.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-11-12 - Source: Dindorf 1:442 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Even clothing is held in common. ### Greek text κοινὴ δʼ οὐ τράπεζα μόνον, ἀλλὰ καὶ ἐσθὴς αὐτοῖς ἐστί. πρόκεινται γὰρ χειμῶνι μὲν στιφραὶ χλαῖναι, θέρει δʼ ἐξωμίδες εὐτελεῖς, ὡς εὐμαρῶς ἐξεῖναι τῷ βουλομένῳ ἣν ἂν ἐθελήσῃ λαβεῖν, ἐπειδὴ καὶ τὰ ἑνὸς ἀπάντων καὶ τὰ πάντων ἔμπαλιν ἑνὸς ὑπείληπται. ### English translation (Claude) Not only the table but also clothing is common to them. For thick cloaks are laid out for winter and cheap tunics for summer, so that anyone who wishes may easily take whichever he likes, since what belongs to one is considered to belong to all, and conversely what belongs to all to each. ### Extrabiblical texts - Philo, Hypoth. 11 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, Hypothetica 11. ### Citation (SBL) Eusebius, Praep. ev. 8.11.12 (Dindorf 1:442; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-11-12). ## Preparation for the Gospel 8.11.13 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-11-13 - Source: Dindorf 1:442 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The sick and the old are cared for by all. ### Greek text καὶ μὴν εἴ τις αὐτῶν ἀσθενήσειεν, ἐκ τῶν κοινῶν νοσηλεύεται, θεραπευόμενος ταῖς ἁπάντων ἐπιμελείαις καὶ φροντίσιν. οἶ δὲ δὴ πρεσβῦται κἂν εἰ τύχοιεν ἄτεκνοι, καθάπερ οὐ πολύπαιδες μόνον, ἀλλὰ καὶ σφόδρα εὔπαιδες, ἐν εὐτυχεστάτῳ καὶ λιπαρωτάτῳ γήρᾳ τὸν βίον εἰώθασι καταλύειν, ὑπὸ τοσούτων προνομίας ἀξιούμενοι καὶ τιμῆς, ἑκουσίῳ γνώμῃ μᾶλλον ἢ φύσεως ἀνάγκῃ θεραπεύειν ἀξιούντων. ### English translation (Claude) Moreover, if any of them falls ill, he is nursed from the common resources, cared for with the attention and concern of all. And the old men, even if they happen to be childless, are accustomed to end their lives in a most fortunate and comfortable old age, as though they had not only many children but very good ones, being thought worthy of privilege and honor by so many who think it right to care for them by free choice rather than by the necessity of nature. ### Extrabiblical texts - Philo, Hypoth. 11 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, Hypothetica 11. ### Citation (SBL) Eusebius, Praep. ev. 8.11.13 (Dindorf 1:442; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-11-13). ## Preparation for the Gospel 8.11.14 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-11-14 - Source: Dindorf 1:442 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Philo: the Essenes renounce marriage, which he says would dissolve their community, and disparage women. ### Greek text ἔτι τοίνυν ὅπερ ἢ μόνον ἢ μάλιστα τὴν κοινωνίαν ἔμελλε διαλύειν ὀξυδερκέστερον ἰδόντες γάμον παρῃτήσαντο μετὰ καὶ τοῦ διαφερόντως ἀσκεῖν ἐγκράτειαν. Ἐσσαίων γὰρ οὐδεὶς ἄγεται γυναῖκα, διότι φίλαυτον ἡ γυνὴ καὶ ζηλότυπον οὐ μετρίως καὶ δεινὸν ἀνδρὸς ἤθη παλεῦσαι καὶ συνεχέσι γοητείαις ὑπάγεσθαι. ### English translation (Claude) Further, perceiving with keener sight what alone or most of all would dissolve their community, they renounced marriage, together with practicing self-control in a special degree. For no Essene takes a wife, because a wife is selfish, excessively jealous, and clever at ensnaring a man's character and leading him on by continual enchantments. ### Extrabiblical texts - Philo, Hypoth. 11 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, Hypothetica 11. Philo's negative portrayal of women is translated as written; it is his view of the Essenes' reasons. ### Citation (SBL) Eusebius, Praep. ev. 8.11.14 (Dindorf 1:442; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-11-14). ## Preparation for the Gospel 8.11.15 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-11-15 - Source: Dindorf 1:442–443 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Philo describes the wife as beguiling the husband's mind. ### Greek text μελετήσασά γὰρ θῶπας λόγους καὶ τὴν ἄλλην ὑπόκρισιν ‚ ὥσπερ ἐπὶ σκηνῆς, ὄψεις καὶ ἀκοὰς ὅταν δελεάσῃ, διηπατημένων οἷα ὑπηκόων, τὸν ἡγεμόνα νοῦν φενακίζει. ### English translation (Claude) For having practiced flattering words and the other forms of play-acting, as on a stage, when she has ensnared the eyes and ears, deceiving them like subjects, she cheats the ruling mind. ### Extrabiblical texts - Philo, Hypoth. 11 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, Hypothetica 11. ### Citation (SBL) Eusebius, Praep. ev. 8.11.15 (Dindorf 1:442–443; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-11-15). ## Preparation for the Gospel 8.11.16 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-11-16 - Source: Dindorf 1:443 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Philo: with children, the wife becomes bolder and demands what harms the community. ### Greek text παῖδες δʼ εἰ γένοιντο, φρονήματος ὑποπλησθεῖσα καὶ παρρησίας, ὅσα κατʼ εἰρωνείαν πρότερον ὑπούλως ὑπῃνίττετο, ταῦτα ἀπʼ εὐτολμοτέρου θράσους ἐκλαλεῖ καὶ ἀναισχυντοῦσα βιάζεται πράττειν, ὧν ἕκαστον κοινωνίας ἐχθρόν. ### English translation (Claude) And if children are born, filled with pride and boldness of speech, she blurts out with more daring audacity what she previously hinted at slyly in irony, and shamelessly forces him to do things each of which is hostile to community. ### Extrabiblical texts - Philo, Hypoth. 11 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, Hypothetica 11. ### Citation (SBL) Eusebius, Praep. ev. 8.11.16 (Dindorf 1:443; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-11-16). ## Preparation for the Gospel 8.11.17 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-11-17 - Source: Dindorf 1:443 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Family ties make a man unable to give himself to the community. ### Greek text ὁ γὰρ ἢ γυναικὸς φίλτροις ἐνδεθεὶς ἢ τέκνων ἀνάγκῃ φύσεως προκηδόμενος οὐκέτι πρὸς ἄλλους ὁ αὐτός ἐστιν ‚ ἀλλʼ ἕτερος γέγονε λεληθὼς ἀντʼ ἐλευθέρου δοῦλος. ### English translation (Claude) For one who is bound by a wife's love-charms, or anxious for his children by the necessity of nature, is no longer the same toward others, but has become another without noticing it, a slave instead of a free man. ### Extrabiblical texts - Philo, Hypoth. 11 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, Hypothetica 11. ### Citation (SBL) Eusebius, Praep. ev. 8.11.17 (Dindorf 1:443; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-11-17). ## Preparation for the Gospel 8.11.18 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-11-18 - Source: Dindorf 1:443 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Even kings admire the Essenes. ### Greek text οὕτως γοῦν ὁ βίος ἐστὶν αὐτῶν περιμάχητος, ὥστʼ οὐκ ἰδιῶται μόνον, ἀλλὰ καὶ μεγάλοι βασιλεῖς ἀγάμενοι τοὺς ἄνδρας τεθήπασι, καὶ τὸ σεμνὸν αὐτῶν ἀποδοχαῖς καὶ τιμαῖς ἔτι μᾶλλον σεμνοποιοῦσι. ### English translation (Claude) So enviable, at any rate, is their life that not only private persons but even great kings, admiring the men, are amazed, and further dignify their dignity with approval and honors. ### Extrabiblical texts - Philo, Hypoth. 11 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, Hypothetica 11. ### Citation (SBL) Eusebius, Praep. ev. 8.11.18 (Dindorf 1:443; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-11-18). ## Preparation for the Gospel 8.11.19 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-11-19 - Source: Dindorf 1:443 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius introduces Philo's second account of the Essenes. ### Greek text Ταῦτα μὲν ἀπὸ τοῦ εἰρημένου κείσθω συγγράμματος· ἀπὸ δὲ τοῦ Περὶ τοῦ πάντα σπουδαῖον ἐλεύθερον εἶναι τὰ οὕτως ἔχοντα παραθήσομαι ### English translation (Claude) Let these be set down from the treatise mentioned; and from the work That Every Good Man Is Free I shall quote the following: ### Citation (SBL) Eusebius, Praep. ev. 8.11.19 (Dindorf 1:443; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-11-19). ## Preparation for the Gospel 8.12.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-12-1 - Source: Dindorf 1:443 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Philo: Palestine too has its men of virtue. ### Greek text “ Ἔστι δὲ καὶ ἡ ἐν Παλαιστίνῃ Συρία καλοκαγαθίας οὐκ ἄγονος, ἣν πολυανθρωποτάτου ἔθνους τῶν Ἰουδαίων οὐκ ὀλίγη μοῖρα νέμεται. ### English translation (Claude) "Palestinian Syria too is not barren of nobility of character; it is inhabited by no small part of the very populous nation of the Jews. ### Extrabiblical texts - Philo, Prob. 75–91 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, That Every Good Man Is Free 75–91. ### Citation (SBL) Eusebius, Praep. ev. 8.12.1 (Dindorf 1:443; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-12-1). ## Preparation for the Gospel 8.12.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-12-2 - Source: Dindorf 1:443 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The four thousand Essenes serve God by holiness of mind, not animal sacrifice. ### Greek text λέγονται δέ τινες παρʼ αὐτοῖς ὄνομα Ἐσσαῖοι, πλῆθος ὑπὲρ τετρακισχιλίους ‚ κατʼ ἐμὴν δόξαν οὐκ ἀκριβεῖ τύπῳ διαλέκτου Ἑλληνικῆς, παρώνυμοι ὁσιότητος ‚ ἐπειδὴ κἀν τοῖς μάλιστα θεραπευταὶ θεοῦ γεγόνασιν ‚ οὐ ζῷα καταθύοντες, ἀλλʼ ἱεροπρεπεῖς τὰς ἑαυτῶν διανοίας κατασκευάζειν ἀξιοῦντες. ### English translation (Claude) Some among them are called Essenes, more than four thousand in number; in my opinion, by an inexact form of the Greek language, derived from holiness, since they have become servants of God in the highest degree, not by sacrificing animals, but by resolving to make their own minds fit for holiness. ### Extrabiblical texts - Philo, Prob. 75–91 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, That Every Good Man Is Free 75–91. ### Citation (SBL) Eusebius, Praep. ev. 8.12.2 (Dindorf 1:443; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-12-2). ## Preparation for the Gospel 8.12.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-12-3 - Source: Dindorf 1:443 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Essenes live in villages to avoid the corruption of cities. ### Greek text οὗτοι τὸ μὲν πρῶτον κωμηδὸν οἰκοῦσι τὰς πόλεις ἐκτρεπόμενοι, διὰ τὰς τῶν πολιτευομένων χειροήθεις ἀνομίας, εἰδότες ἐκ τῶν συνόντων, ὡς ἀπὸ ἀέρος φθοροποιοῦ νόσον, ἐγγινομένην προσβολὴν ψυχαῖς ἀνίατον. ### English translation (Claude) These, first of all, live in villages, avoiding the cities because of the habitual lawlessness of their inhabitants, knowing that from companions, as disease from a pestilential air, an incurable attack arises in souls. ### Extrabiblical texts - Philo, Prob. 75–91 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, That Every Good Man Is Free 75–91. ### Citation (SBL) Eusebius, Praep. ev. 8.12.3 (Dindorf 1:443; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-12-3). ## Preparation for the Gospel 8.12.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-12-4 - Source: Dindorf 1:443–444 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: They farm and practice peaceful crafts, without hoarding. ### Greek text ὧν οἱ μὲν γεωπονοῦντες, οἱ δὲ τέχνας μετιόντες, ὅσαι συνεργάτιδες εἰρήνης, ἑαυτούς τε καὶ τοὺς πλησιάζοντας ὠφελοῦσιν, οὐκ ἄργυρον καὶ χρυσὸν θησαυροφυλακοῦντες, οὐδʼ ἀποτομὰς γῆς μεγάλας κτώμενοι διʼ ἐπιθυμίαν προσόδων, ἀλλʼ ὅσα πρὸς τὰς ἀναγκαίας τοῦ βίου χρείας ἐκπορίζοντες. ### English translation (Claude) Of them, some till the soil, others pursue the crafts that cooperate with peace, benefiting themselves and their neighbors; they do not hoard silver and gold, nor acquire large tracts of land from desire for revenue, but provide only what is needed for the necessary uses of life. ### Extrabiblical texts - Philo, Prob. 75–91 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, That Every Good Man Is Free 75–91. ### Citation (SBL) Eusebius, Praep. ev. 8.12.4 (Dindorf 1:443–444; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-12-4). ## Preparation for the Gospel 8.12.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-12-5 - Source: Dindorf 1:444 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Voluntarily poor, they count contentment as wealth. ### Greek text μόνοι γὰρ ἐξ ἁπάντων σχεδὸν ἀνθρώπων ἀχρήματοι καὶ ἀκτήμονες αὐτοὶ γεγονότες, ἐπιτηδεύσει τὸ πλέον ἢ ἐνδείᾳ εὐτυχίας, πλουσιώτατοι νομίζονται, τὴν ὀλιγοδεΐαν καὶ εὐκολίαν, ὅπερ ἐστὶν, κρίνοντες περιουσίαν. ### English translation (Claude) For they alone of almost all people, having become without money and without possessions by deliberate practice rather than by lack of good fortune, are considered very rich, judging frugality and contentment, as indeed they are, to be abundance. ### Extrabiblical texts - Philo, Prob. 75–91 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, That Every Good Man Is Free 75–91. ### Citation (SBL) Eusebius, Praep. ev. 8.12.5 (Dindorf 1:444; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-12-5). ## Preparation for the Gospel 8.12.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-12-6 - Source: Dindorf 1:444 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: They make no weapons and engage in no trade. ### Greek text βελῶν ‚ ἢ ἀκόντων, ἢ ξιφιδίων, ἢ κράνους, ἢ θώρακος, ἢ ἀσπίδος, οὐδένα παρʼ αὐτοῖς ἂν εὕροις δημιουργὸν, οὐδὲ συνόλως ὁπλοποιὸν, ἢ μηχανοποιὸν, ἤ τι τῶν κατὰ πόλεμον ἐπιτηδεύοντα, ἀλλʼ οὐδʼ ὅσα κατʼ εἰρήνην εὐόλισθα εἰς κακίαν· ἐμπορίας γὰρ ἢ καπηλείας ἢ ναυκληρίας οὐδʼ ὄναρ ἴσασι, τὰς εἰς πλεονεξίαν ἀφορμὰς ἀποδιοπομπούμενοι. ### English translation (Claude) You would find among them no maker of arrows, javelins, daggers, helmet, breastplate, or shield, nor in general any armorer, engine-maker, or anyone engaged in the business of war, nor even in the things of peace that easily slip into wickedness; for they do not even dream of trade, retail, or shipping, banishing the occasions of greed. ### Extrabiblical texts - Philo, Prob. 75–91 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, That Every Good Man Is Free 75–91. ### Citation (SBL) Eusebius, Praep. ev. 8.12.6 (Dindorf 1:444; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-12-6). ## Preparation for the Gospel 8.12.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-12-7 - Source: Dindorf 1:444 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: They have no slaves, holding slavery unjust and contrary to nature. ### Greek text δοῦλός τε παρʼ αὐτοῖς οὐδὲ εἷς ἐστιν, ἀλλʼ ἐλεύθεροι πάντες, ἀνθυπουργοῦντες ἀλλήλοις· καταγινώσκουσί τε τῶν δεσποτῶν οὐ μόνον ὡς ἀδίκων ἰσότητα λυμαινομένων, ἀλλὰ καὶ ὡς ἀσεβῶν, θεσμὸν φύσεως ἀναιρούντων ‚ ἢ πάντας ὁμοίως γεννήσασα καὶ θρέψασα μητρὸς τρόπον ἀδελφοὺς γνησίους, οὐ λεγομένους, ἀλλʼ ὄντας ὄντως ἀπειργάσατο. ### English translation (Claude) There is not a single slave among them, but all are free, serving one another in turn. They condemn masters, not only as unjust, corrupting equality, but also as impious, destroying the ordinance of nature, which, having begotten and nourished all alike as a mother, made them genuine brothers, not in name but in truth. ### Extrabiblical texts - Philo, Prob. 75–91 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, That Every Good Man Is Free 75–91. ### Citation (SBL) Eusebius, Praep. ev. 8.12.7 (Dindorf 1:444; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-12-7). ## Preparation for the Gospel 8.12.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-12-8 - Source: Dindorf 1:444 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Greed has destroyed natural human brotherhood. ### Greek text ὧν τὴν συγγένειαν ἡ ἐπίβουλος πλεονεξία παρευημερήσασα διέσεισεν, ἀντʼ οἰκειότητος ἀλλοτριότητα καὶ ἀντὶ φιλίας ἔχθραν ἐργασαμένη. ### English translation (Claude) This kinship, scheming greed has overthrown by prevailing, producing estrangement instead of intimacy and enmity instead of friendship. ### Extrabiblical texts - Philo, Prob. 75–91 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, That Every Good Man Is Free 75–91. ### Citation (SBL) Eusebius, Praep. ev. 8.12.8 (Dindorf 1:444; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-12-8). ## Preparation for the Gospel 8.12.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-12-9 - Source: Dindorf 1:444–445 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Essenes study ethics above logic and physics, trained by their divinely inspired laws. ### Greek text φιλοσοφίας τε τὸ μὲν λογικὸν, ὡς οὐκ ἀναγκαῖον εἰς κτῆσιν ἀρετῆς, λογοθήραις, τὸ δὲ φυσικὸν, ὡς μεῖζον ἢ κατὰ ἀνθρωπίνην φύσιν, μετεωρολέσχαις ἀπολιπόντες, πλὴν ὅσον αὐτοῦ περὶ ὑπάρξεως θεοῦ καὶ τῆς τοῦ παντὸς γενέσεως φιλοσοφεῖται ‚ τὸ ἠθικὸν εὖ μάλα διαπονοῦσιν, ἀλείπταις χρώμενοι τοῖς πατρῴοις νόμοις, οὓς ἀμήχανον ἀνθρωπίνην ἐπινοῆσαι ψυχὴν ἄνευ κατακωχῆς ἐνθέου. ### English translation (Claude) Of philosophy, they leave the logical part, as not necessary for the acquisition of virtue, to word-hunters, and the natural part, as too great for human nature, to talkers about the heavens, except so much of it as concerns the existence of God and the origin of the universe; but the ethical part they work at very thoroughly, using as trainers their ancestral laws, which a human soul could not possibly have conceived without divine inspiration. ### Extrabiblical texts - Philo, Prob. 75–91 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, That Every Good Man Is Free 75–91. ### Citation (SBL) Eusebius, Praep. ev. 8.12.9 (Dindorf 1:444–445; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-12-9). ## Preparation for the Gospel 8.12.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-12-10 - Source: Dindorf 1:445 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On the Sabbath they gather in synagogues to hear the Scriptures read and explained. ### Greek text τούτους ἀναδιδάσκονται μὲν καὶ παρὰ τὸν ἄλλον χρόνον, ἐν δὲ ταῖς ἑβδόμαις διαφερόντως. ἱερὰ γὰρ ἡ ἑβδόμη νενόμισται, καθʼ ἣν τῶν ἄλλων ἀνέχοντες ἔργων, εἰς ἱεροὺς ἀφικνούμενοι τόπους, οἳ καλοῦνται συναγωγαὶ, καθʼ ἡλικίας ἐν τάξεσιν ὑπὸ πρεσβυτέροις νέοι καθέζονται, μετὰ κόσμου τοῦ προσήκοντος ἔχοντες ἀκροατικῶς. εἷς μέν τις τὰς βίβλους ἀναγινώσκει λαβὼν, ἕτερος δὲ τῶν ἐμπειροτάτων ὅσα μὴ γνώριμα παρελθὼν ἀναδιδάσκει· τὰ γὰρ πλεῖστα διὰ συμβόλων ἀρχαιοτρόπῳ ζηλώσει παρʼ αὐτοῖς φιλοσοφεῖται. ### English translation (Claude) They are taught these at other times too, but especially on the seventh days. For the seventh day is held sacred; on it they abstain from other work and come to sacred places called synagogues, where they sit in rows by age, the young below the elders, listening with fitting decorum. Then one takes the books and reads, and another of the most experienced comes forward and explains what is not understood; for most things are treated philosophically among them through symbols, with an ancient zeal. ### Extrabiblical texts - Philo, Prob. 75–91 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, That Every Good Man Is Free 75–91. ### Citation (SBL) Eusebius, Praep. ev. 8.12.10 (Dindorf 1:445; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-12-10). ## Preparation for the Gospel 8.12.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-12-11 - Source: Dindorf 1:445 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: They learn piety, justice, and ethics under the rules of love of God, virtue, and humanity. ### Greek text παιδεύονται δὲ εὐσέβειαν, ὁσιότητα, δικαιοσύνην, οἰκονομίαν, πολιτείαν, καὶ ἐπιστήμην τῶν πρὸς ἀλήθειαν ἀγαθῶν καὶ κακῶν καὶ ἀδιαφόρων, αἱρέσεις ὧν χρὴ καὶ φυγὰς τῶν ἐναντίων, νόμοις καὶ κανόσι τριττοῖς χρώμενοι, τῷ τε φιλοθέῳ καὶ φιλαρέτῳ καὶ φιλανθρώπῳ. ### English translation (Claude) They are taught piety, holiness, justice, household management, citizenship, and knowledge of what is truly good, bad, and indifferent, what to choose and what opposites to flee, using a threefold set of rules and standards: love of God, love of virtue, and love of humanity. ### Extrabiblical texts - Philo, Prob. 75–91 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, That Every Good Man Is Free 75–91. ### Citation (SBL) Eusebius, Praep. ev. 8.12.11 (Dindorf 1:445; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-12-11). ## Preparation for the Gospel 8.12.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-12-12 - Source: Dindorf 1:445 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Their love of God, of virtue, and of humanity are shown in their way of life. ### Greek text τοῦ μὲν οὖν φιλοθέου δείγματα μυρία παρέχει ἡ παρʼ ὅλον τὸν βίον συνεχὴς καὶ ἐπάλληλος ἁγνεία, τὸ ἀνώμοτον, τὸ ἀψευδὲς, τὸ πάντων μὲν ἀγαθῶν αἴτιον, κακοῦ δὲ μηδενὸς νομίζειν εἶναι τὸ θεῖον· τοῦ δὲ φιλαρέτου τὸ ἀφιλοχρήματον, τὸ ἀφιλόδοξον, τὸ ἀφιλήδονον, τὸ ἐγκρατὲς, τὸ καρτερικὸν, ἔτι δὲ ὀλιγοδέειαν, ἀφέλειαν, εὐκολίαν, τὸ ἄτυφον, τὸ νόμιμον, τὸ εὐσταθὲς, καὶ ὅσα τούτοις ὁμοιότροπα· τοῦ δὲ φιλανθρώπου δείγματα εὔνοια, ἰσότης, ἡ παντὸς λόγου κρείττων κοινωνία, περὶ ἧς οὐκ ἄκαιρον βραχέα εἰπεῖν. ### English translation (Claude) Of love of God they give countless proofs: continual and unbroken purity throughout their whole life, abstention from oaths, truthfulness, and the belief that the divine is the cause of all good and of no evil. Of love of virtue: freedom from love of money, of fame, and of pleasure, self-control, endurance, and further frugality, simplicity, contentment, modesty, respect for law, steadiness, and all such things. Of love of humanity: goodwill, equality, and a fellowship beyond all description, about which it is not out of place to say a little. ### Extrabiblical texts - Philo, Prob. 75–91 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, That Every Good Man Is Free 75–91. ### Citation (SBL) Eusebius, Praep. ev. 8.12.12 (Dindorf 1:445; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-12-12). ## Preparation for the Gospel 8.12.13 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-12-13 - Source: Dindorf 1:445–446 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Their houses are open to all members. ### Greek text πρῶτον τοίνυν οὐδενὸς οἰκία τίς ἐστιν ἰδία, ἣν οὐχὶ πάντων εἶναι κοινὴν συμβέβηκε. πρὸς γὰρ τῷ κατὰ θιάσους συνοικεῖν ἀναπέπταται καὶ τοῖς ἑτέρωθεν ἀφικνουμένοις τῶν ὁμοζήλων. ### English translation (Claude) First, then, no one's house is his own, but it is common to all. For besides their living together in fellowships, it is open to those of like zeal who come from elsewhere. ### Extrabiblical texts - Philo, Prob. 75–91 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, That Every Good Man Is Free 75–91. ### Citation (SBL) Eusebius, Praep. ev. 8.12.13 (Dindorf 1:445–446; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-12-13). ## Preparation for the Gospel 8.12.14 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-12-14 - Source: Dindorf 1:446 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Treasury, clothing, and meals are shared. ### Greek text εἶτʼ ἐστὶ ταμεῖον ἓν πάντων καὶ δαπάναι· καὶ κοιναὶ μὲν ἐσθῆτες, κοιναὶ δὲ τροφαὶ συσσίτια πεποιημένων. τὸ γὰρ ὁμωρόφιον ‚ ἢ ὁμοδίαιτον ‚ ἢ ὁμοτράπεζον ‚ οὐκ ἄν τις εὕροι παρʼ ἑτέροις μᾶλλον ἔργῳ βεβαιούμενον, καὶ μήποτʼ εἰκότως· ### English translation (Claude) Then there is one treasury for all and common expenses; common are the garments, common the food, for they hold common meals. For living under one roof, one way of life, and one table would not be found more firmly established in practice among others; and perhaps reasonably so. ### Extrabiblical texts - Philo, Prob. 75–91 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, That Every Good Man Is Free 75–91. ### Citation (SBL) Eusebius, Praep. ev. 8.12.14 (Dindorf 1:446; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-12-14). ## Preparation for the Gospel 8.12.15 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-12-15 - Source: Dindorf 1:446 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Wages are pooled; the sick are cared for from the common fund. ### Greek text ὅσα γὰρ ἂν μεθʼ ἡμέραν ἐργασάμενοι λάβωσιν ἐπὶ μισθῷ, ταῦτʼ οὐκ ἴδια φυλάττουσιν ‚ ἀλλʼ εἰς μέσον προτιθέντες κοινὴν τοῖς ἐθέλουσι χρῆσθαι τὴν ἀπʼ αὐτῶν παρασκευάζουσιν ὠφέλειαν· οἵ τε νοσοῦντες οὐχ ὅτι πορίζειν ἀδυνατοῦσιν ἀμελοῦνται, πρὸς τὰς νοσηλείας ἐκ τῶν κοινῶν ἔχοντες ἐν ἑτοίμῳ, ὡς μετὰ πάσης ἀδείας ἐξ ἀφθονωτέρων ἀναλίσκειν. ### English translation (Claude) For whatever they receive as wages for their day's work they do not keep as their own, but put it out in common and make its benefit available to those who wish to use it. And the sick are not neglected because they cannot earn, having ready from the common funds what they need for nursing, so that they may spend with all freedom from a plentiful supply. ### Extrabiblical texts - Philo, Prob. 75–91 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, That Every Good Man Is Free 75–91. ### Citation (SBL) Eusebius, Praep. ev. 8.12.15 (Dindorf 1:446; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-12-15). ## Preparation for the Gospel 8.12.16 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-12-16 - Source: Dindorf 1:446 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: They honor the elderly; their philosophy is practiced, not verbal. ### Greek text αἰδὼς δʼ ἐστὶ πρεσβυτέρων καὶ φροντὶς, οἵα γονέων ὑπὸ γνησίων παίδων, χερσὶ καὶ διανοίαις μυρίαις ἐν ἀφθονίᾳ τῇ πάσῃ γηροτροφουμένων. τοιούτους ἡ δίχα περιεργίας Ἑλληνικῶν ὀνομάτων ἀθλητὰς ἀρετῆς ἀπεργάζεται φιλοσοφία, γυμνάσματα προτιθεῖσα τὰς ἐπαινετὰς πράξεις, ἐξ ὧν ἡ ἀδούλωτος ἐλευθερία βεβαιοῦται. ### English translation (Claude) They show respect and care for the elders, such as genuine children give their parents, nursing them in old age in all abundance with countless hands and thoughts. Such athletes of virtue does philosophy produce, free of the fussiness of Greek terms, setting before them praiseworthy actions as exercises, by which unenslaved freedom is made secure. ### Extrabiblical texts - Philo, Prob. 75–91 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, That Every Good Man Is Free 75–91. ### Citation (SBL) Eusebius, Praep. ev. 8.12.16 (Dindorf 1:446; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-12-16). ## Preparation for the Gospel 8.12.17 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-12-17 - Source: Dindorf 1:446 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Cruel rulers who butchered the people were themselves punished by justice. ### Greek text σημεῖον δὲ, πολλῶν κατὰ καιροὺς ἐπαναστάντων τῇ χώρᾳ δυναστῶν ‚ καὶ φύσεσι καὶ προαιρέσεσι χρησαμένων διαφερούσαις ‚ οἱ μὲν γὰρ εἰς τὸ ἀτίθασον ἀγριότητα θηρίων ἐκνικῆσαι σπουδάσαντες, οὐδὲν παραλιπόντες τῶν εἰς ὠμότητα, τοὺς ὑπηκόους ἀγεληδὸν ἱερεύοντες ‚ ἢ καὶ ζῶντας ἔτι μαγείρων τρόπον κατὰ μέρη καὶ μέλη κρεουργοῦντες, ἄχρι τοῦ τὰς αὐτὰς ὑπομεῖναι συμφορὰς ὑπὸ τῆς τὰ ἀνθρώπεια ἐφορώσης δίκης, οὐκ ἐπαύσαντο· ’ ### English translation (Claude) A proof of this: many rulers at various times have risen up against the country, differing in nature and policy. Some, striving to outdo the savagery of wild beasts in untamability, leaving nothing undone in cruelty, slaughtering their subjects in herds, or even cutting them up alive, like cooks, part by part and limb by limb, did not stop until they themselves suffered the same calamities from the justice that oversees human affairs; ### Extrabiblical texts - Philo, Prob. 75–91 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, That Every Good Man Is Free 75–91. ### Citation (SBL) Eusebius, Praep. ev. 8.12.17 (Dindorf 1:446; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-12-17). ## Preparation for the Gospel 8.12.18 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-12-18 - Source: Dindorf 1:446–447 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Other rulers were treacherous and left lasting misery. ### Greek text οἱ δὲ τὸ παρακεκινημένον καὶ λελυττηκὸς εἰς ἑτέρας εἶδος κακίας μεθαρμοσάμενοι, πικρίαν ἄλεκτον ἐπιτηδεύσαντες, ἡσυχῆ διαλαλοῦντες, ἠρεμαιοτέρας φωνῆς ὑποκρίσει βαρύμηνι ἦθος ἐπιδεικνύμενοι, κυνῶν ἰοβόλων τρόπον προσσαίνοντες, ἀνιάτων γενόμενοι κακῶν αἴτιοι, κατὰ πόλεις μνημεῖα τῆς ἑαυτῶν ἀσεβείας καὶ μισανθρωπίας ἀπέλιπον τὰς τῶν πεπονθότων ἀλήστους συμφοράς. ### English translation (Claude) others, changing their frenzy and madness into another form of wickedness, practicing unspeakable bitterness, talking quietly, displaying a wrathful character under the pretense of a gentler voice, fawning like venomous dogs, became the causes of incurable evils, and left behind in the cities, as monuments of their impiety and hatred of humanity, the unforgettable calamities of those who suffered. ### Extrabiblical texts - Philo, Prob. 75–91 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, That Every Good Man Is Free 75–91. ### Citation (SBL) Eusebius, Praep. ev. 8.12.18 (Dindorf 1:446–447; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-12-18). ## Preparation for the Gospel 8.12.19 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-12-19 - Source: Dindorf 1:447 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: No tyrant could accuse the Essenes; all respected them. ### Greek text ἀλλὰ γὰρ οὐδεὶς οὔτε τῶν σφόδρα ὠμοθύμων οὔτε τῶν πάνυ δολερῶν καὶ ὑπούλων ἴσχυσε τὸν λεχθέντα τῶν Ἐσσαίων ἢ Ὁσίων ὅμιλον αἰτιάσασθαι· πάντες δʼ ἀσθενέστεροι τῆς τῶν ἀνδρῶν καλοκαγαθίας γενόμενοι καθάπερ αὐτονόμοις καὶ ἐλευθέροις οὖσιν ἐκ φύσεως προσηνέχθησαν ‚ ᾄδοντες αὐτῶν τὰ συσσίτια καὶ τὴν παντὸς λόγου κρείττονα κοινωνίαν, ἣ βίου τελείου καὶ σφόδρα εὐδαίμονός ἐστι σαφέστατον δεῖγμα.” ### English translation (Claude) But none, either of the very savage or of the very deceitful and treacherous, was able to bring a charge against the company of the Essenes or Holy Ones; but all, overcome by the men's nobility of character, treated them as independent and free by nature, praising their common meals and their fellowship beyond all description, which is the clearest proof of a perfect and very happy life." ### Extrabiblical texts - Philo, Prob. 75–91 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, That Every Good Man Is Free 75–91. ### Citation (SBL) Eusebius, Praep. ev. 8.12.19 (Dindorf 1:447; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-12-19). ## Preparation for the Gospel 8.12.20 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-12-20 - Source: Dindorf 1:447 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius closes the account of the Jewish philosophers. ### Greek text Τὰ μὲν οὖν τῆς φιλοσόφου παρὰ Ἰουδαίοις ἀσκήσεως τε καὶ πολιτείας διὰ τῶνδε προκείσθω· τὰ δὲ τοῦ λοιποῦ βίου, ὃν δὴ τῷ πλήθει τοῦ παντὸς ἔθνους οἱ θεῖοι διηγόρευον νόμοι, τέθειται προλαβὼν ὁ λόγος. ### English translation (Claude) Let these, then, set forth the philosophical discipline and way of life among the Jews; the rest of the life, which the divine laws prescribed for the multitude of the whole nation, the discussion has already set out. ### Citation (SBL) Eusebius, Praep. ev. 8.12.20 (Dindorf 1:447; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-12-20). ## Preparation for the Gospel 8.12.21 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-12-21 - Source: Dindorf 1:447 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius will show later Jewish theology agrees with the patriarchs'. ### Greek text τί δῆτα λείπεται ἐπὶ τούτοις ἢ καὶ τὰ τῆς τῶν νέων θεολογίας σύμφωνα ταῖς τῶν προπατόρων εὐσεβείαις παραστήσασθαι, ὡς ἂν καὶ τῆσδε τῆς ὑποθέσεως ἐντελὴς ἡμῖν ὁ λόγος ἀποδεδομένος εἴη; ### English translation (Claude) What, then, remains after this but to show also that the theology of the later Jews agrees with the piety of their forefathers, so that our account of this subject too may be complete? ### Citation (SBL) Eusebius, Praep. ev. 8.12.21 (Dindorf 1:447; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-12-21). ## Preparation for the Gospel 8.12.22 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-12-22 - Source: Dindorf 1:447 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius introduces Philo's On the Creation. ### Greek text ἐπεὶ τοίνυν τὰ τῆς ἐνθέου γραφῆς λόγια πρόκειται διὰ τοῦ πρὸ τούτου συγγράμματος, φέρʼ οὖν ἐπὶ τοῦ παρόντος τὰ τῆς διανοίας τῶν παρὰ Ἰουδαίοις σοφῶν ἐπαθρήσωμεν, ὡς ἂν μάθοιμεν ὁποῖοί τινες καὶ ἐν τῇ θεολογίᾳ κἀν τῇ περὶ λόγους ἀρετῇ παῖδες Ἑβραίων γεγόνασι. πάλιν οὖν τὸν Φίλωνα παριτέον ἀπὸ τοῦ πρώτου τῶν Εἰς τὸν Νόμον ### English translation (Claude) Since the oracles of the inspired Scripture have been set out in the previous book, come, let us now look at the thought of the wise men among the Jews, so that we may learn what sort of men the sons of the Hebrews have been both in theology and in excellence of speech. We must again bring in Philo, from the first of his books On the Law: ### Citation (SBL) Eusebius, Praep. ev. 8.12.22 (Dindorf 1:447; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-9-1/#p-8-12-22). ## Preparation for the Gospel 8.13.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-13-1 - Source: Dindorf 1:447–448 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Philo: some wrongly declared the world eternal, slighting its Maker. ### Greek text “ Τινὲς γὰρ τὸν κόσμον μᾶλλον ἢ τὸν κοσμοποιὸν θαυμάσαντες τὸν μὲν ἀγέννητόν τε καὶ ἀίδιον ἀπεφήναντο, τοῦ θεοῦ πολλὴν ἀπραξίαν ἀνάγνως καταψευσάμενοι ‚ δέον ἔμπαλιν τούτου τὰς δυνάμεις ὡς ποιητοῦ καὶ πατρὸς καταπλαγῆναι ‚ τὸν δὲ μὴ πλέον ἀποσεμνῦναι τοῦ μετρίου. ### English translation (Claude) "For some, admiring the world rather than its maker, declared it unbegotten and eternal, impiously and falsely charging God with great inactivity; whereas they ought, on the contrary, to have been struck with amazement at his powers as maker and father, and not to have glorified the world beyond measure. ### Extrabiblical texts - Philo, Opif. 7 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, On the Creation of the World 7. ### Citation (SBL) Eusebius, Praep. ev. 8.13.1 (Dindorf 1:447–448; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-13-1). ## Preparation for the Gospel 8.13.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-13-2 - Source: Dindorf 1:448 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Philo: Moses taught an active divine Mind and passive matter; an eternal world would abolish providence. ### Greek text Μώσης δὲ καὶ φιλοσοφίας ἐπʼ αὐτὴν φθάσας ἀκρότητα καὶ χρησμοῖς τὰ πολλὰ καὶ συνεκτικώτατα τῶν τῆς φύσεως ἀναδιδαχθεὶς ἔγνω διότι ἀναγκαιότατόν ἐστιν ἐν τοῖς οὖσι τὸ μὲν εἶναι δραστήριον * * ὁ τῶν ὅλων νοῦς ἐστιν εἰλικρινέστατος καὶ ἀκραιφνέστατος, κρείττων ἢ ἐπιστήμη, καὶ κρείττων ἢ αὐτὸ τὸ ἀγαθὸν καὶ αὐτὸ τὸ καλόν· τὸ δὲ παθητικὸν ἄψυχον καὶ ἀκίνητον ἐξ αὐτοῦ, κινηθὲν δὲ καὶ μετασχηματισθὲν καὶ ψυχωθὲν ὑπὸ τοῦ νοῦ μετέβαλεν εἰς τὸ τελειότατον ἔργον τόνδε τὸν κόσμον· ὃν οἱ φάσκοντες ἀγέννητον λελήθασι τὸ ὠφελιμώτατον καὶ ἀναγκαιότατον τῶν εἰς εὐσέβειαν ὑποτεμνόμενοι, τὴν πρόνοιαν. ### English translation (Claude) But Moses, having reached the very summit of philosophy and having been taught by oracles most and the most essential things of nature, knew that it is most necessary that among existing things there be an active [cause and a passive one, and that the active] is the mind of the universe, most pure and unmixed, better than knowledge, and better than the good itself and the beautiful itself; while the passive is lifeless and unmoved of itself, but, moved, shaped, and ensouled by the mind, changed into the most perfect work, this world. Those who say it is unbegotten fail to notice that they are cutting away the most useful and necessary of the things that lead to piety: providence. ### Extrabiblical texts - Philo, Opif. 8–9 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, On the Creation of the World 8–9. The digital text marks a gap (* *); the words in brackets are supplied by sense from Philo's text. ### Citation (SBL) Eusebius, Praep. ev. 8.13.2 (Dindorf 1:448; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-13-2). ## Preparation for the Gospel 8.13.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-13-3 - Source: Dindorf 1:448 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A maker cares for what he has made, as a father for his children. ### Greek text τοῦ μὲν γὰρ γεγονότος ἐπιμελεῖσθαι τὸν πατέρα καὶ ποιητὴν αἱρεῖ λόγος. καὶ γὰρ πατὴρ ἐκγόνων καὶ δημιουργὸς τῶν δημιουργηθέντων στοχάζεται τῆς διαμονῆς, καὶ ὅσα μὲν ἐπιζήμια μηχανῇ πάσῃ διωθεῖται, ὅσα δὲ ὠφέλιμα καὶ λυσιτελῆ πάντα τρόπον ἐκπορίζειν ἐπιποθεῖ· πρὸς δὲ τὸ μὴ γεγονὸς οἰκείωσις οὐδεμία τῷ μὴ πεποιηκότι. ### English translation (Claude) For reason requires that the father and maker care for what has come into being. A father aims at the preservation of his offspring and a craftsman of his works; he drives away by every means whatever is harmful and longs to provide in every way whatever is useful and profitable. But toward what has not come into being, one who did not make it has no attachment. ### Extrabiblical texts - Philo, Opif. 10 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, On the Creation of the World 10. ### Citation (SBL) Eusebius, Praep. ev. 8.13.3 (Dindorf 1:448; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-13-3). ## Preparation for the Gospel 8.13.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-13-4 - Source: Dindorf 1:448 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: An uncreated world would be an anarchy without a ruler. ### Greek text περιμάχητον δὲ δόγμα καὶ ἀνωφελὲς ἀναρχίαν ὡς ἐν πόλει κατασκευάζειν τῷδε τῷ κόσμῳ, τὸν ἔφορον, ἢ βραβευτὴν, ἢ δικαστὴν οὐκ ἔχοντι, ὑφʼ οὗ πάντα οἰκονομεῖσθαι καὶ πρυτανεύεσθαι θέμις. ### English translation (Claude) And it is a contentious and unprofitable doctrine that sets up anarchy, as in a city, for this world, which then would have no overseer, umpire, or judge, by whom all things should rightly be managed and governed. ### Extrabiblical texts - Philo, Opif. 11 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, On the Creation of the World 11. ### Citation (SBL) Eusebius, Praep. ev. 8.13.4 (Dindorf 1:448; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-13-4). ## Preparation for the Gospel 8.13.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-13-5 - Source: Dindorf 1:448 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses ascribed eternity to the intelligible and becoming to the visible. ### Greek text ἀλλʼ ὅ γε μέγας Μωσῆς ἀλλοτριώτατον τοῦ ὁρατοῦ νομίσας εἶναι τὸ ἀγέννητον ‚ (πᾶν γὰρ τὸ αἰσθητὸν ἐν γενέσει καὶ μεταβολαῖς οὐδέ ποτε κατὰ ταὐτὰ ὂν) τῷ μὲν ἀοράτῳ καὶ νοητῷ προσένειμεν, ὡς ἀδελφὸν καὶ συγγενῆ, ἀιδιότητα, τῷ δʼ αἰσθητῷ γένεσιν τὸ οἰκεῖον ὄνομα ἐπεφήμισεν. ### English translation (Claude) But the great Moses, considering the unbegotten to be most foreign to what is visible (for everything perceptible is in becoming and change and never the same), assigned eternity to the invisible and intelligible, as its brother and kin, and gave to the perceptible its proper name, becoming. ### Extrabiblical texts - Philo, Opif. 12 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, On the Creation of the World 12. ### Citation (SBL) Eusebius, Praep. ev. 8.13.5 (Dindorf 1:448; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-13-5). ## Preparation for the Gospel 8.13.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-13-6 - Source: Dindorf 1:448–449 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The visible world must have had a beginning, as Moses recorded. ### Greek text ἐπεὶ οὖν ὁρατός τε καὶ αἰσθητὸς ὅδε ὁ κόσμος, ἀναγκαίως ἂν εἴη καὶ γεννητὸς, ὅθεν οὐκ ἀπὸ σκοποῦ καὶ τὴν γένεσιν ἀνέγραψεν αὐτοῦ, μάλα σεμνῶς θεολογήσας. ### English translation (Claude) Since, then, this world is visible and perceptible, it must necessarily also have come into being; hence not without purpose did he record its origin, speaking of God with great reverence." ### Extrabiblical texts - Philo, Opif. 12 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, On the Creation of the World 12. ### Citation (SBL) Eusebius, Praep. ev. 8.13.6 (Dindorf 1:448–449; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-13-6). ## Preparation for the Gospel 8.13.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-13-7 - Source: Dindorf 1:449 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius introduces Philo's On Providence. ### Greek text Ταῦτα μὲν οὖν περὶ τοῦ γεννητὸν εἶναι τὸν κόσμον. ὁ δὲ αὐτὸς ἀνὴρ καὶ περὶ τοῦ προνοίᾳ διοικεῖσθαι τὸ πᾶν ἐν τῷ Περὶ προνοίας νεανικώτατα διέξεισι, τὰς τῶν ἀθέων ἀντιθέσεις προτάξας καὶ πρὸς αὐτὰς ἑξῆς ἀποκρινάμενος. καὶ τούτων δὲ, εἰ καὶ μακρότερα δόξειεν, ἀλλʼ ὡς ἀναγκαῖα τὰ πλεῖστα συντεμὼν ἐκθήσομαι. κατασκευάζει δὲ τὸν λόγον τοῦτον τὸν τρόπον ### English translation (Claude) So much on the world's having come into being. The same man also goes through, very vigorously, in his On Providence, the case that the universe is governed by providence, first setting out the objections of the godless and then answering them in order. Though these may seem rather long, I shall set out most of them, abridged, as necessary. He constructs the argument in this way: ### Citation (SBL) Eusebius, Praep. ev. 8.13.7 (Dindorf 1:449; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-13-7). ## Preparation for the Gospel 8.14.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-1 - Source: Dindorf 1:449 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Philo states the objection: the wicked prosper while the virtuous are poor. ### Greek text “Πρόνοιαν εἶναι λέγεις ἐν τοσαύτῃ τῶν πραγμάτων ταραχῇ καὶ συγχύσει; τί γὰρ τῶν κατὰ τὸν ἀνθρώπινον βίον διατέτακται; τί μὲν οὖν οὐκ ἀταξίας γέμει καὶ φορᾶς; ἢ μόνος ἀγνοεῖς ὅτι τοῖς μὲν κακίστοις καὶ πονηροτάτοις ἄφθονα ἐπικωμάζει τὰ ἀγαθὰ, πλοῦτος, εὐδοξία, τιμαὶ παρὰ τοῖς πλήθεσιν· ἡγεμονία πάλιν, ὑγεία, εὐαισθησία, κάλλος, ἰσχὺς, ἀπόλαυσις ἡδονῶν ἀκώλυτος, διά τε παρασκευῶν περιουσίαν καὶ διὰ τὴν εἰρηνικωτάτην σώματος εὐμοιρίαν; οἱ δὲ φρονήσεως καὶ ἀρετῆς ἁπάσης ἐρασταί τε καὶ ἀσκηταὶ πάντες εἰσὶν, ὀλίγου δέω φάναι, πένητες, ἀφανεῖς, ἄδοξοι, ταπεινοί;’’ ### English translation (Claude) "Do you say there is a providence amid such great confusion and disorder of affairs? For what in human life has been set in order? What, rather, is not full of disorder and ruin? Or are you alone ignorant that good things come in riotous abundance to the worst and most wicked: wealth, reputation, honors among the masses, again power, health, keen senses, beauty, strength, unhindered enjoyment of pleasures, through abundance of resources and the most settled good condition of body; while the lovers and practicers of wisdom and every virtue are, I may almost say, all poor, obscure, without honor, and lowly?" ### Extrabiblical texts - Philo, Prov. 2 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, On Providence 2 (Greek fragment). ### Citation (SBL) Eusebius, Praep. ev. 8.14.1 (Dindorf 1:449; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-1). ## Preparation for the Gospel 8.14.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-2 - Source: Dindorf 1:449–450 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Philo: God is not a tyrant but a just king. ### Greek text Ταῦτα εἰς ἀνασκευὴν καὶ μυρία ἄλλα πλείω τούτων εἰπὼν ἑξῆς ἐπιλύεται τὰς ἀντιθέσεις διὰ τούτων Οὐ τύραννος ὁ θεὸς, ὠμότητα καὶ βίαν καὶ ὅσα δεσπότης ἀνημέρου ἀρχῆς ἔργα ἐπιτετηδευκὼς, ἀλλὰ βασιλεὺς ἥμερον καὶ νόμιμον ἀνημμένος ἡγεμονίαν, μετὰ δικαιοσύνης τὸν σύμπαντα οὐρανόν τε καὶ κόσμον βραβεύει. ### English translation (Claude) After saying these and countless other things by way of objection, he next resolves the objections as follows: "God is not a tyrant, practicing cruelty and violence and all the deeds of a despot of savage rule, but a king who has taken up a gentle and lawful rule, and governs the whole heaven and world with justice. ### Extrabiblical texts - Philo, Prov. 2 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, On Providence 2. ### Citation (SBL) Eusebius, Praep. ev. 8.14.2 (Dindorf 1:449–450; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-2). ## Preparation for the Gospel 8.14.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-3 - Source: Dindorf 1:450 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God is king and father of the world, uniting rule with care. ### Greek text βασιλεῖ δὲ οὐκ ἔστι πρόσρησις οἰκειοτέρα πατρός. ὃ γὰρ ἐν ταῖς συγγενείαις πρὸς τέκνα γονεῖς, τοῦτο βασιλεὺς μὲν πρὸς πόλιν, πρὸς δὲ κόσμον ὁ θεὸς, δύο κάλλιστα φύσεως θεσμοῖς ἀκινήτοις ἀδιαλύτῳ ἑνώσει ἁρμοσάμενος, τὸ ἡγεμονικὸν μετὰ τοῦ κηδεμονικοῦ. ### English translation (Claude) And for a king there is no more fitting title than father. For what parents are to children in families, a king is to a city, and God to the world, having joined by the unmoved ordinances of nature, in indissoluble union, the two finest things: governance with care. ### Extrabiblical texts - Philo, Prov. 2 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, On Providence 2. ### Citation (SBL) Eusebius, Praep. ev. 8.14.3 (Dindorf 1:450; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-3). ## Preparation for the Gospel 8.14.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-4 - Source: Dindorf 1:450 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Parents care for wayward children. ### Greek text καθάπερ οὖν τῶν ἀσώτων υἱέων οὐ περιορῶσιν οἱ τοκέες, ἀλλὰ τῆς ἀτυχίας οἶκτον λαμβάνοντες περιέπουσι καὶ τημελοῦσι, νομίζοντες ἐχθρῶν ἀσπόνδων ἔργον εἶναι κακοπραγίαις ἐπεμβαίνειν, φίλων δὲ καὶ συγγενῶν ἐπελαφρίζειν τὰ πταίσματα· ### English translation (Claude) Just as parents do not neglect their prodigal sons, but, taking pity on their misfortune, care for and tend them, considering it the work of implacable enemies to trample on misfortunes, but of friends and kin to lighten their failings; ### Extrabiblical texts - Philo, Prov. 2 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, On Providence 2. ### Citation (SBL) Eusebius, Praep. ev. 8.14.4 (Dindorf 1:450; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-4). ## Preparation for the Gospel 8.14.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-5 - Source: Dindorf 1:450 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Parents often favor the weak child, who depends on them alone. ### Greek text πολλάκις δὲ καὶ τούτοις μᾶλλον ἢ τοῖς σώφροσιν ἐπιδαψιλευόμενοι χαρίζονται, σαφῶς εἰδότες ὡς ἐκείνοις μὲν ἄφθονος εἰς εὐπορίαν ἀφορμὴ πάρεστιν ἡ σωφροσύνη, τοῖς δʼ ἐλπὶς μία οἱ γονεῖς, ἧς εἰ σφαλεῖεν, ἀπορήσουσι καὶ τῶν ἀναγκαίων· ### English translation (Claude) and often they lavish favors on these even more than on the sensible, knowing clearly that for the latter self-control is an abundant resource for prosperity, while for the former their parents are their one hope, and if they fail of it they will lack even necessities; ### Extrabiblical texts - Philo, Prov. 2 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, On Providence 2. ### Citation (SBL) Eusebius, Praep. ev. 8.14.5 (Dindorf 1:450; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-5). ## Preparation for the Gospel 8.14.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-6 - Source: Dindorf 1:450 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God likewise provides for sinners, giving them time to amend. ### Greek text τὸν αὐτὸν τρόπον καὶ ὁ θεὸς, λογικῆς συνέσεως πατὴρ ὢν, ἀπάντων μὲν τῶν λογισμοῦ μεμοιραμένων κήδεται, προμηθεῖται δὲ καὶ τῶν ὑπαιτίως ζώντων, ἅμα μὲν καιρὸν εἰς ἐπανόρθωσιν αὐτοῖς διδοὺς, ἅμα δὲ καὶ τὴν ἵλεων φύσιν αὐτοῦ μὴ ὑπερβαίνων, ἧς ὀπαδὸς ἀρετὴ καὶ φιλανθρωπία γέγονεν, ἐπαξία τὸν θεῖον περιπολεῖν οἶκον. ” ### English translation (Claude) in the same way God too, being the father of rational understanding, cares for all who have been allotted reason, and provides even for those who live blameworthily, at once giving them time for correction and not transgressing his own merciful nature, whose attendants are virtue and love of humanity, worthy to keep watch about the divine house." ### Extrabiblical texts - Philo, Prov. 2 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, On Providence 2. ### Citation (SBL) Eusebius, Praep. ev. 8.14.6 (Dindorf 1:450; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-6). ## Preparation for the Gospel 8.14.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-7 - Source: Dindorf 1:450 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: No wicked man is happy, however rich, strong, or beautiful. ### Greek text “Ἕνα μὲν δὴ λόγον τοῦτον, ὦ ψυχὴ, δέξαι τέως αὐτοῦ παρακαταθήκην, ἕτερον δὲ συνῳδὸν καὶ ἐναρμόνιον αὐτῷ τοιόνδε μὴ τοσοῦτόν ποτε ψευσθείης τῆς ἀληθείας ὡς εὐδαίμονά τινα τῶν φαύλων εἶναι νομίσαι, κἂν πλουσιώτερος μὲν ᾖ Κροίσου, Λυγκέως δʼ ὀξυωπέστερος, ἀνδρειότερος δὲ τοῦ Κροτωνιάτου Μίλωνος, καλλίων δὲ Γανυμήδους, ὃν καὶ ἀνηρείψαντο θεοὶ Διὶ οἰνοχοεύειν, κάλλεος εἵνεκα οἷο. ### English translation (Claude) "Receive this one argument, my soul, as his deposit for now, and another in harmony and accord with it, as follows: may you never be so deceived about the truth as to think any of the wicked happy, even if he is richer than Croesus, sharper-sighted than Lynceus, braver than Milo of Croton, and more beautiful than Ganymede, 'whom the gods carried off to be cupbearer to Zeus, for his beauty.' ### Extrabiblical texts - Philo, Prov. 2 (Philo of Alexandria (works)): quotation, high confidence - Homer, Il. 20.234–235 (Homer, Iliad): quotation, high confidence ### Translation notes - Philo, On Providence 2, quoting Homer, Iliad 20.234–235. ### Citation (SBL) Eusebius, Praep. ev. 8.14.7 (Dindorf 1:450; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-7). ## Preparation for the Gospel 8.14.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-8 - Source: Dindorf 1:450–451 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A man enslaved to his passions cannot be happy, whatever the crowd thinks. ### Greek text τὸν γοῦν ἴδιον δαίμονα, λέγω δὲ τὸν ἑαυτοῦ νοῦν, μυρίων ὅσων δεσποτῶν δοῦλον ἀποφήνας, ἔρωτος, ἐπιθυμίας, ἡδονῆς, φόβου, λύπης, ἀφροσύνης, ἀκολασίας, δειλίας, ἀδικίας, οὐκ ἂν εἶναί ποτε δύναιτο εὐδαίμων, κἂν οἱ πολλοὶ σφαλλόμενοι κρίσεως ἀληθοῦς νομίζωσι, δεκασθέντες ὑπὸ κακοῦ διδύμου, τύφου καὶ κενῆς δόξης, δεινῶν παλεῦσαι καὶ παραγαγεῖν ἀνερματίστους ψυχὰς, περὶ ἃ κηραίνει γένος τὸ πλεῖστον ἀνθρώπων. ### English translation (Claude) For having made his own daemon, I mean his own mind, the slave of countless masters, love, desire, pleasure, fear, grief, folly, licentiousness, cowardice, injustice, he could never be happy, even if the many, mistaken in their judgment, think so, bribed by a twin evil, vanity and empty opinion, which are clever at ensnaring and leading astray unballasted souls, over which the greater part of the human race is ruined. ### Extrabiblical texts - Philo, Prov. 2 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, On Providence 2. ### Citation (SBL) Eusebius, Praep. ev. 8.14.8 (Dindorf 1:450–451; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-8). ## Preparation for the Gospel 8.14.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-9 - Source: Dindorf 1:451 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Seeing God's providence, one laughs at worldly goods. ### Greek text εἰ μέντοι τὸ τῆς ψυχῆς ὄμμα τείνας βουληθείης περιαθρῆσαι θεοῦ πρόνοιαν, ὡς ἔνεστιν ἀνθρωπίνῳ λογισμῷ, τρανοτέραν τὴν τοῦ πρὸς ἀλήθειαν ἀγαθοῦ λαβὼν φαντασίαν, γελάσῃ τὰ παρʼ ἡμῖν, ἃ τέως ἐθαύμαζες. ἀεὶ γὰρ ἀπουσίᾳ τῶν κρειττόνων τιμᾶται τὰ χείρονα, τὴν ἐκείνων κληρονομοῦντα τάξιν· ἐπιφανέντων δὲ ὑποστέλλει, δευτερείοις ἄθλων ἀρκούμενα. ### English translation (Claude) But if you were willing to strain the eye of the soul and look around at God's providence, as far as human reason can, gaining a clearer impression of the true good, you will laugh at the things among us that you used to admire. For in the absence of the better, the worse are always honored, inheriting their rank; but when the better appear, the worse withdraw, content with second prizes. ### Extrabiblical texts - Philo, Prov. 2 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, On Providence 2. ### Citation (SBL) Eusebius, Praep. ev. 8.14.9 (Dindorf 1:451; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-9). ## Preparation for the Gospel 8.14.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-10 - Source: Dindorf 1:451 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Gold and silver are the lowest part of the earth, not true goods. ### Greek text καταπλαγεὶς οὖν τὸ θεοειδὲς ἐκεῖνο ἀγαθόν τε καὶ καλὸν, πάντως ἐννοήσεις ὅτι παρὰ θεῷ τῶν εἰρημένων πρότερον οὐδὲν καθʼ ἑαυτὸ τῆς ἀγαθοῦ μοίρας ἠξίωται, διότι τὰ μὲν ἀργύρου μέταλλα καὶ χρυσοῦ γῆς ἐστιν ἡ φαυλοτάτη μοῖρα, τῆς πρὸς καρπῶν ἀνειμένης γένεσιν ὅλῳ καὶ τῷ παντὶ λειπομένη. ### English translation (Claude) Struck with amazement, then, at that godlike good and beautiful, you will surely realize that none of the things mentioned before has in itself been thought worthy by God of the rank of good; for mines of silver and gold are the meanest part of the earth, falling short in every way of the part given over to the growing of crops. ### Extrabiblical texts - Philo, Prov. 2 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, On Providence 2. ### Citation (SBL) Eusebius, Praep. ev. 8.14.10 (Dindorf 1:451; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-10). ## Preparation for the Gospel 8.14.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-11 - Source: Dindorf 1:451 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Famine shows that food, not money, is truly necessary. ### Greek text οὐ γάρ ἐσθʼ ὅμοιον τροφῆς, ἧς ἄνευ ζῆν ἀδύνατον, εὐπορία χρημάτων. μία τούτων ἐστὶ βάσανος ἐναργεστάτη λιμὸς, ᾧ τὸ πρὸς ἀλήθειαν ἀναγκαῖον καὶ χρήσιμον δοκιμάζεται· θησαυροὺς γὰρ τοὺς πανταχοῦ πάντας ἀντικαταλλάξαιτʼ ἄν τις βραχείας ποτὲ τροφῆς ἄσμενος. ### English translation (Claude) For abundance of money is not like food, without which it is impossible to live. The clearest test of these is famine, by which what is truly necessary and useful is proved; for anyone would gladly exchange all the treasures everywhere for a little food. ### Extrabiblical texts - Philo, Prov. 2 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, On Providence 2. ### Citation (SBL) Eusebius, Praep. ev. 8.14.11 (Dindorf 1:451; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-11). ## Preparation for the Gospel 8.14.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-12 - Source: Dindorf 1:451–452 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plenty breeds greed for gold, mere earth, and endless strife. ### Greek text ὅταν δὲ ἡ τῶν ἀναγκαίων ἀφθονία μυρίῳ φορᾶς ἀκατασχέτῳ πλήθει ῥυεῖσα κατὰ πόλεις ἀναχέηται, τοῖς τῆς φύσεως ἀγαθοῖς ἐντρυφῶντες ἐπʼ αὐτῶν μόνων οὐκ ἀξιοῦμεν ἵστασθαι, κόρον δʼ ὑβριστὴν ἡγεμόνα τοῦ βίου ποιησάμενοι, ἀργύρου τε καὶ χρυσοῦ κτήσεσιν ἐπαποδύντες, ἅπασι, παρʼ ὧν ἄν τι κερδανεῖν ἐπελπέσωμεν, κονιόμεθα καθάπερ τυφλοὶ, μηκέτι τῇ διανοίᾳ βλέποντες ὑπὸ φιλαργυρίας ὅτι γῆς εἰσιν ὄγκοι, περὶ ὧν ἐκ μὲν εἰρήνης συνεχὴς καὶ ἀδιάστατος πόλεμος. ### English translation (Claude) But when an abundance of necessities, flowing in a vast and unchecked flood of produce, pours over the cities, luxuriating in the goods of nature we do not think fit to stop at them alone, but making insolent satiety the guide of life, and stripping for the acquisition of silver and gold, we struggle with everyone from whom we hope to gain anything, like blind men, no longer seeing with the mind, because of love of money, that these are lumps of earth, over which, instead of peace, there is continual and unceasing war. ### Extrabiblical texts - Philo, Prov. 2 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, On Providence 2. ### Citation (SBL) Eusebius, Praep. ev. 8.14.12 (Dindorf 1:451–452; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-12). ## Preparation for the Gospel 8.14.13 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-13 - Source: Dindorf 1:452 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Clothes are mere wool; praise from the wicked shows one is wicked. ### Greek text ἐσθῆτές γε μὴν προβάτων εἰσὶν, ὡς οἱ ποιηταί πού φασιν, ἄνθος, κατὰ δὲ τὴν δημιουργὸν τέχνην ὑφαντῶν ἔπαινος. εἰ δέ τις ἐπὶ δόξῃ μέγα φρονεῖ, τὴν παρὰ τῶν φαύλων ἀποδοχὴν ἀσπαζόμενος, ἴστω μὲν καὶ αὐτὸς φαῦλος ὤν· τὸ γὰρ ὅμοιον χαίρει τῷ ὁμοίῳ· ### English translation (Claude) Garments, as the poets somewhere say, are the flower of sheep, and, as regards the craftsman's art, the praise of weavers. And if anyone prides himself on reputation, welcoming the approval of the wicked, let him know that he too is wicked; for like rejoices in like. ### Extrabiblical texts - Philo, Prov. 2 (Philo of Alexandria (works)): quotation, high confidence - Homer, Il. 13.599 (Homer, Iliad): allusion, medium confidence ### Translation notes - Philo, On Providence 2. "Flower of sheep" (wool) echoes Homer, Iliad 13.599. ### Citation (SBL) Eusebius, Praep. ev. 8.14.13 (Dindorf 1:452; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-13). ## Preparation for the Gospel 8.14.14 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-14 - Source: Dindorf 1:452 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: One should not boast of strength in which beasts surpass us. ### Greek text εὐχέσθω δὲ καθαρσίων μεταλαχὼν ἰαθῆναι τὰ ὦτα, διʼ ὧν αἱ μεγάλαι ψυχῇ νόσοι κατασκήπτουσι. μαθέτωσαν δὲ καὶ ὅσοι ἐπʼ εὐτονίᾳ πεφύσηνται μὴ ὑψαυχενεῖν, ἀπιδόντες εἰς τὰς τῶν ἡμέρων καὶ ἀτιθάσων ζῴων ἀμυθήτους ἀγέλας, αἷς ἰσχὺς καὶ ῥώμη συγγεγένηνται. τῶν γὰρ ἀτοπωτάτων ἐστὶν ἐπὶ θηρίων ἀρεταῖς, καὶ ταῦτα σεμνύνεσθαι. μένον ὑπʼ αὐτῶν ἄνθρωπον ὄντα σεμνύνεσθαι. ### English translation (Claude) Let him pray to obtain purifications and be healed in his ears, through which the great diseases fall upon the soul. And let those too who are puffed up with physical vigor learn not to hold their heads high, looking at the countless herds of tame and wild animals, to which strength and might are innate. For it is among the most absurd things for one who is a man to pride himself on the excellences of beasts, and that when he is surpassed by them. ### Extrabiblical texts - Philo, Prov. 2 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, On Providence 2. The end of the section is garbled in the digital text (a repeated σεμνύνεσθαι seems to have displaced a word meaning "surpassed"); translated by sense. ### Citation (SBL) Eusebius, Praep. ev. 8.14.14 (Dindorf 1:452; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-14). ## Preparation for the Gospel 8.14.15 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-15 - Source: Dindorf 1:452 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Bodily beauty is fleeting and surpassed by works of art. ### Greek text διὰ τί δʼ ἄν τις εὖ φρονῶν ἐπὶ σώματος εὐμορφίᾳ ἀγάλλοιτο, ἣν βραχὺς καιρὸς ἔσβεσε, πρὶν ἐπὶ μήκιστον ἀνθῆσαι, τὴν ἀπατηλὴν αὐτῆς ἀκμὴν ἀμαυρώσας, καὶ ταῦθʼ ὁρῶν ἐν ἀψύχοις περιμάχητα καλλιγράφων ἔργα καὶ πλαστῶν καὶ ἄλλων τεχνιτῶν, ἔν τε ζωγραφήμασι καὶ ἀνδριᾶσι καὶ ὑφασμάτων ποικιλίαις, ἐν Ἑλλάδι καὶ βαρβάρῳ κατὰ πόλιν ἑκάστην εὐδοκιμοῦντα; ### English translation (Claude) And why would anyone in his right mind exult in bodily beauty, which a short time extinguishes before it has bloomed for long, darkening its deceptive prime; especially when he sees the works of painters, sculptors, and other craftsmen in lifeless things admired, in paintings, statues, and embroidered fabrics, esteemed in every city in Greece and the barbarian world? ### Extrabiblical texts - Philo, Prov. 2 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, On Providence 2. ### Citation (SBL) Eusebius, Praep. ev. 8.14.15 (Dindorf 1:452; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-15). ## Preparation for the Gospel 8.14.16 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-16 - Source: Dindorf 1:452 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Neither God nor godly men count such things as goods. ### Greek text τούτων οὖν, ὅπερ ἔφην, οὐδὲν παρὰ θεῷ τῆς ἀγαθοῦ μοίρας ἠξίωται. καὶ τί θαυμάζομεν εἰ μὴ παρὰ θεῷ; οὐδὲ γὰρ παρὰ ἀνθρώποις τοῖς θεοφιλέσι, παρʼ οἷς τὰ πρὸς ἀλήθειαν ἀγαθὰ καὶ καλὰ τετίμηται, φύσεως μὲν εὐμοίρου λαχοῦσι, μελέτῃ δὲ μετʼ ἀσκήσεως τὴν φύσιν ἐπικοσμήσασιν, ὧν ἡ ἄνοθος φιλοσοφία δημιουργός. ### English translation (Claude) None of these, then, as I said, has been thought worthy by God of the rank of good. And why do we wonder if not by God? Not even by God-beloved men, among whom what is truly good and beautiful is honored, who have been allotted a fortunate nature and have adorned that nature with study and discipline, of whom genuine philosophy is the maker. ### Extrabiblical texts - Philo, Prov. 2 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, On Providence 2. ### Citation (SBL) Eusebius, Praep. ev. 8.14.16 (Dindorf 1:452; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-16). ## Preparation for the Gospel 8.14.17 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-17 - Source: Dindorf 1:452–453 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Physicians ignore a king's luxury and examine only his body. ### Greek text ὅσοι δὲ νόθου παιδείας ἐπεμελήθησαν, οὐδὲ τοὺς ἰατροὺς ἐμιμήσαντο τὸ δοῦλον ψυχῆς σῶμα θεραπεύοντας οἱ τὴν δέσποιναν ἐπιφάσκοντες ἰᾶσθαι. ἐκεῖνοι μὲν γὰρ, ἐπειδάν τις εὐτυχὴς νοσήσῃ, κἂν ὁ μέγας ᾖ βασιλεὺς, πάνθʼ ὑπερβάντες τὰ περίστῳα, τοὺς ἀνδρῶνας, τὰς γυναικωνίτιδας, γραφὰς, ἄργυρον, χρυσὸν, ἄσημον, ἐπίσημον, ἐκπωμάτων ἢ ὑφασμάτων πλῆθος, τὸν ἄλλον τῶν βασιλέων ἀοίδιμον κόσμον, ἔτι δὲ τὸν οἰκετικὸν ὄχλον, καὶ τὴν φίλων ἢ συγγενῶν, ὑπηκόων τῶν ἐν τέλει θεραπείαν ἄξαντες, τῶν σωματοφυλάκων, ἄχρι τῆς εὐνῆς ἀφικόμενοι, καὶ τῶν περὶ αὐτὸ τὸ σῶμα ἀλογήσαντες, οὔθʼ ὅτι κλῖναι λιθοκόλλητοι καὶ ὁλόχρυσοι θαυμάσαντες, οὔθʼ ὅτι ἀραχνοϋφεῖς ἢ λινορραφούμεναι στρωμναὶ, οὔθʼ ὅτι ἐσθημάτων ἰδέαι διάφοροι· προσέτι δὲ τὰς περὶ αὐτὸν χλαίνας ἀπαμφιάσαντες ἅπτονται χειρῶν καὶ τὰς φλέβας προσπιεζοῦντες ἀκριβοῦσι τοὺς παλμοὺς, εἰ σωτήριοι· πολλάκις δὲ καὶ τοὺς χιτωνίσκους ἀναστείλαντες εἰ περιπληθής ἐσθʼ ἡ γαστὴρ ἐξετάζουσιν, εἰ πεπυρωμένος ὁ θώραξ, εἰ ἄτακτα ἡ καρδία πηδᾷ· κἄπειτα τὴν οἰκείαν προσφέρουσι θεραπείαν. ### English translation (Claude) But those who pursued a spurious education did not even imitate the physicians who treat the body, the soul's slave, though they claimed to heal its mistress. For they, when some fortunate man falls sick, even if he is the great king, pass by everything: the colonnades, the men's quarters, the women's quarters, paintings, silver, gold, coined and uncoined, the abundance of cups and fabrics, the rest of the kings' celebrated finery, and further the crowd of servants and the attendance of friends or kinsmen or subjects in office, and of the bodyguards; reaching the bed, and disregarding what is around the body itself, not admiring the beds inlaid with stones and all of gold, nor the spider-fine or linen-sewn coverings, nor the various kinds of clothing, they even strip off the cloaks about him, touch his hands, and, pressing the veins, examine the pulse exactly, whether it is healthy; and often, drawing up his tunic, they examine whether the belly is overfull, whether the chest is fevered, whether the heart leaps irregularly; and then they apply the proper treatment. ### Extrabiblical texts - Philo, Prov. 2 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, On Providence 2. ### Citation (SBL) Eusebius, Praep. ev. 8.14.17 (Dindorf 1:452–453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-17). ## Preparation for the Gospel 8.14.18 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-18 - Source: Dindorf 1:453 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Philosophers should likewise examine the soul's passions, not outward goods. ### Greek text ἔδει δὲ καὶ τοὺς φιλοσόφους ἰατρικὴν ὁμολογοῦντας ἐπιτηδεύειν τῆς φύσει βασιλίδος ψυχῆς, καταφρονεῖν μὲν ἁπάντων ὅσα αἱ κεναὶ δόξαι τυφλοπλαστοῦσιν, εἴσω δὲ προσιόντας ἅπτεσθαι διανοίας αὐτῆς, εἰ ὑπʼ ὀργῆς ἀνισοταχεῖς καὶ παρὰ φύσιν κεκινημένοι παλμοί· ἅπτεσθαι καὶ γλώττης, εἰ τραχεῖα καὶ κακήγορος, εἰ πεπορνευκυῖα καὶ ἀταμίευτος· ἅπτεσθαι καὶ γαστρὸς, εἰ ἀπλήστῳ σχήματι ἐπιθυμίας διῴδηκε· καὶ συνόλως παθῶν καὶ νοσημάτων καὶ ἀρρωστημάτων, εἰ κεκράσθαι δοκεῖ, διερευνᾶν ἕκαστον, ἵνα μὴ διαμαρτάνωσι τῶν προσφόρων εἰς τὸ σώζειν. ### English translation (Claude) So too the philosophers, who profess to practice medicine for the soul, by nature a queen, ought to despise everything that empty opinions fashion for the blind, and, going within, touch the mind itself, to see whether its pulses are uneven and moved against nature by anger; touch the tongue too, whether it is harsh and abusive, whether it is licentious and unrestrained; touch the belly, whether it is swollen with the insatiable shape of desire; and in general search out each of the passions, diseases, and infirmities, whether it seems to be mixed in, so that they may not miss what is suitable for saving it. ### Extrabiblical texts - Philo, Prov. 2 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, On Providence 2. ### Citation (SBL) Eusebius, Praep. ev. 8.14.18 (Dindorf 1:453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-18). ## Preparation for the Gospel 8.14.19 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-19 - Source: Dindorf 1:453–454 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Such philosophers stop at virtue's gates, admiring external goods. ### Greek text νυνὶ δὲ ὑπὸ τῆς τῶν ἔξω περιαυγασθέντες λαμπρότητος, ἅτε νοητὸν φῶς ἰδεῖν ἀδυνατοῦντες, πλαζόμενοι διετέλεσαν εἰς τὸν αἰῶνα, πρὸς μὲν τὸν βασιλέα λογισμὸν φθάσαι μὴ δυνηθέντες, ἄχρι δὲ τῶν προπυλαίων μόλις ἀφικνούμενοι, καὶ τοὺς ἐπὶ θύραις ἀρετῆς, πλοῦτόν τε καὶ δόξαν καὶ ὑγείαν καὶ τὰ συγγενῆ τεθαυμακότες, προσεκύνουν. ### English translation (Claude) But as it is, dazzled by the brilliance of external things, and unable to see the intelligible light, they have gone on wandering forever, unable to reach the king, reason, barely arriving at the entrance gates, and admiring and doing obeisance to those at virtue's doors: wealth, reputation, health, and things akin to them. ### Extrabiblical texts - Philo, Prov. 2 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, On Providence 2. ### Citation (SBL) Eusebius, Praep. ev. 8.14.19 (Dindorf 1:453–454; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-19). ## Preparation for the Gospel 8.14.20 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-20 - Source: Dindorf 1:454 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The wicked are blind judges of true goods. ### Greek text ἀλλὰ γὰρ ὡς ὑπερβολὴ μανίας χρωμάτων κριταῖς χρῆσθαι τυφλοῖς ἢ κωφοῖς τῶν κατὰ μουσικὴν φθόγγων, οὕτω καὶ φαύλοις ἀνδράσι τῶν πρὸς ἀλήθειαν ἀγαθῶν. καὶ γὰρ οὗτοι τὸ κυριώτατον τῶν ἐν αὐτοῖς διάνοιαν πεπήρωνται, ἧς βαθὺ σκότος ἀφροσύνη κατέχεεν. ### English translation (Claude) But just as it is the height of madness to use the blind as judges of colors or the deaf of musical sounds, so too to use wicked men as judges of true goods. For they too are maimed in the most important part within them, the mind, over which folly has poured deep darkness. ### Extrabiblical texts - Philo, Prov. 2 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, On Providence 2. ### Citation (SBL) Eusebius, Praep. ev. 8.14.20 (Dindorf 1:454; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-20). ## Preparation for the Gospel 8.14.21 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-21 - Source: Dindorf 1:454 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Socrates and others chose poverty, valuing only virtue. ### Greek text εἶτα νῦν θαυμάζομεν εἰ Σωκράτης καὶ ὁ δεῖνα ἢ ὁ δεῖνα τῶν σπουδαίων ἐν πενίᾳ διετέλεσαν, ἄνθρωποι μηδὲν πώποτε τῶν εἰς πορισμὸν ἐπιτηδεύσαντες, ἀλλὰ μηδʼ ὅσα ἢ παρὰ φίλων πολυχρημάτων ἢ παρὰ βασιλέων δωρεὰς μεγάλας προτεινόντων [παρῆν] λαβεῖν ἀξιώσαντες, ἕνεκα τοῦ μόνον ἀγαθὸν καὶ καλὸν τὴν τῆς ἀρετῆς κτῆσιν ἡγεῖσθαι, περὶ ἣν πονούμενοι τῶν ἄλλων ἀγαθῶν πάντων ἠλόγουν; ### English translation (Claude) Do we now wonder, then, if Socrates and this or that one of the earnest lived in poverty, men who never practiced anything for gain, and did not even think fit to accept what was offered by wealthy friends or by kings holding out great gifts, because they held the possession of virtue alone to be good and beautiful, and toiling for it, disregarded all other goods? ### Extrabiblical texts - Philo, Prov. 2 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, On Providence 2. Dindorf brackets the word παρῆν as a deletion; it is left out. ### Citation (SBL) Eusebius, Praep. ev. 8.14.21 (Dindorf 1:454; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-21). ## Preparation for the Gospel 8.14.22 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-22 - Source: Dindorf 1:454 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The sufferings of the good are due to wicked men, not to nature. ### Greek text τίς δʼ οὐκ ἂν ἀλογήσαι νόθων ἕνεκα προνοίας τῶν γνησίων; εἰ δὲ σώματος θνητοῦ μεταλαχόντες καὶ κηρῶν γέμοντες ἀνθρωπίνων, καὶ μετὰ τοσούτου πλήθους ἀδίκων ζῶντες, ὧν οὐδʼ ἀριθμὸν εὑρεῖν εὔπορον, ἐπεβουλεύθησαν, τί τὴν φύσιν αἰτιώμεθα, δέον τὴν τῶν ἐπιθεμένων κακίζειν ὠμότητα; ### English translation (Claude) And who would not disregard the spurious for the sake of care for the genuine? And if, having a share of a mortal body and full of human fates, and living with so great a multitude of the unjust that it is not easy even to count them, they were plotted against, why do we blame nature, when we should condemn the cruelty of the attackers? ### Extrabiblical texts - Philo, Prov. 2 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, On Providence 2. ### Citation (SBL) Eusebius, Praep. ev. 8.14.22 (Dindorf 1:454; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-22). ## Preparation for the Gospel 8.14.23 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-23 - Source: Dindorf 1:454–455 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As the wise suffer weather, so they suffer in a wicked society. ### Greek text καὶ γὰρ εἰ ἐν ἀέρι γεγένηντο λοιμικῷ, πάντως ὤφειλον νοσῆσαι· καταστάσεως δὲ λοιμικῆς μᾶλλον, ἢ οὐχ ἧττον, φθοροποιός ἐστιν ἡ κακία. ὡς δʼ ὁπόταν ὑετοῦ μὲν ὄντος, ἀνάγκη τὸν σοφὸν, εἰ ἐν ὑπαίθρῳ διάγοι, καταβρέχεσθαι, βορέου δὲ ψυχροῦ καταπνέοντος ῥίγει πιέζεσθαι [καὶ ψύχει], θέρους δʼ ἀκμάζοντος ἀλεαίνεσθαι, (ταῖς γὰρ ἐτησίοις τροπαῖς τὰ σώματα συμπάσχειν νόμος φύσεως) τὸν αὐτὸν τρόπον τὸν ἐν τοῖς τοιούτοις χωρίοις ἐνοικοῦντα, ἔνθα φόνοι τελοῦνται καὶ ἄλλων ἔθνεα κηρῶν, ἐναλλάττεσθαι τὰς ἀπὸ τῶν τοιούτων τιμὰς ἀναγκαῖον. ### English translation (Claude) For if they had been born in a pestilential air, they would certainly have fallen ill; and vice is more destructive than a pestilential condition, or no less. Just as, when there is rain, the wise man, if he lives in the open air, must be drenched, and when a cold north wind blows must be pinched with cold, and in the height of summer must be heated (for it is a law of nature that bodies suffer with the yearly changes of season), in the same way one who lives in such places, where murders are committed and other kinds of deadly evils, must necessarily receive the penalties that come from such things. ### Extrabiblical texts - Philo, Prov. 2 (Philo of Alexandria (works)): quotation, high confidence - Empedocles (Empedocles (fragments)): quotation, medium confidence ### Translation notes - Philo, On Providence 2. Dindorf brackets καὶ ψύχει ("and cold") as a deletion; it is left out. The phrase "murders ... and other kinds of deadly evils" is a verse of Empedocles. ### Citation (SBL) Eusebius, Praep. ev. 8.14.23 (Dindorf 1:454–455; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-23). ## Preparation for the Gospel 8.14.24 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-24 - Source: Dindorf 1:455 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Polycrates' prosperity ended in punishment, fulfilling a dream. ### Greek text ἐπεὶ Πολυκράτει γε, ἐφʼ οἷς δεινοῖς ἠδίκησε καὶ ἠσέβησε, χορηγὸς ἀπήντησε, χείρων μὲν ἡ τοῦ βίου βαρυδαιμονία· πρόσθες δʼ ὡς ὑπὸ μεγάλου βασιλέως ἐκολάζετο καὶ προσηλοῦτο, χρησμὸν ἐκπιμπλὰς, οἶδα, ἔφη, κἀμαυτὸν οὐ πρὸ πολλοῦ ᾐωρῆσθαι δόξαντα ὑπὸ μὲν ἡλίου ἀλείφεσθαι, λούεσθαι δʼ ὑπὸ Δῖός. αἱ γὰρ διὰ συμβόλων αἰνιγματώδεις αὗται φάσεις, ἀδηλούμεναι τὸ πάλαι, τὴν διὰ τῶν ἔργων ἀριδηλοτάτην ἐλάμβανον πίστιν. ### English translation (Claude) For as for Polycrates, for the terrible wrongs and impieties he committed, retribution met him, and worse was the misery of his life; add that he was punished by the great king and nailed up, fulfilling an oracle: 'I know,' he said, 'that I myself, not long ago, dreamed that I was raised aloft, anointed by the sun and washed by Zeus.' For these riddling sayings expressed through symbols, obscure of old, received their most evident confirmation through the events. ### Extrabiblical texts - Philo, Prov. 2 (Philo of Alexandria (works)): quotation, high confidence - Herodotus, Hist. 3.124–125 (Herodotus, Histories): allusion, medium confidence ### Translation notes - Philo, On Providence 2. The story of Polycrates is told in Herodotus 3.124–125. ### Citation (SBL) Eusebius, Praep. ev. 8.14.24 (Dindorf 1:455; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-24). ## Preparation for the Gospel 8.14.25 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-25 - Source: Dindorf 1:455 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Polycrates' soul was tormented by fear all his life. ### Greek text οὐκ ἐπὶ τελευτῇ δὲ μόνον, ἀλλὰ παρὰ πάντα τὸν ἐξ ἀρχῆς βίον, ἐλελήθει πρὸ τοῦ σώματος τὴν ψυχὴν κρεμάμενος. ἀεὶ γὰρ φοβούμενος καὶ τρέμων τὸ πλῆθος τῶν ἐπιτιθεμένων ἐπτόητο, σαφῶς ἐξεπιστάμενος ὅτι εὔνους μὲν ἦν οὐδεὶς, ἐχθροὶ δὲ πάντες δυσπραξίᾳ ἀμείλικτοι.’’ ### English translation (Claude) And not only at the end, but throughout his whole life from the beginning, he was unaware that his soul was impaled before his body. For always fearing and trembling, he was terrified of the multitude of those plotting against him, knowing well that no one was well disposed, but all were enemies, implacable because of their misery." ### Extrabiblical texts - Philo, Prov. 2 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, On Providence 2. ### Citation (SBL) Eusebius, Praep. ev. 8.14.25 (Dindorf 1:455; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-25). ## Preparation for the Gospel 8.14.26 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-26 - Source: Dindorf 1:455 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Dionysius of Syracuse suspected even his wife and took absurd precautions. ### Greek text “ Τῆς δὲ ἀνηνύτου καὶ συνεχοῦς Διονυσίου εὐλαβείας μάρτυρες οἱ τὰ Σικελικὰ συγγράψαντες, οἴ φασιν ὅτι καὶ τὴν θυμηρεστάτην ὕποπτον εἶχε γυναῖκα· σημεῖον δέ· τὴν εἰς τὸ δωμάτιον εἴσοδον, διʼ ἧς φοιτήσειν ἔμελλεν ὡς αὐτὸν, ἐκέλευσε στορεσθῆναι σανίσιν, ἵνα μὴ λάθῃ ποτὲ παρεισερπύσασα, ψόφῳ δὲ καὶ κτύπῳ τῆς ἐπιβάσεως προμηνύῃ τὴν ἄφιξιν· εἶτʼ οὐκ ἀνείμονα μόνον, ἀλλὰ καὶ πᾶσι τοῖς μέρεσι γυμνήν, ἃ μὴ θέμις ὑπʼ ἀνδρῶν ὁρᾶσθαι, παρέρχεσθαι· πρὸς δὲ τούτοις τὸ συνεχὲς τοῦ κατὰ τὴν ὁδὸν ἐδάφους εἰς τάφρου γεωργικῆς εὖρος καὶ βάθος διακοπῆναι, κατὰ δέος μή τι πρὸς ἐπιβουλὴν ἀφανῶς ἐπικρύπτηται, ὅπερ ἢ ἅλμασιν ἢ μακραῖς διαβάσεσιν ἔμελλε διελέγχεσθαι. ### English translation (Claude) "The historians of Sicily are witnesses to the endless and continual caution of Dionysius, who say that he suspected even his dearest wife. Here is a sign: he ordered the entrance to his chamber, through which she was to come to him, to be floored with planks, so that she might never creep in unnoticed, but announce her arrival by the noise and clatter of her step; and that she should come in not only unclothed but naked even in those parts that it is not lawful for men to see; and besides this, that the continuous floor along the way be cut through to the width and depth of a farm ditch, for fear that something might be hidden there for a plot, which would be detected by leaps or long strides. ### Extrabiblical texts - Philo, Prov. 2 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, On Providence 2. ### Citation (SBL) Eusebius, Praep. ev. 8.14.26 (Dindorf 1:455; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-26). ## Preparation for the Gospel 8.14.27 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-27 - Source: Dindorf 1:455–456 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Dionysius was like a climber stuck on a cliff, unable to go up or down. ### Greek text πόσων ἄρα κακῶν ὁ ταῦτα παρατηρῶν καὶ τεχνάζων ἐπὶ γυναικὸς ᾗ πρὸ τῶν ἄλλων ὤφειλε πιστεύειν, μεστὸς ἦν; ἀλλὰ γὰρ ἐῴκει τοῖς διʼ ἀπορρῶγος ὄρους ἐπὶ τῷ τὰς ἐν οὐρανῷ φύσεις ἀριδηλοτέρας κατανοῆσαι κρημνοβατοῦσιν, οἳ μόλις φθάνοντες ἄχρι προνενευκότος αὐχένος οὔτʼ ἀναχωρεῖν ἔτι δύνανται, πρὸς τὸ λειπόμενον ὕψος ἀπειρηκότες, οὔτε καταβαίνειν θαρροῦσι, πρὸς τὴν ὄψιν τῶν χασμάτων ἰλιγγιῶντες. ### English translation (Claude) With how many evils, then, was he filled who watched and contrived such things against a wife whom he ought to have trusted before all others? He was like those who climb along a sheer mountain to observe the bodies in heaven more clearly, who, having barely reached a projecting ridge, can neither go back, having given up on the height that remains, nor dare to go down, dizzy at the sight of the chasms. ### Extrabiblical texts - Philo, Prov. 2 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, On Providence 2. ### Citation (SBL) Eusebius, Praep. ev. 8.14.27 (Dindorf 1:455–456; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-27). ## Preparation for the Gospel 8.14.28 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-28 - Source: Dindorf 1:456 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The tyrant could neither keep nor abandon his power safely. ### Greek text ἐρασθεὶς γὰρ, ὡς θείου πράγματος καὶ περιμαχήτου, τυραννίδος οὔτε μένειν οὔτε ἀποδιδράσκειν ἀσφαλὲς εἶναι ὑπελάμβανε. μένοντι μὲν γὰρ ἀλλεπάλληλα ἐπέρρει κακὰ ἀμύθητα, βουλομένῳ δʼ ἀποδιδράσκειν ὁ περὶ τοῦ ζῆν ἐπεκρέματο κίνδυνος, ὡπλισμένων, εἰ καὶ μὴ τοῖς σώμασιν, ἀλλά τοι ταῖς διανοίαις κατʼ αὐτοῦ. ### English translation (Claude) For having fallen in love with tyranny as a divine and enviable thing, he thought it safe neither to remain nor to run away. If he remained, unspeakable evils poured upon him one after another; if he wished to flee, the danger to his life hung over him, since people were armed against him, if not in body, at least in mind. ### Extrabiblical texts - Philo, Prov. 2 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, On Providence 2. ### Citation (SBL) Eusebius, Praep. ev. 8.14.28 (Dindorf 1:456; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-28). ## Preparation for the Gospel 8.14.29 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-29 - Source: Dindorf 1:456 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Dionysius showed a flatterer the fear of a tyrant's life with an axe hung by a thread. ### Greek text δηλοῖ δὲ καὶ τὸ ἔργον, ᾧ πρὸς τὸν μακαρίζοντα τὸν τῶν τυράννων βίον φασὶ χρήσασθαι Διονύσιον. καλέσας γὰρ αὐτὸν ἐπὶ λαμπροτάτου καὶ πολυτελεστάτου δείπνου παρασκευὴν, ἐκ μηρίνθου πάνυ λεπτῆς προσέταξεν ἠκονημένον ὑπεραιωρηθῆναι πέλεκυν. ἐπεὶ δὲ κατακλιθεὶς εἶδεν αἰφνίδιον, οὔτʼ ἐξαναστῆναι θαρρῶν διὰ τὸν τύραννον, οὔτʼ ἀπολαῦσαί τινος τῶν παρεσκευασμένων διὰ δέος οἷός τε ὢν, ἀφθόνων καὶ πλουσίων ἀλογήσας ἡδονῶν, ἀνατείνας τὸν αὐχένα καὶ τὰς ὄψεις ἐκαραδόκει τὸν οἰκεῖον ὄλεθρον. ### English translation (Claude) The deed Dionysius is said to have used against the man who called the tyrant's life blessed also shows this. Inviting him to a most splendid and costly banquet, he ordered a sharpened axe to be hung over him by a very fine thread. When, having reclined, he suddenly saw it, neither daring to get up because of the tyrant nor able to enjoy any of the things prepared because of fear, disregarding the abundant and rich pleasures, he stretched up his neck and eyes, waiting for his own destruction. ### Extrabiblical texts - Philo, Prov. 2 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, On Providence 2. This is the story usually told of Damocles. ### Citation (SBL) Eusebius, Praep. ev. 8.14.29 (Dindorf 1:456; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-29). ## Preparation for the Gospel 8.14.30 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-30 - Source: Dindorf 1:456 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Dionysius explains that the tyrant's life is constant fear. ### Greek text συνεὶς δʼ ὁ Διονύσιος, ἆρʼ ἤδη κατανοεῖς, ἔφη, τὸν ἀοίδιμον καὶ περιμάχητον ἡμῶν βίον; ἔστι γὰρ τοιοῦτος, εἰ μὴ βούλοιτό τις ἑαυτὸν φενακίζειν, ἐπειδὴ περιέχει παμπληθεῖς μὲν χορηγίας, ἀπόλαυσιν δʼ οὐδενὸς χρηστοῦ, φόβους δʼ ἐπαλλήλους καὶ κινδύνους ἀνηκέστους καὶ νόσον ἑρπηνώδους καὶ φθινάδος χαλεπωτέραν, ἀθεράπευτον ἀεὶ φέρουσαν ὄλεθρον. ### English translation (Claude) Dionysius, perceiving it, said, 'Do you now understand our celebrated and envied life? It is like this, unless one wishes to deceive oneself; for it contains abundant resources, but enjoyment of nothing good, only continual fears, incurable dangers, and a disease worse than a spreading or wasting one, always bringing incurable ruin.' ### Extrabiblical texts - Philo, Prov. 2 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, On Providence 2. ### Citation (SBL) Eusebius, Praep. ev. 8.14.30 (Dindorf 1:456; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-30). ## Preparation for the Gospel 8.14.31 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-31 - Source: Dindorf 1:456–457 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The crowd is fooled by appearances, as by painted courtesans. ### Greek text οἱ δὲ πολλοὶ τῶν ἀνεξετάστων ὑπὸ τῆς λαμπρᾶς φανερότητος ἀπατώμενοι ταὐτὸν πεπόνθασι τοῖς ἀγκιστρευομένοις ὑπὸ τῶν εἰδεχθῶν ἑταιρίδων, ἃ τὴν δυσμορφίαν ἐσθῆτι καὶ χρυσῷ καὶ ταῖς τῆς ὄψεως ὑπογραφαῖς ἐπισκιάζοντα, γνησίου κάλλους ἀπορίᾳ, νόθον ἐπʼ ἐνέδρᾳ τῶν θεωμένων δημιουργεῖ. ### English translation (Claude) But most of the unreflecting, deceived by the brilliant appearance, suffer the same as those hooked by ugly courtesans, who, hiding their deformity with clothes and gold and eye-paint, for lack of genuine beauty, fashion a counterfeit to ensnare the beholders. ### Extrabiblical texts - Philo, Prov. 2 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, On Providence 2. ### Citation (SBL) Eusebius, Praep. ev. 8.14.31 (Dindorf 1:456–457; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-31). ## Preparation for the Gospel 8.14.32 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-32 - Source: Dindorf 1:457 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The powerful live like animals fattened for slaughter. ### Greek text τοιαύτης γέμουσι βαρυδαιμονίας οἱ λίαν εὐτυχεῖς, ἧς τὰς ὑπερβολὰς αὐτοὶ δικάσαντες παρʼ ἑαυτοῖς οὐ στέγουσιν, ἀλλʼ ὥσπερ οἱ τὰ ἀρρωστήματα ὑπʼ ἀνάγκης ἐκλαλοῦντες ἀφιᾶσι τὰς ἐκ πάθους ἀψευδεστάτας φωνὰς, ἐπὶ συνουσίᾳ τιμωριῶν καὶ παρουσῶν καὶ προσδοκωμένων ζῶντες, καθάπερ τῶν θρεμμάτων τὰ πρὸς ἱερουργίαν πιαινόμενα. καὶ γὰρ ταῦτα τῆς πλείστης ἐπιμελείας ἐπὶ τῷ σφαγῆναι τυγχάνει διὰ πολύκρεων εὐωχίαν. ### English translation (Claude) With such misery are the very fortunate filled, the excess of which they themselves judge and do not keep to themselves; but, like those who are compelled to speak of their ailments, they let out the truest cries of suffering, living in the company of punishments both present and expected, like animals fattened for sacrifice. For these too receive the greatest care in order to be slaughtered for a feast of much meat. ### Extrabiblical texts - Philo, Prov. 2 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, On Providence 2. ### Citation (SBL) Eusebius, Praep. ev. 8.14.32 (Dindorf 1:457; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-32). ## Preparation for the Gospel 8.14.33 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-33 - Source: Dindorf 1:457 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The three plunderers of Delphi died by the very penalties the law prescribed. ### Greek text εἰσὶ δʼ οἱ καὶ περὶ χρημάτων ἀσεβῶν οὐκ ἀδήλους, ἀλλὰ φανερὰς ἔδοσαν δίκας, ὧν τὰ πλήθη καταλέγεσθαι περιττὸς πόνος, ἀπόχρη δʼ ἓν ἔργον παράδειγμα πάντων ἑστάναι. λέγεται τοίνυν ὑπὸ τῶν ἀναγεγραφότων τὸν ἱερὸν πόλεμον τὸν ἐν Φωκίδι, νόμου κειμένου τὸν ἱερόσυλον κατακρημνίζεσθαι ἢ καταποντοῦσθαι ἢ καταπίμπρασθαι, τρεῖς συλήσαντας τὸ ἐν Δελφοῖς ἱερὸν, Φιλόμηλον καὶ Ὀνόμαρχον καὶ Φάϋλλον, διανείμασθαι τὰς τιμωρίας. τὸν μὲν γὰρ διὰ λόφου τραχέος καὶ λιθώδους ῥαγείσης πέτρας κατακρημνισθῆναί τε καὶ καταλευσθῆναι ’ τὸν δὲ, ἀφηνιάσαντος τοῦ κομίζοντος ἵππου καὶ μέχρι θαλάσσης καταβάντος, ἐπιδραμόντος τοῦ πελάγους, εἰς ἀχανῆ βυθὸν αὐτῷ ζῴῳ καταδῦναι· Φάϋλλον δὲ φθινάδι νόσῳ (διττὸς γὰρ ὁ περὶ αὐτοῦ λόγος) συντακῆναι, ἢ ἐν τῷ ἐν Ἄβαις ἱερῷ συνεμπρησθέντα ἀπολέσθαι. ### English translation (Claude) And there are those who, for impiety concerning money, paid penalties not hidden but manifest; to list them all would be superfluous labor, and one deed suffices as an example of all. It is said by those who wrote the history of the Sacred War in Phocis that, there being a law that a temple-robber be thrown from a cliff, drowned, or burned, the three who plundered the temple at Delphi, Philomelus, Onomarchus, and Phayllus, divided the punishments among them. One, falling from a rough and rocky hill when a rock broke away, was hurled down and stoned; the second, his horse bolting and carrying him down to the sea, was overwhelmed by the sea and sank with the beast into the vast deep; and Phayllus wasted away with consumption (for there are two accounts about him), or perished, burned in the temple at Abae. ### Extrabiblical texts - Philo, Prov. 2 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, On Providence 2. ### Citation (SBL) Eusebius, Praep. ev. 8.14.33 (Dindorf 1:457; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-33). ## Preparation for the Gospel 8.14.34 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-34 - Source: Dindorf 1:457–458 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Their simultaneous, lawful punishments show God's judgment, not chance. ### Greek text ταῦτα γὰρ φιλονεικότατον λέγειν ἀποβῆναι κατὰ τύχην. εἰ μὲν γάρ τινες ἢ ἐν διαφέρουσι καιροῖς ἢ ἑτέραις ἐκολάσθησαν τιμωρίαις, εἰκὸς ἦν τὸ ἄστατον τῆς τύχης προφασίζεσθαι πάντων δʼ ἀθρόως καὶ ὑφʼ ἕνα καιρὸν καὶ μὴ ἑτέραις τιμωρίαις, ἀλλὰ ταῖς περιεχομέναις ἐν τοῖς νόμοις κολασθέντων εὔλογον φάσκειν ὅτι θεοῦ δικάσαντος ἑάλωσαν.” ### English translation (Claude) To say these things happened by chance is most contentious. For if some had been punished at different times or by other penalties, it would be reasonable to plead the instability of fortune; but since all were punished together, at one time, and not by other penalties but by those contained in the laws, it is reasonable to say that they were caught by God's judgment." ### Extrabiblical texts - Philo, Prov. 2 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, On Providence 2. ### Citation (SBL) Eusebius, Praep. ev. 8.14.34 (Dindorf 1:457–458; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-34). ## Preparation for the Gospel 8.14.35 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-35 - Source: Dindorf 1:458 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Unpunished tyrants are no wonder, for God judges the hidden soul. ### Greek text “Εἰ δέ τινες τῶν ὑπολειφθέντων βιαίων, καὶ τοῖς πλήθεσιν ἐπαναστάντων, καὶ δουλωσαμένων οὐ μόνον δήμους ἑτέρους, ἀλλὰ καὶ πατρίδας τὰς ἑαυτῶν, ἀτιμώρητοι διετέλεσαν, θαυμαστὸν οὐδέν. πρῶτον μὲν γὰρ οὐχ ὁμοίως ἄνθρωπος δικάζει καὶ θεὸς, διότι τὰ μὲν φανερὰ ἡμεῖς ἐρευνῶμεν, ὁ δὲ ἄχρι μυχῶν ψυχῆς εἰσδυόμενος ἀψοφητὶ, καθάπερ ἐν ἡλίῳ λαμπρὰν διάνοιαν αὐγάζει, ἀπαμπίσχων μὲν τὰ περίαπτα, οἷς ἐγκατείληπται, γυμνὰ δὲ περιαθρῶν τὰ βουλήματα, καὶ διαγινώσκων εὐθὺς τά τε παράσημα καὶ δόκιμα. ### English translation (Claude) "And if some of the violent who remain, who rose up against the masses and enslaved not only other peoples but their own homelands too, have gone unpunished, it is no wonder. First, man and God do not judge alike, for we search out what is manifest, but he, entering silently into the recesses of the soul, sees the mind as in bright sunlight, stripping off the trappings in which it is wrapped, viewing its intentions naked, and at once discerning the counterfeit and the genuine. ### Extrabiblical texts - Philo, Prov. 2 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, On Providence 2. ### Citation (SBL) Eusebius, Praep. ev. 8.14.35 (Dindorf 1:458; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-35). ## Preparation for the Gospel 8.14.36 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-36 - Source: Dindorf 1:458 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God's judgment is truer than ours. ### Greek text μηδέποτʼ οὖν τὸ οἰκεῖον δικαστήριον τοῦ θείου προκρίναντες ἀψευδέστερον αὐτὸ καὶ εὐβουλότερον εἶναι φῶμεν· οὐ γὰρ ὅσιον. ἐν ᾧ μὲν γὰρ πολλὰ τὰ σφάλλοντα, ἀπατηλαὶ αἰσθήσεις, πάθη ἐπίβουλα, κακιῶν ὁ βαρύτατος ἐπιτειχισμὸς, ἐν ᾧ δὲ οὐδὲν μὲν τῶν ἐπʼ ἐξαπάτῃ, δικαιότης δὲ καὶ ἀλήθεια, αἷς ἕκαστον βραβευόμενον ἐπαινετῶς ἐξορθοῦσθαι πέφυκεν. ### English translation (Claude) Let us never, then, prefer our own tribunal to the divine and say it is more truthful and better advised; for it is not holy. In the one there are many things that mislead: deceptive senses, treacherous passions, the most grievous siege-works of vices; in the other, nothing that makes for deceit, but justice and truth, by which everything judged is naturally set right in a praiseworthy way. ### Extrabiblical texts - Philo, Prov. 2 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, On Providence 2. ### Citation (SBL) Eusebius, Praep. ev. 8.14.36 (Dindorf 1:458; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-36). ## Preparation for the Gospel 8.14.37 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-37 - Source: Dindorf 1:458 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Tyranny can serve as punishment, which is useful. ### Greek text ἔπειτʼ, ὦ γενναῖε, μὴ νομίσῃς ἀλυσιτελὲς ἐπίκαιρον εἶναι τυραννίδα. οὐδὲ γὰρ ἡ κόλασις ἀλυσιτελὲς, ἀλλὰ τιμωρίας διδόναι τοῖς ἀγαθοῖς ἢ ὠφελιμώτερον ἢ οὐκ ἀποδέον. οὗ χάριν ἐν ἅπασι μὲν τοῖς ὀρθῶς γραφεῖσι παρείληπται νόμοις· οἱ δὲ γράψαντες ὑπὸ πάντων ἐπαινοῦνται. ὅπερ γὰρ ἐν δήμῳ τύραννος, τοῦτʼ ἐν νόμῳ κόλασις. ### English translation (Claude) Next, my good friend, do not think that tyranny, at the right time, is unprofitable. For punishment is not unprofitable either; rather, to inflict penalties is either more beneficial to the good or not less. That is why it is included in all rightly written laws, and those who wrote them are praised by all. For what a tyrant is in a people, punishment is in law. ### Extrabiblical texts - Philo, Prov. 2 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, On Providence 2. ### Citation (SBL) Eusebius, Praep. ev. 8.14.37 (Dindorf 1:458; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-37). ## Preparation for the Gospel 8.14.38 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-38 - Source: Dindorf 1:458–459 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God raises rulers to purge cities of wickedness. ### Greek text ἐπειδὰν οὖν ἔνδεια μὲν καὶ σπάνις δεινὴ καταλάβῃ τὰς πόλεις ἀρετῆς, ἀφθονία δʼ ἀφροσύνης ἐπιπολάσῃ, τηνικαῦτα ὁ θεὸς, ὥσπερ ῥεῦμα χειμάρρου τὴν φορὰν τῆς κακίας ἀποχετεῦσαι γλιχόμενος, ἵνα καθαρῇ τὸ γένος ἡμῶν, ἰσχὺν καὶ κράτος δίδωσι τοῖς τὰς φύσεις ἀρχικοῖς. ### English translation (Claude) When, then, a terrible want and scarcity of virtue seizes cities, and an abundance of folly overflows, then God, eager to drain off the flood of wickedness like the stream of a torrent, so that he may cleanse our race, gives strength and power to those who are by nature fit to rule. ### Extrabiblical texts - Philo, Prov. 2 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, On Providence 2. ### Citation (SBL) Eusebius, Praep. ev. 8.14.38 (Dindorf 1:458–459; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-38). ## Preparation for the Gospel 8.14.39 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-39 - Source: Dindorf 1:459 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Tyrants are like public executioners whom God uses to punish evil. ### Greek text ὠμῆς γὰρ δίχα ψυχῆς οὐ καθαίρεται κακία. καὶ ὅνπερ τρόπον αἱ πόλεις ἐπʼ ἀνδροφόνοις καὶ προδόταις καὶ θεοσύλαις δημίους ἀνατρέφουσιν, οὐ τὴν γνώμην ἀποδεχόμεναι τῶν ἀνδρῶν, ἀλλὰ τὸ τῆς ὑπηρεσίας χρήσιμον ἐξετάζουσαι, τὸν αὐτὸν τρόπον καὶ ὁ τῆς μεγαλοπόλεως τοῦδε τοῦ κόσμου κηδεμὼν οἷα δημοκοίνους ἐφίστησι τοὺς τυράννους ταῖς πόλεσιν, ἐν αἷς ἂν αἴσθηται βίαν, ἀδικίαν, ἀσέβειαν, τὰ ἄλλα κακὰ πλημμύροντα, ὅπως ἤδη ποτὲ στάντα λωφήσῃ. ### English translation (Claude) For vice is not purged without a harsh soul. And just as cities maintain executioners for murderers, traitors, and temple-robbers, not approving the men's disposition but examining the usefulness of their service, so too the guardian of this great city, the world, sets tyrants over cities as public executioners, wherever he perceives violence, injustice, impiety, and other evils overflowing, so that they may at last stop and abate. ### Extrabiblical texts - Philo, Prov. 2 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, On Providence 2. ### Citation (SBL) Eusebius, Praep. ev. 8.14.39 (Dindorf 1:459; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-39). ## Preparation for the Gospel 8.14.40 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-40 - Source: Dindorf 1:459 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Tyrants are finally destroyed themselves, like fire consuming itself. ### Greek text τηνικαῦτα καὶ τοὺς αἰτίους, ὡς ἐκ δυσκαθάρτου καὶ ἀνηλεοῦς ψυχῆς ὑπηρετήσαντας, ἐφʼ ἅπασιν, ὥσπερ τινὰς κορυφαίους, ἀξιοῖ μετέρχεσθαι. καθάπερ γὰρ ἡ τοῦ πυρὸς δύναμις, ὅταν παραβληθεῖσαν ὕλην ἀναλώσῃ, τελευταῖον αὑτὴν ἐπινέμεται, τοῦτον τὸν τρόπον καὶ οἱ ἐπὶ τοῖς πλήθεσι δυναστείας εἰληφότες, ὅταν δαπανήσαντες τὰς πόλεις κενὰς ἀνδρῶν ἐργάσωνται, τὰς ὑπὲρ ἁπάντων τίνοντες δίκας ἐπιδιαφθείρονται. ### English translation (Claude) Then he thinks fit to pursue the guilty ones too, as having served from an impure and pitiless soul, last of all, as ringleaders. For just as the power of fire, when it has consumed the material laid before it, at last feeds on itself, in the same way those who have taken power over the masses, when they have consumed the cities and made them empty of men, are themselves destroyed in turn, paying the penalty for all. ### Extrabiblical texts - Philo, Prov. 2 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, On Providence 2. ### Citation (SBL) Eusebius, Praep. ev. 8.14.40 (Dindorf 1:459; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-40). ## Preparation for the Gospel 8.14.41 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-41 - Source: Dindorf 1:459 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God also punishes wickedness directly through famine, plague, and earthquake. ### Greek text καὶ τί θαυμάζομεν εἰ διὰ τυράννων ὁ θεὸς κακίαν ἀναχυθεῖσαν ἐν πόλεσι καὶ χώραις καὶ ἔθνεσιν ἀποδιοπομπεῖται; πολλάκις γὰρ μὴ χρώμενος ὑπηρέταις ἄλλοις αὐτὸς διʼ ἑαυτοῦ τοῦτʼ ἐργάζεται, λιμὸν ἐπάγων ἢ λοιμὸν ἢ σεισμὸν καὶ ὅσα ἄλλα θεήλατα, οἷς ὅμιλοι μεγάλοι καὶ πολυάνθρωποι καθʼ ἑκάστην ἡμέραν ἀπόλλυνται, καὶ πολλὴ μοῖρα τῆς οἰκουμένης ἐρημοῦται διὰ προμήθειαν ἀρετῆς. ” ### English translation (Claude) And why do we wonder if through tyrants God drives out vice that has spread in cities, countries, and nations? Often, using no other servants, he does this himself through himself, bringing famine, pestilence, earthquake, and other god-sent things, by which great and populous multitudes perish every day and much of the inhabited world is made desolate, out of care for virtue." ### Extrabiblical texts - Philo, Prov. 2 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, On Providence 2. ### Citation (SBL) Eusebius, Praep. ev. 8.14.41 (Dindorf 1:459; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-41). ## Preparation for the Gospel 8.14.42 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-42 - Source: Dindorf 1:459–460 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Philo invites further objections to be examined together. ### Greek text “Ἱκανῶς μὲν οὖν εἴς γε τὰ παρόντα περὶ τοῦ μή τινα τῶν φαύλων εὐδαιμονεῖν, ὡς οἶμαι, λέλεκται· διʼ οὗ μάλιστα παρίσταται τὸ εἶναι πρόνοιαν. εἰ δὲ μηδέπω πέπεισαι, τὸν ἔθʼ ὑποικουροῦντα ἐνδοιασμὸν εἰπὲ θαρρῶν· ἀμφότεροι γὰρ ᾗ τἀληθὲς ἔχει συνδιαπορήσαντες εἰσόμεθα.’’ ### English translation (Claude) "Enough, then, I think, has been said for the present about no wicked person being happy; by which especially it is established that there is providence. But if you are not yet persuaded, state boldly the doubt still lurking within you; for by examining it together we shall both know how the truth stands." ### Extrabiblical texts - Philo, Prov. 2 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, On Providence 2. ### Citation (SBL) Eusebius, Praep. ev. 8.14.42 (Dindorf 1:459–460; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-42). ## Preparation for the Gospel 8.14.43 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-43 - Source: Dindorf 1:460 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Philo: winds and rains benefit the whole race. ### Greek text Καὶ μεθʼ ἕτερα πάλιν φησίν ‘‘Ἀνέμων καὶ ὑετῶν φορὰς οὐκ ἐπὶ λύμῃ τῶν πλεόντων, ὡς ἐνόμιζες, ἢ γεωργούντων, ἀλλʼ ἐπʼ ὠφελείᾳ τοῦ παντὸς ἡμῶν γένους ὁ θεὸς εἰργάζετο. ὕδασι μὲν γὰρ τὴν γῆν καθαίρει, τὸν δʼ ὑπὸ σελήνην ἅπαντα χῶρον πνεύμασιν· ἀμφοτέροις δὲ ζῷα καὶ φυτὰ τρέφει καὶ αὔξει καὶ τελειοῖ. ### English translation (Claude) And after other things he says again: "God did not make the movements of winds and rains to harm sailors or farmers, as you thought, but for the benefit of our whole race. For with waters he cleanses the earth, and with winds the whole region below the moon; and with both he nourishes, increases, and perfects animals and plants. ### Extrabiblical texts - Philo, Prov. 2 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, On Providence 2. ### Citation (SBL) Eusebius, Praep. ev. 8.14.43 (Dindorf 1:460; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-43). ## Preparation for the Gospel 8.14.44 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-44 - Source: Dindorf 1:460 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God may harm a few for the good of the whole, as a gymnasiarch does. ### Greek text εἰ δὲ τοὺς μὴ ἐν καιρῷ πλωτῆρας ἢ γεωπόνους ἔστιν ὅτε βλάπτει, θαυμαστὸν οὐδέν· βραχὺ γὰρ οὗτοι μέρος, ἡ δʼ ἐπιμέλεια τοῦ παντὸς ἀνθρώπων γένους. ὥσπερ οὖν τὸ ἐν τῷ γυμνασίῳ ἄλειμμα τίθεται μὲν ἐπʼ ὠφελείᾳ, πολλάκις δʼ ὁ γυμνασίαρχος ἕνεκα πολιτικῶν χρειῶν ὥρας τῆς ἐν ἔθει μετέθηκε τὴν τάξιν, διʼ ἧς ὑστέρησαν ἔνιοι τῶν ἀλειφομένων, οὕτω καὶ ὁ θεὸς, οἷα πόλεως τοῦ παντὸς ἐπιμελούμενος κόσμου, θέρη χειμαίνοντα καὶ χειμῶνας ἐαρίζοντας εἴωθε ποιεῖν ἐπὶ τῇ τοῦ παντὸς ὠφελείᾳ, κἂν εἰ ναύκληροί τινες ἢ γῆς ἐργάται μέλλοιεν ταῖς τούτων ἀνωμαλίαις ζημιοῦσθαι. ### English translation (Claude) And if they sometimes harm untimely sailors or farmers, it is no wonder; for these are a small part, while his care is for the whole human race. Just as in the gymnasium oil is provided for benefit, but often the gymnasiarch, because of civic needs, changes the order of the usual hours, by which some of those being anointed have missed out, so too God, caring for the whole world as for a city, is accustomed to make wintry summers and spring-like winters for the benefit of the whole, even if some shipowners or tillers of the earth are going to be harmed by their irregularities. ### Extrabiblical texts - Philo, Prov. 2 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, On Providence 2. ### Citation (SBL) Eusebius, Praep. ev. 8.14.44 (Dindorf 1:460; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-44). ## Preparation for the Gospel 8.14.45 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-45 - Source: Dindorf 1:460 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Some weather events are by-products, not direct works of providence. ### Greek text τὰς οὖν τῶν στοιχείων εἰς ἄλληλα μεταβολὰς, ἐξ ὧν ὁ κόσμος ἐπάγη καὶ συνέστηκεν, εἰδὼς ἀναγκαιότατον ἔργον, ἀκωλύτους παρέχεται· πάχναι δὲ καὶ χιόνες καὶ ὅσα ὁμοιότροπα ἀέρος ἐπακολουθεῖ καταψύξει, καὶ πάλιν προσαράξει καὶ παρατρίψει νεφῶν, ἀστραπαί τε καὶ βρονταί· ὧν οὐδὲν ἴσως κατὰ πρόνοιαν, ἀλλʼ ὑετοὶ καὶ πνεύματα ζωῆς καὶ τροφῆς καὶ αὐξήσεως τοῖς περὶ γῆν αἴτια, ὧν ταῦτα ἐπακολουθήματα. ### English translation (Claude) The changes of the elements into one another, then, of which the world was put together and consists, he keeps unhindered, knowing it to be a most necessary work. Frosts and snows and the like follow upon the chilling of the air, and again lightnings and thunders upon the collision and friction of clouds; none of these perhaps is by providence, but rains and winds are causes of life, nourishment, and growth for things on earth, and these are their consequences. ### Extrabiblical texts - Philo, Prov. 2 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, On Providence 2. ### Citation (SBL) Eusebius, Praep. ev. 8.14.45 (Dindorf 1:460; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-45). ## Preparation for the Gospel 8.14.46 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-46 - Source: Dindorf 1:460–461 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As spilled oil makes mud by accident, some evils are incidental. ### Greek text οἷα, γυμνασιάρχου φιλοτιμίαις πολλάκις ἀνειμένας ποιουμένου δαπάνας, ἀνθʼ ὕδατος ἐλαίῳ καταιονούμενοί τινες τῶν ἀπειροκάλων εἰς τοὔδαφος ῥανίδας ἀποστάζουσιν, ὁ δʼ ὀλισθηρότατος αὐτίκα γίνεται πηλὸς, ἀλλʼ οὐκ ἄν τις εὖ φρονῶν εἴποι τὸν πηλὸν καὶ τὸν ὄλισθον προμηθείᾳ τοῦ γυμνασιάρχου γεγονέναι, παρηκολουθηκέναι δὲ ἄλλως τῇ ἀφθονίᾳ τῶν χορηγιῶν ταῦτα. ### English translation (Claude) Just as, when a gymnasiarch out of generosity often makes lavish expenses, some of the vulgar, being drenched with oil instead of water, let drops fall on the ground, and at once very slippery mud forms; but no one in his right mind would say that the mud and the slipperiness came about by the gymnasiarch's forethought, but that these were incidental consequences of the abundance of his provisions. ### Extrabiblical texts - Philo, Prov. 2 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, On Providence 2. ### Citation (SBL) Eusebius, Praep. ev. 8.14.46 (Dindorf 1:460–461; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-46). ## Preparation for the Gospel 8.14.47 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-47 - Source: Dindorf 1:461 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Rainbows are by-products but useful for forecasting. ### Greek text ἶρις δὲ καὶ ἄλως καὶ ὅσα ὁμοιότροπα πάλιν ἐστὶν αὐγῶν ἐγκιρναμένων τοῖς νέφεσιν ἐπακολουθήματα, οὐκ ἔργα φύσεως προηγούμενα, φυσικοῖς δʼ ἐπισυμβαίνοντα ἔργοις· οὐ μὴν ἀλλὰ παρέχει τινὰ καὶ ταῦτα χρείαν ἀναγκαίαν τοῖς φρονιμωτέροις· νηνεμίας γὰρ καὶ πνεύματα, εὐδίας τε καὶ χειμῶνας ἀπὸ τούτων τεκμαιρόμενοι προλέγουσι. ### English translation (Claude) Again, the rainbow, the halo, and the like are consequences of rays mixing with the clouds, not primary works of nature but incidental to natural works. Yet these too provide a necessary use to the more prudent; for from them they infer and foretell calms and winds, fair weather and storms. ### Extrabiblical texts - Philo, Prov. 2 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, On Providence 2. ### Citation (SBL) Eusebius, Praep. ev. 8.14.47 (Dindorf 1:461; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-47). ## Preparation for the Gospel 8.14.48 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-48 - Source: Dindorf 1:461 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Colonnades built for comfort also serve as sundials. ### Greek text τὰς κατὰ πόλιν στοὰς οὐχ ὁρᾷς; τούτων αἱ πλείους πρὸς μεσημβρίαν νενεύκασιν, ὑπὲρ τοῦ τοὺς ἐμπεριπατοῦντας χειμῶνι μὲν ἀλεαίνεσθαι, θέρους δὲ καταπνεῖσθαι. παρακολουθεῖ δέ τι καὶ ἕτερον, ὃ μὴ τῇ γνώμῃ τοῦ κατεσκευακότος ἐπιγίνεται. τί δὲ τοῦτʼ ἔστιν; αἱ ἀπὸ τῶν ποδῶν ἐκπίπτουσαι σκιαὶ τὰ μέτρα διασημαίνουσι ταῖς ὥραις. ### English translation (Claude) Do you not see the colonnades in the city? Most of them face south, so that those walking in them may be warmed in winter and cooled by the breeze in summer. But something else follows, which does not come about by the builder's intention. What is this? The shadows cast from the feet mark the measures of the hours. ### Extrabiblical texts - Philo, Prov. 2 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, On Providence 2. ### Citation (SBL) Eusebius, Praep. ev. 8.14.48 (Dindorf 1:461; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-48). ## Preparation for the Gospel 8.14.49 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-49 - Source: Dindorf 1:461 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Even smoke, a by-product, has uses. ### Greek text καὶ μὲν δὴ τὸ πῦρ φύσεως ἀναγκαιότατον ἔργον, ἐπακολούθημα δὲ τούτου καπνός· ἀλλʼ ὅμως παρέχεταί τινα ὠφέλειαν ἔστιν ὅτε καὶ αὐτός. ἐν γοῦν ταῖς μεθημεριναῖς πυρσείαις, ἡνίκα τὸ πῦρ ὑπὸ τῶν ἡλιακῶν καταλαμπόμενον αὐγῶν ἐξαμαυροῦται, καπνῷ μηνύεται πολεμίων ἔφοδος. ### English translation (Claude) And fire is a most necessary work of nature, and smoke a consequence of it; yet it too sometimes provides some benefit. In daytime fire signals, at any rate, when the fire is outshone by the sun's rays and becomes faint, the approach of enemies is announced by smoke. ### Extrabiblical texts - Philo, Prov. 2 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, On Providence 2. ### Citation (SBL) Eusebius, Praep. ev. 8.14.49 (Dindorf 1:461; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-49). ## Preparation for the Gospel 8.14.50 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-50 - Source: Dindorf 1:461 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eclipses are by-products of celestial motion that serve as signs. ### Greek text οἷός γʼ οὖν ἐπὶ τῆς ἴριδος, τοιοῦτος καὶ ἐπὶ τῶν ἐκλείψεων ὁ λόγος· θείαις γὰρ φύσεσιν ἡλίου καὶ σελήνης ἐπακολουθοῦσιν ἐκλείψεις· αἱ δὲ μηνύματά εἰσιν ἢ βασιλέων τελευτῆς, ἢ πόλεων φθορᾶς· ὃ καὶ Πίνδαρος ᾐνίξατο γενομένης ἐκλείψεως διὰ τῶν πρόσθεν εἰρημένων. ### English translation (Claude) The same account as for the rainbow applies to eclipses. For eclipses follow on the divine natures of the sun and moon; and they are signs either of the death of kings or of the destruction of cities, as Pindar too hinted when an eclipse took place, in the words quoted earlier. ### Extrabiblical texts - Philo, Prov. 2 (Philo of Alexandria (works)): quotation, high confidence - Pindar, Paean 9 (Pindar (odes and fragments)): allusion, medium confidence ### Translation notes - Philo, On Providence 2. The reference is to Pindar, Paean 9. ### Citation (SBL) Eusebius, Praep. ev. 8.14.50 (Dindorf 1:461; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-50). ## Preparation for the Gospel 8.14.51 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-51 - Source: Dindorf 1:461–462 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Milky Way should be investigated, though hard to explain. ### Greek text ὁ δὲ δὴ τοῦ γάλακτος κύκλος τῆς μὲν αὐτῆς οὐσίας τοῖς ἄλλοις ἄστροις μετέσχηκε, δυσαιτιολόγητος δʼ εἴπερ ἐστὶ, μὴ ἀποκνείτωσαν οἱ τὰ φύσεως ἐρευνᾶν εἰωθότες. ὠφελιμώτατον γὰρ ἡ εὕρεσις, ἥδιστον δὲ καὶ καθʼ αὑτὸ τοῖς φιλομαθέσιν ἡ ζήτησις. ### English translation (Claude) The circle of the Milky Way shares the same substance as the other stars; and if it is hard to explain, let those accustomed to investigate nature not shrink from it. For the discovery is most useful, and the search in itself most pleasant to lovers of learning. ### Extrabiblical texts - Philo, Prov. 2 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, On Providence 2. ### Citation (SBL) Eusebius, Praep. ev. 8.14.51 (Dindorf 1:461–462; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-51). ## Preparation for the Gospel 8.14.52 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-52 - Source: Dindorf 1:462 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: All heavenly bodies exist by providence, though we cannot explain each. ### Greek text ὥσπερ οὖν ἥλιος καὶ σελήνη προνοίᾳ γεγόνασιν, οὕτω καὶ τὰ ἐν οὐρανῷ πάντα, κἂν ἡμεῖς τὰς ἑκάστων φύσεις τε καὶ δυνάμεις ἰχνηλατεῖν ἀδυνατοῦντες ἡσυχάζωμεν. ### English translation (Claude) Just as the sun and moon came into being by providence, so did all things in heaven, even if we, unable to track the natures and powers of each, keep silent. ### Extrabiblical texts - Philo, Prov. 2 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, On Providence 2. ### Citation (SBL) Eusebius, Praep. ev. 8.14.52 (Dindorf 1:462; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-52). ## Preparation for the Gospel 8.14.53 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-53 - Source: Dindorf 1:462 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Natural disasters are by-products of the elements, not works of God, who causes no evil. ### Greek text σεισμοί τε καὶ λοιμοὶ καὶ κεραυνῶν βολαὶ, καὶ ὅσα τοιαῦτα, λέγεται μὲν εἶναι θεήλατα, πρὸς δʼ ἀλήθειαν οὐκ ἔστι, θεὸς γὰρ οὐδενὸς αἴτιος κακοῦ τὸ παράπαν· ἀλλʼ αἱ τῶν στοιχείων μεταβολαὶ ταῦτα γεννῶσιν, οὐ προηγούμενα ἔργα φύσεως, ἀλλʼ ἑπόμενα τοῖς ἀναγκαίοις καὶ τοῖς προηγουμένοις ἐπακολουθοῦντα. ### English translation (Claude) Earthquakes, pestilences, strokes of lightning, and the like are said to be sent by God, but in truth they are not, for God is the cause of no evil at all; but the changes of the elements produce these, not as primary works of nature, but following on the necessary and primary ones as consequences. ### Extrabiblical texts - Philo, Prov. 2 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, On Providence 2. ### Citation (SBL) Eusebius, Praep. ev. 8.14.53 (Dindorf 1:462; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-53). ## Preparation for the Gospel 8.14.54 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-54 - Source: Dindorf 1:462 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Providence cares for the whole, and the apparently good may not be truly so. ### Greek text εἰ δέ τινες τῶν χαριεστέρων συναπολαύουσι τῆς ἀπὸ τούτων βλάβης, οὐκ αἰτιατέον τὴν διοίκησιν. πρῶτον μὲν γὰρ οὐκ εἴ τινες ἀγαθοὶ παρʼ ἡμῖν νομίζονται, καὶ πρὸς ἀλήθειάν εἰσιν, ἐπειδὴ τὰ θεοῦ κριτήρια τῶν κατὰ τὸν ἀνθρώπινον νοῦν πάντων ἀκριβέστερα· δεύτερον δὲ τὸ προμηθὲς ἐπὶ τὰ τῶν ἐν κόσμῳ συνεκτικώτατα ἐφορᾶν ἀγαπᾷ, καθάπερ ἐν ταῖς βασιλείαις καὶ στραταρχίαις ἐπὶ τὰς πόλεις καὶ τὰ στρατόπεδα, οὐκ τινα τῶν ἠμελημένων καὶ ἀφανῶν ἕνα τὸν προστυχόντα. ### English translation (Claude) And if some of the more virtuous share in the harm from these, the government of the world is not to be blamed. First, if some are thought good among us, they are not necessarily so in truth, since God's standards are more exact than all those of the human mind. Second, providence loves to look to the things that most hold the world together, as in kingdoms and military commands it looks to the cities and the armies, not to some one neglected and obscure person who happens along. ### Extrabiblical texts - Philo, Prov. 2 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, On Providence 2. ### Citation (SBL) Eusebius, Praep. ev. 8.14.54 (Dindorf 1:462; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-54). ## Preparation for the Gospel 8.14.55 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-55 - Source: Dindorf 1:462 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Innocents perish in plagues, as on a sinking ship, and as a warning to others. ### Greek text λέγουσι δέ τινες, καθάπερ ἐν ταῖς τυραννοκτονίαις καὶ τοὺς συγγενεῖς ἀναιρεῖσθαι νόμιμόν ἐστιν ὑπὲρ τοῦ μεγέθει τῆς τιμωρίας ἐπισχεθῆναι τὰ ἀδικήματα, τὸν αὐτὸν τρόπον κἀν ταῖς λοιμώδεσι νόσοις παραπόλλυσθαί τινας τῶν μὴ ὑπαιτίων, ἵνα πόρρωθεν οἱ ἄλλοι σωφρονίζωνται, δίχα τοῦ ἀναγκαῖον εἶναι τοὺς ἐμφερομένους ἀέρι νοσώδει νοσεῖν, ὥσπερ καὶ τοὺς ἐν νηὶ χειμαζομένους κινδυνεύειν ἐξίσου. ### English translation (Claude) Some say that, just as in the punishment of tyrants it is lawful to put their kinsmen to death too, so that wrongdoing may be checked by the greatness of the penalty, in the same way in pestilential diseases some of the guiltless perish together with the rest, so that others far off may be brought to self-control; besides the fact that those who are in diseased air must fall ill, just as those on a storm-tossed ship are equally in danger. ### Extrabiblical texts - Philo, Prov. 2 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, On Providence 2. ### Citation (SBL) Eusebius, Praep. ev. 8.14.55 (Dindorf 1:462; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-55). ## Preparation for the Gospel 8.14.56 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-56 - Source: Dindorf 1:462–463 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Wild beasts exist to train people for war through hunting. ### Greek text τὰ δʼ ἄλκιμα τῶν θηρίων γέγονεν, οὐ γὰρ ὑποσιωπητέον, εἰ καὶ τῷ δεινὸς εἰπεῖν εἶναι προλαβὼν τὴν ἀπολογίαν διέσυρες, ἀσκήσεως ἕνεκα τῆς πρὸς τοὺς πολεμικοὺς ἀγῶνας. τὰ γὰρ γυμνάσια καὶ αἱ συνεχεῖς θῆραι συγκροτοῦσι καὶ νευροῦσιν εὖ μάλα τὰ σώματα, καὶ πρὸ τῶν σωμάτων τὰς ψυχὰς ἐθίζουσιν ἐχθρῶν ἐξαπιναίας ἐφόδους τῷ καρτερῷ τῆς ῥώμης ἀλογεῖν. ### English translation (Claude) And the fierce beasts came into being (for this must not be passed over in silence, even though, being clever at speaking, you have anticipated and disparaged the defense) for training for the contests of war. For exercises and continual hunts harden and brace bodies well, and, before bodies, accustom souls to disregard sudden attacks of enemies through strength and endurance. ### Extrabiblical texts - Philo, Prov. 2 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, On Providence 2. ### Citation (SBL) Eusebius, Praep. ev. 8.14.56 (Dindorf 1:462–463; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-56). ## Preparation for the Gospel 8.14.57 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-57 - Source: Dindorf 1:463 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Peaceful people can live safely; wild beasts keep away from cities. ### Greek text τοῖς δὲ τὰς φύσεις εἰρηνικοῖς ἔξεστιν οὐ μόνον τειχῶν ἐντὸς, ἀλλὰ καὶ κλισιάδων θαλαμευομένοις, ἀποζῆν ἀνεπιβουλεύτως, ἔχουσιν εἰς ἀπόλαυσιν ἀφθονωτάτας ἡμέρων ἀγέλας· ἐπειδὴ σῦς καὶ λέοντες καὶ ὅσα ὁμοιότροπα, ἑκουσίᾳ φύσει χρώμενα, μακρὰν ἄστεος ἀπελήλαται τὸ μηδὲν παθεῖν ἀγαπῶντα τῆς ἀνθρώπων ἐπιβουλῆς. ### English translation (Claude) But those of peaceful nature may live free from attack not only within walls but even shut up in their chambers, having abundant herds of tame animals to enjoy; since boars, lions, and the like, following their own nature, have been driven far from the city, content to suffer nothing from the plots of men. ### Extrabiblical texts - Philo, Prov. 2 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, On Providence 2. ### Citation (SBL) Eusebius, Praep. ev. 8.14.57 (Dindorf 1:463; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-57). ## Preparation for the Gospel 8.14.58 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-58 - Source: Dindorf 1:463 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Those who expose themselves to danger have only themselves to blame. ### Greek text εἰ δέ τινες ὑπὸ ῥᾳθυμίας ἄοπλοι καὶ ἀπαράσκευοι ταῖς καταδύσεσι τῶν θηρίων ἀδεῶς ἐνδιαιτῶνται, τῶν συμβαινόντων ἑαυτοὺς, ἀλλὰ μὴ τὴν φύσιν αἰτιάσθωσαν, διότι φυλάξασθαι παρὸν ὠλιγώρησαν. ἤδη γοῦν καὶ ἐν ἱπποδρομίαις εἶδόν τινας εἴξαντας ἀλογιστίᾳ, οἳ, δέον ἐγκαθέζεσθαι καὶ σὺν κόσμῳ θεωρεῖν, ἐν μέσῳ στάντες, ὑπὸ τῆς ῥύμης τῶν τεθρίππων ἀνωσθέντες, ποσὶ καὶ τροχοῖς κατηλοήθησαν, ἀνοίας τἀπίχειρα εὑράμενοι.” ### English translation (Claude) And if some, out of carelessness, unarmed and unprepared, live fearlessly in the lairs of beasts, let them blame themselves for what happens, not nature, since they neglected to guard themselves when they could. I have seen some at chariot races give way to thoughtlessness: when they should have sat down and watched in order, they stood in the middle, were knocked over by the rush of the four-horse chariots, and were trampled by hooves and wheels, reaping the reward of their folly." ### Extrabiblical texts - Philo, Prov. 2 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, On Providence 2. ### Citation (SBL) Eusebius, Praep. ev. 8.14.58 (Dindorf 1:463; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-58). ## Preparation for the Gospel 8.14.59 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-59 - Source: Dindorf 1:463 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Venomous creatures arise as by-products, not by providence directly. ### Greek text “Περὶ μὲν οὖν τούτων ἀπόχρη τὰ λεχθέντα. τῶν δʼ ἑρπετῶν τὰ ἰοβόλα γέγονεν οὐ κατὰ πρόνοιαν, ἀλλὰ κατʼ ἐπακολούθησιν, ὡς καὶ πρότερον εἶπον. ζωογονεῖται γὰρ, ὅταν ἡ ἐνυπάρχουσα ἰκμὰς μεταβάλῃ πρὸς τὸ θερμότερον. ἔνια δὲ καὶ σῆψις ἐψύχωσεν, ὡς ἕλμινθας μὲν ἡ περὶ τροφὴν, φθεῖρας δʼ ἡ ἀπὸ τῶν ἱδρώτων. ὅσα δʼ ἐξ οἰκείας ὕλης κατὰ φύσιν σπερματικὴν καὶ προηγουμένην ἔχει γένεσιν, εἰκότως ἐπιγέγραπται πρόνοιαν. ### English translation (Claude) "Enough has been said about these things. The venomous reptiles came into being not by providence but as a consequence, as I said before. For they are brought to life when the moisture within changes to greater heat. Some, too, decay has ensouled, as worms are produced by the decay of food and lice by sweat. But whatever has its origin from its own matter by a seminal and primary nature is rightly ascribed to providence. ### Extrabiblical texts - Philo, Prov. 2 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, On Providence 2. ### Citation (SBL) Eusebius, Praep. ev. 8.14.59 (Dindorf 1:463; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-59). ## Preparation for the Gospel 8.14.60 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-60 - Source: Dindorf 1:463–464 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: One account: venomous creatures provide medicines. ### Greek text ἤκουσα δὲ καὶ περὶ ἐκείνων διττοὺς λόγους ὡς ἐπʼ ὠφελείᾳ τοῦ ἀνθρώπου γεγονότων, οὓς οὐκ ἂν ἐπικρυψαίμην. ἦν δʼ ὁ μὲν ἕτερος τοιόσδε· πρὸς πολλὰ τῶν ἰατρικῶν ἔφασάν τινες τὰ ἰοβόλα συνεργεῖν καὶ τοὺς μεθοδεύοντας τὴν τέχνην, εἰς ἃ δεῖ καταχρωμένους αὐτοῖς ἐπιστημόνως, ἀλεξιφαρμάκων εὐπορεῖν, ἐπὶ τῇ τῶν μάλιστα ἐπισφαλῶς ἐχόντων ἀπροσδοκήτῳ σωτηρίᾳ· καὶ μέχρι νῦν ἔστιν ἰδεῖν τοὺς μὴ ῥᾳθύμως καὶ ἀμελῶς ἰατρεύειν ἐπιχειροῦντας ἐν ταῖς συνθέσεσι τῶν φαρμάκων καταχρωμένους ἑκάστοις οὐ παρέργως. ### English translation (Claude) I have also heard two accounts of these as having come into being for man's benefit, which I would not conceal. One was this: some said that venomous creatures help with many medical needs, and that those who practice the art, using them skillfully for what is needed, have an abundance of antidotes for the unexpected rescue of those most dangerously ill; and to this day one can see those who undertake to practice medicine not carelessly or negligently using each of them with attention in compounding their drugs. ### Extrabiblical texts - Philo, Prov. 2 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, On Providence 2. ### Citation (SBL) Eusebius, Praep. ev. 8.14.60 (Dindorf 1:463–464; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-60). ## Preparation for the Gospel 8.14.61 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-61 - Source: Dindorf 1:464 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Another account: venomous creatures are God's instruments of punishment. ### Greek text ὁ δʼ ἕτερος λόγος οὐκ ἰατρικὸς, ἀλλὰ φιλόσοφος ἦν, ὡς ἔοικε. τῷ γὰρ θεῷ ταῦτʼ ἔφασκεν ηὐτρεπίσθαι κατὰ τῶν ἁμαρτανόντων κολαστήρια, ὡς στρατηγοῖς καὶ ἡγεμόσιν ὕστριχας ἢ σίδηρον· οὗ χάριν ἠρεμοῦντα τὸν ἄλλον χρόνον ἀνερεθίζεσθαι πρὸς ἀλκὴν ἐπὶ τοῖς κατακριθεῖσιν, ὧν ἡ φύσις ἐν τῷ ἀδωροδοκήτῳ δικαστηρίῳ ἑαυτῆς κατέγνω θάνατον. ### English translation (Claude) The other account was not medical but philosophical, it seems. It said that these have been prepared by God as punishments for sinners, as scourges or the sword are for generals and governors; and for this reason, though at rest the rest of the time, they are roused to strength against the condemned, whom nature in her incorruptible court has sentenced to death. ### Extrabiblical texts - Philo, Prov. 2 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, On Providence 2. ### Citation (SBL) Eusebius, Praep. ev. 8.14.61 (Dindorf 1:464; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-61). ## Preparation for the Gospel 8.14.62 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-62 - Source: Dindorf 1:464 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Snakes avoid people; if found in houses, it is because of rubbish. ### Greek text τὸ δʼ ἐν ταῖς οἰκίαις πεφωλευκέναι μᾶλλον ἐστὶ μὲν ψεῦδος· ἔξω γὰρ ἄστεος ἐν ἀγρῷ καὶ ἐρημίαις θεωρεῖται, φεύγοντα ὡς δεσπότην τὸν ἄνθρωπον. οὐ μὴν ἀλλʼ, εἰ καὶ ἀληθές ἐστιν, ἔχει τινὰ λόγον. ἐν γὰρ μυχοῖς σεσώρευται φορυτὸς καὶ σκυβάλων πλῆθος, οἷς εἰσδύεσθαι φιλεῖ δίχα τοῦ καὶ τὴν κνῖσαν ὁλκὸν ἔχειν δύναμιν. ### English translation (Claude) That they lurk in houses more is false; for they are seen outside the city in the countryside and deserts, fleeing man as their master. Yet even if it is true, it has a reason. For in corners rubbish and a mass of refuse are heaped up, into which they like to creep, besides the fact that the smell has an attractive power. ### Extrabiblical texts - Philo, Prov. 2 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, On Providence 2. ### Citation (SBL) Eusebius, Praep. ev. 8.14.62 (Dindorf 1:464; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-62). ## Preparation for the Gospel 8.14.63 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-63 - Source: Dindorf 1:464 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Animals we do not hunt, like swallows, live among us. ### Greek text εἰ δὲ καὶ χελιδόνες ἡμῖν συνδιαιτῶνται θαυμαστὸν οὐδέν· τῆς γὰρ τούτων θήρας ἀπεχόμεθα. σωτηρίας δὲ πόθος ἐν ταῖς ψυχαῖς οὐ λογικαῖς μόνον, ἀλλὰ καὶ ἀλόγοις ἐνίδρυται, τῶν δὲ πρὸς ἀπόλαυσιν οὐδὲν ὁμοδίαιτον διὰ τὰς ἐξ ἡμῶν ἐπιβουλὰς, πλὴν παρʼ οἷς ἡ τῶν τοιούτων χρῆσις ἀπηγόρευται νόμῳ. ### English translation (Claude) And if swallows live with us, it is no wonder; for we refrain from hunting them. And the longing for safety is implanted in souls not only rational but also irrational; but none of the animals good to eat lives with us, because of our plots against them, except among those for whom the use of such animals is forbidden by law. ### Extrabiblical texts - Philo, Prov. 2 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, On Providence 2. ### Citation (SBL) Eusebius, Praep. ev. 8.14.63 (Dindorf 1:464; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-63). ## Preparation for the Gospel 8.14.64 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-64 - Source: Dindorf 1:464–465 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Philo saw tame doves everywhere at Ascalon, where they may not be caught. ### Greek text τῆς Συρίας ἐπὶ θαλάττῃ πόλις ἐστὶν Ἀσκάλων ὄνομα· γενόμενος ἐν ταύτῃ, καθʼ ὃν χρόνον εἰς τὸ πατρῷον ἱερὸν ἐστελλόμην, εὐξόμενός τε καὶ θύσων, ἀμήχανόν τι πελειάδων πλῆθος ἐπὶ τῶν τριόδων καὶ κατʼ οἰκίαν ἑκάστην ἐθεασάμην. πυνθανομένῳ δέ μοι τὴν αἰτίαν ἔφασαν οὐ θεμιτὸν εἶναι συλλαμβάνειν· ἀπειρῆσθαι γὰρ ἐκ παλαιοῦ τοῖς οἰκήτορσι τὴν χρῆσιν. οὕτως ἡμέρωται τὸ ζῷον ὑπʼ ἀδείας ὥστʼ οὐ μόνον ὑπωρόφιον, ἀλλὰ καὶ ὁμοτράπεζον ἀεὶ γίνεσθαι καὶ τοῖς ἐκεχειρίαις ἐντρυφᾶν. ### English translation (Claude) There is a city of Syria on the sea named Ascalon. Being there at the time when I was on my way to the ancestral temple to pray and sacrifice, I saw an enormous number of doves at the crossroads and in every house. When I asked the reason, they said it was not lawful to catch them, for their use had been forbidden to the inhabitants from of old. So tame has the creature become through freedom from fear that it is not only under the roof but always at the table, and revels in the truce. ### Extrabiblical texts - Philo, Prov. 2 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, On Providence 2. This is Philo's only recorded mention of his own pilgrimage to the Jerusalem temple. ### Citation (SBL) Eusebius, Praep. ev. 8.14.64 (Dindorf 1:464–465; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-64). ## Preparation for the Gospel 8.14.65 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-65 - Source: Dindorf 1:465 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Crocodiles abound where honored and vanish where hunted. ### Greek text ἐν Αἰγύπτῳ δὲ καὶ θαυμασιώτερον ἰδεῖν ἐστιν. τὸ γὰρ ἀνθρωποβόρον καὶ θηρίων ἀργαλεώτατον ὁ κροκόδειλος, γεννώμενος καὶ τρεφόμενος ἐν τῷ ἱερωτάτῳ Νείλῳ, τῆς ὠφελείας, καίτοι βύθιος ὢν, ἐπαισθάνεται. παρʼ οἷς μὲν γὰρ τιμᾶται πληθύνει μάλιστα, παρὰ δὲ τοῖς λυμαινομένοις οὐδʼ ὄναρ φαίνεται· ὡς τῶν πλεόντων ὅπου μὲν καὶ τοὺς πάνυ θρασεῖς μηδʼ ἄκρον ἐπιτολμᾶν καθιέναι δάκτυλον, ἀγεληδὸν ἐπιφοιτώντων ὅπου δὲ καὶ τοὺς ἄγαν δειλοὺς ἐξαλλομένους νήχεσθαι μετὰ παιδιὰς. ### English translation (Claude) In Egypt there is something more wonderful to see. For the man-eating crocodile, most troublesome of beasts, born and reared in the most sacred Nile, perceives, though it lives in the deep, what benefits it. Among those who honor it, it multiplies most; but among those who harm it, it does not appear even in a dream; so that, of those sailing, in one place even the very bold dare not dip the tip of a finger, as they come in herds, while in another even the very timid leap out and swim playfully. ### Extrabiblical texts - Philo, Prov. 2 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, On Providence 2. ### Citation (SBL) Eusebius, Praep. ev. 8.14.65 (Dindorf 1:465; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-13-1/#p-8-14-65). ## Preparation for the Gospel 8.14.66 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-8-14-66 - Source: Dindorf 1:465 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Greece, though less fertile, produces the finest minds because of its fine air. ### Greek text χώρα δʼ ἡ Κυκλώπων, ἐπειδὴ τὸ γένος αὐτῶν ἐστι πλάσμα μύθου, δίχα σπορᾶς καὶ γεωπόνων ἀνδρῶν ἥμερος καρπὸς οὐ φύεται, καθάπερ οὐδʼ ἐκ τοῦ μὴ ὄντος τι γεννᾶται. τῆς Ἑλλάδος δʼ οὐ κατηγορητέον ὡς λυπρὰς καὶ ἀγόνου· πολὺ γὰρ κἀν ταύτῃ τὸ βαθύγειον. εἰ δʼ ἡ βάρβαρος διαφέρει ταῖς εὐκαρπίαις, πλεονεκτεῖ μὲν τροφαῖς, ἐλαττοῦται δὲ τοῖς τρεφομένοις, ὧν χάριν αἱ τροφαί· μόνη γὰρ ἡ Ἑλλάς ἀψευδῶς ἀνθρωπογονεῖ, φυτὸν οὐράνιον καὶ βλάστημα θεῖον ἠκριβωμένον, λογισμὸν ἀποτίκτουσα οἰκειούμενον ἐπιστήμῃ. τὸ δʼ αἴτιον· λεπτότητι ἀέρος ἡ διάνοια πέφυκεν ἀκονᾶσθαι. ### English translation (Claude) In the land of the Cyclopes, since their race is the invention of myth, cultivated fruit does not grow without sowing and farmers, just as nothing comes into being from what is not. Nor is Greece to be accused of being poor and barren; for in it too there is much deep soil. And if the barbarian world excels in fertility, it has more food but is inferior in those who are fed, for whose sake the food exists. For Greece alone truly bears human beings, a heavenly plant and divine offshoot brought to perfection, bringing forth reasoning akin to knowledge. The cause is that the mind is naturally sharpened by the fineness of the air. ### Extrabiblical texts - Philo, Prov. 2 (Philo of Alexandria (works)): quotation, high confidence - Homer, Od. 9.108–111 (Homer, Odyssey): allusion, medium confidence ### Translation notes - Philo, On Providence 2. The fertile land of the Cyclopes is in Homer, Odyssey 9.108–111. ### Citation (SBL) Eusebius, Praep. ev. 8.14.66 (Dindorf 1:465; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-8-14-66). ## Preparation for the Gospel 8.14.67 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-8-14-67 - Source: Dindorf 1:465 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heraclitus: the dry soul is wisest; sobriety sharpens the mind. ### Greek text διὸ καὶ Ἡράκλειτος οὐκ ἄπο σκοποῦ φησιν ‘αὐγὴ ξηρὴ, ψυχὴ σοφωτάτη καὶ ἀρίστη.’’ τεκμηριώσαιτο δʼ ἄν τις καὶ ἐκ τοῦ τοὺς μὲν νήφοντας καὶ ὀλιγοδεεῖς συνετωτέρους εἶναι, τοὺς δὲ ποτῶν ἀεὶ καὶ σιτίων ἐμπιπλαμένους ἥκιστα φρονίμους, ἅτε βαπτιζομένου τοῖς ἐπιοῦσι τοῦ λογισμοῦ. ### English translation (Claude) That is why Heraclitus too says, not beside the mark, 'A dry ray of light is the wisest and best soul.' One might prove it also from the fact that the sober and frugal are more intelligent, while those always filled with drink and food are least prudent, since their reasoning is drowned by what comes upon it. ### Extrabiblical texts - Philo, Prov. 2 (Philo of Alexandria (works)): quotation, high confidence - Heraclitus, fr. 118 (Heraclitus (fragments)): quotation, high confidence ### Translation notes - Philo, On Providence 2, quoting Heraclitus (fragment 118). ### Citation (SBL) Eusebius, Praep. ev. 8.14.67 (Dindorf 1:465; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-8-14-67). ## Preparation for the Gospel 8.14.68 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-8-14-68 - Source: Dindorf 1:465–466 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Damp barbarian lands produce plants and beasts but not minds. ### Greek text διὸ κατὰ τὴν βάρβαρον ἔρνη μὲν ταῖς εὐτροφίαις καὶ στελέχη περιμήκιστα, καὶ ζῴων ἀλόγων σφόδρα τὰ γονιμώτατα, νοῦν δʼ ἥκιστα γεννᾷ. διότι τὸ ὑψωθῆναι ἐξ ἀέρος αὐτοῦ, αἱ γῆς καὶ ὕδατος ἐπάλληλοι καὶ συνεχεῖς ἀναθυμιάσεις κατεκράτησαν. ### English translation (Claude) That is why in the barbarian world shoots and stems grow to great height through rich nourishment, and the most prolific of irrational animals, but it produces mind least of all; because the continual and successive exhalations of earth and water have overpowered the air, preventing it from rising. ### Extrabiblical texts - Philo, Prov. 2 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, On Providence 2. ### Citation (SBL) Eusebius, Praep. ev. 8.14.68 (Dindorf 1:465–466; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-8-14-68). ## Preparation for the Gospel 8.14.69 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-8-14-69 - Source: Dindorf 1:466 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Animals exist for the completeness of creation, not to feed human gluttony. ### Greek text ἰχθύων δὲ καὶ ὀρνίθων καὶ χερσαίων γένη ζῴων οὐκ ἔστιν ἐγκλήματα φύσεως ἐφʼ ἡδονὴν παρακαλούσης, ἀλλὰ δεινὸς ψόγος τῆς ἡμῶν αὐτῶν ἀκρασίας. ἀναγκαῖον μὲν γὰρ ἦν εἰς τὴν τοῦ ὅλου συμπλήρωσιν, ἵνα γένηται κόσμος ἐν ἑκάστῳ μέρει, φῦναι ζῴων ἰδέας ἁπάντων· οὐκ ἀναγκαῖον δὲ ἐπὶ τὴν τούτων ἀπόλαυσιν ὁρμῆσαι τὸ σοφίας συγγενέστατον χρῆμα τὸν ἄνθρωπον, μεταβαλόντα εἰς ἀγριότητα θηρίων. ### English translation (Claude) The kinds of fish, birds, and land animals are not charges against nature as inviting us to pleasure, but a serious reproach of our own incontinence. For it was necessary for the completion of the whole, so that there should be order in each part, that the forms of all animals should come into being; but it was not necessary that man, the thing most akin to wisdom, should rush to enjoy them, changing into the savagery of beasts. ### Extrabiblical texts - Philo, Prov. 2 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, On Providence 2. ### Citation (SBL) Eusebius, Praep. ev. 8.14.69 (Dindorf 1:466; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-8-14-69). ## Preparation for the Gospel 8.14.70 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-8-14-70 - Source: Dindorf 1:466 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The self-controlled abstain from meat; lawgivers restrain others' appetites. ### Greek text διὸ καὶ μέχρι νῦν οἷς λόγος ἐγκρατείας ἁπαξαπάντων ἀπέχονται, λαχανώδει χλόῃ καὶ καρποῖς δένδρων προσοψήμασιν ἡδίστῃ ἀπολαύσει χρώμενοι. τοῖς δὲ τὴν τῶν εἰρημένων θοίνην ἡγουμένοις εἶναι κατὰ φύσιν ἐπέστησαν διδάσκαλοι, σωφρονισταὶ, νομοθέται κατὰ πόλεις, οἷς ἐμέλησε τὴν ἀμετρίαν τῶν ἐπιθυμιῶν στεῖλαι, μὴ ἐπιτρέψασι τὴν χρῆσιν ἀδεᾶ πᾶσι πάντων. ### English translation (Claude) That is why even now those who care for self-control abstain from all of them altogether, using as relishes green vegetables and the fruits of trees, a most pleasant enjoyment. But for those who think feasting on such things to be according to nature, teachers, correctors, and lawgivers have been set up in the cities, whose concern it was to restrain the immoderation of desires, not permitting the unrestricted use of all things to all. ### Extrabiblical texts - Philo, Prov. 2 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, On Providence 2. ### Citation (SBL) Eusebius, Praep. ev. 8.14.70 (Dindorf 1:466; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-8-14-70). ## Preparation for the Gospel 8.14.71 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-8-14-71 - Source: Dindorf 1:466 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Flowers exist for health and medicine. ### Greek text εἰ δὲ καὶ ῥόδα καὶ κρόκος καὶ ἡ ἄλλη τῶν ἀνθέων ποικιλία πρὸς ὑγίειαν, οὐ πρὸς ἡδονὴν γέγονεν. ἄπλετοι γὰρ τούτων αἱ δυνάμεις, καὶ καθʼ αὑτὰς διὰ τῶν ὀσμῶν ὠφελοῦσιν, εὐωδίας πάντας ἀναπιμπλᾶσαι, καὶ πολὺ μᾶλλον ἐν ταῖς ἰατρικαῖς συνθέσεσι τῶν φαρμάκων. ἔνια γὰρ ἀναμιχθέντα τὰς ἑαυτῶν δυνάμεις ἀριδηλοτέρας παρέχεται, καθάπερ εἰς ζῴου γένεσιν ἡ ἄρρενος καὶ θήλεος μίξις, ἰδίᾳ ἑκατέρου μὴ πεφυκότος ποιεῖν ἅπερ ἄμφω συνελθόντα. ### English translation (Claude) And roses, crocus, and the rest of the variety of flowers came into being for health, not for pleasure. For their powers are immense: they benefit by themselves through their scents, filling all with fragrance, and much more in the medical compounding of drugs. For some, when mixed, make their own powers more evident, just as the union of male and female does for the generation of an animal, neither being able by itself to do what both do together. ### Extrabiblical texts - Philo, Prov. 2 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, On Providence 2. ### Citation (SBL) Eusebius, Praep. ev. 8.14.71 (Dindorf 1:466; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-8-14-71). ## Preparation for the Gospel 8.14.72 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-8-14-72 - Source: Dindorf 1:466–467 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Philo concludes that God cares for human affairs. ### Greek text ταῦτʼ ἀναγκαίως λέλεκται πρὸς τὰ λοιπὰ τῶν ὑπὸ σοῦ διαπορηθέντων, ἱκανὴν πίστιν ἐργάσασθαι δυνάμενα τοῖς μὴ φιλονείκως ἔχουσι περὶ τοῦ τὸν θεὸν τῶν ἀνθρωπίνων ἐπιμελεῖσθαι πραγμάτων. ” ### English translation (Claude) These things have necessarily been said in answer to the rest of the doubts you raised, able to produce sufficient belief, in those who are not contentious, that God takes care of human affairs." ### Extrabiblical texts - Philo, Prov. 2 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, On Providence 2. ### Citation (SBL) Eusebius, Praep. ev. 8.14.72 (Dindorf 1:466–467; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-8-14-72). ## Preparation for the Gospel 8.14.73 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-8-14-73 - Source: Dindorf 1:467 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius closes Book 8 and turns to pagan testimonies. ### Greek text Ταῦτα μὲν οὖν ἐκ τοῦ δηλωθέντος ἐπετεμόμην ἀνδρὸς, ὁμοῦ μὲν δεικνὺς οἷοι καὶ κατὰ τοὺς νέους γεγόνασιν Ἑβραίων παῖδες, ὁμοῦ δὲ καὶ τὰ τῆς εὐσεβοῦς αὐτῶν περὶ θεοῦ διαλήψεως, τά τε τῆς πρὸς τοὺς προπάτορας ὁμοφωνίας ἐμφανῆ καθιστάς. ἤδη δʼ ἐντεῦθεν μεταβῆναι καιρὸς καὶ ἐπὶ τὰς τῶν ἔξωθεν περὶ τῶν αὐτῶν μαρτυρίας. ### English translation (Claude) These things I have abridged from the man mentioned, showing at once what the sons of the Hebrews have been like in recent times, and making plain their pious conception of God and their agreement with their forefathers. It is time now to pass on to the testimonies of outsiders on the same matters. ### Citation (SBL) Eusebius, Praep. ev. 8.14.73 (Dindorf 1:467; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-8-14-73). ## Preparation for the Gospel 9.1.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-1-1 - Source: Dindorf 1:467 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius opens Book 9: Greek writers too knew and confirmed Hebrew history and teaching. ### Greek text Καὶ τῆς τῶν παρʼ Ἑβραίοις λογίων ἀποδοχῆς οὐκ ἀσυλλογίστως ἡμῖν, κρίσει δὲ καὶ διανοίᾳ ἐξητασμένῃ γεγενημένης, ἐπειδὴ συνῶπται τὰ τῆς ἀποδείξεως, ὥρα συνιδεῖν ὡς καὶ αὐτῶν Ἑλλήνων οἱ μάλιστα διαφανεῖς τῶν καθʼ Ἑβραίους οὐκ ἄπειροι γεγόνασι πραγμάτων, ἀλλʼ οἱ μὲν καὶ τῷ βίῳ τῶν ἀνδρῶν ταῖς τε παρʼ αὐτοῖς φερομέναις ἱστορικαῖς διηγήσεσιν ἀλήθειαν ἐπεμαρτύρησαν, οἱ δὲ καὶ τῆς δογματικῆς ὁμοίως αὐτοῖς ἐφήψαντο θεολογίας. ### English translation (Claude) Since our acceptance of the oracles among the Hebrews has come about not without reasoning but by tested judgment and understanding, and the proof has been surveyed, it is time to see that the most distinguished of the Greeks themselves were not unacquainted with the affairs of the Hebrews: some bore witness to the truth both of the men's way of life and of the historical narratives current among them, and others even touched on their doctrinal theology in the same way. ### Citation (SBL) Eusebius, Praep. ev. 9.1.1 (Dindorf 1:467; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-1-1). ## Preparation for the Gospel 9.1.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-1-2 - Source: Dindorf 1:467 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius will cite Greek writers who mention Jews and Hebrews by name. ### Greek text πρῶτα δὲ τὰ πρῶτα παραθήσομαι, δεικνὺς ὅσοι τῶν Ἑλληνικῶν συγγραφέων ἐπʼ ὀνόματος Ἰουδαίων τε καὶ Ἑβραίων τῆς τε παρʼ αὐτοῖς τὸ παλαιὸν ἀσκουμένης φιλοσοφίας καὶ τῆς ἀνέκαθεν τῶν προπατόρων ἱστορίας ἐμνημόνευσαν. ### English translation (Claude) I shall set out first things first, showing how many of the Greek writers mentioned the Jews and Hebrews by name, the philosophy practiced among them of old, and the history of their forefathers from the beginning. ### Citation (SBL) Eusebius, Praep. ev. 9.1.2 (Dindorf 1:467; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-1-2). ## Preparation for the Gospel 9.1.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-1-3 - Source: Dindorf 1:467 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: He begins with the Hebrews' way of life. ### Greek text ἄρξεται δέ μοι ὁ λόγος ἀπὸ τοῦ τῶν ἀνδρῶν βίου, ὡς ἂν μάθοις ὅτι μὴ ἐκτὸς σώφρονος λογισμοῦ τὴν τῶν δηλουμένων φιλοσοφίαν τῶν Ἑλλήνων προτετιμήκαμεν. ### English translation (Claude) My account will begin from the life of these men, so that you may learn that not without sober reasoning have we preferred the philosophy of the people described to that of the Greeks. ### Citation (SBL) Eusebius, Praep. ev. 9.1.3 (Dindorf 1:467; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-1-3). ## Preparation for the Gospel 9.1.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-1-4 - Source: Dindorf 1:467–468 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius introduces Theophrastus as quoted by Porphyry. ### Greek text ἀκόλουθα γοῦν τοῖς προεξητασμένοις ἐν τῷ πρὸ τούτου συγγράμματι καὶ τὰ τῆς ἠθικῆς αὐτοῖς ἐπιτελεῖσθαι συνασκήσεως, οὐ μόνον αἱ παρʼ αὐτοῖς ἱεραὶ βίβλοι, ἀλλὰ καὶ τῶν παρʼ Ἕλλησι φιλοσόφων οἱ μάλιστα διαφανεῖς καὶ καθʼ ἡμᾶς βεβοημένοι μαρτυροῦσι. καὶ δὴ λαβὼν ἀνάγνωθι τὰ Θεοφράστου ἐν τοῖς Πορφυρίῳ γραφεῖσι Περὶ τῆς τῶν ἐμψύχων ἀποχῆς κείμενα τοῦτον τὸν τρόπον ### English translation (Claude) That the practice of ethical discipline among them is carried out consistently with what was examined in the previous book, not only their sacred books but also the most distinguished philosophers among the Greeks, celebrated even in our time, bear witness. Take and read what Theophrastus says, as set down in Porphyry's work On Abstinence from Animal Food, as follows: ### Citation (SBL) Eusebius, Praep. ev. 9.1.4 (Dindorf 1:467–468; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-1-4). ## Preparation for the Gospel 9.2.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-2-1 - Source: Dindorf 1:468 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Theophrastus describes Jewish whole burnt offerings consumed at night. ### Greek text “ Καίτοι Σύρων μὲν Ἰουδαῖοι διὰ τὴν ἐξ ἀρχῆς θυσίαν ἔτι καὶ νῦν, φησὶν ὁ Θεόφραστος, ζῳοθυτούντων, εἰ τὸν αὐτὸν ἡμὰς τρόπον τις κελεύοι θύειν, ἀποσταίημεν ἂν τῆς πράξεως. οὐ γὰρ ἑστιώμενοι τῶν τυθέντων, ὁλοκαυτοῦντες δὲ ταῦτα νυκτὸς, καὶ κατʼ αὐτῶν πολὺ μέλι καὶ οἶνον λείβοντες, ἀνήλισκον τὴν θυσίαν θᾶττον, ἵνα τοῦ δεινοῦ μηδʼ ὁ πανόπτης γένοιτο θεατής. ### English translation (Claude) "And yet, though the Jews among the Syrians, says Theophrastus, still sacrifice living creatures because of their original sacrifice, if anyone bade us sacrifice in the same way, we would shrink from the deed. For they do not feast on what is sacrificed, but, burning them whole at night and pouring much honey and wine on them, they consume the sacrifice quickly, so that even the all-seeing one may not become a spectator of the dreadful thing. ### Extrabiblical texts - Porphyry, Abst. (Porphyry, On Abstinence from Killing Animals): quotation, medium confidence - Theophrastus (Theophrastus, On Piety): quotation, high confidence ### Translation notes - Theophrastus, On Piety, quoted by Porphyry, On Abstinence 2.26. "The all-seeing one" is the sun. ### Citation (SBL) Eusebius, Praep. ev. 9.2.1 (Dindorf 1:468; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-2-1). ## Preparation for the Gospel 9.2.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-2-2 - Source: Dindorf 1:468 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Theophrastus calls the Jews philosophers who fast, pray, and study the stars. ### Greek text καὶ τοῦτο δρῶσι νηστεύοντες τὰς ἀνὰ μέσον τούτων ἡμέρας· κατὰ δὲ πάντα τοῦτον τὸν χρόνον, ἅτε φιλόσοφοι τὸ γένος ὄντες, περὶ τοῦ θείου μὲν ἀλλήλοις λαλοῦσι, τῆς δὲ νυκτὸς τῶν ἄστρων ποιοῦνται τὴν θεωρίαν, βλέποντες εἰς αὐτὰ, καὶ διὰ τῶν εὐχῶν θεοκλυτοῦντες. κατήρξαντο γὰρ οὗτοι πρῶτοι τῶν τε λοιπῶν ζῴων καὶ σφῶν αὐτῶν, ἀνάγκῃ καὶ οὐκ ἐπιθυμίᾳ τοῦτο πράξαντες.’ ### English translation (Claude) And they do this while fasting on the days in between. Throughout all this time, being philosophers by race, they talk with one another about the divine, and at night they contemplate the stars, gazing at them and calling on God in their prayers. For these were the first to begin the sacrifice both of the other animals and of themselves, doing it from necessity and not from desire." ### Extrabiblical texts - Porphyry, Abst. (Porphyry, On Abstinence from Killing Animals): quotation, medium confidence - Theophrastus (Theophrastus, On Piety): quotation, high confidence ### Translation notes - Theophrastus, via Porphyry, On Abstinence 2.26. ### Citation (SBL) Eusebius, Praep. ev. 9.2.2 (Dindorf 1:468; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-2-2). ## Preparation for the Gospel 9.3.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-3-1 - Source: Dindorf 1:468 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Porphyry begins his account of the Essenes. ### Greek text Καὶ ἐν τῷ τετάρτῳ δὲ τῆς αὐτῆς ὑποθέσεως τοιαῦτα περὶ τῶν αὐτῶν ἱστορεῖ ὁ Πορφύριος· Εἰσὶ τοίνυν οἱ Ἐσσαῖοι Ἰουδαῖοι μὲν τὸ γένος, φιλάλληλοι δὲ καὶ τῶν ἄλλων πλέον. ### English translation (Claude) And in the fourth book of the same subject Porphyry relates such things about them: "There are the Essenes, Jews by race, more affectionate to one another than others are. ### Extrabiblical texts - Josephus, B.J. 2 (Josephus (works)): quotation, medium confidence - Porphyry, Abst. (Porphyry, On Abstinence from Killing Animals): quotation, high confidence ### Translation notes - Porphyry, On Abstinence 4.11, drawing on Josephus, Jewish War 2. ### Citation (SBL) Eusebius, Praep. ev. 9.3.1 (Dindorf 1:468; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-3-1). ## Preparation for the Gospel 9.3.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-3-2 - Source: Dindorf 1:468–469 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Essenes shun pleasure, adopt children instead of marrying, and share goods. ### Greek text οὗτοι τὰς μὲν ἡδονὰς ὡς κακίαν ἀποστρέφονται, τὴν δὲ ἐγκράτειαν καὶ τὸ μὴ τοῖς πάθεσιν ὑποπίπτειν ἀρετὴν ὑπολαμβάνουσι. καὶ γάμου μὲν αὐτοῖς ὑπεροψία, τοὺς δʼ ἀλλοτρίους παῖδας ἐκλαμβάνοντες ἁπαλοὺς ἔτι πρὸς τὰ μαθήματα συγγενεῖς ἡγοῦνται καὶ τοῖς ἤθεσιν ἑαυτῶν ἐντυποῦσι, τὸν μὲν γάμον καὶ τὴν ἐξ αὐτοῦ διαδοχὴν οὐκ ἀναιροῦντες, τὰς δὲ τῶν γυναικῶν ἀσελγείας φυλαττόμενοι· καταφρονηταὶ δὲ πλούτου καὶ θαυμάσιον παρʼ αὐτοῖς τὸ κοινωνικὸν, οὐδʼ ἔστιν εὑρεῖν κτήσει τινὰ παρʼ αὐτοῖς ὑπερέχοντα. ### English translation (Claude) They turn away from pleasures as vice, and regard self-control and not yielding to the passions as virtue. They disdain marriage, but taking other people's children while still tender for instruction, they treat them as kin and mold them in their own ways; not abolishing marriage and the succession it brings, but guarding against the licentiousness of women. They despise wealth, and their sharing is admirable; nor can one find anyone among them superior in possessions. ### Extrabiblical texts - Josephus, B.J. 2 (Josephus (works)): quotation, medium confidence - Porphyry, Abst. (Porphyry, On Abstinence from Killing Animals): quotation, high confidence ### Translation notes - Porphyry, On Abstinence 4.11, from Josephus, Jewish War 2. ### Citation (SBL) Eusebius, Praep. ev. 9.3.2 (Dindorf 1:468–469; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-3-2). ## Preparation for the Gospel 9.3.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-3-3 - Source: Dindorf 1:469 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: New members give their property to the community. ### Greek text νόμος γὰρ τοὺς εἰς τὴν αἵρεσιν εἰσιόντας δημεύειν τῷ τάγματι τὴν οὐσίαν, ὥστε ἐν ἅπασι μήτε πενίας ταπεινότητα φαίνεσθαι μήθʼ ὑπεροχὴν πλούτου, τῶν δὲ ἑκάστου κτημάτων ἀναμεμιγμένων μίαν ὥσπερ ἀδελφοῖς ἅπασιν οὐσίαν εἶναι. ### English translation (Claude) For it is a law that those entering the sect make over their property to the order, so that in all of them neither the humiliation of poverty nor the superiority of wealth appears, but, the possessions of each being mixed together, there is one property for all as for brothers. ### Extrabiblical texts - Josephus, B.J. 2 (Josephus (works)): quotation, medium confidence ### Translation notes - Porphyry, from Josephus, Jewish War 2. ### Citation (SBL) Eusebius, Praep. ev. 9.3.3 (Dindorf 1:469; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-3-3). ## Preparation for the Gospel 9.3.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-3-4 - Source: Dindorf 1:469 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: They avoid oil and wear white. ### Greek text κηλῖδα δὲ ὑπολαμβάνουσι τοὔλαιον, κἂν ἀλειφθῇ τις ἄκων, σμήχεται τὸ σῶμα· τὸ γὰρ αὐχμεῖν ἐν καλῷ τίθενται, λευχειμονεῖν τε διὰ παντός. ### English translation (Claude) They regard oil as a defilement, and if anyone is anointed against his will, he wipes his body clean; for they think it good to be rough and dry, and always to wear white. ### Extrabiblical texts - Josephus, B.J. 2 (Josephus (works)): quotation, medium confidence ### Translation notes - Porphyry, from Josephus, Jewish War 2. ### Citation (SBL) Eusebius, Praep. ev. 9.3.4 (Dindorf 1:469; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-3-4). ## Preparation for the Gospel 9.3.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-3-5 - Source: Dindorf 1:469 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Elected stewards manage common goods; members find hospitality everywhere. ### Greek text χειροτονητοὶ δὲ τῶν κοινῶν οἱ ἐπιμεληταὶ καὶ ἀδιαίρετοι πρὸς ἁπάντων εἰς τὰς χρείας ἕκαστοι. μία δʼ οὐκ ἔστιν αὐτῶν πόλις, ἀλλʼ ἐν ἑκάστῃ μετοικοῦσι πολλοὶ, καὶ τοῖς ἑτέρωθεν ἥκουσιν αἱρετισταῖς ἀναπέπταται τὰ παρʼ ἀλλήλοις· καὶ οἱ πρῶτον ἰδόντες εἰσίασιν ὡς πρὸς συνήθεις· διὸ οὐδὲν ἐπικομιζόμενοι ἀποδημοῦσιν ἀναλωμάτων ἕνεκα. ### English translation (Claude) The managers of the common goods are elected, and each is appointed without distinction by all for the various needs. They have no one city, but many settle in each, and what they have is open to members of the sect who come from elsewhere; and they go in to those they have never seen before as to intimates. Therefore they take nothing with them for expenses when they travel. ### Extrabiblical texts - Josephus, B.J. 2 (Josephus (works)): quotation, medium confidence ### Translation notes - Porphyry, from Josephus, Jewish War 2. ### Citation (SBL) Eusebius, Praep. ev. 9.3.5 (Dindorf 1:469; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-3-5). ## Preparation for the Gospel 9.3.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-3-6 - Source: Dindorf 1:469 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: They wear clothes until worn out and share without buying or selling. ### Greek text οὔτε δὲ ἐσθῆτα οὔτε ὑποδήματα ἀμείβουσι, πρὶν διαρραγῆναι πρότερον παντάπασιν, ἢ δαπανηθῆναι τῷ χρόνῳ. οὐδʼ ἀγοράζουσί τι, οὐδὲ πωλοῦσιν, ἀλλὰ τῷ χρῄζοντι διδοὺς ἕκαστος τὰ παρʼ ἑαυτῷ τὸ παρʼ ἐκείνου χρήσιμον ἀντικομίζεται· καὶ χωρὶς τῆς ἀντιδόσεως ἀκώλυτος ἡ μετάληψις αὐτοῖς παρʼ ὧν ἂν ἐθέλωσι.’’ ### English translation (Claude) They do not change clothing or shoes until they are completely torn or worn out by time. They neither buy nor sell anything, but each gives what he has to one in need and receives in return what is useful from him; and even without exchange they may freely take from whomever they wish." ### Extrabiblical texts - Josephus, B.J. 2 (Josephus (works)): quotation, medium confidence ### Translation notes - Porphyry, from Josephus, Jewish War 2. ### Citation (SBL) Eusebius, Praep. ev. 9.3.6 (Dindorf 1:469; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-3-6). ## Preparation for the Gospel 9.3.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-3-7 - Source: Dindorf 1:469–470 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Essenes pray at dawn, work until midday, and bathe before eating. ### Greek text “ Πρός γε μὴν τὸ θεῖον ἰδίως εὐσεβεῖς. πρὶν γὰρ ἀνασχεῖν τὸν ἥλιον οὐδὲν φθέγγονται τῶν βεβήλων, πατρίους δέ τινας εἰς αὐτὸν εὐχὰς ὥσπερ ἱκετεύοντες ἀνατεῖλαι. μετὰ ταῦτα πρὸς ἃς ἕκαστοι τέχνας ἴσασιν ὑπὸ τῶν ἐπιμελητῶν ἀφεῖνται, καὶ μέχρι πέμπτης ὥρας ἐργασάμενοι συντόνως, ἔπειτα πάλιν εἰς ἓν ἀθροίζονται χωρίον, ζωσάμενοί τε σκεπάσμασιν οὕτως ἀπολούονται τὸ σῶμα ψυχροῖς ὕδασι· καὶ μετὰ ταύτην τὴν ἁγνείαν εἰς ἴδιον οἴκημα συνίασιν, ἐν ᾧ μηδενὶ τῶν ἑτεροδόξων ἐπιτέτραπται παρελθεῖν. ### English translation (Claude) "Toward the divine they are especially pious. Before the sun rises they utter nothing profane, but offer certain ancestral prayers toward it, as if begging it to rise. After this they are dismissed by the managers to the crafts each knows, and having worked hard until the fifth hour, they gather again in one place, and, girding themselves with linen coverings, wash their bodies in cold water. After this purification they gather in a private building, into which none of another persuasion is permitted to enter. ### Extrabiblical texts - Josephus, B.J. 2 (Josephus (works)): quotation, medium confidence ### Translation notes - Porphyry, from Josephus, Jewish War 2. ### Citation (SBL) Eusebius, Praep. ev. 9.3.7 (Dindorf 1:469–470; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-3-7). ## Preparation for the Gospel 9.3.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-3-8 - Source: Dindorf 1:470 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Their meal is a holy rite with prayers before and after. ### Greek text αὐτοὶ δὲ καθαροὶ καθάπερ εἰς ἅγιόν τι τέμενος παραγίνονται τὸ δειπνητήριον. καθεσθέντων δὲ μεθʼ ἡσυχίας ὁ μὲν σιτοποιὸς ἐν τάξει παρατίθησιν ἄρτους, ὁ δὲ μάγειρος ἓν ἀγγεῖον ἐξ ἑνὸς ἐδέσματος ἑκάστῳ. προκατεύχεται δὲ ὁ ἱερεὺς τῆς τροφῆς, ἁγνῆς οὔσης καὶ καθαρᾶς, καὶ γεύσασθαί τινα πρὶν τῆς εὐχῆς ἀθέμιτον· ἀριστοποιησαμένοις δὲ ἐπεύχεται πάλιν, ἀρχόμενοί τε καὶ παυόμενοι γεραίρουσι τὸν θεόν. ### English translation (Claude) And being pure themselves, they come to the dining room as to some holy precinct. When they have sat down in quiet, the baker sets out loaves in order, and the cook one dish of one kind of food for each. The priest prays before the food, which is pure and clean, and it is unlawful for anyone to taste before the prayer; and when they have breakfasted he prays again; at beginning and end they honor God. ### Extrabiblical texts - Josephus, B.J. 2 (Josephus (works)): quotation, medium confidence ### Translation notes - Porphyry, from Josephus, Jewish War 2. ### Citation (SBL) Eusebius, Praep. ev. 9.3.8 (Dindorf 1:470; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-3-8). ## Preparation for the Gospel 9.3.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-3-9 - Source: Dindorf 1:470 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: They return to work and dine again in the evening. ### Greek text ἔπειθʼ ὡς ἱερὰς καταθέμενοι τὰς ἐσθῆτας πάλιν ἐπʼ ἔργα τρέπονται μέχρι δείλης. δειπνοῦσι δʼ ὑποστρέψαντες ὁμοίως, συγκαθεζομένων τῶν ξένων, εἰ τύχοιεν αὐτοῖς παρόντες. ### English translation (Claude) Then, laying aside their garments as sacred, they turn again to work until evening. Returning, they dine in the same way, guests sitting with them if any happen to be present. ### Extrabiblical texts - Josephus, B.J. 2 (Josephus (works)): quotation, medium confidence ### Translation notes - Porphyry, from Josephus, Jewish War 2. ### Citation (SBL) Eusebius, Praep. ev. 9.3.9 (Dindorf 1:470; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-3-9). ## Preparation for the Gospel 9.3.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-3-10 - Source: Dindorf 1:470 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Their meals are silent and sober. ### Greek text οὔτε δὲ κραυγή ποτε τὸν οἶκον οὔτε θόρυβος μιαίνει· τὰς δὲ λαλιὰς ἐν τάξει παραχωροῦσιν ἀλλήλοις, καὶ τοῖς ἔξωθεν ὡς μυστήριόν τι φρικτὸν ἡ τῶν ἔνδον σιωπὴ καταφαίνεται. τούτου δὲ αἴτιον ἡ διηνεκὴς νῆψις καὶ τὸ μετρεῖσθαι παρʼ αὐτοῖς τροφὴν καὶ ποτὸν μέχρι κόρου.’’ ### English translation (Claude) Neither shouting nor uproar ever defiles the house; they yield speech to one another in turn, and to outsiders the silence of those within appears like some awesome mystery. The cause of this is their continual sobriety, and the fact that food and drink are measured out among them only to satisfy." ### Extrabiblical texts - Josephus, B.J. 2 (Josephus (works)): quotation, medium confidence ### Translation notes - Porphyry, from Josephus, Jewish War 2. ### Citation (SBL) Eusebius, Praep. ev. 9.3.10 (Dindorf 1:470; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-3-10). ## Preparation for the Gospel 9.3.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-3-11 - Source: Dindorf 1:470 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Candidates undergo a year's probation. ### Greek text Τοῖς δὲ ζηλοῦσι τὴν αἵρεσιν οὐκ εὐθὺς ἡ πάροδος, ἀλλʼ ἐπʼ ἐνιαυτὸν ἔξω μένοντι τὴν αὐτὴν ὑποτίθενται δίαιταν, ἀξινάριόν τε καὶ περίζωμα δόντες καὶ λευκὴν ἐσθῆτα. ἐπειδὰν δὲ ἐν τούτῳ τῷ χρόνῳ πεῖραν ἐγκρατείας δῷ, πρόσεισι μὲν ἔγγιον τῇ διαίτῃ καὶ καθαρώτερον τῶν πρὸς ἁγνείαν ὑδάτων μεταλαμβάνει, ### English translation (Claude) "For those who desire to join the sect, entrance is not immediate; but they prescribe for him the same way of life while he stays outside for a year, giving him a small hatchet, a loincloth, and a white garment. When in this time he has given proof of self-control, he comes nearer to their way of life and shares in the purer waters of purification; ### Extrabiblical texts - Josephus, B.J. 2 (Josephus (works)): quotation, medium confidence ### Translation notes - Porphyry, from Josephus, Jewish War 2. ### Citation (SBL) Eusebius, Praep. ev. 9.3.11 (Dindorf 1:470; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-3-11). ## Preparation for the Gospel 9.3.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-3-12 - Source: Dindorf 1:470–471 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Two more years of testing precede full admission. ### Greek text παραλαμβάνεται δὲ εἰς τὰς συμβιώσεις οὐδέπω· μετὰ γὰρ τὴν τῆς καρτερίας ἐπίδειξιν δυσὶν ἄλλοις ἔτεσι τὸ ἦθος δοκιμάζεται, καὶ φανεὶς ἄξιος, οὕτως εἰς τὸν ὅμιλον ἐγκρίνεται. ### English translation (Claude) but he is not yet received into their common life; for after showing his endurance, his character is tested for two more years, and if he appears worthy, he is then admitted to the company. ### Extrabiblical texts - Josephus, B.J. 2 (Josephus (works)): quotation, medium confidence ### Translation notes - Porphyry, from Josephus, Jewish War 2. ### Citation (SBL) Eusebius, Praep. ev. 9.3.12 (Dindorf 1:470–471; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-3-12). ## Preparation for the Gospel 9.3.13 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-3-13 - Source: Dindorf 1:471 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Members swear oaths of piety, justice, honesty, and secrecy. ### Greek text πρὶν δὲ τῆς κοινῆς ἅψασθαι τροφῆς, ὅρκους αὐτοῖς ὄμνυσι φρικώδεις· πρῶτον μὲν εὐσεβήσειν τὸ θεῖον, ἔπειτα τὰ πρὸς ἀνθρώπους δίκαια φυλάξειν, καὶ μήτε κατὰ γνώμην βλάψειν τινὰ μήτʼ ἐξ ἐπιτάγματος, μισήσειν δʼ ἀεὶ τοὺς ἀδίκους καὶ συναδικεῖσθαι τοῖς δικαίοις· τὸ πιστὸν πᾶσι μὲν παρέξειν, μάλιστα δὲ τοῖς κρατοῦσιν· οὐ γὰρ δίχα θεοῦ περιγίγνεσθαί τινι τὸ ἄρχειν. κἂν αὐτὸς ἄρχῃ, μηδεπώποτε ἐξυβρίσαι εἰς τὴν ἐξουσίαν, μηδὲ ἐσθῆτι, ἤ τινι πλέονι κόσμῳ τοὺς ὑποτεταγμένους ὑπερλαμπρύνεσθαι· τὴν ἀλήθειαν ἀγαπᾶν ἀεὶ καὶ τοὺς ψευδομένους προβάλλεσθαι· χεῖρας κλοπῆς καὶ ψυχὴν ἀνοσίου κέρδους καθαρὰν φυλάξειν, καὶ μήτε κρύψειν τι τοὺς αἱρετιστὰς μήθʼ ἑτέροις αὐτῶν τι μηνύσειν, κἂν μέχρι θανάτου τις βιάζηται. ### English translation (Claude) Before touching the common food, he swears awesome oaths to them: first, that he will revere the divine; next, that he will keep justice toward men, and harm no one either of his own will or by command; that he will always hate the unjust and help the just; that he will keep faith with all, and especially with those in power, for to no one does rule come without God; and that if he himself rules, he will never be insolent in his authority, nor outshine those under him in dress or any greater adornment; that he will always love the truth and expose liars; that he will keep his hands pure from theft and his soul from unholy gain; and that he will neither hide anything from the members of the sect nor disclose anything of theirs to others, even if one should force him to the point of death. ### Extrabiblical texts - Josephus, B.J. 2 (Josephus (works)): quotation, medium confidence ### Translation notes - Porphyry, from Josephus, Jewish War 2. ### Citation (SBL) Eusebius, Praep. ev. 9.3.13 (Dindorf 1:471; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-3-13). ## Preparation for the Gospel 9.3.14 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-3-14 - Source: Dindorf 1:471 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: They swear to transmit the doctrines faithfully and guard the books and angels' names. ### Greek text πρὸς δὲ τούτοις ὄμνυσι μηδενὶ μὲν μεταδοῦναι τῶν δογμάτων ἑτέρως ἢ ὡς αὐτὸς παρέλαβεν, ἀφέξεσθαι δὲ λῃστείας, καὶ συντηρήσειν ὁμοίως τά τε τῆς αἱρέσεως αὐτῶν βιβλία καὶ τὰ τῶν ἀγγέλων ὀνόματα. ### English translation (Claude) Besides these, he swears to impart the doctrines to no one otherwise than as he received them, to abstain from robbery, and likewise to preserve the books of their sect and the names of the angels. ### Extrabiblical texts - Josephus, B.J. 2 (Josephus (works)): quotation, medium confidence ### Translation notes - Porphyry, from Josephus, Jewish War 2. ### Citation (SBL) Eusebius, Praep. ev. 9.3.14 (Dindorf 1:471; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-3-14). ## Preparation for the Gospel 9.3.15 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-3-15 - Source: Dindorf 1:471 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Expelled members starve, bound by their oaths. ### Greek text τοιοῦτοι μὲν οἱ ὅρκοι· οἱ δὲ ἁλόντες καὶ ἐκβληθέντες κακῷ μόρῳ φθείρονται. τοῖς γὰρ ὅρκοις καὶ τοῖς ἔθεσιν ἐνδεδεμένοι οὐδὲ τῆς παρὰ τοῖς ἄλλοις τροφῆς δύνανται μεταλαμβάνειν, ποηφαγοῦντες δὲ καὶ λιμῷ διαφθειρόμενοι ἀπόλλυνται. ### English translation (Claude) Such are the oaths. Those convicted and expelled perish by a miserable death. For, bound by the oaths and customs, they cannot even partake of food among others, but eating grass and wasting from hunger, they perish. ### Extrabiblical texts - Josephus, B.J. 2 (Josephus (works)): quotation, medium confidence ### Translation notes - Porphyry, from Josephus, Jewish War 2. ### Citation (SBL) Eusebius, Praep. ev. 9.3.15 (Dindorf 1:471; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-3-15). ## Preparation for the Gospel 9.3.16 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-3-16 - Source: Dindorf 1:471 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Some are taken back after near-death suffering. ### Greek text διὸ δὴ πολλοὺς ἐλεήσαντες ἐν ταῖς ἐσχάταις ἀνάγκαις ἀνέλαβον, ἱκανὴν τιμωρίαν δεδωκέναι νομίζοντες ἐπὶ τοῖς ἁμαρτήμασι τὴν μέχρι θανάτου βάσανον.’’ ### English translation (Claude) Therefore, out of pity, they have taken many back in their last extremity, thinking that torment to the point of death was sufficient punishment for their sins." ### Extrabiblical texts - Josephus, B.J. 2 (Josephus (works)): quotation, medium confidence ### Translation notes - Porphyry, from Josephus, Jewish War 2. ### Citation (SBL) Eusebius, Praep. ev. 9.3.16 (Dindorf 1:471; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-3-16). ## Preparation for the Gospel 9.3.17 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-3-17 - Source: Dindorf 1:471–472 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: They bury their excrement so as not to offend God's light. ### Greek text “ Τὴν δὲ σκαλίδα διδόασι τοῖς μέλλουσιν αἱρετισταῖς, ἐπεὶ καὶ αὐτοὶ ἄλλως οὐ θακεύουσιν ἢ βόθρον ὀρύξαντες εἰς βάθος ποδιαῖον, περικαλύψαντες θοἰματίῳ, ὡς μὴ ταῖς αὐγαῖς ἐνυβρίζειν τοῦ θεοῦ. ### English translation (Claude) "They give the small spade to those who are to join the sect, since they themselves do not relieve themselves otherwise than by digging a pit a foot deep and covering themselves with the cloak, so as not to insult the rays of God. ### Scripture references - Deut 23:13: allusion, medium confidence ### Extrabiblical texts - Josephus, B.J. 2 (Josephus (works)): quotation, medium confidence ### Translation notes - Porphyry, from Josephus, Jewish War 2. ### Citation (SBL) Eusebius, Praep. ev. 9.3.17 (Dindorf 1:471–472; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-3-17). ## Preparation for the Gospel 9.3.18 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-3-18 - Source: Dindorf 1:472 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: They eat so little that they need not relieve themselves on the Sabbath. ### Greek text τοσαύτη δʼ ἐστὶν αὐτῶν ἡ λιτότης ἡ περὶ τὴν δίαιταν καὶ ἡ ὀλιγότης ὡς ἐν τῇ ἑβδομάδι μὴ δεῖσθαι κενώσεως, ἣν τηρεῖν εἰώθασιν εἰς ὕμνους τῷ θεῷ καὶ εἰς ἀνάπαυσιν. ### English translation (Claude) So great is their frugality and the smallness of their diet that on the seventh day they have no need of evacuation, which day they are accustomed to keep for hymns to God and for rest. ### Extrabiblical texts - Josephus, B.J. 2 (Josephus (works)): quotation, medium confidence ### Translation notes - Porphyry, from Josephus, Jewish War 2. ### Citation (SBL) Eusebius, Praep. ev. 9.3.18 (Dindorf 1:472; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-3-18). ## Preparation for the Gospel 9.3.19 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-3-19 - Source: Dindorf 1:472 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Under torture they would neither blaspheme Moses nor eat forbidden food. ### Greek text ἐκ δὲ τῆς ἀσκήσεως ταύτης τοσαύτην πεποίηνται καρτερίαν, ὡς στρεβλούμενοι καὶ λυγιζόμενοι καὶ καόμενοι καὶ διὰ πάντων ὁδεύοντες τῶν βασανιστηρίων ὀργάνων, ἵνʼ ἢ βλασφημήσωσι τὸν νομοθέτην, ἢ φάγωσί τι τῶν ἀσυνήθων, οὐδέτερον ὑπομένειν. ### English translation (Claude) From this discipline they have acquired such endurance that, though racked and twisted and burned and made to pass through every instrument of torture, so that they might either blaspheme the lawgiver or eat something unaccustomed, they endure neither. ### Extrabiblical texts - Josephus, B.J. 2 (Josephus (works)): quotation, medium confidence ### Translation notes - Porphyry, from Josephus, Jewish War 2. ### Citation (SBL) Eusebius, Praep. ev. 9.3.19 (Dindorf 1:472; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-3-19). ## Preparation for the Gospel 9.3.20 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-3-20 - Source: Dindorf 1:472 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In the Roman war the Essenes died cheerfully, believing in the immortality of the soul. ### Greek text διέδειξαν δὲ τοῦτο ἐν τῷ πρὸς Ῥωμαίους πολέμῳ. ἐπεὶ οὐδὲ κολακεῦσαι τοὺς αἰκιζομένους, ἢ δακρῦσαι ὑπομένουσι, μειδιῶντες δὲ ἐν ταῖς ἀλγηδόσι, καὶ κατειρωνευόμενοι τῶν τὰς βασάνους προσφερόντων, εὔθυμοι τὰς ψυχὰς ἠφίεσαν, ὡς πάλιν κομιούμενοι· καὶ γὰρ ἔρρωται παρʼ αὐτοῖς ἥδε ἡ δόξα, φθαρτὰ μὲν εἶναι τὰ σώματα, καὶ τὴν ὕλην οὐ μόνιμον αὐτῶν, τὰς δὲ ψυχὰς ἀθανάτους ἀεὶ διαμένειν· καὶ συμπλέκεσθαι μὲν ἐκ τοῦ λεπτοτάτου φοιτώσας αἰθέρος, ῥύμῃ φυσικῇ κατασπωμένας, ἐπειδὰν δʼ ἀνεθῶσι τῶν κατὰ σάρκα δεσμῶν, οἷον δὴ μακρᾶς δουλείας ἀπηλλαγμένας, τότε χαίρειν καὶ μετεώρους φέρεσθαι. ### English translation (Claude) They showed this in the war against the Romans. For they would not flatter their torturers or shed tears, but smiling in their pains and mocking those who applied the tortures, they gave up their souls cheerfully, as expecting to receive them again. For this belief is strong among them: that bodies are perishable and their matter not lasting, but souls remain immortal forever; and that, coming from the finest ether, they are entangled, drawn down by a natural attraction; but when released from the bonds of the flesh, as if freed from long slavery, they then rejoice and are carried aloft. ### Extrabiblical texts - Josephus, B.J. 2 (Josephus (works)): quotation, medium confidence ### Translation notes - Porphyry, from Josephus, Jewish War 2. ### Citation (SBL) Eusebius, Praep. ev. 9.3.20 (Dindorf 1:472; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-3-20). ## Preparation for the Gospel 9.3.21 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-3-21 - Source: Dindorf 1:472 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Many Essenes are skilled in prophecy. ### Greek text ἀπὸ δὴ τῆς τοιαύτης διαίτης καὶ τῆς πρὸς ἀλήθειαν καὶ τὴν εὐσέβειαν ἀσκήσεως εἰκότως ἐν αὐτοῖς πολλοὶ, οἱ καὶ τὰ μέλλοντα προγινώσκουσιν, ὡς ἂν βίβλοις ἱεραῖς καὶ διαφόροις ἁγνείαις καὶ προφητῶν ἀποφθέγμασιν ἐμπαιδοτριβούμενοι· σπάνιον δὲ, εἰ ἐν ταῖς προαγορεύσεσιν ἀστοχοῦσι.’’ ### English translation (Claude) From such a way of life and from discipline in truth and piety, there are naturally many among them who foreknow the future, being trained in sacred books, various purifications, and the sayings of prophets; and rarely do they miss in their predictions." ### Extrabiblical texts - Josephus, B.J. 2 (Josephus (works)): quotation, medium confidence ### Translation notes - Porphyry, from Josephus, Jewish War 2. ### Citation (SBL) Eusebius, Praep. ev. 9.3.21 (Dindorf 1:472; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-3-21). ## Preparation for the Gospel 9.3.22 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-3-22 - Source: Dindorf 1:472–473 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius notes Porphyry's testimony to the Essenes. ### Greek text Ταῦτα μὲν ὁ Πορφύριος, ἐκ παλαιῶν, ὡς εἰκὸς, ἀναγνωσμάτων, τῇ τῶν δηλουμένων ἀνδρῶν εὐσεβείᾳ τε ὁμοῦ καὶ φιλοσοφίᾳ ἐν τῷ τετάρτῳ συγγράμματι τῶν σπουδασθέντων αὐτῷ Περὶ τῆς τῶν ἐμψύχων ἀποχῆς ἐμαρτύρησεν. ### English translation (Claude) So Porphyry, drawing, it seems, from ancient writings, bore witness to the piety and philosophy of the men described, in the fourth book of his work On Abstinence from Animal Food. ### Citation (SBL) Eusebius, Praep. ev. 9.3.22 (Dindorf 1:472–473; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-3-22). ## Preparation for the Gospel 9.4.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-4-1 - Source: Dindorf 1:473 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius introduces Hecataeus of Abdera on the Jews. ### Greek text Ἑκαταῖος δὲ ὁ Ἀβδηρίτης, ἀνὴρ φιλόσοφος ἅμα καὶ περὶ τὰς πράξεις ἱκανώτατος, ἰδίαν βίβλον ἀναθεὶς τῇ περὶ Ἰουδαίων ἱστορίᾳ, πλεῖστα περὶ αὐτῶν διέξεισιν, ἀφʼ ὧν ἐπὶ τοῦ παρόντος ἀρκέσει παρατεθέντα ταῦτα ### English translation (Claude) Hecataeus of Abdera, a philosopher and very capable in affairs, devoted a book of his own to the history of the Jews and goes through a great deal about them; of which these will suffice to be quoted for the present: ### Extrabiblical texts - Hecataeus (Hecataeus of Abdera): quotation, medium confidence ### Translation notes - The passages are quoted from Josephus, Against Apion 1.197–204; the book on the Jews ascribed to Hecataeus is of disputed authenticity. ### Citation (SBL) Eusebius, Praep. ev. 9.4.1 (Dindorf 1:473; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-4-1). ## Preparation for the Gospel 9.4.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-4-2 - Source: Dindorf 1:473 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Hecataeus describes Jerusalem. ### Greek text “Ἔστι γὰρ τῶν Ἰουδαίων τὰ πολλὰ ὀχυρώματα κατὰ τὴν χώραν καὶ κῶμαι· μία δὲ ἡ Ἱερουσαλὴμ πόλις ὀχυρὰ, πεντήκοντα μάλιστα σταδίων τὴν περίμετρον, ἣν οἰκοῦσι μὲν ἀνθρώπων περὶ δώδεκα μυριάδες, καλοῦσι δʼ αὐτὴν Ἱεροσόλυμα. ### English translation (Claude) "The Jews have many fortresses and villages throughout the country, but one fortified city, Jerusalem, about fifty stadia in circumference, inhabited by about one hundred and twenty thousand people; they call it Hierosolyma. ### Extrabiblical texts - Josephus, C. Ap. 1 (Josephus (works)): quotation, medium confidence - Hecataeus (Hecataeus of Abdera): quotation, high confidence ### Translation notes - Hecataeus, via Josephus, Against Apion 1. ### Citation (SBL) Eusebius, Praep. ev. 9.4.2 (Dindorf 1:473; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-4-2). ## Preparation for the Gospel 9.4.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-4-3 - Source: Dindorf 1:473 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Hecataeus describes the temple court and altar of unhewn stones. ### Greek text ἐνταῦθα δέ ἐστι κατὰ μέσον μάλιστα τῆς πόλεως περίβολος λίθινος, μῆκος ὡς πεντάπλεθρος, εὖρος δὲ πήχεων ἑκατὸν, ἔχων διπλᾶς πύλας, ἐν ᾧ βωμός ἐστι τετράγωνος, ἀτμήτων συλλέκτων ἀργῶν λίθων οὕτω συγκείμενος· πλευρὰν δὲ ἑκάστην εἴκοσι πήχεων, ὕψος δωδεκάπηχυ. ### English translation (Claude) Here, about the middle of the city, is a stone enclosure, about five plethra long and a hundred cubits wide, with double gates, in which there is a square altar, built of unhewn, gathered, unworked stones put together thus: each side twenty cubits, and twelve cubits high. ### Scripture references - Exod 20:25: echo, medium confidence ### Extrabiblical texts - Josephus, C. Ap. 1 (Josephus (works)): quotation, medium confidence - Hecataeus (Hecataeus of Abdera): quotation, high confidence ### Translation notes - Hecataeus, via Josephus. Compare Exod 20:25. ### Citation (SBL) Eusebius, Praep. ev. 9.4.3 (Dindorf 1:473; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-4-3). ## Preparation for the Gospel 9.4.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-4-4 - Source: Dindorf 1:473 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The temple has a golden altar and lampstand, an eternal light, and no images. ### Greek text καὶ παρʼ αὐτὸν οἴκημα μέγα, οὗ βωμός ἐστι καὶ λυχνίον· ἀμφότερα χρυσᾶ, δύο τάλαντα τὴν ὁλκήν· ἐπὶ δὲ τούτων φῶς ἐστιν ἀναπόσβεστον καὶ τὰς νύκτας καὶ τὰς ἡμέρας. ἄγαλμα δʼ οὐκ ἔστιν οὐδʼ ἀνάθημα τοπαράπαν, οὐδὲ φύτευμα παντελῶς, οὐδὲ οἷον ἀλσῶδες, ἤ τι τοιοῦτον. ### English translation (Claude) And beside it is a great building, where there is an altar and a lampstand, both of gold, two talents in weight; and on these is a light that is never extinguished, night or day. There is no statue or votive offering at all, and no plant whatever, nor anything like a grove or such. ### Extrabiblical texts - Josephus, C. Ap. 1 (Josephus (works)): quotation, medium confidence - Hecataeus (Hecataeus of Abdera): quotation, high confidence ### Translation notes - Hecataeus, via Josephus. ### Citation (SBL) Eusebius, Praep. ev. 9.4.4 (Dindorf 1:473; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-4-4). ## Preparation for the Gospel 9.4.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-4-5 - Source: Dindorf 1:473 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Priests serve continually and drink no wine in the temple. ### Greek text διατρίβουσι δʼ ἐν αὐτῷ καὶ τὰς νύκτας καὶ τὰς ἡμέρας ἱερεῖς, ἁγνείας τινὰς ἁγνεύοντες, καὶ τοπαράπαν οἷνον οὐ πίνοντες ἐν τῷ ἱερῷ.” ### English translation (Claude) Priests spend the nights and days in it, performing certain purifications, and drinking no wine at all in the temple." ### Scripture references - Lev 10:9: allusion, medium confidence ### Extrabiblical texts - Josephus, C. Ap. 1 (Josephus (works)): quotation, medium confidence - Hecataeus (Hecataeus of Abdera): quotation, high confidence ### Translation notes - Hecataeus, via Josephus. ### Citation (SBL) Eusebius, Praep. ev. 9.4.5 (Dindorf 1:473; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-4-5). ## Preparation for the Gospel 9.4.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-4-6 - Source: Dindorf 1:473 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Hecataeus tells of Jews serving under Alexander and an incident he witnessed. ### Greek text Ταῦτα εἰπὼν ὑποβὰς ὅτι καὶ Ἀλεξάνδρῳ τῷ βασιλεῖ συνεστρατεύσαντο, καὶ μετὰ ταῦτα τοῖς διαδόχοις αὐτοῦ, μεμαρτύρηκεν. οἷς δʼ αὐτὸς παρατυχεῖν φησιν ὑπʼ ἀνδρὸς Ἰουδαίου κατὰ τὴν στρατείαν γενομένοις, τοῦτο παραθήσομαι. λέγει δὲ οὕτως ### English translation (Claude) Having said this, he testifies a little further on that they served in the army with King Alexander and afterward with his successors. What he says he himself witnessed done by a Jewish man during the campaign I shall set out. He says this: ### Extrabiblical texts - Hecataeus (Hecataeus of Abdera): quotation, medium confidence ### Citation (SBL) Eusebius, Praep. ev. 9.4.6 (Dindorf 1:473; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-4-6). ## Preparation for the Gospel 9.4.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-4-7 - Source: Dindorf 1:473–474 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Hecataeus introduces the Jewish archer Mosollamus. ### Greek text “Ἐμοῦ γοῦν ἐπὶ τὴν ἐρυθρὰν θάλασσαν βαδίζοντος συνηκολούθει τις μετὰ τῶν ἄλλων τῶν παραπεμπόντων ἡμὰς ἱππέων Ἰουδαίων ὄνομα Μοσόμαμος, ἄνθρωπος ἱκανὸς κατὰ ψυχὴν, εὔρωστος, καὶ τοξότης ὑπὸ δὴ πάντων ὁμολογούμενος καὶ Ἑλλήνων καὶ τῶν βαρβάρων ἄριστος. ### English translation (Claude) "When I was marching toward the Red Sea, among the other Jewish horsemen escorting us was one named Mosollamus, a man of strong spirit, robust, and acknowledged by all, Greeks and barbarians, as the best archer. ### Extrabiblical texts - Josephus, C. Ap. 1 (Josephus (works)): quotation, medium confidence - Hecataeus (Hecataeus of Abdera): quotation, high confidence ### Translation notes - Hecataeus, via Josephus, Against Apion 1. ### Citation (SBL) Eusebius, Praep. ev. 9.4.7 (Dindorf 1:473–474; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-4-7). ## Preparation for the Gospel 9.4.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-4-8 - Source: Dindorf 1:474 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Mosollamus shoots the seer's omen-bird. ### Greek text οὗτος οὖν ὁ ἄνθρωπος, βαδιζόντων πολλῶν κατὰ τὴν ὁδὸν, καὶ μάντεως τινος ὀρνιθευομένου, καὶ πάντας ἐπισχεῖν ἀξιοῦντος, ἠρώτησε διὰ τί προσμένουσι· δείξαντος δὲ τοῦ μάντεως αὐτῷ τὸν ὄρνιθα, καὶ φήσαντος, ἐὰν μὲν αὐτοῦ μένῃ, προσμένειν συμφέρει πᾶσιν, ἐὰν δὲ ἀναστὰς εἰς τοὔμπροσθεν πέτηται, προάγειν, ἐὰν δὲ εἰς τὸ ὄπισθεν, ἀναχωρεῖν αὖθις· σιωπήσας καὶ ἑλκύσας τὸ τόξον ἔβαλε, καὶ τὸν ὄρνιθα πατάξας ἀπέκτεινεν. ### English translation (Claude) This man, then, when many were marching along the road, and a seer was taking omens from birds and asking all to halt, asked why they were waiting. When the seer showed him the bird and said that if it stayed there it was best for all to wait, if it rose and flew forward to advance, and if backward to retreat again, he said nothing, but drew his bow and shot, and struck and killed the bird. ### Extrabiblical texts - Josephus, C. Ap. 1 (Josephus (works)): quotation, medium confidence - Hecataeus (Hecataeus of Abdera): quotation, high confidence ### Translation notes - Hecataeus, via Josephus. ### Citation (SBL) Eusebius, Praep. ev. 9.4.8 (Dindorf 1:474; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-4-8). ## Preparation for the Gospel 9.4.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-4-9 - Source: Dindorf 1:474 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Mosollamus mocks divination: the bird could not foresee its own death. ### Greek text ἀγανακτούντων δὲ τοῦ μάντεως καί τινων ἄλλων καὶ καταρωμένων αὐτῷ, Τί μαίνεσθε, ἔφη, κακοδαίμονες; εἶτα τὸν ὄρνιθα λαβὼν εἰς τὰς χεῖρας, Πῶς γὰρ οὗτος, ἔφη, τὴν αὑτοῦ σωτηρίαν οὐ προϊδὼν, περὶ τῆς ἡμετέρας πορείας ἡμῖν ἄν τι ὑγιὲς ἀνήγγειλεν; εἰ γὰρ ἠδύνατο προγινώσκειν τὸ μέλλον, εἰς τὸν τόπον τοῦτον οὐκ ἂν ἦλθε, φοβούμενος μὴ τοξεύσας αὐτὸν ἀποκτείνῃ Μοσόμαμος ὁ Ἰουδαῖος. καὶ ταῦτα μὲν ὁ Ἑκαταῖος. ### English translation (Claude) When the seer and some others were angry and cursed him, he said, 'Why are you mad, you wretches?' Then, taking the bird in his hands, he said, 'How could this bird, which did not foresee its own safety, tell us anything sound about our march? For if it could foreknow the future, it would not have come to this place, fearing that Mosollamus the Jew would shoot and kill it.'" So Hecataeus. ### Extrabiblical texts - Josephus, C. Ap. 1 (Josephus (works)): quotation, medium confidence - Hecataeus (Hecataeus of Abdera): quotation, high confidence ### Translation notes - Hecataeus, via Josephus. ### Citation (SBL) Eusebius, Praep. ev. 9.4.9 (Dindorf 1:474; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-4-9). ## Preparation for the Gospel 9.5.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-5-1 - Source: Dindorf 1:474 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius introduces Clearchus's account of Aristotle meeting a Jew. ### Greek text ‘‘Κλέαρχος δὲ ὁ περιπατητικὸς φιλόσοφος ἐν τῷ πρώτῳ Περὶ ὕπνου βιβλίῳ Ἀριστοτέλει τῷ φιλοσόφῳ τοιόνδε τινὰ περὶ Ἰουδαίων ἀνατίθησι λόγον, ὧδε πρὸς ῥῆμα γράφων, ### English translation (Claude) "Clearchus, the Peripatetic philosopher, in the first book On Sleep, attributes to the philosopher Aristotle an account of the Jews like this, writing word for word: ### Extrabiblical texts - Josephus, C. Ap. 1 (Josephus (works)): quotation, medium confidence - Clearchus (Clearchus of Soli, On Sleep): quotation, high confidence ### Translation notes - Clearchus of Soli, On Sleep, quoted from Josephus, Against Apion 1.176–182. ### Citation (SBL) Eusebius, Praep. ev. 9.5.1 (Dindorf 1:474; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-5-1). ## Preparation for the Gospel 9.5.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-5-2 - Source: Dindorf 1:474 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Aristotle begins his story to Hyperochides. ### Greek text ‘ ’ Ἀλλὰ τὰ μὲν πολλὰ μακρὸν ἂν εἴη λέγειν· ὅσα δὲ ἔχει τῶν ἐκείνου θαυμασιότητά τινα καὶ φιλοσοφίαν ὁμοίως διελθεῖν οὐ χεῖρον. Σαφῶς δʼ ἴσθι, εἶπεν, Ὑπεροχίδη, θαυμαστὸν ὀνείροις ἴσα σοι δόξω λέγειν. ### English translation (Claude) "'It would take long to tell most of it; but it would not be bad to go through equally those of his traits that have something wonderful and philosophical. Know clearly,' he said, 'Hyperochides, that I shall seem to you to be telling something as wonderful as dreams.' ### Extrabiblical texts - Josephus, C. Ap. 1 (Josephus (works)): quotation, medium confidence - Clearchus (Clearchus of Soli, On Sleep): quotation, high confidence ### Translation notes - Clearchus, via Josephus. ### Citation (SBL) Eusebius, Praep. ev. 9.5.2 (Dindorf 1:474; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-5-2). ## Preparation for the Gospel 9.5.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-5-3 - Source: Dindorf 1:474–475 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Hyperochides asks to hear. ### Greek text καὶ ὁ Ὑπεροχίδης εὐλαβούμενος, Διʼ αὐτὸ γὰρ, ἔφη, τοῦτο καὶ ζητοῦμεν ἀκοῦσαι πάντες. ### English translation (Claude) And Hyperochides said respectfully, 'For that very reason we all want to hear it.' ### Extrabiblical texts - Josephus, C. Ap. 1 (Josephus (works)): quotation, medium confidence - Clearchus (Clearchus of Soli, On Sleep): quotation, high confidence ### Translation notes - Clearchus, via Josephus. ### Citation (SBL) Eusebius, Praep. ev. 9.5.3 (Dindorf 1:474–475; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-5-3). ## Preparation for the Gospel 9.5.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-5-4 - Source: Dindorf 1:475 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Aristotle will first describe the man's race. ### Greek text Οὐκοῦν, εἶπεν ὁ Ἀριστοτέλης, κατὰ τὸ τῶν ῥητορικῶν παράγγελμα, γένος αὐτοῦ πρῶτον διέλθωμεν, ἵνα μὴ ἀπειθῶμεν τοῖς τῶν ἀπαγγελιῶν διδασκάλοις. ### English translation (Claude) 'Then,' said Aristotle, 'following the rule of the rhetoricians, let us first go through his race, so that we may not disobey the teachers of narration.' ### Extrabiblical texts - Josephus, C. Ap. 1 (Josephus (works)): quotation, medium confidence - Clearchus (Clearchus of Soli, On Sleep): quotation, high confidence ### Translation notes - Clearchus, via Josephus. ### Citation (SBL) Eusebius, Praep. ev. 9.5.4 (Dindorf 1:475; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-5-4). ## Preparation for the Gospel 9.5.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-5-5 - Source: Dindorf 1:475 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Hyperochides agrees. ### Greek text Λέγε, εἶπεν ὁ Ὑπεροχίδης, οὕτως εἰ δοκεῖ. ### English translation (Claude) 'Speak,' said Hyperochides, 'if you think so.' ### Extrabiblical texts - Josephus, C. Ap. 1 (Josephus (works)): quotation, medium confidence - Clearchus (Clearchus of Soli, On Sleep): quotation, high confidence ### Translation notes - Clearchus, via Josephus. ### Citation (SBL) Eusebius, Praep. ev. 9.5.5 (Dindorf 1:475; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-5-5). ## Preparation for the Gospel 9.5.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-5-6 - Source: Dindorf 1:475 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Aristotle: the Jews are descendants of Indian philosophers, named from Judea. ### Greek text Κεῖνος τοίνυν τὸ μὲν γένος ἦν Ἰουδαῖος, ἐκ τῆς Κοίλης Συρίας, οὗτοι δʼ εἰσὶν ἀπόγονοι τῶν ἐν Ἰνδοῖς φιλοσόφων· καλοῦνται δὲ, ὥς φασιν, οἱ φιλόσοφοι παρὰ μὲν Ἰνδοῖς Καλανοί, παρὰ δὲ Σύροις Ἰουδαῖοι, τοὔνομα λαβόντες ἀπὸ τοῦ τόπου. προσαγορεύεται γὰρ ὃν κατοικοῦσι τόπον Ἰουδαία· τὸ δὲ τῆς πόλεως αὐτῶν ὄνομα πάνυ σκολιόν ἐστιν, Ἰερουσαλὴμ γὰρ αὐτὴν καλοῦσιν. ### English translation (Claude) 'That man, then, was a Jew by race, from Coele-Syria. These people are descendants of the philosophers in India; the philosophers, they say, are called Calani among the Indians and Jews among the Syrians, taking the name from the place; for the place they inhabit is called Judea. The name of their city is very awkward: they call it Jerusalem. ### Extrabiblical texts - Josephus, C. Ap. 1 (Josephus (works)): quotation, medium confidence - Clearchus (Clearchus of Soli, On Sleep): quotation, high confidence ### Translation notes - Clearchus, via Josephus. ### Citation (SBL) Eusebius, Praep. ev. 9.5.6 (Dindorf 1:475; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-5-6). ## Preparation for the Gospel 9.5.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-5-7 - Source: Dindorf 1:475 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Jew, Greek in speech and soul, conversed with Aristotle in Asia. ### Greek text οὗτος οὖν ὁ ἄνθρωπος ἐπιξενούμενός τε πολλοῖς κἀκ τῶν ἄνω τόπων εἰς τοὺς ἐπιθαλαττίους ὑποκαταβαίνων Ἑλληνικὸς ἦν οὐ τῇ διαλέκτῳ μόνον, ἀλλὰ καὶ τῇ ψυχῇ. καὶ τότε διατριβόντων ἡμῶν περὶ τὴν Ἀσίαν, παραβαλὼν εἰς τοὺς αὐτοὺς τόπους ἄνθρωπος, ἐντυγχάνει ἡμῖν τε καί τισιν ἑτέροις τῶν σχολαστικῶν, πειρώμενος αὐτῶν τῆς σοφίας. ὡς δὲ πολλοῖς τῶν ἐν παιδείᾳ συνῳκείωτο, παρεδίδου τι μᾶλλον ὧν εἶχε. ταῦτα καὶ ὁ Κλέαρχος. ### English translation (Claude) This man, then, being received as a guest by many and coming down from the upper regions to the coast, was Greek not only in language but also in soul. And when we were staying in Asia, the man, coming to the same places, met us and some other scholars, testing their wisdom. And as he had become intimate with many people of education, he imparted something more of what he had.' So Clearchus too. ### Extrabiblical texts - Josephus, C. Ap. 1 (Josephus (works)): quotation, medium confidence - Clearchus (Clearchus of Soli, On Sleep): quotation, high confidence ### Translation notes - Clearchus, via Josephus. ### Citation (SBL) Eusebius, Praep. ev. 9.5.7 (Dindorf 1:475; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-5-7). ## Preparation for the Gospel 9.6.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-6-1 - Source: Dindorf 1:475 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius introduces Clement of Alexandria's references. ### Greek text Τούτου δὲ μνημονεύει καὶ ὁ ἡμέτερος Κλήμης ἐν τῷ πρώτῳ Στρωματεῖ, διʼ ὧν ταῦτά φησι ### English translation (Claude) Our own Clement too mentions this in the first Miscellany, where he says this: ### Citation (SBL) Eusebius, Praep. ev. 9.6.1 (Dindorf 1:475; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-6-1). ## Preparation for the Gospel 9.6.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-6-2 - Source: Dindorf 1:475 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Clement cites Clearchus on Aristotle's Jewish companion. ### Greek text Κλέαρχος δʼ ὁ περιπατητικὸς εἰδέναι φησί τινα Ἰουδαῖον, ὃς Ἀριστοτέλει συνεγένετο.’’ Καὶ μεθʼ ἕτερα ἐπιλέγει ### English translation (Claude) "Clearchus the Peripatetic says he knew a certain Jew who associated with Aristotle." And after other things he adds: ### Extrabiblical texts - Clement of Alexandria, Strom. 1.15.70 (Miscellanies): quotation, high confidence ### Translation notes - Clement of Alexandria, Miscellanies 1.15.70. ### Citation (SBL) Eusebius, Praep. ev. 9.6.2 (Dindorf 1:475; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-6-2). ## Preparation for the Gospel 9.6.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-6-3 - Source: Dindorf 1:475 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Clement: Numa, taught by Moses' writings, forbade images of God. ### Greek text “ Νουμᾶς δὲ ὁ Ρωμαίων βασιλεὺς Πυθαγόρειος μὲν ἦν, ἐκ δὲ τῶν Μώσεως ὠφεληθεὶς διεκώλυσεν ἀνθρωποειδῆ καὶ ζωόμορφον εἰκόνα θεοῦ Ῥωμαίους κτίζειν. ### English translation (Claude) "Numa, king of the Romans, was a Pythagorean, and benefiting from the writings of Moses, he forbade the Romans to make an image of God in human or animal form. ### Extrabiblical texts - Clement of Alexandria, Strom. 1.15.71 (Miscellanies): quotation, high confidence ### Translation notes - Clement of Alexandria, Miscellanies 1.15.71. ### Citation (SBL) Eusebius, Praep. ev. 9.6.3 (Dindorf 1:475; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-6-3). ## Preparation for the Gospel 9.6.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-6-4 - Source: Dindorf 1:475–476 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: For 170 years Rome had no images of the gods. ### Greek text ἐν γοῦν ἑκατὸν καὶ ἑβδομήκοντα τοῖς πρώτοις ἔτεσι ναοὺς οἰκοδομούμενοι ἄγαλμα οὐδὲν οὔτε πλαστὸν οὔτε μὴν γραπτὸν ἐποιήσαντο. ἐπεδείκνυτο γὰρ αὐτοῖς ὁ Νουμᾶς διʼ ἐπικρύψεως ὡς οὐκ ἐφάψασθαι τοῦ βελτίστου δυνατὸν γλώττῃ, μόνῳ δὲ τῷ νῷ. Ἔτι πρὸς τούτοις ἐξῆς ὑποβὰς τάδε φησί ### English translation (Claude) For in the first hundred and seventy years, though building temples, they made no image, either modeled or painted. For Numa showed them secretly that it is not possible to lay hold of the best by the tongue, but by the mind alone." Further, a little after this, he says: ### Extrabiblical texts - Clement of Alexandria, Strom. 1.15.71 (Miscellanies): quotation, high confidence ### Translation notes - Clement of Alexandria, Miscellanies 1.15.71. ### Citation (SBL) Eusebius, Praep. ev. 9.6.4 (Dindorf 1:475–476; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-6-4). ## Preparation for the Gospel 9.6.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-6-5 - Source: Dindorf 1:476 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Clement cites Megasthenes: Brahmans and Jews held the ancient philosophy of nature. ### Greek text “ Φανερώτατα δὲ Μεγασθενὴς ὁ συγγραφεὺς ὁ Σελεύκῳ τῷ Νικάνορι συμβεβιωκὼς ἐν τῇ τρίτῃ τῶν Ἰνδικῶν ὧδε γράφει· ἅπαντα μέντοι τὰ περὶ φύσεως εἰρημένα παρὰ τοῖς ἀρχαίοις λέγεται καὶ παρὰ τοῖς ἔξω τῆς Ἑλλάδος φιλοσοφοῦσι, τὰ μὲν παρὰ Ἰνδοῖς ὑπὸ τῶν Βραχμάνων, τὰ δὲ ἐν Συρίᾳ ὑπὸ τῶν καλουμένων Ἰουδαίων. ” ### English translation (Claude) "Megasthenes, the historian who lived with Seleucus Nicator, writes most plainly thus in the third book of his Indica: 'All that was said about nature among the ancients is said also among those who philosophize outside Greece: some among the Indians by the Brahmans, and some in Syria by those called Jews.'" ### Extrabiblical texts - Clement of Alexandria, Strom. 1.15.72 (Miscellanies): quotation, high confidence - Megasthenes (Megasthenes, Indica): quotation, medium confidence ### Translation notes - Clement of Alexandria, Miscellanies 1.15.72, quoting Megasthenes, Indica 3. ### Citation (SBL) Eusebius, Praep. ev. 9.6.5 (Dindorf 1:476; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-6-5). ## Preparation for the Gospel 9.6.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-6-6 - Source: Dindorf 1:476 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Clement quotes Aristobulus: Plato followed the law of Moses. ### Greek text Ἔτι πρὸς τούτοις ὁ Κλήμης Ἀριστοβούλου τοῦ περιπατητικοῦ καὶ Νουμηνίου τοῦ Πυθαγορείου μνημονεύει λέγων “ Ἀριστόβουλος δὲ ἐν τῷ πρώτῳ τῶν πρὸς τὸν Φιλομήτορα κατὰ λέξιν γράφει· Κατηκολούθηκε δὲ ὁ Πλάτων τῇ καθʼ ἡμᾶς νομοθεσίᾳ, καὶ φανερός ἐστι περιειργασμένος ἕκαστα τῶν ἐν αὐτῇ λεγομένων. ### English translation (Claude) Besides these, Clement mentions Aristobulus the Peripatetic and Numenius the Pythagorean, saying: "Aristobulus, in the first book of his work addressed to Philometor, writes word for word: 'Plato followed our legislation, and has plainly studied carefully each of the things said in it. ### Extrabiblical texts - Clement of Alexandria, Strom. 1.22.150 (Miscellanies): quotation, high confidence - Aristobulus, Aristob. fr. 3 (Aristobulus (fragments)): quotation, high confidence ### Translation notes - Clement of Alexandria, Miscellanies 1.22.150, quoting Aristobulus (fragment 3). ### Citation (SBL) Eusebius, Praep. ev. 9.6.6 (Dindorf 1:476; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-6-6). ## Preparation for the Gospel 9.6.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-6-7 - Source: Dindorf 1:476 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Aristobulus claims parts of the law were translated into Greek before Alexander. ### Greek text διηρμήνευται δὲ πρὸ Δημητρίου ὑφʼ ἑτέρων, πρὸ τῆς Ἀλεξάνδρου καὶ Περσῶν ἐπικρατήσεως, τά τε κατὰ τὴν ἐξ Αἰγύπτου ἐξαγωγὴν τῶν Ἑβραίων τῶν ἡμετέρων πολιτῶν, καὶ ἡ τῶν γεγονότων ἁπάντων αὐτοῖς ἐπιφάνεια, καὶ κράτησις τῆς χώρας, καὶ τῆς ὅλης νομοθεσίας ἐπεξήγησις. ### English translation (Claude) For before Demetrius, before the conquest of Alexander and the Persians, others had translated the account of the exodus from Egypt of the Hebrews, our fellow citizens, the manifestation of all that happened to them, the conquest of the land, and the explanation of the whole legislation. ### Extrabiblical texts - Clement of Alexandria, Strom. 1.22.150 (Miscellanies): quotation, high confidence - Aristobulus, Aristob. fr. 3 (Aristobulus (fragments)): quotation, high confidence ### Translation notes - Aristobulus, via Clement, Miscellanies 1.22.150. ### Citation (SBL) Eusebius, Praep. ev. 9.6.7 (Dindorf 1:476; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-6-7). ## Preparation for the Gospel 9.6.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-6-8 - Source: Dindorf 1:476–477 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato and Pythagoras borrowed from the Jewish law. ### Greek text ὥστε εὔδηλον εἶναι τὸν προειρημένον φιλόσοφον εἰληφέναι πολλά· γέγονε γὰρ πολυμαθής· καθὼς καὶ Πυθαγόρας πολλὰ τῶν παρʼ ἡμῖν μετενέγκας εἰς τὴν ἑαυτοῦ δογματοποιίαν. ### English translation (Claude) So it is quite clear that the philosopher mentioned took much from it, for he was very learned; as Pythagoras too transferred many of our teachings into his own doctrine.' ### Extrabiblical texts - Clement of Alexandria, Strom. 1.22.150 (Miscellanies): quotation, high confidence - Aristobulus, Aristob. fr. 3 (Aristobulus (fragments)): quotation, high confidence ### Translation notes - Aristobulus, via Clement. ### Citation (SBL) Eusebius, Praep. ev. 9.6.8 (Dindorf 1:476–477; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-6-8). ## Preparation for the Gospel 9.6.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-6-9 - Source: Dindorf 1:477 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Numenius: Plato is Moses speaking Greek. ### Greek text Νουμήνιος δὲ ὁ Πυθαγορικὸς φιλόσοφος ἄντικρυς γράφει· τί γάρ ἐστι Πλάτων ἢ Μώσης ἀττικίζων; Ταῦτα ὁ Κλήμης. ### English translation (Claude) And Numenius, the Pythagorean philosopher, writes outright: 'For what is Plato but Moses speaking Attic?'" So Clement. ### Extrabiblical texts - Clement of Alexandria, Strom. 1.22.150 (Miscellanies): quotation, high confidence - Numenius, fr. 8 (Numenius of Apamea): quotation, high confidence ### Translation notes - Clement, Miscellanies 1.22.150, quoting Numenius (fragment 8). ### Citation (SBL) Eusebius, Praep. ev. 9.6.9 (Dindorf 1:477; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-6-9). ## Preparation for the Gospel 9.7.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-7-1 - Source: Dindorf 1:477 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Numenius appeals to Brahmans, Jews, Magi, and Egyptians as agreeing with Plato. ### Greek text Καὶ αὐτοῦ δὲ τοῦ Πυθαγορικοῦ φιλοσόφου, τοῦ Νουμηνίου λέγω, ἀπὸ τοῦ πρώτου Περὶ τἀγαθοῦ τάδε παραθήσομαι “ Εἰς δὲ τοῦτο δεήσει εἰπόντα καὶ σημηνάμενον ταῖς μαρτυρίαις ταῖς Πλάτωνος ἀναχωρήσασθαι καὶ ξυνδήσασθαι τοῖς λόγοις τοῦ Πυθαγόρου, ἐπικαλέσασθαι δὲ τὰ ἔθνη τὰ εὐδοκιμοῦντα, προσφερόμενον αὐτῶν τὰς τελετὰς καὶ τὰ δόγματα, τάς τε ἱδρύσεις συντελουμένας Πλάτωνι ὁμολογουμένως, ὁπόσας Βραχμᾶνες καὶ Ἰουδαῖοι καὶ Μάγοι καὶ Αἰγύπτιοι διέθεντο Ταῦτα μὲν οὖν περὶ τῶνδε. ### English translation (Claude) And from the Pythagorean philosopher himself, Numenius I mean, I shall set out these words from the first book On the Good: "Having spoken and indicated this, one will need to go back to the testimonies of Plato and bind them to the doctrines of Pythagoras, and then call in the nations of good repute, bringing forward their rites and doctrines and their institutions carried out in agreement with Plato, as many as the Brahmans, Jews, Magi, and Egyptians have established." So much on these matters. ### Extrabiblical texts - Numenius, fr. 1a (Numenius of Apamea): quotation, high confidence ### Translation notes - Numenius, On the Good 1 (fragment 1a). ### Citation (SBL) Eusebius, Praep. ev. 9.7.1 (Dindorf 1:477; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-7-1). ## Preparation for the Gospel 9.8.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-8-1 - Source: Dindorf 1:477 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Numenius mentions Jannes and Jambres opposing the Jews in Egypt. ### Greek text Καὶ ἐν τῇ τρίτῃ δὲ βίβλῳ Μώσεως ὁ αὐτὸς τάδε λέγων μνημονεύει “Τὰ δʼ ἐξῆς Ἰαννῆς καὶ Ἰαμβρῆς Αἰγύπτιοι ἱερογραμματεῖς, ἄνδρες οὐδενὸς ἥττους μαγεῦσαι κριθέντες εἶναι, ἐπὶ Ἰουδαίων ἐξελαυνομένων ἐξ Αἰγύπτου. ### English translation (Claude) And in the third book the same author mentions Moses, saying this: "Next came Jannes and Jambres, Egyptian sacred scribes, men judged second to none in magic, when the Jews were being driven out of Egypt. ### Scripture references - Exod 7:11: allusion, medium confidence - 2 Tim 3:8: allusion, medium confidence ### Extrabiblical texts - Numenius, fr. 9 (Numenius of Apamea): quotation, high confidence - Jan. Jam. (Jannes and Jambres): allusion, medium confidence ### Translation notes - Numenius (fragment 9). ### Citation (SBL) Eusebius, Praep. ev. 9.8.1 (Dindorf 1:477; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-8-1). ## Preparation for the Gospel 9.8.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-8-2 - Source: Dindorf 1:477 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Numenius: the Egyptian magicians countered Moses ('Musaeus'). ### Greek text Μουσαίῳ γοῦν τῷ Ἰουδαίων ἐξηγησαμένῳ, ἀνδρὶ γενομένῳ θεῷ εὔξασθαι δυνατωτάτῳ, οἱ παραστῆναι ἀξιωθέντες ὑπὸ τοῦ πλήθους τοῦ τῶν Αἰγυπτίων οὗτοι ἦσαν, τῶν τε συμφορῶν ἃς ὁ Μουσαῖος ἐπῆγε τῇ Αἰγύπτῳ, τὰς νεανικωτάτας αὐτῶν ἐπιλύεσθαι ὤφθησαν δυνατοί.’ ### English translation (Claude) These, then, were the men whom the multitude of the Egyptians thought fit to stand against Musaeus, who led the Jews, a man who was most powerful in prayer to God; and of the calamities that Musaeus brought on Egypt, they were seen to be able to undo the most violent." ### Scripture references - Exod 7:22: allusion, medium confidence ### Extrabiblical texts - Numenius, fr. 9 (Numenius of Apamea): quotation, high confidence ### Translation notes - Numenius (fragment 9). "Musaeus" is Numenius's name for Moses. ### Citation (SBL) Eusebius, Praep. ev. 9.8.2 (Dindorf 1:477; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-8-2). ## Preparation for the Gospel 9.8.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-8-3 - Source: Dindorf 1:477 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius: Numenius confirms Moses' miracles. ### Greek text Διὰ δὴ τούτων ὁ Νουμήνιος καὶ τοῖς ὑπὸ Μώσεως ἐπιτελεσθεῖσι παραδόξοις θαύμασι καὶ αὐτῷ δὲ ὡς θεοφιλεῖ γενομένῳ μαρτυρεῖ. ### English translation (Claude) By these words Numenius bears witness both to the extraordinary wonders performed by Moses and to Moses himself as dear to God. ### Citation (SBL) Eusebius, Praep. ev. 9.8.3 (Dindorf 1:477; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-8-3). ## Preparation for the Gospel 9.9.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-9-1 - Source: Dindorf 1:477–478 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Josephus cites Choerilus's verses on a people from the Solymian hills in Xerxes' army. ### Greek text “ Τοῦ δὲ Ἰουδαίων ἔθνους καὶ Χοιρίλος ἀρχαῖος γενόμενος ποιητὴς μέμνηται, καὶ ὡς συνεστράτευσαν τῷ βασιλεῖ Ξέρξῃ ἐπὶ τὴν Ἑλλάδα. λέγει δὲ οὕτως τῶν δʼ ὄπιθεν διέβαινε γένος θαυμαστὸν ἰδέσθαι, γλῶσσαν μὲν Φοίνισσαν ἀπὸ στομάτων ἀφιέντες, ᾤκουν δʼ ἐν Σολύμοις ὄρεσι, πλατέῃ παρὰ λίμνῃ, αὐχμαλέοι κεφαλὰς, τροχοκουράδες· αὐτὰρ ὕπερθεν ἵππων δαρτὰ πρόσωπʼ ἐφόρουν ἐσκληκότα καπνῷ. ### English translation (Claude) "The ancient poet Choerilus too mentions the Jewish nation, and how they served with King Xerxes against Greece. He speaks thus: 'Behind them passed a people wonderful to behold, uttering from their mouths the Phoenician tongue; they lived in the Solymian mountains by a broad lake, squalid-headed, with round-cropped hair; and above they wore the flayed scalps of horses, hardened in smoke.' ### Extrabiblical texts - Josephus, C. Ap. 1 (Josephus (works)): quotation, high confidence - Choerilus (Choerilus of Samos): quotation, medium confidence ### Translation notes - Josephus, Against Apion 1.172–173, quoting Choerilus of Samos. ### Citation (SBL) Eusebius, Praep. ev. 9.9.1 (Dindorf 1:477–478; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-9-1). ## Preparation for the Gospel 9.9.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-9-2 - Source: Dindorf 1:478 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Josephus identifies the Solymian hills with Jerusalem and the lake with the Dead Sea. ### Greek text δῆλον δʼ ἐστὶν ὅτι περὶ Ἰουδαίων αὐτῷ ταῦτʼ εἴρητο ἐκ τοῦ καὶ τὰ Ἱεροσόλυμα ἐν τοῖς παρʼ Ἕλλησι Σολύμοις ὀνομαζομένοις ὄρεσι κεῖσθαι, πλησίον δὲ εἶναι τὴν Ἀσφαλτῖτιν λίμνην, πλατυτάτην οὖσαν κατὰ τὸν ποιητὴν καὶ μείζονα πασῶν τῶν ἐν τῇ Συρίᾳ λιμνῶν.” Ταῦτα μὲν οὖν καὶ οὗτος. ### English translation (Claude) It is clear that he said this about the Jews, from the fact that Jerusalem lies in what the Greeks call the Solymian mountains, and that the Asphalt Lake is near, which is very broad, as the poet says, and larger than all the lakes in Syria." So he too. ### Extrabiblical texts - Josephus, C. Ap. 1 (Josephus (works)): quotation, high confidence ### Translation notes - Josephus, Against Apion 1.174. ### Citation (SBL) Eusebius, Praep. ev. 9.9.2 (Dindorf 1:478; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-9-2). ## Preparation for the Gospel 9.10.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-10-1 - Source: Dindorf 1:478 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius introduces Porphyry's oracle praising the Hebrews. ### Greek text Ὁ δὲ Πορφύριος ἐν τῷ πρώτῳ τῆς Ἐκ λογίων φιλοσοφίας αὐτὸν εἰσάγει τὸν ἑαυτοῦ θεὸν τῷ Ἑβραίων γένει μετὰ τῶν ἄλλων τῶν ἐπὶ συνέσει βοωμένων ἐθνῶν σοφίαν ἐπιμαρτυροῦντα. ### English translation (Claude) And Porphyry, in the first book of his Philosophy from Oracles, brings in his own god himself, bearing witness to the wisdom of the race of the Hebrews along with the other nations famed for understanding. ### Citation (SBL) Eusebius, Praep. ev. 9.10.1 (Dindorf 1:478; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-10-1). ## Preparation for the Gospel 9.10.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-10-2 - Source: Dindorf 1:478 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Porphyry's Apollo names the Hebrews among peoples who found the way to the gods. ### Greek text λέγει δὲ ὁ παρʼ αὐτῷ Ἀπόλλων διʼ οὗ ἐκτίθεται χρησμοῦ τάδε. ἐκκειμένων δὲ ἔτι περὶ τῶν θυσιῶν ἐπάγει, οἷς προσέχειν δεῖ, ἅτε μεστοῖς οὖσι πάσης θεοσοφίας αἰπεινὴ μὲν ὁδὸς μακάρων, τρηχεῖά τε πολλὸν, χαλκοδέτοις τὰ πρῶτα διοιγομένη πυλεῶσιν· ἀτραπιτοὶ δὲ ἔασιν ἀθέσφατοι ἐγγεγαυῖαι, ἃς πρῶτοι μερόπων ἐπʼ ἀπείρονα πρῆξιν ἔφηναν οἱ τὸ καλὸν πίνοντες ὕδωρ Νειλώτιδος αἴης· πολλὰς καὶ Φοίνικες ὁδοὺς μακάρων ἐδάησαν, Ἀσσύριοι Λυδοί τε καὶ Ἑβραίων γένος ἀνδρῶν, καὶ τὰ τούτοις ἀκόλουθα. οἷς ὁ συγγραφεὺς ἐπιλέγει ### English translation (Claude) The Apollo in his work says this in the oracle he sets out. After what is set out about sacrifices, he adds the people to whom one must attend, as full of all divine wisdom: 'Steep is the road of the blessed, and very rough, opened first by gates bound with bronze; and there are unspeakable paths within it, which those who drink the fair water of the land of the Nile first revealed to mortals for boundless action. Many roads of the blessed the Phoenicians too learned, the Assyrians and Lydians, and the race of Hebrew men,' and what follows. To these the writer adds: ### Extrabiblical texts - Porphyry, Porphyry, Phil. orac. (Porphyry, Philosophy from Oracles (fragments)): quotation, high confidence ### Translation notes - Porphyry, Philosophy from Oracles. ### Citation (SBL) Eusebius, Praep. ev. 9.10.2 (Dindorf 1:478; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-10-2). ## Preparation for the Gospel 9.10.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-10-3 - Source: Dindorf 1:478–479 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Porphyry: barbarians, including Hebrews, found the way to the gods; Greeks strayed. ### Greek text “Χαλκόδετος γὰρ ἡ πρὸς θεοὺς ὁδὸς, αἰπεινή τε καὶ τραχεῖα, ἧς πολλὰς ἀτραποὺς βάρβαροι μὲν ἐξεῦρον, Ἕλληνες δὲ ἐπλανήθησαν, οἱ δὲ κρατοῦντες ἤδη καὶ διέφθειραν. τὴν δὲ εὕρεσιν Αἰγυπτίοις ὁ θεὸς ἐμαρτύρησε Φοίνιξί τε καὶ Χαλδαίοις, Ἀσσύριοι γὰρ οὗτοι Λυδοῖς τε καὶ Ἑβραίοις. ### English translation (Claude) "For the road to the gods is bound with bronze, steep and rough, and barbarians discovered many paths of it, while Greeks went astray, and those in power have even ruined it. The god testified to the discovery for the Egyptians, the Phoenicians, and the Chaldeans (for these are Assyrians), the Lydians, and the Hebrews. ### Extrabiblical texts - Porphyry, Porphyry, Phil. orac. (Porphyry, Philosophy from Oracles (fragments)): quotation, high confidence ### Translation notes - Porphyry, Philosophy from Oracles. ### Citation (SBL) Eusebius, Praep. ev. 9.10.3 (Dindorf 1:478–479; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-10-3). ## Preparation for the Gospel 9.10.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-10-4 - Source: Dindorf 1:479 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Apollo: only Chaldeans and Hebrews have wisdom, worshiping the self-begotten God. ### Greek text ἔτι πρὸς τούτοις καὶ ἐν ἑτέρῳ χρησμῷ φησιν ὁ Ἀπόλλων, μοῦνοι Χαλδαῖοι σοφίαν λάχον, ἠδʼ ἄρ Ἑβραῖοι, αὐτογένεθλον ἄνακτα σεβαζόμενοι θεὸν ἁγνῶς. ### English translation (Claude) Besides this, in another oracle Apollo says: 'Only the Chaldeans obtained wisdom, and the Hebrews, who worship in purity the self-begotten king, God.' ### Extrabiblical texts - Porphyry, Porphyry, Phil. orac. (Porphyry, Philosophy from Oracles (fragments)): quotation, high confidence ### Translation notes - Porphyry, Philosophy from Oracles. ### Citation (SBL) Eusebius, Praep. ev. 9.10.4 (Dindorf 1:479; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-10-4). ## Preparation for the Gospel 9.10.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-10-5 - Source: Dindorf 1:479 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Apollo explains the seven heavens known to Chaldeans and Hebrews. ### Greek text καὶ πάλιν ἐρωτηθεὶς, τίνι λόγῳ πολλοὺς λέγουσιν οὐρανοὺς, ἔχρησε τάδε εἷς ἐν παντὶ πέλει κόσμου κύκλος, ἀλλὰ σὺν ἑπτὰ ζώναισιν πεφόρηται εἰς ἀστερόεντα κέλευθα, ἃς δὴ Χαλδαῖοι καὶ ἀριζήλωτοι Ἑβραῖοι οὐρανίας ὀνόμηναν, ἐς ἑβδόματον δρόμον ἕρπειν. ### English translation (Claude) And again, asked for what reason they speak of many heavens, he gave this oracle: 'There is one circle of the world in all, but with seven zones it is borne along starry paths, which the Chaldeans and the much-envied Hebrews named heavens, to move in the seventh course.' ### Extrabiblical texts - Porphyry, Porphyry, Phil. orac. (Porphyry, Philosophy from Oracles (fragments)): quotation, high confidence ### Translation notes - Porphyry, Philosophy from Oracles. ### Citation (SBL) Eusebius, Praep. ev. 9.10.5 (Dindorf 1:479; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-10-5). ## Preparation for the Gospel 9.10.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-10-6 - Source: Dindorf 1:479 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius turns to outside witnesses to Hebrew history. ### Greek text Περὶ μὲν οὖν τῆς Ἰουδαίων τε καὶ Ἑβραίων προσηγορίας τῆς τε παρʼ αὐτοῖς πάλαι διαπρεπούσης εὐσεβείας τε καὶ φιλοσοφίας ἐκκείσθω ταῦτα, περὶ δὲ τῆς πατρίου αὐτῶν ἱστορίας θέα ὁπόσοι συνεφώνησαν· ### English translation (Claude) Let these be set out, then, about the names of Jews and Hebrews and the piety and philosophy distinguished among them of old; and as for their ancestral history, see how many agreed with it. ### Citation (SBL) Eusebius, Praep. ev. 9.10.6 (Dindorf 1:479; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-10-6). ## Preparation for the Gospel 9.10.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-10-7 - Source: Dindorf 1:479 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius introduces Josephus on pagan accounts of the flood. ### Greek text Μώσεως ἐν ταῖς περὶ τοῦ παντὸς ἀρχαιολογίαις κατακλυσμὸν ἱστορήσαντος, καὶ ὡς ὁ παρʼ Ἑβραίοις ὀνομαζόμενος Νῶε ἐν λάρνακι ξύλου πεποιημένῃ μετὰ τῶν οἰκείων διασέσωσται, Βηρωσσὸς ὁ Χαλδαῖος, καὶ Ἱερώνυμος ὁ Αἰγύπτιος, Νικόλαος τε ὁ Δαμασκηνὸς ἱστορικοὶ συγγραφεῖς, ὅπως τῶν αὐτῶν ἐμνημόνευσαν, Ἰώσηπος ἐν τῇ πρώτῃ τῆς Ἀρχαιολογίας τοῦτον παρατίθεται τὸν τρόπον ### English translation (Claude) Since Moses, in his ancient history of the universe, recorded a flood, and how the man called among the Hebrews Noah was saved with his household in an ark made of wood, Josephus, in the first book of his Antiquities, sets out in this way how the historians Berossus the Chaldean, Hieronymus the Egyptian, and Nicolaus of Damascus mentioned the same things: ### Scripture references - Gen 6:14: allusion, medium confidence ### Citation (SBL) Eusebius, Praep. ev. 9.10.7 (Dindorf 1:479; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-10-7). ## Preparation for the Gospel 9.11.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-11-1 - Source: Dindorf 1:479 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Josephus: barbarian historians, including Berossus, mention the flood. ### Greek text “ Τοῦ δὲ κατακλυσμοῦ τούτου καὶ τῆς λάρνακος μέμνηνται πάντες οἱ τὰς βαρβαρικὰς ἱστορίας ἀναγεγραφότες, ὧν ἐστι καὶ Βηρωσσὸς ὁ Χαλδαῖος. διηγούμενος γὰρ τὰ περὶ τὸν κατακλυσμὸν οὕτω που διέξεισι· ### English translation (Claude) "This flood and the ark are mentioned by all who have written barbarian histories, among whom is Berossus the Chaldean. For in describing the flood he goes through it somehow thus: ### Extrabiblical texts - Josephus, Ant. 1.93 (Josephus (works)): quotation, high confidence - Berossus (Berossus, Babyloniaca): quotation, medium confidence ### Translation notes - Josephus, Antiquities 1.93, citing Berossus. ### Citation (SBL) Eusebius, Praep. ev. 9.11.1 (Dindorf 1:479; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-11-1). ## Preparation for the Gospel 9.11.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-11-2 - Source: Dindorf 1:479–480 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Berossus: remains of the ark survive in Armenia. ### Greek text λέγεται δὲ καὶ τοῦ πλοίου ἐν τῇ Ἀρμενίᾳ πρὸς τῷ ὄρει τῶν Κορδυαίων ἔτι μέρος τι εἶναι, καὶ κομίζειν τινὰς τῆς ἀσφάλτου ἀφαιροῦντας. χρῶνται δὲ μάλιστα οἱ ἄνθρωποι τῷ κομιζομένῳ πρὸς τοὺς ἀποτροπιασμούς. ### English translation (Claude) 'It is said that part of the vessel still remains in Armenia, at the mountain of the Cordyaeans, and that some carry off pitch, scraping it off; and people use what they carry off chiefly for averting evil.' ### Scripture references - Gen 8:4: allusion, medium confidence ### Extrabiblical texts - Josephus, Ant. 1.93 (Josephus (works)): quotation, high confidence - Berossus (Berossus, Babyloniaca): quotation, medium confidence ### Translation notes - Josephus, Antiquities 1.93, quoting Berossus. ### Citation (SBL) Eusebius, Praep. ev. 9.11.2 (Dindorf 1:479–480; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-11-2). ## Preparation for the Gospel 9.11.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-11-3 - Source: Dindorf 1:480 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Hieronymus, Mnaseas, and Nicolaus also mention the flood. ### Greek text μέμνηται δὲ τούτων καὶ Ἱερώνυμος ὁ Αἰγύπτιος, ὁ τὴν ἀρχαιολογίαν τὴν Φοινικικὴν συγγραψάμενος, καὶ Μνασέας δὲ καὶ ἄλλοι πλείους. καὶ Νικόλαος δὲ ὁ Δαμασκηνὸς ἐν ἐνενηκοστῇ καὶ ἕκτῃ βίβλῳ ἱστορεῖ περὶ αὐτῶν, λέγων οὕτως· ### English translation (Claude) Hieronymus the Egyptian, who wrote the Phoenician Antiquities, also mentions these things, as do Mnaseas and many others. And Nicolaus of Damascus in his ninety-sixth book tells about them, saying thus: ### Extrabiblical texts - Josephus, Ant. 1.94 (Josephus (works)): quotation, high confidence ### Translation notes - Josephus, Antiquities 1.94. ### Citation (SBL) Eusebius, Praep. ev. 9.11.3 (Dindorf 1:480; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-11-3). ## Preparation for the Gospel 9.11.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-11-4 - Source: Dindorf 1:480 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Nicolaus tells of an ark landing on Mount Baris in Armenia. ### Greek text ἔστιν ὑπὲρ τὴν Μινυάδα μέγα ὄρος κατὰ τὴν Ἀρμενίαν, Βάρις λεγόμενον, εἰς ὃ πολλοὺς συμφυγόντας ἐπὶ τοῦ κατακλυσμοῦ λόγος ἔχει περισωθῆναι, καί τινα ἐπὶ λάρνακος ὀχούμενον ἐπὶ τὴν ἀκρώρειαν ὀκεῖλαι, καὶ τὰ λείψανα τῶν ξύλων ἐπὶ πολὺ σωθῆναι. γένοιτο δʼ ἂν οὗτος ὅντινα καὶ Μώσης ἀνέγραψεν ὁ Ἰουδαίων νομοθέτης.’’ Ταῦτα μὲν ὁ Ἰώσηπος. ### English translation (Claude) 'There is above Minyas, in Armenia, a great mountain called Baris, on which, the story goes, many who fled for refuge at the time of the flood were saved, and one, carried in an ark, came aground on the summit, and the remains of the timbers were preserved for a long time. This would be the man whom Moses too, the lawgiver of the Jews, recorded.'" So Josephus. ### Extrabiblical texts - Josephus, Ant. 1.95 (Josephus (works)): quotation, high confidence ### Translation notes - Josephus, Antiquities 1.95, quoting Nicolaus of Damascus. ### Citation (SBL) Eusebius, Praep. ev. 9.11.4 (Dindorf 1:480; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-11-4). ## Preparation for the Gospel 9.12.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-12-1 - Source: Dindorf 1:480 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius introduces Abydenus on the flood. ### Greek text Ἐγὼ δέ σοι τὰ Μηδικὰ καὶ Ἀσσύρια διελθὼν ἐκ τῆς Ἀβυδηνοῦ γραφῆς περὶ τῆς αὐτῆς ἱστορίας τάσδε τοῦ ἀνδρὸς παραθήσομαι τὰς λέξεις ### English translation (Claude) But I, having gone through the Median and Assyrian histories, shall set out for you these words of the man from the writing of Abydenus on the same story: ### Extrabiblical texts - Abydenus (Abydenus, On the Assyrians): quotation, high confidence ### Translation notes - Abydenus. ### Citation (SBL) Eusebius, Praep. ev. 9.12.1 (Dindorf 1:480; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-12-1). ## Preparation for the Gospel 9.12.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-12-2 - Source: Dindorf 1:480 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Abydenus: Cronus warns Seisithrus of the flood. ### Greek text “ Μεθʼ ὃν ἄλλοι τε ἦρξαν καὶ Σείσιθρος, ᾧ δὴ Κρόνος προσημαίνει μὲν ἔσεσθαι πλῆθος ὄμβρων Δεσίου πέμπτῃ ἐπὶ δέκα, κελεύει δὲ πᾶν ὅ τι γραμμάτων ἦν ἐχόμενον ἐν Ἡλίου πόλει τῇ ἐν Σιππάροισιν ἀποκρύψαι. ### English translation (Claude) "After him others ruled, and Seisithrus, to whom Cronus foretold that there would be a great quantity of rains on the fifteenth of Desius, and bade him hide everything that had to do with writings in Heliopolis in Sippara. ### Extrabiblical texts - Abydenus (Abydenus, On the Assyrians): quotation, high confidence ### Translation notes - Abydenus. ### Citation (SBL) Eusebius, Praep. ev. 9.12.2 (Dindorf 1:480; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-12-2). ## Preparation for the Gospel 9.12.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-12-3 - Source: Dindorf 1:480 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Seisithrus sails toward Armenia and sends out birds. ### Greek text Σείσιθρος δὲ ταῦτα ἐπιτελέα ποιήσας εὐθέως ἐπʼ Ἀρμενίης ἀνέπλωε, καὶ παραυτίκα μιν κατελάμβανε τὰ ἐκ θεοῦ. τρίτῃ δὲ ἡμέρῃ ἐπεί τε ὕων ἐκόπασε, μετῄει τῶν ὀρνίθων πείρην ποιεύμενος, εἴ κου γῆν ἴδοιεν τοῦ ὕδατος ἐκδῦσαν. ### English translation (Claude) Seisithrus, having done these things, at once sailed toward Armenia, and immediately what came from the god overtook him. On the third day, when the rain had ceased, he let birds go, making trial whether they might see land risen out of the water. ### Scripture references - Gen 8:7: echo, medium confidence ### Extrabiblical texts - Abydenus (Abydenus, On the Assyrians): quotation, high confidence ### Translation notes - Abydenus. ### Citation (SBL) Eusebius, Praep. ev. 9.12.3 (Dindorf 1:480; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-12-3). ## Preparation for the Gospel 9.12.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-12-4 - Source: Dindorf 1:480 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The birds return, finding no land. ### Greek text αἱ δὲ ἐκδεχομένου σφέας πελάγεος ἀχανέος ἀπορέουσαι ὅκη κατορμίσονται παρὰ τὸν Σείσιθρον ὀπίσω κομίζονται, καὶ ἐπʼ αὐτῇσιν ἕτεραι. ### English translation (Claude) But they, since a vast sea received them and they did not know where to settle, came back to Seisithrus, and others after them. ### Extrabiblical texts - Abydenus (Abydenus, On the Assyrians): quotation, high confidence ### Translation notes - Abydenus. ### Citation (SBL) Eusebius, Praep. ev. 9.12.4 (Dindorf 1:480; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-12-4). ## Preparation for the Gospel 9.12.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-12-5 - Source: Dindorf 1:480–481 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The third birds return muddy; Seisithrus is taken away, and the ark's wood is used as amulets. ### Greek text ὡς δὲ τῇσι τρίτῃσιν εὐτύχεεν, ἀπίκατο γὰρ δὴ πηλοῦ κατάπλεοι τοὺς ταρσοὺς, θεοί μιν ἐξ ἀνθρώπων ἀφανίζουσιν· τὸ δὲ πλοῖον ἐν Ἀρμενίῃ περίαπτα ξύλων ἀλεξιφάρμακα τοῖσιν ἐπιχωρίοισι παρείχετο.’’ Ταῦτα μὲν οὖν οὗτος. ### English translation (Claude) When he succeeded with the third ones (for they had come back with their feet full of mud), the gods removed him from among men; and the vessel in Armenia provided the inhabitants with amulets of its wood as protective charms." So he. ### Extrabiblical texts - Abydenus (Abydenus, On the Assyrians): quotation, high confidence ### Translation notes - Abydenus. ### Citation (SBL) Eusebius, Praep. ev. 9.12.5 (Dindorf 1:480–481; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-12-5). ## Preparation for the Gospel 9.13.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-13-1 - Source: Dindorf 1:481 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius introduces Josephus on the longevity of the first humans. ### Greek text Πάλιν δὲ Μώσεως τοὺς πρώτους φύντας ἀνθρώπων μακροβίους γεγονέναι φήσαντος, μάρτυρας καὶ τούτου παρατίθεται τοῦ λόγου τοὺς Ἑλλήνων συγγραφεῖς ὧδε λέγων ὁ Ἰώσηπος ### English translation (Claude) Again, since Moses said that the first humans were long-lived, Josephus sets out the Greek writers as witnesses to this account too, saying this: ### Scripture references - Gen 5:5: allusion, medium confidence ### Citation (SBL) Eusebius, Praep. ev. 9.13.1 (Dindorf 1:481; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-13-1). ## Preparation for the Gospel 9.13.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-13-2 - Source: Dindorf 1:481 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Josephus: do not doubt the ancients' long lives because ours are short. ### Greek text “ Μηδεὶς δὲ πρὸς τὸν νῦν βίον καὶ τὴν βραχύτητα τῶν ἐτῶν ἃ ζῶμεν συμβαλὼν τὸν τῶν παλαιῶν ψευδῆ νομιζέτω τὰ περὶ ἐκείνων λεγόμενα, τῷ μηδὲ νῦν τοσοῦτον ἐν τῷ βίῳ παρατείνειν χρόνον τεκμαιρόμενος μηδʼ ἐκείνους εἰς ἐκεῖνο τὸ μῆκος τῆς ζωῆς ἀφῖχθαι. ### English translation (Claude) "Let no one, comparing the present life and the shortness of the years we live with that of the ancients, think false what is said of them, inferring that because no one now extends life to such a length, neither did they reach that length of life. ### Extrabiblical texts - Josephus, Ant. 1.105 (Josephus (works)): quotation, high confidence ### Translation notes - Josephus, Antiquities 1.105. ### Citation (SBL) Eusebius, Praep. ev. 9.13.2 (Dindorf 1:481; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-13-2). ## Preparation for the Gospel 9.13.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-13-3 - Source: Dindorf 1:481 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God's favor and better food explain their longevity. ### Greek text οἱ μὲν γὰρ θεοφιλεῖς ὄντες, καὶ ὑπʼ αὐτοῦ τοῦ θεοῦ γενόμενοι, καὶ διὰ τὸ τὰς τροφὰς ἐπιτηδειοτέρας πρὸς πλείονα χρόνον οὔσας, εἰκότως ἔζων πλῆθος τοσούτων ἐτῶν. ### English translation (Claude) For they, being dear to God and made by God himself, and because their foods were more suited to a longer time, reasonably lived so great a number of years. ### Extrabiblical texts - Josephus, Ant. 1.106 (Josephus (works)): quotation, high confidence ### Translation notes - Josephus, Antiquities 1.106. ### Citation (SBL) Eusebius, Praep. ev. 9.13.3 (Dindorf 1:481; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-13-3). ## Preparation for the Gospel 9.13.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-13-4 - Source: Dindorf 1:481 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God lengthened their lives to complete astronomical discoveries. ### Greek text ἔπειτα καὶ διʼ ἀρετὴν καὶ διʼ εὐχρηστίαν ὧν ἐπενόουν, ἀστρολογίας καὶ γεωμετρίας, εἰς πλείονα ζῆν τὸν θεὸν αὐτοῖς παρασχεῖν, ἅπερ οὐκ ἦν ἀσφαλῶς αὐτοῖς προειπεῖν μὴ ζήσασιν ἑξακοσίους ἐνιαυτούς· διὰ γὰρ τούτων ὁ μέγας ἐνιαυτὸς πληροῦται. ### English translation (Claude) Then too, because of their virtue and the usefulness of what they discovered, astronomy and geometry, God granted them to live longer, things they could not have foretold safely unless they had lived six hundred years; for in that time the great year is completed. ### Extrabiblical texts - Josephus, Ant. 1.106 (Josephus (works)): quotation, high confidence ### Translation notes - Josephus, Antiquities 1.106. ### Citation (SBL) Eusebius, Praep. ev. 9.13.4 (Dindorf 1:481; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-13-4). ## Preparation for the Gospel 9.13.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-13-5 - Source: Dindorf 1:481–482 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Josephus lists pagan historians who agree on the ancients' longevity. ### Greek text μαρτυροῦσι δέ μου τῷ λόγῳ πάντες οἱ παρʼ Ἕλλησι καὶ βαρβάροις συγγραψάμενοι τὰς ἀρχαιολογίας. καὶ γὰρ καὶ Μάνεθως ὁ τὴν τῶν Αἰγυπτιακῶν ποιησάμενος ἀναγραφὴν καὶ Βηρωσσὸς ὁ τὰ Χαλδαικὰ συναγαγὼν καὶ Μόλος καὶ Ἑστιαῖος, καὶ πρὸς αὐτοῖς ὁ Αἰγύπτιος Ἱερώνυμος, οἵ τε τὰ Φοινικικὰ συνταξάμενοι, συμφωνοῦσι τοῖς ὑπʼ ἐμοῦ λεγομένοις· Ἡσίοδός τε καὶ Ἑκαταῖος καὶ Ἑλλάνικος καὶ Ἀκουσίλαος, καὶ πρὸς τούτοις Ἔφορος καὶ Νικόλαος ἱστοροῦσι τοὺς ἀρχαίους ζήσαντας ἔτη χίλια. περὶ μὲν οὖν τούτων, ὡς ἂν ἑκάστοις ᾖ φίλον, οὕτω σκοπείτωσαν.” ### English translation (Claude) All who wrote ancient histories among Greeks and barbarians bear witness to my account. For Manetho, who made the record of Egyptian history, Berossus, who compiled the Chaldean, Molus and Hestiaeus, and besides them Hieronymus the Egyptian, and those who composed the Phoenician histories, agree with what I say; and Hesiod, Hecataeus, Hellanicus, Acusilaus, and besides these Ephorus and Nicolaus relate that the ancients lived a thousand years. About these things, then, let each consider as he pleases." ### Extrabiblical texts - Josephus, Ant. 1.107–108 (Josephus (works)): quotation, high confidence ### Translation notes - Josephus, Antiquities 1.107–108. "Molus" is the name as printed; the text of Josephus has Mochus. ### Citation (SBL) Eusebius, Praep. ev. 9.13.5 (Dindorf 1:481–482; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-13-5). ## Preparation for the Gospel 9.14.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-14-1 - Source: Dindorf 1:482 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius introduces Abydenus on the tower of Babel. ### Greek text Πάλιν Μωσέως περὶ τῆς τοῦ πύργου κατασκευῆς καὶ ὡς ἀπὸ μιᾶς γλώττης εἰς πολλὰς συνεχύθησαν διαλέκτους ἱστορήσαντος, ἐν τῇ λεχθείσῃ Περὶ τῶν Ἀσσυρίων γραφῇ ὁ μικρῷ πρόσθεν δηλωθεὶς συγγραφεὺς τὰ ὅμοια μαρτυρεῖ λέγων ὧδε ### English translation (Claude) Again, since Moses recounted the building of the tower, and how from one tongue they were confused into many languages, the writer mentioned a little earlier gives similar testimony in the work called On the Assyrians, saying thus: ### Scripture references - Gen 11:1: allusion, high confidence - Gen 11:9: allusion, high confidence ### Citation (SBL) Eusebius, Praep. ev. 9.14.1 (Dindorf 1:482; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-14-1). ## Preparation for the Gospel 9.14.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-14-2 - Source: Dindorf 1:482 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Abydenus: giants built a tower at Babylon, overthrown by winds; languages were confused. ### Greek text “Ἐντὶ δʼ οἳ λέγουσι τοὺς πρώτους ἐκ γῆς ἀνασχόντας, ῥώμῃ τε καὶ μεγέθει χαυνωθέντας καὶ δὴ θεῶν καταφρονήσαντας ἀμείνονας εἶναι, τύρσιν ἠλίβατον ἀείρειν, ἵνα νῦν Βαβυλών ἐστιν· ἤδη τε ἆσσον εἶναι τοῦ οὐρανοῦ, καὶ τοὺς ἀνέμους θεοῖσι βωθέοντας ἀνατρέψαι περὶ αὐτοῖσι τὸ μηχάνημα· τοῦ δὴ τὰ ἐρείπια λέγεσθαι Βαβυλῶνα. τέως δὲ ὄντας ὁμογλώσσους ἐκ θεῶν πολύθροον φωνὴν ἐνείκασθαι, μετὰ δὲ Κρόνῳ τε καὶ Τιτῆνι συστῆναι πόλεμον. ### English translation (Claude) "There are those who say that the first men who rose up out of the earth, puffed up with strength and size, and despising the gods as being better than they, raised a lofty tower where Babylon now is; and when it was already near heaven, the winds, coming to the help of the gods, overturned the structure upon them; and its ruins are called Babylon. Until then they had been of one tongue, but from the gods they received a speech of many sounds; and afterward war arose between Cronus and Titan." ### Scripture references - Gen 11:4: allusion, high confidence - Gen 11:7: allusion, high confidence ### Extrabiblical texts - Abydenus (Abydenus, On the Assyrians): quotation, high confidence ### Translation notes - Abydenus, On the Assyrians. ### Citation (SBL) Eusebius, Praep. ev. 9.14.2 (Dindorf 1:482; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-14-2). ## Preparation for the Gospel 9.14.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-14-3 - Source: Dindorf 1:482 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Josephus: Babylon is named from 'Babel,' confusion. ### Greek text “Ὁ δὲ τόπος ἐν ᾧ τὸν πύργον ᾠκοδόμησαν νῦν Βαβυλὼν καλεῖται, διὰ τὴν σύγχυσιν τοῦ περὶ τὴν διάλεκτον πρῶτον ἐναργοῦς. Ἑβραῖοι γὰρ τὴν σύγχυσιν Βαβὲλ καλοῦσι.” ### English translation (Claude) "The place in which they built the tower is now called Babylon, because of the confusion of what had at first been clear in their language; for the Hebrews call confusion Babel." ### Scripture references - Gen 11:9: allusion, high confidence ### Extrabiblical texts - Josephus, Ant. 1.117 (Josephus (works)): quotation, high confidence ### Translation notes - Josephus, Antiquities 1.117. ### Citation (SBL) Eusebius, Praep. ev. 9.14.3 (Dindorf 1:482; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-14-3). ## Preparation for the Gospel 9.15.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-15-1 - Source: Dindorf 1:482–483 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Josephus cites the Sibyl and Hestiaeus on the tower and the dispersion. ### Greek text “Περὶ δὲ τοῦ πύργου τούτου καὶ τῆς ἀλλοφωνίας τῶν ἀνθρώπων μέμνηται καὶ Σίβυλλα, λέγουσα οὕτως ῾πάντων ὁμοφώνων ὄντων τῶν ἀνθρώπων πύργον ᾠκοδόμησάν τινες ὑψηλότατον, ὡς ἐπὶ τὸν οὐρανὸν ἀναβησόμενοι διʼ αὐτοῦ. οἱ δὲ θεοὶ ἀνέμους ἐπιπέμψαντες ἀνέτρεψαν τὸν πύργον, καὶ ἰδίαν ἑκάστῳ φωνὴν ἔδωκαν, καὶ διὰ τοῦτο Βαβυλῶνα συνέβη κληθῆναι τὴν πόλιν.᾿ περὶ δὲ τοῦ πεδίου τοῦ λεγομένου Σενναὰρ ἐν τῇ Βαβυλωνίᾳ χώρᾳ μνημονεύει Ἑστιαῖος, λέγων οὕτως “τῶν ἱερέων τοὺς διασωθέντας, τὰ τοῦ Ἐνυαλίου Δῖός ἱερώματα λαβόντας, εἰς Σενναὰρ τῆς Βαβυλωνίας ἐλθεῖν· σκίδνανται δὴ τὸ λοιπὸν ἐντεῦθεν ὑπὸ τῆς ὁμογλωσσίας, τὰς συνοικίας ποιησάμενοι πανταχοῦ, καὶ γῆν ἕκαστοι κατελάμβανον τὴν ἐντυχοῦσαν.’’ ### English translation (Claude) "The Sibyl too mentions this tower and the diversity of human speech, saying thus: 'When all men were of one speech, some built a very high tower, so as to go up to heaven by it. But the gods sent winds and overturned the tower, and gave each his own speech; and for this reason the city came to be called Babylon.' And Hestiaeus mentions the plain called Shinar in the Babylonian country, saying thus: 'Those of the priests who were saved took the sacred vessels of Zeus Enyalius and came to Shinar in Babylonia. From there they were then scattered, forming their settlements everywhere according to their common languages, and each occupied whatever land he came upon.'" ### Scripture references - Gen 11:2: allusion, medium confidence - Gen 11:8: allusion, medium confidence ### Extrabiblical texts - Josephus, Ant. 1.118–119 (Josephus (works)): quotation, high confidence - Sib. Or. 3.97–104 (Sibylline Oracles): quotation, medium confidence ### Translation notes - Josephus, Antiquities 1.118–119, citing the Sibyl (compare Sibylline Oracles 3.97–104) and Hestiaeus. ### Citation (SBL) Eusebius, Praep. ev. 9.15.1 (Dindorf 1:482–483; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/8-14-66/#p-9-15-1). ## Preparation for the Gospel 9.16.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-16-1 - Source: Dindorf 1:483 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius introduces Josephus on pagan witnesses to Abraham. ### Greek text πάλιν Μώσεως τὴν κατὰ τὸν Ἑβραίων προπάτορα Ἀβραὰμ ἱστορίαν εἰς πλάτος ἐκθεμένου, μαρτυρεῖν αὐτῷ καὶ τοὺς ἔξωθεν ἱστορικοὺς ὁ Ἰώσηπος λέγει διὰ τούτων ### English translation (Claude) Again, since Moses set out at length the history of Abraham, the forefather of the Hebrews, Josephus says that outside historians also bear witness to him, in these words: ### Citation (SBL) Eusebius, Praep. ev. 9.16.1 (Dindorf 1:483; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-16-1). ## Preparation for the Gospel 9.16.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-16-2 - Source: Dindorf 1:483 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Berossus alludes to Abraham as a righteous Chaldean astronomer. ### Greek text “ Μνημονεύει δὲ ἡμῶν τοῦ πατρὸς Ἀβραάμου Βηρωσσὸς, οὐκ ὀνομάζων, λέγων δὲ οὕτως μετὰ τὸν κατακλυσμὸν δεκάτῃ γενεᾷ παρὰ Χαλδαίοις τις ἦν δίκαιος ἀνὴρ καὶ μέγας καὶ τὰ οὐράνια ἔμπειρος.’’ ### English translation (Claude) "Berossus mentions our father Abraham, not naming him, but saying thus: 'In the tenth generation after the flood there was among the Chaldeans a righteous man, great and skilled in heavenly things.'" ### Extrabiblical texts - Josephus, Ant. 1.158 (Josephus (works)): quotation, high confidence - Berossus (Berossus, Babyloniaca): quotation, medium confidence ### Translation notes - Josephus, Antiquities 1.158, quoting Berossus. ### Citation (SBL) Eusebius, Praep. ev. 9.16.2 (Dindorf 1:483; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-16-2). ## Preparation for the Gospel 9.16.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-16-3 - Source: Dindorf 1:483 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Hecataeus wrote a book about Abraham. ### Greek text Ἑκαταῖος δὲ καὶ τοῦ μνησθῆναι πλεῖόν τι πεποίηκε· βιβλίον γὰρ περὶ αὐτοῦ συνταξάμενος κατέλιπε. ### English translation (Claude) And Hecataeus did more than mention him; for he composed and left a book about him. ### Extrabiblical texts - Josephus, Ant. 1.159 (Josephus (works)): quotation, high confidence ### Translation notes - Josephus, Antiquities 1.159. ### Citation (SBL) Eusebius, Praep. ev. 9.16.3 (Dindorf 1:483; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-16-3). ## Preparation for the Gospel 9.16.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-16-4 - Source: Dindorf 1:483 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Nicolaus: Abraham reigned in Damascus before moving to Canaan. ### Greek text Νικόλαος δὲ ὁ Δαμασκηνὸς ἐν τῇ τετάρτῃ τῶν ἱστοριῶν λέγει οὕτως “ Ἀβραάμης ἐβασίλευε Δαμάσκου, ἔπηλυς σὺν στρατῷ ἀφιγμένος ἐκ τῆς γῆς τῆς ὑπὲρ Βαβυλῶνος, Χαλδαίων λεγομένης. μετʼ οὐ πολὺν δὲ χρόνον ἐξαναστὰς καὶ ἀπὸ ταύτης τῆς χώρας σὺν τῷ σφετέρῳ λαῷ εἰς τὴν τότε μὲν Χαναναίαν λεγομένην, νῦν δὲ Ἰουδαίαν μετῴκησε, καὶ οἱ ἀπʼ ἐκείνου πληθύσαντες, περὶ ὧν ἐν ἑτέρῳ λόγῳ διέξειμι τὰ ἱστορούμενα.’’ ### English translation (Claude) And Nicolaus of Damascus in the fourth book of his histories says thus: "Abraham reigned in Damascus, having come as an immigrant with an army from the land beyond Babylon called Chaldea. Not long after, he moved from this country too with his own people into the land then called Canaan, now Judea, and so did those who multiplied from him, about whom I shall relate the history in another book." ### Scripture references - Gen 12:5: allusion, medium confidence ### Extrabiblical texts - Josephus, Ant. 1.159–160 (Josephus (works)): quotation, high confidence ### Translation notes - Josephus, Antiquities 1.159–160, quoting Nicolaus of Damascus. ### Citation (SBL) Eusebius, Praep. ev. 9.16.4 (Dindorf 1:483; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-16-4). ## Preparation for the Gospel 9.16.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-16-5 - Source: Dindorf 1:483–484 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Josephus: Abraham went to Egypt in a famine, to share its plenty and debate its priests. ### Greek text τοῦ τε Ἀβραάμου ἔτι καὶ νῦν ἐν τῇ Δαμασκηνῇ τὸ ὄνομα δοξάζεται, καὶ κώμη ἀπʼ αὐτοῦ δείκνυται Ἀβραάμου οἴκησις λεγομένη. λιμοῦ δὲ χρόνοις ὕστερον τὴν Χαναναίαν καταλαβόντος, Ἅβραμος Αἰγυπτίους εὐδαιμονεῖν πυθόμενος διαίρειν πρὸς αὐτοὺς ἦν πρόθυμος, τῆς τε ἀφθονίας τῆς ἐκείνων μεθέξων καὶ τῶν ἱερέων ἀκροατὴς ἐσόμενος, ὧν λέγοιεν περὶ θεῶν· ἢ γὰρ κρείσσοσιν εὑρεθεῖσι κατακολουθήσειν, ἢ μετακοσμήσειν αὐτοὺς ἐπὶ τὸ βέλτιον, αὐτὸς ἄμεινον φρονῶν.’’ ### English translation (Claude) "The name of Abraham is still honored in the territory of Damascus, and a village is shown named after him, called Abraham's Dwelling. Later, when a famine had seized Canaan, Abraham, learning that the Egyptians were prospering, was eager to go over to them, both to share their abundance and to hear what their priests said about the gods; for if they were found better, he would follow them, or else he would bring them over to the better view, if he himself thought better." ### Scripture references - Gen 12:10: allusion, high confidence ### Extrabiblical texts - Josephus, Ant. 1.160–161 (Josephus (works)): quotation, high confidence ### Translation notes - Josephus, Antiquities 1.160–161. ### Citation (SBL) Eusebius, Praep. ev. 9.16.5 (Dindorf 1:483–484; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-16-5). ## Preparation for the Gospel 9.16.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-16-6 - Source: Dindorf 1:484 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Abraham's fame grew among Egyptian scholars. ### Greek text Εἶθʼ ἑξῆς ἐπιλέγει “ Καὶ συνῆν Αἰγυπτίων τοῖς λογιωτάτοις, τήν τε ἀρετὴν αὐτῷ καὶ τὴν ἐπʼ αὐτῷ δόξαν ἐντεῦθεν ἐπιφανεστέραν συνέβη γενέσθαι. ### English translation (Claude) Then he adds next: "And he associated with the most learned of the Egyptians, and from this it came about that his virtue and reputation became more conspicuous. ### Extrabiblical texts - Josephus, Ant. 1.165 (Josephus (works)): quotation, high confidence ### Translation notes - Josephus, Antiquities 1.165. ### Citation (SBL) Eusebius, Praep. ev. 9.16.6 (Dindorf 1:484; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-16-6). ## Preparation for the Gospel 9.16.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-16-7 - Source: Dindorf 1:484 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Abraham refuted the Egyptians' rival religious claims. ### Greek text τῶν γὰρ Αἰγυπτίων διαφόροις ἀρεσκομένων ἔθεσι, καὶ τὰ παρʼ ἀλλήλοις ἐκφαυλιζόντων νόμιμα, καὶ διὰ τοῦτο δυσμενῶς ἐχόντων τῶν πρὸς ἀλλήλους, συμβαλὼν αὐτῶν ἑκάστοις, καὶ διαπτύων τοὺς λόγους οὓς ἐποιοῦντο περὶ τῶν ἰδίων, κενοὺς καὶ μηδὲν ἀληθὲς ἔχοντας ἀπέφαινε. ### English translation (Claude) For since the Egyptians favored different customs and disparaged one another's practices, and were therefore hostile to one another, he conversed with each of them, and, refuting the arguments they made for their own customs, showed them to be empty and to contain nothing true. ### Extrabiblical texts - Josephus, Ant. 1.166 (Josephus (works)): quotation, high confidence ### Translation notes - Josephus, Antiquities 1.166. ### Citation (SBL) Eusebius, Praep. ev. 9.16.7 (Dindorf 1:484; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-16-7). ## Preparation for the Gospel 9.16.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-16-8 - Source: Dindorf 1:484 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Abraham taught the Egyptians arithmetic and astronomy, which passed to the Greeks. ### Greek text θαυμασθεὶς οὖν ὑπʼ αὐτῶν ἐν ταῖς συνουσίαις ὡς συνετώτατος, καὶ δεινὸς ἀνὴρ οὐ νοῆσαι μόνον, ἀλλὰ καὶ πεῖσαι λέγων περὶ ὧν ἂν ἐπιχειρήσειε διδάσκειν, τήν τε ἀριθμητικὴν αὐτοῖς χαρίζεται καὶ τὰ περὶ ἀστρολογίαν παραδίδωσι. πρὸ γὰρ τῆς Ἀβραάμου παρουσίας Αἰγύπτιοι τούτων εἶχον ἀμαθῶς. ἐκ Χαλδαίων γὰρ ταῦτʼ ἐφοίτησεν εἰς Αἴγυπτον, ὅθεν ἦλθε καὶ εἰς τοὺς Ἕλληνας. ’ Ταῦτα ὁ Ἰώσηπος. ### English translation (Claude) Admired by them, then, in their meetings as most intelligent, and a man clever not only at understanding but at persuading by speech about whatever he undertook to teach, he gave them arithmetic and handed on astronomy. For before Abraham's coming the Egyptians were ignorant of these; for these came from the Chaldeans to Egypt, and from there to the Greeks also." So Josephus. ### Extrabiblical texts - Josephus, Ant. 1.167–168 (Josephus (works)): quotation, high confidence ### Translation notes - Josephus, Antiquities 1.167–168. ### Citation (SBL) Eusebius, Praep. ev. 9.16.8 (Dindorf 1:484; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-16-8). ## Preparation for the Gospel 9.17.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-17-1 - Source: Dindorf 1:484 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius introduces Alexander Polyhistor's work On the Jews. ### Greek text Συνᾴδει δὲ τούτοις καὶ ὁ Πολυΐστωρ Ἀλέξανδρος, ὢν καὶ πολυμαθὴς ἀνὴρ, τοῖς τε μὴ πάρεργον τὸν ἀπὸ παιδείας καρπὸν πεποιημένοις Ἕλλησι γνωριμώτατος, ὃς ἐν τῇ Περὶ Ἰουδαίων συντάξει τὰ κατὰ τὸν Ἀβραὰμ τοῦτον ἱστορεῖ κατὰ λέξιν τὸν τρόπον ### English translation (Claude) Alexander Polyhistor agrees with these too, a very learned man and well known to those Greeks who have not treated the fruit of education as a side matter, who in his work On the Jews relates the things about this Abraham, word for word, in this way: ### Extrabiblical texts - Alexander Polyhistor, Alex. Polyh. (Alexander Polyhistor, On the Jews): quotation, high confidence ### Translation notes - Alexander Polyhistor. ### Citation (SBL) Eusebius, Praep. ev. 9.17.1 (Dindorf 1:484; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-17-1). ## Preparation for the Gospel 9.17.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-17-2 - Source: Dindorf 1:484–485 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eupolemus (via Polyhistor): giants saved from the flood founded Babylon and built the tower. ### Greek text “ Εὐπόλεμος δὲ ἐν τῷ περὶ Ἰουδαίων τῆς Ἀσσυρίας φησὶ πόλιν Βαβυλῶνα πρῶτον μὲν κτισθῆναι ὑπὸ τῶν διασωθέντων ἐκ τοῦ κατακλυσμοῦ· εἶναι δὲ αὐτοὺς γίγαντας, οἰκοδομεῖν δὲ τὸν ἱστορούμενον πύργον. ### English translation (Claude) "Eupolemus, in his work On the Jews of Assyria, says that the city of Babylon was first founded by those saved from the flood; that they were giants, and built the tower of which history tells. ### Scripture references - Gen 11:4: allusion, medium confidence ### Extrabiblical texts - Alexander Polyhistor, Alex. Polyh. (Alexander Polyhistor, On the Jews): quotation, high confidence - Eupolemus (Eupolemus, On the Kings of Judea): quotation, medium confidence ### Translation notes - Alexander Polyhistor, quoting "Eupolemus" (a passage usually ascribed to an anonymous Samaritan writer, "Pseudo-Eupolemus"). ### Citation (SBL) Eusebius, Praep. ev. 9.17.2 (Dindorf 1:484–485; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-17-2). ## Preparation for the Gospel 9.17.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-17-3 - Source: Dindorf 1:485 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Abraham, born at Ur, discovered astronomy and pleased God. ### Greek text πεσόντος δὲ τούτου ὑπὸ τῆς τοῦ θεοῦ ἐνεργείας τοὺς γίγαντας διασπαρῆναι καθʼ ὅλην τὴν γῆν. δεκάτῃ δὲ γενεᾷ, φησὶν, ἐν πόλει τῆς Βαβυλωνίας Καμαρίνῃ, ἥν τινας λέγειν πόλιν Οὐρίην· εἶναι δὲ μεθερμηνευομένην Χαλδαίων πόλιν· ἐν τρισκαιδεκάτῃ γενέσθαι Ἀβραὰμ γενεᾷ, εὐγενείᾳ καὶ σοφίᾳ πάντας ὑπερβεβηκότα, ὃν δὴ καὶ τὴν ἀστρολογίαν καὶ Χαλδαικὴν εὑρεῖν, ἐπί τε τὴν εὐσέβειαν ὁρμήσαντα εὐαρεστῆσαι τῷ θεῷ. ### English translation (Claude) When it fell by the working of God, the giants were scattered over the whole earth. And in the tenth generation, he says, in the city of Babylonia Camarina, which some call the city Urie (meaning, when translated, a city of the Chaldeans), in the thirteenth generation Abraham was born, surpassing all in nobility and wisdom; he discovered astronomy and the Chaldean art, and, setting out on piety, pleased God. ### Scripture references - Gen 11:28: allusion, medium confidence ### Extrabiblical texts - Alexander Polyhistor, Alex. Polyh. (Alexander Polyhistor, On the Jews): quotation, high confidence - Eupolemus (Eupolemus, On the Kings of Judea): quotation, medium confidence ### Translation notes - Alexander Polyhistor, quoting "Eupolemus." ### Citation (SBL) Eusebius, Praep. ev. 9.17.3 (Dindorf 1:485; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-17-3). ## Preparation for the Gospel 9.17.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-17-4 - Source: Dindorf 1:485 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Abraham taught the Phoenicians astronomy and rescued his nephew from the Armenians. ### Greek text τοῦτον δὲ διὰ τὰ προστάγματα τοῦ θεοῦ εἰς Φοινίκην ἐλθόντα κατοικῆσαι, καὶ τροπὰς ἡλίου καὶ σελήνης καὶ τὰ ἄλλα πάντα διδάξαντα τοὺς Φοίνικας εὐαρεστῆσαι τῷ βασιλεῖ αὐτῶν. ὕστερον δὲ Ἀρμενίους ἐπιστρατεῦσαι τοῖς Φοίνιξι· νικησάντων δὲ καὶ αἰχμαλωτισαμένων τὸν ἀδελφιδοῦν αὐτοῦ τὸν Ἀβραὰμ μετὰ οἰκετῶν βοηθήσαντα ἐγκρατῆ γενέσθαι τῶν αἰχμαλωτισαμένων, καὶ τῶν πολεμίων αἰχμαλωτίσαι τέκνα καὶ γυναῖκας. ### English translation (Claude) He, at God's commands, came to Phoenicia and settled there, and, teaching the Phoenicians the solstices of sun and moon and all the rest, pleased their king. Later the Armenians made war on the Phoenicians; and when they had won and taken his nephew captive, Abraham, coming to help with his servants, overpowered the captors and took captive the enemies' children and wives. ### Scripture references - Gen 14:14: allusion, high confidence ### Extrabiblical texts - Alexander Polyhistor, Alex. Polyh. (Alexander Polyhistor, On the Jews): quotation, high confidence - Eupolemus (Eupolemus, On the Kings of Judea): quotation, medium confidence ### Translation notes - Alexander Polyhistor, quoting "Eupolemus." ### Citation (SBL) Eusebius, Praep. ev. 9.17.4 (Dindorf 1:485; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-17-4). ## Preparation for the Gospel 9.17.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-17-5 - Source: Dindorf 1:485 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Abraham released the captives without ransom and was received at Argarizin. ### Greek text πρέσβεων δὲ παραγενομένων πρὸς αὐτὸν ὅπως χρήματα λαβὼν ἀπολυτρώσῃ ταῦτα, μὴ προελέσθαι τοῖς δυστυχοῦσιν ἐπεμβαίνειν, ἀλλὰ τὰς τροφὰς λαβόντα τῶν νεανίσκων ἀποδοῦναι τὰ αἰχμάλωτα, ξενισθῆναί τε αὐτὸν ὑπὸ πόλεως ἱερὸν Αρυαριξὶν, ὃ εἶναι μεθερμηνευόμενον ὄρος ὑψίστου· ### English translation (Claude) When envoys came to him that he might take money and release these, he did not choose to trample on the unfortunate, but, taking the food for his young men, returned the captives; and he was received as a guest by the city at the temple Argarizin, which means, translated, 'mountain of the Most High'; ### Scripture references - Gen 14:24: allusion, medium confidence ### Extrabiblical texts - Alexander Polyhistor, Alex. Polyh. (Alexander Polyhistor, On the Jews): quotation, high confidence - Eupolemus (Eupolemus, On the Kings of Judea): quotation, medium confidence ### Translation notes - Alexander Polyhistor, quoting "Eupolemus." Argarizin is Mount Gerizim; the name is garbled in the digital text (Αρυαριξὶν). ### Citation (SBL) Eusebius, Praep. ev. 9.17.5 (Dindorf 1:485; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-17-5). ## Preparation for the Gospel 9.17.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-17-6 - Source: Dindorf 1:485 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Melchizedek gives Abraham gifts; in Egypt Pharaoh takes Sarah. ### Greek text παρὰ δὲ τοῦ Μελχισεδὲκ ἱερέως ὄντος τοῦ θεοῦ καὶ βασιλεύοντος λαβεῖν δῶρα. λιμοῦ δὲ γενομένου τὸν Ἀβραὰμ ἀπαλλαγῆναι εἰς Αἴγυπτον πανοικίᾳ, κἀκεῖ κατοικεῖν, τήν τε γυναῖκα αὐτοῦ τὸν βασιλέα τῶν Αἰγυπτίων γῆμαι, φάντος αὐτοῦ ἀδελφὴν εἶναι. ### English translation (Claude) and from Melchizedek, who was priest of God and king, he received gifts. When a famine came, Abraham moved to Egypt with his whole household and lived there, and the king of the Egyptians married his wife, since he said she was his sister. ### Scripture references - Gen 14:18: allusion, high confidence - Gen 12:10: allusion, high confidence - Gen 12:15: allusion, high confidence ### Extrabiblical texts - Alexander Polyhistor, Alex. Polyh. (Alexander Polyhistor, On the Jews): quotation, high confidence - Eupolemus (Eupolemus, On the Kings of Judea): quotation, medium confidence ### Translation notes - Alexander Polyhistor, quoting "Eupolemus." ### Citation (SBL) Eusebius, Praep. ev. 9.17.6 (Dindorf 1:485; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-17-6). ## Preparation for the Gospel 9.17.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-17-7 - Source: Dindorf 1:485–486 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plagued, Pharaoh learns Sarah is Abraham's wife and returns her. ### Greek text περισσότερον δʼ ἱστόρησεν ὅτι οὐκ ἠδύνατο αὐτῇ συγγενέσθαι, καὶ ὅτι συνέβη φθείρεσθαι αὐτοῦ τὸν λαὸν καὶ τὸν οἶκον. μάντεις δὲ αὐτοῦ καλέσαντος τοῦτο φάναι, μὴ εἶναι χήραν τὴν γυναῖκα· τὸν δὲ βασιλέα τῶν Αἰγυπτίων οὕτως ἐπιγνῶναι ὅτι γυνὴ ἦν τοῦ Ἀβραὰμ, καὶ ἀποδοῦναι αὐτὴν τῷ ἀνδρί. ### English translation (Claude) He related further that the king could not have intercourse with her, and that it happened that his people and his house were being destroyed. When he called his seers, they told him this, that the woman was not a widow; and so the king of the Egyptians recognized that she was Abraham's wife and gave her back to her husband. ### Scripture references - Gen 12:17: allusion, high confidence - Gen 12:19: allusion, high confidence ### Extrabiblical texts - Alexander Polyhistor, Alex. Polyh. (Alexander Polyhistor, On the Jews): quotation, high confidence - Eupolemus (Eupolemus, On the Kings of Judea): quotation, medium confidence ### Translation notes - Alexander Polyhistor, quoting "Eupolemus." ### Citation (SBL) Eusebius, Praep. ev. 9.17.7 (Dindorf 1:485–486; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-17-7). ## Preparation for the Gospel 9.17.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-17-8 - Source: Dindorf 1:486 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Abraham taught astronomy in Egypt, crediting Enoch as its discoverer. ### Greek text συζήσαντα δὲ τὸν Ἀβραὰμ ἐν Ἡλιουπόλει τοῖς Αἰγυπτίων ἱερεῦσι πολλὰ μεταδιδάξαι αὐτοὺς, καὶ τὴν ἀστρολογίαν καὶ τὰ λοιπὰ τοῦτον αὐτοῖς εἰσηγήσασθαι, φάμενον Βαβυλωνίους ταῦτα καὶ αὑτὸν εὑρηκέναι, τὴν δὲ εὕρεσιν αὐτῶν εἰς Ἑνὼχ ἀναπέμπειν, καὶ τοῦτον εὑρηκέναι πρῶτον τὴν ἀστρολογίαν, οὐκ Αἰγυπτίους. ### English translation (Claude) Abraham, living at Heliopolis with the Egyptian priests, taught them many things, and introduced astronomy and the rest to them, saying that the Babylonians and he himself had discovered these, but he traced their discovery back to Enoch, and that Enoch first discovered astronomy, not the Egyptians. ### Extrabiblical texts - 1 En. (1 Enoch): echo, low confidence - Alexander Polyhistor, Alex. Polyh. (Alexander Polyhistor, On the Jews): quotation, high confidence - Eupolemus (Eupolemus, On the Kings of Judea): quotation, medium confidence ### Translation notes - Alexander Polyhistor, quoting "Eupolemus." ### Citation (SBL) Eusebius, Praep. ev. 9.17.8 (Dindorf 1:486; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-17-8). ## Preparation for the Gospel 9.17.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-17-9 - Source: Dindorf 1:486 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A genealogy identifying Enoch with Atlas as the inventor of astronomy. ### Greek text Βαβυλωνίους γὰρ λέγειν πρῶτον γενέσθαι Βῆλον, ὃν εἶναι Κρόνον· ἐκ τούτου δὲ γενέσθαι Βῆλον καὶ Χαναὰν, τοῦτον δὲ τὸν Χαναὰν γεννῆσαι τὸν πατέρα τῶν Φοινίκων, τούτου δὲ Χοὺμ υἱὸν γενέσθαι, ὃν ὑπὸ τῶν Ἑλλήνων λέγεσθαι Ἄσβολον, πατέρα δὲ Αἰθιόπων, ἀδελφὸν δὲ τοῦ Μεστραεὶμ, πατέρα Αἰγυπτίων· Ἕλληνας δὲ λέγειν τὸν Ἄτλαντα εὑρηκέναι ἀστρολογίαν· εἶναι δὲ τὸν Ἄτλαντα τὸν αὐτὸν καὶ Ἑνώχ· τοῦ δὲ Ἑνὼχ γενέσθαι υἱὸν Μαθουσάλαν, ὃν πάντα διʼ ἀγγέλων θεοῦ γνῶναι, καὶ ἡμὰς οὕτως ἐπιγνῶναι.’’ ### English translation (Claude) For the Babylonians say that first there was Belus, who is Cronus; from him were born Belus and Canaan; this Canaan begot the father of the Phoenicians; and his son was Chum, whom the Greeks call Asbolus, father of the Ethiopians and brother of Mestraim, father of the Egyptians. The Greeks say that Atlas discovered astronomy; but Atlas is the same as Enoch; and Enoch's son was Methuselah, who knew all things through angels of God, and so we came to know them." ### Scripture references - Gen 10:6: allusion, medium confidence - Gen 5:21: allusion, medium confidence ### Extrabiblical texts - 1 En. (1 Enoch): echo, low confidence - Alexander Polyhistor, Alex. Polyh. (Alexander Polyhistor, On the Jews): quotation, high confidence - Eupolemus (Eupolemus, On the Kings of Judea): quotation, medium confidence ### Translation notes - Alexander Polyhistor, quoting "Eupolemus." ### Citation (SBL) Eusebius, Praep. ev. 9.17.9 (Dindorf 1:486; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-17-9). ## Preparation for the Gospel 9.18.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-18-1 - Source: Dindorf 1:486 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Artapanus (via Polyhistor): Abraham taught astronomy to the Egyptian king. ### Greek text “ Ἀρτάπανος δέ φησιν ἐν τοῖς Ἰουδαϊκοῖς τοὺς μὲν Ἰουδαίους ὀνομάζεσθαι Ἑρμιοὺθ, ὃ εἶναι μεθερμηνευθὲν κατὰ τὴν Ἑλλάδα φωνὴν Ἰουδαῖοι· καλεῖσθαι δὲ αὐτοὺς Ἑβραίους ἀπὸ Ἀβραάμου. τοῦτον δέ φησι πανοικίᾳ ἐλθεῖν εἰς Αἴγυπτον πρὸς τὸν τῶν Αἰγυπτίων βασιλέα Φαρεθώνην, καὶ τὴν ἀστρολογίαν αὐτὸν διδάξαι· μείναντα δὲ ἔτη ἐκεῖ εἴκοσι πάλιν εἰς τοὺς κατὰ Συρίαν ἀπαλλαγῆναι τόπους· τῶν δὲ τούτῳ συνελθόντων πολλοὺς ἐν Αἰγύπτῳ καταμεῖναι διὰ τὴν εὐδαιμονίαν τῆς χώρας. ### English translation (Claude) "Artapanus says in his Judaica that the Jews are called Hermiouth, which, translated into the Greek language, means Jews; and that they are called Hebrews from Abraham. He says that Abraham came with his whole household into Egypt to Pharethothes, the king of the Egyptians, and taught him astronomy; and that having stayed there twenty years he returned to the regions of Syria, while many of those who came with him remained in Egypt because of the prosperity of the land. ### Scripture references - Gen 12:10: allusion, medium confidence ### Extrabiblical texts - Alexander Polyhistor, Alex. Polyh. (Alexander Polyhistor, On the Jews): quotation, high confidence - Artapanus (Artapanus): quotation, medium confidence ### Translation notes - Alexander Polyhistor, quoting Artapanus. ### Citation (SBL) Eusebius, Praep. ev. 9.18.1 (Dindorf 1:486; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-18-1). ## Preparation for the Gospel 9.18.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-18-2 - Source: Dindorf 1:486–487 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Anonymous sources (via Polyhistor) trace Abraham to the giants and Belus. ### Greek text ἐν δὲ ἀδεσπότοις εὕρομεν τὸν Ἀβραὰμ ἀναφέροντα εἰς τοὺς γίγαντας, τούτους δὲ οἰκοῦντας ἐν τῇ Βαβυλωνίᾳ διὰ τὴν ἀσέβειαν ὑπὸ τῶν θεῶν ἀναιρεθῆναι, ὧν ἕνα Βῆλον ἐκφεύγοντα τὸν θάνατον ἐν Βαβυλῶνι κατοικῆσαι, πύργον τε κατασκευάσαντα ἐν αὐτῷ διαιτᾶσθαι, ὃν δὴ ἀπὸ τοῦ κατασκευάσαντος Βήλου Βῆλον ὀνομασθῆναι. τὸν δὲ Ἄβραμον τὴν ἀστρολογικὴν ἐπιστήμην παιδευθέντα πρῶτον μὲν ἐλθεῖν εἰς Φοινίκην καὶ τοὺς Φοίνικας ἀστρολογίαν διδάξαι, ὕστερον δὲ εἰς Αἴγυπτον παραγενέσθαι. ### English translation (Claude) In anonymous writings we found that Abraham traced his descent to the giants; that these, living in Babylonia, were destroyed by the gods for their impiety; that one of them, Belus, escaping death, settled in Babylon, built a tower and lived in it, which was called Belus after Belus who built it; and that Abraham, having been taught the science of astronomy, first came to Phoenicia and taught the Phoenicians astronomy, and later arrived in Egypt." ### Extrabiblical texts - Alexander Polyhistor, Alex. Polyh. (Alexander Polyhistor, On the Jews): quotation, high confidence ### Translation notes - Alexander Polyhistor, quoting anonymous writings. ### Citation (SBL) Eusebius, Praep. ev. 9.18.2 (Dindorf 1:486–487; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-18-2). ## Preparation for the Gospel 9.19.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-19-1 - Source: Dindorf 1:487 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Molon (via Polyhistor): the flood survivor moved from Armenia to Syria. ### Greek text “ Ὁ δὲ τὴν συσκευὴν τὴν κατὰ Ἰουδαίων γράψας Μολὼν κατὰ τὸν κατακλυσμὸν φησιν ἀπὸ τῆς Ἀρμενίας ἀπελθεῖν τὸν περιλειφθέντα ἄνθρωπον μετὰ τῶν υἱῶν, ἐκ τῶν ἰδίων ἐξελαυνόμενον ὑπὸ τῶν ἐγχωρίων· διανύσαντα δὲ τὴν μεταξὺ χώραν ἐλθεῖν εἰς τὴν ὀρεινὴν τῆς Συρίας οὖσαν ἔρημον. ### English translation (Claude) "Molon, who wrote the Attack on the Jews, says that at the time of the flood the man who survived went away from Armenia with his sons, driven from his own land by the inhabitants; and having crossed the country between, he came into the mountainous part of Syria, which was uninhabited. ### Extrabiblical texts - Alexander Polyhistor, Alex. Polyh. (Alexander Polyhistor, On the Jews): quotation, high confidence - Apollonius Molon, Molon (Apollonius Molon): quotation, medium confidence ### Translation notes - Alexander Polyhistor, quoting Apollonius Molon. ### Citation (SBL) Eusebius, Praep. ev. 9.19.1 (Dindorf 1:487; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-19-1). ## Preparation for the Gospel 9.19.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-19-2 - Source: Dindorf 1:487 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Molon: Abraham had twelve sons by an Egyptian handmaid, ancestors of Arab kings. ### Greek text μετὰ δὲ τρεῖς γενεὰς Ἀβραὰμ γενέσθαι, ὃν δὴ μεθερμηνεύεσθαι πατρὸς φίλον· ὃν δὴ σοφὸν γενόμενον τὴν ἐρημίαν μεταδιώκειν· λαβόντα δὲ δύο γυναῖκας, τὴν μὲν ἐντοπίαν, συγγενῆ, τὴν δὲ Αἰγυπτίαν, θεράπαιναν, ἐκ μὲν τῆς Αἰγυπτίας γεννῆσαι υἱοὺς ιβʼ, οὓς δὴ εἰς Ἀραβίαν ἀπαλλαγέντας διελέσθαι τὴν χώραν καὶ πρώτους βασιλεῦσαι τῶν ἐγχωρίων· ὅθεν ἕως καθʼ ἡμὰς δώδεκα εἶναι βασιλεῖς Ἀράβων ὁμωνύμους ἐκείνοις. ### English translation (Claude) After three generations Abraham was born, which name is translated 'father's friend'; who, becoming wise, sought out the desert; and taking two wives, one a native and kinswoman, the other an Egyptian handmaid, from the Egyptian he begot twelve sons, who went off to Arabia, divided the country, and were the first to rule over its inhabitants; hence to our time there are twelve kings of the Arabs with the same names as they. ### Scripture references - Gen 25:13: echo, low confidence ### Extrabiblical texts - Alexander Polyhistor, Alex. Polyh. (Alexander Polyhistor, On the Jews): quotation, high confidence - Apollonius Molon, Molon (Apollonius Molon): quotation, medium confidence ### Translation notes - Alexander Polyhistor, quoting Molon. Molon's account differs from Genesis; translated as given. ### Citation (SBL) Eusebius, Praep. ev. 9.19.2 (Dindorf 1:487; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-19-2). ## Preparation for the Gospel 9.19.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-19-3 - Source: Dindorf 1:487 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Molon: Isaac ('Laughter') fathered twelve sons; Moses came three generations later. ### Greek text ἐκ δὲ τῆς γαμετῆς υἱὸν αὐτῷ γενέσθαι ἕνα, ὃν Ἑλληνιστὶ Γέλωτα ὀνομασθῆναι. καὶ τὸν μὲν Ἀβραὰμ γήρᾳ τελευτῆσαι, Γέλωτος δὲ καὶ γυναικός ἐγχωρίου υἱοὺς ἕνδεκα γενέσθαι, καὶ δωδέκατον Ἰωσὴφ, καὶ ἀπὸ τοῦδε τρίτον Μωσῆν.’’ ### English translation (Claude) By his wedded wife one son was born to him, who in Greek was named Laughter (Gelos). Abraham died in old age, and Gelos and a native wife had eleven sons, and a twelfth, Joseph, and third from him Moses." ### Scripture references - Gen 21:6: echo, low confidence ### Extrabiblical texts - Alexander Polyhistor, Alex. Polyh. (Alexander Polyhistor, On the Jews): quotation, high confidence - Apollonius Molon, Molon (Apollonius Molon): quotation, medium confidence ### Translation notes - Alexander Polyhistor, quoting Molon. "Laughter" translates the name Isaac. ### Citation (SBL) Eusebius, Praep. ev. 9.19.3 (Dindorf 1:487; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-19-3). ## Preparation for the Gospel 9.19.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-19-4 - Source: Dindorf 1:487–488 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Polyhistor recounts the binding of Isaac. ### Greek text Τοσαῦτα ὁ Πολυΐστωρ ’ οἷς μεθʼ ἕτερα ἐπιφέρει λέγων Μετʼ οὐ πολὺν δὲ χρόνον τὸν θεὸν τῷ Ἀβραὰμ προστάξαι Ἰσαὰκ τὸν υἱὸν ὁλοκαρπῶσαι αὐτῷ. τὸν δὲ ἀναγαγόντα τὸν παῖδα ἐπὶ τὸ ὄρος πυρὰν νῆσαι καὶ ἐπιθεῖναι τὸν Ἰσαάκ· σφάζειν δὲ μέλλοντα κωλυθῆναι ὑπὸ ἀγγέλου, κριὸν αὐτῷ πρὸς τὴν κάρπωσιν παραστήσαντος ’ τὸν δὲ Ἀβραὰμ τὸν μὲν παῖδα καθελεῖν ἀπὸ τῆς πυρᾶς, τὸν δὲ κριὸν καρπῶσαι.’’ ### English translation (Claude) So much from Polyhistor; to which after other things he adds: "Not long after, God commanded Abraham to offer Isaac his son as a whole burnt offering to him. He led the boy up to the mountain, heaped up a pyre, and laid Isaac on it; but when he was about to slay him, he was prevented by an angel, who set a ram beside him for the offering; and Abraham took the boy down from the pyre and offered the ram." ### Scripture references - Gen 22:2: allusion, high confidence - Gen 22:13: allusion, high confidence ### Extrabiblical texts - Alexander Polyhistor, Alex. Polyh. (Alexander Polyhistor, On the Jews): quotation, high confidence ### Translation notes - Alexander Polyhistor. ### Citation (SBL) Eusebius, Praep. ev. 9.19.4 (Dindorf 1:487–488; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-19-4). ## Preparation for the Gospel 9.20.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-20-1 - Source: Dindorf 1:488 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Philo the epic poet (via Polyhistor) celebrates the binding of Isaac in obscure verse. ### Greek text “ Φησὶ δὲ περὶ τούτου καὶ Φίλων ἐν τῷ πρώτῳ τῶν περὶ τὰ Ἱεροσόλυμα, ἔκλυον ἀρχεγόνοισι τὸ μυρίον ὥς ποτε θεσμοῖς Ἀβραὰμ κλυτοηχὲς ὑπέρτερον ἅμματι δεσμῶν παμφαὲς πλήμμυρε, μεγαυχήτοισι λογισμοῖς, θειοφιλῆ θέλγητρα. λιπόντι γὰρ ἀγλαὸν ἕρκος αἰνοφύτων, ἔκκαυμα βριήπυος αἰνετὸς ἴσχων, ἀθάνατον ποίησεν ἑὴν φάτιν, ἐξ ὅτʼ ἐκείνου ἔκγονος αἰνογόνοιο πολύμνιον ἔλλαχε κῦδος, καὶ τὰ ἑξῆς· οἷς μετʼ ὀλίγα ἐπιφέρει ἄρτι χερὸς θηκτοῖο ξιφηφόρον ἐντύνοντος λήμματι, καὶ σφαράγοιο παρακλιδὸν ἀθροισθέντος, ἀλλʼ ὁ μὲν ἐν χείρεσσι κερασφόρον ὤπασε κριόν, καὶ τὰ τούτοις ἑπόμενα.’’ ### English translation (Claude) "Philo too speaks of this in the first book of his work on Jerusalem: 'I heard that once, by the ancient ordinances, ten thousand times more famous, Abraham, exalted above the bond of chains, overflowed in splendor with proud reasonings, charms dear to God. For when he left the splendid fence of dread plants, the praiseworthy one, holding the blaze of the mighty-voiced, made his word immortal; since from that time his offspring, of dread descent, obtained much-hymned glory,' and so on. To which after a little he adds: 'Just as he was readying the sword-bearing sharp blade in his hand for the sacrifice, and the throat was gathered beside it, he put into his hands a horned ram,' and what follows." ### Scripture references - Gen 22:10: allusion, high confidence - Gen 22:13: allusion, high confidence ### Extrabiblical texts - Alexander Polyhistor, Alex. Polyh. (Alexander Polyhistor, On the Jews): quotation, high confidence - Philo the Epic Poet, Philo Epic Poet (Philo the Epic Poet, On Jerusalem): quotation, medium confidence ### Translation notes - Alexander Polyhistor, quoting Philo the Elder, On Jerusalem (an epic poet, not Philo of Alexandria). The verses are very obscure and the text uncertain; translated tentatively. ### Citation (SBL) Eusebius, Praep. ev. 9.20.1 (Dindorf 1:488; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-20-1). ## Preparation for the Gospel 9.20.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-20-2 - Source: Dindorf 1:488 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Josephus: Apher, son of Abraham, gave his name to Africa. ### Greek text Ταῦτα μὲν δὴ ἀπὸ τῆς προειρημένης τοῦ πολυΐστορος γραφῆς. καὶ ὁ Ἰώσηπος δὲ ἐν τῇ πρώτῃ τῆς Ἀρχαιολογίας τοῦ αὐτοῦ μνημονεύει διὰ τούτων “ Λέγεται δὲ ὡς οὗτος ὁ Ἀφρὴν στρατεύσας ἐπὶ τὴν Λιβύην κατέσχεν αὐτὴν, καὶ οἱ υἱωνοὶ αὐτοῦ κατοικήσαντες ἐν αὐτῇ τὴν γῆν ἀπὸ τοῦ ἐκείνου ὀνόματος Ἀφρικὰ προσηγόρευσαν. ### English translation (Claude) These things, then, are from the aforesaid writing of Polyhistor. Josephus too, in the first book of his Antiquities, mentions the same man in these words: "It is said that this Apher made an expedition against Libya and took it, and his grandsons settled in it and called the land Africa after his name. ### Extrabiblical texts - Josephus, Ant. 1.239–240 (Josephus (works)): quotation, high confidence ### Translation notes - Josephus, Antiquities 1.239–240. ### Citation (SBL) Eusebius, Praep. ev. 9.20.2 (Dindorf 1:488; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-20-2). ## Preparation for the Gospel 9.20.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-20-3 - Source: Dindorf 1:488–489 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Cleodemus Malchus (via Polyhistor): three of Abraham's sons by Keturah. ### Greek text μαρτυρεῖ δέ μου τῷ λόγῳ Ἀλέξανδρος ὁ Πολυΐστωρ λέγων οὕτως· Κλεόδημος δέ φησιν ὁ προφήτης, ὁ καὶ Μάλχας, ἱστορῶν τὰ περὶ Ἰουδαίων, καθὼς καὶ Μώσης ἱστόρηκεν ὁ νομοθέτης αὐτῶν, ὅτι ἐκ Χεττούρας Ἀβραάμῳ ἐγένοντο παῖδες ἱκανοί· λέγει δὲ αὐτῶν καὶ τὰ ὀνόματα, ὀνομάζων τρεῖς, Ἀφὲρ, Ἀσοὺρ, Ἄφραν. ### English translation (Claude) Alexander Polyhistor bears witness to my account, saying thus: 'Cleodemus the prophet, also called Malchas, in his history of the Jews, as Moses their lawgiver too has related, says that from Keturah many sons were born to Abraham; and he gives their names, naming three: Apher, Assouri, and Aphran. ### Scripture references - Gen 25:1: allusion, high confidence - Gen 25:2: allusion, medium confidence ### Extrabiblical texts - Josephus, Ant. 1.240 (Josephus (works)): quotation, high confidence - Alexander Polyhistor, Alex. Polyh. (Alexander Polyhistor, On the Jews): quotation, medium confidence - Cleodemus Malchus, Cleodemus (Cleodemus Malchus): quotation, medium confidence ### Translation notes - Josephus, Antiquities 1.240, quoting Alexander Polyhistor's citation of Cleodemus Malchus. ### Citation (SBL) Eusebius, Praep. ev. 9.20.3 (Dindorf 1:488–489; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-20-3). ## Preparation for the Gospel 9.20.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-20-4 - Source: Dindorf 1:489 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Cleodemus: Abraham's sons named Assyria and Africa and fought with Heracles. ### Greek text καὶ ἀπὸ Ἀσοὺρ μὲν τὴν Ἀσσυρίαν, ἀπὸ δὲ τῶν δύο, Ἄφρα τε καὶ Ἀφὲρ, πόλιν τε Ἀφρὰν καὶ τὴν χώραν Ἀφρικὰ ὀνομασθῆναι. τούτους δὲ Ἡρακλεῖ συστρατεῦσαι ἐπὶ Λιβύην καὶ Ἀνταῖον ’ γήμαντα δὲ τὴν Ἀφρὰ θυγατέρα Ἡρακλέα γεννῆσαι υἱὸν ἐξ αὐτῆς Διόδωρον. τούτου δὲ γενέσθαι Σοφωνᾶν, ἀφʼ οὗ τοὺς βαρβάρους Σοφὰς λέγεσθαι.’’ Τὰ μὲν οὖν περὶ τοῦ Ἀβραὰμ ὡς ἐν ὀλίγοις τοσαῦτα παρακείσθω. ### English translation (Claude) From Assouri Assyria was named, and from the two, Aphran and Apher, the city Aphra and the country Africa. These joined Heracles in his campaign against Libya and Antaeus; and Heracles, marrying Aphran's daughter, begot by her a son, Diodorus; and from him came Sophonas, from whom the barbarians are called Sophaces.'" Let so much, briefly, be set down about Abraham. ### Extrabiblical texts - Josephus, Ant. 1.241 (Josephus (works)): quotation, high confidence - Cleodemus Malchus, Cleodemus (Cleodemus Malchus): quotation, medium confidence ### Translation notes - Josephus, Antiquities 1.241, quoting Cleodemus via Polyhistor. ### Citation (SBL) Eusebius, Praep. ev. 9.20.4 (Dindorf 1:489; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-20-4). ## Preparation for the Gospel 9.21.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-21-1 - Source: Dindorf 1:489 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Demetrius (via Polyhistor): Jacob fled to Haran at seventy-five. ### Greek text Ἀπίωμεν δὲ πάλιν ἐπὶ τὸν Πολυίστορα “ Δημήτριός φησι τὸν Ἰακὼβ γενόμενον ἐτῶν ἑβδομήκοντα πέντε φυγεῖν εἰς Χαρρὰν τῆς Μεσοποταμίας, ἀποσταλέντα ὑπὸ τῶν γονέων διὰ τὴν πρὸς τὸν ἀδελφὸν κρυφίαν ἔχθραν Ἠσαῦ, διὰ τὸ εὐλογῆσαι αὐτὸν πατέρα δοκοῦντα εἶναι τὸν Ἠσαῦ, καὶ ὅπως λάβῃ ἐκεῖθεν γυναῖκα. ### English translation (Claude) Let us return again to Polyhistor: "Demetrius says that Jacob, at the age of seventy-five, fled to Haran in Mesopotamia, sent by his parents because of the secret enmity of his brother Esau, since his father had blessed him thinking he was Esau, and so that he might take a wife from there. ### Scripture references - Gen 27:41: allusion, high confidence - Gen 28:2: allusion, high confidence ### Extrabiblical texts - Alexander Polyhistor, Alex. Polyh. (Alexander Polyhistor, On the Jews): quotation, high confidence - Demetrius (Demetrius the Chronographer): quotation, medium confidence ### Translation notes - Alexander Polyhistor, quoting Demetrius the chronographer. ### Citation (SBL) Eusebius, Praep. ev. 9.21.1 (Dindorf 1:489; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-21-1). ## Preparation for the Gospel 9.21.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-21-2 - Source: Dindorf 1:489 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Demetrius dates Jacob's departure. ### Greek text ἀφορμῆσαι οὖν τὸν Ἰακὼβ εἰς Χαρρὰν τῆς Μεσοποταμίας, τὸν μὲν πατέρα καταλιπόντα Ἰσαὰκ ἐτῶν ἑκατὸν τριάκοντα ἑπτὰ, αὐτὸν δὲ ὄντα ἐτῶν ἑβδομήκοντα ἑπτά ### English translation (Claude) So Jacob set out for Haran in Mesopotamia, leaving his father Isaac aged one hundred and thirty-seven, he himself being seventy-seven. ### Scripture references - Gen 28:10: allusion, high confidence ### Translation notes - Demetrius, via Polyhistor. The ages differ from those in 9.21.1 as printed. ### Citation (SBL) Eusebius, Praep. ev. 9.21.2 (Dindorf 1:489; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-21-2). ## Preparation for the Gospel 9.21.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-21-3 - Source: Dindorf 1:489–490 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Demetrius dates the births of Jacob's first sons. ### Greek text διατρίψαντα οὖν αὐτὸν ἐκεῖ ἑπτὰ ἔτη λαβὰν τοῦ μητρῴου δύο θυγατέρας γῆμαι, Λείαν καὶ Ῥαχὴλ, ὄντα ἐτῶν ὀγδοήκοντα τεσσάρων· καὶ γενέσθαι ἐν ἑπτὰ ἔτεσιν ἄλλοις αὐτῷ παιδία ιβʼ· ὀγδόῳ μὲν ἔτει μηνὶ δεκάτῳ Ῥουβίν· καὶ τῷ ἔτει δὲ τῷ ἐνάτῳ μηνὶ ὀγδόῳ Συμεών· καὶ τῷ ἔτει δὲ τῷ δεκάτῳ μηνὶ ἕκτῳ Λευίν· τῷ δὲ ἑνδεκάτῳ ἔτει μηνὶ τετάρτῳ Ἰούδαν. Ῥαχὴλ τε μὴ τίκτουσαν ζηλῶσαι τὴν ἀδελφὴν, καὶ παρακοιμίσαι τῷ Ἰακὼβ τὴν ἑαυτῆς παιδίσκην Ζελφὰν, τῷ αὐτῷ χρόνῳ ᾧ καὶ Βάλλαν συλλαβεῖν τὸν Νεφθαλείμ, τῷ ἑνδεκάτῳ ἔτει μηνὶ πέμπτῳ καὶ τεκεῖν τῷ δωδεκάτῳ ἔτει μηνὶ δευτέρῳ υἱὸν, ὃν ὑπὸ Λείας Γὰδ ὀνομασθῆναι· καὶ ἐκ τῆς αὐτῆς τοῦ αὐτοῦ ἔτους καὶ μηνὸς δωδεκάτου ἕτερον τεκεῖν, ὃν καὶ αὐτὸν προσαγορευθῆναι ὑπὸ Λείας Ἀσήρ. ### English translation (Claude) Having stayed there seven years, he married two daughters of Laban his mother's brother, Leah and Rachel, being eighty-four years old; and in seven more years twelve children were born to him: in the eighth year, tenth month, Reuben; in the ninth year, eighth month, Simeon; in the tenth year, sixth month, Levi; in the eleventh year, fourth month, Judah. And Rachel, not bearing, was jealous of her sister, and gave Jacob her handmaid Zilpah to lie with, at the same time that Bilhah conceived Naphtali, in the eleventh year, fifth month; and she bore in the twelfth year, second month, a son, who was named Gad by Leah; and from the same woman, in the same year and the twelfth month, she bore another, who was also called Asher by Leah. ### Scripture references - Gen 29:20: allusion, high confidence - Gen 29:32: allusion, high confidence - Gen 30:1: allusion, high confidence - Gen 30:11: allusion, high confidence - Gen 30:13: allusion, high confidence ### Translation notes - Demetrius, via Polyhistor. The handmaids' names are confused in the text as printed (in Genesis Bilhah is Rachel's maid and Zilpah Leah's); translated as given. The verb "gave ... to lie with" is garbled in the digital text and is corrected by sense. ### Citation (SBL) Eusebius, Praep. ev. 9.21.3 (Dindorf 1:489–490; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-21-3). ## Preparation for the Gospel 9.21.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-21-4 - Source: Dindorf 1:490 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The mandrakes and Issachar's birth. ### Greek text καὶ Λείαν πάλιν ἀντὶ τῶν μήλων τῶν μανδραγόρου, ἃ Ῥουβὶν εἰσενεγκεῖν παρὰ Ῥαχὴλ, συλλαβεῖν ἐν γαστρὶ, καὶ τῷ αὐτῷ χρόνῳ τὴν παιδίσκην αὐτῆς Ζελφὰν, τῷ δωδεκάτῳ ἔτει μηνὶ τρίτῳ, καὶ τεκεῖν τοῦ αὐτοῦ ἔτους μηνὸς δωδεκάτου υἱὸν, καὶ ὄνομα αὐτῷ θέσθαι Ἰσσαχάρ. ### English translation (Claude) And Leah again, in exchange for the mandrake apples that Reuben brought to Rachel, conceived, and at the same time her handmaid Zilpah, in the twelfth year, third month, and bore in the twelfth month of the same year a son and named him Issachar. ### Scripture references - Gen 30:14: allusion, high confidence - Gen 30:18: allusion, high confidence ### Translation notes - Demetrius, via Polyhistor. ### Citation (SBL) Eusebius, Praep. ev. 9.21.4 (Dindorf 1:490; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-21-4). ## Preparation for the Gospel 9.21.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-21-5 - Source: Dindorf 1:490 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The births of Zebulun, Dinah, and Joseph. ### Greek text καὶ πάλιν Λείαν τῷ τρισκαιδεκάτῳ ἔτει μηνὶ δεκάτῳ υἱὸν ἄλλον τεκεῖν, ᾧ ὄνομα Ζαβουλὼν, καὶ τὴν αὐτὴν τῷ τεσσαρεσκαιδεκάτῳ ἔτει μηνὶ ὀγδόῳ τεκεῖν υἱὸν ὄνομα Δάν. ἐν ᾧ καὶ Ῥαχὴλ λαβεῖν ἐν γαστρὶ τῷ αὐτῷ χρόνῳ, ᾧ καὶ Λείαν τεκεῖν θυγατέρα Δεῖναν, καὶ τεκεῖν τῷ τεσσαρεσκαιδεκάτῳ ἔτει μηνὶ ὀγδόῳ υἱὸν, ὃν ὀνομασθῆναι Ἰωσὴφ, ὥστε γεγονέναι ἐν τοῖς ἑπτὰ ἔτεσι τοῖς παρὰ λαβὰν δώδεκα παιδία. ### English translation (Claude) And again Leah in the thirteenth year, tenth month, bore another son, named Zebulun; and the same woman in the fourteenth year, eighth month, bore a son named Dan. At the same time Rachel conceived, when Leah bore a daughter, Dinah; and she bore in the fourteenth year, eighth month, a son who was named Joseph; so that in the seven years with Laban twelve children were born. ### Scripture references - Gen 30:20: allusion, high confidence - Gen 30:21: allusion, high confidence - Gen 30:24: allusion, high confidence ### Translation notes - Demetrius, via Polyhistor. In Genesis Dan is Bilhah's son; translated as given. ### Citation (SBL) Eusebius, Praep. ev. 9.21.5 (Dindorf 1:490; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-21-5). ## Preparation for the Gospel 9.21.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-21-6 - Source: Dindorf 1:490 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jacob stayed twenty years with Laban. ### Greek text θέλοντα δὲ τὸν Ἰακὼβ πρὸς τὸν πατέρα εἰς Χαναὰν ἀπιέναι, ἀξιωθέντα ὑπὸ λαβὰν ἄλλα ἔτη ἓξ μεῖναι, ὥστε τὰ πάντα αὐτὸν μεῖναι ἐν Χαρρὰν παρὰ λαβὰν ἔτη εἴκοσι. ### English translation (Claude) When Jacob wished to go away to his father in Canaan, he was asked by Laban to stay another six years, so that in all he stayed in Haran with Laban twenty years. ### Scripture references - Gen 31:41: allusion, high confidence ### Translation notes - Demetrius, via Polyhistor. ### Citation (SBL) Eusebius, Praep. ev. 9.21.6 (Dindorf 1:490; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-21-6). ## Preparation for the Gospel 9.21.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-21-7 - Source: Dindorf 1:490 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jacob wrestles with an angel and is renamed Israel. ### Greek text πορευομένῳ δὲ αὐτῷ εἰς Χαναὰν ἄγγελον τοῦ θεοῦ παλαῖσαι, καὶ ἅψασθαι τοῦ πλάτους τοῦ μηροῦ τοῦ Ἰακὼβ, τὸν δὲ ναρκήσαντα ἐπισκάζειν· ὅθεν οὐκ ἐσθίεσθαι τῶν κτηνῶν τὸ ἐν τοῖς μηροῖς νεῦρον. καὶ φάναι αὐτῷ τὸν ἄγγελον ἀπὸ τοῦδε μηκέτι Ἰακὼβ, ἀλλʼ Ἰσραὴλ ὀνομασθήσεσθαι. ### English translation (Claude) As he was going to Canaan, an angel of God wrestled with him and touched the flat of Jacob's thigh, and it became numb and he limped; hence the sinew in the thigh of cattle is not eaten. And the angel said to him that from now on he would be called no longer Jacob but Israel. ### Scripture references - Gen 32:25: allusion, high confidence - Gen 32:28: allusion, high confidence - Gen 32:32: allusion, high confidence ### Translation notes - Demetrius, via Polyhistor. ### Citation (SBL) Eusebius, Praep. ev. 9.21.7 (Dindorf 1:490; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-21-7). ## Preparation for the Gospel 9.21.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-21-8 - Source: Dindorf 1:490–491 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Demetrius lists the children's ages on arrival at Shechem. ### Greek text καὶ ἐλθεῖν αὐτὸν τῆς Χαναὰν γῆς εἰς ἑτέραν πόλιν Σικίμων, ἔχοντα παιδία Ῥουβὶν ἐτῶν ιβʼ μηνῶν δυοῖν, Συμεῶνα ἐτῶν ία μηνῶν τεσσάρων, Λευὶν ἐτῶν δέκα μηνῶν ἔξ, Ἰούδαν ἐτῶν θʼ μηνῶν ὀκτὼ, Νεφθαλείμ ἐτῶν ὀκτὼ μηνῶν δέκα, Γὰδ ἐτῶν ὀκτὼ μηνῶν δέκα, Ἀσὴρ ἐτῶν ὀκτὼ, Ἰσσαχὰρ ἐτῶν ὀκτὼ, Ζαβουλὼν ἐτῶν ἑπτὰ μηνῶν δυοῖν, Δεῖναν ἐτῶν ἓξ μηνῶν τεσσάρων, Ἰωσὴφ ἐτῶν ἔξ μηνῶν τεσσάρων. ### English translation (Claude) And he came, in the land of Canaan, to another city, Shechem, with his children: Reuben aged twelve years and two months, Simeon eleven years and four months, Levi ten years and six months, Judah nine years and eight months, Naphtali eight years and ten months, Gad eight years and ten months, Asher eight years, Issachar eight years, Zebulun seven years and two months, Dinah six years and four months, Joseph six years and four months. ### Scripture references - Gen 33:18: allusion, high confidence ### Translation notes - Demetrius, via Polyhistor. ### Citation (SBL) Eusebius, Praep. ev. 9.21.8 (Dindorf 1:490–491; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-21-8). ## Preparation for the Gospel 9.21.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-21-9 - Source: Dindorf 1:491 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Dinah is violated and Simeon and Levi kill the Shechemites. ### Greek text παροικῆσαι δὲ Ἰσραὴλ παρὰ Ἑμμὼρ ἔτη δέκα, καὶ φθαρῆναι τὴν Ἰσραὴλ θυγατέρα Δεῖναν ὑπὸ Συχὲμ τοῦ Ἐμμὼρ υἱοῦ, ἐτῶν οὖσαν δεκαὲξ μηνῶν τεσσάρων. ἐξαλλομένους δὲ τοὺς Ἰσραὴλ υἱοὺς, Συμεῶνα μὲν ὄντα ἐτῶν εἴκοσι ἑνὸς μηνῶν τεσσάρων, Λευὶν δὲ ἐτῶν εἴκοσι μηνῶν ἕξ, ἀποκτεῖναι τόν τε Ἑμμὼρ καὶ Συχὲμ τὸν υἱὸν αὐτοῦ καὶ πάντας τοὺς ἄρσενας διὰ τὴν Δεῖνας φθοράν· Ἰακὼβ δὲ τότε εἶναι ἐτῶν ἑκατὸν ἑπτά. ### English translation (Claude) Israel sojourned with Hamor ten years, and Israel's daughter Dinah was violated by Shechem the son of Hamor, being sixteen years and four months old. The sons of Israel leapt out, Simeon aged twenty-one years and four months and Levi twenty years and six months, and killed Hamor and his son Shechem and all the males because of the violation of Dinah; Jacob was then one hundred and seven years old. ### Scripture references - Gen 34:2: allusion, high confidence - Gen 34:25: allusion, high confidence ### Translation notes - Demetrius, via Polyhistor. ### Citation (SBL) Eusebius, Praep. ev. 9.21.9 (Dindorf 1:491; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-21-9). ## Preparation for the Gospel 9.21.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-21-10 - Source: Dindorf 1:491 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: At Bethel Jacob is renamed; Benjamin is born and Rachel dies. ### Greek text ἐλθόντα δʼ οὖν αὐτὸν εἰς Λουζὰ τῆς Βαιθὴλ, φάναι τὸν θεὸν μηκέτι Ἰακὼβ, ἀλλʼ Ἰσραὴλ ὀνομάζεσθαι. ἐκεῖθεν δὲ ἐλθεῖν εἰς Χαφραθὰ, ἔνθεν παραγενέσθαι εἰς Ἐφραθὰ, ἣν εἶναι Βηθλεὲμ, καὶ γεννῆσαι αὐτὸν ἐκεῖ Βενιαμὶν, καὶ τελευτῆσαι Ῥαχὴλ, τεκοῦσαν τὸν Βενιαμὶν, συμβιῶσαι δʼ αὐτῇ τὸν Ἰακὼβ ἔτη εἴκοσι τρία. ### English translation (Claude) When he came to Luz in Bethel, God said that he should be called no longer Jacob but Israel. From there he came to Chaphratha, and from there arrived at Ephrath, which is Bethlehem, and there begot Benjamin; and Rachel died giving birth to Benjamin, Jacob having lived with her twenty-three years. ### Scripture references - Gen 35:6: allusion, high confidence - Gen 35:10: allusion, high confidence - Gen 35:18: allusion, high confidence - Gen 35:19: allusion, high confidence ### Translation notes - Demetrius, via Polyhistor. ### Citation (SBL) Eusebius, Praep. ev. 9.21.10 (Dindorf 1:491; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-21-10). ## Preparation for the Gospel 9.21.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-21-11 - Source: Dindorf 1:491 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Joseph is sold into Egypt; Isaac dies at 180. ### Greek text αὐτόθεν δὲ ἐλθεῖν τὸν Ἰακὼβ εἰς Μαμβρὶ τῆς Χεβρὼν πρὸς Ἰσαὰκ τὸν πατέρα. εἶναι δὲ τότε Ἰωσὴφ ἐτῶν δεκαεπτὰ, καὶ πραθῆναι αὐτὸν εἰς Αἴγυπτον, καὶ ἐν τῷ δεσμωτηρίῳ μεῖναι ἔτη δεκατρία, ὥστʼ εἶναι αὐτὸν ἐτῶν τριάκοντα, Ἰακὼβ δὲ ἐτῶν ἑκατὸν δέκα, ἐν ᾧ καὶ τελευτῆσαι τὸν Ἰσαὰκ ἔτει ἑνὶ ἔμπροσθεν, ἐτῶν ὄντα ἑκατὸν ὀγδοήκοντα. ### English translation (Claude) From there Jacob came to Mamre of Hebron to Isaac his father. Joseph was then seventeen years old, and was sold into Egypt, and stayed in prison thirteen years, so that he was thirty years old, and Jacob one hundred and ten, in which year Isaac too had died a year before, aged one hundred and eighty. ### Scripture references - Gen 35:27: allusion, high confidence - Gen 35:28: allusion, high confidence - Gen 37:2: allusion, high confidence - Gen 41:46: allusion, high confidence ### Translation notes - Demetrius, via Polyhistor. ### Citation (SBL) Eusebius, Praep. ev. 9.21.11 (Dindorf 1:491; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-21-11). ## Preparation for the Gospel 9.21.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-21-12 - Source: Dindorf 1:491 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Joseph rules Egypt, marries Asenath, and has two sons. ### Greek text κρίναντα δὲ τῷ βασιλεῖ τὸν Ἰωσὴφ τὰ ἐνύπνια ἄρξαι Αἰγύπτου ἔτη ἑπτὰ, ἐν οἷς καὶ συνοικῆσαι Ἀσενὲθ, Πεντεφρὴ τοῦ Ἡλιουπόλεως ἱερέως θυγατρὶ, καὶ γεννῆσαι Μανασσῆν καὶ Ἐφραΐμ· καὶ τοῦ λιμοῦ ἐπιγενέσθαι ἔτη βʼ. ### English translation (Claude) Joseph, having interpreted the king's dreams, ruled Egypt seven years, during which he married Asenath, daughter of Pentephres the priest of Heliopolis, and begot Manasseh and Ephraim; and two years of the famine followed. ### Scripture references - Gen 41:45: allusion, high confidence - Gen 41:50: allusion, high confidence ### Translation notes - Demetrius, via Polyhistor. ### Citation (SBL) Eusebius, Praep. ev. 9.21.12 (Dindorf 1:491; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-21-12). ## Preparation for the Gospel 9.21.13 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-21-13 - Source: Dindorf 1:491–492 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Joseph did not send for his family because Egyptians despised shepherds. ### Greek text τὸν δὲ Ἰωσὴφ ἔτη ἐννέα εὐτυχήσαντα πρὸς τὸν πατέρα μὴ πέμψαι, διὰ τὸ ποιμένα αὐτόν τε καὶ τοὺς ἀδελφοὺς εἶναι· ἐπονείσιστον δὲ Αἰγυπτίοις εἶναι τὸ ποιμαίνειν· ὅτι δὲ διὰ τοῦτο οὐκ ἔπεμψεν αὐτὸν δεδηλωκέναι. ἐλθόντων γὰρ αὐτοῦ τῶν συγγενῶν φάναι αὐτοῖς, ἐὰν κληθῶσιν ὑπὸ τοῦ βασιλέως καὶ ἐρωτῶνται τί διαπράσσονται, λέγειν κτηνοτρόφους αὐτοὺς εἶναι. ### English translation (Claude) Joseph, though prosperous for nine years, did not send for his father, because he and his brothers were shepherds, and shepherding was a disgrace to the Egyptians; and that he did not send for him for this reason he has shown. For when his kinsmen came, he told them that if they were summoned by the king and asked what they did, they should say they were keepers of cattle. ### Scripture references - Gen 46:33: allusion, high confidence - Gen 46:34: allusion, high confidence ### Translation notes - Demetrius, via Polyhistor. ### Citation (SBL) Eusebius, Praep. ev. 9.21.13 (Dindorf 1:491–492; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-21-13). ## Preparation for the Gospel 9.21.14 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-21-14 - Source: Dindorf 1:492 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Demetrius explains Benjamin's fivefold portion. ### Greek text διαπορεῖσθαι δὲ διὰ τί ποτε ὁ Ἰωσὴφ Βενιαμὶν ἐπὶ τοῦ ἀρίστου πενταπλασίονα μερίδα ἔδωκε, μὴ δυναμένου αὐτοῦ τοσαῦτα καταναλῶσαι κρέα. τοῦτο οὖν αὐτὸν πεποιηκέναι διὰ τὸ ἐκ τῆς Λείας τῷ πατρὶ αὐτοῦ γεγονέναι υἱοὺς ἑπτὰ, ἐκ Ῥαχὴλ τῆς μητρὸς αὐτοῦ δύο· διὰ τοῦτο τῷ Βενιαμὶν πέντε μερίδας παραθεῖναι, καὶ αὐτὸν λαβεῖν δύο· γενέσθαι οὖν ἑπτὰ, ὅσας καὶ τοὺς ἐκ τῆς Λείας υἱοὺς λαβεῖν. ### English translation (Claude) It is asked why Joseph gave Benjamin a fivefold portion at the meal, since he could not consume so much meat. He did this, then, because seven sons had been born to his father from Leah, and two from Rachel his mother; therefore he set five portions before Benjamin and took two himself; so they had seven, as many as the sons of Leah received. ### Scripture references - Gen 43:34: allusion, high confidence ### Translation notes - Demetrius, via Polyhistor. ### Citation (SBL) Eusebius, Praep. ev. 9.21.14 (Dindorf 1:492; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-21-14). ## Preparation for the Gospel 9.21.15 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-21-15 - Source: Dindorf 1:492 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Benjamin's fivefold gifts keep Rachel's house equal to Leah's. ### Greek text ὡσαύτως δὲ καὶ ἐπὶ τοῦ τὰς στολὰς δοῦναι ἑκάστῳ διπλᾶς, τῷ δὲ Βενιαμὶν πέντε καὶ τριακοσίους χρυσοῦς καὶ τῷ πατρὶ δὲ ἀποστεῖλαι κατὰ ταὐτὰ, ὥστε τὸν οἶκον αὐτοῦ τῆς μητρὸς εἶναι ἴσον. ### English translation (Claude) In the same way also, when he gave each of them two robes, he gave Benjamin five and three hundred gold pieces, and sent to his father on the same scale, so that his mother's house should be equal. ### Scripture references - Gen 45:22: allusion, high confidence - Gen 45:23: allusion, high confidence ### Translation notes - Demetrius, via Polyhistor. ### Citation (SBL) Eusebius, Praep. ev. 9.21.15 (Dindorf 1:492; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-21-15). ## Preparation for the Gospel 9.21.16 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-21-16 - Source: Dindorf 1:492 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Demetrius totals the years in Canaan: 215. ### Greek text οἰκῆσαι δὲ αὐτοὺς ἐν γῇ Χαναὰν, ἀφʼ οὗ ἐκλεγῆναι Ἀβραὰμ ἐκ τῶν ἐθνῶν καὶ μετελθεῖν εἰς Χαναὰν, Ἀβραὰμ ἐτῶν εἴκοσι πέντε, Ἰσαὰκ ἐτῶν ἑξήκοντα, Ἰακὼβ ἐτῶν ἑκατὸν τριάκοντα, γίνεσθαι τὰ πάντα ἔτη ἐν γῇ Χαναὰν σιέ. ### English translation (Claude) They lived in the land of Canaan, from the time Abraham was chosen out of the nations and moved to Canaan, Abraham twenty-five years, Isaac sixty years, Jacob one hundred and thirty years; so that the whole time in the land of Canaan comes to 215 years. ### Scripture references - Gen 12:4: allusion, medium confidence - Gen 47:9: allusion, medium confidence ### Translation notes - Demetrius, via Polyhistor. ### Citation (SBL) Eusebius, Praep. ev. 9.21.16 (Dindorf 1:492; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-21-16). ## Preparation for the Gospel 9.21.17 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-21-17 - Source: Dindorf 1:492 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The ages of Jacob's family on entering Egypt. ### Greek text καὶ τῷ τρίτῳ ἔτει λιμοῦ οὔσης ἐν Αἰγύπτῳ ἐλθεῖν εἰς Αἴγυπτον τὸν Ἰακὼβ, ὄντα ἐτῶν ἑκατὸν τριάκοντα, Ῥουβὶν ἐτῶν μέ, Συμεῶνα ἐτῶν μδʼ, Λευὶν ἐτῶν μγʼ, Ἰούδαν ἐτῶν μβʼ μηνῶν τριῶν, Ἀσὴρ ἐτῶν μʼ μηνῶν ὀκτὼ, Νεφθαλεὶμ ἐτῶν μὰ μηνῶν ’ς, Γὰδ ἐτῶν μὰ μηνῶν γʼ, Ζαβουλὼν ἐτῶν μʼ, Δεῖναν ἐτῶν ’λθʼ, Βενιαμὶν ἐτῶν κη. ### English translation (Claude) And in the third year of the famine in Egypt Jacob came into Egypt, being one hundred and thirty years old, Reuben forty-five, Simeon forty-four, Levi forty-three, Judah forty-two years and three months, Asher forty years and eight months, Naphtali forty-one years and six months, Gad forty-one years and three months, Zebulun forty, Dinah thirty-nine, Benjamin twenty-eight. ### Scripture references - Gen 45:6: allusion, medium confidence - Gen 47:9: allusion, high confidence ### Translation notes - Demetrius, via Polyhistor. The numerals are given as printed; some editors read Naphtali's months as seven. ### Citation (SBL) Eusebius, Praep. ev. 9.21.17 (Dindorf 1:492; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-21-17). ## Preparation for the Gospel 9.21.18 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-21-18 - Source: Dindorf 1:492–493 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Demetrius's world chronology to the descent into Egypt. ### Greek text τὸν δὲ Ἰωσήφ φησι γενέσθαι ἐν Αἰγύπτῳ ἔτη ’λθʼ. εἶναι δὲ ἀπὸ τοῦ Ἀδὰμ ἕως τοῦ εἰσελθεῖν εἰς Αἴγυπτον τοὺς τοῦ Ἰωσὴφ συγγενεῖς ἔτη ιγχκδ. ἀπὸ δὲ τοῦ κατακλυσμοῦ ἕως τῆς Ἰακὼβ παρουσίας εἰς Αἴγυπτον ἴτη ἔτη ’ ἀφʼ οὗ δὲ ἐκλεγῆναι Ἀβραὰμ ἐκ τῶν ἐθνῶν καὶ ἐλθεῖν ἐκ Χαρρὰν εἰς Χαναὰν ἕως εἰς Αἴγυπτον τοὺς περὶ Ἰακὼβ ἐλθεῖν ἔτη σιέ. ### English translation (Claude) He says that Joseph was in Egypt thirty-nine years; that from Adam until Joseph's kinsmen entered Egypt there were 3,624 years; from the flood until Jacob's arrival in Egypt … years; and from the time Abraham was chosen out of the nations and came from Haran to Canaan until Jacob and his household came into Egypt, 215 years. ### Translation notes - Demetrius, via Polyhistor. The number of years from the flood is lost in the digital text (marked …); other printings give 1,360. ### Citation (SBL) Eusebius, Praep. ev. 9.21.18 (Dindorf 1:492–493; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-21-18). ## Preparation for the Gospel 9.21.19 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-21-19 - Source: Dindorf 1:493 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Demetrius's chronology from Levi to Moses. ### Greek text Ἰακὼβ δὲ ἐκ Χαρρὰν πρὸς Λάβαν ἐλθεῖν, ἐτῶν ὄντα πʼ, καὶ γεννῆσαι Λευίν· Λευὶν δὲ ἐν Αἰγύπτῳ ἐπιγενέσθαι ἔτη ιζ΄, ἀφʼ οὗ ἐκ Χαναὰν αὐτὸν ἐλθεῖν εἰς Αἴγυπτον, ὥστε εἶναι αὐτὸν ἐτῶν ξ΄, καὶ γεννῆσαι Κλάθ· τῷ αὐτῷ δὲ ἔτει ᾧ γενέσθαι Κλὰθ, τελευτῆσαι Ἰακὼβ ἐν Αἰγύπτῳ, εὐλογήσαντα τοὺς Ἰωσὴφ υἱοὺς, ὄντα ἐτῶν ρμζ΄, καταλιπόντα Ἰωσὴφ ἐτῶν νϛ΄. Λευὶν δὲ γενόμενον ἐτῶν ρλζ΄ τελευτῆσαι, Κλὰθ δὲ ὄντα ἐτῶν μ΄ γεννῆσαι Ἀμρὰμ, ὃν ἐτῶν εἶναι ιδ΄ ἐν ᾧ τελευτῆσαι Ἰωσὴφ ἐν Αἰγύπτῳ ὄντα ρι΄ ἐτῶν· Κλὰθ δὲ γενόμενον ἐτῶν ἑκατὸν λγ΄ τελευτῆσαι. Ἀμρὰμ λαβεῖν γυναῖκα τὴν τοῦ θείου θυγατέρα Ἰωχαβὲτ, καὶ ὄντα ἐνιαυτῶν οε΄ γεννῆσαι Ἀαρὼν καὶ Μωσῆν· γεννῆσαι δὲ Μωσῆν τὸν Ἀμρὰμ ὄντα ἐτῶν οή, καὶ γενόμενον Ἀμρὰμ ἐτῶν ρλϛ΄ τελευτῆσαι.” Ταῦτά μοι κείσθω ἀπὸ τῆς Ἀλεξάνδρου τοῦ Πολυΐστορος γραφῆς. ἐξῆς δʼ ἐπισυνήφθω καὶ τάδε ### English translation (Claude) Jacob came from Haran to Laban at eighty years of age and begot Levi; and Levi lived in Egypt seventeen years from the time he came from Canaan into Egypt, so that he was sixty when he begot Kohath; and in the same year in which Kohath was born Jacob died in Egypt, having blessed the sons of Joseph, aged one hundred and forty-seven, leaving Joseph fifty-six years old. Levi died aged one hundred and thirty-seven; Kohath at forty begot Amram, who was fourteen when Joseph died in Egypt, aged one hundred and ten; Kohath died aged one hundred and thirty-three. Amram took as wife his uncle's daughter Jochebed, and at seventy-five begot Aaron and Moses; Amram was seventy-eight when he begot Moses, and died aged one hundred and thirty-six." Let this stand from the writing of Alexander Polyhistor; and next let the following also be added. ### Scripture references - Gen 47:28: allusion, high confidence - Gen 48:20: allusion, medium confidence - Gen 50:26: allusion, high confidence - Exod 6:16: allusion, high confidence - Exod 6:18: allusion, high confidence - Exod 6:20: allusion, high confidence ### Translation notes - Demetrius, via Polyhistor. The two ages given for Amram at the births of Aaron and Moses are as printed. ### Citation (SBL) Eusebius, Praep. ev. 9.21.19 (Dindorf 1:493; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-21-19). ## Preparation for the Gospel 9.22.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-22-1 - Source: Dindorf 1:493 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Theodotus (via Polyhistor) describes Shechem's setting in verse. ### Greek text “Τὰ δὲ Σίκιμά φησι Θεόδοτος ἐν τῷ περὶ Ἰουδαίων ἀπὸ Σικιμίου τοῦ Ἑρμοῦ λαβεῖν τὴν ὀνομασίαν· τοῦτον γὰρ καὶ κτίσαι τὴν πόλιν· κεῖσθαι δʼ αὐτήν φησιν ἐν τῇ περὶ Ἰουδαίων οὕτως, ἡ δʼ ἄρʼ ἔην ἀγαθή τε καὶ αἰγινόμος καὶ ὑδρηλὴ, οὐδὲ μὲν ἔσκεν ὁδὸς δολιχὴ πόλιν εἰσαφικέσθαι ἀγρόθεν· οὐδέ ποτε δρία λαχνήεντα πονεῦσιν. ἐξ αὐτῆς δὲ μάλʼ ἄγχι δύʼ οὔρεα φαίνετʼ ἐρυμνὰ, ποίης τε πλήθοντα καὶ ὕλης· τῶν δὲ μεσηγὺ ἀτραπιτὸς τέτμηται, ἀραιὴ, [αὐλῶπις·] ἐν δʼ ἑτέρωθι ἡδʼ ἱερὴ Σικίμων καταφαίνεται, ἱερὸν ἄστυ, νέρθεν ὑπὸ ῥίζῃ δεδμημένον, ἀμφὶ δὲ τεῖχος λισσὸν ὑπώρειαν, ὑπὸ δʼ ἔδραμεν αἰπύθεν ἕρκος. ### English translation (Claude) "Theodotus in his work On the Jews says that Shechem took its name from Shechemius son of Hermes, for he also founded the city; and he describes its situation in his On the Jews thus: 'The land was good, a pasture for goats, and well watered; nor was the road long to reach the city from the fields; nor were the leafy thickets ever a toil to the workers. Close beside it two steep mountains appear, full of grass and woodland; between them a path is cut, narrow, [a hollow glen;] and on the other side holy Shechem comes into view, a sacred town, built below at the root, and around it a smooth wall along the foot of the hill, and above, a rampart runs down from the height.' ### Scripture references - Gen 33:18: allusion, medium confidence ### Extrabiblical texts - Alexander Polyhistor, Alex. Polyh. (Alexander Polyhistor, On the Jews): quotation, high confidence - Theodotus (Theodotus, On the Jews): quotation, medium confidence ### Translation notes - Alexander Polyhistor, quoting the epic poet Theodotus, On the Jews. "Son of Hermes" is as printed; other editions read "son of Hamor". The bracketed word is the edition's; the verses are obscure in places and translated tentatively. ### Citation (SBL) Eusebius, Praep. ev. 9.22.1 (Dindorf 1:493; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-22-1). ## Preparation for the Gospel 9.22.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-22-2 - Source: Dindorf 1:493–494 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Theodotus: Jacob comes to Shechem, ruled by Hamor and Shechem. ### Greek text ὕστερον δέ φησιν αὐτὴν ὑπὸ Ἑβραίων κατασχεθῆναι, δυναστεύοντος Ἑμμὼρ· τὸν γὰρ Ἑμμὼρ υἱὸν γεννῆσαι Συχέμ. φησὶ δὲ ἐνθένδε, ξένε, ποιμενόθι πόλιν ἤλυθʼ Ἰακὼβ εὐρεῖαν Σικίμων· ἐπὶ δʼ ἀνδράσι τοῖσιν ἔτῃσιν ἀρχὸς Ἐμὼρ σὺν παιδὶ Συχὲμ, μάλʼ ἀτειρέε φῶτε. ### English translation (Claude) Later, he says, it was taken by the Hebrews, when Hamor was ruler; for Hamor begot a son Shechem. He says: 'From there, stranger, Jacob came from the shepherds' place to the broad city of Shechem; and over its men ruled Hamor with his son Shechem, two very stubborn men.' ### Scripture references - Gen 33:18: allusion, high confidence - Gen 33:19: allusion, medium confidence ### Translation notes - Theodotus, via Polyhistor. ### Citation (SBL) Eusebius, Praep. ev. 9.22.2 (Dindorf 1:493–494; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-22-2). ## Preparation for the Gospel 9.22.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-22-3 - Source: Dindorf 1:494 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Theodotus versifies Jacob's flight, marriages, and children. ### Greek text εἶτα περὶ Ἰακὼβ καὶ τὴν εἰς Μεσοποταμίαν αὐτοῦ παρουσίαν, καὶ τὸν τῶν δύο γυναικῶν γάμον, καὶ τὴν τῶν τέκνων γένεσιν, καὶ τὴν παρουσίαν τὴν ἐκ Μεσοποταμίας ἐπὶ τὰ Σίκιμα, εἰς δʼ Ἰακὼβ Συρίην κτηνοτρόφον ἷκτο, καὶ εὐρὺ ῥεῖθρον Εὐφρήταο λίπεν ποταμοῦ κελάδοντος· ἤλυθε γὰρ κἀκεῖθι λιπὼν δριμεῖαν ἐνιπὴν αὐτοκασιγνήτοιο ’ πρόφρων ὑπέδεκτο δόμονδε Λαβὰν, ὅς οἱ ἔην μὲν ἀνεψιὸς, ἀλλὰ τότʼ οἶος ἤνασσεν Συρίης, νειηγενὲς αἷμα λελογχώς. τῷ δὲ γάμον κούρης μὲν ὑπέσχετο καὶ κατένευσεν ὁπλοτάτης· οὐ μὴν τελέθειν ἐπεμαίετο πάμπαν, ἀλλὰ δόλον τολύπευσε, καὶ εἰς λέχος ἀνέρι πέμπε Λείαν, ἥ οἱ ἔην προγενεστέρη. οὐδέ μιν ἔμπης ἔλλαθεν, ἀλλʼ ἐνόησε κακορραφίην, καὶ ἔδεκτο παῖδʼ ἑτέρην, ἀμφοῖν δʼ ἐμίγη σὺν ὁμαίμοσιν ᾗσι. τῷ δʼ υἱεῖς ἐγένοντο νόῳ πεπνυμένοι αἰνῶς ἕνδεκα, καὶ κούρη Δεῖνα περικαλλὲς ἔχουσα εἶδος, ἐπίτρεπτον δὲ δέμας καὶ ἀμύμονα θυμόν. ### English translation (Claude) Then, about Jacob and his arrival in Mesopotamia, his marriage to the two wives, the birth of his children, and his coming from Mesopotamia to Shechem: 'Jacob came to Syria, rich in cattle, and left the broad stream of the loud-sounding river Euphrates; for he had come there leaving the bitter threats of his own brother … Laban received him gladly into his house, who was his kinsman, and then alone ruled Syria, having lately come to power. To him he promised marriage with his youngest daughter and nodded assent; yet he did not mean to fulfil it at all, but wove a trick, and sent to the man's bed Leah, who was the elder. Yet it did not escape him; he perceived the wicked contrivance, and received the other girl too, and lay with both, his own kinswomen. And to him were born eleven sons, exceedingly wise in mind, and a daughter, Dinah, of very beautiful appearance, of comely form and blameless spirit.' ### Scripture references - Gen 27:43: allusion, high confidence - Gen 29:13: allusion, high confidence - Gen 29:23: allusion, high confidence - Gen 29:28: allusion, high confidence - Gen 30:21: allusion, medium confidence ### Translation notes - Theodotus, via Polyhistor. A line is evidently missing after "his own brother" (marked …). ### Citation (SBL) Eusebius, Praep. ev. 9.22.3 (Dindorf 1:494; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-22-3). ## Preparation for the Gospel 9.22.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-22-4 - Source: Dindorf 1:494–495 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Theodotus: Jacob settles at Shechem and Dinah is seized. ### Greek text ἀπὸ δὲ τοῦ Εὐφράτου φησὶ τὸν Ἰακὼβ ἐλθεῖν εἰς τὰ Σίκιμα πρὸς Ἑμμὼρ· τὸν δʼ ὑποδέξασθαι αὐτὸν, καὶ μέρος τι τῆς χώρας δοῦναι. καὶ αὐτὸν μὲν τὸν Ἰαχώβ γεωμορεῖν, τοὺς δὲ υἱοὺς αὐτοῦ ἕνδεκα τὸν ἀριθμὸν ὄντας ποιμαίνειν, τὴν δὲ θυγατέρα Δείναν καὶ τὰς γυναῖκας ἐριουργεῖν· καὶ τὴν Δεῖναν παρθένον οὖσαν εἰς τὰ Σίκιμα ἐλθεῖν πανηγύρεως οὔσης βουλομένην θεάσασθαι τὴν πόλιν· Συχὲμ δὲ τὸν τοῦ Ἑμμὼρ υἱὸν ἰδόντα ἐρασθῆναι αὐτῆς, καὶ ἁρπάσαντα ὡς ἑαυτὸν διακομίσαι καὶ φθεῖραι αὐτήν. ### English translation (Claude) He says that Jacob came from the Euphrates to Shechem to Hamor; that Hamor received him and gave him a part of the land; that Jacob himself farmed, while his sons, eleven in number, kept the flocks, and his daughter Dinah and the women worked wool; and that Dinah, being a virgin, came into Shechem when a festival was being held, wishing to see the city; and Shechem the son of Hamor saw her and fell in love with her, seized her, carried her off to his house, and violated her. ### Scripture references - Gen 33:19: allusion, medium confidence - Gen 34:1: allusion, high confidence - Gen 34:2: allusion, high confidence ### Translation notes - Theodotus, via Polyhistor. ### Citation (SBL) Eusebius, Praep. ev. 9.22.4 (Dindorf 1:494–495; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-22-4). ## Preparation for the Gospel 9.22.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-22-5 - Source: Dindorf 1:495 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jacob requires the Shechemites to be circumcised. ### Greek text αὖθις δὲ σὺν τῷ πατρὶ ἐλθόντα πρὸς τὸν Ἰακὼβ αἰτεῖν αὐτὴν πρὸς γάμου κοινωνίαν· τὸν δὲ οὐ φάναι δώσειν, πρὶν ἂν ἢ πάντας τοὺς οἰκοῦντας τὰ Σίκιμα περιτεμνομένους Ἰουδαίσαι· τὸν δὲ Ἑμμὼρ φάναι πείσειν αὐτούς. φησὶ δὲ περὶ τοῦ δεῖν περιτέμνεσθαι αὐτοὺς ὁ Ἰακὼβ ### English translation (Claude) Later he came with his father to Jacob and asked for her in the partnership of marriage; but Jacob said he would not give her until all who lived in Shechem were circumcised and adopted the Jewish way of life; and Hamor said he would persuade them. About the need for them to be circumcised, Jacob says: ### Scripture references - Gen 34:6: allusion, high confidence - Gen 34:14: allusion, high confidence - Gen 34:15: allusion, high confidence ### Translation notes - Theodotus, via Polyhistor. ### Citation (SBL) Eusebius, Praep. ev. 9.22.5 (Dindorf 1:495; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-22-5). ## Preparation for the Gospel 9.22.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-22-6 - Source: Dindorf 1:495 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Theodotus: Hebrews may not take foreign sons-in-law. ### Greek text οὐ γὰρ δὴ θεμιτόν γε τόδʼ Ἑβραίοισι τέτυκται, γαμβροὺς ἄλλοθεν εἴς γε νυοὺς ἀγέμεν ποτὶ δῶμα, ἀλλʼ ὅστις γενεῆς ἐξεύχεται εἶναι ὁμοίης. ### English translation (Claude) 'For this is not lawful for the Hebrews, to bring sons-in-law from elsewhere into the house for their daughters, but only one who boasts to be of the same race.' ### Scripture references - Gen 34:14: allusion, medium confidence ### Translation notes - Theodotus, via Polyhistor. ### Citation (SBL) Eusebius, Praep. ev. 9.22.6 (Dindorf 1:495; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-22-6). ## Preparation for the Gospel 9.22.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-22-7 - Source: Dindorf 1:495 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Theodotus: circumcision as God's command to Abraham. ### Greek text εἶτα ὑποβὰς περὶ τῆς περιτομῆς, ὅς ποθʼ ἑῆς πάτρης ἐξήγαγε δῖον Ἀβραὰμ, αὐτὸς ἀπʼ οὐρανόθεν κέλετʼ ἀνέρα παντὶ σὺν οἴκῳ σάρκʼ ἀποσυλῆσαι πόσθης ἄπο, καί ῥʼ ἐτέλεσσεν· ἀστεμφὲς δὲ τέτυκται, ἐπεὶ θεὸς αὐτὸς ἔειπε. ### English translation (Claude) Then, a little further on, about circumcision: 'He who once led godlike Abraham out of his homeland, himself from heaven bade the man with all his household strip the flesh from the foreskin; and he performed it. It stands unshaken, since God himself spoke it.' ### Scripture references - Gen 12:1: allusion, medium confidence - Gen 17:10: allusion, high confidence - Gen 17:23: allusion, high confidence ### Translation notes - Theodotus, via Polyhistor. ### Citation (SBL) Eusebius, Praep. ev. 9.22.7 (Dindorf 1:495; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-22-7). ## Preparation for the Gospel 9.22.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-22-8 - Source: Dindorf 1:495 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Simeon and Levi plot against Hamor and Shechem, citing God's promise. ### Greek text πορευθέντος οὖν εἰς τὴν πόλιν τοῦ Ἑμμὼρ καὶ τοὺς ὑποτασσομένους παρακαλοῦντος περιτέμνεσθαι, ἕνα τῶν Ἰακὼβ υἱῶν τὸ ὄνομα Συμεῶνα διαγνῶναι τόν τε Ἑμμὼρ καὶ τὸν Συχὲμ ἀνελεῖν, τὴν ὕβριν τῆς ἀδελφῆς μὴ βουληθέντα πολιτικῶς ἐνεγκεῖν· ταῦτα δὲ διαγνόντα Λευὶν τῷ ἀδελφῷ κοινώσασθαι· λαβόντα δʼ αὐτὸν συγκάταινον ἐπὶ τὴν πρᾶξιν παρορμῆσαι, λόγιον προφερόμενον τὸν θεὸν ἀνελεῖν φάμενον τοῖς Ἀβραὰμ ἀπογόνοις δέκα ἔθνη δώσειν. ### English translation (Claude) So when Hamor had gone into the city and was urging his subjects to be circumcised, one of Jacob's sons, Simeon by name, resolved to kill Hamor and Shechem, being unwilling to bear his sister's outrage like a peaceable citizen; and having resolved this he shared it with his brother Levi, and having taken him as partner he urged him on to the deed, bringing forward an oracle in which God had said he would give ten nations to the descendants of Abraham. ### Scripture references - Gen 34:25: allusion, high confidence - Gen 15:19: allusion, medium confidence ### Translation notes - Theodotus, via Polyhistor. The ten nations allude to Gen 15:19–21. ### Citation (SBL) Eusebius, Praep. ev. 9.22.8 (Dindorf 1:495; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-22-8). ## Preparation for the Gospel 9.22.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-22-9 - Source: Dindorf 1:495 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Theodotus: God moved the brothers because Shechem was impious. ### Greek text φησὶ δὲ οὕτως ὁ Συμεὼν πρὸς τὸν Λευὶν εὖ γὰρ ἐγὼ μῦθόν γε πεπυσμένος εἰμὶ θεοῖο· δώσειν γάρ ποτʼ ἔφησε δέκʼ ἔθνεα παισὶν Ἀβραάμ. τὸν δὲ θεὸν αὐτοῖς τοῦτον τὸν νοῦν ἐμβαλεῖν, διὰ τὸ τοὺς ἐν Σικίμοις ἀσεβεῖς εἶναι. φησὶ δέ βλάπτε θεὸς Σικίμων οἰκήτορας, οὐ γὰρ ἔτιον εἰς αὐτοὺς ὅστις κε μόλῃ κακὸς, οὐδὲ μὲν ἐσθλός· οὐδὲ δίκας ἐδίκαζον ἀνὰ πτόλιν οὐδὲ θέμιστας· λοίγια δʼ ὠρώρει τοῖσιν μεμελημένα ἔργα. ### English translation (Claude) Simeon speaks to Levi thus: 'For I have well learned the word of God: for he once said he would give ten nations to the children of Abraham.' And God put this purpose into them because the people in Shechem were impious. He says: 'God smote the inhabitants of Shechem; for they did not honor anyone who came among them, whether bad or good; nor did they give judgments or laws throughout the city; but deadly deeds were their concern.' ### Scripture references - Gen 15:19: allusion, medium confidence ### Translation notes - Theodotus, via Polyhistor. ### Citation (SBL) Eusebius, Praep. ev. 9.22.9 (Dindorf 1:495; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-22-9). ## Preparation for the Gospel 9.22.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-22-10 - Source: Dindorf 1:495–496 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Simeon and Levi attack the city. ### Greek text τὸν οὖν Λευὶν καὶ τὸν Συμεῶνα εἰς τὴν πόλιν καθωπλισμένους ἐλθεῖν, καὶ πρῶτα μὲν τοὺς ἐντυγχάνοντας ἀναιρεῖν, ἔπειτα δὲ καὶ τὸν Ἐμμὼρ καὶ τὸν Συχὲμ φονεῦσαι. ### English translation (Claude) So Levi and Simeon came armed into the city, and first killed those they met, and then slew Hamor and Shechem as well. ### Scripture references - Gen 34:25: allusion, high confidence - Gen 34:26: allusion, high confidence ### Translation notes - Theodotus, via Polyhistor. ### Citation (SBL) Eusebius, Praep. ev. 9.22.10 (Dindorf 1:495–496; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-22-10). ## Preparation for the Gospel 9.22.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-22-11 - Source: Dindorf 1:496 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Theodotus describes the killing of Hamor and Shechem and the sack of the city. ### Greek text λέγει δὲ περὶ τῆς ἀναιρέσεως αὐτῶν οὕτως ὡς τότε δὴ Συμεὼν μὲν μὼρ ὤρουσεν ἐπʼ αὐτὸν, πλῆξέ τέ οἱ κεφαλὴν, δειρὴν δʼ ἕλεν ἐν χερὶ λαιῇ, λεῖψε δʼ ἔτι σπαίρουσαν, ἐπεὶ πόνος ἄλλος ὀρώρει. τόφρα δὲ καὶ Λευὶν μένος ἄσχετος ἔλλαβε χαίτης γούνων ἁπτόμενον Συχὲμ, ἄσπετα μαργήναντα. ἤλασε δὲ κληῖδα μέσην· δῦ δὲ ξίφος ὀξὺ σπλάγχνα διὰ στέρνων, λίπε δὲ ψυχὴ δέμας εὐθύς. πυθομένους δὲ καὶ τοὺς ἑτέρους ἀδελφοὺς τὴν πρᾶξιν αὐτῶν ἐπιβοηθῆσαι, καὶ τὴν πόλιν ἐκπορθῆσαι, καὶ τὴν ἀδελφὴν ἀναρρυσαμένους μετὰ τῶν αἰχμαλώτων εἰς τὴν πατρῴαν ἔπαυλιν διακομίσαι.·’ ### English translation (Claude) He speaks of their slaying thus: 'Then Simeon rushed upon Hamor and struck his head, seized his throat in his left hand, and left him still gasping, since another task had arisen. Meanwhile an irresistible fury seized Levi, and he took Shechem by the hair, as he clasped his knees, raging beyond words; he drove at the middle of the collarbone, and the sharp sword sank through the breast into the vitals, and the soul at once left the body.' And the other brothers, learning what they had done, came to their help, sacked the city, rescued their sister, and brought her with the captives to their father's dwelling." ### Scripture references - Gen 34:26: allusion, high confidence - Gen 34:27: allusion, high confidence ### Translation notes - Theodotus, via Polyhistor. Hamor's name is damaged in the digital text; the verses are corrupt in places and translated by sense. ### Citation (SBL) Eusebius, Praep. ev. 9.22.11 (Dindorf 1:496; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-22-11). ## Preparation for the Gospel 9.23.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-23-1 - Source: Dindorf 1:496 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Artapanus (via Polyhistor): Joseph escapes his brothers through the Arabs. ### Greek text Τούτοις καὶ τὰ ἐξῆς περὶ τοῦ Ἰωσὴφ ἐκ τῆς αὐτῆς τοῦ Πολυίστορος γραφῆς ἐπισυνήφθω “ Ἀρτάπανος δέ φησιν ἐν τῷ περὶ Ἰουδαίων τῷ Ἀβραὰμ Ἰωσὴφ ἀπόγονον γενέσθαι, υἱὸν δὲ Ἰακώβου· συνέσει δὲ καὶ φρονήσει παρὰ τοὺς ἄλλους διενεγκόντα ὑπὸ τῶν ἀδελφῶν ἐπιβουλευθῆναι· προϊδόμενον δὲ τὴν ἐπισύστασιν δεηθῆναι τῶν ἀστυγειτόνων Ἀράβων εἰς τὴν Αἴγυπτον αὐτὸν διακομίσαι· τοὺς δὲ τὸ ἐντυγχανόμενον ποιῆσαι· εἶναι γὰρ τοὺς τῶν Ἀράβων βασιλεῖς ἀπογόνους Ἰσραὴλ, υἱοὺς τοῦ Ἀβραὰμ, Ἰσαὰκ δὲ ἀδελφούς. ### English translation (Claude) To these let us add what follows about Joseph from the same writing of Polyhistor: "Artapanus says in his On the Jews that Joseph was a descendant of Abraham and a son of Jacob; that, excelling the others in understanding and wisdom, he was plotted against by his brothers; that, foreseeing the conspiracy, he asked the neighboring Arabs to take him to Egypt; and they did what was asked, for the kings of the Arabs are descendants of Israel, sons of Abraham, brothers of Isaac. ### Scripture references - Gen 37:18: allusion, medium confidence - Gen 37:28: allusion, medium confidence ### Extrabiblical texts - Alexander Polyhistor, Alex. Polyh. (Alexander Polyhistor, On the Jews): quotation, high confidence - Artapanus (Artapanus): quotation, medium confidence ### Translation notes - Alexander Polyhistor, quoting Artapanus. Artapanus's account differs from Genesis; translated as given. "Descendants of Israel" is as printed (one would expect "of Ishmael"). ### Citation (SBL) Eusebius, Praep. ev. 9.23.1 (Dindorf 1:496; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-23-1). ## Preparation for the Gospel 9.23.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-23-2 - Source: Dindorf 1:496–497 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Artapanus: Joseph divides Egypt's land and gives fields to priests. ### Greek text ἐλθόντα δὲ αὐτὸν εἰς τὴν Αἴγυπτον καὶ συσταθέντα τῷ βασιλεῖ διοικητὴν τῆς ὅλης γενέσθαι χώρας. καὶ πρότερον ἀτάκτως τῶν Αἰγυπτίων γεωμορούντων, διὰ τὸ τὴν χώραν ἀδιαίρετον εἶναι καὶ τῶν ἐλασσόνων ὑπὸ τῶν κρεισσόνων ἀδικουμένων, τοῦτον πρῶτον τήν τε γῆν διελεῖν καὶ ὄροις διασημήνασθαι, καὶ πολλὴν χερσευομένην γεωργήσιμον ἀποτελέσαι, καί τινας τῶν ἀρουρῶν τοῖς ἱερεῦσιν ἀποκληρῶσαι. ### English translation (Claude) When he came to Egypt and was introduced to the king, he became administrator of the whole country. And whereas formerly the Egyptians farmed without order, because the land was undivided and the weaker were wronged by the stronger, he was the first to divide the land and mark it with boundaries, made much waste land cultivable, and allotted some of the arable plots to the priests. ### Scripture references - Gen 41:41: allusion, high confidence - Gen 47:22: allusion, medium confidence ### Extrabiblical texts - Artapanus (Artapanus): quotation, high confidence ### Translation notes - Artapanus, via Polyhistor. ### Citation (SBL) Eusebius, Praep. ev. 9.23.2 (Dindorf 1:496–497; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-23-2). ## Preparation for the Gospel 9.23.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-23-3 - Source: Dindorf 1:497 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Artapanus: Joseph marries Asenath; his family settles in Egypt. ### Greek text τοῦτον δὲ καὶ μέτρα εὑρεῖν, καὶ μεγάλως αὐτὸν ὑπὸ τῶν Αἰγυπτίων διὰ ταῦτα ἀγαπηθῆναι. γῆμαι δʼ αὐτὸν Ἡλιουπολίτου ἱερέως Ἀσενὲθ θυγατέρα, ἐξ ἧς γεννῆσαι παῖδας. μετὰ δὲ ταῦτα παραγενέσθαι πρὸς αὐτὸν τόν τε πατέρα καὶ τοὺς ἀδελφοὺς κομίζοντας πολλὴν ὕπαρξιν, καὶ κατοικισθῆναι ἐν τῇ πόλει Καισὰν, καὶ τοὺς Σύρους πλεονάσαι ἐν τῇ Αἰγύπτῳ. ### English translation (Claude) He also invented measures, and for these things was greatly loved by the Egyptians. He married Asenath, daughter of a priest of Heliopolis, and had children by her. After this his father and brothers came to him bringing much property, and were settled in the city of Kaisan, and the Syrians multiplied in Egypt. ### Scripture references - Gen 41:45: allusion, high confidence - Gen 46:6: allusion, medium confidence - Exod 1:7: allusion, medium confidence ### Extrabiblical texts - Artapanus (Artapanus): quotation, high confidence ### Translation notes - Artapanus, via Polyhistor. "The city of Kaisan" is as printed; other editions read "in Heliopolis and Sais". ### Citation (SBL) Eusebius, Praep. ev. 9.23.3 (Dindorf 1:497; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-23-3). ## Preparation for the Gospel 9.23.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-23-4 - Source: Dindorf 1:497 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Artapanus: Joseph's people build temples; Joseph stores grain. ### Greek text τούτους δέ φησι καὶ τὸ ἐν Ἄθως καὶ τὸ ἐν Ἡλιουπόλει ἱερὸν κατασκευάσαι τοὺς Ἑρμιοὺθ ὀνομαζομένους. μετὰ δὲ ταῦτα τελευτῆσαι τόν τε Ἰωσὴφ καὶ τὸν βασιλέα τῶν Αἰγυπτίων. τὸν οὖν Ἰωσὴφ κρατοῦντα τῆς Αἰγύπτου τὸν ἐτῶν ἑπτὰ σῖτον, γενόμενον κατὰ τὴν φορὰν ἄπλετον, παραθέσθαι, καὶ τῆς Αἰγύπτου δεσπότην γενέσθαι.’ ### English translation (Claude) These, he says, called Hermiouth, built both the temple at Athos and the one at Heliopolis. After this both Joseph and the king of the Egyptians died. Joseph, while ruling Egypt, stored the grain of the seven years, which had been produced in immense abundance, and became master of Egypt." ### Scripture references - Gen 41:48: allusion, high confidence - Gen 47:20: allusion, medium confidence ### Extrabiblical texts - Artapanus (Artapanus): quotation, high confidence ### Translation notes - Artapanus, via Polyhistor. "Athos" is as printed; the place is uncertain. ### Citation (SBL) Eusebius, Praep. ev. 9.23.4 (Dindorf 1:497; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-23-4). ## Preparation for the Gospel 9.24.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-24-1 - Source: Dindorf 1:497 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Philo the epic poet celebrates Joseph. ### Greek text “ Μαρτυρεῖ δὲ ταῖς ἱεραῖς βίβλοις καὶ Φίλων ἐν τῇ ἰδʼ τῶν περὶ Ἱεροσόλυμα, λέγων οὕτως τοῖσιν ἕδος μακαριστὸν ὅλης μέγας ἔκτισεν ἄκτωρ ὕψιστος, καὶ πρόσθεν ἀφʼ Ἀβραάμοιο καὶ Ἰσὰκ, Ἰακὼβ εὐτέκνοιο τόκος Ἰωσὴφ, ὃς ὀνείρων θεσπιστὴς, σκηπτοῦχος ἐν Αἰγύπτοιο θρόνοισι, δινεύσας λαθραῖα χρόνου πλημμυρίδι μοίρης, καὶ τὰ ἑξῆς. ταῦτα καὶ περὶ τοῦ Ἰωσήφ. ” ### English translation (Claude) "Philo too, in the fourteenth book of his On Jerusalem, bears witness to the sacred books, speaking thus: 'For them the great founder, the Most High, built a most blessed seat of the whole …, and before that, from Abraham and Isaac, the offspring of Jacob rich in children, Joseph, who as prophet of dreams, sceptre-bearer on Egypt's thrones, turned the hidden things of time in the flood of fate,' and so on. This much about Joseph also." ### Scripture references - Gen 41:40: allusion, medium confidence ### Extrabiblical texts - Alexander Polyhistor, Alex. Polyh. (Alexander Polyhistor, On the Jews): quotation, high confidence - Philo the Epic Poet, Philo Epic Poet (Philo the Epic Poet, On Jerusalem): quotation, medium confidence ### Translation notes - Alexander Polyhistor, quoting Philo the Elder, On Jerusalem (an epic poet, not Philo of Alexandria). The verses are obscure and translated tentatively. ### Citation (SBL) Eusebius, Praep. ev. 9.24.1 (Dindorf 1:497; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-24-1). ## Preparation for the Gospel 9.25.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-25-1 - Source: Dindorf 1:497 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Aristeas (via Polyhistor): Job was Esau's son and lived in Ausitis. ### Greek text “Ἄκουε δὲ οἷα καὶ περὶ τοῦ Ἰὼβ ὁ αὐτὸς ἱστορεῖ· Ἀριστέας δέ φησιν ἐν τῷ περὶ Ἰουδαίων τὸν Ἠσαῦ γήμαντα Βασσάραν ἐν Ἐδὼμ γεννῆσαι Ἰὼβ· κατοικεῖν δὲ τοῦτον ἐν τῇ Αὐσίτιδι χώρᾳ, ἐπὶ τοῖς ὅροις τῆς Ἰδουμαίας καὶ Ἀραβίας. ### English translation (Claude) "Hear also what the same writer relates about Job: 'Aristeas says in his On the Jews that Esau married Bassara and begot Job in Edom; and that Job lived in the land of Ausitis, on the borders of Idumaea and Arabia. ### Scripture references - Job 1:1: allusion, high confidence ### Extrabiblical texts - Alexander Polyhistor, Alex. Polyh. (Alexander Polyhistor, On the Jews): quotation, high confidence - Aristeas the Exegete, Aristeas Exeg. (Aristeas the Exegete, On the Jews): quotation, medium confidence ### Translation notes - Alexander Polyhistor, quoting Aristeas the Exegete, On the Jews (not the Letter of Aristeas). The tradition resembles the appendix to Job in the Greek Bible (LXX Job 42:17b–e). ### Citation (SBL) Eusebius, Praep. ev. 9.25.1 (Dindorf 1:497; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-25-1). ## Preparation for the Gospel 9.25.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-25-2 - Source: Dindorf 1:497–498 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Job's wealth. ### Greek text γενέσθαι δʼ αὐτὸν δίκαιον καὶ πολύκτηνον· κτήσασθαι γὰρ αὐτὸν πρόβατα μὲν ἑπτακισχίλια, καμήλους δὲ τρισχιλίας, ζεύγη βοῶν πεντακόσια, ὄνους θηλείας νομάδας πεντακοσίας· εἶχε δὲ καὶ γεωργίας ἱκανάς. ### English translation (Claude) He was righteous and rich in cattle: he possessed seven thousand sheep, three thousand camels, five hundred yoke of oxen, five hundred grazing she-asses; and he also had a good deal of farmland. ### Scripture references - Job 1:1: allusion, high confidence - Job 1:3: allusion, high confidence ### Translation notes - Aristeas, via Polyhistor. ### Citation (SBL) Eusebius, Praep. ev. 9.25.2 (Dindorf 1:497–498; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-25-2). ## Preparation for the Gospel 9.25.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-25-3 - Source: Dindorf 1:498 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Job's trials. ### Greek text τοῦτον δὲ τὸν Ἰὼβ πρότερον Ἰωβὰβ ὀνομάζεσθαι. πειράξοντα δʼ αὐτὸν τὸν θεὸν ἐμμεῖναι, μεγάλαις δὲ περιβαλεῖν αὐτὸν ἀτυχίαις. πρῶτον μὲν γὰρ αὐτοῦ τούς τε ὄνους καὶ τοὺς βοῦς ὑπὸ λῃστῶν ἀπελαθῆναι, εἶτα τὰ πρόβατα ὑπὸ πυρὸς ἐκ τοῦ οὐρανοῦ πεσόντος κατακαῆναι σὺν τοῖς ποιμέσι· μετʼ οὐ πολὺ δὲ καὶ τὰς καμήλους ὑπὸ λῃστῶν ἀπελαθῆναι· εἶτα τὰ τέκνα αὐτοῦ ἀποθανεῖν, πεσούσης τῆς οἰκίας· αὐθημερὸν δὲ αὐτοῦ καὶ τὸ σῶμα ἑλκῶσαι. ### English translation (Claude) This Job was formerly named Jobab. God, to test him, had him remain steadfast, and surrounded him with great misfortunes. First his asses and oxen were driven off by robbers; then his sheep with their shepherds were burned up by fire falling from heaven; not long after, his camels too were driven off by robbers; then his children died when the house fell; and on the same day his body was covered with sores. ### Scripture references - Gen 36:33: allusion, medium confidence - Job 1:14: allusion, high confidence - Job 1:16: allusion, high confidence - Job 1:17: allusion, high confidence - Job 1:19: allusion, high confidence - Job 2:7: allusion, high confidence ### Translation notes - Aristeas, via Polyhistor. The clause about God testing him is compressed in the Greek and translated by sense. ### Citation (SBL) Eusebius, Praep. ev. 9.25.3 (Dindorf 1:498; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-25-3). ## Preparation for the Gospel 9.25.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-25-4 - Source: Dindorf 1:498 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Job's friends visit; God restores him. ### Greek text φαύλως δὲ αὐτοῦ διακειμένου ἐλθεῖν εἰς ἐπίσκεψιν Ἐλίφαν τὸν Θαιμανιτῶν βασιλέα καὶ Βαλδὰδ τὸν Σαυχαίων τύραννον καὶ Σωφὰρ τὸν Μινναίων βασιλέα, ἐλθεῖν δὲ καὶ Ἐλιοῦν τὸν Βαραχιὴλ τὸν Ζωβίτην. παρακαλούμενον δὲ φάναι καὶ χωρὶς παρακλήσεως ἐμμενεῖν αὑτὸν ἔν τε τῇ εὐσεβείᾳ καὶ τοῖς δεινοῖς. τὸν δὲ θεὸν ἀγασθέντα τὴν εὐψυχίαν αὐτοῦ τῆς τε νόσου αὐτὸν ἀπολῦσαι καὶ πολλῶν κύριον ὑπάρξεων ποιῆσαι.’’ Τοσαῦτα καὶ περὶ τούτων ὁ Πολυΐστωρ. ### English translation (Claude) While he was in this bad state there came to visit him Eliphaz, king of the Temanites, Bildad, ruler of the Shuhites, and Zophar, king of the Minaeans; and Elihu son of Barachel the Buzite came too. When they comforted him, he said that even without comfort he would remain steadfast both in his piety and in his sufferings; and God, admiring his courage, freed him from his disease and made him master of many possessions.'" So much about these also from Polyhistor. ### Scripture references - Job 2:11: allusion, high confidence - Job 32:2: allusion, high confidence - Job 42:10: allusion, high confidence ### Translation notes - Aristeas, via Polyhistor. "The Buzite" renders the printed Ζωβίτην. ### Citation (SBL) Eusebius, Praep. ev. 9.25.4 (Dindorf 1:498; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-25-4). ## Preparation for the Gospel 9.26.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-26-1 - Source: Dindorf 1:498 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eupolemus (via Polyhistor): Moses first gave letters and written laws. ### Greek text Καὶ περὶ Μώσεως δὲ ὁ αὐτὸς πάλιν πλεῖστα παρατίθεται, ὧν καὶ αὐτῶν ἐπακοῦσαι ἄξιον Εὐπόλεμος δέ φησι τὸν Μωσῆν πρῶτον σοφὸν γενέσθαι, καὶ γράμματα παραδοῦναι τοῖς Ἰουδαίοις πρῶτον, παρὰ δὲ Ἰουδαίων Φοίνικας παραλαβεῖν, Ἕλληνας δὲ παρὰ Φοινίκων, νόμους τε πρῶτον γράψαι Μωσῆν τοῖς Ἰουδαίοις.’’ ### English translation (Claude) About Moses too the same writer again sets out a great deal, which also deserves a hearing: "Eupolemus says that Moses was the first wise man, and was the first to hand down letters to the Jews; that the Phoenicians received them from the Jews, and the Greeks from the Phoenicians; and that Moses was the first to write laws for the Jews." ### Extrabiblical texts - Clement of Alexandria, Strom. 1.23.153 (Miscellanies): echo, high confidence - Alexander Polyhistor, Alex. Polyh. (Alexander Polyhistor, On the Jews): quotation, high confidence - Eupolemus (Eupolemus, On the Kings of Judea): quotation, medium confidence ### Translation notes - Alexander Polyhistor, quoting Eupolemus. The same fragment is in Clement of Alexandria, Miscellanies 1.23.153. ### Citation (SBL) Eusebius, Praep. ev. 9.26.1 (Dindorf 1:498; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-16-1/#p-9-26-1). ## Preparation for the Gospel 9.27.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-27-1 - Source: Dindorf 1:498 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Artapanus (via Polyhistor): Palmanothes becomes king of Egypt. ### Greek text “ Ἀρτάπανος δέ φησιν ἐν τῇ περὶ Ἰουδαίων, Ἀβραὰμ τελευτήσαντος καὶ τοῦ υἱοῦ αὐτοῦ Μεμψασθενὼθ, ὁμοίως δὲ καὶ τοῦ βασιλέως τῶν Αἰγυπτίων, τὴν δυναστείαν παραλαβεῖν τὸν υἱὸν αὐτοῦ Παλμανώθην. ### English translation (Claude) "Artapanus says in his On the Jews that when Abraham had died, and his son Mempsasthenoth, and likewise the king of the Egyptians, the king's son Palmanothes took over the rule. ### Extrabiblical texts - Alexander Polyhistor, Alex. Polyh. (Alexander Polyhistor, On the Jews): quotation, high confidence - Artapanus (Artapanus): quotation, medium confidence ### Translation notes - Alexander Polyhistor, quoting Artapanus. His account of Moses (9.27.1–37) is a romance that differs widely from Exodus; translated as given. ### Citation (SBL) Eusebius, Praep. ev. 9.27.1 (Dindorf 1:498; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-27-1). ## Preparation for the Gospel 9.27.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-27-2 - Source: Dindorf 1:498–499 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Palmanothes oppresses the Jews and builds temples. ### Greek text τοῦτον δὲ τοῖς Ἰουδαίοις φαύλως προσφέρεσθαι· καὶ πρῶτον μὲν τὴν Κεσσὰν οἰκοδομῆσαι, τό τε ἐπʼ αὐτῆ̣ ἱερὸν καθιδρύσασθαι, εἶτα τὸν ἐν Ἡλιουπόλει ναὸν κατασκευάσαι. ### English translation (Claude) He treated the Jews badly; first he built Kessa and founded the temple in it, then constructed the shrine at Heliopolis. ### Scripture references - Exod 1:11: echo, medium confidence ### Extrabiblical texts - Artapanus (Artapanus): quotation, high confidence ### Translation notes - Artapanus, via Polyhistor. ### Citation (SBL) Eusebius, Praep. ev. 9.27.2 (Dindorf 1:498–499; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-27-2). ## Preparation for the Gospel 9.27.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-27-3 - Source: Dindorf 1:499 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Merris adopts a Jewish child, Moses, called Musaeus by the Greeks. ### Greek text τοῦτον δὲ γεννῆσαι θυγατέρα Μέρριν, ἣν Χενεφρῇ τινι κατεγγυῆσαι, τῶν ὑπὲρ Μέμφιν τόπων βασιλεύοντι· πολλοὺς γὰρ τότε τῆς Αἰγύπτου βασιλεύειν· ταύτην δὲ στεῖραν ὑπάρχουσαν ὑποβαλέσθαι τινὸς τῶν Ἰουδαίων παιδίον, τοῦτο δὲ Μώϋσον ὀνομάσαι· ὑπὸ δὲ τῶν Ἑλλήνων αὐτὸν ἀνδρωθέντα Μουσαῖον προσαγορευθῆναι. ### English translation (Claude) He begot a daughter, Merris, whom he betrothed to a certain Chenephres, who ruled the regions above Memphis, for at that time there were many kings in Egypt. She, being barren, adopted as her own a child of one of the Jews and named him Mouysos; and when he grew to manhood the Greeks called him Musaeus. ### Scripture references - Exod 2:10: allusion, high confidence ### Extrabiblical texts - Artapanus (Artapanus): quotation, high confidence ### Translation notes - Artapanus, via Polyhistor. ### Citation (SBL) Eusebius, Praep. ev. 9.27.3 (Dindorf 1:499; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-27-3). ## Preparation for the Gospel 9.27.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-27-4 - Source: Dindorf 1:499 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Artapanus credits Moses with inventions and with organizing Egypt and its cults. ### Greek text γενέσθαι δὲ τὸν Μώϋσον τοῦτον Ὀρφέως διδάσκαλον· ἀνδρωθέντα δʼ αὐτὸν πολλὰ τοῖς ἀνθρώποις εὔχρηστα παραδοῦναι. καὶ γὰρ πλοῖα καὶ μηχανὰς πρὸς τὰς λιθοθεσίας, καὶ τὰ Αἰγυπτία ὅπλα, καὶ τὰ ὄργανα τὰ ὑδρευτικὰ καὶ πολεμικὰ καὶ τὴν φιλοσοφίαν ἐξευρεῖν· ἔτι δὲ τὴν πόλιν εἰς λς νομοὺς διελεῖν, καὶ ἑκάστῳ τῶν νομῶν ἀποτάξαι τὸν θεὸν σεφθήσεσθαι, τά τε ἱερὰ γράμματα τοῖς ἱερεῦσιν· εἶναι δὲ καὶ αἰλούρους καὶ κύνας καὶ ἴβεις· ἀπονεῖμαι δὲ καὶ τοῖς ἱερεῦσιν ἐξαίρετον χώραν. ### English translation (Claude) This Mouysos became the teacher of Orpheus; and when he had grown up he handed on to mankind many useful things: he invented ships, machines for setting stones, Egyptian weapons, the instruments for drawing water and for war, and philosophy. He also divided the state into thirty-six nomes and assigned to each of the nomes the god to be worshiped, and the sacred letters to the priests; and the gods were to be cats, dogs, and ibises. He also allotted the priests a select territory. ### Extrabiblical texts - Artapanus (Artapanus): quotation, high confidence ### Translation notes - Artapanus, via Polyhistor. "State" renders πόλιν (literally "city"). Artapanus's claim that Moses assigned the animal cults is his own; translated as given. ### Citation (SBL) Eusebius, Praep. ev. 9.27.4 (Dindorf 1:499; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-27-4). ## Preparation for the Gospel 9.27.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-27-5 - Source: Dindorf 1:499 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses' reforms secured the monarchy. ### Greek text ταῦτα δὲ πάντα ποιῆσαι χάριν τοῦ τὴν μοναρχίαν βεβαίαν τῷ Χενεφρῇ διαφυλάξαι. πρότερον γὰρ ἀδιατάκτους ὄντας τοὺς ὄχλους ποτὲ μὲν ἐκβάλλειν, ποτὲ δὲ καθιστάνειν βασιλεῖς, καὶ πολλάκις μὲν τοὺς αὐτοὺς, ἐνιάκις δὲ ἄλλους. ### English translation (Claude) All this he did in order to keep the monarchy secure for Chenephres; for previously the crowds, being without order, would sometimes expel kings and sometimes install them, often the same ones, sometimes others. ### Extrabiblical texts - Artapanus (Artapanus): quotation, high confidence ### Translation notes - Artapanus, via Polyhistor. ### Citation (SBL) Eusebius, Praep. ev. 9.27.5 (Dindorf 1:499; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-27-5). ## Preparation for the Gospel 9.27.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-27-6 - Source: Dindorf 1:499 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses is called Hermes by the priests. ### Greek text διὰ ταῦτα οὖν τὸν Μώϋσον ὑπὸ τῶν ὄχλων ἀγαπηθῆναι, καὶ ὑπὸ τῶν ἱερέων ἰσοθέου τιμῆς καταξιωθέντα προσαγορευθῆναι Ἑρμῆν, διὰ τὴν τῶν ἱερῶν γραμμάτων ἑρμηνείαν. ### English translation (Claude) For these reasons Mouysos was loved by the crowds, and, being thought worthy by the priests of honor equal to a god's, he was called Hermes, because of his interpretation of the sacred letters. ### Extrabiblical texts - Artapanus (Artapanus): quotation, high confidence ### Translation notes - Artapanus, via Polyhistor. The name is linked with ἑρμηνεία, "interpretation". ### Citation (SBL) Eusebius, Praep. ev. 9.27.6 (Dindorf 1:499; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-27-6). ## Preparation for the Gospel 9.27.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-27-7 - Source: Dindorf 1:499–500 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Chenephres sends Moses against the Ethiopians to be killed. ### Greek text τὸν δὲ Χενεφρῆν ὁρῶντα τὴν ἀρετὴν τοῦ Μωΰσου φθονῆσαι αὐτῷ, καὶ ζητεῖν αὐτὸν ἐπʼ εὐλόγῳ αἰτίᾳ τινὶ ἀνελεῖν. καὶ δή ποτε τῶν Αἰθιόπων ἐπιστρατευσαμένων τῇ Αἰγύπτῳ τὸν Χενεφρῆν ὑπολαβόντα εὑρηκέναι καιρὸν εὔθετον πέμψαι τὸν Μώϋσον ἐπʼ αὐτοὺς στρατηγὸν μετὰ δυνάμεως· τὸ δὲ τῶν γεωργῶν αὐτῷ συστῆσαι πλῆθος, ὑπολαβόντα ῥᾳδίως αὐτὸν διὰ τὴν τῶν στρατιωτῶν ἀσθένειαν ὑπὸ τῶν πολεμίων ἀναιρεθήσεσθαι. ### English translation (Claude) But Chenephres, seeing Mouysos's excellence, envied him and sought to kill him on some plausible pretext. And when the Ethiopians once invaded Egypt, Chenephres, thinking he had found a fitting opportunity, sent Mouysos against them as general with an army; he enrolled for him the mass of farmers, supposing that because of the weakness of the soldiers he would easily be killed by the enemy. ### Extrabiblical texts - Artapanus (Artapanus): quotation, high confidence ### Translation notes - Artapanus, via Polyhistor. ### Citation (SBL) Eusebius, Praep. ev. 9.27.7 (Dindorf 1:499–500; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-27-7). ## Preparation for the Gospel 9.27.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-27-8 - Source: Dindorf 1:500 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses campaigns from the Hermopolite nome; the war lasts ten years. ### Greek text τὸν δὲ Μώϋσον ἐλθόντα ἐπὶ τὸν Ἑρμοπολίτην ὀνομαζόμενον νομὸν, ἔχοντα περὶ δέκα μυριάδας γεωργῶν, αὐτοῦ καταστρατοπεδεῦσαι· πέμψαι δὲ στρατηγοὺς τοὺς προκαθεδουμένους τῆς χώρας, οὓς δὴ πλεονεκτεῖν ἐπιφανῶς κατὰ τὰς μάχας· λέγειν δέ φησιν Ἡλιουπολίτας τὸν πόλεμον τοῦτον ἔτη δέκα. ### English translation (Claude) Mouysos came to the so-called Hermopolite nome with about a hundred thousand farmers and encamped there; he sent generals to occupy the country in advance, who won conspicuous advantages in the battles. He says the people of Heliopolis say this war lasted ten years. ### Extrabiblical texts - Artapanus (Artapanus): quotation, high confidence ### Translation notes - Artapanus, via Polyhistor. ### Citation (SBL) Eusebius, Praep. ev. 9.27.8 (Dindorf 1:500; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-27-8). ## Preparation for the Gospel 9.27.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-27-9 - Source: Dindorf 1:500 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses founds Hermopolis and consecrates the ibis. ### Greek text τοὺς οὖν περὶ τὸν Μώϋσον διὰ τὸ μέγεθος τῆς στρατιᾶς πόλιν ἐν τούτῳ κτίσαι τῷ τόπῳ καὶ τὴν ἶβιν ἐν αὐτῇ καθιερῶσαι, διὰ τὸ ταύτην τὰ βλάπτοντα ζῷα τοὺς ἀνθρώπους ἀναιρεῖν. προσαγορεῦσαι δὲ αὐτὴν Ἑρμοῦ πόλιν. ### English translation (Claude) So Mouysos and his men, because of the size of the army, founded a city in that place and consecrated the ibis in it, because this bird kills the creatures harmful to men; and they called it Hermopolis. ### Extrabiblical texts - Artapanus (Artapanus): quotation, high confidence ### Translation notes - Artapanus, via Polyhistor. ### Citation (SBL) Eusebius, Praep. ev. 9.27.9 (Dindorf 1:500; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-27-9). ## Preparation for the Gospel 9.27.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-27-10 - Source: Dindorf 1:500 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Ethiopians and priests learn circumcision from Moses. ### Greek text οὕτω δὴ τοὺς Αἰθίοπας, καίπερ ὄντας πολεμίους, στέρξαι τὸν Μώϋσον ὥστε καὶ τὴν περιτομὴν τῶν αἰδοίων παρʼ ἐκείνου μαθεῖν· οὐ μόνον δὲ τούτους, ἀλλὰ καὶ τοὺς ἱερεῖς ἅπαντας. ### English translation (Claude) The Ethiopians, though enemies, came to love Mouysos so much that they learned circumcision of the private parts from him; and not they alone, but all the priests as well. ### Extrabiblical texts - Artapanus (Artapanus): quotation, high confidence ### Translation notes - Artapanus, via Polyhistor. ### Citation (SBL) Eusebius, Praep. ev. 9.27.10 (Dindorf 1:500; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-27-10). ## Preparation for the Gospel 9.27.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-27-11 - Source: Dindorf 1:500 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Chenephres disperses Moses' army. ### Greek text τὸν δὲ Χενεφρῆν, λυθέντος τοῦ πολέμου, λόγῳ μὲν αὐτὸν ἀποδέξασθαι, ἔργῳ δὲ ἐπιβουλεύειν. παρελόμενον γοῦν αὐτοῦ τοὺς ὄχλους τοὺς μὲν ἐπὶ τὰ ὅρια τῆς Αἰθιοπίας πέμψαι προφυλακῆς χάριν, τοῖς δὲ προστάξαι τὸν ἐν Δῖός πόλει ναὸν ἐξ ὀπτῆς πλίνθου κατεσκευασμένον καθαιρεῖν, ἕτερον δὲ λίθινον κατασκευάσαι τὸ πλησίον ὄρος λατομήσαντας ’ τάξαι δὲ ἐπὶ τῆς οἰκοδομίας ἐπιστάτην Ναχέρωτα. ### English translation (Claude) When the war was over, Chenephres welcomed him in word but plotted against him in deed. Taking his troops away from him, he sent some to the borders of Ethiopia as a guard, and ordered others to pull down the temple at Diospolis, which was built of baked brick, and to build another of stone, quarrying the nearby mountain; and he set Nacheros over the building as overseer. ### Extrabiblical texts - Artapanus (Artapanus): quotation, high confidence ### Translation notes - Artapanus, via Polyhistor. ### Citation (SBL) Eusebius, Praep. ev. 9.27.11 (Dindorf 1:500; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-27-11). ## Preparation for the Gospel 9.27.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-27-12 - Source: Dindorf 1:500–501 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Chenephres founds the Apis cult to obscure Moses' work. ### Greek text τὸν δὲ ἐλθόντα μετὰ Μωΰσου εἰς Μέμφιν πυθέσθαι παρʼ αὐτοῦ εἴ τι ἄλλο ἐστὶν εὔχρηστον τοῖς ἀνθρώποις· τὸν δὲ φάναι γένος τῶν βοῶν, διὰ τὸ τὴν γῆν ὑπὸ τούτων ἀροῦσθαι· τὸν δὲ Χενεφρῆν, προσαγορεύσαντα ταῦρον Ἄπιν, κελεῦσαι ἱερὸν αὐτοῦ τοὺς ὄχλους καθιδρύσασθαι, καὶ τὰ ζῷα τὰ καθιερωθέντα ὑπὸ τοῦ Μωΰσου κελεύειν ἐκεῖ φέροντας θάπτειν, κατακρύπτειν θέλοντα τὰ τοῦ Μωΰσου ἐπινοήματα. ### English translation (Claude) When Chenephres came with Mouysos to Memphis, he asked him whether there was anything else useful to mankind; he said the breed of oxen, because the land is ploughed by them. Chenephres named a bull Apis and ordered the crowds to found a temple for it, and ordered them to bring the animals consecrated by Mouysos there and bury them, wishing to conceal Mouysos's inventions. ### Extrabiblical texts - Artapanus (Artapanus): quotation, high confidence ### Translation notes - Artapanus, via Polyhistor. ### Citation (SBL) Eusebius, Praep. ev. 9.27.12 (Dindorf 1:500–501; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-27-12). ## Preparation for the Gospel 9.27.13 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-27-13 - Source: Dindorf 1:501 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Chenephres plots Moses' murder. ### Greek text ἀποξενωσάντων δὲ αὐτὸν τῶν Αἰγυπτίων ὁρκωμοτῆσαι τοὺς φίλους μὴ ἐξαγγεῖλαι τῷ Μωΰσῳ τὴν ἐπισυνισταμένην αὐτῷ ἐπιβουλὴν καὶ προβαλέσθαι τοὺς ἀναιρήσοντας αὐτόν. ### English translation (Claude) When the Egyptians had become estranged from him, he bound his friends by oath not to report to Mouysos the plot being formed against him, and to put forward men to kill him. ### Extrabiblical texts - Artapanus (Artapanus): quotation, high confidence ### Translation notes - Artapanus, via Polyhistor. ### Citation (SBL) Eusebius, Praep. ev. 9.27.13 (Dindorf 1:501; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-27-13). ## Preparation for the Gospel 9.27.14 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-27-14 - Source: Dindorf 1:501 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Chanethothes agrees to kill Moses. ### Greek text μηδενὸς δʼ ὑπακούσαντος ὀνειδίσαι τὸν Χενεφρῆν Χανεθώθην, τὸν μάλιστα προσαγορευόμενον ὑπʼ αὐτοῦ· τὸν δὲ ὀνειδισθέντα ὑποσχέσθαι τὴν ἐπίθεσιν, λαβόντα καιρόν. ### English translation (Claude) When no one obeyed, Chenephres reproached Chanethothes, the one he had most particularly addressed; and he, reproached, promised to make the attack when he found an opportunity. ### Extrabiblical texts - Artapanus (Artapanus): quotation, high confidence ### Translation notes - Artapanus, via Polyhistor. ### Citation (SBL) Eusebius, Praep. ev. 9.27.14 (Dindorf 1:501; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-27-14). ## Preparation for the Gospel 9.27.15 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-27-15 - Source: Dindorf 1:501 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Merris dies; Moses and Chanethothes are sent to bury her. ### Greek text ὑπὸ δὲ τοῦτον τὸν καιρὸν τῆς Μέρριδος τελευτησάσης ὑποσχέσθαι τὸν Χενεφρὴν τῷ τε Μωΰσῳ καὶ τῷ Χανεθώθῃ τὸ σῶμα διακομίσαντας εἰς τοὺς ὑπὲρ Αἴγυπτον τόπους θάψαι, ὑπολαβόντα τὸν Μώϋσον ὑπὸ τοῦ Χανεθὼθ ἀναιρεθήσεσθαι. ### English translation (Claude) About this time Merris died, and Chenephres charged Mouysos and Chanethothes to carry the body to the regions beyond Egypt and bury it, supposing that Mouysos would be killed by Chanethothes. ### Extrabiblical texts - Artapanus (Artapanus): quotation, high confidence ### Translation notes - Artapanus, via Polyhistor. ### Citation (SBL) Eusebius, Praep. ev. 9.27.15 (Dindorf 1:501; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-27-15). ## Preparation for the Gospel 9.27.16 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-27-16 - Source: Dindorf 1:501 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses buries Merris and names Meroe. ### Greek text πορευομένων δὲ αὐτῶν τὴν ἐπιβουλὴν τῷ Μωΰσῳ τῶν συνειδότων ἐξαγγεῖλαί τινα· τὸν δὲ φυλάσσοντα αὐτὸν τὴν μὲν Μέρριν θάψαι, τὸν δὲ ποταμὸν καὶ τὴν ἐν ἐκείνῳ πόλιν Μερόην προσαγορεῦσαι. τιμᾶσθαι δὲ τὴν Μέρριν ταύτην ὑπὸ τῶν ἐγχωρίων οὐκ ἔλαττον ἢ τὴν Ἶσιν. ### English translation (Claude) As they were going, one of those who knew of the plot reported it to Mouysos; and he, keeping guard over himself, buried Merris and named the river and the city on it Meroe. This Merris is honored by the inhabitants no less than Isis. ### Extrabiblical texts - Artapanus (Artapanus): quotation, high confidence ### Translation notes - Artapanus, via Polyhistor. ### Citation (SBL) Eusebius, Praep. ev. 9.27.16 (Dindorf 1:501; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-27-16). ## Preparation for the Gospel 9.27.17 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-27-17 - Source: Dindorf 1:501 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Aaron advises Moses to flee. ### Greek text Ἀάρωνα δὲ τὸν τοῦ Μωΰσου ἀδελφὸν τὰ περὶ τὴν ἐπιβουλὴν ἐπιγνόντα συμβουλεῦσαι τῷ ἀδελφῷ φυγεῖν εἰς τὴν Ἀραβίαν· τὸν δὲ πεισθέντα, ἀπὸ Μέμφεως τὸν Νεῖλον διαπλεύσαντα, ἀπαλλάσσεσθαι εἰς τὴν Ἀραβίαν. ### English translation (Claude) Aaron, Mouysos's brother, learning of the plot, advised his brother to flee to Arabia; and he, persuaded, crossed the Nile from Memphis and set off for Arabia. ### Scripture references - Exod 2:15: echo, medium confidence ### Extrabiblical texts - Artapanus (Artapanus): quotation, high confidence ### Translation notes - Artapanus, via Polyhistor. ### Citation (SBL) Eusebius, Praep. ev. 9.27.17 (Dindorf 1:501; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-27-17). ## Preparation for the Gospel 9.27.18 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-27-18 - Source: Dindorf 1:501 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses kills Chanethothes in self-defense. ### Greek text τὸν δὲ Χανεθώθην πυθόμενον τοῦ Μωΰσου τὴν φυγὴν ἐνεδρεύειν ὡς ἀναιρήσοντα· ἰδόντα δὲ ἐρχόμενον σπάσασθαι τὴν μάχαιραν ἐπʼ αὐτὸν, τὸν δὲ Μώϋσον προκαταταχήσαντα τήν τε χεῖρα κατασχεῖν αὐτοῦ καὶ σπασάμενον τὸ ξίφος φονεῦσαι τὸν Χανεθώθην· ### English translation (Claude) Chanethothes, learning of Mouysos's flight, lay in ambush to kill him; and seeing him coming he drew his dagger against him; but Mouysos was too quick for him, seized his hand, drew the sword, and killed Chanethothes. ### Scripture references - Exod 2:12: echo, medium confidence ### Extrabiblical texts - Artapanus (Artapanus): quotation, high confidence ### Translation notes - Artapanus, via Polyhistor. ### Citation (SBL) Eusebius, Praep. ev. 9.27.18 (Dindorf 1:501; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-27-18). ## Preparation for the Gospel 9.27.19 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-27-19 - Source: Dindorf 1:501–502 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses marries Raguel's daughter; Raguel has the Arabs raid Egypt. ### Greek text διεκδρᾶναι δὲ εἰς τὴν Ἀραβίαν, καὶ Ῥαγουήλῳ τῷ τῶν τόπων ἄρχοντι συμβιοῦν, λαβόντα τὴν ἐκείνου θυγατέρα· τὸν δὲ Ῥαγουῆλον βούλεσθαι στρατεύειν ἐπὶ τοὺς Αἰγυπτίους, κατάγειν βουλόμενον τὸν Μώϋσον, καὶ τὴν δυναστείαν τῇ τε θυγατρὶ καὶ τῷ γαμβρῷ κατασκευάσαι· τὸν δὲ Μώϋσον ἀποκωλῦσαι, στοχαζόμενον τῶν ὁμοφύλων ’ τὸν δὲ Ῥαγουῆλον διακωλύοντα στρατεύειν τοῖς Ἄραψι προστάξαι λῃστεύειν τὴν Αἴγυπτον. ### English translation (Claude) He escaped to Arabia and lived with Raguel, the ruler of the region, taking his daughter as wife. Raguel wanted to campaign against the Egyptians, wishing to bring Mouysos back and to secure the rule for his daughter and son-in-law; but Mouysos prevented it, having regard for his own people; and Raguel, being prevented from campaigning, ordered the Arabs to raid Egypt. ### Scripture references - Exod 2:15: allusion, high confidence - Exod 2:21: allusion, high confidence ### Extrabiblical texts - Artapanus (Artapanus): quotation, high confidence ### Translation notes - Artapanus, via Polyhistor. ### Citation (SBL) Eusebius, Praep. ev. 9.27.19 (Dindorf 1:501–502; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-27-19). ## Preparation for the Gospel 9.27.20 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-27-20 - Source: Dindorf 1:502 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Chenephres dies of elephantiasis. ### Greek text ὑπὸ δὲ τὸν αὐτὸν χρόνον καὶ τὸν Χενεφρῆν πρῶτον ἁπάντων ἀνθρώπων ἐλεφαντιάσαντα μεταλλάξαι ’ τούτῳ δὲ τῷ πάθει περιπεσεῖν διὰ τὸ τοὺς Ἰουδαίους προστάξαι σινδόνας ἀμφιέννυσθαι, ἐρεᾶν δʼ ἐσθῆτα μὴ ἀμπέχεσθαι, ὅπως ὄντες ἐπίσημοι κολάζωνται ὑπʼ αὐτοῦ. ### English translation (Claude) About the same time Chenephres, the first of all men to suffer elephantiasis, died; he fell into this affliction because he had ordered the Jews to wear linen garments and not to put on woolen clothing, so that, being conspicuous, they might be punished by him. ### Scripture references - Exod 2:23: echo, medium confidence ### Extrabiblical texts - Artapanus (Artapanus): quotation, high confidence ### Translation notes - Artapanus, via Polyhistor. ### Citation (SBL) Eusebius, Praep. ev. 9.27.20 (Dindorf 1:502; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-27-20). ## Preparation for the Gospel 9.27.21 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-27-21 - Source: Dindorf 1:502 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Artapanus's version of the burning bush and Moses' call. ### Greek text τὸν δὲ Μώϋσον εὔχεσθαι τῷ θεῷ, ἤδη ποτὲ τοὺς λαοὺς παῦσαι τῶν κακοπαθειῶν. ἱλασκομένου δʼ αὐτοῦ αἰφνιδίως φησὶν ἐκ τῆς γῆς πῦρ ἀναφθῆναι, καὶ τοῦτο κάεσθαι, μήτε ὕλης μήτε ἄλλης τινὸς ξυλείας οὔσης ἐν τῷ τόπῳ. τὸν δὲ Μώϋσον δείσαντα τὸ γεγονὸς φεύγειν· φωνὴν δʼ αὐτῷ θείαν εἰπεῖν στρατεύειν ἐπʼ Αἴγυπτον, καὶ τοὺς Ἰουδαίους διασώσαντα εἰς τὴν ἀρχαίαν ἀγαγεῖν πατρίδα. ### English translation (Claude) Mouysos prayed to God to stop the peoples' sufferings at last. And as he was entreating, he says, fire was suddenly kindled from the earth and kept burning, though there was neither wood nor any other timber in the place. Mouysos, afraid at what had happened, fled; but a divine voice told him to march against Egypt, rescue the Jews, and lead them to their ancient homeland. ### Scripture references - Exod 3:2: allusion, high confidence - Exod 3:10: allusion, high confidence ### Extrabiblical texts - Artapanus (Artapanus): quotation, high confidence ### Translation notes - Artapanus, via Polyhistor. ### Citation (SBL) Eusebius, Praep. ev. 9.27.21 (Dindorf 1:502; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-27-21). ## Preparation for the Gospel 9.27.22 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-27-22 - Source: Dindorf 1:502 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses returns and demands the release of the Jews. ### Greek text τὸν δὲ θαρρήσαντα δύναμιν πολεμίαν ἐπάγειν διαγνῶναι τοῖς Αἰγυπτίοις. πρῶτον δὲ πρὸς Ἀάρωνα τὸν ἀδελφὸν ἐλθεῖν· τὸν δὲ βασιλέα τῶν Αἰγυπτίων πυθόμενον τὴν τοῦ Μωΰσου παρουσίαν καλέσαι πρὸς αὑτὸν, καὶ πυνθάνεσθαι ἐφʼ ὅ τι ἥκοι ’ τὸν δὲ φάναι, διότι προστάσσειν αὐτῷ τὸν τῆς οἰκουμένης δεσπότην ἀπολῦσαι τοὺς Ἰουδαίους. ### English translation (Claude) Taking courage, he resolved to lead a hostile force against the Egyptians. First he went to Aaron his brother. The king of the Egyptians, learning of Mouysos's arrival, summoned him and asked why he had come; and he said, because the Lord of the world commanded him to release the Jews. ### Scripture references - Exod 4:27: allusion, high confidence - Exod 5:1: allusion, high confidence ### Extrabiblical texts - Artapanus (Artapanus): quotation, high confidence ### Translation notes - Artapanus, via Polyhistor. ### Citation (SBL) Eusebius, Praep. ev. 9.27.22 (Dindorf 1:502; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-27-22). ## Preparation for the Gospel 9.27.23 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-27-23 - Source: Dindorf 1:502 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses is imprisoned; the prison doors open by themselves. ### Greek text τὸν δὲ πυθόμενον εἰς φυλακὴν αὐτὸν καθεῖρξαι. νυκτὸς δὲ ἐπιγενομένης τάς τε θύρας πάσας αὐτομάτως ἀνοιχθῆναι τοῦ δεσμωτηρίου καὶ τῶν φυλάκων οὓς μὲν τελευτῆσαι, τινὰς δὲ ὑπὸ τοῦ ὕπνου παρεθῆναι, τά τε ὅπλα κατεαγῆναι. ### English translation (Claude) When the king heard this, he shut him up in prison. But when night came, all the doors of the prison opened of their own accord, and of the guards some died, some were overcome by sleep, and their weapons were broken. ### Extrabiblical texts - Artapanus (Artapanus): quotation, high confidence ### Translation notes - Artapanus, via Polyhistor. ### Citation (SBL) Eusebius, Praep. ev. 9.27.23 (Dindorf 1:502; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-27-23). ## Preparation for the Gospel 9.27.24 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-27-24 - Source: Dindorf 1:502–503 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses wakes the king, who asks God's name. ### Greek text ἐξελθόντα δὲ τὸν Μώϋσον ἐπὶ τὰ βασίλεια ἐλθεῖν· εὑρόντα δὲ ἀνεῳγμένας τὰς θύρας εἰσελθεῖν, καὶ ἐνθάδε τῶν φυλάκων παρειμένων τὸν βασιλέα ἐξεγεῖραι. τὸν δὲ ἐκπλαγέντα ἐπὶ τῷ γεγονότι κελεῦσαι τῷ Μωΰσῳ τὸ τοῦ πέμψαντος αὐτὸν θεοῦ εἰπεῖν ὄνομα, διαχλευάσαντα αὐτόν· ### English translation (Claude) Mouysos went out and came to the palace; finding the doors open he went in, and, the guards there too being overcome, he woke the king. The king, astounded at what had happened, ordered Mouysos, mockingly, to tell him the name of the God who had sent him. ### Scripture references - Exod 3:13: echo, medium confidence ### Extrabiblical texts - Artapanus (Artapanus): quotation, high confidence ### Translation notes - Artapanus, via Polyhistor. ### Citation (SBL) Eusebius, Praep. ev. 9.27.24 (Dindorf 1:502–503; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-27-24). ## Preparation for the Gospel 9.27.25 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-27-25 - Source: Dindorf 1:503 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Hearing the divine name, the king falls speechless. ### Greek text τὸν δὲ προσκύψαντα πρὸς τὸ οὖς εἰπεῖν, ἀκούσαντα δὲ τὸν βασιλέα πεσεῖν ἄφωνον, διακρατηθέντα δὲ ὑπὸ τοῦ Μωΰσου πάλιν ἀναβιῶσαι· ### English translation (Claude) He bent down and spoke it into his ear; and the king, hearing it, fell speechless, but, held fast by Mouysos, came back to life. ### Extrabiblical texts - Artapanus (Artapanus): quotation, high confidence ### Translation notes - Artapanus, via Polyhistor. ### Citation (SBL) Eusebius, Praep. ev. 9.27.25 (Dindorf 1:503; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-27-25). ## Preparation for the Gospel 9.27.26 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-27-26 - Source: Dindorf 1:503 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A priest who scorns the written name dies. ### Greek text γράψαντα δὲ τοὔνομα εἰς δέλτον κατασφραγίσασθαι· τῶν δὲ ἱερέων τὸν ἐκφαυλίσαντα ἐν τῇ πινακίδι τὰ γεγραμμένα μετὰ σπασμοῦ τὸν βίον ἐκλιμπάνειν· ### English translation (Claude) He wrote the name on a tablet and sealed it; and one of the priests, who made light of what was written on the tablet, died in convulsions. ### Extrabiblical texts - Artapanus (Artapanus): quotation, high confidence ### Translation notes - Artapanus, via Polyhistor. ### Citation (SBL) Eusebius, Praep. ev. 9.27.26 (Dindorf 1:503; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-27-26). ## Preparation for the Gospel 9.27.27 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-27-27 - Source: Dindorf 1:503 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The staff becomes a serpent. ### Greek text εἰπεῖν τε τὸν βασιλέα σημεῖόν τι αὐτῷ ποιήσαι· τὸν δὲ Μώϋσον ἣν εἶχε ῥάβδον ἐκβαλόντα ὄφιν ποιῆσαι ’ πτοηθέντων δὲ πάντων, ἐπιλαβόμενον τῆς οὐρᾶς ἀνελέσθαι, καὶ πάλιν ῥάβδον ποιῆσαι· ### English translation (Claude) The king told him to perform some sign for him; and Mouysos threw down the staff he had and made it a serpent; and when all were terrified, he took it by the tail, picked it up, and made it a staff again. ### Scripture references - Exod 4:3: allusion, high confidence - Exod 4:4: allusion, high confidence - Exod 7:10: allusion, high confidence ### Extrabiblical texts - Artapanus (Artapanus): quotation, high confidence ### Translation notes - Artapanus, via Polyhistor. ### Citation (SBL) Eusebius, Praep. ev. 9.27.27 (Dindorf 1:503; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-27-27). ## Preparation for the Gospel 9.27.28 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-27-28 - Source: Dindorf 1:503 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses strikes the Nile, which floods and putrefies. ### Greek text προελθόντα δὲ μικρὸν τὸν Νεῖλον τῇ ῥάβδῳ πατάξαι ’ τὸν δὲ ποταμὸν πολύχουν γενόμενον κατακλύζειν ὅλην τὴν Αἴγυπτον· ἀπὸ τότε δὲ καὶ τὴν κατάβασιν αὐτοῦ γίνεσθαι· συναγαγὸν δὲ τὸ ὕδωρ ἀποζέσαι καὶ τὰ ποτάμια διαφθεῖραι ζῷα, τούς τε λαοὺς διὰ τὴν δίψαν φθείρεσθαι. ### English translation (Claude) Going forward a little, he struck the Nile with the staff; and the river, swelling, flooded all Egypt; and from that time its annual flooding began. The water, gathered into pools, putrefied and killed the river creatures, and the people perished from thirst. ### Scripture references - Exod 7:20: allusion, high confidence - Exod 7:21: allusion, high confidence ### Extrabiblical texts - Artapanus (Artapanus): quotation, high confidence ### Translation notes - Artapanus, via Polyhistor. ### Citation (SBL) Eusebius, Praep. ev. 9.27.28 (Dindorf 1:503; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-27-28). ## Preparation for the Gospel 9.27.29 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-27-29 - Source: Dindorf 1:503 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The king promises release; Moses restores the river. ### Greek text τὸν δὲ βασιλέα, τούτων γενομένων τῶν τεράτων, φάναι μετὰ μῆνα τοὺς λαοὺς ἀπολύσειν, ἐὰν ἀποκαταστήσῃ τὸν ποταμόν ’ τὸν δὲ Μώϋσον πάλιν τῇ ῥάβδῳ πατάξαντα τὸ ὕδωρ συστεῖλαι τὸ ῥεῦμα. ### English translation (Claude) When these wonders had happened, the king said he would release the peoples after a month if he restored the river; and Mouysos, striking the water again with the staff, checked the flow. ### Scripture references - Exod 8:8: echo, medium confidence ### Extrabiblical texts - Artapanus (Artapanus): quotation, high confidence ### Translation notes - Artapanus, via Polyhistor. ### Citation (SBL) Eusebius, Praep. ev. 9.27.29 (Dindorf 1:503; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-27-29). ## Preparation for the Gospel 9.27.30 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-27-30 - Source: Dindorf 1:503 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Egyptian priests imitate the signs. ### Greek text τούτου δὲ γενομένου τὸν βασιλέα τοὺς ἱερεῖς τοὺς ὑπὲρ Μέμφιν καλέσαι, καὶ φάναι αὐτοὺς ἀναιρήσειν, καὶ τὰ ἱερὰ κατασκάψειν, ἐὰν μὴ καὶ αὐτοὶ τερατουργήσωσί τι. τοὺς δὲ τότε διά τινων μαγγάνων καὶ ἐπαοιδῶν δράκοντα ποιῆσαι καὶ τὸν ποταμὸν μεταχρῶσαι. ### English translation (Claude) When this had been done, the king summoned the priests from above Memphis and said he would kill them and demolish the temples unless they too worked some wonder. They then, by certain charms and incantations, made a serpent and changed the color of the river. ### Scripture references - Exod 7:11: allusion, high confidence - Exod 7:22: allusion, high confidence ### Extrabiblical texts - Artapanus (Artapanus): quotation, high confidence ### Translation notes - Artapanus, via Polyhistor. ### Citation (SBL) Eusebius, Praep. ev. 9.27.30 (Dindorf 1:503; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-27-30). ## Preparation for the Gospel 9.27.31 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-27-31 - Source: Dindorf 1:503–504 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plagues of flying insects and sores. ### Greek text τὸν δὲ βασιλέα φρονηματισθέντα ἐπὶ τῷ γεγονότι, πάσῃ τιμωρίᾳ καὶ κολάσει καταικίζειν τοὺς Ἰουδαίους. τὸν δὲ Μώϋσον ταῦτα ὁρῶντα ἄλλα τε σημεῖα ποιήσαι καὶ πατάξαντα τὴν γῆν τῇ ῥάβδῳ ζῷόν τι πτηνὸν ἀνεῖναι λυμαίνεσθαι τοὺς Αἰγυπτίους, πάντα τε ἐξελκωθῆναι τὰ σώματα. τῶν δὲ ἰατρῶν μὴ δυναμένων ἰᾶσθαι τοὺς κάμνοντας, οὕτω πάλιν ἀνέσεως τυχεῖν τοὺς Ἰουδαίους. ### English translation (Claude) The king, elated at what had happened, maltreated the Jews with every punishment and penalty. Mouysos, seeing this, worked other signs; and striking the earth with the staff he sent up a winged creature to ravage the Egyptians, and all their bodies broke out in sores. When the physicians could not heal the sufferers, the Jews again obtained relief. ### Scripture references - Exod 8:21: allusion, medium confidence - Exod 9:10: allusion, high confidence ### Extrabiblical texts - Artapanus (Artapanus): quotation, high confidence ### Translation notes - Artapanus, via Polyhistor. ### Citation (SBL) Eusebius, Praep. ev. 9.27.31 (Dindorf 1:503–504; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-27-31). ## Preparation for the Gospel 9.27.32 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-27-32 - Source: Dindorf 1:504 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Frogs, locusts, gnats; the staff is honored in Egyptian temples. ### Greek text πάλιν τε τὸν Μώϋσον βάτραχον διὰ τῆς ῥάβδου ἀνεῖναι, πρὸς δὲ τούτοις ἀκρίδας καὶ σκνίφας. διὰ τοῦτο δὲ καὶ τοὺς Αἰγυπτίους τὴν ῥάβδον ἀνατιθέναι εἰς πᾶν ἱερὸν, ὁμοίως δὲ καὶ τῇ Ἴσιδι, διὰ τὸ τὴν γῆν εἶναι Ἶσιν, παιομένην δὲ τῇ ῥάβδῳ τὰ τέρατα ἀνεῖναι. ### English translation (Claude) Again Mouysos sent up frogs by the staff, and besides these locusts and gnats. For this reason the Egyptians dedicate the staff in every temple, and likewise to Isis, because the earth is Isis, and when struck by the staff it sent up the wonders. ### Scripture references - Exod 8:6: allusion, high confidence - Exod 8:17: allusion, high confidence - Exod 10:13: allusion, high confidence ### Extrabiblical texts - Artapanus (Artapanus): quotation, high confidence ### Translation notes - Artapanus, via Polyhistor. ### Citation (SBL) Eusebius, Praep. ev. 9.27.32 (Dindorf 1:504; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-27-32). ## Preparation for the Gospel 9.27.33 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-27-33 - Source: Dindorf 1:504 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Hail and earthquakes. ### Greek text τοῦ δὲ βασιλέως ἔτι ἀφρονουμένου τὸν Μώϋσον χάλαζάν τε καὶ σεισμοὺς διὰ νυκτὸς ἀποτελέσαι, ὥστε τοὺς τὸν σεισμὸν φεύγοντας ἀπὸ τῆς χαλάζης ἀναιρεῖσθαι, τούς τε τὴν χάλαζαν ἐκκλίνοντας ὑπὸ τῶν σεισμῶν διαφθείρεσθαι. συμπεσεῖν δὲ τότε τὰς μὲν οἰκίας πάσας τῶν τε ναῶν τοὺς πλείστους. ### English translation (Claude) As the king still acted senselessly, Mouysos brought about hail and earthquakes by night, so that those fleeing the earthquake were killed by the hail, and those avoiding the hail were destroyed by the earthquakes. At that time all the houses and most of the temples collapsed. ### Scripture references - Exod 9:23: allusion, high confidence ### Extrabiblical texts - Artapanus (Artapanus): quotation, high confidence ### Translation notes - Artapanus, via Polyhistor. ### Citation (SBL) Eusebius, Praep. ev. 9.27.33 (Dindorf 1:504; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-27-33). ## Preparation for the Gospel 9.27.34 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-27-34 - Source: Dindorf 1:504 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Jews leave with the Egyptians' goods and reach the Red Sea. ### Greek text τελευταῖον τοιαύταις συμφοραῖς περιπεσόντα τὸν βασιλέα τοὺς Ἰουδαίους ἀπολῦσαι ’ τοὺς δὲ χρησαμένους παρὰ τῶν Αἰγυπτίων πολλὰ μὲν ἐκπώματα, οὐκ ὀλίγον δὲ ἱματισμὸν ἄλλην τε παμπληθῆ γάζαν, διαβάντας τοὺς κατὰ τὴν Ἀραβίαν ποταμοὺς, καὶ διαβάντας ἱκανὸν τόπον ἐπὶ τὴν ἐρυθρὰν τριταίους ἐλθεῖν θάλασσαν. ### English translation (Claude) At last, having fallen into such calamities, the king released the Jews; and they, having borrowed from the Egyptians many drinking cups, much clothing, and a great quantity of other treasure, crossed the rivers toward Arabia, and after crossing a good stretch of country came on the third day to the Red Sea. ### Scripture references - Exod 12:31: allusion, high confidence - Exod 12:35: allusion, high confidence ### Extrabiblical texts - Artapanus (Artapanus): quotation, high confidence ### Translation notes - Artapanus, via Polyhistor. ### Citation (SBL) Eusebius, Praep. ev. 9.27.34 (Dindorf 1:504; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-27-34). ## Preparation for the Gospel 9.27.35 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-27-35 - Source: Dindorf 1:504 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Two Egyptian versions of the crossing. ### Greek text Μεμφίτας μὲν οὖν λέγειν ἔμπειρον ὄντα τὸν Μώϋσον τῆς χώρας τὴν ἄμπωτιν τηρήσαντα διὰ ξηρᾶς τῆς θαλάσσης τὸ πλῆθος περαιῶσαι. Ἡλιουπολίτας δὲ λέγειν ἐπικαταδραμεῖν τὸν βασιλέα μετὰ πολλῆς δυνάμεως, ἅμα καὶ τοῖς καθιερωμένοις ζῴοις, διὰ τὸ τὴν ὕπαρξιν τοὺς Ἰουδαίους τῶν Αἰγυπτίων χρησαμένους διακομίζειν. ### English translation (Claude) The people of Memphis say that Mouysos, knowing the country, watched for the ebb tide and took the multitude across the sea on dry ground. The people of Heliopolis say that the king rushed upon them with a large force, together with the consecrated animals, because the Jews were carrying off the property they had borrowed from the Egyptians. ### Scripture references - Exod 14:9: allusion, high confidence ### Extrabiblical texts - Artapanus (Artapanus): quotation, high confidence ### Translation notes - Artapanus, via Polyhistor. ### Citation (SBL) Eusebius, Praep. ev. 9.27.35 (Dindorf 1:504; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-27-35). ## Preparation for the Gospel 9.27.36 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-27-36 - Source: Dindorf 1:504–505 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The sea parts at Moses' staff. ### Greek text τῷ δὲ Μωΰσῳ θείαν φωνὴν γενέσθαι πατάξαι τὴν θάλασσαν τῇ ῥάβδῳ καὶ διαστῆναι. τὸν δὲ Μώϋσον ἀκούσαντα ἐπιθιγεῖν τῇ ῥάβδῳ τοῦ ὕδατος, καὶ οὕτω τὸ μὲν νᾶμα διαστῆναι, τὴν δὲ δύναμιν διὰ ξηρᾶς ὁδοῦ πορεύεσθαι. ### English translation (Claude) A divine voice came to Mouysos to strike the sea with the staff and it would part. Mouysos, hearing it, touched the water with the staff; and so the stream parted, and the host went through by a dry path. ### Scripture references - Exod 14:16: allusion, high confidence - Exod 14:21: allusion, high confidence - Exod 14:22: allusion, high confidence ### Extrabiblical texts - Artapanus (Artapanus): quotation, high confidence ### Translation notes - Artapanus, via Polyhistor. ### Citation (SBL) Eusebius, Praep. ev. 9.27.36 (Dindorf 1:504–505; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-27-36). ## Preparation for the Gospel 9.27.37 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-27-37 - Source: Dindorf 1:505 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Egyptians perish; manna in the desert; a description of Moses. ### Greek text συνεμβάντων δὲ τῶν Αἰγυπτίων καὶ διωκόντων φησὶ πῦρ αὐτοῖς ἐκ τῶν ἔμπροσθεν ἐκλάμψαι, τὴν δὲ θάλασσαν πάλιν τὴν ὁδὸν ἐπικλύσαι· τοὺς δὲ Αἰγυπτίους ὑπό τε τοῦ πυρὸς καὶ τῆς πλημμυρίδος πάντας διαφθαρῆναι· τοὺς δὲ Ἰουδαίους διαφυγόντας τὸν κίνδυνον τεσσαράκοντα ἔτη ἐν τῇ ἐρήμῳ διατρῖψαι, βρέχοντος αὐτοῖς τοῦ θεοῦ κρίμνον ὅμοιον ἐλύμῳ, χιόνι παραπλήσιον τὴν χρόαν. γεγονέναι δέ φησι τὸν Μώϋσον μακρὸν, πυρρακῆ, πολιὸν, κομήτην, ἀξιωματικόν. ταῦτα δὲ πρᾶξαι περὶ ἔτη ὄντα ὀγδοήκοντα ἐννέα.” ### English translation (Claude) When the Egyptians went in with them and pursued, he says, fire shone out against them from in front, and the sea flooded the path again; and the Egyptians were all destroyed by the fire and the flood. The Jews, escaping the danger, spent forty years in the desert, God raining on them a meal like millet, close to snow in color. He says Mouysos was tall, ruddy, grey-haired, long-haired, and of dignified bearing; and he did these things when he was about eighty-nine years old." ### Scripture references - Exod 14:24: allusion, medium confidence - Exod 14:28: allusion, high confidence - Exod 16:31: allusion, high confidence - Exod 16:35: allusion, high confidence - Exod 7:7: echo, medium confidence ### Extrabiblical texts - Artapanus (Artapanus): quotation, high confidence ### Translation notes - Artapanus, via Polyhistor. ### Citation (SBL) Eusebius, Praep. ev. 9.27.37 (Dindorf 1:505; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-27-37). ## Preparation for the Gospel 9.28.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-28-1 - Source: Dindorf 1:505–507 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Ezekiel the Tragedian (via Polyhistor) on Moses' birth, upbringing, flight, and marriage. ### Greek text “ Περὶ δὲ τοῦ τὸν Μώϋσον ἐκτεθῆναι ὑπὸ τῆς μητρὸς εἰς τὸ ἕλος καὶ ὑπὸ τῆς τοῦ βασιλέως θυγατρὸς ἀναιρεθῆναι καὶ τραφῆναι ἱστορεῖ καὶ Ἐζεκιῆλος ὁ τῶν τραγῳδιῶν ποιητὴς, ἄνωθεν ἀναλαβὼν τὴν ἱστορίαν ἀπὸ τῶν σὺν Ἰακὼβ παραγενομένων εἰς Αἴγυπτον πρὸς Ἰωσήφ. λέγει δὲ οὕτως, τὸν Μώϋσον παρεισάγων λέγοντα ἀφʼ οὗ δʼ Ἰακὼβ γῆν λιπὼν Χαναναίαν κατῆλθʼ ἔχων Αἴγυπτον ἑπτάκις δέκα ψυχὰς σὺν αὐτῷ, κἀπεγέννησεν πολὺν λαὸν κακῶς πράσσοντα καὶ τεθλιμμένον, ἐς ἄχρι τοῦτον τὸν χρόνον κακούμενον κακῶν ὑπʼ ἀνδρῶν καὶ δυναστείας χερός. ἰδὼν γὰρ ἡμῶν γένναν ἅλις ηὐξημένην δόλον καθʼ ἡμῶν πολὺν ἐμηχανήσατο βασιλεὺς Φαραὼ, τοὺς μὲν ἐν πλινθεύμασιν οἰκοδομίας τε βάρεσιν αἰκίζων βροτοὺς, πόλεις τʼ ἐπύργου, σφῶν ἕκατι δυσμόρων. ἔπειτα κηρύσσει μὲν Ἑβραίων γένει τἀρσενικὰ ῥίπτειν ποταμὸν ἐς βαθύρροον. ἐνταῦθα μήτηρ ἡ τεκοῦσʼ ἔκρυπτέ με τρεῖς μῆνας, ὡς ἔφασκεν. οὐ λαθοῦσα δὲ ὑπεξέθηκε, κόσμον ἀμφιθεῖσά μοι, παρʼ ἄκρα ποταμοῦ, λάσιον, εἰς ἕλος δασύ. Μαριὰμ δʼ ἀδελφή μου κατώπτευεν πέλας· κἄπειτα θυγάτηρ βασιλέως ἅβραις ὁμοῦ κατῆλθε λουτροῖς χρῶτα φαιδρῦναι νέον· ἰδοῦσα δʼ εὐθὺς καὶ λαβοῦσʼ ἀνείλετο, ἔγνω δʼ Ἑβραῖον ὄντα· καὶ λέγει τάδε Μαριὰμ ἀδελφὴ προσδραμοῦσα βασιλίδι, ‘θέλεις τροφόν σοι παιδὶ τῷδʼ εὕρω ταχὺ ἐκ Ἑβραίων;' ἡ δʼ ἐπέσπευσεν κόρην· μολοῦσα δʼ εἶπε μητρὶ, καὶ παρῆν ταχὺ αὐτή τε μήτηρ κἄλαβέν μʼ ἐς ἀγκάλας. εἶπεν δὲ θυγάτηρ βασιλέως ‘τοῦτον, γύναι, τρόφευε, κἀγὼ μισθὸν ἀποδώσω σέθεν. ὄνομα δὲ Μωσῆν ὠνόμαζε, τοῦ χάριν ὑγρὰς ἀνεῖλε ποταμίας ἀπʼ ᾐόνος. τούτοις μεθʼ ἕτερα ἐπιλέγει καὶ περὶ τούτων ὁ Ἐζεκιῆλος ἐν τῇ τραγῳδίᾳ, τὸν Μωυσῆν παρεισάγων λέγοντα Ἐπεὶ δὲ καιρὸς νηπίων παρῆλθέ μοι, ἦγέν με μήτηρ βασιλίδος πρὸς δώματα, ἅπαντα μυθεύσασα, καὶ λέξασά μοι γένος πατρῷον καὶ θεοῦ δωρήματα. ἕως μὲν οὖν τὸν παιδὸς εἴχομεν χρόνον, τροφαῖσι βασιλικαῖσι καὶ παιδεύμασιν ἅπανθʼ ὑπισχνεῖθʼ, ὡς ἀπὸ σπλάγχνων ἑῶν· ἐπεὶ δὲ πλήρης κόλπος ἡμερῶν παρῆν, ἐξῆλθον οἴκων βασιλικῶν, πρὸς ἔργα γὰρ θυμός μʼ ἄνωγε καὶ τέχνασμα βασιλέως·) ὁρῶ δὲ πρῶτον ἄνδρας ἐν χειρῶν νόμῳ, τὸν μὲν γεγῶθʼ Ἑβραῖον, ὃν δʼ Αἰγύπτιον. ἰδὼν δʼ ἐρήμους καὶ παρόντα μηδένα ἐρρυσάμην ἀδελφὸν, ὃν δʼ ἔκτεινʼ ἐγὼ, ἔκρυψα δʼ ἄμμῳ τοῦτον, ὥστε μὴ εἰσιδεῖν ἕτερόν τινʼ ἡμὰς κἀπογυμνῶσαι φόνον. τῇ ’παύριον δὲ πάλιν ἰδὼν ἄνδρας δύο, μάλιστα δʼ αὐτοὺς συγγενεῖς, πατουμένους, λέγω ῾τί τύπτεις ἀσθενέστερον σέθεν;᾿ ὁ δʼ εἶπεν ῾ἡμῖν τίς σʼ ἀπέστειλεν κριτὴν, ἢ᾿πιστάτην ἐνταῦθα; μὴ κτενεῖς σύ με, ὥσπερ τὸν ἐχθὲς ἄνδρα; ῾καὶ δείσας ἐγὼ ἔλεξα ῾πῶς ἐγένετο συμφανὲς τόδε;᾿ καὶ πάντα βασιλεῖ ταῦτʼ ἀπήγγειλεν ταχύ· ζητεῖ δὲ Φαραὼ τὴν ἐμὴν ψυχὴν λαβεῖν· ἐγὼ δʼ ἀκούσας ἐκποδὼν μεθίσταμαι, καὶ νῦν πλανῶμαι γῆν ἐπʼ ἀλλοτέρμονα. εἶτα περὶ τῶν τοῦ ῾Ραγουὴλ θυγατέρων οὕτως ἐπιβάλλει, ὁρῶ δὲ ταύτας ἑπτὰ παρθένους τινάς. ἐρωτήσαντός τε αὐτὰς τίνες εἴησαν αἱ παρθένοι φησὶν ἡ Σεπφώρα Λιβύη μὲν ἡ γῆ πᾶσα κλῄζεται, ξένε, οἰκοῦσι δʼ αὐτὴν φῦλα παντοίων γενῶν, Αἰθίοπες ἄνδρες μέλανες· ἄρχων δʼ ἐστὶ γῆς εἷς καὶ τύραννος καὶ στρατηλάτης μόνος. ἄρχει δὲ πόλεως τῆσδε καὶ κρίνει βροτοὺς ἱερεὺς, ὅς ἐστʼ ἐμοῦ τε καὶ τούτων πατήρ. εἶτα περὶ τοῦ ποτισμοῦ τῶν θρεμμάτων διελθὼν περὶ τοῦ τῆς Σεπφώρας ἐπιβάλλει γάμου, διʼ ἀμοιβαίων παρεισάγων τόν τε Χοὺμ καὶ τὴν Σεπφώραν λέγοντας, Σ. ὅμως κατειπεῖν χρή σε, Σεπφώρα, τάδε. Χ. ξένῳ πατήρ με τῷδʼ ἔδωκεν εὐνέτιν.” ### English translation (Claude) "About Moses' being put out by his mother in the marsh and taken up and reared by the king's daughter, Ezekiel the writer of tragedies also tells, taking up the story from the beginning, from those who came with Jacob into Egypt to Joseph. He speaks thus, bringing on Moses as speaker: 'Since Jacob left the land of Canaan and came down to Egypt, having seventy souls with him, and begot a great people, faring ill and afflicted, ill-treated to this very time by wicked men and the hand of power. For seeing our race grown great enough, King Pharaoh devised much craft against us: tormenting men with brickmaking and heavy labors of building, and he built towered cities by the work of us wretched ones. Then he proclaims to the race of the Hebrews to throw the male children into the deep-flowing river. Then the mother who bore me hid me three months, as she used to say; but, unable to escape notice, she put me out, wrapping clothing round me, by the edge of the river, in the thick marsh, overgrown. Miriam my sister kept watch nearby. And then the king's daughter came down with her maids to refresh her young skin with bathing; and seeing me she at once took me and lifted me up, and knew I was a Hebrew. And Miriam my sister, running up to the princess, says this: "Do you want me to find you quickly a nurse for this child from the Hebrews?" And she urged the girl on; she went and told our mother, and quickly my mother herself was there and took me in her arms. And the king's daughter said: "Nurse this child, woman, and I will pay you your wage." And she named him Moses, because she had taken him up from the wet bank of the river.' After these lines, Ezekiel in the tragedy goes on to speak of the following too, bringing on Moses as speaker: 'When the time of my infancy had passed, my mother brought me to the princess's palace, having first told me everything and declared to me my father's race and the gifts of God. As long as I was of the age of a child, she provided everything, with royal upbringing and education, as though I were from her own womb. But when the full round of days had come, I went out of the royal house, for my spirit and the king's contrivance urged me to deeds. I first see men fighting hand to hand, one a Hebrew, the other an Egyptian; and seeing them alone, with no one present, I rescued my brother and killed the other, and hid him in the sand, so that no one else should see us and lay the killing bare. On the next day, again seeing two men, and they kinsmen, beating each other, I say: "Why do you strike one weaker than yourself?" And he said: "Who sent you here as judge or overseer over us? Will you not kill me, as you did the man yesterday?" And in fear I said: "How did this become known?" And he quickly reported all this to the king; and Pharaoh seeks to take my life. Hearing this I take myself out of the way, and now I wander in a land of foreign borders.' Then about the daughters of Raguel he continues thus: 'I see these seven maidens.' And when he asks them who the maidens are, Sepphora says: 'Stranger, this whole land is called Libya, and it is inhabited by tribes of every race, black Ethiopian men; and there is one ruler of the land, sole king and general. This city is ruled, and men are judged, by a priest, who is father of me and of these.' Then, having gone through the watering of the flocks, he continues about Sepphora's marriage, bringing on Choum and Sepphora speaking in turn: 'Choum: Still, you must tell me this, Sepphora. Sepphora: My father gave me to this stranger as wife.'" ### Scripture references - Gen 46:27: allusion, high confidence - Exod 1:11: allusion, high confidence - Exod 1:22: allusion, high confidence - Exod 2:2: allusion, high confidence - Exod 2:3: allusion, high confidence - Exod 2:5: allusion, high confidence - Exod 2:7: allusion, high confidence - Exod 2:9: allusion, high confidence - Exod 2:10: allusion, high confidence - Exod 2:11: allusion, high confidence - Exod 2:12: allusion, high confidence - Exod 2:13: allusion, high confidence - Exod 2:14: allusion, high confidence - Exod 2:15: allusion, high confidence - Exod 2:16: allusion, high confidence - Exod 2:21: allusion, high confidence ### Extrabiblical texts - Clement of Alexandria, Strom. 1.23.155 (Miscellanies): echo, high confidence - Alexander Polyhistor, Alex. Polyh. (Alexander Polyhistor, On the Jews): quotation, high confidence - Ezekiel the Tragedian, Ezek. Trag. (Ezekiel the Tragedian, Exagoge): quotation, medium confidence ### Translation notes - Alexander Polyhistor, quoting Ezekiel the Tragedian, Exagoge. Several lines are also in Clement of Alexandria, Miscellanies 1.23.155–156. - The speaker letters in the last two lines are printed in reverse (Σ. before the first line, Χ. before the second); they are assigned here by sense. Who Choum is is unclear. - "She provided everything" translates a corrupt verb (ὑπισχνεῖθʼ) by sense. ### Citation (SBL) Eusebius, Praep. ev. 9.28.1 (Dindorf 1:505–507; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-28-1). ## Preparation for the Gospel 9.29.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-29-1 - Source: Dindorf 1:507–508 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Demetrius traces Zipporah's descent from Abraham through Keturah. ### Greek text “Δημήτριος δὲ περὶ τῆς ἀναιρέσεως τοῦ Αἰγυπτίου καὶ τῆς διαφορᾶς τῆς πρὸς τὸν μηνύσαντα τὸν τελευτήσαντα ὁμοίως τῷ τὴν ἱερὰν βίβλον γράψαντι ἱστόρησε· φυγεῖν μέντοι γε τὸν Μωσῆν εἰς Μαδιὰν, καὶ συνοικῆσαι ἐκεῖ τῇ Ἰοθὸρ θυγατρὶ Σεπφώρᾳ, ἣν εἶναι, ὅσα στοχάζεσθαι ἀπὸ τῶν ὀνομάτων, τῶν γενομένων ἐκ Χεττούρας, τοῦ Ἀβραὰμ γένους, ἐκ τοῦ Ἰεζὰν τοῦ γενομένου Ἀβραὰμ ἐκ Χεττούρας· ἐκ δὲ τοῦ Ἰεζὰν γενέσθαι Δαδὰν, ἐκ δὲ Δαδὰν Ῥαγουὴλ, ἐκ δὲ Ῥαγουὴλ Ἰοθὸρ καὶ Ἀβὰβ, ἐκ δὲ τοῦ Ἰοθὸρ Σεπφώραν, ἣν γήμαι Μωσῆν. ### English translation (Claude) "Demetrius related the killing of the Egyptian and the quarrel with the man who informed about the dead man in the same way as the writer of the sacred book; but he says that Moses fled to Midian and there married Sepphora, Jothor's daughter, who was, so far as one can conjecture from the names, of the descendants of Keturah, of the line of Abraham, from Jokshan, who was born to Abraham of Keturah. From Jokshan came Dedan, from Dedan Raguel, from Raguel Jothor and Hobab, and from Jothor Sepphora, whom Moses married. ### Scripture references - Exod 2:12: allusion, high confidence - Exod 2:14: allusion, high confidence - Exod 2:15: allusion, high confidence - Exod 2:21: allusion, high confidence - Gen 25:2: allusion, high confidence - Gen 25:3: allusion, high confidence - Num 10:29: allusion, medium confidence ### Extrabiblical texts - Alexander Polyhistor, Alex. Polyh. (Alexander Polyhistor, On the Jews): quotation, high confidence - Demetrius (Demetrius the Chronographer): quotation, medium confidence ### Translation notes - Alexander Polyhistor, quoting Demetrius the chronographer. "Jothor" is the Greek form of Jethro. ### Citation (SBL) Eusebius, Praep. ev. 9.29.1 (Dindorf 1:507–508; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-29-1). ## Preparation for the Gospel 9.29.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-29-2 - Source: Dindorf 1:508 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Demetrius shows Moses and Zipporah fit the same generation. ### Greek text καὶ τὰς γενεὰς δὲ συμφωνεῖν· τὸν γὰρ Μωσῆν εἶναι ἀπὸ Ἀβραὰμ ἕβδομον, τὴν δὲ Σεπφώραν ἕκτην. συνοικοῦντος γὰρ ἤδη τοῦ Ἰσαὰκ, ἀφʼ οὗ Μωσῆν εἶναι, γῆμαι Ἀβραὰμ τὴν Χεττούραν ὄντα ἐτῶν ρμ, καὶ γεννῆσαι Ἰσαὰρ ἐξ αὐτῆς δεύτερον· τὸν δὲ Ἰσαὰκ, ὄντα ἐτῶν ἑκατὸν, γεννῆσαι. ὥστε μβ ἐτῶν ὕστερον γεγονέναι τὸν Ἰσαὰρ, ἀφʼ οὗ τὴν Σεπφώραν γεγενεαλογῆσθαι. ### English translation (Claude) The generations also agree: Moses was seventh from Abraham, Sepphora sixth. For when Isaac, from whom Moses came, was already married, Abraham married Keturah at the age of 140 and begot of her Ishbak as his second son; and he begot Isaac at a hundred; so Ishbak, from whom Sepphora's descent is traced, was born forty-two years after. ### Scripture references - Gen 25:1: allusion, high confidence - Gen 25:2: allusion, medium confidence - Gen 21:5: allusion, high confidence ### Translation notes - Demetrius, via Polyhistor. The printed name of Keturah's second son (Ἰσαὰρ) is presumably Ishbak (Gen 25:2), though in 9.29.1 the line runs through Jokshan; translated as Ishbak. ### Citation (SBL) Eusebius, Praep. ev. 9.29.2 (Dindorf 1:508; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-29-2). ## Preparation for the Gospel 9.29.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-29-3 - Source: Dindorf 1:508 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Demetrius explains why Zipporah is called Ethiopian. ### Greek text οὐδὲν οὖν ἀντιπίπτει τὸν Μωσῆν καὶ τὴν Σεπφώραν κατὰ τοὺς αὐτοὺς γεγονέναι χρόνους. κατοικεῖν δʼ αὐτοὺς Μαδιὰμ πόλιν, ἣν ἀπὸ ἑνὸς τῶν Ἀβραὰμ παίδων ὀνομασθῆναι. φησὶ γὰρ τὸν Ἀβραὰμ τοὺς παῖδας πρὸς ἀνατολὰς ἐπὶ κατοικίαν πέμψαι· διὰ τοῦτο δὲ καὶ Ἀαρὼν καὶ Μαριὰμ εἰπεῖν ἐν Ἀσηρὼθ Μωσῆν Αἰθιοπίδα γῆμαι γυναῖκα. ### English translation (Claude) There is therefore no difficulty in Moses and Sepphora having lived at the same time. They lived in the city of Midian, which was named after one of Abraham's sons; for he says that Abraham sent his sons east to settle; and for this reason Aaron and Miriam said at Hazeroth that Moses had married an Ethiopian woman. ### Scripture references - Gen 25:6: allusion, high confidence - Num 12:1: allusion, high confidence ### Translation notes - Demetrius, via Polyhistor. ### Citation (SBL) Eusebius, Praep. ev. 9.29.3 (Dindorf 1:508; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-29-3). ## Preparation for the Gospel 9.29.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-29-4 - Source: Dindorf 1:508 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Introduction to Ezekiel's account of Moses' dream. ### Greek text λέγει δὲ περὶ τούτων καὶ Ἐζεκιῆλος ἐν τῇ Ἐξαγωγῇ, προσπαρειληφὼς τὸν ὄνειρον τὸν ὑπὸ Μώσεως μὲν ἑωραμένον, ὑπὸ δὲ πενθεροῦ διακεκριμένον. λέγει δὲ αὐτὸς ὁ Μώσης διʼ ἀμοιβαίων πρὸς τὸν πενθερὸν οὕτω πως ### English translation (Claude) Ezekiel too speaks of these things in the Exagoge, adding the dream seen by Moses and interpreted by his father-in-law. Moses himself speaks to his father-in-law in alternating lines somewhat thus: ### Extrabiblical texts - Alexander Polyhistor, Alex. Polyh. (Alexander Polyhistor, On the Jews): quotation, high confidence - Ezekiel the Tragedian, Ezek. Trag. (Ezekiel the Tragedian, Exagoge): quotation, medium confidence ### Translation notes - Alexander Polyhistor, on Ezekiel the Tragedian, Exagoge. ### Citation (SBL) Eusebius, Praep. ev. 9.29.4 (Dindorf 1:508; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-29-4). ## Preparation for the Gospel 9.29.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-29-5 - Source: Dindorf 1:508–509 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Ezekiel: Moses' dream of the throne on Sinai. ### Greek text ἔδοξʼ ὄρους κατʼ ἄκρα Σιναίου θρόνον μέγαν τινʼ εἶναι μέχρις οὐρανοῦ πτυχὸς, ἐν ᾧ καθῆσθαι φῶτα γενναῖόν τινα διάδημʼ ἔχοντα, καὶ μέγα σκῆπτρον χερὶ εὐωνύμῳ μάλιστα. δεξιᾷ δέ μοι ἔνευσε, κἀγὼ πρόσθεν ἐστάθην θρόνου. σκῆπτρον δέ μοι παρέδωκε, κεἰς θρόνον μέγαν εἶπεν καθῆσθαι· βασιλικὸν δʼ ἔδωκέ μοι διάδημα, καὐτὸς ἐκ θρόνων χωρίζεται. • ἐγὼ δʼ ἐσεῖδον γῆν ἅπασαν ἔγκυκλον, κἄνερθε γαίας κἀξύπερθεν οὐρανοῦ, καί μοί τι πλῆθος ἀστέρων πρὸς γούνατα ἔπιπτʼ, ἐγὼ δὲ πάντας ἠριθμησάμην, κἀμοὶ παρῆγεν ὡς παρεμβολὴ βροτῶν. εἶτʼ ἐμφοβηθεὶς ἐξανίσταμʼ ἐξ ὕπνου. ### English translation (Claude) 'I dreamed that on the summit of Mount Sinai there was a great throne reaching to the folds of heaven, and on it sat a noble man wearing a diadem and holding a great sceptre in his left hand. With his right hand he beckoned to me, and I stood before the throne. He handed me the sceptre and told me to sit on the great throne; he gave me the royal diadem, and he himself withdrew from the throne. I looked upon the whole circle of the earth, both beneath the earth and above heaven; and a multitude of stars fell at my knees, and I counted them all, and they passed before me like a camp of mortals. Then in terror I start up from sleep.' ### Extrabiblical texts - Ezekiel the Tragedian, Ezek. Trag. (Ezekiel the Tragedian, Exagoge): quotation, high confidence ### Translation notes - Ezekiel the Tragedian, Exagoge, via Polyhistor. ### Citation (SBL) Eusebius, Praep. ev. 9.29.5 (Dindorf 1:508–509; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-29-5). ## Preparation for the Gospel 9.29.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-29-6 - Source: Dindorf 1:509 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Raguel interprets the dream: Moses will lead and judge, and foresee. ### Greek text ὁ δὲ πενθερὸς αὐτοῦ τὸν ὄνειρον ἐπικρίνει οὕτως ὢ ξένε, καλόν σοι τοῦτʼ ἐσήμηνεν θεός· ζώοιν δʼ ὅταν σοι ταῦτα συμβαίνῃ ποτέ. ἆρά γε μέγαν τινʼ ἐξαναστήσεις θρόνον, καὐτὸς βραβεύσεις καὶ καθηγήσῃ βροτῶν. τὸ δʼ εἰσθεᾶσθαι γῆν ὅλην τʼ οἰκουμένην, καὶ τὰ ὑπένερθεν χὐπὲρ οὐρανὸν θεοῦ, ὄψει τά τʼ ὄντα τά τε προτοῦ τά θʼ ὕστερον. ### English translation (Claude) His father-in-law interprets the dream thus: 'Stranger, God has shown you this as a good sign; may I live when these things happen to you. You will raise up a great throne, and you yourself will judge and lead mortals. And as for seeing the whole inhabited earth, and what is beneath and above God's heaven: you will see what is, what was before, and what will be afterward.' ### Extrabiblical texts - Ezekiel the Tragedian, Ezek. Trag. (Ezekiel the Tragedian, Exagoge): quotation, high confidence ### Translation notes - Ezekiel the Tragedian, via Polyhistor. ### Citation (SBL) Eusebius, Praep. ev. 9.29.6 (Dindorf 1:509; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-29-6). ## Preparation for the Gospel 9.29.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-29-7 - Source: Dindorf 1:509 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Ezekiel: Moses sees the burning bush. ### Greek text περὶ δὲ τῆς καιομένης βάτου καὶ τῆς ἀποστολῆς αὐτοῦ τῆς πρὸς Φαραὼ πάλιν παρεισάγει διʼ ἀμοιβαίων τὸν Μωσῆν τῷ θεῷ διαλεγόμενον. φησὶ δὲ ὁ Μώσης ἔα ’ τί μοι σημεῖον ἐκ βάτου τόδε, τεράστιόν τε καὶ βροτοῖς ἀπιστία; ἄφνω βάτος μὲν καίεται πολλῷ πυρὶ, αὐτοῦ δὲ χλωρὸν πᾶν μένει τὸ βλαστάνον. τί δή; προελθὼν ὄψομαι τεράστιον μέγιστον • οὐ γὰρ πίστιν ἀνθρώποις φέρει. ### English translation (Claude) About the burning bush and his mission to Pharaoh he again brings on Moses conversing with God in alternating lines. Moses says: 'Ah! What is this sign from the bush, a marvel and beyond men's belief? Suddenly the bush is burning with much fire, yet all its growth remains green. What then? I will go forward and see this very great marvel; for it brings no belief to men.' ### Scripture references - Exod 3:2: allusion, high confidence - Exod 3:3: allusion, high confidence ### Extrabiblical texts - Ezekiel the Tragedian, Ezek. Trag. (Ezekiel the Tragedian, Exagoge): quotation, high confidence ### Translation notes - Ezekiel the Tragedian, via Polyhistor. ### Citation (SBL) Eusebius, Praep. ev. 9.29.7 (Dindorf 1:509; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-29-7). ## Preparation for the Gospel 9.29.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-29-8 - Source: Dindorf 1:509–510 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Ezekiel: God speaks from the bush and sends Moses. ### Greek text εἶτα ὁ θεὸς αὐτῷ προσομιλεῖ ἐπίσχες, ὢ φέριστε, μὴ προσεγγίσῃς, Μωσῆ, πρὶν ἢ τῶν σῶν ποδῶν λῦσαι δέσιν· ἁγία γὰρ ἧς σὺ γῆς ἐφέστηκας πέλει ’ ὁ δʼ ἐκ βάτου σοι θεῖος ἐκλάμπει λόγος • θάρσησον, ὢ παῖ, καὶ λόγων ἄκουʼ ἐμῶν· ἰδεῖν γὰρ ὄψιν τὴν ἐμὴν ἀμήχανον θνητὸν γεγῶτα, τῶν λόγων δʼ ἔξεστί σοι ἐμῶν ἀκούειν, τῶν ἕκατʼ ἐλήλυθα. ἐγὼ θεὸς σῶν, ὧν λέγεις, γεννητόρων, Ἀβραάμ τε κ Ἰσαὰκ κʼ Ἰακώβου τρίτου. μνησθεὶς δʼ ἐκείνων καὶ ἔτʼ ἐμῶν δωρημάτων πάρειμι σῶσαι λαὸν Ἑβραίων ἐμὸν, ἰδὼν κάκωσιν καὶ πόνον δούλων ἐμῶν. ἀλλʼ ἕρπε καὶ σήμαινε τοῖς ἐμοῖς λόγοις, πρῶτον μὲν αὐτοῖς πᾶσιν Ἑβραίοις ὁμοῦ, ἔπειτα βασιλεῖ, τὰ ὑπʼ ἐμοῦ τεταγμένα, ὅπως σὺ λαὸν τὸν ἐμὸν ἐξάγοις χθονός. ### English translation (Claude) Then God speaks to him: 'Stop, noblest one, do not come near, Moses, before you loose the binding of your feet; for the ground on which you stand is holy; and the divine word shines out to you from the bush. Take courage, my son, and hear my words; for to see my face is impossible for one born mortal, but you may hear my words, for whose sake I have come. I am the God of your forefathers whom you name, of Abraham and Isaac and Jacob the third. Remembering them and also my gifts, I am here to save my people of the Hebrews, having seen the ill-treatment and toil of my servants. But go and make known by my words, first to all the Hebrews together, then to the king, what I have commanded, that you may lead my people out of the land.' ### Scripture references - Exod 3:5: allusion, high confidence - Exod 3:6: allusion, high confidence - Exod 3:7: allusion, high confidence - Exod 3:10: allusion, high confidence - Exod 33:20: allusion, medium confidence ### Extrabiblical texts - Ezekiel the Tragedian, Ezek. Trag. (Ezekiel the Tragedian, Exagoge): quotation, high confidence ### Translation notes - Ezekiel the Tragedian, via Polyhistor. ### Citation (SBL) Eusebius, Praep. ev. 9.29.8 (Dindorf 1:509–510; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-29-8). ## Preparation for the Gospel 9.29.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-29-9 - Source: Dindorf 1:510 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses objects that he is not eloquent. ### Greek text εἶτα ὑποβάς τινα ἀμοιβαῖα αὐτὸς ὁ Μώσης λέγει οὐκ εὔλογος πέφυκα, γλῶσσα δʼ ἐστί μου δύσφραστος, ἰσχνόφωνος, ὥστε μὴ λόγους ἐμοὺς γενέσθαι βασιλέως ἐναντίον. ### English translation (Claude) Then, after some lines of dialogue, Moses himself says: 'I am not eloquent by nature; my tongue is hard of speech, faint-voiced, so that my words cannot come before the king.' ### Scripture references - Exod 4:10: allusion, high confidence ### Extrabiblical texts - Ezekiel the Tragedian, Ezek. Trag. (Ezekiel the Tragedian, Exagoge): quotation, high confidence ### Translation notes - Ezekiel the Tragedian, via Polyhistor. ### Citation (SBL) Eusebius, Praep. ev. 9.29.9 (Dindorf 1:510; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-29-9). ## Preparation for the Gospel 9.29.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-29-10 - Source: Dindorf 1:510 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God appoints Aaron as Moses' spokesman. ### Greek text εἶτα πρὸς ταῦτα ὁ θεὸς αὐτῷ ἀποκρίνεται Ἀάρωνα πέμψον σὸν κασίγνητον ταχὺ, ᾧ πάντα λέξεις τἀξ ἐμοῦ λελεγμένα, καὐτὸς λαλήσει βασιλέως ἐναντίον, σὺ μὲν πρὸς ἡμῶν, ὁ δὲ λαβὼν σέθεν πάρα. ### English translation (Claude) Then God answers him: 'Send Aaron your brother quickly, to whom you will tell all that has been said by me, and he will speak before the king: you from us, and he receiving from you.' ### Scripture references - Exod 4:14: allusion, high confidence - Exod 4:15: allusion, high confidence - Exod 4:16: allusion, high confidence ### Extrabiblical texts - Ezekiel the Tragedian, Ezek. Trag. (Ezekiel the Tragedian, Exagoge): quotation, high confidence ### Translation notes - Ezekiel the Tragedian, via Polyhistor. ### Citation (SBL) Eusebius, Praep. ev. 9.29.10 (Dindorf 1:510; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-29-10). ## Preparation for the Gospel 9.29.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-29-11 - Source: Dindorf 1:510 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Ezekiel: the signs of the staff and the leprous hand. ### Greek text περὶ δὲ τῆς ῥάβδου καὶ τῶν ἄλλων τεράτων οὕτω διʼ ἀμοιβαίων εἴρηκε, Θ. τί δʼ ἐν χεροῖν σοῖν τοῦτʼ ἔχεις; λέξον τάχος. Μ. ῥάβδον τετραπόδων καὶ βροτῶν κολάστριαν. Θ. ῥῖψον πρὸς οὖδας, κἀποχώρησον ταχύ. δράκων γὰρ ἔσται φοβερὸς, ὥστε θαυμάσαι. Μ. ἰδοὺ βέβληται· δέσποθʼ, ἵλεως γενοῦ· ὡς φοβερὸς, ὡς πέλωρος· οἴκτειρον σύ με, πέφρικʼ ἰδὼν, μέλη δὲ σώματος τρέμει. Θ. μηδὲν φοβηθῇς, χεῖρα δʼ ἐκτείνας Με οὐρὰν, πάλιν δὲ ῥάβδος ἔσσεθʼ ὥσπερ ἢν. ἔνθες δὲ χείρ εἰς κόλπον, ἐξένεγκέ τε. ἰδοὺ τὸ ταχθὲν, γέγονεν ὡσπερεὶ χιών. ἔνθες πάλιν δʼ εἰς κόλπον, ἔσται δʼ ὥσπερ ην.” ### English translation (Claude) About the staff and the other wonders he has spoken thus in alternating lines: 'God: What is this you have in your hands? Tell me quickly. Moses: A staff, to chastise four-footed beasts and men. God: Throw it to the ground and step back quickly; for it will be a fearful serpent, so that you will marvel. Moses: See, it is thrown. Master, be merciful! How fearful, how monstrous! Pity me; I shudder at the sight, and my limbs tremble. God: Fear nothing; stretch out your hand and take its tail, and it will be a staff again as it was. Put your hand into your bosom and bring it out. Moses: See, what was commanded: it has become like snow. God: Put it into your bosom again, and it will be as it was.'" ### Scripture references - Exod 4:2: allusion, high confidence - Exod 4:3: allusion, high confidence - Exod 4:4: allusion, high confidence - Exod 4:6: allusion, high confidence - Exod 4:7: allusion, high confidence ### Extrabiblical texts - Ezekiel the Tragedian, Ezek. Trag. (Ezekiel the Tragedian, Exagoge): quotation, high confidence ### Translation notes - Ezekiel the Tragedian, via Polyhistor. "Take its tail" renders a corrupt phrase in the digital text (Με οὐρὰν). The speaker labels for the last three lines are supplied by sense. ### Citation (SBL) Eusebius, Praep. ev. 9.29.11 (Dindorf 1:510; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-29-11). ## Preparation for the Gospel 9.29.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-29-12 - Source: Dindorf 1:510–512 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Ezekiel: God foretells the plagues and institutes the Passover. ### Greek text τούτοις ἐπάγει, μετά τινα τὰ μεταξὺ αὐτῷ εἰρημένα, λέγων “ Ταῦτα δέ φησιν οὕτω καὶ Ἐζεκιῆλος ἐν τῇ Ἐξαγωγῇ λέγων, περὶ μὲν τῶν σημείων τὸν θεὸν παρεισάγων λέγοντα οὕτως ἐν τῇδε ῥάβδῳ πάντα ποιήσεις κακά ’ πρῶτον μὲν αἷμα ποτάμιον ῥυήσεται, πηγαί τε πᾶσαι χυδάτων συστήματα • βατράχων τε πλῆθος καὶ σκνίπας ἐμβαλῶ χθονί. ἔπειτα τέφραν οἶς καμιναίαν πάσω, ἀναβλύσει δείνʼ ἐν βροτοῖς ἕλκη πικρά. κυνόμυια δʼ ἥξει, καὶ βροτοὺς Αἰγυπτίων πολλοὺς κακώσει. μετὰ δὲ ταῦτʼ ἔσται πάλιν λοιμὸς, θανοῦνται δʼ οἶς ἔνεστι καρδία σκληρά· πικρανῶ δʼ οὐρανόν· χάλαζα νῦν σὺν πυρὶ πεσεῖται, καὶ νεκροὺς θήσει βροτούς. καρποί τʼ ὀλοῦνται, τετραπόδων τε σώματα· σκότος δὲ θήσω τρεῖς ἐφʼ ἡμέρας ὅλας, ἀκρίδας τε πέμψω. καὶ περισσὰ βρώματα ἅπαντʼ ἀναλώσουσι καἰ καρποῦ χλόην. ἐπὶ πᾶσι τούτοις τέκνʼ ἀποκτενῶ βροτῶν πρωτόγονα. παύσω δʼ ὕβριν ανθρώπων κακῶν. Φαραὼ δὲ βασιλεὺς πείσετʼ οὐδὲν ὣν λέγω, πλὴν τέκνον αὐτοῦ πρωτόγονον ἕξει νεκρόν· καὶ τότε φοβηθεὶς λαὸν ἐκπέμψει ταχύ· πρὸς τοῖσδε λέξεις πᾶσιν Ἑβραίοις ὁμοῦ ὁ μεὶς ὅδʼ ὑμῖν πρῶτος ἐνιαυτοῦ πέλει· ἐν τῶδʼ ἀπάξω λαὸν εἰς ἄλλην χθόνα, εἰς ἣν ὑπέστην πατράσιν Ἑβραίων γένους.’ λέξεις δὲ λαῷ παντὶ, μηνὸς οὑ λέγω διχομηνίᾳ, τὸ πάσχα θύσαντας θεῷ τῇ πρόσθε νυκτὶ, αἵματι ψαῦσαι θύρας, ὅπως παρέλθῃ σῆμα δεινὸς ἄγγελος. ὑμεῖς δὲ νυκτὸς ὀπτὰ δαίσεσθε κρέα. σπουδῇ δὲ βασιλεὺς ἐκβαλεῖ πρόπαντʼ ὄχλον. ὅταν δὲ μέλλητʼ ἀποτρέχειν, δώσω χάριν λαῷ, γυνή τε παρὰ γυναικὸς λήψεται σκεύη, κόσμον τε πάνθʼ, ὃν ἄνθρωπος φέρει, χρυσόν τε καὶ ἄργυρον ἠδὲ καὶ στολὰς, ἴνα ἀνθʼ ὧν ἔπραξαν μισθὸν ἀποδῶσιν βροτοῖς. ὅταν δʼ ἐς ἴδιον χῶρον εἰσέλθηθʼ, ὅπως ἀφʼ ἧσπερ ἠοῦς ἐφύγετʼ, Αἰγύπτου δʼ ἄπο ἑπτὰ διοδοιποροῦντες ἡμερῶν ὁδὸν, πάντες τοσαύτας ἡμέρας ἔτος κάτα ἄζυμʼ ἔδεσθε, καὶ θεῷ λατρεύσετε, τὰ πρωτότευκτα ζῷα θύοντες θεῶ, ὅσʼ ἂν τέκωσι παρθένοι πρώτως τέκνα τἀρσενικὰ, διανοίγοντα μήτρας μητέρων. ### English translation (Claude) To these, after some things said in between, he adds: "Ezekiel too says this in the Exagoge, bringing on God speaking about the signs thus: 'With this staff you will do all the plagues. First the river will flow with blood, and all the springs and gatherings of waters; and I will send a multitude of frogs and gnats on the land. Then I will sprinkle ashes from the furnace, and dreadful bitter sores will break out on men. The dog-fly will come and afflict many of the Egyptians. After that there will be pestilence again, and those with hard hearts will die. I will make the heaven bitter: hail with fire will now fall and lay men dead; fruits will perish, and the bodies of beasts. I will set darkness for three whole days, and I will send locusts, and they will consume all the remaining food and the green of the crops. On top of all these I will kill the firstborn children of men, and I will end the insolence of wicked men. King Pharaoh will heed nothing that I say until he has his firstborn child dead; and then in fear he will quickly send the people out. Besides this you will tell all the Hebrews together: "This month is the first of the year for you; in it I will lead the people away into another land, which I promised to the fathers of the Hebrew race." And you will tell all the people, in the month I speak of, at the full moon, having sacrificed the Passover to God on the night before, to touch the door with blood, so that the dread angel may pass by the sign. And you will feast on roasted meat at night. And in haste the king will drive out the whole crowd. When you are about to depart, I will give the people favor, and woman will receive from woman vessels and every ornament that a person wears, gold and silver and clothing, so that they may repay men a wage for what they did. And when you enter your own country, then for as many days as you journeyed, from the very dawn on which you fled, a seven days' road out of Egypt, every year you shall all eat unleavened bread for so many days and worship God, sacrificing to God the firstborn of animals, all male offspring that virgins first bear, opening their mothers' wombs.' ### Scripture references - Exod 7:19: allusion, high confidence - Exod 8:6: allusion, high confidence - Exod 9:8: allusion, high confidence - Exod 8:21: allusion, high confidence - Exod 9:3: allusion, high confidence - Exod 9:23: allusion, high confidence - Exod 10:14: allusion, high confidence - Exod 10:22: allusion, high confidence - Exod 11:5: allusion, high confidence - Exod 12:2: allusion, high confidence - Exod 12:7: allusion, high confidence - Exod 12:8: allusion, high confidence - Exod 12:35: allusion, high confidence - Exod 12:15: allusion, high confidence - Exod 13:2: allusion, high confidence - Exod 13:12: allusion, high confidence ### Extrabiblical texts - Ezekiel the Tragedian, Ezek. Trag. (Ezekiel the Tragedian, Exagoge): quotation, high confidence ### Translation notes - Ezekiel the Tragedian, via Polyhistor. The verses are somewhat corrupt in the digital text; translated by sense where the wording is garbled. ### Citation (SBL) Eusebius, Praep. ev. 9.29.12 (Dindorf 1:510–512; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-29-12). ## Preparation for the Gospel 9.29.13 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-29-13 - Source: Dindorf 1:512 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Ezekiel: further directions for the Passover. ### Greek text καὶ πάλιν περὶ τῆς αὐτῆς ταύτης ἐορτῆς φησὶν ἐπεξεργαζόμενον ἀκριβέστερον εἰρηκέναι ἀνδρῶν Ἑβραίων τοῦδε τοῦ μηνός λαβών κατὰ συγγενείας πρόβατα καὶ μόσκους βοῶν ἄμωμα δεκάτῃ· καὶ φυλαχθήτω μέχρι τετράς ἐπιλάμψει δεκάδι, καὶ πρὸς ἑσπέραν θύσαντες, ὀπτὰ πάντα σὺν τοῖς ἔνδοθεν οὔτω φάγεσθε ταῦτα· περιεζωσμένοι, καὶ κοῖλα ποσὶν ὑποδέδεσθε, καὶ χερὶ βακτηρίαν ἔχοντες. ἐν σπουδῇ τε γαρ βασιλεὺς κελεύσει πάντας ἐκβαλεῖν χθονός· κεκλήσεται δὲ πᾶς. ὄταν θύσητε δὲ, δεσμην λαβόντες χερσὶν ὑσσώπου κόμης εἰς αἷμα βάψαι, καὶ θιγεῖν σταθμῶν δυοῖν, ὄπως παρέλθῃ θάνατος Ἑβραίων ἄπο. ταύτην δʼ ἐορτήν δεσπότῃ τηρήσετε, ἔφθʼ ἡμέρας ἄζυμα· κοὐ βρωθήσεται ζύμη. κακῶν γὰρ τῶνδʼ ἀραλλαγήσεται, καὶ τοῦδε μηνὸς ἔξοδον διδῖ θεός· ἀρχὴ δὲ μηνῶν καὶ χρόνων οὖτος πέλει.” ### English translation (Claude) And again about this same feast he says he spoke more exactly, working it out further: 'From the tenth day of this month let each of the Hebrew men take, by families, sheep and calves without blemish; and let them be kept until the fourteenth day dawns; and sacrificing toward evening, you shall eat them thus, all roasted with the inward parts: girded, with sandals bound on your feet, and with staff in hand; for in haste the king will order all to be driven from the land. Each one shall be called. When you sacrifice, take a bunch of hyssop in your hands, dip it in the blood, and touch the two doorposts, so that death may pass away from the Hebrews. And you shall keep this feast to the Lord, seven days of unleavened bread, and no leaven shall be eaten; for you will be released from these evils, and in this month God grants the exodus; and this is the beginning of months and of seasons.'" ### Scripture references - Exod 12:3: allusion, high confidence - Exod 12:5: allusion, high confidence - Exod 12:6: allusion, high confidence - Exod 12:9: allusion, high confidence - Exod 12:11: allusion, high confidence - Exod 12:22: allusion, high confidence - Exod 12:23: allusion, high confidence - Exod 12:15: allusion, high confidence - Exod 12:2: allusion, high confidence ### Extrabiblical texts - Ezekiel the Tragedian, Ezek. Trag. (Ezekiel the Tragedian, Exagoge): quotation, high confidence ### Translation notes - Ezekiel the Tragedian, via Polyhistor. The digital text of these lines is badly garbled; several words are corrected and the rest translated by sense ("each one shall be called" renders an obscure line). ### Citation (SBL) Eusebius, Praep. ev. 9.29.13 (Dindorf 1:512; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-29-13). ## Preparation for the Gospel 9.29.14 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-29-14 - Source: Dindorf 1:512–514 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Ezekiel: a messenger describes the crossing of the Red Sea. ### Greek text πάλιν μεθʼ ἔτερα ἐπιλέγει “Φησὶ δὲ καὶ Ἐζεκιῆλος ἐν τῷ δράματι τῷ ἐπιγραφομένῳ Ἐξαγωγὴ, παρεισάγων ἄγγελον λέγοντα τήν τε τῶν Ἑβραίων διάθεσιν καὶ τὴν τῶν Αἰγυπτίων φθορὰν οὔτως ὡς γὰρ σὺν ὄχλῳ τῷδʼ ἀφώρμησεν δόμων βασιλευς Φαραὼ μυρίων ὄπλων μέτα, ἵππου τε πάσης ἁρμάτων τετραόρων, καὶ προστάταισι καὶ παραστάταις ομοῦ, ἦν φρικτὸς ἀνδρῶν ἐκτεταγμένων ὄχλος. πεζοὶ μὲν ἐν μέσοισι καὶ φαλαγγικοὶ διεκδρομὰς ἔχοντες ἄρμασιν τόπους· ἱππεῖς δʼ ἔταξε, τοὺς μὲν ἐξ εὐωνύμων ἐκ δεξιῶν δὲ ράντας Αἰγύπτου στρατοῦ. τὸν πάντας δʼ ἀριθμὸν ἠρόμην ἐγὼ στρατοῦ· μυριάδες ἦσαν ἑκατον τὐανδρου μεώ. ἐπεὶ δʼ Ἐβραίων οὑμὸς ἤντησεν στρατὸς, οἱ μὲν παρʼ ἀκτὴν πλησίον βεβλημένοι ἐρυθρὰς θαλάσσης ἤσαν ἠθροισμένοι· οἱ μὲν τέκνοισι νηπίοις δίδουν βορὰν, ὁμοῦ τε καὶ δάμαρσιν, ἔμπονοι κόπῳ· κτήνη τε πολλὰ, καὶ δόμων ἀποσκευὴ, αὐτοὶ δʼ ἄνοπλοι πάντες εἰς μάχην χέρας ἰδόντες ἡμᾶς ἠλάλαξαν ἔνδακρυν φωνὴν, πρὸς αἰθέρα τʼ ἐτάθησαν ἀθρόοι, θεὸν πατρῷον. ἦν πολὺς δʼ ἀνδρῶν ὄχλος. ἡμᾶς δὲ χάρμα πάντας εἶχεν ἐν μέρει. ἔπειθʼ ὑπʼ αὐτοὺς θήκαμεν παρεμβολὴν, Βεελζεφών τις κλῄζεται πόλις βροτοῖς. ἐπεὶ δὲ Τιτᾶν ἥλιος δυσμαῖς προσῆν, ἐπέσχομεν, θέλοντες ὄρθριον μάχην, πεποιθότες λαοῖσι καὶ φρικτοῖς ὅπλοις. ἔπειτα θείων ἄρχεται τεραστίων θαυμάστʼ ἰδέσθαι. καί τις ἐξαίφνης μέγας στῦλος νεφώδης ἐστάθη πρὸ γῆς μέγας. παρεμβολῆς ἡμῶν τε χἐβραίων μέσος. κἄπειθʼ ὁ κείνων ἡγεμὼν Μώσης, λαβὼν ῥάβδον θεοῦ, τῇ δὴ πρὶν Αἰγύπτῳ κακὰ σημεῖα καὶ τεράστιʼ ἐξεμήσατο ’ ἔτυψʼ ἐρυθρᾶς νῶτα κἄσχισεν μέσον βάθος θαλάσσης· οἱ δὲ σύμπαντες ὤρουσαν ὠκεῖς ἁλμυρᾶς διʼ ἀτραποῦ. ἡμεῖς δʼ ἐπʼ αὐτῆς ᾠχόμεσθα συντόμως κατʼ ἴχνος αὐτῶν· νυκτὸς εἰσεκύρσαμεν βοηδρομοῦντες· ἁρμάτων δʼ ἄφνω οὐκ ἐστρέφοντο, δέσμιοι δʼ ὣς ἥρμοσαν. ἀπʼ οὐρανοῦ δὲ φέγγος ὡς πυρὸς μέγα ὤφθη τι ἡμῖν· ὡς μὲν εἰκάζειν, παρὴν αὐτοῖς ἀρωγὸς ὁ θεός. ὡς δʼ ἤδη πέραν ἤσαν θαλάσσης, κῦμα δʼ ἐρροίβδει μέγα σύνεγγυς ἡμῶν· καί τις ἠλάλαξʼ ἰδὼν, φεύγωμεν οἴκοι πρόσθεν ὑψίστου χέρας· οἶς μὲν γάρ ἐστʼ ἀρωγὸς, ἡμῖν δʼ ἀθλίοις ὄλεθρον ἕρδει· καὶ συνεκλύσθη πόρος ἐρυθρᾶς θαλάσσης καὶ στρατὸν διώλεσε.” ### English translation (Claude) Again, after other things, he adds: "Ezekiel too, in the drama entitled Exagoge, brings on a messenger describing the state of the Hebrews and the destruction of the Egyptians thus: 'When King Pharaoh set out from his palace with this throng, with countless armed men, with all his cavalry and four-horse chariots, with commanders and men at their sides, there was a fearsome throng of men in battle order. Foot soldiers and men of the phalanx in the middle, leaving lanes for the chariots to run through; horsemen he posted, some on the left and some on the right, of all the army of Egypt. I asked the number of the whole army: there were a hundred myriads of men. When our army met the Hebrews, they were gathered on the shore, encamped near the Red Sea; some were giving food to their little children and their wives, worn out with toil; there were many cattle and household goods; and they, all unarmed for battle, seeing us raised a tearful cry and all together stretched their hands to heaven, to their fathers' God. There was a great crowd of men; and joy held all of us in turn. Then we pitched our camp close to them, at a city men call Baal-zephon. When the Titan sun drew near its setting, we halted, wishing to fight at dawn, trusting in our numbers and fearsome arms. Then divine wonders began, marvelous to see. Suddenly a great pillar of cloud stood up from the earth, between our camp and the Hebrews. And then their leader Moses, taking the staff of God, with which before he had wrought evil signs and wonders on Egypt, struck the surface of the Red Sea and split the depth of the sea in the middle; and all of them rushed swiftly through the salt-sea path. We went straight after them on it, on their track; by night we came upon them, running to battle; but suddenly our chariot wheels would not turn, but stuck fast as if bound. From heaven a great light as of fire appeared to us; so that, as one might guess, God was there as their helper. When they were already across the sea, a great wave roared close to us; and someone, seeing it, cried out: "Let us flee home before the hands of the Most High; for to them he is a helper, but for us wretches he works destruction." And the passage of the Red Sea was flooded over and destroyed the army.'" ### Scripture references - Exod 14:7: allusion, high confidence - Exod 14:9: allusion, high confidence - Exod 14:10: allusion, high confidence - Exod 14:19: allusion, high confidence - Exod 14:21: allusion, high confidence - Exod 14:24: allusion, high confidence - Exod 14:25: allusion, high confidence - Exod 14:28: allusion, high confidence ### Extrabiblical texts - Ezekiel the Tragedian, Ezek. Trag. (Ezekiel the Tragedian, Exagoge): quotation, high confidence ### Translation notes - Ezekiel the Tragedian, via Polyhistor. The digital text is corrupt in several lines (for example the size of the army and the posting of the cavalry); these are translated by sense. ### Citation (SBL) Eusebius, Praep. ev. 9.29.14 (Dindorf 1:512–514; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-29-14). ## Preparation for the Gospel 9.29.15 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-29-15 - Source: Dindorf 1:514 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Demetrius on Marah and Elim; introduction to Ezekiel's description. ### Greek text καὶ πάλιν μετʼ ὀλίγα ’’ Ἐκεῖθεν ἦλθον ἡμέρας τρεῖς, ὡς αὐτός τε ὁ Δημήτριος λέγει καὶ συμφώνως τούτῳ ἡ ἱερὰ βίβλος. μὴ ἔχοντα δὲ ὕδωρ ἐκεῖ γλυκὺ, ἀλλὰ πικρὸν, τοῦ θεοῦ εἰπόντος ξύλον τι ἐμβαλεῖν εἰς τὴν πηγὴν, καὶ γενέσθαι γλυκὺ τὸ ὕδωρ. ἐκεῖθεν δὲ εἰς Ἐλεὶμ ἐλθεῖν, καὶ εὑρεῖν ἐκεῖ δώδεκα μὲν πηγὰς ὑδάτων, ἑβδομήκοντα δὲ στελέχη φοινίκων. περὶ τούτων καὶ τοῦ φανέντος ὀρνέου Ἐζεκιῆλος ἐν τῇ Ἐξαγωγῇ παρεισάγει τινὰ λέγοντα τῷ Μώσῃ περὶ μὲν τῶν φοινίκων καὶ τῶν δώδεκα πηγῶν οὕτως ### English translation (Claude) And again, a little later: "From there they went three days, as Demetrius himself says, and the sacred book in agreement with him. Having no sweet water there but bitter, God told him to throw a piece of wood into the spring, and the water became sweet. From there they came to Elim and found there twelve springs of water and seventy palm trunks. About these and the bird that appeared, Ezekiel in the Exagoge brings on someone speaking to Moses, about the palms and the twelve springs thus: ### Scripture references - Exod 15:22: allusion, high confidence - Exod 15:23: allusion, high confidence - Exod 15:25: allusion, high confidence - Exod 15:27: allusion, high confidence ### Translation notes - Demetrius, via Polyhistor. ### Citation (SBL) Eusebius, Praep. ev. 9.29.15 (Dindorf 1:514; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-29-15). ## Preparation for the Gospel 9.29.16 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-29-16 - Source: Dindorf 1:514–515 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Ezekiel: the springs and palms of Elim and a wondrous bird; Demetrius on the Israelites' arms. ### Greek text κράτιστε Μωσῆ, πρόσχες, οἷον εὕρομεν τόπον πρὸς αὐτῇ τῇδέ γʼ εὐαεῖ νάπῃ. ἔστιν γὰρ, ὡς που καὶ σὺ τυγχάνεις ὁρῶν, ἐκεῖ. τόθεν δὲ φέγγος ἐξέλαμψέ νιν, κατʼ εὐφρόνην σημεῖον ὡς στῦλος πυρός. ἐνταῦθα λειμῶνʼ εὕρομεν κατάσκιον, ὑγράς τε λιβάδας· δαψιλὴς χῶρος βαθὺς, πηγὰς ἀφύσσων δώδεκʼ ἐκ μιᾶς πέτρας· στελέχη δʼ ἐρυμνὰ πολλὰ φοινίκων πέλει ἔγκαρπα, δεκάκις ἑπτὰ, καὶ ἐπίρρυτος πέφυκε χλοίη θρέμμασιν χορτάσματα. εἶτα ὑποβὰς περὶ τοῦ φανέντος ὀρνέου διεξέρχεται ἕτερον δὲ πρὸς τοῖσδʼ εἴδομεν ζῷον ξένον, θαυμαστὸν, οἷον οὐδέπω ὥρακέ τις. διπλοῦν γὰρ ἤν τὸ μῆκος ἀετοῦ σχεδὸν, πτεροῖσι ποικίλοισιν ἠδὲ χρώμασι. στῆθος μὲν αὐτοῦ πορφυροῦν ἐφαίνετο, σκέλη δὲ μιλτόχρωτα, καὶ κατʼ αὐχένα κροκωτίνοις μαλλοῖσιν εὐτρεπίζετο. κάρα δὲ κοττοῖς ἡμέροις παρεμφερὲς, καὶ μηλίνῃ μὲν τῇ κόρῃ προσέβλεπε κύκλῳ· κόρη δὲ κόκκος ὡς ἐφαίνετο· φωνὴν δὲ πάντων εἶχεν ἐκπρεπεστάτην. βασιλεὺς δὲ πάντων ὀρνέων ἐφαίνετο, ως ἠν νοῆσαι. πάντα γὰρ τὰ πτήνʼ ὁμοῦ ὄπισθεν αὐτοῦ δειλιῶντʼ ἐπέσσυτο, αὐτὸς δὲ πρόσθεν, ταῦρος ὣς γαυρούμενος, ἔβαινε κραιπνὸν βῆμα βαστάζων ποδός.’ καὶ μετὰ βραχέα ‘‘ Ἐπιζητεῖν δέ τινα πῶς οἱ Ἰσραηλῖται ὅπλα ἔσχον ἄνοπλοι ἐξελθόντες. ἔφασαν γὰρ τριῶν ἡμερῶν ὁδὸν ἐξελθόντας καὶ θυσιάσαντας πάλιν ἀνακάμψειν. φαίνεται οὖν τοὺς μὴ κατακλυσθέντας τοῖς ἐκείνων ὅπλοις χρήσασθαι.’ ### English translation (Claude) 'Most excellent Moses, see what a place we have found, by this breezy glen. It is there, as you too can see; from there a light shone out by night, a sign like a pillar of fire. There we found a shady meadow and moist springs; a rich, deep place, drawing twelve springs from one rock; and there are many strong palm trunks, laden with fruit, ten times seven; and well-watered grass grows, fodder for the flocks.' Then, going on, he describes the bird that appeared: 'Besides these we saw another creature, strange and marvelous, such as no one has ever seen. Its length was nearly twice an eagle's, with wings of varied colors. Its breast appeared purple, its legs vermilion, and along its neck it was adorned with saffron-colored plumes. Its head was like that of tame cocks, and it looked around with a yellow eye; the pupil looked like a scarlet berry. It had the most splendid voice of all. It appeared to be king of all the birds, as one could see; for all the winged creatures together rushed fearfully behind it, while it went in front, proud as a bull, stepping with a swift stride.' And after a little: "Someone asks how the Israelites had weapons, since they went out unarmed. They said that they would go out a three days' journey, sacrifice, and return. It seems, then, that they used the weapons of those who were not drowned." ### Scripture references - Exod 15:27: allusion, high confidence - Exod 13:21: allusion, medium confidence - Exod 5:3: allusion, medium confidence - Exod 17:8: echo, low confidence ### Extrabiblical texts - Ezekiel the Tragedian, Ezek. Trag. (Ezekiel the Tragedian, Exagoge): quotation, high confidence ### Translation notes - Ezekiel the Tragedian and Demetrius, via Polyhistor. The bird is commonly taken to be the phoenix. ### Citation (SBL) Eusebius, Praep. ev. 9.29.16 (Dindorf 1:514–515; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-29-16). ## Preparation for the Gospel 9.30.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-30-1 - Source: Dindorf 1:515 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eupolemus (via Polyhistor): Moses and Joshua. ### Greek text “Εὐπόλεμος δέ φησιν ἔν τινι περὶ τῆς Ἠλίου προφητείας Μωσῆν προφητεῦσαι ἔτη μʼ· εἶτα Ἰησοῦν, τὸν τοῦ Ναυῆ υἱὸν, ἔτη λ· βιῶσαι δʼ αὐτὸν ἔτη ι πρὸς τοῖς ρ, πῆξαί τε τὴν ἱερὰν σκηνὴν ἐν Σηλοῖ. ### English translation (Claude) "Eupolemus says in a work on the prophecy of Elijah that Moses prophesied forty years; then Joshua the son of Nun thirty years; and he lived a hundred and ten years and pitched the holy tabernacle at Shiloh. ### Scripture references - Josh 18:1: allusion, high confidence - Josh 24:29: allusion, high confidence ### Extrabiblical texts - Alexander Polyhistor, Alex. Polyh. (Alexander Polyhistor, On the Jews): quotation, high confidence - Eupolemus (Eupolemus, On the Kings of Judea): quotation, medium confidence ### Translation notes - Alexander Polyhistor, quoting Eupolemus. The title as given ("on the prophecy of Elijah") is uncertain; Clement of Alexandria cites his work as On the Kings in Judaea. ### Citation (SBL) Eusebius, Praep. ev. 9.30.1 (Dindorf 1:515; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-30-1). ## Preparation for the Gospel 9.30.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-30-2 - Source: Dindorf 1:515 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Samuel and Saul. ### Greek text μετὰ δὲ ταῦτα προφήτην γενέσθαι Σαμουήλ. εἶτα τῇ τοῦ θεοῦ βουλήσει ὑπὸ Σαμουὴλ Σαοῦλον βασιλέα αἱρεθῆναι, ἄρξαντα δὲ ἔτη κα τελευτῆσαι. ### English translation (Claude) After this Samuel became prophet. Then by the will of God Saul was chosen king by Samuel, and after reigning twenty-one years he died. ### Scripture references - 1 Sam 3:20: allusion, medium confidence - 1 Sam 10:1: allusion, high confidence - 1 Sam 31:6: allusion, medium confidence ### Extrabiblical texts - Eupolemus (Eupolemus, On the Kings of Judea): quotation, high confidence ### Translation notes - Eupolemus, via Polyhistor. ### Citation (SBL) Eusebius, Praep. ev. 9.30.2 (Dindorf 1:515; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-30-2). ## Preparation for the Gospel 9.30.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-30-3 - Source: Dindorf 1:515 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eupolemus on David's conquests. ### Greek text εἶτα Δαβὶδ τὸν τούτου υἱὸν δυναστεῦσαι, ὃν καταστρέψασθαι Σύρους, τοὺς παρὰ τὸν Εὐφράτην οἰκοῦντας ποταμὸν, καὶ τὴν Κομμαγηνὴν καὶ τοὺς ἐν Γαλαδηνῇ Ἀσσυρίους καὶ Φοίνικας. στρατεῦσαι δʼ αὐτὸν καὶ ἐπὶ Ἰδουμαίους καὶ Ἀμμανίτας καὶ Μωαβίτας καὶ Ἰτουραίους καὶ Ναβαταίους καὶ Ναβδαίους. ### English translation (Claude) Then David his son ruled, who subdued the Syrians living by the river Euphrates, and Commagene, and the Assyrians in Galaditis, and the Phoenicians. He also campaigned against the Idumaeans, Ammanites, Moabites, Ituraeans, Nabataeans, and Nabdaeans. ### Scripture references - 2 Sam 8:2: allusion, medium confidence - 2 Sam 8:3: allusion, medium confidence - 2 Sam 8:14: allusion, medium confidence - 2 Sam 10:6: allusion, low confidence ### Extrabiblical texts - Eupolemus (Eupolemus, On the Kings of Judea): quotation, high confidence ### Translation notes - Eupolemus, via Polyhistor. "His son" is as printed: Eupolemus (or the text) makes David Saul's son. ### Citation (SBL) Eusebius, Praep. ev. 9.30.3 (Dindorf 1:515; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-30-3). ## Preparation for the Gospel 9.30.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-30-4 - Source: Dindorf 1:515 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: David subdues Tyre and allies with Egypt. ### Greek text αὖθις δὲ ἐπιστρατεῦσαι ἐπὶ Σούρωνα βασιλέα Τυροῦ καὶ Φοινίκης, οὓς καὶ ἀναγκάσαι φόρους Ἰουδαίοις ὑποτελεῖν· πρός τε Οὐαφρῆν τὸν Αἰγυπτίων βασιλέα φιλίαν συνθέσθαι. ### English translation (Claude) Again he campaigned against Souron, king of Tyre and Phoenicia, and compelled them to pay tribute to the Jews; and he made a treaty of friendship with Vaphres, king of the Egyptians. ### Scripture references - 2 Sam 5:11: echo, low confidence ### Extrabiblical texts - Eupolemus (Eupolemus, On the Kings of Judea): quotation, high confidence ### Translation notes - Eupolemus, via Polyhistor. "Souron" is Hiram (Huram) of Tyre; Vaphres is Eupolemus's name for the king of Egypt. ### Citation (SBL) Eusebius, Praep. ev. 9.30.4 (Dindorf 1:515; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-30-4). ## Preparation for the Gospel 9.30.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-30-5 - Source: Dindorf 1:515–516 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: An angel forbids David to build the temple. ### Greek text βουλόμενόν τε τὸν Δαβὶδ οἰκοδομῆσαι ἱερὸν τῷ θεῷ ἀξιοῦν τὸν θεὸν τόπον αὐτῷ δείξαι τοῦ θυσιαστηρίου· ἔνθα δὴ ἄγγελον αὐτῷ ὀφθῆναι ἑστῶτα ἐπάνω τοῦ τόπου, οὗ τὸν βωμὸν ἱδρῦσθαι ἐν Ἱεροσολύμοις, καὶ κελεύειν αὐτὸν μὴ ἱδρῦσθαι τὸ ἱερὸν, διὰ τὸ αἵματι ἀνθρωπίνῳ πεφύρθαι καὶ πολλὰ ἔτη πεπολεμηκέναι. ### English translation (Claude) When David wished to build a temple for God, he asked God to show him the place for the altar. Then an angel appeared to him, standing above the place where the altar is set up in Jerusalem, and told him not to set up the temple, because he was stained with human blood and had waged war for many years. ### Scripture references - 1 Chr 21:16: allusion, high confidence - 1 Chr 22:8: allusion, high confidence - 1 Chr 28:3: allusion, high confidence ### Extrabiblical texts - Eupolemus (Eupolemus, On the Kings of Judea): quotation, high confidence ### Translation notes - Eupolemus, via Polyhistor. ### Citation (SBL) Eusebius, Praep. ev. 9.30.5 (Dindorf 1:515–516; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-30-5). ## Preparation for the Gospel 9.30.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-30-6 - Source: Dindorf 1:516 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: David prepares materials for the temple. ### Greek text εἶναι δʼ αὐτῷ ὄνομα Διαναθάν· προστάξαι τε αὐτῷ τοῦτον ὅπως τῷ υἱῷ ἐπιτρέψῃ τὴν οἰκοδομίαν· αὐτὸν δὲ εὐτρεπίζειν τὰ πρὸς τὴν κατασκευὴν ἀνήκοντα, χρυσίον, ἀργύριον, χαλκὸν, λίθους, ξύλα κυπαρίσσινα καὶ κέδρινα. ### English translation (Claude) His name was Dianathan; and he commanded him to entrust the building to his son, while he himself prepared what belonged to the construction: gold, silver, bronze, stones, cypress and cedar wood. ### Scripture references - 2 Sam 7:12: allusion, medium confidence - 1 Chr 22:14: allusion, high confidence ### Extrabiblical texts - Eupolemus (Eupolemus, On the Kings of Judea): quotation, high confidence ### Translation notes - Eupolemus, via Polyhistor. The angel's name "Dianathan" seems to come from the prophet Nathan (cf. 9.34.4). ### Citation (SBL) Eusebius, Praep. ev. 9.30.6 (Dindorf 1:516; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-30-6). ## Preparation for the Gospel 9.30.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-30-7 - Source: Dindorf 1:516 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: David sends ships for gold to Ourphe. ### Greek text ἀκούσαντα δὲ τὸν Δαβὶδ πλοῖα ναυπηγήσασθαι ἐν Ἀϊλάνοις πόλει τῆς Ἀραβίας, καὶ πέμψαι μεταλλευτὰς εἰς τὴν Οὐρφῆ νῆσον, κειμένην ἐν τῇ ἐρυθρᾷ θαλάσσῃ, μέταλλα χρυσικὰ ἔχουσαν ’ καὶ τὸ χρυσίον ἐκεῖθεν μετακομίσαι τοὺς μεταλλευτὰς εἰς τὴν Ἰουδαίαν. ### English translation (Claude) Hearing this, David built ships at Ailana, a city of Arabia, and sent miners to the island of Ourphe, which lies in the Red Sea and has gold mines; and the miners brought the gold from there to Judaea. ### Scripture references - 1 Kgs 9:26: allusion, medium confidence - 1 Kgs 9:28: allusion, medium confidence ### Extrabiblical texts - Eupolemus (Eupolemus, On the Kings of Judea): quotation, high confidence ### Translation notes - Eupolemus, via Polyhistor. In Kings it is Solomon who builds a fleet at Ezion-geber near Eloth to fetch gold from Ophir. ### Citation (SBL) Eusebius, Praep. ev. 9.30.7 (Dindorf 1:516; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-30-7). ## Preparation for the Gospel 9.30.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-30-8 - Source: Dindorf 1:516 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: David hands the kingdom and materials to Solomon. ### Greek text βασιλεύσαντα δὲ τὸν Δαβὶδ ἔτη μʼ Σολομῶνι τῷ υἱῷ τὴν ἀρχὴν παραδοῦναι, ὄντι ἐτῶν ιβ, ἐνώπιον Ἠλεὶ τοῦ ἀρχιερέως καὶ τῶν ιβ φυλάρχων, καὶ παραδοῦναι αὐτῷ τόν τε χρυσὸν καὶ ἄργυρον καὶ χαλκὸν καὶ λίθον καὶ ξύλα κυπαρίσσινα καὶ κέδρινα. καὶ αὐτὸν μὲν τελευτῆσαι, Σολομῶνα δὲ βασιλεύειν, καὶ γράψαι πρὸς Οὐαφρῆν τὸν Αἰγύπτου βασιλέα τὴν ὑπογεγραμμένην ἐπιστολήν.” ### English translation (Claude) After reigning forty years, David handed over the rule to his son Solomon, who was twelve years old, in the presence of Eli the high priest and the twelve heads of tribes, and handed over to him the gold, silver, bronze, stone, and cypress and cedar wood. He himself died, and Solomon reigned and wrote to Vaphres, king of Egypt, the letter written below." ### Scripture references - 1 Kgs 2:11: allusion, high confidence - 1 Chr 29:1: allusion, medium confidence - 1 Chr 29:2: allusion, medium confidence ### Extrabiblical texts - Eupolemus (Eupolemus, On the Kings of Judea): quotation, high confidence ### Translation notes - Eupolemus, via Polyhistor. Eli as high priest at this time is Eupolemus's own account. ### Citation (SBL) Eusebius, Praep. ev. 9.30.8 (Dindorf 1:516; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-27-1/#p-9-30-8). ## Preparation for the Gospel 9.31.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-31-1 - Source: Dindorf 1:516–517 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Solomon's letter to Vaphres of Egypt. ### Greek text “ Βασιλεὺς Σολομῶν Οὐαφρῇ βασιλεῖ Αἰγύπτου φίλῳ πατρικῷ χαίρειν. Γίνωσκέ με παρειληφότα τὴν βασιλείαν παρὰ Δαβὶδ τοῦ πατρὸς διὰ τοῦ θεοῦ τοῦ μεγίστου, καὶ ἐπιτεταχότος μοι οἰκοδομῆσαι ἱερὸν τῷ θεῷ, ὃς τὸν οὐρανὸν καὶ τὴν γῆν ἔκτισεν· ἅμα δέ σοι γράψαι ἀποστεῖλαί μοι τῶν παρὰ σοῦ λαῶν, οἱ παραστήσονταί μοι μέχρι τοῦ ἐπιτελέσαι πάντα κατὰ τὴν χρείαν, καθότι ἐπιτέτακται.” ### English translation (Claude) "King Solomon to Vaphres, king of Egypt, friend of my father, greeting. Know that I have received the kingdom from David my father through God the Most High, who has commanded me to build a temple to God, who created heaven and earth; and at the same time to write to you to send me some of your people, who will stand by me until I have completed everything as needed, as has been commanded." ### Scripture references - 2 Chr 2:3: allusion, medium confidence - 2 Chr 2:4: allusion, medium confidence ### Extrabiblical texts - Eupolemus (Eupolemus, On the Kings of Judea): quotation, high confidence ### Translation notes - Eupolemus, via Polyhistor. The letters in 9.31–34 are Eupolemus's compositions, modeled on 2 Chr 2:3–16. ### Citation (SBL) Eusebius, Praep. ev. 9.31.1 (Dindorf 1:516–517; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-31-1). ## Preparation for the Gospel 9.32.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-32-1 - Source: Dindorf 1:517 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Vaphres' reply: eighty thousand workers sent. ### Greek text “ Βασιλεὺς Οὐαφρῆς Σολομῶνι βασιλεῖ μεγάλῳ χαίρειν. Ἅμα τῷ ἀναγνῶναι τὴν παρὰ σοῦ ἐπιστολὴν σφόδρα ἐχάρην, καὶ λαμπρὰν ἡμέραν ἤγαγον ἐγώ τε καὶ ἡ δύναμίς μου πᾶσα ἐπὶ τῷ παρειληφέναι σε τὴν βασιλείαν παρὰ χρηστοῦ ἀνδρὸς καὶ δεδοκιμασμένου ὑπὸ τηλικούτου θεοῦ. περὶ δὲ ὧν γράφεις μοι περὶ τῶν κατὰ τοὺς λαοὺς τοὺς παρʼ ἡμῖν, ἀπέσταλκά σοι μυριάδας ὀκτὼ, ὧν καὶ τὰ πλήθη ἐξ ὧν εἰσι διασεσάφηκά σοι· ἐκ μὲν τοῦ Σεβριθίτου νομοῦ μυρίους, ἐκ δὲ τοῦ Μενδησίου καὶ Σεβεννύτου δισμυρίους· Βουσιρίτου, Λεοντοπολίτου καὶ Ἀθριβίτου ἀνὰ μυρίους. φρόντισον δὲ καὶ τὰ δέοντα αὐτοῖς καὶ τὰ ἄλλα, ὅπως εὐτακτῇ, καὶ ἵνα ἀποκατασταθῶσιν εἰς τὴν ἰδίαν, ὡς ἂν ἀπὸ τῆς χρείας γενόμενοι. ### English translation (Claude) "King Vaphres to Solomon, the great king, greeting. On reading your letter I rejoiced greatly, and I and all my forces kept a splendid day because you have received the kingdom from an excellent man approved by so great a God. As for what you write to me about the people with us, I have sent you eighty thousand, and I have made clear to you the numbers and where they come from: from the Sebrithite nome ten thousand, from the Mendesian and Sebennyte twenty thousand, from the Busirite, Leontopolite, and Athribite ten thousand each. See to what they need and to everything else, so that there may be good order, and that they may be returned to their own country when they are no longer needed." ### Extrabiblical texts - Eupolemus (Eupolemus, On the Kings of Judea): quotation, high confidence ### Translation notes - Eupolemus, via Polyhistor. ### Citation (SBL) Eusebius, Praep. ev. 9.32.1 (Dindorf 1:517; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-32-1). ## Preparation for the Gospel 9.33.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-33-1 - Source: Dindorf 1:517–518 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Solomon's letter to Souron (Hiram) of Tyre. ### Greek text ‘‘Βασιλεὺς Σολομῶν Σούρωνι τῷ βασιλεῖ Τυροῦ καὶ Σιδῶνος καὶ Φοινίκης φίλῳ πατρικῷ χαίρειν. Γίνωσκέ με παρειληφότα τὴν βασιλείαν παρὰ Δαβὶδ τοῦ πατρὸς, διὰ τοῦ θεοῦ τοῦ μεγίστου, καὶ ἐπιτεταχότος μοι οἰκοδομῆσαι ἱερὸν τῷ θεῷ, ὃς τὸν οὐρανὸν καὶ τὴν γῆν ἔκτισεν, ἅμα δὲ καὶ σοὶ γράψαι ἀποστεῖλαί μοι τῶν παρὰ σοῦ λαῶν, οἳ συμπαραστήσονται ἡμῖν μέχρι τοῦ ἐπιτελέσαι τὴν τοῦ θεοῦ χρείαν, καθότι μοι ἐπιτέτακται. γέγραφα δὲ καὶ εἰς τὴν Γαλιλαίαν καὶ Σαμαρεῖτιν καὶ Μωαβῖτιν καὶ Ἀμμανῖτιν καὶ Γαλαδῖτιν χορηγεῖσθαι αὐτοῖς τὰ δέοντα ἐκ τῆς χώρας κατὰ μῆνα, κόρους σίτου μυρίους· ὁ δὲ κόρος ἐστὶν ἀρταβῶν ἕξ· καὶ οἴνου κόρους μυρίους· ὁ δὲ κόρος τοῦ οἴνου ἐστὶ μέτρα δέκα. τὸ δὲ ἔλαιον καὶ τὰ ἄλλα χορηγηθήσεται αὐτοῖς ἐκ τῆς Ἰουδαίας, ἱερεῖα δὲ εἰς κρεοφαγίαν ἐκ τῆς Ἀραβίας.’ ### English translation (Claude) "King Solomon to Souron, king of Tyre, Sidon, and Phoenicia, friend of my father, greeting. Know that I have received the kingdom from David my father through God the Most High, who has commanded me to build a temple to God, who created heaven and earth; and at the same time to write to you too to send me some of your people, who will stand by us until we have completed God's requirement, as has been commanded me. I have also written to Galilee, Samaritis, Moabitis, Ammanitis, and Galaditis to supply them with what they need from the country each month: ten thousand cors of grain (the cor is six artabas) and ten thousand cors of wine (the cor of wine is ten measures). The oil and the rest will be supplied to them from Judaea, and animals to eat from Arabia." ### Scripture references - 2 Chr 2:3: allusion, high confidence - 2 Chr 2:10: allusion, medium confidence ### Extrabiblical texts - Eupolemus (Eupolemus, On the Kings of Judea): quotation, high confidence ### Translation notes - Eupolemus, via Polyhistor. ### Citation (SBL) Eusebius, Praep. ev. 9.33.1 (Dindorf 1:517–518; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-33-1). ## Preparation for the Gospel 9.34.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-34-1 - Source: Dindorf 1:518 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Souron's reply begins with a blessing. ### Greek text “ Σούρων Σολομῶνι βασιλεῖ μεγάλῳ χαίρειν. Εὐλογητὸς ὁ θεὸς, ὃς τὸν οὐρανὸν καὶ τὴν γῆν ἔκτισεν, ὃς εἴλετο ἄνθρωπον χρηστὸν ἐκ χρηστοῦ ἀνδρός. ἅμα τῷ ἀναγνῶναι τὴν παρὰ σοῦ ἐπιστολὴν σφόδρα ἐχάρην, καὶ εὐλόγησα τὸν θεὸν ἐπὶ τῷ παρειληφέναι σὲ τὴν βασιλείαν. ### English translation (Claude) "Souron to Solomon, the great king, greeting. Blessed be God, who created heaven and earth, who has chosen an excellent man, son of an excellent man. On reading your letter I rejoiced greatly and blessed God because you have received the kingdom. ### Scripture references - 2 Chr 2:12: allusion, high confidence ### Extrabiblical texts - Eupolemus (Eupolemus, On the Kings of Judea): quotation, high confidence ### Translation notes - Eupolemus, via Polyhistor. ### Citation (SBL) Eusebius, Praep. ev. 9.34.1 (Dindorf 1:518; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-34-1). ## Preparation for the Gospel 9.34.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-34-2 - Source: Dindorf 1:518 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Souron sends workers and a master builder. ### Greek text περὶ δὲ ὧν γράφεις μοι περὶ τῶν κατὰ τοὺς λαοὺς τοὺς παρʼ ἡμῖν ἀπέσταλκά σοι Τυρίων καὶ Φοινίκων ὀκτακισμυρίους, καὶ ἀρχιτέκτονά σοι ἀπέσταλκα ἄνθρωπον Τύριον, ἐκ μητρὸς Ἰουδαίας, ἐκ τῆς φυλῆς τῆς Δαβίδ. ὑπὲρ ὧν ἂν αὐτὸν ἐρωτήσῃς τῶν ὑπὸ τὸν οὐρανὸν πάντων, καὶ ἀρχιτεκτονίαν, ὑφηγήσεταί σοι καὶ ποιήσει. ### English translation (Claude) As for what you write to me about the people with us, I have sent you eighty thousand Tyrians and Phoenicians; and I have sent you a master builder, a man of Tyre, of a Jewish mother, of the tribe of David. Whatever you ask him about all things under heaven, and architecture, he will explain to you and do. ### Scripture references - 2 Chr 2:13: allusion, high confidence - 2 Chr 2:14: allusion, high confidence ### Extrabiblical texts - Eupolemus (Eupolemus, On the Kings of Judea): quotation, high confidence ### Translation notes - Eupolemus, via Polyhistor. "The tribe of David" is as printed (in Chronicles the builder's mother is of Dan). ### Citation (SBL) Eusebius, Praep. ev. 9.34.2 (Dindorf 1:518; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-34-2). ## Preparation for the Gospel 9.34.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-34-3 - Source: Dindorf 1:518 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Souron asks for provisions for the workers. ### Greek text περὶ δὲ τῶν δεόντων καὶ ἀποστελλομένων σοι παίδων καλῶς ποιήσεις ἐπιστείλας τοῖς κατὰ τόπον ἐπάρχοις, ὅπως χορηγῆται τὰ δέοντα.’’ ### English translation (Claude) As for what is needed and the servants sent to you, you will do well to write to the local governors, so that what is needed may be supplied." ### Scripture references - 2 Chr 2:15: allusion, medium confidence ### Extrabiblical texts - Eupolemus (Eupolemus, On the Kings of Judea): quotation, high confidence ### Translation notes - Eupolemus, via Polyhistor. ### Citation (SBL) Eusebius, Praep. ev. 9.34.3 (Dindorf 1:518; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-34-3). ## Preparation for the Gospel 9.34.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-34-4 - Source: Dindorf 1:518 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Solomon begins the temple at thirteen. ### Greek text ’’ Διελθὼν δὲ Σολομῶν, ἔχων τοὺς πατρικοὺς φίλους ἐπὶ τὸ ὄρος τὸ τοῦ Λιβάνου μετὰ τῶν Σιδωνίων καὶ Τυρίων, μετήνεγκε τὰ ξύλα τὰ προκεκομμένα ὑπὸ τοῦ πατρὸς αὐτοῦ διὰ τῆς θαλάττης εἰς Ἰόππην, ἐκεῖθεν δὲ πεζῇ εἰς Ἱεροσόλυμα. καὶ ἄρξασθαι οἰκοδομεῖν τὸ ἱερὸν τοῦ θεοῦ, ὄντα ἐτῶν ιγ· ἐργάζεσθαι δὲ τὰ ἔθνη τὰ προειρημένα, καὶ φυλὰς ιβ τῶν Ἰουδαίων παρέχειν ταῖς ἑκκαίδεκα μυριάσι τὰ δέοντα πάντα, κατὰ μῆνα φυλὴν μίαν, θεμελιῶσαί τε τὸν ναὸν τοῦ θεοῦ, μῆκος πηχῶν ’ξ, πλάτος πηχῶν ’ξ, τὸ δὲ πλάτος τῆς οἰκοδομῆς καὶ τῶν θεμελίων πηχῶν ι· οὕτω γὰρ αὐτῷ προστάξαι Νάθαν τὸν προφήτην τοῦ θεοῦ. ### English translation (Claude) "Solomon, going with his father's friends to Mount Lebanon with the Sidonians and Tyrians, carried the timber previously cut by his father by sea to Joppa, and from there overland to Jerusalem. He began to build the temple of God at the age of thirteen. The aforesaid nations did the work, and the twelve tribes of the Jews supplied everything needed for the hundred and sixty thousand, one tribe each month. He laid the foundations of the temple of God, sixty cubits long, sixty cubits wide, and the width of the building and the foundations ten cubits; for so Nathan the prophet of God had commanded him. ### Scripture references - 2 Chr 2:16: allusion, high confidence - 1 Kgs 4:7: allusion, medium confidence - 1 Kgs 6:2: allusion, medium confidence ### Extrabiblical texts - Eupolemus (Eupolemus, On the Kings of Judea): quotation, high confidence ### Translation notes - Eupolemus, via Polyhistor. ### Citation (SBL) Eusebius, Praep. ev. 9.34.4 (Dindorf 1:518; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-34-4). ## Preparation for the Gospel 9.34.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-34-5 - Source: Dindorf 1:518–519 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Construction and gilding of the temple. ### Greek text οἰκοδομεῖν δὲ ἐναλλὰξ δόμον λίθινον καὶ ἔνδεσμον κυπαρίσσινον, πελεκίνοις χαλκοῖς ταλαντιαίοις καταλαμβάνοντας τοὺς β δόμους. οὕτω δʼ αὐτὸν οἰκοδομήσαντα ξυλῶσαι ἔξωθεν κεδρίνοις ξύλοις καὶ κυπαρισσίνοις, ὥστε τὴν λιθίνην οἰκοδομὴν μὴ φαίνεσθαι· χρυσῶσαί τε τὸν ναὸν ἔσωθεν χωννύντα πλινθία χρυσᾶ πενταπήχη, καὶ προστιθέναι προσηλοῦντα ἥλοις ἀργυροῖς, ταλαντιαίοις τὴν ὁλκὴν, μαστοειδέσι τὸν ῥυθμὸν, τέσσαρσι δὲ τὸν ἀριθμόν. ### English translation (Claude) He built in alternating courses of stone and binding beams of cypress, holding the two courses together with bronze clamps weighing a talent. Having built it thus, he paneled it outside with cedar and cypress wood, so that the stone building was not seen; and he gilded the temple inside, overlaying it with golden plates five cubits long, and fixed them on, nailing them with silver nails a talent in weight, breast-shaped in form, four in number. ### Scripture references - 1 Kgs 6:15: allusion, medium confidence - 1 Kgs 6:21: allusion, medium confidence - 1 Kgs 6:36: allusion, medium confidence ### Extrabiblical texts - Eupolemus (Eupolemus, On the Kings of Judea): quotation, high confidence ### Translation notes - Eupolemus, via Polyhistor. ### Citation (SBL) Eusebius, Praep. ev. 9.34.5 (Dindorf 1:518–519; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-34-5). ## Preparation for the Gospel 9.34.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-34-6 - Source: Dindorf 1:519 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The roof and the two bronze pillars. ### Greek text οὕτω δʼ αὐτὸν χρυσῶσαι ἀπὸ ἐδάφους ἕως τῆς ὀροφῆς, τό τε ὀρόφωμα ποιῆσαι ἐκ φατνωμάτων χρυσῶν, τὸ δὲ δῶμα ποιῆσαι χαλκοῦν ἀπὸ κεραμίδων χαλκῶν, χαλκὸν χωνεύσαντα, καὶ τοῦτον καταχέαντα. ποιήσαι δὲ δύο στύλους χαλκοῦς, καὶ καταχρυσῶσαι αὐτοὺς χρυσίῳ ἀδόλῳ, δακτύλῳ τὸ πάχος. ### English translation (Claude) So he gilded it from floor to roof, made the ceiling of golden coffers, and made the roof of bronze, of bronze tiles, smelting bronze and pouring it on. He made two bronze pillars and overlaid them with pure gold a finger thick. ### Scripture references - 1 Kgs 6:22: allusion, medium confidence - 1 Kgs 7:15: allusion, high confidence ### Extrabiblical texts - Eupolemus (Eupolemus, On the Kings of Judea): quotation, high confidence ### Translation notes - Eupolemus, via Polyhistor. ### Citation (SBL) Eusebius, Praep. ev. 9.34.6 (Dindorf 1:519; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-34-6). ## Preparation for the Gospel 9.34.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-34-7 - Source: Dindorf 1:519 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The pillars and lampstands. ### Greek text εἶναι δὲ τοὺς στύλους τῷ ναῷ ἰσομεγέθεις, τὸ δὲ πλάτος κύκλῳ ἕκαστον κίονα πηχῶν δέκα· στῆναι δὲ αὐτοὺς τοῦ οἴκου ὃν μὲν ἐκ δεξιῶν, ὃν δὲ ἐξ εὐωνύμων. ποιῆσαι δὲ καὶ λυχνίας χρυσᾶς, δέκα τάλαντα ἑκάστην τὴν ὁλκὴν ἀγούσας, ὑπόδειγμα λαβόντα τὴν ὑπὸ Μώσεως ἐν τῇ σκηνῇ τοῦ μαρτυρίου τεθεῖσαν. ### English translation (Claude) The pillars were as tall as the temple, and each column ten cubits in circumference; they stood one on the right of the house, the other on the left. He also made golden lampstands, each weighing ten talents, taking as a model the one set by Moses in the tent of witness. ### Scripture references - 1 Kgs 7:21: allusion, high confidence - 1 Kgs 7:49: allusion, high confidence - Exod 25:31: allusion, medium confidence ### Extrabiblical texts - Eupolemus (Eupolemus, On the Kings of Judea): quotation, high confidence ### Translation notes - Eupolemus, via Polyhistor. ### Citation (SBL) Eusebius, Praep. ev. 9.34.7 (Dindorf 1:519; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-34-7). ## Preparation for the Gospel 9.34.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-34-8 - Source: Dindorf 1:519 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Lamps and gates of the temple. ### Greek text στῆσαι δʼ ἐξ ἑκατέρου μέρους τοῦ σηκοῦ τὰς μὲν ἐκ δεξιῶν, τὰς δὲ ἐξ εὐωνύμων. ποιῆσαι δʼ αὐτὸν καὶ λύχνους χρυσοῦς οʼ, ὥστε καίεσθαι ἐφʼ ἑκάστης λυχνίας ἑπτά. οἰκοδομῆσαι δὲ καὶ τὰς πύλας τοῦ ἱεροῦ καὶ κατακοσμῆσαι χρυσίῳ καὶ ἀργυρίῳ· καὶ καταστεγάσαι φατνώμασι κεδρίνοις καὶ κυπαρισσίνοις. ### English translation (Claude) He set them on each side of the sanctuary, some on the right, some on the left. He also made seventy golden lamps, so that seven burned on each lampstand. He built the gates of the temple and adorned them with gold and silver, and roofed them with coffers of cedar and cypress. ### Scripture references - 1 Kgs 7:49: allusion, high confidence ### Extrabiblical texts - Eupolemus (Eupolemus, On the Kings of Judea): quotation, high confidence ### Translation notes - Eupolemus, via Polyhistor. The number seventy is garbled in the digital text and is restored from the sense (ten lampstands, seven lamps each). ### Citation (SBL) Eusebius, Praep. ev. 9.34.8 (Dindorf 1:519; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-34-8). ## Preparation for the Gospel 9.34.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-34-9 - Source: Dindorf 1:519–520 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The portico and the bronze laver. ### Greek text ποιῆσαι δὲ καὶ κατὰ τὸ πρὸς βορρᾶν μέρος τοῦ ἱεροῦ στοὰν, καὶ στύλους αὐτῇ ὑποστῆσαι χαλκοῦς μή. κατασκευάσαι δὲ καὶ λουτῆρα χαλκοῦν, μῆκος πηχῶν κʼ καὶ πλάτος πηχῶν κʼ, τὸ δὲ ὕψος πηχῶν ἑ. ποιῆσαι δὲ ἐπʼ αὐτῷ στεφάνην πρὸς τὴν βάσιν ἔξω ὑπερέχουσαν πῆχυν ἕνα πρὸς τὸ τοὺς ἱερεῖς τούς τε πόδας προσκλύζεσθαι καὶ τὰς χεῖρας νίπτεσθαι ἐπιβαίνοντας· ποιῆσαι δὲ καὶ τὰς βάσεις τοῦ λουτῆρος τορευτὰς χωνευτὰς δώδεκα, καὶ τῷ ὕψει ἀνδρομήκεις, καὶ στῆσαι ἐξ ὑστέρου μέρους ὑπὸ τὸν λουτῆρα, ἐκ δεξιῶν τοῦ θυσιαστηρίου. ### English translation (Claude) He also made a portico on the north side of the temple and set forty-eight bronze pillars under it. He made a bronze laver, twenty cubits long, twenty wide, and five high; and on it he made a rim projecting outward toward the base by one cubit, so that the priests could stand on it to wash their feet and hands. He made the laver's stands, twelve, cast and chased, of a man's height, and set them at the back, under the laver, to the right of the altar. ### Scripture references - 1 Kgs 7:23: allusion, high confidence - 1 Kgs 7:25: allusion, medium confidence - 2 Chr 4:6: allusion, medium confidence ### Extrabiblical texts - Eupolemus (Eupolemus, On the Kings of Judea): quotation, high confidence ### Translation notes - Eupolemus, via Polyhistor. ### Citation (SBL) Eusebius, Praep. ev. 9.34.9 (Dindorf 1:519–520; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-34-9). ## Preparation for the Gospel 9.34.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-34-10 - Source: Dindorf 1:520 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The king's platform and the altar. ### Greek text ποιῆσαι δὲ καὶ βάσιν χαλκῆν τῷ ὕψει πηχῶν δυοῖν, κατὰ τὸν λουτῆρα, ἔν ἐφεστήκῃ ἐπʼ αὐτῆς ὁ βασιλεὺς, ὅταν προσεύχηται, ὅπως ὀπτάνηται τῷ λαῷ τῶν Ἰουδαίων. οἰκοδομῆσαι δὲ καὶ τὸ θυσιαστήριον πηχῶν κε ἐπὶ πήχεις κʼ, τὸ δὲ ὕψος πηχῶν ιβ. ### English translation (Claude) He also made a bronze platform two cubits high, beside the laver, so that the king might stand on it when he prays and be seen by the people of the Jews. He built the altar twenty-five cubits by twenty, and twelve cubits high. ### Scripture references - 2 Chr 6:13: allusion, high confidence - 2 Chr 4:1: allusion, high confidence ### Extrabiblical texts - Eupolemus (Eupolemus, On the Kings of Judea): quotation, high confidence ### Translation notes - Eupolemus, via Polyhistor. ### Citation (SBL) Eusebius, Praep. ev. 9.34.10 (Dindorf 1:520; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-34-10). ## Preparation for the Gospel 9.34.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-34-11 - Source: Dindorf 1:520 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Bell-hung networks keep birds off the temple. ### Greek text ποιῆσαι δὲ καὶ δακτυλίους δύο χαλκοῦς λυσιδωτοὺς, καὶ στῆσαι αὐτοὺς ἐπὶ μηχανημάτων ὑπερεχόντων τῷ ὕψει τὸν ναὸν πήχεις κʼ, καὶ σκιάζειν ἐπάνω παντὸς τοῦ ἱεροῦ· καὶ προσκρεμάσαι ἑκάστῃ δίκτυι· κώδωνας χαλκοῦς ταλαντιαίους τετρακοσίους· καὶ ποιῆσαι ὅλας τὰς δίκτυας πρὸς τὸ ψοφεῖν τοὺς κώδωνας καὶ ἀποσοβεῖν τὰ ὄρνεα, ὅπως μὴ καθίζῃ ἐπὶ τοῦ ἱεροῦ, μηδὲ νοσσεύῃ ἐπὶ τοῖς φατνώμασι τῶν πυλῶν καὶ στοῶν καὶ μολύνῃ τοῖς ἀποπατήμασι τὸ ἱερόν. ### English translation (Claude) He also made two bronze rings of chain-work and set them on frames rising twenty cubits above the temple, and they cast shade over the whole temple; and on each network he hung four hundred bronze bells, each a talent in weight; and he made the networks whole, so that the bells would sound and scare away the birds, so that they would not settle on the temple or nest on the coffers of the gates and porticoes and foul the temple with their droppings. ### Scripture references - 1 Kgs 7:17: echo, low confidence ### Extrabiblical texts - Eupolemus (Eupolemus, On the Kings of Judea): quotation, high confidence ### Translation notes - Eupolemus, via Polyhistor. ### Citation (SBL) Eusebius, Praep. ev. 9.34.11 (Dindorf 1:520; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-34-11). ## Preparation for the Gospel 9.34.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-34-12 - Source: Dindorf 1:520 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Solomon walls Jerusalem and builds his palace. ### Greek text περιβαλεῖν δὲ καὶ τὰ Ἱεροσόλυμα τὴν πόλιν τείχεσι καὶ πύργοις καὶ τάφροις· οἰκοδομῆσαι δὲ καὶ βασίλεια ἑαυτῷ. ### English translation (Claude) He also surrounded the city of Jerusalem with walls, towers, and ditches, and built a palace for himself. ### Scripture references - 1 Kgs 3:1: allusion, medium confidence - 1 Kgs 7:1: allusion, medium confidence ### Extrabiblical texts - Eupolemus (Eupolemus, On the Kings of Judea): quotation, high confidence ### Translation notes - Eupolemus, via Polyhistor. ### Citation (SBL) Eusebius, Praep. ev. 9.34.12 (Dindorf 1:520; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-34-12). ## Preparation for the Gospel 9.34.13 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-34-13 - Source: Dindorf 1:520 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eupolemus's etymology of Jerusalem. ### Greek text προσαγορευθῆναι δὲ τὸ ἀνάκτορον πρῶτον μὲν ἱερὸν Σολομῶνος, ὕστερον δὲ παρεφθαρμένως τὴν πόλιν ἀπὸ τοῦ ἱεροῦ Ἱερουσαλὴμ ὀνομασθῆναι, ὑπὸ δὲ τῶν Ἑλλήνων φερωνύμως Ἱεροσόλυμα λέγεσθαι. ### English translation (Claude) The sanctuary was at first called the Temple (hieron) of Solomon; later, by corruption, the city was named Jerusalem from the temple, and by the Greeks it is called correspondingly Hierosolyma. ### Extrabiblical texts - Eupolemus (Eupolemus, On the Kings of Judea): quotation, high confidence ### Translation notes - Eupolemus, via Polyhistor. A folk etymology from hieron Solomōnos. ### Citation (SBL) Eusebius, Praep. ev. 9.34.13 (Dindorf 1:520; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-34-13). ## Preparation for the Gospel 9.34.14 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-34-14 - Source: Dindorf 1:520 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Solomon brings the tabernacle and its vessels to Jerusalem. ### Greek text συντελέσαντα δὲ τὸ ἱερὸν καὶ τὴν πόλιν τειχίσαντα ἐλθεῖν εἰς Σηλὼμ, καὶ θυσίαν τῷ θεῷ εἰς ὁλοκάρπωσιν προσαγαγεῖν βοῦς χιλίους. λαβόντα δὲ τὴν σκηνὴν καὶ τὸ θυσιαστήριον καὶ τὰ σκεύη, ἃ ἐποίησε Μώσης, εἰς Ἱεροσόλυμα ἐνεγκεῖν καὶ ἐν τῷ οἴκῳ θεῖναι. ### English translation (Claude) Having completed the temple and walled the city, he went to Shiloh and brought a sacrifice to God as a whole burnt offering, a thousand oxen. He took the tabernacle, the altar, and the vessels that Moses had made, brought them to Jerusalem, and placed them in the house. ### Scripture references - 2 Chr 1:6: allusion, medium confidence - 1 Kgs 8:4: allusion, high confidence ### Extrabiblical texts - Eupolemus (Eupolemus, On the Kings of Judea): quotation, high confidence ### Translation notes - Eupolemus, via Polyhistor. Chronicles places the thousand burnt offerings at Gibeon. ### Citation (SBL) Eusebius, Praep. ev. 9.34.14 (Dindorf 1:520; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-34-14). ## Preparation for the Gospel 9.34.15 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-34-15 - Source: Dindorf 1:520–521 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The sacred furniture is placed in the temple. ### Greek text καὶ τὴν κιβωτὸν δὲ καὶ τὸν βωμὸν τὸν χρυσοῦν καὶ τὴν λυχνίαν καὶ τὴν τράπεζαν καὶ τὰ ἄλλα σκεύη ἐκεῖ κατατίθεσθαι, καθὼς προστάξαι αὐτῷ τὸν προφήτην. ### English translation (Claude) And the ark, the golden altar, the lampstand, the table, and the other vessels were deposited there, as the prophet had commanded him. ### Scripture references - 1 Kgs 8:6: allusion, high confidence - 1 Kgs 7:48: allusion, medium confidence ### Extrabiblical texts - Eupolemus (Eupolemus, On the Kings of Judea): quotation, high confidence ### Translation notes - Eupolemus, via Polyhistor. ### Citation (SBL) Eusebius, Praep. ev. 9.34.15 (Dindorf 1:520–521; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-34-15). ## Preparation for the Gospel 9.34.16 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-34-16 - Source: Dindorf 1:521 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The dedication sacrifice and the cost of the temple. ### Greek text προσαγαγεῖν δὲ τῷ θεῷ θυσίαν μυρίαν, πρόβατα δισχίλια, μόσχους τρισχιλίους πεντακοσίους. τὸ δὲ σύμπαν χρυσίον, τὸ εἰς τοὺς δύο στύλους καὶ τὸν ναὸν καταχρησθὲν, εἶναι τάλαντα μυριάδων υςʼ εἰς δὲ τοὺς ἥλους καὶ τὴν ἄλλην κατασκευὴν ἀργυρίου τάλαντα χίλια διακόσια τριάκοντα δύο· χαλκοῦ δὲ εἰς τοὺς κίονας καὶ τὸν λουτῆρα καὶ τὴν στοὰν τάλαντα μυρία ὀκτακισχίλια πεντήκοντα. ### English translation (Claude) He offered God an immense sacrifice, two thousand sheep and three thousand five hundred calves. The total gold used on the two pillars and the temple was 4,600,000 talents; for the nails and the other furnishings, 1,232 talents of silver; and of bronze for the columns, the laver, and the portico, 18,050 talents. ### Scripture references - 1 Kgs 8:63: allusion, medium confidence ### Extrabiblical texts - Eupolemus (Eupolemus, On the Kings of Judea): quotation, high confidence ### Translation notes - Eupolemus, via Polyhistor. ### Citation (SBL) Eusebius, Praep. ev. 9.34.16 (Dindorf 1:521; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-34-16). ## Preparation for the Gospel 9.34.17 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-34-17 - Source: Dindorf 1:521 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Solomon dismisses the workers and sends gifts to Vaphres. ### Greek text ἀποπέμψαι δὲ τὸν Σολομῶνα καὶ τοὺς Αἰγυπτίους καὶ τοὺς Φοίνικας, ἑκάστους εἰς τὴν ἑαυτῶν, ἑκάστῳ χρυσοῦ σίκλους δόντα δέκα· τὸ δὲ τάλαντον εἶναι σίκλον. καὶ τῷ μὲν Αἰγύπτου βασιλεῖ Οὐαφρῇ ἐλαίου μετρητὰς μυρίους, φοινικοβαλάνων ἀρτάβας χιλίας, μέλιτος δὲ ἀγγεῖα ἑκατὸν, καὶ ἀρώματα πέμψαι· ### English translation (Claude) Solomon sent away the Egyptians and the Phoenicians, each to their own land, giving each ten gold shekels; and the talent is a shekel. To Vaphres king of Egypt he sent ten thousand measures of oil, a thousand artabas of dates, a hundred jars of honey, and spices. ### Scripture references - 1 Kgs 5:11: echo, low confidence ### Extrabiblical texts - Eupolemus (Eupolemus, On the Kings of Judea): quotation, high confidence ### Translation notes - Eupolemus, via Polyhistor. "The talent is a shekel" is as printed. ### Citation (SBL) Eusebius, Praep. ev. 9.34.17 (Dindorf 1:521; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-34-17). ## Preparation for the Gospel 9.34.18 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-34-18 - Source: Dindorf 1:521 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Solomon sends a golden column to Tyre. ### Greek text τῷ δὲ Σούρωνι εἰς Τυρὸν πέμψαι τὸν χρυσοῦν κίονα, τὸν ἐν Τυρῷ ἀνακείμενον ἐν τῷ ἱερῷ τοῦ Δῖός. ### English translation (Claude) To Souron in Tyre he sent the golden column that is set up in Tyre in the temple of Zeus. ### Extrabiblical texts - Eupolemus (Eupolemus, On the Kings of Judea): quotation, high confidence ### Translation notes - Eupolemus, via Polyhistor. ### Citation (SBL) Eusebius, Praep. ev. 9.34.18 (Dindorf 1:521; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-34-18). ## Preparation for the Gospel 9.34.19 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-34-19 - Source: Dindorf 1:521 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Theophilus (via Polyhistor) on the fate of Solomon's surplus gold. ### Greek text Θεόφιλος δέ φησι τὸν περισσεύσαντα χρυσὸν τὸν Σολομῶνα τῷ Τυρίων βασιλεῖ πέμψαι· τὸν δὲ εἰκόνα τῆς θυγατρὸς ζῷον ὁλοσώματον κατασκευάσαι, καὶ ἔλυτρον τῷ ἀνδριάντι τὸν χρυσοῦν κίονα περιθεῖναι. ### English translation (Claude) Theophilus says that Solomon sent the surplus gold to the king of the Tyrians, and that he made a life-size statue of his daughter, and put the golden column round the statue as a sheath. ### Extrabiblical texts - Alexander Polyhistor, Alex. Polyh. (Alexander Polyhistor, On the Jews): quotation, high confidence ### Translation notes - Alexander Polyhistor, quoting a historian Theophilus (not Theophilus of Antioch; no entry yet in the site's list of extrabiblical texts). ### Citation (SBL) Eusebius, Praep. ev. 9.34.19 (Dindorf 1:521; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-34-19). ## Preparation for the Gospel 9.34.20 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-34-20 - Source: Dindorf 1:521 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Solomon's golden shields and his reign. ### Greek text ποιῆσαι δέ φησιν ὁ Εὐπόλεμος τὸν Σολομῶνα καὶ ἀσπίδας χρυσᾶς χιλίας, ὧν ἑκάστην πεντακοσίων εἶναι χρυσῶν. βιῶσαι δὲ αὐτὸν ἔτη πεντήκοντα δύο, ὧν ἐν εἰρήνῃ βασιλεῦσαι ἔτη μʼ. ### English translation (Claude) Eupolemus says that Solomon also made a thousand golden shields, each of five hundred gold pieces. He lived fifty-two years, of which he reigned forty in peace. ### Scripture references - 1 Kgs 10:16: allusion, medium confidence - 1 Kgs 10:17: allusion, medium confidence - 1 Kgs 11:42: allusion, high confidence ### Extrabiblical texts - Eupolemus (Eupolemus, On the Kings of Judea): quotation, high confidence ### Translation notes - Eupolemus, via Polyhistor. ### Citation (SBL) Eusebius, Praep. ev. 9.34.20 (Dindorf 1:521; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-34-20). ## Preparation for the Gospel 9.35.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-35-1 - Source: Dindorf 1:521–522 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Timochares (via Polyhistor) describes Jerusalem and its water. ### Greek text “ Τιμοχάρης δέ φησιν ἐν τοῖς περὶ Ἀντιόχου τὰ Ἱεροσόλυμα τὴν μὲν περίμετρον ἔχειν σταδίους μʼ· εἶναι δʼ αὐτὴν δυσάλωτον, πάντοθεν ἀπορρῶξι περικλειομένην φάραγξιν. ὅλην δὲ τὴν πόλιν ὕδασι καταρρεῖσθαι, ὥστε καὶ τοὺς κήπους ἐκ τῶν ἀπορρεόντων ὑδάτων ἐκ τῆς πόλεως ἄρδεσθαι. τὴν δὲ μεταξὺ ἀπὸ τῆς πόλεως ἄχρι τεσσαράκοντα σταδίων ἄνυδρον εἶναι, ἀπὸ δὲ τῶν μʼ σταδίων πάλιν κάθυδρον ὑπάρχειν.’’ ### English translation (Claude) "Timochares says in his History of Antiochus that Jerusalem has a circuit of forty stades, and that it is hard to capture, being enclosed on all sides by steep ravines. The whole city flows with water, so that even the gardens are irrigated by the water running off from the city; but the land between, from the city to forty stades out, is waterless, and beyond the forty stades it is well watered again." ### Extrabiblical texts - Alexander Polyhistor, Alex. Polyh. (Alexander Polyhistor, On the Jews): quotation, high confidence - Timochares (Timochares): quotation, medium confidence ### Translation notes - Alexander Polyhistor, quoting Timochares. ### Citation (SBL) Eusebius, Praep. ev. 9.35.1 (Dindorf 1:521–522; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-35-1). ## Preparation for the Gospel 9.36.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-36-1 - Source: Dindorf 1:522 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: An anonymous survey of Syria (via Polyhistor) describes Jerusalem. ### Greek text “Ὁ δὲ τῆς Συρίας σχοινομέτρησιν γράψας ἐν τῇ πρώτῃ φησὶ κεῖσθαι Ἱεροσόλυμα ἐπὶ μετεώρου τε καὶ τραχέος τόπου· ᾠκοδομῆσθαι δὲ τινὰ μὲν μέρη τοῦ τείχους ἀπὸ λίθου ξεστοῦ, τὰ δὲ πλείονα ἀπὸ χάλικος· καὶ ἔχειν τὴν περίμετρον τὴν πόλιν σταδίων κζ, ὑπάρχειν δὲ καὶ πηγὴν ἐν τῷ χωρίῳ ὕδωρ δαψιλὲς ἀναβλύζουσαν.’’ ### English translation (Claude) "The writer of the Measurement of Syria says in his first book that Jerusalem lies on a high and rugged site; that some parts of the wall are built of dressed stone, but most of rubble; that the city has a circuit of twenty-seven stades; and that there is also a spring in the place gushing up abundant water." ### Extrabiblical texts - Alexander Polyhistor, Alex. Polyh. (Alexander Polyhistor, On the Jews): quotation, high confidence ### Translation notes - Alexander Polyhistor, quoting the anonymous author of a Measurement (Schoinometresis) of Syria. ### Citation (SBL) Eusebius, Praep. ev. 9.36.1 (Dindorf 1:522; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-36-1). ## Preparation for the Gospel 9.37.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-37-1 - Source: Dindorf 1:522 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Philo the epic poet on Jerusalem's fountain. ### Greek text Φησὶ δὲ ὁ Φίλων ἐν τοῖς περὶ Ἱεροσολύμων κρήνην εἶναι, ταύτην δὲ ἐν μὲν τῷ χειμῶνι ξηραίνεσθαι, ἐν δὲ τῷ θέρει πληροῦσθαι. λέγει δὲ ἐν τῇ πρώτῃ οὕτως νηχόμενος δʼ ἐφύπερθε τὸ θαμβηέστατον ἄλλο δέρκηθρον σὺν ἀοιδὰ μεγιστούχοιο λοετροῖς ῥεύματος ἐμπίπλησι βαθὺν ῥόον ἐξανιείσης, καὶ τὰ ἐξῆς. ### English translation (Claude) Philo says in his On Jerusalem that there is a fountain, and that it dries up in winter but fills in summer. He says in the first book: 'And swimming above, another most wondrous sight … with the baths of the mighty stream it fills the deep flow as it sends it forth,' and so on. ### Extrabiblical texts - Alexander Polyhistor, Alex. Polyh. (Alexander Polyhistor, On the Jews): quotation, high confidence - Philo the Epic Poet, Philo Epic Poet (Philo the Epic Poet, On Jerusalem): quotation, medium confidence ### Translation notes - Alexander Polyhistor, quoting Philo the Elder, On Jerusalem. The verses are corrupt and hardly translatable; rendered tentatively, with an unintelligible word (ἀοιδὰ) marked …. ### Citation (SBL) Eusebius, Praep. ev. 9.37.1 (Dindorf 1:522; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-37-1). ## Preparation for the Gospel 9.37.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-37-2 - Source: Dindorf 1:522 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Philo on the filling of the fountain. ### Greek text οἶς πάλιν ὑποβὰς περὶ τῆς πληρώσεως ἐπιλέγει ῥεῦμα γὰρ ὑψιφάεννον, ἐν ὑετίοις νιφετοῖσιν ἱέμενον, πολυγηθὲς, ὑπὲρ πύργοισιν ὄροισι στρωφᾶται, καὶ ξηρὰ πέδῳ κεκονιμένα, κρήνης τηλεφαῆ δείκνυσιν ὑπέρτατα θάμβεα λαῶν, καὶ τὰ τούτοις ἀκόλουθα. ### English translation (Claude) Going on again, he adds about its filling: 'For the high-shining stream, sent down in rainy snows, rich in joy, winds past towers and heights, and over the dry, dusty ground shows the far-shining, supreme wonders of the fountain to the peoples,' and what follows. ### Extrabiblical texts - Philo the Epic Poet, Philo Epic Poet (Philo the Epic Poet, On Jerusalem): quotation, high confidence ### Translation notes - Philo the Elder, via Polyhistor. Tentative translation of obscure verses. ### Citation (SBL) Eusebius, Praep. ev. 9.37.2 (Dindorf 1:522; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-37-2). ## Preparation for the Gospel 9.37.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-37-3 - Source: Dindorf 1:522 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Philo on the high priest's fountain; end of the Polyhistor extracts. ### Greek text εἶτα πάλιν περὶ τῆς τοῦ ἀρχιερέως κρήνης καὶ τῆς ἀποχετεύσεως διέξεισιν οὕτως αἰπὺ δʼ ἄρ ἐκπτύουσι διὰ χθονὸς ὑδροχόοισι σωλῆνες, καὶ ὅσʼ ἄλλα τούτοις ἕπεται.” Τοσαῦτα μὲν δὴ τὰ ἀπὸ τῶν Ἀλεξάνδρου τοῦ Πολυίστορος. ### English translation (Claude) Then again he describes the high priest's fountain and its channeling thus: 'And steeply the pipes spout forth through the earth with water-carrying …,' and all that follows." So much, then, from Alexander Polyhistor. ### Extrabiblical texts - Philo the Epic Poet, Philo Epic Poet (Philo the Epic Poet, On Jerusalem): quotation, high confidence ### Translation notes - Philo the Elder, via Polyhistor. The line is incomplete. ### Citation (SBL) Eusebius, Praep. ev. 9.37.3 (Dindorf 1:522; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-37-3). ## Preparation for the Gospel 9.38.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-38-1 - Source: Dindorf 1:522–523 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Introduction to the Letter of Aristeas on the temple waters. ### Greek text Περὶ δὲ τῶν ἐν τῇ Ἱερουσαλὴμ ὑδάτων καὶ ὁ Ἀρισταῖος ἐν τῷ γραφέντι αὐτῷ βιβλίῳ Περὶ τῆς ἑρμηνείας τοῦ τῶν Ἰουδαίων νόμου ταῦτα ἱστορεῖ ### English translation (Claude) About the waters in Jerusalem, Aristaeus too, in the book he wrote On the Translation of the Law of the Jews, relates this: ### Extrabiblical texts - Let. Aris. 88 (Letter of Aristeas): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 9.38.1 (Dindorf 1:522–523; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-38-1). ## Preparation for the Gospel 9.38.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-38-2 - Source: Dindorf 1:523 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The temple floor is sloped for washing away sacrificial blood. ### Greek text “Ὁ δὲ οἶκος ἀποβλέπει πρὸς ἠῶ, τὰ δʼ ὀπίσθια αὐτοῦ πρὸς ἑσπέραν. τὸ δὲ πᾶν ἔδαφος λιθόστρωτον καθέστηκε καὶ κλίματα πρὸς τοὺς καθήκοντας τόπους ἔχει τῆς τῶν ὑδάτων ἐπιρροῆς ἕνεκεν, ἣ γίνεται διὰ τὴν σμῆξιν τῶν ἀπὸ τῶν θυσιῶν αἱμάτων· πολλαὶ γὰρ μυριάδες κτηνῶν προσάγονται κατὰ τὰς τῶν ἑορτῶν ἡμέρας. ### English translation (Claude) "The house faces east, and its back is toward the west. The whole floor is paved with stone and has slopes toward the proper places for the flow of the water, which is needed for cleansing away the blood of the sacrifices; for many myriads of beasts are offered on the feast days. ### Extrabiblical texts - Let. Aris. 88 (Letter of Aristeas): quotation, high confidence ### Translation notes - Letter of Aristeas 88. ### Citation (SBL) Eusebius, Praep. ev. 9.38.2 (Dindorf 1:523; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-38-2). ## Preparation for the Gospel 9.38.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-38-3 - Source: Dindorf 1:523 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The temple's underground cisterns and pipes. ### Greek text ὕδατος δὲ ἀνέκλειπτός ἐστι σύστασις, ὡς ἂν καὶ πηγῆς ἔσωθεν πολυρρύτου φυσικῶς ἐπιρρεούσης, ἔτι δὲ θαυμασίων καὶ ἀδιηγήτων ὑποδοχείων ὑπαρχόντων ὑπὸ γῆν, καθὼς ἐπέφαινον, πέντε σταδίων κυκλόθεν τῆς κατὰ τὸ ἱερὸν καταβολῆς, καὶ ἐκ τούτων σύριγγας ἀναρίθμους, καθʼ ἔκαστον μέρος ἑαυταῖς συναπτόντων τῶν ῥευμάτων· καὶ ταῦτα πάντα μεμολιβδῶσθαι κατʼ ἐδάφους καὶ τῶν τοίχων, ἐπὶ δὲ τούτων κεχύσθαι πολὺ πλῆθος κονιάσεως, ἐνεργῶς γεγενημένων ἁπάντων.” ### English translation (Claude) There is an unfailing supply of water, as if from an abundant spring flowing up naturally within; and besides there are wonderful, indescribable reservoirs underground, as they showed, for five stades around the foundation of the temple, and from them countless pipes, the streams joining one another on every side. All these are leaded at the bottom and on the walls, and over them a great quantity of plaster has been spread, all having been done with care." ### Extrabiblical texts - Let. Aris. 89–91 (Letter of Aristeas): quotation, high confidence ### Translation notes - Letter of Aristeas 89–91. ### Citation (SBL) Eusebius, Praep. ev. 9.38.3 (Dindorf 1:523; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-38-3). ## Preparation for the Gospel 9.39.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-39-1 - Source: Dindorf 1:523 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius introduces Polyhistor on Jeremiah. ### Greek text Ἐπὶ τούτοις καὶ τῆς Ἱερεμίου προφητείας τοῦ Πολυίστορος μνήμην πεποιημένου, ἡμᾶς ἀποσιωπῆσαι ταύτην πάντων ἂν εἴη παραλογώτατον. κείσθω τοίνυν καὶ αὕτη ### English translation (Claude) Besides these, since Polyhistor has also made mention of the prophecy of Jeremiah, it would be most unreasonable of all for us to pass it over in silence. Let it, then, be set down too: ### Citation (SBL) Eusebius, Praep. ev. 9.39.1 (Dindorf 1:523; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-39-1). ## Preparation for the Gospel 9.39.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-39-2 - Source: Dindorf 1:523 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Polyhistor: Jeremiah finds the Jews worshiping Baal. ### Greek text “ Εἶτα Ἰωναχείμ· ἐπὶ τούτου προφητεῦσαι Ἰερεμίαν τὸν προφήτην. τοῦτον ὑπὸ τοῦ θεοῦ ἀποσταλέντα καταλαβεῖν τοὺς Ἰουδαίους θυσιάζοντας εἰδώλῳ χρυσῷ, ᾧ εἶναι ὄνομα Βάαλ. ### English translation (Claude) "Then Jonachim; in his time Jeremiah the prophet prophesied. Sent by God, he found the Jews sacrificing to a golden idol whose name was Baal. ### Scripture references - Jer 1:1: allusion, medium confidence - Jer 11:13: echo, medium confidence ### Extrabiblical texts - Alexander Polyhistor, Alex. Polyh. (Alexander Polyhistor, On the Jews): quotation, high confidence ### Translation notes - Alexander Polyhistor (the source he follows is not named). ### Citation (SBL) Eusebius, Praep. ev. 9.39.2 (Dindorf 1:523; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-39-2). ## Preparation for the Gospel 9.39.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-39-3 - Source: Dindorf 1:523–524 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jeremiah foretells captivity; the king tries to burn him. ### Greek text τοῦτον δὲ αὐτοῖς τὴν μέλλουσαν ἀτυχίαν δηλῶσαι. τὸν δὲ Ἰωναχεὶμ ζῶντα αὐτὸν ἐπιβαλέσθαι κατακαῦσαι· τὸν δὲ φάναι τοῖς ξύλοις τούτοις Βαβυλωνίοις ὀψοποιήσειν, καὶ σκάψειν τὰς τοῦ Τίγριδος καὶ Εὐφράτου διώρυχας αἰχμαλωτισθέντας. ### English translation (Claude) He revealed to them the misfortune to come. Jonachim tried to burn him alive; but he said that with this wood they would cook food for the Babylonians, and as captives would dig the canals of the Tigris and Euphrates. ### Scripture references - Jer 36:23: echo, medium confidence ### Extrabiblical texts - Alexander Polyhistor, Alex. Polyh. (Alexander Polyhistor, On the Jews): quotation, high confidence ### Translation notes - Alexander Polyhistor. ### Citation (SBL) Eusebius, Praep. ev. 9.39.3 (Dindorf 1:523–524; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-39-3). ## Preparation for the Gospel 9.39.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-39-4 - Source: Dindorf 1:524 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Nebuchadnezzar allies with the Medes. ### Greek text τὸν δὲ τῶν Βαβυλωνίων βασιλέα ἀκούσαντα Ναβουχοδονόσορ τὰ ὑπὸ τοῦ Ἱερεμίου προμαντευθέντα παρακαλέσαι Ἀστιβάρην τὸν Μηδῶν βασιλέα συστρατεύειν αὐτῷ. ### English translation (Claude) When Nebuchadnezzar, king of the Babylonians, heard what Jeremiah had foretold, he called on Astibares, king of the Medes, to campaign with him. ### Extrabiblical texts - Alexander Polyhistor, Alex. Polyh. (Alexander Polyhistor, On the Jews): quotation, high confidence ### Translation notes - Alexander Polyhistor. ### Citation (SBL) Eusebius, Praep. ev. 9.39.4 (Dindorf 1:524; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-39-4). ## Preparation for the Gospel 9.39.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-39-5 - Source: Dindorf 1:524 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jerusalem taken; Jeremiah keeps the ark. ### Greek text παραλαβόντα δὲ Βαβυλωνίους καὶ Μήδους, καὶ συναγαγόντα πεζῶν μὲν ὀκτωκαίδεκα, ἱππέων δὲ μυριάδας δώδεκα, καὶ πεζῶν ἅρματα μυρία, πρῶτον μὲν τὴν Σαμαρεῖτιν καταστρέψασθαι καὶ Γαλιλαίαν καὶ Σκυθόπολιν καὶ τοὺς ἐν τῇ Γαλαδίτιδι οἰκοῦντας Ἰουδαίους· αὖθις δὲ τὰ Ἱεροσόλυμα παραλαβεῖν, καὶ τὸν Ἰουδαίων βασιλέα Ἰωναχεὶμ ζωγρῆσαι· τὸν δὲ χρυσὸν τὸν ἐν τῷ ἱερῷ καὶ ἄργυρον καὶ χαλκὸν ἐκλέξαντας εἰς Βαβυλῶνα ἀποστείλαι, χωρὶς τῆς κιβωτοῦ καὶ τῶν ἐν αὐτῇ πλακῶν· ταύτην δὲ τὸν Ἱερεμίαν κατασχεῖν. ” ### English translation (Claude) Taking Babylonians and Medes, and gathering a hundred and eighty thousand foot, a hundred and twenty thousand horse, and ten thousand chariots, he first subdued Samaritis, Galilee, Scythopolis, and the Jews living in Galaditis; then he took Jerusalem and captured Jonachim, the king of the Jews alive; and they picked out the gold, silver, and bronze in the temple and sent it to Babylon, except the ark and the tablets in it; this Jeremiah kept back." ### Scripture references - 2 Kgs 24:13: allusion, medium confidence - 2 Kgs 25:13: allusion, medium confidence ### Extrabiblical texts - 2 Macc 2:4–5 (2 Maccabees): echo, medium confidence - Alexander Polyhistor, Alex. Polyh. (Alexander Polyhistor, On the Jews): quotation, high confidence ### Translation notes - Alexander Polyhistor. The number of foot soldiers lacks its unit in the text ("eighteen"); myriads are understood. ### Citation (SBL) Eusebius, Praep. ev. 9.39.5 (Dindorf 1:524; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-39-5). ## Preparation for the Gospel 9.40.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-40-1 - Source: Dindorf 1:524 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Berossus (via Josephus): Nebuchadnezzar defeats the rebel. ### Greek text Τούτοις ἐπισυνάψαι ἀναγκαῖον καὶ τὰ περὶ τῆς Ἰουδαίων αἰχμαλωσίας τῆς ὑπὸ Ναβουχοδονόσορ γεγενημένης “ Συμμίξας δὲ Ναβουχοδονόσορ τῷ ἀποστάτῃ καὶ παραταξάμενος αὐτοῦ τε ἐκυρίευσε καὶ τὴν χώραν ἐξαῦθις ὑπὸ τὴν αὐτοῦ βασιλείαν ἐποιήσατο. ### English translation (Claude) To these it is necessary to add also the account of the Jews' captivity under Nebuchadnezzar: "Nebuchadnezzar engaged the rebel, drew up against him, overcame him, and brought the country under his own rule again. ### Extrabiblical texts - Josephus, Ag. Ap. 1.136 (Josephus (works)): quotation, high confidence - Berossus (Berossus, Babyloniaca): quotation, medium confidence ### Translation notes - Josephus, Against Apion 1.136, quoting Berossus. ### Citation (SBL) Eusebius, Praep. ev. 9.40.1 (Dindorf 1:524; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-40-1). ## Preparation for the Gospel 9.40.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-40-2 - Source: Dindorf 1:524–525 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Nabopolassar dies; Nebuchadnezzar returns to Babylon with captives. ### Greek text τῷ τε πατρὶ αὐτοῦ συνέβη Ναβοπαλλασάρῳ, κατὰ τοῦτον τὸν καιρὸν ἀρρωστήσαντι, ἐν τῇ Βαβυλωνίων πόλει μεταλλάξαι τὸν βίον, ἔτη βεβασιλευκότι κά· αἰσθόμενος δὲ μετʼ οὐ πολὺν χρόνον τὴν τοῦ πατρὸς τελευτὴν Ναβουχοδονόσορος, καταστήσας τὰ κατὰ τὴν Αἴγυπτον πράγματα καὶ τὴν λοιπὴν χώραν καὶ τοὺς αἰχμαλώτους Ἰουδαίων τε καὶ Φοινίκων καὶ Σύρων τῶν κατὰ τὴν Αἴγυπτον ἐθνῶν συντάξας τισὶ τῶν φίλων εἰς τὴν Βαβυλωνίαν παρεγένετο. ” ### English translation (Claude) It happened that his father Nabopolassar fell ill at that time and died in the city of Babylon, having reigned twenty-one years. Nebuchadnezzar, learning not long after of his father's death, settled affairs in Egypt and the rest of the country, entrusted the captives—Jews, Phoenicians, and Syrians, and the peoples of Egypt—to some of his friends, and came to Babylonia." ### Extrabiblical texts - Josephus, Ag. Ap. 1.136–137 (Josephus (works)): quotation, high confidence - Berossus (Berossus, Babyloniaca): quotation, medium confidence ### Translation notes - Josephus, Against Apion 1.136–137, quoting Berossus. ### Citation (SBL) Eusebius, Praep. ev. 9.40.2 (Dindorf 1:524–525; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-40-2). ## Preparation for the Gospel 9.40.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-40-3 - Source: Dindorf 1:525 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Nebuchadnezzar dies; Evil-merodach succeeds. ### Greek text Καὶ μεθʼ ἕτερά φησι “Ναβουχοδονόσορος μὲν οὖν μετὰ τὸ ἄρξασθαι τοῦ προειρημένου τείχους ἐμπεσὼν εἰς ἀρρωστίαν μετήλλαξε τὸν βίον, βεβασιλευκὼς ἔτη μγ, τῆς δὲ βασιλείας κύριος ἐγένετο ὁ υἱὸς αὐτοῦ Εὐιλμαλούρουχος. ### English translation (Claude) And after other things he says: "Nebuchadnezzar, after beginning the aforesaid wall, fell ill and died, having reigned forty-three years; and his son Evilmalourouchos became master of the kingdom. ### Scripture references - 2 Kgs 25:27: echo, medium confidence ### Extrabiblical texts - Josephus, Ag. Ap. 1.146 (Josephus (works)): quotation, high confidence - Berossus (Berossus, Babyloniaca): quotation, medium confidence ### Translation notes - Josephus, Against Apion 1.146, quoting Berossus. ### Citation (SBL) Eusebius, Praep. ev. 9.40.3 (Dindorf 1:525; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-40-3). ## Preparation for the Gospel 9.40.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-40-4 - Source: Dindorf 1:525 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Evil-merodach is killed by Neriglisar. ### Greek text οὗτος προστὰς τῶν πραγμάτων ἀνόμως καὶ ἀσελγῶς, ἐπιβουλευθεὶς ὑπὸ τοῦ τὴν ἀδελφὴν ἔχοντος αὐτοῦ Νηριγλισάρου, ἀνῃρέθη, βασιλεύσας ἔτη β. ### English translation (Claude) He managed affairs lawlessly and licentiously, was plotted against by Neriglisar, his sister's husband, and was killed, having reigned two years. ### Extrabiblical texts - Josephus, Ag. Ap. 1.147 (Josephus (works)): quotation, high confidence - Berossus (Berossus, Babyloniaca): quotation, medium confidence ### Translation notes - Josephus, Against Apion 1.147, quoting Berossus. ### Citation (SBL) Eusebius, Praep. ev. 9.40.4 (Dindorf 1:525; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-40-4). ## Preparation for the Gospel 9.40.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-40-5 - Source: Dindorf 1:525 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Neriglisar and his son. ### Greek text μετὰ δὲ τὸ ἀναιρεθῆναι τοῦτον διαδεξάμενος τὴν ἀρχὴν ὁ ἐπιβουλεύσας αὐτῷ Νηριγλίσαρος ἐβασίλευσεν ἔτη δ. τούτου υἱὸς Χαβαεσσοαρᾶχος ἐκυρίευσε μὲν τῆς βασιλείας, παῖς ὢν, μῆνας ἐννέα· ἐπιβουλευθεὶς δὲ, διὰ τὸ πολλὰ ἐκφαίνειν κακοήθη, ὑπὸ τῶν φίλων ἀπετυμπανίσθη. ### English translation (Claude) After he was killed, Neriglisar, who had plotted against him, succeeded to the rule and reigned four years. His son Chabaessoarachos became master of the kingdom while a boy, for nine months; but, plotted against because he showed many signs of a bad character, he was beaten to death by his friends. ### Extrabiblical texts - Josephus, Ag. Ap. 1.147–148 (Josephus (works)): quotation, high confidence - Berossus (Berossus, Babyloniaca): quotation, medium confidence ### Translation notes - Josephus, Against Apion 1.147–148, quoting Berossus. ### Citation (SBL) Eusebius, Praep. ev. 9.40.5 (Dindorf 1:525; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-40-5). ## Preparation for the Gospel 9.40.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-40-6 - Source: Dindorf 1:525 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Nabonidus becomes king. ### Greek text ἀπολομένου δὲ τούτου συνελθόντες οἱ ἐπιβουλεύσαντες αὐτῷ κοινῇ τὴν βασιλείαν περιέθηκαν Ναβοννήδῳ τινὶ τῶν ἐκ Βαβυλῶνος ὄντι ἐκ τῆς αὐτῆς ἐπισυστάσεως. ### English translation (Claude) When he was dead, those who had plotted against him met and together conferred the kingship on Nabonnedus, a man from Babylon, who was of the same conspiracy. ### Extrabiblical texts - Josephus, Ag. Ap. 1.149 (Josephus (works)): quotation, high confidence - Berossus (Berossus, Babyloniaca): quotation, medium confidence ### Translation notes - Josephus, Against Apion 1.149, quoting Berossus. ### Citation (SBL) Eusebius, Praep. ev. 9.40.6 (Dindorf 1:525; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-40-6). ## Preparation for the Gospel 9.40.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-40-7 - Source: Dindorf 1:525 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Cyrus advances on Babylonia. ### Greek text ἐπὶ τούτου τὰ περὶ ποταμὸν τείχη τῆς Βαβυλωνίων πόλεως ἐξ ὀπτῆς πλίνθου καὶ ἀσφάλτου κατεκοσμήθη. οὔσης δὲ τῆς βασιλείας αὐτοῦ ἐν τῷ ἑπτακαιδεκάτῳ ἔτει προσεληλυθὼς Κῦρος ἐκ τῆς Πέρσιδος μετὰ δυνάμεως πολλῆς, καταστρεψάμενος τὴν λοιπὴν βασιλείαν ἅπασαν, ὥρμησεν ἐπὶ τῆς Βαβυλωνίας. ### English translation (Claude) Under him the walls of the city of Babylon along the river were finished with baked brick and asphalt. In the seventeenth year of his reign Cyrus came from Persia with a large force, and having subdued all the rest of the kingdom, set out against Babylonia. ### Extrabiblical texts - Josephus, Ag. Ap. 1.149–150 (Josephus (works)): quotation, high confidence - Berossus (Berossus, Babyloniaca): quotation, medium confidence ### Translation notes - Josephus, Against Apion 1.149–150, quoting Berossus. ### Citation (SBL) Eusebius, Praep. ev. 9.40.7 (Dindorf 1:525; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-40-7). ## Preparation for the Gospel 9.40.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-40-8 - Source: Dindorf 1:525 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Nabonidus is defeated and shut up in Borsippa. ### Greek text αἰσθόμενος δὲ Ναβόννηδος τὴν ἔφοδον αὐτοῦ, ἀπαντήσας μετὰ τῆς δυνάμεως καὶ παραταξάμενος, ἡσσηθεὶς τῇ μάχῃ, καὶ φυγὼν ὀλιγοστὸς, συνεκλείσθη εἰς τὴν Βορσιππηνῶν πόλιν. ### English translation (Claude) Nabonnedus, learning of his approach, met him with his army, joined battle, was defeated, and fled with a few, and was shut up in the city of the Borsippenes. ### Extrabiblical texts - Josephus, Ag. Ap. 1.151 (Josephus (works)): quotation, high confidence - Berossus (Berossus, Babyloniaca): quotation, medium confidence ### Translation notes - Josephus, Against Apion 1.151, quoting Berossus. ### Citation (SBL) Eusebius, Praep. ev. 9.40.8 (Dindorf 1:525; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-40-8). ## Preparation for the Gospel 9.40.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-40-9 - Source: Dindorf 1:525 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Cyrus takes Babylon and moves on Borsippa. ### Greek text Κῦρος δὲ Βαβυλῶνα καταλαβόμενος, καὶ συντάξας τὰ ἔξω τῆς πόλεως τείχη κατασκάψαι διὰ τὸ λίαν αὐτῷ πραγματικὴν καὶ δυσάλωτον φανῆναι τὴν πόλιν, ἀνέξευξεν ἐπὶ Βόρσιππον, ἐκπολιορκήσων τὸν Ναβόννηδον. ### English translation (Claude) Cyrus, having taken Babylon and ordered the walls outside the city to be demolished, because the city seemed to him very troublesome and hard to capture, marched off to Borsippa to besiege Nabonnedus. ### Extrabiblical texts - Josephus, Ag. Ap. 1.152 (Josephus (works)): quotation, high confidence - Berossus (Berossus, Babyloniaca): quotation, medium confidence ### Translation notes - Josephus, Against Apion 1.152, quoting Berossus. ### Citation (SBL) Eusebius, Praep. ev. 9.40.9 (Dindorf 1:525; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-40-9). ## Preparation for the Gospel 9.40.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-40-10 - Source: Dindorf 1:525–526 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Nabonidus surrenders and is exiled to Carmania. ### Greek text τοῦ δὲ Ναβοννήδου οὐχ ὑπομείναντος τὴν πολιορκίαν, ἀλλʼ ἐγχειρίσαντος αὑτὸν πρότερον, χρησάμενος Κῦρος φιλανθρώπως, καὶ δοὺς οἰκητήριον αὐτῷ Καρμανίαν, ἐξέπεμψεν ἐκ τῆς Βαβυλωνίας. Ναβόννηδος μὲν οὖν τὸν λοιπὸν τοῦ χρόνου διαγενόμενος ἐν ἐκείνῃ τῇ χώρᾳ κατέστρεψε τὸν βίον.” ### English translation (Claude) Nabonnedus did not await the siege but surrendered first; Cyrus treated him kindly, gave him Carmania to live in, and sent him out of Babylonia. Nabonnedus spent the rest of his time in that country and ended his life there." ### Extrabiblical texts - Josephus, Ag. Ap. 1.153 (Josephus (works)): quotation, high confidence - Berossus (Berossus, Babyloniaca): quotation, medium confidence ### Translation notes - Josephus, Against Apion 1.153, quoting Berossus. ### Citation (SBL) Eusebius, Praep. ev. 9.40.10 (Dindorf 1:525–526; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-40-10). ## Preparation for the Gospel 9.40.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-40-11 - Source: Dindorf 1:526 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Josephus: Berossus agrees with the Jewish books on the temple's destruction and rebuilding. ### Greek text Ταῦτα σύμφωνον ἔχει ταῖς ἡμετέραις βίβλοις τὴν ἀλήθειαν. γέγραπται γὰρ ἐν αὐταῖς ὅτι Ναβουχοδονόσορος ὀκτωκαιδεκάτῳ τῆς αὐτοῦ βασιλείας ἔτει τὸν παρʼ ἡμῖν ναὸν ἠρήμωσε, καὶ ἦν ἀφανὴς ἐπὶ ἔτη πεντήκοντα. δευτέρῳ δὲ τῆς Κύρου βασιλείας ἔτει, τῶν θεμελίων ὑποβληθέντων, δεκάτῳ πάλιν τῆς Δαρείου βασιλείας ἐτελέσθη.” Ταῦτα ὁ Ἰώσηπος. ### English translation (Claude) "This account has the truth in agreement with our books. For it is written in them that Nebuchadnezzar in the eighteenth year of his reign laid waste our temple, and it lay unseen for fifty years; and in the second year of the reign of Cyrus its foundations were laid, and it was completed again in the tenth year of the reign of Darius." So Josephus. ### Scripture references - Jer 52:12: allusion, medium confidence - Ezra 3:8: allusion, medium confidence - Ezra 6:15: allusion, medium confidence ### Extrabiblical texts - Josephus, Ag. Ap. 1.154 (Josephus (works)): quotation, high confidence ### Translation notes - Josephus, Against Apion 1.154. "Tenth year of Darius" is as printed (Ezra 6:15 has the sixth year). ### Citation (SBL) Eusebius, Praep. ev. 9.40.11 (Dindorf 1:526; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-40-11). ## Preparation for the Gospel 9.41.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-41-1 - Source: Dindorf 1:526 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Abydenus (quoting Megasthenes): Nebuchadnezzar's conquests. ### Greek text Εὗρον δὲ καὶ ἐν τῇ Ἀβυδηνοῦ περὶ Ἀσσυρίων γραφῇ περὶ τοῦ Ναβουχοδονόσορ ταῦτα “Μεγασθένης δέ φησι Ναβουκοδρόσορον Ἡρακλέους ἀλκιμώτερον γεγονότα ἐπί τε Λιβύην καὶ Ἰβηρίην στρατεῦσαι· ταύτας δὲ χειρωσάμενον ἀπόδασμον αὐτέων εἰς τὰ δεξιὰ τοῦ Πόντου κατοικίσαι. ### English translation (Claude) I have also found the following about Nebuchadnezzar in Abydenus's writing On the Assyrians: "Megasthenes says that Nabucodrosor, who became mightier than Heracles, campaigned against Libya and Iberia, and having subdued them settled a portion of them on the right-hand shore of the Pontus. ### Extrabiblical texts - Megasthenes (Megasthenes, Indica): quotation, medium confidence - Abydenus (Abydenus, On the Assyrians): quotation, high confidence ### Translation notes - Abydenus, On the Assyrians, quoting Megasthenes. Abydenus writes in Ionic Greek. ### Citation (SBL) Eusebius, Praep. ev. 9.41.1 (Dindorf 1:526; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-41-1). ## Preparation for the Gospel 9.41.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-41-2 - Source: Dindorf 1:526 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Possessed, Nebuchadnezzar prophesies Babylon's fall. ### Greek text μετὰ δὲ, λέγεται πρὸς Χαλδαίων, ὡς ἀναβὰς ἐπὶ τὰ βασιλήϊα κατασχεθείη θεῷ ὅτεῳ δὴ, φθεγξάμενος δὲ εἶπεν, οὗτος ἐγὼ Ναβουκοδρόσορος, ὦ Βαβυλώνιοι, τὴν μέλλουσαν ὑμῖν προαγγέλλω συμφορὴν, τὴν ὅ τε Βῆλος ἐμὸς πρόγονος ἥ τε βασίλεια Βῆλτις ἀποτρέψαι Μοίρας πεῖσαι ἀσθενοῦσιν. ### English translation (Claude) Afterwards, it is said by the Chaldaeans, he went up to his palace and was possessed by some god or other, and uttering a cry he said: 'I, Nabucodrosor, men of Babylon, foretell to you the coming disaster, which neither Belus my forefather nor queen Beltis has the power to persuade the Fates to turn aside. ### Scripture references - Dan 4:31: echo, low confidence ### Extrabiblical texts - Megasthenes (Megasthenes, Indica): quotation, medium confidence - Abydenus (Abydenus, On the Assyrians): quotation, high confidence ### Translation notes - Abydenus, quoting Megasthenes. ### Citation (SBL) Eusebius, Praep. ev. 9.41.2 (Dindorf 1:526; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-41-2). ## Preparation for the Gospel 9.41.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-41-3 - Source: Dindorf 1:526–527 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The prophecy of the Persian mule. ### Greek text ἥξει Πέρσης ἡμίονος, τοῖσιν ὑμετέροισι δαίμοσι χρεώμενος συμμάχοισιν· ἐπάξει δὲ δουλοσύνην. οὗ δὴ συναίτιος ἔσται Μήδης, τὸ Ἀσσύριον αὔχημα. ὡς εἴθε μιν, πρόσθεν ἢ δοῦναι τοὺς πολιήτας, Χάρυβδίν τινα ἢ θάλασσαν εἰς δεξαμενὴν ἀϊστῶσαι πρόρριζον· ἤ μιν ἄλλας ὁδοὺς στραφέντα φέρεσθαι διὰ τῆς ἐρήμου, ἵνα οὔτε ἄστεα οὔτε πάτος ἀνθρώπων, θῆρες δὲ νομὸν ἔχουσι, καὶ ὄρνιθες πλάζονται, ἔν τε πέτρῃσι καὶ χαράδρῃσι μοῦνον ἀλώμενον· ἐμέ τε πρὶν εἰς νόον βαλέσθαι ταῦτα τέλεος ἀμείνονος κυρῆσαι. ### English translation (Claude) A Persian mule will come, using your own daimones as allies, and will bring slavery; and his accomplice will be a Mede, the boast of Assyria. Would that before he gave up my citizens some Charybdis or sea might take him into its depths and blot him out root and branch; or that, turned aside on other roads, he might be carried through the desert, where there are neither cities nor footsteps of men, but wild beasts have pasture and birds wander, roaming alone among rocks and ravines; and that I, before I took these things to heart, had met a better end.' ### Scripture references - Dan 4:32: echo, low confidence ### Extrabiblical texts - Megasthenes (Megasthenes, Indica): quotation, medium confidence - Abydenus (Abydenus, On the Assyrians): quotation, high confidence ### Translation notes - Abydenus, quoting Megasthenes. The "Persian mule" is Cyrus, of mixed Persian and Median parentage. The wish that he roam the desert with wild beasts recalls Dan 4:32–33. ### Citation (SBL) Eusebius, Praep. ev. 9.41.3 (Dindorf 1:526–527; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-41-3). ## Preparation for the Gospel 9.41.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-41-4 - Source: Dindorf 1:527 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The kings after Nebuchadnezzar to Cyrus. ### Greek text ὁ μὲν θεσπίσας παραχρῆμα ἠφάνιστο· ὁ δέ οἱ παῖς Ἀμιλμαρούδοκος ἐβασίλευε. τὸν δʼ ὁ κηδεστὴς ἀποκτείνας Ἰγλισάρης λείπει παῖδα Λαβασσοάρασκον. τούτου δὲ ἀποθανόντος βιαίῳ μόρῳ, Ναβαννίδοχον ἀποδεικνῦσι βασιλέα, προσήκοντά οἱ οὐδέν. τὸν δὲ Κῦρος, ἑλὼν Βαβυλῶνα, Καρμανίης ἡγεμονίῃ δωρέεται.” ### English translation (Claude) Having prophesied, he at once vanished; and his son Amilmaroudokos became king. Iglisares, his relative by marriage, killed him and left a son, Labassoaraskos. When he died a violent death, they appointed as king Nabannidochos, who was no relation of his. Cyrus, having taken Babylon, made him a gift of the governorship of Carmania." ### Scripture references - 2 Kgs 25:27: echo, medium confidence ### Extrabiblical texts - Abydenus (Abydenus, On the Assyrians): quotation, high confidence ### Translation notes - Abydenus. ### Citation (SBL) Eusebius, Praep. ev. 9.41.4 (Dindorf 1:527; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-41-4). ## Preparation for the Gospel 9.41.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-41-5 - Source: Dindorf 1:527 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Abydenus: Belus first walled Babylon. ### Greek text Καὶ περὶ τοῦ κτίσαι δὲ τὸν Ναβοθχοδονόσορ τὴν Βαβυλῶνα ὁ αὐτὸς ταῦτα γράφει “ Λέγεται δὲ πάντα μὲν ἐξ ἀρχῆς ὕδωρ εἶναι, θάλασσαν καλεομένην. Βῆλον δέ σφεα παῦσαι, χώρην ῥὴν ἑκάστῳ ἀπονείμαντα, καὶ Βαβυλῶνα τείχει περιβαλεῖν· τῷ χρόνῳ δὲ τῷ ἱκνευμένῳ ἀφανισθῆναι. ### English translation (Claude) And about Nebuchadnezzar's founding of Babylon the same writer writes this: "It is said that in the beginning everything was water, called sea; that Belus stopped it, assigning each its own land, and surrounded Babylon with a wall; and that in the appointed time it disappeared. ### Extrabiblical texts - Abydenus (Abydenus, On the Assyrians): quotation, high confidence ### Translation notes - Abydenus. ### Citation (SBL) Eusebius, Praep. ev. 9.41.5 (Dindorf 1:527; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-41-5). ## Preparation for the Gospel 9.41.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-41-6 - Source: Dindorf 1:527 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Nebuchadnezzar rebuilds Babylon's wall. ### Greek text τειχίσαι δὲ αὖθις Ναβουχοδονόσορον τὸ μέχρι τῆς Μακεδονίων ἀρχῆς διαμεῖναν ἐὸν χαλκόπυλον.’ Καὶ μεθʼ ἕτερα ἐπιλέγει ### English translation (Claude) And that Nebuchadnezzar walled it again, the wall with bronze gates that lasted until the empire of the Macedonians." And after other things he adds: ### Extrabiblical texts - Abydenus (Abydenus, On the Assyrians): quotation, high confidence ### Translation notes - Abydenus. ### Citation (SBL) Eusebius, Praep. ev. 9.41.6 (Dindorf 1:527; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-41-6). ## Preparation for the Gospel 9.41.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-41-7 - Source: Dindorf 1:527 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Nebuchadnezzar's walls and waterworks. ### Greek text “ Ναβουχοδονόσορος δὲ διαδεξάμενος τὴν ἀρχὴν Βαβυλῶνα μὲν ἐτείχισε τριπλῷ περιβόλῳ ἐν πεντεκαίδεκα ἡμέρῃσι, τόν τε Ἀρμακάλην ποταμὸν ἐξήγαγεν, ἐόντα κέρας Εὐφρήτεω, τόν τε Ἀκράκανον. ὑπὲρ δὲ τῆς Σιππαρηνῶν πόλιος λάκκον ὀρυξάμενος, περίμετρον μὲν τεσσαράκοντα παρασαγγέων, βάθος δʼ ὀργυιέων εἴκοσι, πύλας ἐπέστησεν, τὰς ἀνοίγοντες ἄρδεσκον τὸ πεδίον· καλέουσι δʼ αὐτὰς ἐχετογνώμονας. ### English translation (Claude) "Nebuchadnezzar, having succeeded to the rule, walled Babylon with a triple circuit in fifteen days; he led off the river Armakales, which is a branch of the Euphrates, and the Akrakanos. Above the city of the Sipparenes he dug a reservoir forty parasangs in circuit and twenty fathoms deep, and set gates on it, by opening which they watered the plain; they call them echetognomones. ### Extrabiblical texts - Abydenus (Abydenus, On the Assyrians): quotation, high confidence ### Translation notes - Abydenus. ### Citation (SBL) Eusebius, Praep. ev. 9.41.7 (Dindorf 1:527; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-41-7). ## Preparation for the Gospel 9.41.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-41-8 - Source: Dindorf 1:527 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Teredon and the hanging gardens. ### Greek text ἐπετείχισε δὲ καὶ τῆς ἐρυθρῆς θαλάσσης τὴν ἐπίκλυσιν, καὶ Τερηδόνα πόλιν ἔκτισεν κατὰ τὰς Ἀράβων εἰσβολάς· τά τε βασιλήια δένδροις ἤσκησε, κρεμαστοὺς παραδείσους ὀνομάσας.” ### English translation (Claude) He also walled off the flooding of the Red Sea, founded the city of Teredon facing the incursions of the Arabs, and furnished the palace with trees, naming them the hanging gardens." ### Extrabiblical texts - Abydenus (Abydenus, On the Assyrians): quotation, high confidence ### Translation notes - Abydenus. ### Citation (SBL) Eusebius, Praep. ev. 9.41.8 (Dindorf 1:527; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-41-8). ## Preparation for the Gospel 9.41.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-41-9 - Source: Dindorf 1:527–528 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius links Abydenus's account to Daniel 4. ### Greek text Καὶ ταῦτα δέ μοι ἀπὸ τῆς δηλωθείσης κείσθω γραφῆς, διὰ τὸ φέρεσθαι ἐν τῇ τοῦ Δανιὴλ προφητείᾳ ὡς ἄρα Ναβουχοδονόσορ ἐν τῷ ναῷ τῆς βασιλείας αὐτοῦ τῷ ἐν Βαβυλῶνι περιπατῶν, μέγα φρονήσας, ἀπηυθαδίσατο εἰπὼν, οὐχ αὕτη ἐστὶ Βαβυλὼν ἡ μεγάλη, ἣν ἐγὼ ᾠκοδόμησα εἰς οἶκον βασιλείας, ἐν τῷ κράτει τῆς ἰσχύος μου, εἰς τιμὴν τῆς δόξης μου; ὅτε ἔτι τοῦ λόγου ἐπὶ στόματος ὄντος αὐτοῦ, τὰ τῆς μετελθούσης καταστροφῆς αὐτῷ γέγονε.” ### English translation (Claude) Let these too be set down from the writing named, because it is reported in the prophecy of Daniel that Nebuchadnezzar, walking in the temple of his kingdom in Babylon, with proud thoughts spoke arrogantly, saying: "Is not this great Babylon, which I have built as a royal house by the might of my strength, for the honor of my glory?" when, while the word was still in his mouth, the overthrow that followed came upon him. ### Scripture references - Dan 4:29: allusion, high confidence - Dan 4:30: quotation, high confidence - Dan 4:31: allusion, high confidence ### Translation notes - "Temple" (ναός) is as printed; Daniel has "palace". ### Citation (SBL) Eusebius, Praep. ev. 9.41.9 (Dindorf 1:527–528; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-41-9). ## Preparation for the Gospel 9.42.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-42-1 - Source: Dindorf 1:528 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius introduces Josephus's list of witnesses. ### Greek text Ταῦτα μὲν οὖν ἡμῖν αὐτάρκως περὶ τῶνδε. προσκείσθω δὲ ἐπὶ πᾶσι καὶ τὰ ἀπὸ τῆς Ἰουδαίων Ἀρχαιότητος Ἰωσήπου, ἔνθα μυρίων συγγραφέων αὐτολεξεὶ παραθεὶς φωνὰς ταῦτα ἐπιλέγει ### English translation (Claude) This, then, is enough from us on these matters. But to all of these let there be added the passage from Josephus's Antiquity of the Jews, where, after setting out word for word the statements of countless writers, he adds this: ### Translation notes - The passage is Josephus, Against Apion 1.215–218 (the work was also known as On the Antiquity of the Jews). ### Citation (SBL) Eusebius, Praep. ev. 9.42.1 (Dindorf 1:528; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-42-1). ## Preparation for the Gospel 9.42.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-42-2 - Source: Dindorf 1:528 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Josephus lists Greek writers who mention the Jews. ### Greek text “ Ἀρκοῦσι δʼ ὅμως εἰς τὴν ἀπόδειξιν τῆς ἀρχαιότητος αἵ τε Σύρων καὶ Χαλδαίων καὶ Φοινίκων ἀναγραφαὶ, πρὸς ἐκείναις τε τοσοῦτοι τῶν Ἑλλήνων συγγραφεῖς, ἔτι δὲ πρὸς τοῖς εἰρημένοις Θεόφιλος καὶ Θεόδοτος καὶ Μνασέας καὶ Ἀριστοφάνης καὶ Ἑρμογένης, Εὐήμερός τε καὶ Κόμων καὶ Ζωπυρίων καὶ πολλοί τινες ἄλλοι τάχα, (οὐ γὰρ ἔγωγε πᾶσιν ἐντετύχηκα τοῖς βιβλίοις, ) οὐ παρέργως ἡμῶν μεμνημονεύκασιν. ### English translation (Claude) "Nevertheless, for the proof of our antiquity the records of the Syrians, Chaldaeans, and Phoenicians suffice, and besides them so many of the Greek writers; and in addition to those mentioned, Theophilus, Theodotus, Mnaseas, Aristophanes, Hermogenes, Euhemerus, Conon, Zopyrion, and perhaps many others (for I have not come across all the books) have mentioned us more than in passing. ### Extrabiblical texts - Josephus, Ag. Ap. 1.215–216 (Josephus (works)): quotation, high confidence ### Translation notes - Josephus, Against Apion 1.215–216. ### Citation (SBL) Eusebius, Praep. ev. 9.42.2 (Dindorf 1:528; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-42-2). ## Preparation for the Gospel 9.42.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-42-3 - Source: Dindorf 1:528 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Josephus: even the best Greek writers erred for lack of the sacred books. ### Greek text οἱ πολλοὶ δὲ τῶν εἰρημένων ἀνδρῶν τῆς μὲν ἀληθείας τῶν ἐξ ἀρχῆς πραγμάτων διήμαρτον, ὅτι μὴ ταῖς ἱεραῖς ἡμῶν βίβλοις ἐνέτυχον· κοινῶς μέντοι περὶ τῆς ἀρχαιότητος ἅπαντες μεμαρτυρήκασιν, ὑπὲρ οὗ τανῦν λέγειν προεθέμην. ὁ μέντοι Φαληρεὺς Δημήτριος καὶ Φίλων ὁ πρεσβύτερος καὶ Εὐπόλεμος οὐ πολὺ τῆς ἀληθείας διήμαρτον. οἷς συγγινώσκειν ἄξιον· οὐ γὰρ ἐνῆν αὐτοῖς μετὰ πάσης ἀκριβείας τοῖς ἡμετέροις γράμμασι παρακολουθεῖν.” ### English translation (Claude) Most of the men named missed the truth about our earliest history, because they had not read our sacred books; yet all alike have borne witness to our antiquity, which is what I set out to speak of now. Demetrius of Phalerum, however, and Philo the elder and Eupolemus did not go far astray from the truth; and they deserve to be pardoned, for it was not possible for them to follow our writings with full accuracy." ### Extrabiblical texts - Josephus, Ag. Ap. 1.217–218 (Josephus (works)): quotation, high confidence - Demetrius (Demetrius the Chronographer): quotation, medium confidence ### Translation notes - Josephus, Against Apion 1.217–218. "Demetrius of Phalerum" is probably a confusion with Demetrius the chronographer (9.21, 9.29). ### Citation (SBL) Eusebius, Praep. ev. 9.42.3 (Dindorf 1:528; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-42-3). ## Preparation for the Gospel 9.42.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-42-4 - Source: Dindorf 1:528–529 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius closes Book 9. ### Greek text Ταῦτα καὶ ὁ Ἰώσηπος. ὅτῳ δὲ φίλον τοῖς περὶ τῆς Ἰουδαίων ἀρχαιότητος λόγοις ἐντυχεῖν τοῦ ἀνδρὸς πλείστας ἂν εὕροι συμφώνους ταῖς ἐκτεθείσαις μαρτυρίας. καὶ πολὺς δὲ ἄλλος μαρτύρων ἡμῖν ὄχλος παλαιῶν τε καὶ νέων συγγραφέων ἐπιρρεῖ, τὴν ὁμοίαν τοῖς τεθεῖσι ψῆφον ἐπισφραγιζομένων, ὧν τὰς φωνὰς, λόγου προνοούμενοι συμμετρίας, τοῖς φιλομαθέσι ζητεῖν τε καὶ διερευνᾶν ἀπολείψαντες ἐπὶ τὴν λείπουσαν αὐτοὶ μεταβησόμεθα ἐπαγγελίαν. ### English translation (Claude) So Josephus too. Anyone who cares to read the man's books on the antiquity of the Jews will find a great many testimonies agreeing with those set out here. And a great crowd of other witnesses, ancient and recent writers, pours in upon us, setting their seal to the same verdict as those quoted; but, mindful of proportion in our work, we leave their words for the studious to seek out and examine, and ourselves pass on to the promise that remains. ### Citation (SBL) Eusebius, Praep. ev. 9.42.4 (Dindorf 1:528–529; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-9-42-4). ## Preparation for the Gospel 10.1.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-10-1-1 - Source: Dindorf 1:529 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius introduces Book 10: the Greeks not only knew of the Hebrews but imitated their teaching. ### Greek text Τίσι ποτὲ λόγοις τὴν καθʼ Ἑβραίους φιλοσοφίαν τῆς Ἑλληνικῆς προτετιμήκαμεν, ὁποίοις τε λογισμοῖς τὰς παρὰ τοῖς ἀνδράσιν ἱερὰς βίβλους ἀπεδεξάμεθα προδιειληφότες, κἄπειτα καὶ αὐτοὺς τοὺς Ἕλληνας μὴ ἀγνοῆσαι τοὺς ἄνδρας, μνημονεῦσαι δὲ ὀνομαστὶ, καὶ τὸν βίον καταπλαγῆναι, τῆς τε βασιλικῆς μητροπόλεως καὶ τῆς λοιπῆς αὐτῶν ἱστορίας πολὺν πεποιῆσθαι λόγον παραστήσαντες, φέρε ἐπιθεωρήσωμεν, ὡς οὐ μόνον τῶνδε γραφὴς ἠξίωσαν τὴν μνήμην, ἀλλὰ καὶ τῆς ὁμοίας αὐτοῖς διδασκαλίας τε καὶ μαθήσεως ἔν τισι τῶν εἰς βελτίωσιν ψυχῆς συντεινόντων δογμάτων ζηλωταὶ κατέστησαν. ### English translation (Claude) We have already set out the reasons for which we have preferred the philosophy of the Hebrews to that of the Greeks, and the considerations on which we accepted the sacred books current among those men; and we then showed that the Greeks themselves were not ignorant of these men, but mentioned them by name, were struck with admiration at their way of life, and gave a long account of their royal capital and of the rest of their history. Come, then, let us go on to observe how they not only thought the memory of these things worth writing down, but also became zealous imitators of teaching and learning like theirs in some of the doctrines that tend toward the improvement of the soul. ### Citation (SBL) Eusebius, Praep. ev. 10.1.1 (Dindorf 1:529; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-10-1-1). ## Preparation for the Gospel 10.1.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-10-1-2 - Source: Dindorf 1:529 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Greeks gathered the arts and sciences from the barbarians. ### Greek text ὡς μὲν οὖν τὰ λοιπὰ τῶν μαθημάτων ἄλλοθεν ἄλλος τῶν θαυμαστῶν Ἑλλήνων τοὺς βαρβάρους ἐκπεριιὼν συνελέξατο, γεωμετρίαν, ἀριθμητικὴν, μουσικὴν, ἀστρονομίαν, ἰατρικὴν, αὐτά τε τὰ πρῶτα τῆς γραμματικῆς στοιχεῖα, μυρίας τε ἄλλας τεχνικὰς καὶ βιωφελεῖς ἐπιτηδεύσεις, αὐτίκα μάλα παραστήσω. ### English translation (Claude) I shall show very shortly how, one from one source and another from another, these admirable Greeks went round among the barbarians and gathered up the other branches of learning: geometry, arithmetic, music, astronomy, medicine, the very first elements of grammar, and countless other arts and pursuits useful for life. ### Citation (SBL) Eusebius, Praep. ev. 10.1.2 (Dindorf 1:529; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-10-1-2). ## Preparation for the Gospel 10.1.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-10-1-3 - Source: Dindorf 1:529–530 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Earlier books showed that Greek religion was borrowed from the barbarians. ### Greek text ὥσπερ οὖν τὴν περὶ πλειόνων θεῶν δόξαν, τά τε μυστήρια καὶ τὰς τελετὰς καὶ προσέτι τὰς ἱστορίας καὶ τὰς μυ- θικὰς περὶ θεῶν διηγήσεις, τῶν τε μύθων τὰς ἀλληγορουμένας φυσιολογίας, καὶ τὴν λοιπὴν δεισιδαίμονα πλάνην, παρὰ βαρβάρων εἰλῆφθαι αὐτοῖς φθάσας ὁ λόγος ἀπέδειξεν, ὁπηνίκα τὰ πάντα τοὺς Ἓλληνας, γῆν πολλὴν πλανηθέντας, οὐκ ἀταλαιπώρως μὲν, ἐξ ἐράνου δὲ τῶν παρὰ βαρβάροις μαθημάτων, τὴν οἰκείαν ὑποστήσασθαι θεολογίαν ἐφωράσαμεν· ### English translation (Claude) Our discourse has already shown that they took from barbarians their belief in many gods, their mysteries and rites, and also their histories and mythical narratives about the gods, the allegorical natural explanations of the myths, and the rest of their superstitious error; that was when we caught the Greeks, after wandering over much of the earth, building up their own theology in every point, not without toil indeed, but out of a collection of contributions from the learning current among barbarians. ### Citation (SBL) Eusebius, Praep. ev. 10.1.3 (Dindorf 1:529–530; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-10-1-3). ## Preparation for the Gospel 10.1.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-10-1-4 - Source: Dindorf 1:530 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius promises to show that the Greeks took their teaching about the one God from the Hebrews. ### Greek text ὡς δὲ τὰ περὶ εὐσεβείας ἑνὸς τοῦ ἐπὶ πάντων θεοῦ, τά τε περὶ τῶν μάλιστα ζητουμένων εἰς ψυχῆς ὠφέλειαν δογμάτων, ἃ δὴ καὶ συνεκτικώτατα γένοιτʼ ἂν τῶν ἐν φιλοσοφίᾳ λόγων, οὐκ ἄλλοθεν εἶεν ἂν ἢ παρὰ μόνων Ἑβραίων πεπορισμένοι, οὐκ εἰς μακρὰν ἀποδειχθήσεται. ### English translation (Claude) But that the teaching about the worship of the one God over all, and the doctrines most sought after for the benefit of the soul, which would indeed be the most essential parts of philosophical discussion, could have been obtained from no other source than from the Hebrews alone, will be shown before long. ### Citation (SBL) Eusebius, Praep. ev. 10.1.4 (Dindorf 1:530; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-10-1-4). ## Preparation for the Gospel 10.1.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-10-1-5 - Source: Dindorf 1:530 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Even if the Greeks reached these views by natural reason, that supports the Christian choice. ### Greek text ἢ εἰ μὴ τοῦτο, συνενεχθηναι δὲ φαίη τις αὐτοὺς φυσικαῖς ὑποκινηθέντας ἐννοίαις, καὶ τοῦτο πρὸς ἡμῶν ἂν εἴη, εἰ τὰ μὴ μόνοις Ἑβραίοις ἄνωθεν ἐξ αἰῶνος ὑπὸ θεολόγων προφητῶν ἀνδρῶν παραδεδομένα, ἀλλὰ τὰ καί τισιν, εἰ καὶ μὴ πᾶσιν, αὐτοῖς δέ γε ὧν μέγα κλέος καθʼ Ελλάδα, καὶ φιλοσόφων διατριβαῖς ἐξητασμένα, ζηλοῦν προειλόμεθα. ### English translation (Claude) Or if not, and someone should say that they arrived at the same views moved by natural notions, this too would tell in our favour: for we have chosen to follow teachings handed down not to the Hebrews alone from the beginning of time by prophets who spoke of God, but also to some others, if not to all, at least to those of great renown in Greece, and examined in the schools of the philosophers. ### Citation (SBL) Eusebius, Praep. ev. 10.1.5 (Dindorf 1:530; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-10-1-5). ## Preparation for the Gospel 10.1.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-10-1-6 - Source: Dindorf 1:530 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Those Greeks who taught such doctrines were few but most renowned. ### Greek text τούτους δʼ ἂν εὕροις ἀριθμῷ μὲν ὄντας ληπτοὺς, ὅτι καὶ πάντα χαλεπά φασιν εἶναι τὰ καλὰ, οὐ μὴν ἀλλὰ πρωτείοις τῶν παρʼ Ἕλλησι φιλοσόφων τετιμημένους, ὡς διὰ τὴν πολλὴν εὐδοκίμησιν τῇ δόξῃ τοὺς ὁμοίους καλύπτειν. ### English translation (Claude) These men you would find few in number, since, as they say, all fine things are hard; nevertheless they have been honoured with the first place among the philosophers of the Greeks, so that through their great fame they overshadow the reputation of their fellows. ### Translation notes - “Fine things are hard” is a Greek proverb (attributed to Solon), also cited by Plato. ### Citation (SBL) Eusebius, Praep. ev. 10.1.6 (Dindorf 1:530; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-10-1-6). ## Preparation for the Gospel 10.1.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-10-1-7 - Source: Dindorf 1:530 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Greeks stole from barbarians and even from one another. ### Greek text οὐ χρὴ δὲ θαυμάζειν, εἰ καὶ τὰ παρʼ Ἑβραίοις δόγματα δυνατὸν εἶναί φαμεν ἐσκευωρῆσθαι αὐτοῖς, ὅτε μὴ μόνον τὰ λοιπὰ τῶν μαθημάτων Αἰγυπτίους καὶ Χαλδαίους τά τε ἄλλα τῶν βαρβάρων ἐθνῶν συνίστανται ἀποσυλήσαντες, ἀλλʼ εἰσέτι καὶ νῦν ἁλλίσκονται τῆς σφῶν αὐτῶν ἐν συγγράμμασι φιλοτιμίας ἀποστεροῦντες ἀλλήλους. ### English translation (Claude) And no one should be surprised if we say that the doctrines of the Hebrews may have been pilfered by them, since they are shown not only to have robbed the Egyptians, the Chaldeans, and the other barbarian nations of the other branches of learning, but even to this day are caught robbing one another of the credit for their own writings. ### Citation (SBL) Eusebius, Praep. ev. 10.1.7 (Dindorf 1:530; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-10-1-7). ## Preparation for the Gospel 10.1.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-10-1-8 - Source: Dindorf 1:530–531 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Greek writers plagiarized one another, as they themselves admit. ### Greek text τὰς γοῦν τῶν πέλας ὁ καθʼ εἷς αὐτῶν λέξεις ὁμοῦ καὶ διανοίας καὶ ὅλας λόγων συντάξεις ὑποκλέψας, ὡς ἐπʼ οἰκείοις πόνοις ἐσεμνύνατο. μηδὲ τοῦτον ὑπολάβῃς ἐμὸν εἶναι τὸν λόγον· αὐτῶν γὰρ τῶν πανσόφων ἀκούσῃ πάλιν τῆς ἐν λόγοις κλοπῆς ἀλλήλους ἀπελεγχόντων. ### English translation (Claude) Each one of them, at any rate, filched his neighbours’ phrases together with their thoughts and whole arrangements of arguments, and prided himself on them as on his own labours. And do not suppose this is my own statement; you will hear the all-wise men themselves once more convicting one another of literary theft. ### Citation (SBL) Eusebius, Praep. ev. 10.1.8 (Dindorf 1:530–531; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-10-1-8). ## Preparation for the Gospel 10.1.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-10-1-9 - Source: Dindorf 1:531 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius introduces Clement’s evidence of Greek plagiarism. ### Greek text τοῦτο δέ γε αὐτὸ, ἐπείπερ ἅπαξ ὡρμήθημεν, ἀναγκαῖον πρῶτον ἁπάντων συνιδεῖν εἰς ἔλεγχον τοῦ τῶν δηλουμένων τρόπου. ὁ μὲν οὖν ἡμέτερος Κλήμης ἐν ἕκτῳ Στρωματεῖ τὴν περὶ τούτου σύστασιν εἰς πλάτος ἀπηύθυνε. τούτου δέ μοι πρώτου λαβὼν ἀνάγνωθι τὰς τοιάσδε φωνάς ### English translation (Claude) Since we have once started on it, this very point must be considered first of all, as a proof of the character of the men in question. Now our own Clement, in his sixth Miscellany, has set out the case on this at length. Take him first and read me these words of his: ### Translation notes - Clement of Alexandria, Miscellanies (Stromata) 6. ### Citation (SBL) Eusebius, Praep. ev. 10.1.9 (Dindorf 1:531; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-10-1-9). ## Preparation for the Gospel 10.2.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-10-2-1 - Source: Dindorf 1:531 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Clement: the Greeks themselves will witness to their theft. ### Greek text “Παραστήσαντες δὲ τὴν ἔμφασιν τῆς Ἑλληνικῆς ἐπινοίας ἐκ τῆς διὰ τῶν γραφῶν εἰς ἡμᾶς δεδομένης ἀληθείας περιαυγασθεῖσαν, καθʼ ὃ σημαινόμενον διήκειν εἰς αὐτοὺς τὴν κλοπὴν τῆς ἀληθείας ἐκδεχόμενοι, εἰ μὴ ἐπαχθὲς εἰπεῖν, ἀπεδείξαμεν, φέρε μάρτυρας τῆς κλοπῆς αὐτοὺς καθʼ αὑτῶν παραστήσωμεν Ἕλληνας. ### English translation (Claude) “Having shown that the meaning of Greek thought was lit up by the truth given to us through the Scriptures, according to the sense in which we took it that the theft of the truth (if it is not offensive to say so) reached them, come, let us bring forward the Greeks themselves as witnesses of the theft against themselves. ### Extrabiblical texts - Clement of Alexandria, Strom. 6.2.4 (Miscellanies): quotation, high confidence ### Translation notes - Clement of Alexandria, Miscellanies 6.2.4. ### Citation (SBL) Eusebius, Praep. ev. 10.2.1 (Dindorf 1:531; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-10-2-1). ## Preparation for the Gospel 10.2.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-10-2-2 - Source: Dindorf 1:531 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Those who steal from one another will steal from Scripture. ### Greek text οἱ γὰρ τὰ οἰκεῖα οὕτως ἄντικρυς παρʼ ἀλλήλων ὑφαιρούμενοι βεβαιοῦσι μὲν τὸ κλέπται εἶναι, σφετερίζεσθαι δὲ ὅμως καὶ ἄκοντες τὴν παρʼ ἡμῶν ἀλήθειαν εἰς τοὺς ὁμοφύλους λάθρα διαδείκνυνται. εἰ γὰρ μηδὲ ἑαυτῶν, σχολῇ γʼ ἂν τῶν ἡμετέρων ἀφέξονται. ### English translation (Claude) For those who so openly steal their own writings from one another confirm that they are thieves, and show that, even against their will, they are secretly appropriating for their own countrymen the truth that comes from us. For if they do not keep their hands even off one another, they will hardly keep them off our writings. ### Extrabiblical texts - Clement of Alexandria, Strom. 6.2.4 (Miscellanies): quotation, high confidence ### Translation notes - Clement, Miscellanies 6.2.4. ### Citation (SBL) Eusebius, Praep. ev. 10.2.2 (Dindorf 1:531; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-10-2-2). ## Preparation for the Gospel 10.2.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-10-2-3 - Source: Dindorf 1:531–532 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Clement will expose Greek plagiarism with a few examples. ### Greek text καὶ τὰ μὲν κατὰ φιλοσοφίαν σιωπήσομαι δόγματα, αὐτῶν ὁμολογούντων ἐγγράφως τῶν τὰς αἱρέσεις διανενεμημένων, ὡς μὴ ἀχάριτοι εὑρεθεῖεν, παρὰ Σωκράτους εἰληφέναι τὰ κυριώτατα τῶν δογμάτων· ὀλίγοις δὲ τῶν καθωμιλημένων καὶ παρὰ τοῖς Ἕλλησιν εὐδοκίμων ἀνδρῶν χρησάμενος μαρτυρίοις, τὸ κλεπτικὸν διελέγξας αὐτῶν εἶδος, διαφόροις τοῖς χρόνοις καταχρώμενος, ἐπὶ τὰ ἑξῆς τρέψομαι.” ### English translation (Claude) I shall say nothing of the doctrines of philosophy, since those who have divided into the schools confess in writing, so as not to be found ungrateful, that they received the most important of their doctrines from Socrates. But after using the testimony of a few men well known and esteemed among the Greeks, and exposing their way of stealing, drawing on various periods, I shall turn to what follows.” ### Extrabiblical texts - Clement of Alexandria, Strom. 6.2.4 (Miscellanies): quotation, high confidence ### Translation notes - Clement, Miscellanies 6.2.4. ### Citation (SBL) Eusebius, Praep. ev. 10.2.3 (Dindorf 1:531–532; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-10-2-3). ## Preparation for the Gospel 10.2.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-10-2-4 - Source: Dindorf 1:532 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius summarizes Clement’s comparison of the poets. ### Greek text Ταῦθʼ ὡς ἐν προοιμίοις φήσας τοὺς ἐλέγχους ἑξῆς ἐπάγει, παντοίαις κεχρημένος ἀποδείξεσι, καὶ πρώτους γε τοὺς ποιητὰς τὰ παρὰ τῶν ὁμοίων κεκλοφέναι διὰ παραθέσεως τῶν ἑκάστου φωνῶν εὐθύνει. ### English translation (Claude) After saying this by way of preface, he brings forward the proofs one after another, using all kinds of demonstration, and first calls the poets to account for having stolen from their fellows, by setting out the words of each side by side. ### Citation (SBL) Eusebius, Praep. ev. 10.2.4 (Dindorf 1:532; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-10-2-4). ## Preparation for the Gospel 10.2.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-10-2-5 - Source: Dindorf 1:532 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Clement extends the charge to philosophy, history, and rhetoric. ### Greek text εἶθʼ ἑξῆς ἐπιλέγει ταῦτα. “Ὡς μηδὲ ἄμοιρον τήν τε φιλοσοφίαν τήν τε ἱστορίαν, ἀλλὰ μηδὲ τὴν ῥητορικὴν τοῦ ὁμοίου ἐλέγχου περιίδωμεν, καὶ τούτων ὀλίγα παραθέσθαι εὔλογον.” ### English translation (Claude) Then he adds next: “So that we may not leave philosophy and history, or even rhetoric, without a share in the same exposure, it is reasonable to set out a few examples from these as well.” ### Extrabiblical texts - Clement of Alexandria, Strom. 6.2.16 (Miscellanies): quotation, high confidence ### Translation notes - Clement, Miscellanies 6.2.16. ### Citation (SBL) Eusebius, Praep. ev. 10.2.5 (Dindorf 1:532; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-10-2-5). ## Preparation for the Gospel 10.2.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-10-2-6 - Source: Dindorf 1:532 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius lists the authors Clement compared. ### Greek text Εἶτʼ ἀκολούθως Ὀρφέως, Ἡρακλείτου, Πλάτωνος, Πυθαγόρου, Ἡροδότου, Θεοπόμπου, Θουκυδίδου, Δημοσθένους, Αἰσχίνου, Λυσίου, Ἰσοκράτους, μυρίων ἄλλων παρατίθησιν, ὧν περιττὸν ἐμὲ καταλέγειν τὰς φωνὰς, προκειμένης τῆς τἀνδρὸς γραφῆς, ἐν ᾗ μετὰ τοὺς ἐλέγχους τῶν εἰρημένων ταῦτα πάλιν φησίν ### English translation (Claude) Then in order he sets out passages of Orpheus, Heraclitus, Plato, Pythagoras, Herodotus, Theopompus, Thucydides, Demosthenes, Aeschines, Lysias, Isocrates, and countless others, whose words it is unnecessary for me to list, since the man’s writing is available; in it, after the proofs about these authors, he says again: ### Citation (SBL) Eusebius, Praep. ev. 10.2.6 (Dindorf 1:532; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-10-2-6). ## Preparation for the Gospel 10.2.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-10-2-7 - Source: Dindorf 1:532 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Clement: some Greeks stole whole books, as Eugammon did from Musaeus. ### Greek text “ Αἱ μὲν οὖν ἰδέαι κατὰ διάνοιαν Ἑλληνικῆς κλοπῆς εἰς ὑπόδειγμα ἐναργὲς τῷ διορᾶν δυναμένῳ τοιαίδε οὖσαι ἅλις ἔστωσάν. ἤδη δὲ οὐ τὰς διανοίας μόνον καὶ τὰς λέξεις ὑφελόμενοι καὶ παραφράσαντες ἐφωράθησαν, ὡς δειχθήσονται, αὐτοτελῶς δὲ τὰ ἑτέρων ὑφελόμενοι ὡς ἴδια ἐξήνεγκαν, καθάπερ Εὐγάμμων ὁ Κυρηναῖος ἐκ Μουσαίου τὸ Περὶ Θεσπρωτῶν βιβλίον ὁλόκληρον. ### English translation (Claude) “Let these be enough, then, as plain examples of Greek theft in thought, for anyone able to see clearly. But now they have been caught not only stealing and paraphrasing thoughts and expressions, but, as will be shown, stealing the works of others entire and publishing them as their own, as Eugammon of Cyrene took the whole book On the Thesprotians from Musaeus.” ### Extrabiblical texts - Clement of Alexandria, Strom. 6.2.25 (Miscellanies): quotation, high confidence ### Translation notes - Clement, Miscellanies 6.2.25. ### Citation (SBL) Eusebius, Praep. ev. 10.2.7 (Dindorf 1:532; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-10-2-7). ## Preparation for the Gospel 10.2.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-10-2-8 - Source: Dindorf 1:532 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Clement: there are too many Greek thefts to list. ### Greek text Αὖθις δὲ τούτοις ἐπαγαγὼν πλείστας ἀποδείξεις τοῦ λόγου πάλιν τελευτῶν προστίθησι τάδε Ἐπιλείψει με ὁ βίος, εἰ καθʼ ἕκαστον ἐπεξιέναι πειρῴμην τὴν Ἑλληνικὴν διελέγχων φίλαυτον κλοπὴν, καὶ ὡς σφετερίζονται τὴν εὕρεσιν τῶν παρʼ αὐτοῖς καλλίστων δογμάτων, ἣν παρʼ ἡμῶν εἰλήφασιν. ### English translation (Claude) Again, after adding a great many proofs of his argument to these, he finally adds the following: “Life would fail me if I tried to go through each case, exposing the self-serving theft of the Greeks and how they claim for themselves the discovery of the finest doctrines among them, which they received from us. ### Extrabiblical texts - Clement of Alexandria, Strom. 6.2.27 (Miscellanies): quotation, high confidence ### Translation notes - Clement, Miscellanies 6.2.27. ### Citation (SBL) Eusebius, Praep. ev. 10.2.8 (Dindorf 1:532; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-10-2-8). ## Preparation for the Gospel 10.2.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-10-2-9 - Source: Dindorf 1:532–533 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Greeks also copied the biblical miracles into their myths. ### Greek text ἤδη δὲ οὐ μόνον ὑφαιρούμενοι τὰ δόγματα παρὰ τῶν βαρβάρων διελέγχονται, ἀλλὰ καὶ προσέτι ἀπομιμούμενοι τὰ παρʼ ἡμῖν, ἄνωθεν ἐκ τῆς θείας δυνάμεως διὰ τῶν ἁγίως βεβιωκότων εἰς τὴν ἡμετέραν ἐπιστροφὴν παραδόξως ἐνεργούμενα, Ἑλληνικῇ μυθολογίᾳ τερατευόμενοι. ### English translation (Claude) But now they are convicted not only of stealing their doctrines from the barbarians, but also of imitating our own records of the things wonderfully wrought of old by the divine power through men of holy life for our conversion, and dressing them up as marvels in Greek mythology. ### Extrabiblical texts - Clement of Alexandria, Strom. 6.3.28 (Miscellanies): quotation, high confidence ### Translation notes - Clement, Miscellanies 6.3.28. ### Citation (SBL) Eusebius, Praep. ev. 10.2.9 (Dindorf 1:532–533; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-10-2-9). ## Preparation for the Gospel 10.2.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-10-2-10 - Source: Dindorf 1:533 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Greeks must hold their own wonder stories to be true. ### Greek text καὶ δὴ πευσόμεθα παρʼ αὐτῶν ἤτοι ἀληθῆ ταῦτά ἐστιν, ἃ ἱστοροῦσιν, ἢ ψευδῆ. ψευδῆ μὲν οὐκ ἂν φήσαιεν· οὐ γὰρ ἂν καταψηφίσαιντο ἑαυτῶν ἑκόντες τὴν μεγίστην εὐήθειαν, τὸ ψευδῆ συγγράφειν· ἀληθῆ δʼ εἶναι ἐξ ἀνάγκης ὁμολογήσαιεν. ### English translation (Claude) And so we shall ask them whether the things they relate are true or false. False they would not say; for they would not willingly condemn themselves of the greatest folly, writing falsehoods. They must of necessity admit them to be true. ### Extrabiblical texts - Clement of Alexandria, Strom. 6.3.28 (Miscellanies): quotation, high confidence ### Translation notes - Clement, Miscellanies 6.3.28. ### Citation (SBL) Eusebius, Praep. ev. 10.2.10 (Dindorf 1:533; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-10-2-10). ## Preparation for the Gospel 10.2.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-10-2-11 - Source: Dindorf 1:533 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If Greek marvels are true, the biblical miracles are credible; God turns people to salvation in many ways. ### Greek text καὶ πῶς ἔτι ἄπιστα αὐτοῖς καταφαίνεται τὰ διὰ Μώσεως καὶ τῶν ἄλλων προφητῶν τεραστίως ἐπιδεδειγμένα; πάντων γὰρ ἀνθρώπων ὁ παντοκράτωρ κηδόμενος θεὸς τοὺς μὲν ἐντολαῖς, τοὺς δʼ ἀπειλαῖς, ἔστι δʼ οὓς σημείοις τεραστίοις, ἐνίους δὲ ἠπίαις ἐπαγγελίαις ἐπιστρέφει πρὸς σωτηρίαν. ### English translation (Claude) How then can the things wonderfully displayed through Moses and the other prophets still seem incredible to them? For the almighty God, caring for all people, turns them toward salvation, some by commandments, some by threats, some by miraculous signs, and some by gentle promises. ### Extrabiblical texts - Clement of Alexandria, Strom. 6.3.28 (Miscellanies): quotation, high confidence ### Translation notes - Clement, Miscellanies 6.3.28. ### Citation (SBL) Eusebius, Praep. ev. 10.2.11 (Dindorf 1:533; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-10-2-11). ## Preparation for the Gospel 10.2.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-10-2-12 - Source: Dindorf 1:533 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Delphi told the starving Greeks to seek the prayer of Aeacus. ### Greek text πλὴν ἀλλʼ οἱ Ἕλληνες, αὐχμοῦ ποτὲ τὴν Ἑλλάδα πολυχρονίως φθείροντος καὶ ἐπεχούσης ἀγονίας καρπῶν, οἱ καταλειφθέντες, φασὶ, διὰ λιμὸν ἱκέται παραγενόμενοι εἰς Δελφοὺς ἤροντο τὴν Πυθίαν πῶς ἂν ἀπαλλαγεῖεν τοῦ δεινοῦ. μίαν δʼ αὐτοῖς ἔχρησεν ἀπαλλαγὴν τῆς συμφορᾶς, εἰ χρήσαιντο τῇ Αἰακοῦ εὐχῇ. ### English translation (Claude) Now the Greeks, when once a drought was ruining Greece for a long time and a failure of crops prevailed, those who were left, they say, came as suppliants to Delphi because of the famine and asked the Pythia how they might be freed from the disaster. She gave them one way of release from the calamity: if they would use the prayer of Aeacus. ### Extrabiblical texts - Clement of Alexandria, Strom. 6.3.28 (Miscellanies): quotation, high confidence ### Translation notes - Clement, Miscellanies 6.3.28. ### Citation (SBL) Eusebius, Praep. ev. 10.2.12 (Dindorf 1:533; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-10-2-12). ## Preparation for the Gospel 10.2.13 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-10-2-13 - Source: Dindorf 1:533 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Aeacus prayed for Greece on the mountain. ### Greek text πεισθεὶς οὖν αὐτοῖς Αἰακὸς, ἀνελθὼν ἐπὶ τὸ Ἑλληνικὸν ὅρος, τὰς καθαρὰς χεῖρας ἐκτείνας εἰς οὐρανὸν, κοινὸν ἐπικαλέσας πατέρα τὸν θεὸν, ηὔξατο οἰκτεῖραι αὐτὸν τετρυχωμένην τὴν Ἑλλάδα. ### English translation (Claude) So Aeacus, persuaded by them, went up the Hellenic mountain, stretched out his pure hands to heaven, called on God as common Father, and prayed him to have pity on worn-out Greece. ### Extrabiblical texts - Clement of Alexandria, Strom. 6.3.28 (Miscellanies): quotation, high confidence ### Translation notes - Clement, Miscellanies 6.3.28. ### Citation (SBL) Eusebius, Praep. ev. 10.2.13 (Dindorf 1:533; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-10-2-13). ## Preparation for the Gospel 10.2.14 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-10-2-14 - Source: Dindorf 1:533 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Rain and harvest followed Aeacus’s prayer. ### Greek text ἅμα δὲ εὐχομένου βροντὴ ἐξαίσιος ἐπεκτύπει, καὶ πᾶς ὁ πέριξ ἀὴρ ἐνεφοῦτο· λάβροι δὲ καὶ συνεχεῖς ὄμβροι καταρραγέντες ὅλην ἐπλήρωσαν τὴν χώραν. ἐντεῦθεν ἄφθονος καὶ πλουσία τελεσφορεῖται εὐκαρπία, ταῖς Αἰακοῦ γεωργηθεῖσα εὐχαῖς. ### English translation (Claude) And even as he prayed, extraordinary thunder rang out, and all the surrounding air was clouded over; violent and continuous rains broke out and filled the whole land. As a result a plentiful and rich harvest was brought to completion, cultivated by the prayers of Aeacus. ### Extrabiblical texts - Clement of Alexandria, Strom. 6.3.28 (Miscellanies): quotation, high confidence ### Translation notes - Clement, Miscellanies 6.3.28. ### Citation (SBL) Eusebius, Praep. ev. 10.2.14 (Dindorf 1:533; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-10-2-14). ## Preparation for the Gospel 10.2.15 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-10-2-15 - Source: Dindorf 1:533–534 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Clement compares Samuel’s prayer for rain and concludes there is one God. ### Greek text καὶ ἐπεκαλέσατο, φησὶ, Σαμουὴλ τὸν κύριον, καὶ ἔδωκε κύριος φωνὰς καὶ ὑετὸν ἐν ἡμέρᾳ θερισμοῦ. ὁρᾷς ὅτι ὁ βρέχων ἐπὶ δικαίους καὶ ἀδίκους διὰ τῶν ὑποτεταγμένων δυνάμεων εἶς ἐστι θεός;” καὶ τὰ ἐξῆς. ### English translation (Claude) ‘And Samuel called on the Lord,’ it says, ‘and the Lord gave thunder and rain in the day of harvest.’ Do you see that he who sends rain on the righteous and the unrighteous through the powers subject to him is one God?” And so on. ### Scripture references - 1 Sam 12:18: quotation, high confidence - Matt 5:45: allusion, high confidence ### Extrabiblical texts - Clement of Alexandria, Strom. 6.3.29 (Miscellanies): quotation, high confidence ### Translation notes - Clement, Miscellanies 6.3.29, quoting 1 Sam 12:18 (1 Kgdms 12:18 LXX) and alluding to Matt 5:45. ### Citation (SBL) Eusebius, Praep. ev. 10.2.15 (Dindorf 1:533–534; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-10-2-15). ## Preparation for the Gospel 10.2.16 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-10-2-16 - Source: Dindorf 1:534 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius turns from Clement to Porphyry’s own witness to Greek plagiarism. ### Greek text Τούτοις μυρία συνάψας ὁ Κλήμης κλέπτας γεγονέναι τοὺς Ἕλληνας ἀναμφιλέκτοις ἐλέγχοις κατεφώρασεν. εἰ δέ σοι μὴ πιστὸς οὗτος, ἅτε τῆς Ἑλληνικῆς καὶ αὐτὸς τὴν βάρβαρον ὁμοίως ἡμῖν προτετιμηκὼς φιλοσοφίαν, καὶ δὴ ἐάσθω, καίπερ οὐκ οἰκείαις φωναῖς, ταῖς δʼ αὐτῶν Ἑλλήνων ἀπευθύνας τὸν λόγον. τί δʼ ἂν εἴποις, εἰ τὰ ὅμοια καὶ παρʼ αὐτῶν μάθοις τῶν γενναίων σου φιλοσόφων; δέχου δῆτα καὶ τούτων τὰς μαρτυρίας. Πορφυρίου ἀπὸ τοῦ ἁ τῆς φιλολόγου ἀκροάσεως. ### English translation (Claude) Adding countless such examples to these, Clement has caught the Greeks being thieves with indisputable proofs. But if you do not trust him, because he too, like us, has preferred the barbarian philosophy to the Greek, then let him be set aside, although he directed his argument not in his own words but in those of the Greeks themselves. But what would you say if you learned the same things from your own noble philosophers? Receive, then, their testimonies too. From Porphyry, Book 1 of The Lecture on Literature. ### Translation notes - The heading introduces Porphyry, Philological Lecture (Philologos Akroasis), Book 1, quoted in 10.3. ### Citation (SBL) Eusebius, Praep. ev. 10.2.16 (Dindorf 1:534; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/9-31-1/#p-10-2-16). ## Preparation for the Gospel 10.3.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-3-1 - Source: Dindorf 1:534 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Porphyry: Longinus’s guests at the feast for Plato’s birthday. ### Greek text “Τὰ Πλατώνεια ἑστιῶν ἡμὰς Λογγῖνος ‘Αθήνησι κέκληκεν ἄλλους τε πολλοὺς καὶ Νικαγόραν τὸν σοφιστὴν καὶ Μαΐωρα, Ἀπολλώνιόν τε τὸν γραμματικὸν, καὶ Δημήτριον τὸν γεωμέτρην, Προσήνην τε τὸν περιπατητικὸν καὶ τὸν Στωϊκὸν Καλλιέτην. ### English translation (Claude) “Longinus, celebrating Plato’s birthday feast at Athens, invited many others and among them Nicagoras the sophist, Maior, Apollonius the grammarian, Demetrius the geometer, Prosenes the Peripatetic, and Calliëtes the Stoic. ### Extrabiblical texts - Porphyry, Philol. Lect. (Porphyry, Philological Lecture): quotation, medium confidence ### Translation notes - Porphyry, Philological Lecture, Book 1 (fragment preserved only here); quotation runs through 10.3.25. ### Citation (SBL) Eusebius, Praep. ev. 10.3.1 (Dindorf 1:534; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-3-1). ## Preparation for the Gospel 10.3.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-3-2 - Source: Dindorf 1:534 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A dispute arises at dinner over whether Ephorus was a plagiarist. ### Greek text μεθʼ ὧν ἕβδομος αὐτὸς κατακλινεὶς, τοῦ δείπνου προκόπτοντος, καί τινος ζητήσεως περὶ Ἐφόρου ἐν τοῖς ἄλλοις γενομένης, Ἀκούσωμεν, ἔφη, τίς ὁ περὶ Ἐφόρου θόρυβος. ἦσαν δʼ οἱ ζητοῦντες Καύστριός τε καὶ Μάξιμος· ὁ μὲν γὰρ αὐτὸν καὶ Θεοπόμπου προυτίθει, ὁ δὲ Καύστριος κλέπτην ἀπεκάλει. ### English translation (Claude) He himself reclined with them as the seventh. As the dinner went on, and a question about Ephorus arose among the others, he said, ‘Let us hear what this uproar about Ephorus is.’ Those disputing were Caystrius and Maximus: the one preferred him even to Theopompus, while Caystrius called him a thief. ### Extrabiblical texts - Porphyry, Philol. Lect. (Porphyry, Philological Lecture): quotation, medium confidence ### Translation notes - Porphyry, Philological Lecture 1. ### Citation (SBL) Eusebius, Praep. ev. 10.3.2 (Dindorf 1:534; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-3-2). ## Preparation for the Gospel 10.3.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-3-3 - Source: Dindorf 1:534 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Ephorus copied thousands of lines from others. ### Greek text καὶ τί γὰρ Ἐφόρου ἴδιον, ἔφη, ἐκ τῶν Δαιμάχου καὶ Καλλισθένους καὶ Ἀναξιμένους αὐταῖς λέξεσιν ἔστιν ὅτε τρισχιλίους ὅλους μετατιθέντος στίχους; ### English translation (Claude) ‘For what is Ephorus’s own,’ he said, ‘when at times he transfers from the works of Daimachus, Callisthenes, and Anaximenes as many as three thousand whole lines in the very same words?’ ### Extrabiblical texts - Porphyry, Philol. Lect. (Porphyry, Philological Lecture): quotation, medium confidence ### Translation notes - Porphyry, Philological Lecture 1. ### Citation (SBL) Eusebius, Praep. ev. 10.3.3 (Dindorf 1:534; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-3-3). ## Preparation for the Gospel 10.3.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-3-4 - Source: Dindorf 1:534–535 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Theopompus copied Isocrates. ### Greek text πρὸς ὃν ὁ γραμματικὸς Ἀπολλώνιος ἔφη, οὐ γὰρ ἔγνως ὅτι καὶ τὸν Θεόπομπον, ὃν σὺ προτιμᾷς, κατείληφε τουτὶ τὸ πάθος, ἐν μὲν τῇ ἑνδεκάτῃ τῶν Περὶ Φιλίππου ἐκ τοῦ Ἰσοκράτους Ἀρεοπαγιτικοῦ μεταγράφαντα αὐτοῖς ὀνόμασιν ἐκεῖνα, ὅτι τῶν ἀγαθῶν καὶ τῶν κακῶν οὐδὲν αὐτὸ καθʼ αὑτὸ παραγίνεται τοῖς ἀνθρώποις, καὶ τὰ ἐξῆς. ### English translation (Claude) Apollonius the grammarian answered him: ‘Do you not know that Theopompus too, whom you prefer, has been seized by this same failing? In the eleventh book of his Histories of Philip he copied word for word from Isocrates’ Areopagiticus the passage that “of good things and bad, none comes to people by itself,” and what follows. ### Extrabiblical texts - Isocrates, Areop. 4 (Isocrates (orations)): quotation, medium confidence - Porphyry, Philol. Lect. (Porphyry, Philological Lecture): quotation, medium confidence ### Translation notes - Porphyry, Philological Lecture 1. The phrase is from Isocrates, Areopagiticus 4. ### Citation (SBL) Eusebius, Praep. ev. 10.3.4 (Dindorf 1:534–535; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-3-4). ## Preparation for the Gospel 10.3.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-3-5 - Source: Dindorf 1:535 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Theopompus despised Isocrates yet stole from him, and moved stories from one person to another. ### Greek text καίτοι ὑπερφρονεῖ τὸν Ἰσοκράτην καὶ νενικῆσθαι ὑφʼ ἑαυτοῦ λέγει κατὰ τὸν ἐπὶ Μαυσωλῷ ἀγῶνα τὸν διδάσκαλον. πραγμάτων δʼ ὑφαίρεσιν πεποίηται, μεταθεὶς τὰ ἐπʼ ἄλλων ἄλλοις, ἵνα καὶ ψεύστης ἁλῷ τοῦτον τὸν τρόπον. ### English translation (Claude) And yet he looks down on Isocrates, and says that his teacher was beaten by him in the contest over Mausolus. He has also made off with incidents, transferring what belongs to some people to others, so that he is caught as a liar too in this way. ### Extrabiblical texts - Porphyry, Philol. Lect. (Porphyry, Philological Lecture): quotation, medium confidence ### Translation notes - Porphyry, Philological Lecture 1. ### Citation (SBL) Eusebius, Praep. ev. 10.3.5 (Dindorf 1:535; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-3-5). ## Preparation for the Gospel 10.3.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-3-6 - Source: Dindorf 1:535 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Andron told of Pythagoras predicting an earthquake. ### Greek text Ανδρω- νος γὰρ ἐν τῷ Τρίποδι περὶ Πυθαγόρου τοῦ φιλο- ψ́φου τὰ περὶ τὰς προρρήσεις ἱστορηκότος, εἰπόντος ’s ὡς διψήσας ποτὲ ἐν Μεταποντίῳ καὶ ἔκ τινος ψἐατος ἀνιμήσας καὶ πιὼν προεῖπεν Λς εἰς τρίτην ἡμ́ραν ἔσοιτο σεισμὸς, καὶ ἕτερά τινα τούτοις ἐπα- γα· ὼν ἐπιλέγει, ### English translation (Claude) For Andron, in his Tripod, had told the story of the predictions of Pythagoras the philosopher, saying that once, being thirsty at Metapontum, he drew water from a well, drank, and foretold that in three days there would be an earthquake; and after adding some other things to these, he goes on: ### Extrabiblical texts - Porphyry, Philol. Lect. (Porphyry, Philological Lecture): quotation, medium confidence ### Translation notes - Porphyry, Philological Lecture 1. The digital text of this section is badly garbled; translated by sense. ### Citation (SBL) Eusebius, Praep. ev. 10.3.6 (Dindorf 1:535; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-3-6). ## Preparation for the Gospel 10.3.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-3-7 - Source: Dindorf 1:535 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Theopompus stole Andron’s Pythagoras story and gave it to Pherecydes. ### Greek text ταῦτʼ οὖν τοῦ Ἀνδρῶνος περὶ Πυtαγόρου ἱστορηκότος πάντα ὑφείλετο Θεόπομπος. εἰ μψ περὶ Πυθαγόρου λέγων, τάχα ἂν καὶ ἕτεροι ἠπίσΜντο. περὶ αὐτοῦ, καὶ ἔλε· γον, ταῦτα καὶ αὐτὸς εἰπών νῦν δὲ τὴν κλοπὴν δήλην πεποίηκεν ἡ τοῦ ὀνόμαψι; μετάθεσις. τοῖς μὲν γὰρ πράγμασι κἐχρη- τᾶι τοῖς αὐτοῖς, ἕτερον δʼ ὄνομα μετενήνοχε ’ Φερε- κύδην yco τὸν Σύριον πεποίηκε ταῦτα προλέγοντα. ### English translation (Claude) ‘Now all this that Andron had related about Pythagoras, Theopompus stole. Had he told it of Pythagoras, others too might perhaps have known about him and said so, and he would have been saying it as they did; but as it is, the change of name has made the theft plain. He has used the same incidents but substituted another name: he has made Pherecydes of Syros the one who foretold these things. ### Extrabiblical texts - Porphyry, Philol. Lect. (Porphyry, Philological Lecture): quotation, medium confidence ### Translation notes - Porphyry, Philological Lecture 1. The digital text is badly garbled; translated by sense. ### Citation (SBL) Eusebius, Praep. ev. 10.3.7 (Dindorf 1:535; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-3-7). ## Preparation for the Gospel 10.3.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-3-8 - Source: Dindorf 1:535 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Theopompus also changed the places in the stories. ### Greek text οὐ μόνον δὲ τούτῳ τῷ ὀνόματι ἀποκρύπτει τὴν κλοπὴν, ἀλλὰ καὶ τόπων μεταθέσει. τό τε γὰρ περὶ τῆς πρ, ρρήσεως τοῦ σεισμοῦ ἐν Μεταποντίῳ ὑπʼ Άνδρωιος ῥηθὲν ἐν Συρίᾳ εἰρῆσθαί φησιν ὁ Θεό- πομπος, τό τε περὶ τὸ πλοῖον οὐκ ἀπὸ Μεγάρων τῆς Σικελίας, ἀπὸ δὲ Σάμου φησὶ θεωρηθῆναι· καὶ τὴν Συβάρεας ἅλωσιν ἐπὶ τὴν Μεσσήνης μετέθηκεν. ### English translation (Claude) He hides the theft not only by this change of name but also by changing the places. For the prediction of the earthquake, which Andron said was made at Metapontum, Theopompus says was made in Syria; the story of the ship he says was seen not from Megara in Sicily but from Samos; and he transferred the capture of Sybaris to that of Messene. ### Extrabiblical texts - Porphyry, Philol. Lect. (Porphyry, Philological Lecture): quotation, medium confidence ### Translation notes - Porphyry, Philological Lecture 1. ### Citation (SBL) Eusebius, Praep. ev. 10.3.8 (Dindorf 1:535; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-3-8). ## Preparation for the Gospel 10.3.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-3-9 - Source: Dindorf 1:535 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Nicagoras: Theopompus copied Xenophon, and spoiled him. ### Greek text ἵνα δοκῇ τι λέγειν περιττὸν, καὶ τοῦ ξένου προστέθεικε τοὔνομα, Περίλαον αὐτὸν καλεῖσθαι λέγων. κἀγὼ, φησὶν ὁ Νικαγόρας, τοῖς Eλληνικοῖς ἐντυγχάνων αὐτοῦ τε καὶ τοῦ Ξενοφῶντος πολλὰ τοῦ Ξενοφῶντος αὐτὸν μετατιθέντα κατείληφα, καὶ τὸ δεινὸν, ὅτι ἐπὶ τὸ χεῖρον. ### English translation (Claude) And so as to seem to say something extra, he has added the name of the host as well, saying he was called Perilaus.’ ‘And I,’ says Nicagoras, ‘reading his Hellenica and Xenophon’s, have found him transferring much from Xenophon, and, what is shocking, for the worse. ### Extrabiblical texts - Porphyry, Philol. Lect. (Porphyry, Philological Lecture): quotation, medium confidence ### Translation notes - Porphyry, Philological Lecture 1. ### Citation (SBL) Eusebius, Praep. ev. 10.3.9 (Dindorf 1:535; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-3-9). ## Preparation for the Gospel 10.3.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-3-10 - Source: Dindorf 1:535–536 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Theopompus spoiled Xenophon’s account of Pharnabazus and Agesilaus. ### Greek text τὰ γοῦν περὶ τῆς Φαρ- ναβάζου πρὸς Ἀγησίλαον συνόδου διʼ Απολλοφ ἄνους τοῦ Κυζικηνοῦ, καὶ τὰς ἀμφοῖν πρὸς ἀλλήλους ἐν- σπόνδους διαλέξεις, ἃς ἐν τῇ τετάρτῃ Ξενοφῶν ἀνέ- γραψε πάνυ χαριέντως καὶ πρεπόντως ἀμφοῖν, εἰς τὴν ἐνδεκάτην τῶν Ἑλληνικῶν μεταθεὶς ὁ Θεόπομ- πος ἀργά τε καὶ ἀκίνητα πεποίηκε καὶ ἄπρακτα. ### English translation (Claude) At any rate the account of Pharnabazus’s meeting with Agesilaus through Apollophanes of Cyzicus, and the conversations of the two with each other under truce, which Xenophon wrote in his fourth book very gracefully and fittingly for both, Theopompus transferred into the eleventh book of his Hellenica and made them sluggish, lifeless, and ineffective. ### Extrabiblical texts - Porphyry, Philol. Lect. (Porphyry, Philological Lecture): quotation, medium confidence ### Translation notes - Porphyry, Philological Lecture 1; the scene is Xenophon, Hellenica 4.1.29–40. ### Citation (SBL) Eusebius, Praep. ev. 10.3.10 (Dindorf 1:535–536; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-3-10). ## Preparation for the Gospel 10.3.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-3-11 - Source: Dindorf 1:536 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Theopompus’s elaboration destroyed Xenophon’s vigour. ### Greek text λόγου γὰρ δύναμιν καὶ διὰ τὴν κλοπὴν ἐξεργα- σίαν ἐμβάλλειν καὶ ἐπιδείκνυσθαι σπουδάζων βραδὺί καὶ μέλλων καὶ ἀναβαλλομένῳ ἐοικὼς φαίνεται, κμ· τὸ ἔμψυχον καὶ ἐνεργὸν τὸ Ξενοφῶντος διαφθείρων. ### English translation (Claude) For, eager because of the theft to put in rhetorical force and elaboration and to show off, he appears slow, hesitating, and like a man who keeps putting things off, and he ruins the life and vigour of Xenophon.’ ### Extrabiblical texts - Porphyry, Philol. Lect. (Porphyry, Philological Lecture): quotation, medium confidence ### Translation notes - Porphyry, Philological Lecture 1. ### Citation (SBL) Eusebius, Praep. ev. 10.3.11 (Dindorf 1:536; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-3-11). ## Preparation for the Gospel 10.3.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-3-12 - Source: Dindorf 1:536 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Even Menander was exposed as a plagiarist by Aristophanes of Byzantium and Latinus. ### Greek text ’ Ταῦτʼ εἰπόντος τοῦ Νικαγόρου ὁ Ἀπολ ώ- ὤνιος, Καὶ τί θαυμάζομεν, ἔφη, εἰ Θεοπόμπου καὶ Ἐφόρου τὸ τῆς κλοπῆς πάθος ἥψατο, ἀργοτέρῳ οὕ- τὼς ἀνδρῶν, ὅπου γε καὶ Μένανδρος τῆς ἀρρωστίας ταύτης ἐπλήσθη, ὃν ἠρέμα μὲν ἤλεγξε διὰ τι ἄγαν αὐτὸν φιλεῖν Ἀριστοφάνης ὁ γραμματικὸς ἐν ταῖς παραλλήλοις αὐτοῦ τε καὶ ἀφʼ ὧν ἔκλεψεν ἐκλογαῖς; Λατῖνος δὲ ἓξ βιβλίοις, ἃ ἐπέγραψε Περὶ τῶν οὐκ ἰδίων Μενάνδρου, τὸ πλῆθος αὐτοῦ ’τον κλοπῶν ἐξέφηνε· ### English translation (Claude) When Nicagoras had said this, Apollonius said: ‘And why are we surprised if the failing of theft has touched Theopompus and Ephorus, men so sluggish, when even Menander was infected with this disease? Aristophanes the grammarian exposed him gently, because he was so fond of him, in his Parallels of Menander and of those from whom he stole; and Latinus, in six books entitled On What Is Not Menander’s Own, revealed the great number of his thefts, ### Extrabiblical texts - Porphyry, Philol. Lect. (Porphyry, Philological Lecture): quotation, medium confidence ### Translation notes - Porphyry, Philological Lecture 1. ### Citation (SBL) Eusebius, Praep. ev. 10.3.12 (Dindorf 1:536; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-3-12). ## Preparation for the Gospel 10.3.13 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-3-13 - Source: Dindorf 1:536 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Others exposed Sophocles and Menander. ### Greek text καθάπερ ὁ Ἀλεξανδρεὺς Φλόστρατος Περὶ τῆς τοῦ Σοφοκλέους κλοπῆς πραγματείαν κα- τεβάλετο. Καικίλιος δὲ, ὥς τι μέγα πεφωρακὼς, ὅλον δρᾶμα ἐξ ἀρχῆς εἰς τέλος Ἀντιφάνους, tov Οἰω- οἰωνιστήν, μεταγράψαι φησὶ τὸν Μένανδρον εἰς τὸν Δεισιδαίμονα. ### English translation (Claude) just as Philostratus of Alexandria composed a treatise On the Theft of Sophocles. And Caecilius, as if he had detected something great, says that Menander copied a whole play of Antiphanes, The Augur, from beginning to end into his Superstitious Man. ### Extrabiblical texts - Porphyry, Philol. Lect. (Porphyry, Philological Lecture): quotation, medium confidence ### Translation notes - Porphyry, Philological Lecture 1. ### Citation (SBL) Eusebius, Praep. ev. 10.3.13 (Dindorf 1:536; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-3-13). ## Preparation for the Gospel 10.3.14 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-3-14 - Source: Dindorf 1:536 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Hyperides borrowed much from Demosthenes. ### Greek text ἐπεὶ δὲ τοὺς κλέπτας ἔδοξεν, οὐκ οἶδʼ ὅπως, ὑμῖν, φησὶν, εἰς τὸ μέσον ἀγαγεῖν, μηνύω καὐτὸς Ὑπερείδην τὸν καλὸν πολλὰ παρὰ Δη- μοσθένους κεκλοφότα ἔν τε τῷ πρὸς Διώγδαν λόγῳ κἀν τῷ περὶ τῶν Εὐβούλου δωρεῶν. ### English translation (Claude) But since you have decided, I do not know why, to bring the thieves into the open,’ he says, ‘I too inform against the fine Hyperides as having stolen much from Demosthenes, both in the speech against Diondas and in the one about the gifts to Eubulus. ### Extrabiblical texts - Porphyry, Philol. Lect. (Porphyry, Philological Lecture): quotation, medium confidence ### Translation notes - Porphyry, Philological Lecture 1. ### Citation (SBL) Eusebius, Praep. ev. 10.3.14 (Dindorf 1:536; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-3-14). ## Preparation for the Gospel 10.3.15 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-3-15 - Source: Dindorf 1:536–537 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Who borrowed from whom, Hyperides or Demosthenes, is uncertain. ### Greek text καὶ ὅτι μὲν ὁ ἕτερος παρὰ τοῦ ἑτέρου μετέθηκε πρόδηλον· συγχρο- νούντων δʼ αὐτῶν, ἡμῶν μὲν ἂν εἴη ἔργον, φησὶν, co Ἀπολλώνιε, ἐκ τῶν χρόνων ἀνιχνεῦσαι τὸν κλέ- πτήνʼ. ἐγὼ δὲ ὑποπτεύω μὲν τὸν ὑφῃρημένον εἶναι τὸν Ὑπερείδην· ἀδήλου δὲ ὄντος ὁπότερος ἄγαμαι μὲν Δημοσθένην, εἰ λαβὼν παρὰ Ὑπερείδου πρὸς δέον διώρθωσε· μέμφομαι δὲ τὸν Ὑπερείδην, εἰ λαβὼν παρὰ Δημοσθένους πρὸς τὸ χεῖρον διέστρεψε.’’ ### English translation (Claude) That one transferred from the other is obvious; but since they were contemporaries, it would be our task, Apollonius,’ he says, ‘to track down the thief from the dates. I suspect that the one who took is Hyperides; but since it is uncertain which, I admire Demosthenes if he took from Hyperides and corrected it as he should, and I blame Hyperides if he took from Demosthenes and twisted it for the worse.’” ### Extrabiblical texts - Porphyry, Philol. Lect. (Porphyry, Philological Lecture): quotation, medium confidence ### Translation notes - Porphyry, Philological Lecture 1. ### Citation (SBL) Eusebius, Praep. ev. 10.3.15 (Dindorf 1:536–537; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-3-15). ## Preparation for the Gospel 10.3.16 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-3-16 - Source: Dindorf 1:537 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Hellanicus copied Herodotus; Herodotus copied Hecataeus. ### Greek text Καὶ μετὰ βραχέα φησί “ Καὶ τί ὑμῖν λέγω ὡς τὰ Βαρβαρικὰ νόμιμα Ἑλλανίκου ἐκ τῶν Ἡροδότου καὶ Δαμάστου συνῆκται; ἢ ὡς Ἡρόδοτος ἐν τῇ δευτέρᾳ πολλὰ Ἑκαταίου τοῦ Μιλησίου κατὰ λέξιν μετήνεγκεν ἐκ τῆς Περιηγήσεως, βραχέα παραποιήσας, τὰ τοῦ φοίνικος ὀρνέου καὶ περὶ τοῦ ποταμίου ἵππου καὶ τῆς θήρας τῶν κροκοδείλων; ### English translation (Claude) And shortly after he says: “And why tell you that Hellanicus’s Barbarian Customs is compiled from Herodotus and Damastes? Or that Herodotus in his second book transferred much from the Tour of the World of Hecataeus of Miletus word for word, with slight alterations: the account of the phoenix bird, of the river horse, and of the hunting of crocodiles? ### Extrabiblical texts - Herodotus, Hist. 2.68–73 (Herodotus, Histories): allusion, medium confidence - Porphyry, Philol. Lect. (Porphyry, Philological Lecture): quotation, medium confidence ### Translation notes - Porphyry, Philological Lecture 1. Herodotus, Histories 2.68–73. ### Citation (SBL) Eusebius, Praep. ev. 10.3.16 (Dindorf 1:537; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-3-16). ## Preparation for the Gospel 10.3.17 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-3-17 - Source: Dindorf 1:537 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Orators repeated one another’s arguments and words. ### Greek text ἢ ὡς τὰ περὶ βασάνων εἰρημένα παρʼ Ἰσαίῳ ἐν τῷ περὶ τοῦ Κύλωνος κλήρου καὶ παρὰ Ἰσοκράτει ἐν τῷ Τραπεζιτικῷ κεῖται καὶ παρὰ τῷ Δημοσθένει ἐν τῷ κατὰ Ὀνήτορος ἐξούλης σχεδὸν διὰ τῶν αὐτῶν εἴρηται; ἢ ὡς Δείναρχος ἐν τῷ πρώτῳ κατὰ Κλεομέδοντος αἰκίας πολλὰ μετενήνοχεν αὐτοῖς ὀνόμασιν ἐκ τοῦ Δημοσθένους κατὰ Κόνωνος αἰκίας; ### English translation (Claude) Or that what is said about examination under torture by Isaeus in the speech on the estate of Cylon also stands in Isocrates’ Trapeziticus and is said in almost the same words by Demosthenes in the speech against Onetor for ejectment? Or that Dinarchus in his first speech against Cleomedon for assault has transferred much in the same words from Demosthenes’ speech against Conon for assault? ### Extrabiblical texts - Porphyry, Philol. Lect. (Porphyry, Philological Lecture): quotation, medium confidence ### Translation notes - Porphyry, Philological Lecture 1. ### Citation (SBL) Eusebius, Praep. ev. 10.3.17 (Dindorf 1:537; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-3-17). ## Preparation for the Gospel 10.3.18 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-3-18 - Source: Dindorf 1:537 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Simonides and Euripides took over Hesiod’s saying about good and bad wives. ### Greek text ἢ Ἡσιόδου οὐ μὲν γάρ τι γυναικὸς ἀνὴρ ληίζετʼ ἄμεινον τῆς ἀγαθῆς, τῆς δʼ αὖτε κακῆς οὐ ῥίγιον ἄλλο, ταύτην τὴν διάνοιαν Σιμωνίδης ἐν τῷ ἑνδεκάτῳ μετηνεγκε λαβὼν οὕτως γυναικὸς οὐδὲν χρῆμʼ ἀνὴρ ληίζεται ἄμεινον ἐσθλῆς, οὐδὲ ῥίγιον κακῆς. Εὐριπίδης δὲ ἐν Μελανίππῃ τῇ δεσμώτιδι τῆς μὲν κακῆς κάκιον οὐδὲν γίνεται γυναικὸς, ἐσθλῆς δʼ οὐδὲν εἰς ὑπερβολὴν πέφυκʼ ἄμεινον· διαφέρουσι δʼ αἱ φύσεις. ### English translation (Claude) Or that Hesiod’s ‘For a man wins no prize better than a good wife, and none more chilling than a bad one’—this thought Simonides took over in his eleventh book thus: ‘A man wins nothing better than a good wife, nor more chilling than a bad one’; and Euripides in Melanippe in Chains: ‘Nothing is worse than a bad wife, and nothing by nature better beyond measure than a good one; their natures differ.’ ### Extrabiblical texts - Hesiod, Op. 702–703 (Hesiod, Works and Days): quotation, high confidence - Euripides, Melanippe Desmotis frag. (Euripides (plays and fragments)): quotation, high confidence - Porphyry, Philol. Lect. (Porphyry, Philological Lecture): quotation, medium confidence ### Translation notes - Porphyry, Philological Lecture 1. Hesiod, Works and Days 702–703; Simonides (Semonides), fragment; Euripides, Melanippe Desmotis, fragment. ### Citation (SBL) Eusebius, Praep. ev. 10.3.18 (Dindorf 1:537; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-3-18). ## Preparation for the Gospel 10.3.19 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-3-19 - Source: Dindorf 1:537–538 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Theodectes borrowed a line of Euripides and passed it off as a proverb. ### Greek text τοῦ δὲ Εὐριπίδου εἰπόντος γυναῖκές ἐσμεν ἀθλιώτατον φυτόν, Θεοδέκτης ἐν Ἀλκμαίωνί φησι σαφὴς μὲν ἐν βροτοῖσιν ὑμνεῖται λόγος, ὡς οὐδέν ἐστιν ἀθλιώτερον φυτὸν γυναικὸς. οὕτος οὐ μόνον τὴν ἐπιβολὴν ἐκεῖθεν εἴληφεν, ἀλλὰ καὶ ταῖς λέξεσιν αὐταῖς συγκέχρηται· καὶ ἠθέλησεν αὐτὸ πανούργως παροιμιακὸν μᾶλλον εἶναι καὶ ὡς ὑπὸ πολλῶν λεγομένῳ συγκεχρῆσθαι ἢ δοκεῖν εἰλη- φέναι παρὰ τοῦ γεγεννηκότος. ### English translation (Claude) And when Euripides had said, ‘We women are a most wretched growth,’ Theodectes says in his Alcmaeon: ‘A clear saying is sung among mortals, that no growth is more wretched than a woman.’ He has not only taken the idea from there but has used the very words; and he cunningly wanted it to seem rather a proverb, and to be using a saying of many, than to seem to have taken it from its author. ### Extrabiblical texts - Euripides, Med. 231 (Euripides (plays and fragments)): quotation, high confidence - Porphyry, Philol. Lect. (Porphyry, Philological Lecture): quotation, medium confidence ### Translation notes - Porphyry, Philological Lecture 1. Euripides, Medea 231; Theodectes, Alcmaeon, fragment. ### Citation (SBL) Eusebius, Praep. ev. 10.3.19 (Dindorf 1:537–538; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-3-19). ## Preparation for the Gospel 10.3.20 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-3-20 - Source: Dindorf 1:538 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Antimachus stole and altered Homer’s lines. ### Greek text ὁ δʼ Ἀντίμαχος τὰ Ὀμήρου κλέπτων παραδιορθοῖ. Ὁμήρου γὰρ εἰπόντος Ἴδεώ θʼ ὃς κάρτιστος ἐπιχθονίων γένετʼ ἀνδρῶν Ἀντίμαχος λέγει Ἴδεώ θʼ ὃς κάρτιστος ἐπιχθονίων ἤν ἀνδρῶν. καὶ Λυκόφρων ἐπαινεῖ τὴν μετάθεσιν, ὡς διʼ αὐτῆς ἐστηριγμένου τοῦ στίχου. ### English translation (Claude) And Antimachus, when he steals from Homer, alters him. For when Homer said, ‘And Idas, who was the strongest of men upon the earth,’ Antimachus says, ‘And Idas, who was strongest of men upon the earth.’ And Lycophron praises the change, as though the line were made firmer by it. ### Extrabiblical texts - Homer, Il. 9.558 (Homer, Iliad): quotation, high confidence - Porphyry, Philol. Lect. (Porphyry, Philological Lecture): quotation, medium confidence ### Translation notes - Porphyry, Philological Lecture 1. Homer, Iliad 9.558; the two lines differ only in the verb (γένετʼ / ἦν). ### Citation (SBL) Eusebius, Praep. ev. 10.3.20 (Dindorf 1:538; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-3-20). ## Preparation for the Gospel 10.3.21 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-3-21 - Source: Dindorf 1:538 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Antimachus even took Homer’s overused formulas. ### Greek text τὸ γὰρ τὸν δʼ ἀπαμειβόμενος προσέφη κρείων Διομήδης σιγῶ, Ὀμήρου κωμῳδηθέντος ὑπὸ Κρατίνου διὰ τὸ πλεονάσαι ἐν τῷ τὸν δʼ ἀπαμειβόμενος, ὅπερ οὕτω πεπατημένον οὐκ ὤκνησεν Ἀντίμαχος με- ταθεῖναι. ### English translation (Claude) For I say nothing of ‘And answering him spoke mighty Diomedes,’ since Homer was mocked by Cratinus for overusing ‘and answering him’; a phrase so trodden down Antimachus did not hesitate to take over. ### Extrabiblical texts - Homer, Il. 9.696 (Homer, Iliad): quotation, medium confidence - Porphyry, Philol. Lect. (Porphyry, Philological Lecture): quotation, medium confidence ### Translation notes - Porphyry, Philological Lecture 1. Homer’s formula, e.g. Iliad 9.696; the digital text of the end of the section is garbled. ### Citation (SBL) Eusebius, Praep. ev. 10.3.21 (Dindorf 1:538; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-3-21). ## Preparation for the Gospel 10.3.22 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-3-22 - Source: Dindorf 1:538 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Antimachus stitched together half-lines of Homer. ### Greek text τοῦ δὲ λαῶν οἶσιν ἄνασσε, πατὴρ δʼ ὣς ἤπιος ἦεν, Ὁμηρικοῦ ὄντος, καὶ πάλιν ἀλλαχοῦ που λεγομένου, οἱ δʼ ἐπεὶ ἀμφοτέρωθεν ἐκαρτύναντο φάλαγγας, ὁ Ἀντίμαχος μεταθεὶς ἡμιστίχια πεποίηκε λαῶν οἷσιν ἄνασσον ἐκαρτύνοντο φάλαγγας. ### English translation (Claude) And since ‘over the peoples whom he ruled, and he was gentle as a father’ is Homeric, and elsewhere it is said, ‘And when on both sides they had strengthened their ranks,’ Antimachus has transposed the half-lines and made ‘over the peoples whom they ruled they strengthened their ranks.’ ### Extrabiblical texts - Homer, Od. 2.234 (Homer, Odyssey): quotation, high confidence - Porphyry, Philol. Lect. (Porphyry, Philological Lecture): quotation, medium confidence ### Translation notes - Porphyry, Philological Lecture 1. Homer, Odyssey 2.234 and Iliad 16.563. ### Citation (SBL) Eusebius, Praep. ev. 10.3.22 (Dindorf 1:538; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-3-22). ## Preparation for the Gospel 10.3.23 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-3-23 - Source: Dindorf 1:538–539 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Porphyry names earlier writers who exposed plagiarism. ### Greek text ἀλλʼ ἵνα μὴ καὶ αὐτὸς κλοπῆς ἄλλους αἰτιώμενος κλέπτης ἀλῶ, τοὺς πραγματευσαμένους τὰ περὶ τούτων μηνύσω. Λυσιμάχου μέν ἐστι δύο Περὶ τῆς Ἐφόρου κλοπῆς, Ἀλκαῖος δὲ, ὁ τῶν λοιδόρων ἰάμ- βῶν καὶ ἐπιγραμμάτων ποιητὴς, παρῴδηκε ‘Εφόρου κλοπὰς ἐξελέγχων, Πολλίωνος δὲ ἐπιστολὴ πρὸς Σωτηρίδαν Περὶ τῆς Κτησίου κλοπῆς, τοῦ δʼ αὐτοῦ καὶ Περὶ τῆς Προδότου κλοπῆς ἐστι βιβλίον, καὶ ἐν τῷ ἐπιγραφομένῳ Ἰχνευταί πολλὰ περὶ Θεοπόμπου λέγεται, Ἀρητάδου τέ ἐστι Περὶ συνεμπτώσεως πραγματεία, ἐξ ὧν τοιαῦτα πολλὰ ἔστι γνῶναι.” ### English translation (Claude) But so that I too, while accusing others of theft, may not be caught as a thief, I shall name those who have written on these matters. Lysimachus has two books On the Theft of Ephorus; Alcaeus, the poet of abusive iambics and epigrams, wrote parodies exposing the thefts of Ephorus; there is a letter of Pollio to Soteridas On the Theft of Ctesias, and by the same author a book On the Theft of Herodotus; and in the work entitled The Trackers much is said about Theopompus; and there is a treatise by Aretades On Coincidence, from which one can learn many such things.” ### Extrabiblical texts - Porphyry, Philol. Lect. (Porphyry, Philological Lecture): quotation, medium confidence ### Translation notes - Porphyry, Philological Lecture 1. ### Citation (SBL) Eusebius, Praep. ev. 10.3.23 (Dindorf 1:538–539; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-3-23). ## Preparation for the Gospel 10.3.24 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-3-24 - Source: Dindorf 1:539 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Prosenes charges that even Plato borrowed from his predecessors. ### Greek text Καὶ μεθʼ ἕτερα “Καὶ ὁ Προσήνης, Τοὺς μὲν ἄλλους, ἔφη, κλέπτας ἐφωράσατε· ὅτι δὲ καὶ αὐτὸς οὗτος ὁ ἥρως Πλάτων, οὗ τὴν ἐπώνυμον ἑορτὴν σήμερον πανηγυρίζομεν, πολλοῖς καταχρῆται τῶν πρὸ αὐτοῦ, αἰδοῦμαι γὰρ τῷ τῆς κλοπῆς ὀνόματι ἐπὶ τούτου χρῆσθαι, οὐκέτι κατειλήφατε. ### English translation (Claude) And after other things: “And Prosenes said, ‘You have caught the others as thieves; but that this very hero Plato, whose festival named after him we are celebrating today, makes free use of many of those before him (for I am ashamed to use the word theft of him), you have not yet discovered.’ ### Extrabiblical texts - Porphyry, Philol. Lect. (Porphyry, Philological Lecture): quotation, medium confidence ### Translation notes - Porphyry, Philological Lecture 1. ### Citation (SBL) Eusebius, Praep. ev. 10.3.24 (Dindorf 1:539; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-3-24). ## Preparation for the Gospel 10.3.25 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-3-25 - Source: Dindorf 1:539 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Prosenes claims Plato used Protagoras’s arguments against those who held being is one. ### Greek text τί λέγεις; ἔφη ὁ Καλλιέτης. οὐ λέγω μόνον, φησὶν, ἀλλὰ καὶ τὴν πίστιν τῷ λόγῳ παρέχω. σπάνια δὲ τὰ τῶν πρὸ τοῦ Πλάτωνος γεγονότων βιβλία, ἐπεὶ ἴσως πλείους ἄν τις ἐφώρασε τοῦ φιλοσόφου κλοπάς. ἐγὼ δʼ οὖν, ᾗ κατὰ τύχην περιπέπτωκα, Πρωταγόρου τὸν Περὶ τοῦ ὄντος ἀναγινώσκων λόγον, πρὸς τοὺς ἓν τὸ ὂν εἰσάγοντας τοιαύταις αὐτὸν εὑρίσκω χρώμενον ἀπαντήσεσιν· ἐσπούδασα γὰρ αὐταῖς λέξεσι τὰ ῥηθέντα μνημονεύειν.” Καὶ ταῦτʼ εἰπὼν διὰ πλειόνων τίθησι τὰς ἀποδείξεις. ### English translation (Claude) ‘What do you mean?’ said Calliëtes. ‘I not only say it,’ he said, ‘but also give proof of my statement. The books of those who lived before Plato are rare; otherwise perhaps one might have detected more thefts of the philosopher. I at any rate, by chance, reading Protagoras’s discourse On Being, find him using answers of this kind against those who hold that being is one; for I took care to remember what was said in the very words.’” And having said this, he sets out the proofs at greater length. ### Extrabiblical texts - Porphyry, Philol. Lect. (Porphyry, Philological Lecture): quotation, medium confidence ### Translation notes - Porphyry, Philological Lecture 1. ### Citation (SBL) Eusebius, Praep. ev. 10.3.25 (Dindorf 1:539; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-3-25). ## Preparation for the Gospel 10.3.26 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-3-26 - Source: Dindorf 1:539–540 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius concludes that Greek learning as a whole came from barbarians. ### Greek text ἀλλʼ ὁποῖος μὲν τῶν Ἑλληνικῶν συγγραφέων ὁ τρόπος, ὅτι τε οὐδὲ τοῦ καθʼ ἑαυτῶν ἐφείσαντο ἐλέγχου, ἀρκεῖν ἀπὸ μυρίων ἡγοῦμαι τὰ εἰρημένα. ἔτι δὲ εἰς προπαρασκευὴν τῆς ἀπὸ τῶν Ἑβραϊκῶν λόγων ἐπιρρυείσης εἰς Ἕλληνας ὠφελείας εὖ μοι δοκεῖ καὶ ἀναγκαίως καθόλου πᾶσαν ἀποδεῖξαι τὴν βοωμένην Ἑλλήνων παιδείαν τε καὶ φιλοσοφίαν, τά τε πρῶτα αὐτῶν μαθήματα, καὶ τὰ σεμνὰ τῆς λογικῆς ἐπιστήμης ἀπὸ βαρβάρων αὐτοῖς συμπεφορημένα, ὡς ἂν μηκέθʼ ἡμῖν ἐπιμέμφοιτό τις αὐτῶν, ὅτι δὴ τὴν παρὰ τοῖς βαρβάροις εὐσέβειάν τε καὶ φιλοσο- φίαν τῶν παρʼ αὐτοῖς σεμνῶν προτετιμήκαμεν. ### English translation (Claude) But as to the character of the Greek writers, and that they did not spare even the exposure of themselves, I think what has been said, out of countless examples, is enough. Further, as a preparation for showing the benefit that flowed from the Hebrew writings to the Greeks, it seems to me good and necessary to show in general that the whole of the Greeks’ much-vaunted education and philosophy, both their first branches of learning and the august parts of logical science, was collected by them from barbarians, so that none of them may any longer blame us because we have preferred the piety and philosophy of the barbarians to the august things of their own. ### Citation (SBL) Eusebius, Praep. ev. 10.3.26 (Dindorf 1:539–540; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-3-26). ## Preparation for the Gospel 10.4.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-4-1 - Source: Dindorf 1:540 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The best Greek philosophers found no truths not already held by the Hebrews. ### Greek text Ὅτι μὴ ἄνευ λόγου σώφρονος δεύτερα θέ- θέμενοι τὰ τῆς Ἑλλήνων φιλοσοφίας τὴν παρʼ Εβραί- ὄις θεολογίαν προτετιμήκαμεν γνοίης ἂν, μαθὼν ὡς καὶ αὐτῶν Ελλήνων οἱ δὴ μάλιστα ὀρθότερον φιλο- σοφίας ἁψάμενοι, καί τι πλέον καὶ μεῖζον τῆς παν- δήμου περὶ θεῶν ἀκοῆς διανοηθέντες, οὐδέτερα τῶν παρὰ τοῖς Ἑβραίοις προκεκυρωμένων ἐφεῦρον ἀληθῆ δόγματα. ### English translation (Claude) That it was not without sound reason that we put the teachings of Greek philosophy second and preferred the theology of the Hebrews, you may learn from this: even those of the Greeks themselves who took up philosophy most correctly, and thought out something more and greater than the common talk about the gods, found no true doctrines other than those already ratified among the Hebrews. ### Citation (SBL) Eusebius, Praep. ev. 10.4.1 (Dindorf 1:540; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-4-1). ## Preparation for the Gospel 10.4.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-4-2 - Source: Dindorf 1:540 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Where Greek philosophers reached the truth, they shared Hebrew teaching. ### Greek text οἱ μὲν γὰρ ἀλληνάλλως ποικίλαις ψευ- δοδοξίαις ἀπαχθέντες εἰς βυθὸν ἀδολεσχίας περιε- τράπησαν, οἱ δέ γε ποσῶς εὐγνώμονι λογισμῷ κεχρη- μένοι, ἐν οἷς τῆς τἀληθοῦς ἐφήψαντο καταλήψεως, ἐν τούτοις τῆς Ἑβραίων κοινωνοὶ πεφήνασι διδασκα- λίας. ### English translation (Claude) For some of them, carried away this way and that by various false opinions, were turned aside into an abyss of idle chatter; while others, who used reasoning that was in some measure fair-minded, have shown themselves sharers in the teaching of the Hebrews in those points in which they grasped the truth. ### Citation (SBL) Eusebius, Praep. ev. 10.4.2 (Dindorf 1:540; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-4-2). ## Preparation for the Gospel 10.4.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-4-3 - Source: Dindorf 1:540 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Greek philosophers were later than the Hebrews and other ancient peoples and likely knew their philosophy. ### Greek text εἰκὸς γοῦν πολυμαθεῖς γεγονότας τά τε τῶν ἐθνῶν νόμιμά τε καὶ μαθήματα περιεργότερον ἐξητακότας, καὶ τὴν τῶν δηλουμένων μὴ ἀγνοῆσαι φιλοσοφίαν, νεωτέρους μὲν τῷ χρόνῳ, ὡς ἔπος εἰ- πεῖν, ἁπάντων οὐχ Ἐβραίων μόνον, οὐδέ γε Φοινί- κῶν καὶ Αἰγυπτίων, ἀλλὰ καὶ αὐτῶν τῶν παλαιῶν Ἑλλήνων φύντας. ### English translation (Claude) It is likely, at any rate, that men who had become very learned and had examined the customs and learning of the nations with great curiosity were not ignorant of the philosophy of the people in question either, since they were born later in time, so to speak, than everyone: not only than the Hebrews, nor only than the Phoenicians and Egyptians, but even than the ancient Greeks themselves. ### Citation (SBL) Eusebius, Praep. ev. 10.4.3 (Dindorf 1:540; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-4-3). ## Preparation for the Gospel 10.4.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-4-4 - Source: Dindorf 1:540 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The earliest Greek religion was brought from Phoenicia and Egypt by Cadmus, Orpheus, and others. ### Greek text οἶς τὰ μὲν ἐκ Φοινίκης Κάδμος ὁ Ἀγήνορος, τὰ δʼ ἐξ Αἰγύπτου περὶ θεῶν, ἢ καί ποθεν ἄλλοθεν, μυστήρια καὶ τελετὰς, ξοάνων τε ἱδρύσεις, καὶ ὕμνους, ᾠδάς τε καὶ ἐπῳδὰς, ἤτοι Θρᾴκιος Ὀρφεὺς, ἢ καί τις ἕτερος ‘ ἢ βάρβα- ρος, τῆς πλάνης ἀρχηγοὶ γενόμενοι, συνεστήσαντο· τούτων γὰρ οὐδένας καὶ αὐτοὶ ἂν ὁμολογήσαιεν Ελ- ληνες παλαιοτέρους εἰδέναι. ### English translation (Claude) For those ancients, Cadmus son of Agenor had brought some things from Phoenicia, and others about the gods came from Egypt or from somewhere else: mysteries and rites, the setting up of carved images, hymns, odes and incantations, established by the Thracian Orpheus or by some other, Greek or barbarian, who became leaders of the error. For the Greeks themselves would admit that they know of no one older than these. ### Citation (SBL) Eusebius, Praep. ev. 10.4.4 (Dindorf 1:540; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-4-4). ## Preparation for the Gospel 10.4.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-4-5 - Source: Dindorf 1:540–541 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Orpheus, Linus, and Musaeus brought only Phoenician and Egyptian theology. ### Greek text πρῶτον γοῦν ἁπάν- τῶν Ὀρφέα, εἶτα δὲ Λίνον, κἄπειτα Μουσαῖον, ἀμφὶ τὰ Τρωϊκὰ γενομένους ἢ μικρῷ πρόσθεν ἠκμακέναι φασίν. ἀλλὰ κατά γε τούτους πλέον οὐδὲν τῆς Φοι- νίκων καὶ Αἰγυπτίων πολυπλανοῦς θεολογίας παρὰ τοῖς Ἕλλησιν ἐπολιτεύετο. ### English translation (Claude) They say, at any rate, that first of all Orpheus, then Linus, and then Musaeus flourished, around the time of the Trojan War or a little before. But in their time nothing more than the error-filled theology of the Phoenicians and Egyptians was current among the Greeks. ### Citation (SBL) Eusebius, Praep. ev. 10.4.5 (Dindorf 1:540–541; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-4-5). ## Preparation for the Gospel 10.4.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-4-6 - Source: Dindorf 1:541 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Polytheistic worship with temples and images prevailed everywhere. ### Greek text καὶ δὴ καὶ ἐν τοῖς λοιποῖς ἔθνεσι, κατὰ πάσας χώρας τε καὶ πόλεις, ἔν τε ἱεροῖς καὶ μυστηρίοις, αὐτὰ δὴ ταῦτα καὶ ὅσα τούτοις ὅμοια παρεφυλάττετο. πολὺς γοῦν παρὰ τοῖς πᾶσιν ὁ προδηλωθεὶς περὶ θεῶν ἐκράτει λόγος· νεῴ τε περικαλλεῖς, παντοίοις ἀγάλμασι καὶ ἀναθήμασι κεκοσμημένοι, παρὰ τοῖς πᾶσιν ἐξήσκηντο· ἀτὰρ δὴ καὶ ξόανα παντοίας ὕλης εἰς πᾶσαν θνητῶν ζῴων ἰδέαν τετυπωμένα φιλοκάλως ἐξείργαστο. ### English translation (Claude) And among the other nations too, in all lands and cities, in temples and mysteries, these very things and others like them were kept up. The account of the gods described earlier prevailed widely among all; very beautiful temples, adorned with all kinds of statues and offerings, were built among all; and images of every material, shaped into every form of mortal creature, were lovingly made. ### Citation (SBL) Eusebius, Praep. ev. 10.4.6 (Dindorf 1:541; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-4-6). ## Preparation for the Gospel 10.4.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-4-7 - Source: Dindorf 1:541 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Oracles abounded among the Greeks. ### Greek text καὶ μὴν καὶ μαντείων πλείστη τις ἦν καὶ ἄφθονος παρὰ τοῖς πᾶσι περιουσία. σεμνός γε μήν τις καὶ μέγας θεὸς παρὰ τοῖς Ἕλλησι διαφερόντως τὸ τηνικάδε μάλιστα ἦν ἀκμάζων, ὁ Πύθιος καὶ ὁ Κλάριος καὶ ὁ Δωδωναῖος· εἶτα δὲ Ἀμφιάρεως καὶ Ἀμφίλοχος, καὶ ἐπὶ τούτοις μυρίος ἄλλος ἐπιρρέων χρησμῳδῶν μᾶλλον ἢ ποιητῶν τε καὶ ῥαψῳδῶν ὄχλος. ### English translation (Claude) And there was among all a very great and abundant wealth of oracles. Among the Greeks especially, a revered and great god was then at the height of his power: the Pythian, the Clarian, and the Dodonaean; then Amphiaraus and Amphilochus; and besides these a countless crowd flowing in, of oracle-singers rather than poets and rhapsodes. ### Citation (SBL) Eusebius, Praep. ev. 10.4.7 (Dindorf 1:541; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-4-7). ## Preparation for the Gospel 10.4.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-4-8 - Source: Dindorf 1:541 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Later Greek philosophy found the ancestral religion and oracles useless. ### Greek text ὧν μακροῖς ποθʼ ὕστερον χρόνοις Ἕλληνας παρελθοῦσα φιλοσοφία, μηδὲν τῶν αὐτῇ προσηκόντων παρὰ τοῖς προπάτορσιν εὑροῦσα, τὰ μὲν σεμνὰ καὶ παλαιὰ τῆς πατρόθεν εἰς αὐτοὺς ἡκούσης θεολογίας, αὐτά τε τὰ θαυμαστὰ καὶ παρὰ πᾶσι βοώμενα, θεῖά τε καὶ χρηστήρια, ἔργῳ περιττὰ καὶ ἀνωφελῆ κατελάμβανε. ### English translation (Claude) Long ages after these, when philosophy came among the Greeks, it found among their forefathers nothing that belonged to it, and recognized that the august and ancient parts of the theology that had come down to them from their fathers, and the very marvels that were famous among all, the divine shrines and oracles, were in fact superfluous and useless. ### Citation (SBL) Eusebius, Praep. ev. 10.4.8 (Dindorf 1:541; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-4-8). ## Preparation for the Gospel 10.4.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-4-9 - Source: Dindorf 1:541 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Philosophy, poor at home, gathered its learning from the barbarian nations. ### Greek text διὸ ταῦτα μὲν εἰς δεύτερον ἀνεβάλλετο, ὡς ἂν οὐδὲν αὐτῇ πρὸς τὴν τῶν ἀναγκαίων καὶ ἀληθῶν εὕρεσιν λυσιτελεῖν δυνάμενα, τὰ δὲ ὀθνεῖα λοιπὸν καὶ βάρβαρα, οἶά τις γυμνὴ καὶ οἰκείων πτωχεύουσα λόγων τε καὶ μαθημάτων, περιῄει διερευνωμένη, τά τε χρήσιμα πανταχόθεν ἑαυτῇ πορίζουσα συνάγουσά τε καὶ ἐρανιζομένη, ὅ τι ποτὲ παρʼ ἑκάστοις εὕροι τῶν ἐθνῶν. ### English translation (Claude) Therefore it put these things in second place, as able to contribute nothing to its discovery of what is necessary and true; and for the rest, like someone naked and beggared of discourses and learning of her own, she went about searching out foreign and barbarian things, procuring for herself what was useful from every side, collecting and gathering contributions of whatever she might find among each of the nations. ### Citation (SBL) Eusebius, Praep. ev. 10.4.9 (Dindorf 1:541; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-4-9). ## Preparation for the Gospel 10.4.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-4-10 - Source: Dindorf 1:541–542 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Seven Sages, after Orpheus and his followers, flourished in the time of Cyrus. ### Greek text οὐ γὰρ οὖν μόνα τὰ τῆς ἀληθοῦς θεολογίας λείποντα κατεμάνθανε τοῖς Ἕλλησιν, ἀλλὰ καὶ τῶν ἄλ- λῶν τεχνῶν τε καὶ ἐπιστημῶν τὰς βιωφελεστάτας. συνομολογοῦσί γε τοι Ἕλληνες αὐτοὶ, μετά γε Ὀρφέα Λίνον τε καὶ Μουσαῖον, οἳ δὴ πάντων μάλιστα θεολόγων παλαιότατοί τε καὶ πρῶτοι κατῆρξαν αὐτοῖς τῆς πολυθέου πλάνης, τοὺς ἑπτὰ παρʼ αὐτοῖς ἄνδρας ἐπὶ σοφίᾳ θαυμασθῆναι, οὓς δὴ καὶ ἐπονομάσαι σοφούς. ἀμφὶ Κῦρον δὲ οἵδε τὸν Περσῶν ἤκμασαν βασιλέα. ### English translation (Claude) For she learned that the Greeks lacked not only true theology but also the most useful of the other arts and sciences. The Greeks themselves agree that after Orpheus, Linus, and Musaeus, who were the most ancient of all their theologians and first led them into the error of many gods, the seven men among them were admired for wisdom, whom they also named Sages. These flourished about the time of Cyrus king of the Persians. ### Citation (SBL) Eusebius, Praep. ev. 10.4.10 (Dindorf 1:541–542; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-4-10). ## Preparation for the Gospel 10.4.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-4-11 - Source: Dindorf 1:542 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Seven Sages lived in the time of the last Hebrew prophets, long after Moses. ### Greek text οὗτος δʼ ἦν ὁ χρόνος, ἐν ᾧ τῶν παρʼ Ἑβραίοις προφητῶν οἱ πάντων ὕστατοι προεφήτευον, τῶν μὲν Τρωϊκῶν ὕστερον ἔτεσι πλέον ἢ ἑξακοσίοις, τῆς δὲ Μώσεως ἡλικίας οὐκ ἔλαττον ἢ χιλίοις πεντακοσίοις γενόμενοι. τοῦτο δέ σοι τὰς τῶν χρόνων ἀναγραφὰς μικρὸν ὕστερον διιόντι καταφανὲς ἔσται. ### English translation (Claude) This was the time when the last of all the prophets among the Hebrews were prophesying: more than six hundred years after the Trojan War, and not less than fifteen hundred after the age of Moses. This will be clear to you when you go through the chronological records a little later. ### Citation (SBL) Eusebius, Praep. ev. 10.4.11 (Dindorf 1:542; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-4-11). ## Preparation for the Gospel 10.4.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-4-12 - Source: Dindorf 1:542 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Seven Sages left only sayings; the philosophers came later still. ### Greek text ἐνταῦθά που νέοι τῷ χρόνῳ οἱ ἑπτὰ γενόμενοι σοφοὶ ἐπὶ κατορθώσει μνημονεύονται ἀγωγῆς τῆς ἠθικωτέρας, ὧν πλέον οὐδὲν τῶν βοωμένων ἀποφθεγμάτων μνημονεύεται. ὀψὲ δέ τι, καὶ μᾶλλον τοῖς χρόνοις ὑποβεβηκότες, οἱ παρʼ Ἕλλησι φιλόσοφοι διαπρέψαι μνημονεύονται. ### English translation (Claude) About then the Seven Sages, recent in time, are remembered for their success in a more ethical way of life; nothing more of theirs is remembered than their celebrated sayings. Only late, and lower down in time, are the philosophers among the Greeks remembered as having become distinguished. ### Citation (SBL) Eusebius, Praep. ev. 10.4.12 (Dindorf 1:542; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-4-12). ## Preparation for the Gospel 10.4.13 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-4-13 - Source: Dindorf 1:542 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Pythagoras, first of the philosophers, was by some accounts a barbarian. ### Greek text ὣν Πυθαγόρας πρῶτος Φερεκύδου γνώριμος, τὸ “φιλοσοφίανʼ’ ἀνευρὼν ὄνομα, ὡς μέν τινες, Σάμιος, ὡς δʼ ἕτεροί φασι, Τυρρηνὸς ἦν· τινὲς δʼ αὐτὸν Σύριον ἢ Τύριον εἶναι λέγουσιν· ὥστε σε βάρβαρον, ἀλλʼ οὐχ Ἕλληνα γεγονέναι ὁμολογεῖν τὸν πρῶτον τῶν φιλοσόφων, ἀνὰ στόμα πάντων Ἑλλήνων ᾀδόμενον. ### English translation (Claude) Of these Pythagoras, a pupil of Pherecydes, who invented the name “philosophy,” was first. According to some he was a Samian, but others say he was a Tyrrhenian, and some say he was a Syrian or a Tyrian; so that you must admit that the first of the philosophers, praised on the lips of all the Greeks, was a barbarian and not a Greek. ### Citation (SBL) Eusebius, Praep. ev. 10.4.13 (Dindorf 1:542; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-4-13). ## Preparation for the Gospel 10.4.14 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-4-14 - Source: Dindorf 1:542 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Pythagoras studied with Persian Magi and Egyptian prophets during the Hebrew exile. ### Greek text καὶ τὸν Φερεκύδην δὲ Σύριον ἀναγράφουσιν, ᾧ μαθητεῦσαι τὸν Πυθαγόραν φασίν. οὐ μόνῳ δὲ τούτῳ συγγενέσθαι ὁ Πυθαγόρας λέγεται, διατρῖψαι δὲ καὶ παρὰ τοῖς Περσῶν μάγοις, καὶ τοῖς Αἰγυπτίων δὲ προφήταις μαθητεῦσαι, καθʼ ὃν χρόνον Ἑβραίων οἱ μὲν ἐπʼ Αἰγύπτου, οἱ δʼ ἐπὶ Βαβυλῶνος φαίνονται τὴν μετοικίαν πεποιημένοι. ### English translation (Claude) They also record that Pherecydes, whose pupil they say Pythagoras was, was a Syrian. And Pythagoras is said to have associated not with him alone but also to have spent time with the Magi of the Persians and to have been a pupil of the prophets of the Egyptians, at the time when some of the Hebrews are seen to have migrated into Egypt and others to Babylon. ### Citation (SBL) Eusebius, Praep. ev. 10.4.14 (Dindorf 1:542; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-4-14). ## Preparation for the Gospel 10.4.15 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-4-15 - Source: Dindorf 1:542–543 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Pythagoras learned from every people except the Greeks. ### Greek text ἀλλὰ γὰρ ὁ δηλούμενος τὰ παρʼ ἑκάστοις σοφὰ πολυπραγμονῶν ἐπῆλθε Βαβυλῶνα καὶ Αἴγυπτον καὶ πᾶσαν τὴν Περσῶν, τοῖς τε μάγοις καὶ τοῖς ἱερεῦσι μαθητευόμενος· ἀκηκοέναι τε πρὸς τούτοις Βραχμάνων ἱστόρηται· ᾿Ινδῶν δέ εἰσιν οὗτοι φιλόσοφοι· καὶ παρʼ ὧν μὲν ἀστρολογίαν, παρʼ ὣν δὲ γεωμετρίαν, ἀριθμητικήν τε παρʼ ἑτέρων καὶ μουσικὴν, καὶ ἄλλα παρʼ ἄλλων συλλεξάμενος, μόνον παρὰ τῶν σοφῶν Ἑλλήνων ἔσχεν οὐδὲν, πενίᾳ σοφίας καὶ ἀπορίᾳ συνοικούντων· ### English translation (Claude) Indeed, this man, busily seeking out the wisdom of each people, visited Babylon, Egypt, and all Persia, becoming a pupil of the Magi and the priests; and besides these he is reported to have heard the Brahmans (these are philosophers of the Indians). And having gathered astrology from some, geometry from others, arithmetic and music from others, and other things from others, from the wise men of the Greeks alone he got nothing, since they lived with poverty and lack of wisdom. ### Citation (SBL) Eusebius, Praep. ev. 10.4.15 (Dindorf 1:542–543; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-4-15). ## Preparation for the Gospel 10.4.16 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-4-16 - Source: Dindorf 1:543 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Pythagoras taught the Greeks what he had learned abroad. ### Greek text ἔμπαλιν δʼ οὖν τῶν ἔξωθεν αὐτῷ πεπορισμένων αἴτιος αὐτὸς τῆς μαθήσεως κατέστη τοῖς Ἕλλησιν. ### English translation (Claude) On the contrary, he himself became for the Greeks the cause of their learning what he had procured from outside. ### Citation (SBL) Eusebius, Praep. ev. 10.4.16 (Dindorf 1:543; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-4-16). ## Preparation for the Gospel 10.4.17 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-4-17 - Source: Dindorf 1:543 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Italian, Ionian, and Eleatic schools arose in turn. ### Greek text Ὁ μὲν οὖν Πυθαγόρας τοιοῦτος. πρώτη δʼ ἐκ τῆς τούτου διαδοχῆς ἡ κληθεῖσα Ἰταλικὴ φιλοσοφία συνέστη, τῆς ἐπωνυμίας ἐκ τῆς κατὰ Ἰταλίαν διατριβῆς ἀξιωθεῖσα· μεθʼ ἣν ἡ ἀπὸ Θαλοῦ τοῦ τῶν ἑπτὰ σοφῶν ἑνὸς Ἰωνικὴ προσαγορευθεῖσα· κἄπειτα ἡ Ἐλεατικὴ, Ξενοφάνην τὸν Κολοφώνιον πατέρα ἐπιγραψαμένη. ### English translation (Claude) Such, then, was Pythagoras. The first philosophy formed from his succession was the one called Italian, which got its name from his teaching in Italy; after it came the one called Ionian, from Thales, one of the Seven Sages; and then the Eleatic, which claimed Xenophanes of Colophon as its father. ### Citation (SBL) Eusebius, Praep. ev. 10.4.17 (Dindorf 1:543; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-4-17). ## Preparation for the Gospel 10.4.18 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-4-18 - Source: Dindorf 1:543 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Thales was by some accounts a Phoenician and learned from Egyptians. ### Greek text ἀλλὰ καὶ ὁ Θαλῆς, ὥς τινες ἱστοροῦσι, Φοῖνιξ ἦν, ὡς δέ τινες ὑπειλήφασι, Μιλήσιος· Αἰγυπτίων δὲ καὶ οὗτος λέγεται τοῖς προφήταις συμβεβληκέναι. ### English translation (Claude) But Thales too, as some relate, was a Phoenician, though some have supposed him a Milesian; and he too is said to have consulted the prophets of the Egyptians. ### Citation (SBL) Eusebius, Praep. ev. 10.4.18 (Dindorf 1:543; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-4-18). ## Preparation for the Gospel 10.4.19 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-4-19 - Source: Dindorf 1:543 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato shows Solon being taught by an Egyptian priest. ### Greek text Σόλωνα δὲ καὶ αὐτὸν τῶν ἑπτὰ σοφῶν, ὃν δὴ καὶ λόγος Ἀθηναίοις νομοθετῆσαι, Αἰγυπτίοις ὁμοίως φησὶν ὁ Πλάτων προσεσχηκέναι, ὁπηνίκα πάλιν ᾤκουν Ἑβραῖοι τὴν Αἴγυπτον. εἰσάγει γοῦν αὐτὸν ἐν Τιμαίῳ πρὸς τοῦ βαρβάρου παιδευόμενον, ἐν οἷς φησιν ὁ Αἰγύπτιος πρὸς αὐτὸν “ὦ Σόλων, Σόλων Ἕλληνες ἀεὶ παῖδές ἐστε, γέρων δὲ Ἑλλήνων οὐδὲ εἶς, οὐδέ ἐστι παρʼ ὑμῖν χρόνῳ πολιὸν μάθημα.’’ ### English translation (Claude) And Solon, also one of the Seven Sages, who is said to have given the Athenians their laws, likewise attended the Egyptians, Plato says, at the time when the Hebrews were again living in Egypt. At any rate he brings him in, in the Timaeus, being taught by the barbarian, where the Egyptian says to him: “O Solon, Solon, you Greeks are always children, and there is not one old man among the Greeks, nor is there among you any learning grey with age.” ### Extrabiblical texts - Plato, Tim. 22b (Plato (works)): quotation, high confidence ### Translation notes - Plato, Timaeus 22b. ### Citation (SBL) Eusebius, Praep. ev. 10.4.19 (Dindorf 1:543; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-4-19). ## Preparation for the Gospel 10.4.20 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-4-20 - Source: Dindorf 1:543–544 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato studied in Egypt and acknowledges his debt to the barbarians. ### Greek text καὶ οὗτος δὲ ὁ Πλάτων τοῖς ἐν Ἰταλίᾳ Πυθαγορείοις σχολάσας οὐ μόνῃ τῇ παρὰ τούτοις ἠρκέσθη διατριβῇ, λέγεται δὲ ἀπᾶραι εἰς Αἴγυπτον καὶ τῇ τούτων φιλοσοφίᾳ πλεῖστον ἀναθεῖναι χρόνον. τοῦτό τοι καὶ αὐτὸς τοῖς βαρβάροις πολλαχοῦ τῶν ἰδίων λόγων μαρτυρεῖ, εὖ μοι δοκεῖ ποιῶν, καὶ τὰ κάλλιστα ἐμπορεύεσθαι εἰς φιλοσοφίαν παρὰ τῶν βαρβάρων εὐγνωμόνως οὐκ ἀπαρνούμενος. ### English translation (Claude) And this Plato himself, after studying with the Pythagoreans in Italy, was not content with their teaching alone, but is said to have sailed to Egypt and devoted a very long time to their philosophy. He himself bears witness to the barbarians in many places of his own works, rightly in my view, and fairly does not deny that the finest contributions to philosophy were imported from the barbarians. ### Citation (SBL) Eusebius, Praep. ev. 10.4.20 (Dindorf 1:543–544; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-4-20). ## Preparation for the Gospel 10.4.21 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-4-21 - Source: Dindorf 1:544 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato’s Epinomis credits Egypt and Syria with first observing the heavens. ### Greek text ἀκοῦσαι δʼ οὑν αὐτοῦ πολλαχοῦ μὲν πάρεστιν, οὐ μὴν ἀλλὰ καὶ ἐν Ἐπινομίδι, Σύρων ὁμοῦ καὶ Αἰγυπτίων ὧδέ πη μνημονεύοντος “ Τούτου δὲ αἴτιος ὁ πρῶτος ταῦτα κατιδὼν, βάρβαρος ὤν. παλαιὸς γὰρ δὴ τόπος ἔθρεψε τοὺς πρώτους ταῦτα ἐννοήσαντας διὰ τὸ κάλλος τῆς θερινῆς ὥρας, ἣν Αἴγυπτός τε Συρία θʼ ἱκανῶς κέκτηται. ὅθεν καὶ πανταχόσε καὶ δεῦρο ἐξήκει, βεβασανισμένα χρόνῳ μυριετεῖ τε καὶ ἀπείρῳ. ### English translation (Claude) You can hear him in many places, and especially in the Epinomis, where he mentions the Syrians and Egyptians together in some such way as this: “The cause of this is that the first who observed these things was a barbarian. For an ancient region nurtured the first who considered these matters, because of the beauty of the summer season, which Egypt and Syria have in abundance. From there it has spread everywhere and to us, tested by time over ten thousand years and more. ### Extrabiblical texts - Plato, Epin. 987a–d (Plato (works)): quotation, high confidence ### Translation notes - Plato, Epinomis 986e–987e (Eusebius abridges). ### Citation (SBL) Eusebius, Praep. ev. 10.4.21 (Dindorf 1:544; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-4-21). ## Preparation for the Gospel 10.4.22 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-4-22 - Source: Dindorf 1:544 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato: the Greeks improve what they receive from barbarians. ### Greek text Καὶ ὑποβὰς ἐξῆς ἐπιλέγει “Λάβωμεν δὴ ὡς ὅ τι περ Ἕλληνες βαρβάρων παραλάβωσι, κάλλιον τοῦτο εἰς τέλος ἀπεργάζονται.” ### English translation (Claude) And a little lower down he adds next: “Let us take it that whatever Greeks receive from barbarians, they finally work it up into something finer.” ### Extrabiblical texts - Plato, Epin. 987d (Plato (works)): quotation, high confidence ### Translation notes - Plato, Epinomis 987d. ### Citation (SBL) Eusebius, Praep. ev. 10.4.22 (Dindorf 1:544; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-4-22). ## Preparation for the Gospel 10.4.23 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-4-23 - Source: Dindorf 1:544 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Democritus boasts of his travels and learning from Babylonians and Egyptians. ### Greek text Ταῦτα ὁ Πλάτων. καὶ Δημόκριτος δὲ ἔτι πρότερον τοὺς Βαβυλωνίων λόγους ἠθικοὺς πεποιῆσθαι λέγεται. καί που σεμνυνόμενος περὶ ἑαυτοῦ φησιν “ Ἐγὼ δὲ τῶν κατʼ ἐμαυτὸν ἀνθρώπων πλείστην γῆν ἐπεπλανησάμην, ἱστορέων τὰ μήκιστα, καὶ ἀέρας τε καὶ γαίας πλείστας εἶδον, καὶ λογίων ἀνδρῶν πλείστων ἐπήκουσα, καὶ γραμμέων συνθέσιος μετʼ ἀποδείξεως οὐδείς κώ με παρήλλαξεν, οὔτε Αἰγυπτίων οἶ καλεόμενοι Ἀρπεδνονάπται, οἶς ἐπὶ πᾶσιν ἐπʼ ἔτεα ὀγδώκοντα ἐπὶ ξένης ἐγενήθην.’’ ### English translation (Claude) So Plato. And Democritus, still earlier, is said to have made the moral sayings of the Babylonians his own. And somewhere, boasting about himself, he says: “Of the men of my time I wandered over the most land, investigating the most distant things; I saw the most climates and countries, and heard the most learned men; and in the composition of lines with demonstration no one ever surpassed me, not even the so-called rope-stretchers of the Egyptians, with all of whom I spent eighty years abroad.” ### Extrabiblical texts - Democritus, frag. B 299 (Democritus (fragments)): quotation, high confidence ### Translation notes - Democritus, fragment 299 (Diels–Kranz B 299). “Rope-stretchers” (Harpedonaptae) were Egyptian land surveyors. “Eighty years” is so in the text; the figure is often emended (e.g. to five). ### Citation (SBL) Eusebius, Praep. ev. 10.4.23 (Dindorf 1:544; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-4-23). ## Preparation for the Gospel 10.4.24 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-4-24 - Source: Dindorf 1:544 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Democritus studied in Babylon, Persia, and Egypt. ### Greek text Ἐπῆλθε γὰρ καὶ οὗτος Βαβυλῶνά τε καὶ τὴν Πέρσιδα καὶ Αἴγυπτον, τοῖς τε Αἰγυπτίοις καὶ τοῖς ἱερεῦσι μαθητεύων. ### English translation (Claude) For he too visited Babylon, Persia, and Egypt, becoming a pupil of the Egyptians and the priests. ### Citation (SBL) Eusebius, Praep. ev. 10.4.24 (Dindorf 1:544; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-4-24). ## Preparation for the Gospel 10.4.25 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-4-25 - Source: Dindorf 1:544–545 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Other Greek thinkers confirm the poverty of Greek learning. ### Greek text τί δʼ εἴ σοι καταλέγοιμι Ἡράκλειτον καὶ τοὺς ἄλλους Ἑλλήνων, διʼ ὧν ἀπελέγχεται ἡ παρʼ Ἕλλησι πολιτεία τὸν μακρὸν αἰῶνα πτωχεύουσα καὶ γυμνὴ παντὸς μαθήματος ἀπολειφθεῖσα; ### English translation (Claude) Why should I list for you Heraclitus and the other Greeks, by whom the Greek commonwealth is shown to have been beggared for a long age and left bare of all learning? ### Citation (SBL) Eusebius, Praep. ev. 10.4.25 (Dindorf 1:544–545; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-4-25). ## Preparation for the Gospel 10.4.26 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-4-26 - Source: Dindorf 1:545 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Greece had temples and oracles but no true wisdom. ### Greek text ἱεροῖς μὲν οὖν θεῶν, ἀγάλμασί τε καὶ ἀφιδρύμασι, μαντείαις τε καὶ χρησμοῖς, καὶ τῷ πολλῷ τύφῳ τῶν λαοπλάνων δαιμόνων ἐκαλλωπίζετο, σοφίας δὲ ἀληθοῦς καὶ μαθήματος βιωφελοῦς εἰς τὸ παντελὲς ἐχήρευεν. ### English translation (Claude) It adorned itself with temples of gods, statues and shrines, divinations and oracles, and the great pomp of the people-deceiving demons, but it was utterly bereft of true wisdom and of learning useful for life. ### Citation (SBL) Eusebius, Praep. ev. 10.4.26 (Dindorf 1:545; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-4-26). ## Preparation for the Gospel 10.4.27 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-4-27 - Source: Dindorf 1:545 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The gods gave the Greeks nothing; their philosophy was borrowed feathers. ### Greek text οὐδέ τι πρὸς ἀγαθῶν λόγων εὕρεσιν αὐτοῖς τὰ ἄχρηστα χρηστήρια συνεβάλλετο, ἀλλʼ οὐδʼ αὐτὸς ὁ θαυμαστὸς Πύθιος εἰς φιλοσοφίαν αὐτοὺς τοπαράπαν ὠφέλει, οὐδέ τις ἄλλος θεῶν αὐτοῖς εἰς ἀναγκαίου τινὸς ἐπιτήδευσιν συνήργει· ἀλώμενοι δὲ ὧδε κἀκεῖσε καὶ τὸν βίον ἅπαντα περιτρέχοντες ἀλλοτρίοις πτίλοις σφᾶς αὐτοὺς ἐφαίδρυνον κατὰ τὸν μῦθον, ὥστε αὐτοῖς ἤδη τὴν πᾶσαν φιλοσοφίαν ἐξ ἐράνου συστῆναι. ### English translation (Claude) Nor did their useless oracles contribute anything to the discovery of good teachings; not even the wonderful Pythian himself helped them toward philosophy at all, nor did any other of the gods assist them in the pursuit of anything necessary. Wandering here and there, running around all their life, they decked themselves out in borrowed feathers, as in the fable, so that their whole philosophy was put together from contributions. ### Extrabiblical texts - Aesop, jackdaw (Aesop, Fables): allusion, medium confidence ### Translation notes - The borrowed feathers recall Aesop’s fable of the jackdaw. ### Citation (SBL) Eusebius, Praep. ev. 10.4.27 (Dindorf 1:545; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-4-27). ## Preparation for the Gospel 10.4.28 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-4-28 - Source: Dindorf 1:545 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Greeks borrowed sciences from many peoples, but the greatest good from the Hebrews. ### Greek text ἄλλα γὰρ παρʼ ἄλλων ἀποματτόμενοι μαθήματα γεωμετρίαν μὲν παρʼ Αἰγυπτίων ἔσχον, ἀστρολογίαν δὲ παρὰ Χαλδαίων, καὶ αὖ πάλιν ἕτερα παρʼ ἑτέρων· οὐδὲν δὲ παρά τισιν ἄλλοις οἷόν τινες αὐτῶν τὸ παρʼ Ἑβραίοις ἀγαθὸν εὕροντο. ### English translation (Claude) For they copied different branches of learning from different peoples: geometry they got from the Egyptians, astrology from the Chaldeans, and others again from others. But from no others did they find any such good as some of them found among the Hebrews. ### Citation (SBL) Eusebius, Praep. ev. 10.4.28 (Dindorf 1:545; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-4-28). ## Preparation for the Gospel 10.4.29 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-4-29 - Source: Dindorf 1:545 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: From the Hebrews they learned of the one God and against their own gods. ### Greek text τοῦτο δὲ ἦν ἡ τοῦ τῶν ὅλων θεοῦ γνῶσις καὶ ἡ τῶν οἰκείων θεῶν κατάγνωσις, ἣν μικρὸν ὅσον ὁ λόγος προιὼν ἐπιδείξει. ### English translation (Claude) This was the knowledge of the God of the universe and the condemnation of their own gods, which our discourse will show a little further on. ### Citation (SBL) Eusebius, Praep. ev. 10.4.29 (Dindorf 1:545; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-4-29). ## Preparation for the Gospel 10.4.30 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-4-30 - Source: Dindorf 1:545 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The ancient Greeks lacked theology, learning, and even common arts. ### Greek text τοσοῦτον δὲ ἐπὶ τοῦ παρόντος τοὺς ἐντυγχάνοντας ἐπισημαίνεται, ὡς οὐ μόνης ἐστέρηντο τῆς ἀληθοῦς θεολογίας οἱ παλαιοὶ τῶν Ἑλλήνων, ἀλλὰ καὶ τῶν φιλοσοφίᾳ λυσιτελούντων μαθημάτων, καὶ οὐδὲ μόνων τούτων, ἀλλὰ καὶ τῶν κοινῶν καὶ πολιτικῶν ἐπιτηδευμάτων. ### English translation (Claude) For the present it points out to readers only this much: that the ancient Greeks lacked not only true theology but also the learning useful for philosophy, and not only that, but even the common pursuits of civic life. ### Citation (SBL) Eusebius, Praep. ev. 10.4.30 (Dindorf 1:545; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-4-30). ## Preparation for the Gospel 10.4.31 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-4-31 - Source: Dindorf 1:545–546 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: This supports the defence of preferring Hebrew theology. ### Greek text ἡγοῦμαι δέ μοι τήνδε συμβαλεῖσθαι τὴν σημείωσιν εἰς ἀπόδειξιν τοῦ προκειμένου σκοποῦ, εἰ δὴ πρόκειται τὸν ἀπολογισμὸν ὑποσχεῖν τοῦ μὴ ἀλόγως ἡμᾶς τὴν παρʼ Ἑβραίοις θεολογίαν καὶ τὴν, ὡς ἂν αὐτοὶ φαῖεν, βάρβαρον τῆς Ἑλληνικῆς προτετιμηκέναι φιλοσοφίας. ### English translation (Claude) I think this observation will contribute to proving the aim before us, since our task is to give an account showing that it was not without reason that we preferred the theology of the Hebrews, the barbarian one, as they would call it, to Greek philosophy. ### Citation (SBL) Eusebius, Praep. ev. 10.4.31 (Dindorf 1:545–546; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-4-31). ## Preparation for the Gospel 10.4.32 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-4-32 - Source: Dindorf 1:546 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christians should be praised for leaving falsehood without falling into atheism or mixing truth with polytheism. ### Greek text εἰ γοῦν ὀφθεῖεν αὐτοὶ πολὺ πρότερον τὰ πάντα παρὰ βαρβάρων ἐσκευωρημένοι, μηδὲν δὲ μηδʼ ὅλως παρὰ τῶν οἰκείων θεῶν εἰς φιλοσοφίαν ὠφελημένοι, ἀλλὰ καὶ τοῖς θεοῖς αὐτῶν ἐνδίκως ἐπιμεμψάμενοι, καί τινες διὰ ταῦτα ἀθεότητα μᾶλλον τῆς τῶν θεῶν θεραπείας προτετιμηκότες, τί χρὴ λοιπὸν ἡμᾶς ἐπιμέμφεσθαι, οὐχὶ δὲ ἀποδέχεσθαι καὶ ἐπαινεῖν, ὅτι τὸ κρεῖττον ἀγαπήσαντες, μᾶλλον δὲ τὸ μόνον ἀληθὲς εὑρόντες καὶ ἀπειληφότες τοῦ ψεύδους ἀνεχωρήσαμεν, οὔτε εἰς ἄθεον λογισμὸν τοῖς σοφοῖς Ἑλλήνων ὁμοίως περιτραπέντες, οὔτε πάλιν τοῖς θαυμαστοῖς παραπλησίως φιλοσόφοις ἀναμὶξ τὴν πλάνην τὴν πολύθεον τῇ γνώσει τοῦ ἐπὶ πάντων θεοῦ φύραντες, οὐδέ γε τὸ ψεῦδος ἅμα τῷ ἀληθεῖ συγχέαντες; ### English translation (Claude) If, then, they are seen to have long ago pilfered everything from barbarians, and to have received no help whatever toward philosophy from their own gods, but even to have justly blamed their gods, and some on this account to have preferred atheism to the worship of the gods, why should anyone still blame us? Should they not rather accept and praise us, because, loving what is better, or rather having found and received what alone is true, we withdrew from falsehood, neither turned aside into godless reasoning like the wise men of the Greeks, nor, like the admired philosophers, kneading together the error of many gods with the knowledge of the God over all, nor mixing falsehood with truth? ### Citation (SBL) Eusebius, Praep. ev. 10.4.32 (Dindorf 1:546; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-4-32). ## Preparation for the Gospel 10.4.33 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-4-33 - Source: Dindorf 1:546 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius turns to proofs that the Greeks took even the common arts from barbarians. ### Greek text ἀλλὰ μήπω ταῦτα, ἐκεῖνα δέ μοι πρῶτον δίελθε, διʼ ὧν Ἕλληνες τὰ πάντα σεσυληκέναι βαρβάρους, οὐ μόνα τὰ φιλόσοφα μαθήματα, ἀλλὰ καὶ τὰς κοινὰς καὶ βιωφελεῖς εὑρέσεις ἀπελέγχονται. ### English translation (Claude) But not yet for this; first go through for me those things by which the Greeks are proved to have plundered everything from the barbarians, not only the philosophical sciences but also the common inventions useful for life. ### Citation (SBL) Eusebius, Praep. ev. 10.4.33 (Dindorf 1:546; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-4-33). ## Preparation for the Gospel 10.5.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-5-1 - Source: Dindorf 1:546 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Cadmus the Phoenician brought the alphabet to the Greeks. ### Greek text Πρῶτος τοιγαροῦν ὁ τὰ κοινὰ γράμματα, αὐτὰ δὴ τὰ πρῶτα τῆς γραμματικῆς στοιχεῖα, Ἕλλησιν εἰσηγησάμενος Κάδμος, τὸ γένος Φοῖνιξ ἦν, ὅθεν καὶ Φοινικήια τὰ γράμματά τινες τῶν παλαιῶν ἐπικεκλήκασιν. ### English translation (Claude) First, then, the one who introduced to the Greeks the common letters, the very first elements of grammar, Cadmus, was a Phoenician by birth; for which reason some of the ancients have called the letters Phoenician. ### Citation (SBL) Eusebius, Praep. ev. 10.5.1 (Dindorf 1:546; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-5-1). ## Preparation for the Gospel 10.5.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-5-2 - Source: Dindorf 1:546 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Hebrews, as Syrians, may be the inventors of letters. ### Greek text εἰσὶ δὲ οἳ Σύρους γράμματα ἐπινοῆσαι πρώτους λέγουσι. Σύροι δʼ ἂν εἶεν καὶ Ἑβραῖοι τὴν γείτονα Φοινίκης καὶ αὐτὴν τὸ μὲν παλαιὸν Φοινίκην, μετέπειτα δὲ Ἰουδαίαν, καθʼ ἡμᾶς δὲ Παλαιστίνην ὀνομαζομένην, οἰκήσαντες, ὧν καὶ μάλιστα οὐκ ἀλλοτρία φαίνεται ἡ τῶν Ἑλληνικῶν γραμμάτων φωνή. ### English translation (Claude) Some say that the Syrians were the first to invent letters. The Hebrews too would be Syrians, since they inhabited the land next to Phoenicia, which was itself anciently called Phoenicia, later Judea, and in our day Palestine; and the sound of the Greek letters appears especially close to theirs. ### Citation (SBL) Eusebius, Praep. ev. 10.5.2 (Dindorf 1:546; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-5-2). ## Preparation for the Gospel 10.5.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-5-3 - Source: Dindorf 1:546–547 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Hebrew letter names have meanings; Greek ones do not. ### Greek text ἕκαστον γοῦν τῶν στοιχείων παρʼ αὐτοῖς κατά τινος σημαντικῆς διανοίας τὴν προσηγορίαν φέρει, ὅπερ οὐκ ἔνεστιν εὑρεῖν παρὰ τοῖς Ἕλλησι· διὸ καὶ μάλιστα μὴ ὄντα ἴδια Ἑλλήνων ὁμολογεῖται. ### English translation (Claude) Each of the letters among them, at any rate, bears its name according to some meaningful sense, which cannot be found among the Greeks; for this reason above all it is admitted that they are not the Greeks’ own. ### Citation (SBL) Eusebius, Praep. ev. 10.5.3 (Dindorf 1:546–547; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-5-3). ## Preparation for the Gospel 10.5.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-5-4 - Source: Dindorf 1:547 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The first five Hebrew letter names form a sentence. ### Greek text ἔστι δὲ τὰ πάντα παρʼ Ἑβραίοις στοιχεῖα δύο καὶ εἴκοσιν, ὧν τὸ μὲν πρῶτόν ἐστιν Ἄλφʼ, ὃ μεταληφθὲν εἰς τὴν Ἑλλάδα φωνὴν λέγοιτʼ ἂν μάθησις· τὸ δὲ δεύτερον Βὴθ, ὃ μεθερμηνεύεται οἴκου· τὸ τρίτον Γίμελ, ὅ ἐστι πλήρωσις· τὸ τέταρτον Δὲλθ, ὃ σημαίνει δέλτων· τὸ πέμπτον Ἡ, ὅ ἐστιν αὕτη. ὁμοῦ δὲ τὰ πάντα ἀπαρτίζει τοιαύτην τινὰ διάνοιαν, μάθησις οἴκου, πλήρωσις δέλτων αὕτη. ### English translation (Claude) Among the Hebrews there are twenty-two letters in all. The first of them is Alph, which translated into Greek would be “learning”; the second Beth, which means “of a house”; the third Gimel, which is “fullness”; the fourth Delth, which means “of tablets”; the fifth He, which is “this.” Together they complete some such sense as this: “The learning of a house, the fullness of tablets, this.” ### Translation notes - Eusebius follows an ancient tradition of reading the Hebrew letter names as a continuous text (compare the acrostic of Lamentations). ### Citation (SBL) Eusebius, Praep. ev. 10.5.4 (Dindorf 1:547; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-5-4). ## Preparation for the Gospel 10.5.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-5-5 - Source: Dindorf 1:547 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The next letters read “in it lives the living one.” ### Greek text εἶτα μετὰ ταῦτά ἐστι στοιχεῖον ἕκτον, λεγόμενον παρʼ αὐτοῖς Οὐαῦ, ὅ ἐστιν ἐν αὐτῇ· ἔπειτα Ζαΐ, ὅ ἐστι ζῇ· μεθʼ ὃ Ἦθʼ, ὅ ἐστιν ὁ ζῶν, ἔν ᾖ τὸ ὅλον, ἐν αὐτῇ ζῇ ὁ ζῶν. ### English translation (Claude) Then after these comes the sixth letter, called among them Vau, which is “in it”; then Zai, which is “lives”; after it Heth, which is “the living one.” The whole means: “In it lives the living one.” ### Citation (SBL) Eusebius, Praep. ev. 10.5.5 (Dindorf 1:547; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-5-5). ## Preparation for the Gospel 10.5.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-5-6 - Source: Dindorf 1:547 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The next letters read “a good beginning; nevertheless learn.” ### Greek text μετὰ ταῦτα στοιχεῖον ἔνατον τὸ Τὴθ, ὅ ἐστι καλή· ἔπειτα Ἰὼθ, ὃ ἑρμηνεύεται ἀρχή· ὁμοῦ τὰ δύο καλὴ ἀρχή. ἐπὶ τούτοις Χὰφ, ὅ ἐστιν ὅμως· ἔπειτα Λὰβδ, ὅ ἐστι μάθε· τὸ ὅλον ὅμως μάθε. ### English translation (Claude) After these the ninth letter is Teth, which is “good”; then Ioth, which is translated “beginning”: the two together, “a good beginning.” Next comes Chaph, which is “nevertheless”; then Labd, which is “learn”: the whole, “nevertheless learn.” ### Citation (SBL) Eusebius, Praep. ev. 10.5.6 (Dindorf 1:547; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-5-6). ## Preparation for the Gospel 10.5.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-5-7 - Source: Dindorf 1:547 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The next letters read “from them everlasting help.” ### Greek text μετὰ ταῦτα τρισκαιδέκατον στοιχεῖόν ἐστι τὸ Μήμʼ, ὅ ἐστιν ἐξ αὐτῶν· ἔπειτα Νοῦν, ὅ ἐστιν αἰωνία. εἶτα Σὰμχ, ὃ ἑρμηνεύεται βοήθεια, ἔν ᾖ τὸ λεγόμενον, ἐξ αὐτῶν αἰωνία βοήθεια. ### English translation (Claude) After these the thirteenth letter is Mem, which is “from them”; then Nun, which is “everlasting”; then Samch, which is translated “help”: in which it is said, “from them everlasting help.” ### Citation (SBL) Eusebius, Praep. ev. 10.5.7 (Dindorf 1:547; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-5-7). ## Preparation for the Gospel 10.5.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-5-8 - Source: Dindorf 1:547 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The next letters read “fountain, or eye, and mouth of righteousness.” ### Greek text ἐπὶ τούτοις τὸ Ἄϊν, ὁ μεταληφθὲν σημαίνει πηγὴν, ἢ ὀφθαλμόν· ἔπειτα τὸ Φῆ στόμα. εἶθʼ ἐξῆς τὸ Σάδη δικαιοσύνη· ὧν ἡ διάνοιά ἐστι, πηγὴ, ἢ καὶ ὀφθαλμὸς, καὶ στόμα δικαιοσύνης. ### English translation (Claude) Next comes Ain, which translated means “fountain” or “eye”; then Phe, “mouth”; then next Sade, “righteousness”: the sense of these is “a fountain, or an eye, and mouth of righteousness.” ### Citation (SBL) Eusebius, Praep. ev. 10.5.8 (Dindorf 1:547; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-5-8). ## Preparation for the Gospel 10.5.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-5-9 - Source: Dindorf 1:547 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The last letters read “the calling of the head, and signs of the teeth.” ### Greek text μετὰ ταῦτα στοιχεῖόν ἐστι Κὼφ, ὃ ἑρμηνεύεται κλῆσις· ἔπειτα Ρὴς, ὅ ἐστι κεφαλή. καὶ μετὰ ταῦτα Σὲν, ὅπερ ἐστὶν ὀδόντες· ἐπὶ πάσι τὸ κβʼ στοιχεῖον καλεῖται παρʼ αὐτοῖς ὃ δηλοῖ σημεῖα. ἔχοι δʼ ἂν ἡ διάνοια, κλῆσις κεφαλῆς καὶ ὀδόντων σημεῖα. ### English translation (Claude) After these the letter is Coph, which is translated “calling”; then Res, which is “head”; and after these Sen, which is “teeth”; and last of all the twenty-second letter is called among them [Thau], which means “signs.” The sense would be: “the calling of the head, and signs of the teeth.” ### Translation notes - The name of the twenty-second letter (Thau) has dropped out of the printed text; it is supplied in brackets. ### Citation (SBL) Eusebius, Praep. ev. 10.5.9 (Dindorf 1:547; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-5-9). ## Preparation for the Gospel 10.5.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-5-10 - Source: Dindorf 1:547–548 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Greek letters are adapted from the Hebrew. ### Greek text καὶ παρὰ μὲν Ἑβραίοις τοιάδε τίς ἐστιν ἡ τῶν στοιχείων μετάφρασις καὶ ἑρμηνεία, λόγου διάνοιαν ἀπαρτίζουσα τῇ τῶν στοι- χείων μαθήσει τε καὶ ἐπαγγελίᾳ προσήκουσαν. τὸ ὅμοιον δʼ οὐκ ἂν εὕροις παρʼ Ἕλλησιν, ὅθεν, ὡς ἔφην, ὁμολογεῖν ἀνάγκη μὴ ὄντα οἰκεῖα Ἑλλήνων, παραπεποιημένα δὲ ἄντικρυς ἀπὸ τῆς βαρβάρου φωνῆς. ### English translation (Claude) Among the Hebrews, then, such is the translation and interpretation of the letters, completing a meaningful sentence suited to learning the letters and to what they profess. You would not find the like among the Greeks; hence, as I said, it must be admitted that they are not the Greeks’ own, but plainly adapted from the barbarian tongue. ### Citation (SBL) Eusebius, Praep. ev. 10.5.10 (Dindorf 1:547–548; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-5-10). ## Preparation for the Gospel 10.5.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-5-11 - Source: Dindorf 1:548 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Greek letter names are plainly the Hebrew ones. ### Greek text καὶ ἐξ αὐτῆς δὲ ἐλέγχεται τῆς καθʼ ἕκαστον στοιχεῖον ἐπωνυμίας. τί γὰρ τοῦ Ἄλφʼ τὸ Ἄλφα διενήνοχεν; ἢ τοῦ Βὴθ τὸ Βῆτα; ἢ τοῦ Γάμμα τὸ Γίμελ; ἢ τοῦ Δὲλθ τὸ Δέλτα; ἢ τοῦ Η τὸ Ε; ἢ τοῦ Ζαῒ τὸ Ζῆτα; ἢ τοῦ Τὴθ τὸ Θῆτα; καὶ ὅσα τούτοις παραπλήσια. ### English translation (Claude) This is proved also from the very name of each letter. For how does Alpha differ from Alph? Or Beta from Beth? Or Gimel from Gamma? Or Delta from Delth? Or E from He? Or Zeta from Zai? Or Theta from Teth? And so with the others like them. ### Citation (SBL) Eusebius, Praep. ev. 10.5.11 (Dindorf 1:548; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-5-11). ## Preparation for the Gospel 10.5.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-5-12 - Source: Dindorf 1:548 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The letters began with the Hebrews and passed to the Greeks; Clement is introduced. ### Greek text ὥστε ἀναμφίλεκτον εἶναι τὸ μὴ Ἑλλήνων οἰκείας εἶναι τὰς τοιάσδε φωνάς· Ἑβραίων ἄρα παρʼ οἷς καὶ σημαῖνόν τι ἕκαστον αὐτῶν ἀποδείκνυται. παρὰ δὲ τούτοις πρώτοις ἀρξάμενα προῆλθεν εἴς τε ἄλλους καὶ δὴ καὶ Ἕλληνας. ταῦτα μὲν οὑν μοι περὶ τῶν πρώτων στοιχείων εἰρήσθω. τῆς δʼ αὐτῆς ἡμῖν ὑποθέσεως ἐφαψάμενος καὶ ὁ Κλήμης ἐπάκουσον ἅ φησιν· ### English translation (Claude) So it is beyond dispute that such names are not the Greeks’ own; they are therefore the Hebrews’, among whom each of them is shown to mean something. Beginning first among them, they passed on to others and so to the Greeks. Let this be what I say about the first letters. Now hear what Clement too says, touching on the same subject as we: ### Citation (SBL) Eusebius, Praep. ev. 10.5.12 (Dindorf 1:548; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-5-12). ## Preparation for the Gospel 10.6.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-6-1 - Source: Dindorf 1:548 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Clement: medicine came from Egypt; Atlas built the first ship. ### Greek text ‘‘Ἰατρικὴν δὲ Απιν Αἰγύπτιον, μετὰ δὲ ταῦτα Ἀσκληπιὸν αὐξῆσαι τὴν τέχνην ἱστοροῦσιν. Ἄτλας δὲ ὁ Λίβυς πρῶτος ναῦν ἐναυπηγήσατο καὶ τὴν θάλασσαν ἔπλευσε. ### English translation (Claude) “They relate that Apis, an Egyptian, invented medicine, and that afterwards Asclepius advanced the art. Atlas the Libyan was the first to build a ship and sail the sea. ### Extrabiblical texts - Clement of Alexandria, Strom. 1.16.75 (Miscellanies): quotation, high confidence ### Translation notes - Clement of Alexandria, Miscellanies 1.16.75; the quotation runs through 10.6.14. ### Citation (SBL) Eusebius, Praep. ev. 10.6.1 (Dindorf 1:548; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-6-1). ## Preparation for the Gospel 10.6.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-6-2 - Source: Dindorf 1:548 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Astrology and augury came from barbarians. ### Greek text καὶ ἀστρολογίαν δὲ πρῶτοι εἰς ἀνθρώπους ἐξήνεγκαν Αἰγύπτιοι, ὁμοίως δὲ καὶ Χαλδαῖοι. εἰσὶ δὲ οἱ Κᾶρας τὴν διʼ ἀστέρων πρόγνωσιν ἐπινενοηκέναι λέγουσι. πτήσεις δὲ ὀρνίθων παρεφύλαξαν πρῶτοι Φρύγες. ### English translation (Claude) The Egyptians were the first to bring astrology to mankind, and likewise the Chaldeans. Some say the Carians invented foretelling by the stars. The Phrygians were the first to observe the flights of birds. ### Extrabiblical texts - Clement of Alexandria, Strom. 1.16.74 (Miscellanies): quotation, high confidence ### Translation notes - Clement, Miscellanies 1.16.74. ### Citation (SBL) Eusebius, Praep. ev. 10.6.2 (Dindorf 1:548; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-6-2). ## Preparation for the Gospel 10.6.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-6-3 - Source: Dindorf 1:548 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Sacrificial and dream divination came from barbarians. ### Greek text καὶ θυτικὴν ἠκρίβωσαν Τοῦσκοι, Ἰταλίας γείτονες. Ἴσαυροι δὲ καὶ Ἄραβες ἐξεπόνησαν τὴν οἰωνιστικὴν, ὥσπερ ἀμέλει. Τελμησεῖς τὴν διʼ ὀνείρων μαντικήν. ### English translation (Claude) The Tuscans, neighbours of Italy, perfected the art of sacrifice; the Isaurians and Arabs worked out augury, just as the Telmessians did divination by dreams. ### Extrabiblical texts - Clement of Alexandria, Strom. 1.16.74 (Miscellanies): quotation, high confidence ### Translation notes - Clement, Miscellanies 1.16.74. ### Citation (SBL) Eusebius, Praep. ev. 10.6.3 (Dindorf 1:548; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-6-3). ## Preparation for the Gospel 10.6.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-6-4 - Source: Dindorf 1:548–549 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Musical instruments, lamps, the calendar, and temple purity came from barbarians. ### Greek text Τυρρηναῖοι δὲ σάλπιγγα ἐπενόησαν καὶ Φρύγες αὐλόν· Φρύγες γὰρ ἤστην Ὄλυμπός τε καὶ Μαρσύας. λύχνους τε αὖ καίειν πρῶτοι κατέδειξαν Αἰγύπτιοι, καὶ τὸν ἐνιαυτὸν εἰς ιβʼ μῆνας διεῖλον καὶ ἐν ἱεροῖς γυναιξὶ μίσγεσθαι ἐκώλυσαν, μηδὲ εἰς ἱερὰ εἰσιέναι ἀπὸ γυναικῶν ἀλούτους ἐνομοθέτησαν. ### English translation (Claude) The Tyrrhenians invented the trumpet and the Phrygians the flute; for Olympus and Marsyas were both Phrygians. The Egyptians were the first to show how to burn lamps; they divided the year into twelve months, forbade intercourse with women in temples, and laid down by law that no one should enter temples after being with women without washing. ### Extrabiblical texts - Clement of Alexandria, Strom. 1.16.74 (Miscellanies): quotation, high confidence ### Translation notes - Clement, Miscellanies 1.16.74. ### Citation (SBL) Eusebius, Praep. ev. 10.6.4 (Dindorf 1:548–549; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-6-4). ## Preparation for the Gospel 10.6.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-6-5 - Source: Dindorf 1:549 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Geometry and metalworking came from barbarians. ### Greek text γεωμετρίας τε αὖ εὑρεταὶ οὗτοι γεγόνασι. Κέλμις τε καὶ Δαμναμενεὺς οἶ τῶν Ἰδαίων Δάκτυλοι πρῶτοι ἐν Κύπρῳ σίδηρον εὗρον. Δέλας δὲ ἄλλος Ἰδαῖος εὗρε χαλκοῦ κρᾶσιν, ὡς δὲ Ἡσίοδος, Σκύθης. ### English translation (Claude) They also became the inventors of geometry. Celmis and Damnameneus, the Idaean Dactyls, first discovered iron in Cyprus. Delas, another Idaean, discovered the alloying of bronze, though according to Hesiod it was a Scythian. ### Extrabiblical texts - Clement of Alexandria, Strom. 1.16.75 (Miscellanies): quotation, high confidence ### Translation notes - Clement, Miscellanies 1.16.75. Hesiod’s statement is a lost fragment. ### Citation (SBL) Eusebius, Praep. ev. 10.6.5 (Dindorf 1:549; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-6-5). ## Preparation for the Gospel 10.6.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-6-6 - Source: Dindorf 1:549 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Weapons and modelling were barbarian inventions. ### Greek text ναὶ μὴν Θρᾷκες πρῶτοι τὴν καλουμένην ἅρπην εὗρον, ἔστι δὲ μάχαιρα καμπύλη, καὶ πρῶτοι πέλταις ἐπὶ τῶν ἵππων ἐχρήσαντο. ὁμοίως δὲ καὶ Ἰλλυριοὶ τὴν καλουμένην πέλτην ἐξεῦρον. ἔτι φασὶ Τουσκανοὺς τὴν πλαστικὴν ἐπινοησαι· Ἵτανόν τε, Σαυνίτης οὗτος ἦν, πρῶτον θυρεὸν κατασκευάσαι. ### English translation (Claude) Indeed the Thracians first invented the so-called harpe, which is a curved sword, and were the first to use light shields on horseback. Likewise the Illyrians invented the so-called pelte. They say further that the Tuscans invented modelling, and that Itanus, who was a Samnite, first made the oblong shield. ### Extrabiblical texts - Clement of Alexandria, Strom. 1.16.75 (Miscellanies): quotation, high confidence ### Translation notes - Clement, Miscellanies 1.16.75. ### Citation (SBL) Eusebius, Praep. ev. 10.6.6 (Dindorf 1:549; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-6-6). ## Preparation for the Gospel 10.6.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-6-7 - Source: Dindorf 1:549 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Stone-cutting, mining, and instruments came from barbarians. ### Greek text Κάδμος γὰρ ὁ Φοῖνιξ λιθοτομίαν τε ἐξεῦρε καὶ μέταλλα χρυσοῦ τὰ περὶ τὸ Πάγγαιον ὅρος ἐπενόησεν. ἤδη δὲ καὶ ἄλλο ἔθνος Καππαδόκαι πρῶτοι εὗρον τὴν νάβλαν καλουμένην, ὃν τρόπον καὶ τὸ δίχορδον Ἀσσύριοι. ### English translation (Claude) For Cadmus the Phoenician invented stone-cutting and discovered the gold mines around Mount Pangaeum. And now another nation, the Cappadocians, first invented the so-called nabla, just as the Assyrians did the two-stringed instrument. ### Extrabiblical texts - Clement of Alexandria, Strom. 1.16.75–76 (Miscellanies): quotation, high confidence ### Translation notes - Clement, Miscellanies 1.16.75–76. ### Citation (SBL) Eusebius, Praep. ev. 10.6.7 (Dindorf 1:549; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-6-7). ## Preparation for the Gospel 10.6.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-6-8 - Source: Dindorf 1:549 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The quadrireme and hair dye were barbarian inventions. ### Greek text Καρχηδόνιοι δὲ πρῶτοι τετρήρη κατεσκεύασαν, ἐναυπήγησε δʼ αὐτὴν όσπορος αὐτόχθων. Μήδειά τε, ἡ Αἰήτου ἡ Κολχὶς πρώτη τριχῶν βαφὴν ἐπενόησε. ### English translation (Claude) The Carthaginians first built the four-banked ship; it was built by [B]osporus, a native. Medea the Colchian, daughter of Aeetes, first invented hair dyeing. ### Extrabiblical texts - Clement of Alexandria, Strom. 1.16.76 (Miscellanies): quotation, high confidence ### Translation notes - Clement, Miscellanies 1.16.76. The shipbuilder’s name is damaged in the digital text (‘όσπορος’); Clement’s text reads Bosporus. ### Citation (SBL) Eusebius, Praep. ev. 10.6.8 (Dindorf 1:549; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-6-8). ## Preparation for the Gospel 10.6.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-6-9 - Source: Dindorf 1:549 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Metal refining and boxing gloves came from barbarians. ### Greek text ἀλλὰ καὶ Νώροπες (ἔθνος δʼ ἐστὶ Παιονικὸν, νῦν δὲ Νωρικὸν καλοῦνται) κατειργάσαντο χαλκὸν καὶ σίδηρον ἐκάθηραν πρῶτοι. Ἄμυκός τε ὁ Βεβρύκων βασιλεὺς ἱμάντας πυκτικοὺς εὗρε. ### English translation (Claude) Moreover the Noropes (a Paeonian nation, now called Norican) worked copper and were the first to refine iron. Amycus king of the Bebryces invented boxing thongs. ### Extrabiblical texts - Clement of Alexandria, Strom. 1.16.76 (Miscellanies): quotation, high confidence ### Translation notes - Clement, Miscellanies 1.16.76. ### Citation (SBL) Eusebius, Praep. ev. 10.6.9 (Dindorf 1:549; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-6-9). ## Preparation for the Gospel 10.6.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-6-10 - Source: Dindorf 1:549 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Musical modes and instruments came from barbarians. ### Greek text περί τε μουσικὴν Ὄλυμπος ὁ Μυσὸς τὴν Λύδιον ἁρμονίαν ἐφιλοτέχνησεν· οἵ τε Τρωγλοδύται καλούμενοι σαμβύκην εὗρον, ὄργανον μουσικόν. ### English translation (Claude) In music, Olympus the Mysian elaborated the Lydian mode; and the so-called Troglodytes invented the sambuca, a musical instrument. ### Extrabiblical texts - Clement of Alexandria, Strom. 1.16.76 (Miscellanies): quotation, high confidence ### Translation notes - Clement, Miscellanies 1.16.76. ### Citation (SBL) Eusebius, Praep. ev. 10.6.10 (Dindorf 1:549; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-6-10). ## Preparation for the Gospel 10.6.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-6-11 - Source: Dindorf 1:549–550 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Phrygians and Thracians invented instruments and modes. ### Greek text φασὶ δὲ καὶ τὴν πλαγίαν σύριγγα Σάτυρον εὑρεῖν τὸν Φρύγα· τρίχορδον δὲ ὁμοίως καὶ τὴν διάτονον ἁρμονίαν Ὕαγνιν τὸν καὶ αὐτὸν Φρύγα· κρούματα δὲ Ὄλυμπον ὁμοίως τὸν Φρύγα, καθάπερ Φρύγιον ἁρμονίαν καὶ μιξοφρύγιον καὶ μιξολύδιον Μαρσύαν τῆς αὐτῆς ὄντα τοῖς προειρημένοις χώρας· καὶ τὴν Δώριον Θάμυριν ἐπινοῆσαι τὸν Θρᾷκα. ### English translation (Claude) They say too that Satyrus the Phrygian invented the transverse pipe; that Hyagnis, also a Phrygian, likewise invented the three-stringed instrument and the diatonic mode; that Olympus, likewise a Phrygian, invented instrumental pieces, just as Marsyas, of the same country as those already named, invented the Phrygian, the Mixophrygian, and the Mixolydian modes; and that Thamyris the Thracian invented the Dorian. ### Extrabiblical texts - Clement of Alexandria, Strom. 1.16.76 (Miscellanies): quotation, high confidence ### Translation notes - Clement, Miscellanies 1.16.76. ### Citation (SBL) Eusebius, Praep. ev. 10.6.11 (Dindorf 1:549–550; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-6-11). ## Preparation for the Gospel 10.6.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-6-12 - Source: Dindorf 1:550 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Furniture, ships, and instruments were barbarian inventions. ### Greek text Πέρσας τε πρώτους ἀκηκόαμεν ἀπήνην καὶ κλίνην καὶ ὑποπόδιον ἐργάσασθαι τούς τε Σιδωνίους τρίκροτον ναῦν κατασκευάσαι. Σικελοί τε οἱ πρὸς τῇ Ἰταλίᾳ πρῶτοι φόρμιγγα εὗρον οὐ πολὺ τῆς κιθάρας λειπομένην καὶ κρόταλα ἐπενόησαν. ### English translation (Claude) We have heard that the Persians first made the carriage, the couch, and the footstool, and that the Sidonians built the trireme. The Sicels near Italy first invented the phorminx, not much inferior to the cithara, and devised castanets. ### Extrabiblical texts - Clement of Alexandria, Strom. 1.16.76 (Miscellanies): quotation, high confidence ### Translation notes - Clement, Miscellanies 1.16.76. ### Citation (SBL) Eusebius, Praep. ev. 10.6.12 (Dindorf 1:550; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-6-12). ## Preparation for the Gospel 10.6.13 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-6-13 - Source: Dindorf 1:550 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Fine linen and letter-writing came from Assyria and Persia. ### Greek text ἐπί τε Σεμιράμεως βασιλίδος Ἀσσυρίων τὰ βύσσινα ἱμάτια εὑρῆσθαι ἱστοροῦσι. καὶ πρώτην ἐπιστολὰς συντάξαι Ἄτοσσαν, τὴν Περσῶν βασιλεύσασαν, φησὶν Ἑλλάνικος. ### English translation (Claude) They relate that garments of fine linen were invented in the time of Semiramis, queen of the Assyrians. And Hellanicus says that Atossa, who reigned over the Persians, was the first to compose letters. ### Extrabiblical texts - Clement of Alexandria, Strom. 1.16.76 (Miscellanies): quotation, high confidence ### Translation notes - Clement, Miscellanies 1.16.76. ### Citation (SBL) Eusebius, Praep. ev. 10.6.13 (Dindorf 1:550; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-6-13). ## Preparation for the Gospel 10.6.14 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-6-14 - Source: Dindorf 1:550 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Clement names his sources on inventions. ### Greek text Σκάμμων μὲν οὖν ὁ Μιτυληναῖος καὶ Θεόφραστος ὁ Ἐρέσιος Κύδιππός τε ὁ Μαντινεὺς, ἔτι τε Ἀντιφάνης καὶ Ἀριστόδημος καὶ Ἀριστοτέλης, πρὸς τούτοις δὲ Φιλοστέφανος, ἀλλὰ καὶ Στράτων ὁ περιπατητικὸς ἐν τοῖς Περὶ εὑρημάτων ταῦτα ἱστόρησαν παρεθέμην δὲ αὐτῶν ὀλίγα εἰς σύστασιν τῆς παρὰ βαρβάροις εὑρετικῆς καὶ βιωφελοῦς φύσεως, παρʼ ὧν Ἕλληνες τὰ ἐπιτηδεύματα ὠφέληνται.’’ ### English translation (Claude) Scamon of Mitylene, Theophrastus of Eresus, Cydippus of Mantinea, and also Antiphanes, Aristodemus, and Aristotle, and besides these Philostephanus, and Strato the Peripatetic too, recorded these things in their works On Inventions. I have set out a few of them to establish the inventive and useful nature of the barbarians, from whom the Greeks have profited in their pursuits.” ### Extrabiblical texts - Clement of Alexandria, Strom. 1.16.77 (Miscellanies): quotation, high confidence ### Translation notes - Clement, Miscellanies 1.16.77. ### Citation (SBL) Eusebius, Praep. ev. 10.6.14 (Dindorf 1:550; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-6-14). ## Preparation for the Gospel 10.6.15 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-6-15 - Source: Dindorf 1:550 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius introduces Josephus, Against Apion. ### Greek text Ταῦτα ῥήμασιν αὐτοῖς ὁ Κλήμης ἐν Στρωματεῦσι. τοῖς δʼ εἰρημένοις δοκῶ μοι εὖ ἔχειν ἐπισυνάψαι καὶ τὰ ἀπὸ τῆς Ἰωσήπου τοῦ Ἑβραίου γραφῆς, ἣν Περὶ τῆς Ἰουδαίων ἀρχαιότητος ἐν δυσὶν ἐπραγματεύσατο βιβλίοις, περὶ τοῦ νέους γεγονέναι τοὺς Ἕλληνας, καὶ παρὰ βαρβάρων ὠφελῆσθαι, διάφωνά τε ἑαυτοῖς γεγραφέναι συμβαλεῖται γοῦν καὶ ταῦτα εἰς τὴν τῶν εἰρημένων ἀκριβῆ καὶ βεβαίαν πίστωσιν. ἄκουε τοίνυν οἶα καὶ οὗτος γράφει πρὸς λέξιν ### English translation (Claude) So Clement, word for word, in his Miscellanies. To what has been said I think it well to add also the passages from the writing of Josephus the Hebrew, which he composed in two books On the Antiquity of the Jews, about the Greeks being recent, having profited from barbarians, and having written things inconsistent with one another; for these too will contribute to an accurate and secure confirmation of what has been said. Hear, then, what he too writes, word for word: ### Translation notes - Josephus’s work On the Antiquity of the Jews is the treatise usually called Against Apion. ### Citation (SBL) Eusebius, Praep. ev. 10.6.15 (Dindorf 1:550; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-3-1/#p-10-6-15). ## Preparation for the Gospel 10.7.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-7-1 - Source: Dindorf 1:550–551 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Josephus: it is strange to trust only the Greeks about antiquity. ### Greek text Πρῶτον οὖν ἐπέρχεταί μοι πάνυ θαυμάζειν τοὺς οἰομένους δεῖν περὶ τῶν παλαιοτάτων ἔργων μόνοις προσέχειν τοῖς Ἕλλησι, καὶ παρὰ τούτων πυνθάνεσθαι τὴν ἀλήθειαν, ἡμῖν δὲ καὶ τοῖς ἄλλοις ἀνθρώποις ἀπιστεῖν. ### English translation (Claude) “My first impulse, then, is to be utterly amazed at those who think that on the most ancient events one should attend to the Greeks alone and learn the truth from them, but disbelieve us and the rest of mankind. ### Extrabiblical texts - Josephus, C. Ap. 1.6 (Josephus (works)): quotation, high confidence ### Translation notes - Josephus, Against Apion 1.6; the quotation runs through 10.7.21. ### Citation (SBL) Eusebius, Praep. ev. 10.7.1 (Dindorf 1:550–551; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-7-1). ## Preparation for the Gospel 10.7.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-7-2 - Source: Dindorf 1:551 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Everything Greek is recent, and their history-writing most of all. ### Greek text πᾶν γὰρ ἐγὼ τοὐναντίον ὁρῶ συμβεβηκὸς, εἴ γε δεῖ μὴ ταῖς ματαίαις δόξαις ἐπακολουθεῖν, ἀλλὰ ἐξ αὐτῶν τὸ δίκαιον τῶν πραγμάτων λαμβάνειν. τὰ μὲν γὰρ παρὰ τοῖς Ἕλλησιν ἅπαντα νέα καὶ χθὲς καὶ πρώην, ὡς ἂν εἴποι τις, εὕροι γεγονότα· λέγω δὲ τὰς κτίσεις τῶν πόλεων καὶ τὰ περὶ τὰς ἐπινοίας τῶν τεχνῶν καὶ τὰ περὶ τὰς τῶν νόμων ἀναγραφάς· πάντων δὲ νεωτάτη σχεδόν ἐστι παρʼ αὐτοῖς ἡ περὶ τοῦ συγγράφειν τὰς ἱστορίας ἐπιμέλεια. ### English translation (Claude) For I see the very opposite to be the case, if one is not to follow empty opinions but to take what is right from the facts themselves. For among the Greeks one would find everything new, done, as one might say, yesterday or the day before: I mean the founding of their cities, the invention of the arts, and the writing down of their laws; and the newest of almost all among them is their concern with writing history. ### Extrabiblical texts - Josephus, C. Ap. 1.7 (Josephus (works)): quotation, high confidence ### Translation notes - Josephus, Against Apion 1.7. ### Citation (SBL) Eusebius, Praep. ev. 10.7.2 (Dindorf 1:551; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-7-2). ## Preparation for the Gospel 10.7.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-7-3 - Source: Dindorf 1:551 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Egyptian, Chaldean, and Phoenician records are the most ancient. ### Greek text τὰ μέντοι παρʼ Αἰγυπτίοις τε καὶ Χαλδαίοις καὶ Φοίνιξιν—ἐῶ γὰρ νῦν ἡμᾶς ἐκείνοις συγ- καταλέγειν—αὐτοὶ δήπουθεν ὁμολογοῦσιν ἀρχαιοτάτην καὶ μονιμωτάτην ἔχειν τῆς μνήμης τὴν παράδοσιν. ### English translation (Claude) Yet the records of the Egyptians, Chaldeans, and Phoenicians (for I now forbear to count ourselves with them) have, as they themselves admit, the most ancient and most lasting tradition of memory. ### Extrabiblical texts - Josephus, C. Ap. 1.8 (Josephus (works)): quotation, high confidence ### Translation notes - Josephus, Against Apion 1.8. ### Citation (SBL) Eusebius, Praep. ev. 10.7.3 (Dindorf 1:551; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-7-3). ## Preparation for the Gospel 10.7.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-7-4 - Source: Dindorf 1:551 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: These peoples kept public records in safe lands. ### Greek text καὶ γὰρ τόπους ἅπαντες οἰκοῦσιν ἥκιστα ταῖς ἐκ τοῦ περιέχοντος φθοραῖς ὑποκειμένους, καὶ πολλὴν ἐποιήσαντο πρόνοιαν τοῦ μηδὲν ἄμνηστον τῶν παρʼ αὐτοῖς πραττομένων παραλιπεῖν, ἀλλʼ ἐν δημοσίαις ἀναγραφαῖς ὑπὸ τῶν σοφωτάτων ἀεὶ καθιεροῦσθαι. ### English translation (Claude) For they all inhabit places least exposed to destruction from the surrounding climate, and they took great care to leave nothing done among them unremembered, but to have it always consecrated in public records by their wisest men. ### Extrabiblical texts - Josephus, C. Ap. 1.9 (Josephus (works)): quotation, high confidence ### Translation notes - Josephus, Against Apion 1.9. ### Citation (SBL) Eusebius, Praep. ev. 10.7.4 (Dindorf 1:551; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-7-4). ## Preparation for the Gospel 10.7.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-7-5 - Source: Dindorf 1:551 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Greece suffered destructions that erased its memory. ### Greek text τὸν δὲ περὶ τὴν Ἑλλάδα τόπον μυρίαι μὲν φθοραὶ κατέσχον, ἐξαλείφουσαι τὴν μνήμην τῶν γεγονότων· ἀεὶ δὲ καινοὺς καθιστάμενοι βίους τοῦ παντὸς ἐνόμιζον ἄρχειν ἕκαστος τὸν ἀφʼ ἑαυτῶν· ### English translation (Claude) But countless destructions overtook the region of Greece, wiping out the memory of past events; and as they kept establishing new ways of life, each people thought that the world began with themselves. ### Extrabiblical texts - Josephus, C. Ap. 1.10 (Josephus (works)): quotation, high confidence ### Translation notes - Josephus, Against Apion 1.10. ### Citation (SBL) Eusebius, Praep. ev. 10.7.5 (Dindorf 1:551; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-7-5). ## Preparation for the Gospel 10.7.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-7-6 - Source: Dindorf 1:551 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Greeks learned writing late, from the Phoenicians. ### Greek text ὀψὲ δὲ καὶ μόλις ἔγνωσαν φύσιν γραμμάτων. οἱ γοῦν ἀρχαιοτάτην αὐτῶν τὴν χρῆσιν εἶναι θέλοντες παρὰ Φοινίκων καὶ Κάδμου σεμνύνονται μαθεῖν. ### English translation (Claude) Late and with difficulty did they learn the nature of letters. Those, at any rate, who would have their use of them be most ancient pride themselves on having learned them from the Phoenicians and Cadmus. ### Extrabiblical texts - Josephus, C. Ap. 1.10 (Josephus (works)): quotation, high confidence ### Translation notes - Josephus, Against Apion 1.10. ### Citation (SBL) Eusebius, Praep. ev. 10.7.6 (Dindorf 1:551; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-7-6). ## Preparation for the Gospel 10.7.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-7-7 - Source: Dindorf 1:551–552 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: No Greek records survive from that time; even the Trojan War heroes may not have written. ### Greek text οὐ μὴν οὐδʼ ἀπʼ ἐκείνου τοῦ χρόνου δύναιτό τις ἂν δεῖξαι σωζομένην ἀναγραφὴν, οὔτʼ ἐν ἱεροῖς οὔτʼ ἐν δημοσίοις ἀναθήμασιν· ὅπου γε καὶ περὶ τῶν ἐπὶ Τροίαν τοσούτοις ἔτεσι στρατευσάντων ὕστερον πολλὴ γέγονεν ἀπορία καὶ ζήτησις εἰ γράμμασιν ἐχρῶντο· καὶ τἀλη- θὲς ἐπικρατεῖ μᾶλλον περὶ τοῦ τὴν νῦν οὖσαν τῶν γραμμάτων χρῆσιν ἐκείνους ἀγνοεῖν. ### English translation (Claude) Yet no one could show a record preserved even from that time, either in temples or in public monuments; for even about those who campaigned against Troy so many years later there has been much doubt and inquiry whether they used letters; and the truth rather prevails that they did not know the present use of letters. ### Extrabiblical texts - Josephus, C. Ap. 1.11 (Josephus (works)): quotation, high confidence ### Translation notes - Josephus, Against Apion 1.11. ### Citation (SBL) Eusebius, Praep. ev. 10.7.7 (Dindorf 1:551–552; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-7-7). ## Preparation for the Gospel 10.7.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-7-8 - Source: Dindorf 1:552 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Homer is the oldest Greek writing, and even his poems were first kept by memory. ### Greek text ὅλως δὲ παρὰ τοῖς Ἕλλησιν οὐδὲν ὁμολογούμενον εὑρίσκεται γράμμα τῆς Ὁμήρου ποιήσεως πρεσβύτερον· οὗτος δὲ καὶ τῶν Τρωϊκῶν ὕστερος φαίνεται γενόμενος. καί φασιν οὐδὲ τοῦτον ἐν γράμμασι τὴν αὑτοῦ ποίησιν καταλιπεῖν, ἀλλὰ διαμνημονευομένην ἐκ τῶν γραμμάτων ὕστερον συντεθῆναι, καὶ διὰ τοῦτο πολλὰς ἐν αὐτῇ σχεῖν τὰς διαφωνίας, ### English translation (Claude) In general no writing agreed to be older than the poetry of Homer is found among the Greeks; and he too evidently lived after the Trojan War. And they say that not even he left his poetry in writing, but that it was preserved by memory and later put together from the songs, and that for this reason it contains many inconsistencies. ### Extrabiblical texts - Josephus, C. Ap. 1.12 (Josephus (works)): quotation, high confidence ### Translation notes - Josephus, Against Apion 1.12. The digital text reads “from the letters” (ἐκ τῶν γραμμάτων); Josephus’s text has “from the songs” (ἐκ τῶν ᾀσμάτων), which the sense requires. ### Citation (SBL) Eusebius, Praep. ev. 10.7.8 (Dindorf 1:552; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-7-8). ## Preparation for the Gospel 10.7.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-7-9 - Source: Dindorf 1:552 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The first Greek historians lived just before the Persian Wars. ### Greek text οἱ μέντοι τὰς ἱστορίας ἐπιχειρήσαντες συγγράφειν παρʼ αὐτοῖς, λέγω δὲ τοὺς περὶ Κάδμον τε τὸν Μιλήσιον καὶ τὸν Ἀργεῖον Ἀκουσίλαον καὶ μετὰ τοῦτον εἴ τινες ἄλλοι λέγονται γενέσθαι, βραχὺ τῆς Περσῶν ἐπὶ τὴν Ἑλλάδα στρατείας τῷ χρόνῳ προύλαβον. ### English translation (Claude) Those among them who undertook to write histories, I mean such as Cadmus of Miletus, Acusilaus of Argos, and any others said to have come after him, lived only a little before the Persian invasion of Greece. ### Extrabiblical texts - Josephus, C. Ap. 1.13 (Josephus (works)): quotation, high confidence ### Translation notes - Josephus, Against Apion 1.13. ### Citation (SBL) Eusebius, Praep. ev. 10.7.9 (Dindorf 1:552; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-7-9). ## Preparation for the Gospel 10.7.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-7-10 - Source: Dindorf 1:552 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The first Greek philosophers learned from Egyptians and Chaldeans. ### Greek text ἀλλὰ μὴν καὶ τοὺς περὶ τῶν οὐρανίων τε καὶ θείων πρώτους παρʼ Ἕλλησι φιλοσοφήσαντας, οἷον Φερεκύδην τὸν Σύριον καὶ Πυθαγόραν καὶ Θάλητα, πάντες συμφώνως ὁμολογοῦσιν Αἰγυπτίων καὶ Χαλδαίων γενομένους μα- θητὰς ὀλίγα συγγράψαι· καὶ ταῦτα τοῖς Ἕλλησιν εἶναι δοκεῖ πάντων ἀρχαιότατα, καὶ μόλις αὐτὰ πιστεύουσιν ὑπʼ ἐκείνων γεγράφθαι.” ### English translation (Claude) Moreover, all agree that the first among the Greeks to philosophize about heavenly and divine things, such as Pherecydes the Syrian, Pythagoras, and Thales, were pupils of the Egyptians and Chaldeans and wrote little; and these writings the Greeks think the most ancient of all, and they scarcely believe that they were written by those men.” ### Extrabiblical texts - Josephus, C. Ap. 1.14 (Josephus (works)): quotation, high confidence ### Translation notes - Josephus, Against Apion 1.14. ### Citation (SBL) Eusebius, Praep. ev. 10.7.10 (Dindorf 1:552; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-7-10). ## Preparation for the Gospel 10.7.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-7-11 - Source: Dindorf 1:552 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Greek historians wrote by guesswork. ### Greek text “Πῶς οὖν οὐκ ἔστιν ἄλογον τετυφῶσθαι τοὺς Ἕλληνας ὡς μόνους ἐπισταμένους τἀρχαῖα καὶ τὴν ἀλήθειαν περὶ αὐτῶν ἀκριβῶς παραδιδόντας; ἢ τίς οὐ παρὰ τῶν αὐτῶν συγγραφέων μάθοι ῥᾳδίως ὅτι μηδὲ ἓν εἰδότες βεβαίως συνέγραφον, ἀλλʼ ὡς ἕκαστοι περὶ τῶν πραγμάτων εἴκαζον; ### English translation (Claude) “How then is it not absurd for the Greeks to be puffed up as the only ones who know antiquity and hand on the truth about it accurately? Or who could not easily learn from the writers themselves that they wrote nothing from sure knowledge, but as each guessed about the facts? ### Extrabiblical texts - Josephus, C. Ap. 1.15 (Josephus (works)): quotation, high confidence ### Translation notes - Josephus, Against Apion 1.15. ### Citation (SBL) Eusebius, Praep. ev. 10.7.11 (Dindorf 1:552; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-7-11). ## Preparation for the Gospel 10.7.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-7-12 - Source: Dindorf 1:552–553 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Greek historians contradict and correct one another. ### Greek text πλέον γοῦν διὰ τῶν βιβλίων ἀλλήλους ἐλέγχουσι καὶ τἀναντιώτατα περὶ τῶν αὐτῶν λέγειν οὐκ ὀκνοῦσι. περίεργος δʼ ἂν εἴην ἐγὼ τοὺς ἐμοῦ μᾶλλον ἐπισταμένους διδάσκων, ὅσα μὲν Ἑλλάνικος Ἀκουσιλάῳ περὶ τῶν γενεαλογιῶν διαπεφώνηκεν, ὅσα δὲ διορθοῦται τὸν Ἡσίοδον Ἀκουσίλαος ’ ἢ τίνα τρόπον Ἔφορος μὲν Ἑλλάνικον ἐν τοῖς πλείστοις ψευδόμενον ἐπιδείκνυσιν, Ἔφορον δὲ Τιμαῖος, καὶ Τιμαῖον οἶ μετʼ ἐκεῖνον γεγονότες, Ἡρόδοτον δὲ πάντες. ### English translation (Claude) At any rate they refute one another in their books more than anything, and do not hesitate to say the most contradictory things about the same events. It would be superfluous for me to teach those who know better than I how often Hellanicus disagrees with Acusilaus about the genealogies, how often Acusilaus corrects Hesiod, or how Ephorus shows Hellanicus to be lying in most things, Timaeus Ephorus, those after him Timaeus, and everyone Herodotus. ### Extrabiblical texts - Josephus, C. Ap. 1.15–16 (Josephus (works)): quotation, high confidence ### Translation notes - Josephus, Against Apion 1.15–16. ### Citation (SBL) Eusebius, Praep. ev. 10.7.12 (Dindorf 1:552–553; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-7-12). ## Preparation for the Gospel 10.7.13 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-7-13 - Source: Dindorf 1:553 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Local historians of Sicily, Attica, and Argos disagree. ### Greek text ἀλλʼ οὐδὲ περὶ τῶν Σικελικῶν τοῖς περὶ Ἀντίοχον καὶ Φίλιστον ἢ Καλλίαν Τιμαῖος συμφωνεῖν ἠξίωσεν, οὐδʼ αὖ περὶ τῶν Ἀττικῶν οἶ τὰς Ἀτθίδας συγγεγραφότες, ἢ περὶ τῶν Ἀργολικῶν οἶ τὰ περὶ Ἀργὸς ἱστοροῦντες ἀλλήλοις ἠκολουθήκασι. ### English translation (Claude) Nor did Timaeus see fit to agree about Sicilian history with Antiochus, Philistus, or Callias; nor again have the writers of the Atthides followed one another about Attic history, nor the historians of Argos about Argive history. ### Extrabiblical texts - Josephus, C. Ap. 1.17 (Josephus (works)): quotation, high confidence ### Translation notes - Josephus, Against Apion 1.17. ### Citation (SBL) Eusebius, Praep. ev. 10.7.13 (Dindorf 1:553; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-7-13). ## Preparation for the Gospel 10.7.14 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-7-14 - Source: Dindorf 1:553 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Even on the Persian Wars and Thucydides there is disagreement. ### Greek text καὶ τί δεῖ λέγειν περὶ τῶν κατὰ πόλεις, καὶ βραχυτέρων, ὅπου γε περὶ τῆς Περσικῆς στρατείας καὶ τῶν ἐν αὐτῇ πραχθέντων οἶ δοκιμώτατοι διαπεφωνήκασι; πολλὰ δὲ καὶ Θουκυδίδης ὡς ψευδόμενος ὑπό τινων κατηγορεῖται, καίτοι δοκὼν ἀκριβεστάτην καθʼ ἑαυτὸν ἱστορίαν συγγράφειν.’’ ### English translation (Claude) And why speak of the histories of cities and smaller matters, when about the Persian invasion and what was done in it the most esteemed writers have disagreed? Even Thucydides is accused by some of many falsehoods, although he is thought to have written the most accurate history of his time.” ### Extrabiblical texts - Josephus, C. Ap. 1.18 (Josephus (works)): quotation, high confidence ### Translation notes - Josephus, Against Apion 1.18. ### Citation (SBL) Eusebius, Praep. ev. 10.7.14 (Dindorf 1:553; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-7-14). ## Preparation for the Gospel 10.7.15 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-7-15 - Source: Dindorf 1:553 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Josephus will give two causes of Greek disagreement. ### Greek text “ Αἰτίαι δὲ τῆς τοιαύτης διαφωνίας πολλαὶ μὲν ἴσως ἂν καὶ ἕτεραι τοῖς βουλομένοις ζητεῖν ἀναφανεῖεν, ἐγὼ δὲ δυσὶ ταῖς ἐκτεθησομέναις αἰτίαις τὴν μεγίστην ἰσχὺν ἀνατίθημι. ### English translation (Claude) “Many other causes of such disagreement might perhaps appear to those who wish to look for them, but I attach the greatest weight to the two I shall set out. ### Extrabiblical texts - Josephus, C. Ap. 1.19 (Josephus (works)): quotation, high confidence ### Translation notes - Josephus, Against Apion 1.19. ### Citation (SBL) Eusebius, Praep. ev. 10.7.15 (Dindorf 1:553; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-7-15). ## Preparation for the Gospel 10.7.16 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-7-16 - Source: Dindorf 1:553 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: First cause: the Greeks kept no public records. ### Greek text καὶ προτέραν ἐρῶ τὴν κυριωτέραν εἶναί μοι δοκοῦσαν. τὸ γὰρ ἐξ ἀρχῆς μὴ σπουδασθῆναι παρὰ τοῖς Ἕλλησι δημοσίᾳ γίνεσθαι τὰς περὶ τῶν ἑκάστοτε πραττομένων ἀναγραφὰς, τοῦτο μάλιστα δὴ καὶ τὴν πλάνην καὶ τὴν ἐξουσίαν τοῦ ψεύδεσθαι τοῖς μετὰ ταῦτα βουληθεῖσι περὶ τῶν παλαιῶν τι γράφειν παρέσχεν. ### English translation (Claude) I will state first the one that seems to me the more important. That from the beginning the Greeks took no care to keep public records of what was done at each time: this above all gave rise to error and to licence to lie for those who later wished to write anything about ancient times. ### Extrabiblical texts - Josephus, C. Ap. 1.20 (Josephus (works)): quotation, high confidence ### Translation notes - Josephus, Against Apion 1.20. ### Citation (SBL) Eusebius, Praep. ev. 10.7.16 (Dindorf 1:553; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-7-16). ## Preparation for the Gospel 10.7.17 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-7-17 - Source: Dindorf 1:553 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Even Athens’ oldest records are Draco’s laws. ### Greek text οὐ γὰρ μόνον παρὰ τοῖς ἄλλοις Ἕλλησιν ἠμελήθη τὰ περὶ τὰς ἀναγραφὰς, ἀλλʼ οὐδὲ παρʼ αὐτοῖς ’ Αθηναίοις, οὓς αὐτόχθονας εἶναι λέγουσι καὶ παιδείας ἐπιμελεῖς, οὐδὲν τοιοῦτον εὑρίσκεται γενόμενον· ἀλλὰ τῶν δημοσίων γραμμάτων ἀρχαιοτάτους εἶναί φασι τοὺς ὑπὸ Δράκοντος αὐτοῖς περὶ τῶν φονικῶν γραφέντας νόμους, ὀλίγῳ πρότερον τῆς Πεισιστράτου τυραννίδος ἀνθρώπου γεγονότος. ### English translation (Claude) For not only among the other Greeks were records neglected; even among the Athenians themselves, who claim to be sprung from the soil and careful of learning, nothing of the kind is found to have existed. They say that the oldest of their public writings are the laws on homicide written for them by Draco, a man who lived a little before the tyranny of Pisistratus. ### Extrabiblical texts - Josephus, C. Ap. 1.21 (Josephus (works)): quotation, high confidence ### Translation notes - Josephus, Against Apion 1.21. ### Citation (SBL) Eusebius, Praep. ev. 10.7.17 (Dindorf 1:553; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-7-17). ## Preparation for the Gospel 10.7.18 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-7-18 - Source: Dindorf 1:553–554 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Arcadians learned letters still later. ### Greek text περὶ μὲν γὰρ Ἀρκάδων τί χρὴ λέγειν αὐχούντων ἀρχαιότητα; μόλις γὰρ οὗτοι καὶ μετὰ ταῦτα γράμμασιν ἐπαιδεύθησαν.” ### English translation (Claude) As for the Arcadians, who boast of antiquity, what need is there to speak? They were scarcely taught letters even later.” ### Extrabiblical texts - Josephus, C. Ap. 1.22 (Josephus (works)): quotation, high confidence ### Translation notes - Josephus, Against Apion 1.22. ### Citation (SBL) Eusebius, Praep. ev. 10.7.18 (Dindorf 1:553–554; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-7-18). ## Preparation for the Gospel 10.7.19 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-7-19 - Source: Dindorf 1:554 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Without records, historians disagreed. ### Greek text “Ἅτε δὴ τοίνυν οὐδεμιᾶς προβεβλημένης ἀναγραφῆς, ἣ καὶ τοὺς μαθεῖν βουλομένους διδάξειν ἔμελλε καὶ τοὺς ψευδομένους ἐλέγξειν, ἡ πολλὴ πρὸς ἀλλήλους ἐγένετο διαφωνία τοῖς συγγραφεῦσι. ### English translation (Claude) “Since, then, no record had been laid down beforehand that would teach those wishing to learn and refute those who lied, the great disagreement among the writers arose. ### Extrabiblical texts - Josephus, C. Ap. 1.23 (Josephus (works)): quotation, high confidence ### Translation notes - Josephus, Against Apion 1.23. ### Citation (SBL) Eusebius, Praep. ev. 10.7.19 (Dindorf 1:554; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-7-19). ## Preparation for the Gospel 10.7.20 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-7-20 - Source: Dindorf 1:554 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Second cause: historians sought eloquence and favour, not truth. ### Greek text δευτέραν δὲ πρὸς ταύτῃ θετέον ἐκείνην αἰτίαν. οἱ γὰρ ἐπὶ τὸ γράφειν ὁρμήσαντες οὐ περὶ τὴν ἀλή- θειαν ἐσπούδασαν — καίτοι τοῦτο πρόχειρον αὐτοῖς ἐστιν ἀεὶ τὸ ἐπάγγελμα — λόγων δὲ δύναμιν ἐπεδείκνυντο· καὶ καθʼ ὅντινα τρόπον ἐν τούτῳ παρευδοκιμήσειν τοὺς ἄλλους ὑπελάμβανον, κατὰ τοῦτον ἡρμόζοντο, τινὲς μὲν ἐπὶ τὸ μυθολογεῖν τραπόμενοι, τινὲς δὲ πρὸς χάριν ἢ τὰς πόλεις ἢ τοὺς βασιλέας ἐπαινοῦντες· ἄλλοι δὲ ἐπὶ τὸ κατηγορεῖν τῶν πράξεων ἢ τῶν γεγραφότων ἐχώρησαν, εὐδοκιμήσειν ἐν τούτῳ νομίζοντες. ### English translation (Claude) Besides this a second cause must be set down. Those who set out to write did not take pains about the truth, although this profession is always ready on their lips, but displayed their power of speech; and in whatever way they supposed they would surpass the others in this, they adapted themselves to it, some turning to fables, some praising cities or kings to win favour, while others went on to find fault with the events or with the historians, thinking to win a reputation that way. ### Extrabiblical texts - Josephus, C. Ap. 1.24–25 (Josephus (works)): quotation, high confidence ### Translation notes - Josephus, Against Apion 1.24–25. ### Citation (SBL) Eusebius, Praep. ev. 10.7.20 (Dindorf 1:554; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-7-20). ## Preparation for the Gospel 10.7.21 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-7-21 - Source: Dindorf 1:554 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: True history agrees; Greek historians sought difference. ### Greek text ὅλως δὲ τὸ πάντων ἐναντιώτατον ἱστορίᾳ πράττοντες διατελοῦσι. τῆς μὲν γὰρ ἀληθοῦς ἐστι τεκμήριον ἱστορίας, εἰ περὶ τῶν αὐτῶν ἅπαντες τὰ αὐτὰ καὶ λέγοιεν καὶ γράφοιεν· οἱ δὲ, εἰ μὴ τὰ αὐτὰ γράψειαν ἑτέροις, οὕτως ἐνόμιζον αὐτοὶ φαίνεσθαι πάντων ἀληθέστατοι.” ### English translation (Claude) In short, they go on doing what is most contrary of all to history. For it is a proof of true history if all say and write the same things about the same events; but they thought that if they wrote differently from others, they would themselves appear the most truthful of all.” ### Extrabiblical texts - Josephus, C. Ap. 1.26 (Josephus (works)): quotation, high confidence ### Translation notes - Josephus, Against Apion 1.26. ### Citation (SBL) Eusebius, Praep. ev. 10.7.21 (Dindorf 1:554; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-7-21). ## Preparation for the Gospel 10.7.22 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-7-22 - Source: Dindorf 1:554 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius introduces Diodorus’s testimony. ### Greek text Τοσαῦτα καὶ ὁ Ἰώσηπος. εἴη δʼ ἂν τῶν εἰρημένων ἐπισφράγισμα καὶ ἡ Διοδώρου μαρτυρία, ἣν ἀπὸ τοῦ πρώτου τῆς συναχθείσης αὐτῷ Bιβλιοθήκης παραθήσομαι, οὕτως ἔχουσαν πρὸς λέξιν ### English translation (Claude) So much Josephus. The seal on what has been said may be the testimony of Diodorus, which I shall set out from the first book of his Library, word for word as follows: ### Citation (SBL) Eusebius, Praep. ev. 10.7.22 (Dindorf 1:554; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-7-22). ## Preparation for the Gospel 10.8.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-8-1 - Source: Dindorf 1:554–555 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Diodorus: Greek sages who visited Egypt. ### Greek text “Τούτων δʼ ἡμῖν διευκρινημένων ῥητέον ὅσοι τῶν παρʼ Ἕλλησι δεδοξασμένων ἐπὶ συνέσει καὶ παιδείᾳ παρέβαλον εἰς Αἴγυπτον ἐν τοῖς ἀρχαίοις χρόνοις, ἵνα τῶν ἐνταῦθα νομίμων καὶ παιδείας μετάσχωσιν. ### English translation (Claude) “These things having been settled by us, we must state which of those esteemed among the Greeks for understanding and learning visited Egypt in ancient times in order to share in the customs and learning there. ### Extrabiblical texts - Diodorus Siculus, 1.96.1 (Diodorus Siculus, Library of History): quotation, high confidence ### Translation notes - Diodorus Siculus, Library 1.96.1; the quotation runs through 10.8.16 (with omissions). ### Citation (SBL) Eusebius, Praep. ev. 10.8.1 (Dindorf 1:554–555; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-8-1). ## Preparation for the Gospel 10.8.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-8-2 - Source: Dindorf 1:555 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Egyptian priests list famous Greek visitors. ### Greek text οἱ γὰρ ἱερεῖς τῶν Αἰγυπτίων ἱστοροῦσιν ἐκ τῶν ἀναγραφῶν τῶν ἐν ταῖς ἱεραῖς βίβλοις παραβαλεῖν πρὸς ἑαυτοὺς Ὀρφέα τε καὶ Μουσαῖον καὶ Μελάμποδα καὶ Δαίδαλον, πρὸς δὲ τούτοις Ὅμηρόν τε τὸν ποιητὴν καὶ Λυκοῦργον τὸν Σπαρτιάτην, ἔτι δὲ Σόλωνα τὸν Ἀθηναῖον καὶ Πλάτωνα τὸν φιλόσοφον· ἐλθεῖν δὲ καὶ Πυθαγόραν τὸν Σάμιον καὶ τὸν μαθηματικὸν Εὔδοξον, ἔτι δὲ Δημόκριτον τὸν Ἀβδηρίτην καὶ Οἰνοπίδην τὸν Χῖον. ### English translation (Claude) For the priests of the Egyptians relate from the records in their sacred books that Orpheus, Musaeus, Melampus, and Daedalus visited them, and besides these Homer the poet and Lycurgus the Spartan, and also Solon the Athenian and Plato the philosopher; and that Pythagoras of Samos and Eudoxus the mathematician came, as well as Democritus of Abdera and Oenopides of Chios. ### Extrabiblical texts - Diodorus Siculus, 1.96.2 (Diodorus Siculus, Library of History): quotation, high confidence ### Translation notes - Diodorus Siculus, Library 1.96.2. ### Citation (SBL) Eusebius, Praep. ev. 10.8.2 (Dindorf 1:555; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-8-2). ## Preparation for the Gospel 10.8.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-8-3 - Source: Dindorf 1:555 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Egyptians show evidence of these visits. ### Greek text πάντων δὲ τούτων σημεῖα δεικνύουσι τῶν μὲν εἰκόνας, τῶν δὲ τόπων ἢ κατασκευασμάτων ὁμωνύμους προσηγορίας. ἔκ τε τῆς ἑκάστῳ ζηλωθείσης παιδείας ἀποδείξεις φέρουσι, συνιστάντες ἐξ Αἰγύπτου μετενηνοχέναι πάντα διʼ ὧν παρὰ τοῖς Ἕλλησιν ἐθαυμάσθησαν. ### English translation (Claude) Of all these they show signs: likenesses of some, and places or buildings named after others. And from the learning each pursued they bring proofs, establishing that they carried over from Egypt everything for which they were admired among the Greeks. ### Extrabiblical texts - Diodorus Siculus, 1.96.3 (Diodorus Siculus, Library of History): quotation, high confidence ### Translation notes - Diodorus Siculus, Library 1.96.3. ### Citation (SBL) Eusebius, Praep. ev. 10.8.3 (Dindorf 1:555; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-8-3). ## Preparation for the Gospel 10.8.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-8-4 - Source: Dindorf 1:555 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Orpheus took his mysteries and his picture of Hades from Egypt. ### Greek text Ὀρφέα μὲν γὰρ τῶν μυστικῶν τελετῶν τὰ πλεῖστα, καὶ τὰ περὶ τὴν ἑαυτοῦ πλάνην ὀργιαζόμενα, καὶ τὴν τῶν ἐν Ἅιδου μυθοποιίαν παρʼ Αἰγυπτίων ἀπενέγκασθαι. τὴν μὲν γὰρ Ὀσίριδος τελετὴν τῇ Διονύσου τὴν αὐτὴν εἶναι· τὴν δὲ τῆς Ἴσιδος τῇ τῆς Δήμητρος ὁμοιοτάτην ὑπάρχειν, τῶν ὀνομάτων μόνων ἐνηλλαγμένων· τὰς δὲ τῶν ἀσεβῶν ἐν Ἅιδου τιμωρίας, καὶ τοὺς τῶν εὐσεβῶν λειμῶνας, καὶ τὰς παρὰ τοῖς πολλοῖς εἰδωλοποιίας ἀναπεπλασμένας παρεισαγαγεῖν, μιμησάμενον τὰ περὶ τὰς ταφὰς τὰς κατʼ Αἴγυπτον. ### English translation (Claude) For Orpheus brought from the Egyptians most of the mystic rites, the orgies celebrated about his own wandering, and his mythology of those in Hades. The rite of Osiris is the same as that of Dionysus, and that of Isis most like that of Demeter, only the names being exchanged; and the punishments of the impious in Hades, the meadows of the pious, and the fanciful images common among the many he introduced in imitation of the burial customs of Egypt. ### Extrabiblical texts - Diodorus Siculus, 1.96.4–5 (Diodorus Siculus, Library of History): quotation, high confidence ### Translation notes - Diodorus Siculus, Library 1.96.4–5. ### Citation (SBL) Eusebius, Praep. ev. 10.8.4 (Dindorf 1:555; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-8-4). ## Preparation for the Gospel 10.8.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-8-5 - Source: Dindorf 1:555–556 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Homer’s Hermes guiding souls comes from Egyptian funeral practice. ### Greek text τὸν μὲν γὰρ ψυχοπομπὸν Ἑρμῆν, κατὰ τὸ παλαιὸν νόμιμον παρʼ Αἰγυπτίοις, ἀναγαγόντα τοῦ Ἄπιδος τὸ σῶμα μέχρι τινὸς παραδιδόναι τῷ περικειμένῳ τὴν τοῦ Κερβέρου προτομήν. τοῦ δὲ Ὀρφέως τοῦτο καταδείξαντος παρὰ τοῖς Ἕλλησι τὸν Όμηρον ἀκολούθως τούτῳ θεῖναι κατὰ τὴν ποίησιν, Ἑρμῆς δὲ ψυχὰς Κυλλήνιος ἐξεκαλεῖτο ἀνδρῶν ἡρώων· ἔχε δὲ ῥάβδον μετὰ χερσίν.᾿ ### English translation (Claude) For Hermes the conductor of souls, according to the ancient custom among the Egyptians, brings up the body of Apis to a certain point and hands it over to one wearing the mask of Cerberus. And when Orpheus had shown this among the Greeks, Homer followed him and put it in his poetry: ‘And Cyllenian Hermes called forth the souls of the heroes; and he held a wand in his hands.’” ### Extrabiblical texts - Diodorus Siculus, 1.96.6 (Diodorus Siculus, Library of History): quotation, high confidence - Homer, Od. 24.1–2 (Homer, Odyssey): quotation, high confidence ### Translation notes - Diodorus Siculus, Library 1.96.6, quoting Homer, Odyssey 24.1–2 (with “heroes” for Homer’s “suitors”). ### Citation (SBL) Eusebius, Praep. ev. 10.8.5 (Dindorf 1:555–556; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-8-5). ## Preparation for the Gospel 10.8.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-8-6 - Source: Dindorf 1:556 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Melampus brought Dionysian rites and myths from Egypt. ### Greek text Εἶτα πάλιν προβὰς ἐπιλέγει ῾᾿Μελάμποδα δέ φασι μετενεγκεῖν ἐξ Αἰγύπτου τὰ Διονύσῳ νομιζόμενα τελεῖσθαι παρὰ τοῖς Ἕλλησι, καὶ τὰ περὶ Κρόνου μυθολογούμενα, καὶ τὰ περὶ τῆς Τιτανομαχίας, καὶ τὸ σύνολον τὴν περὶ τὰ πάθη τῶν θεῶν ἱστορίαν. ### English translation (Claude) Then going on further he adds: “They say that Melampus brought from Egypt the rites customarily performed for Dionysus among the Greeks, the myths about Cronus and about the battle of the Titans, and in general the history of the sufferings of the gods. ### Extrabiblical texts - Diodorus Siculus, 1.97.4 (Diodorus Siculus, Library of History): quotation, high confidence ### Translation notes - Diodorus Siculus, Library 1.97.4. ### Citation (SBL) Eusebius, Praep. ev. 10.8.6 (Dindorf 1:556; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-8-6). ## Preparation for the Gospel 10.8.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-8-7 - Source: Dindorf 1:556 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Daedalus copied the Egyptian labyrinth and statues. ### Greek text τὸν δὲ Δαίδαλον λέγουσιν ἀπο- μιμήσασθαι τὴν τοῦ λαβυρίνθου πλοκὴν, τοῦ διαμένοντος μὲν μέχρι τοῦ νῦν καιροῦ, οἰκοδομηθέντος δὲ, ὡς μέν τινές φασιν, ὑπὸ Μένδητος, ὡς δʼ ἔνιοι λέγουσιν, ὑπὸ Μάρου τοῦ βασιλέως, πολλοῖς ἔτεσι πρότερον τῆς Μίνω βασιλείας· τόν τε ῥυθμὸν τῶν ἀρχαίων κατʼ Αἴγυπτον ἀνδριάντων τὸν αὐτὸν εἶναι τοῖς ὑπὸ Δαιδάλου κατασκευασθεῖσι παρὰ τοῖς Ἕλλησι. ### English translation (Claude) They say that Daedalus copied the maze of the labyrinth, which survives to the present time and was built, as some say, by Mendes, or as others say, by King Marrus, many years before the reign of Minos; and that the proportions of the ancient statues in Egypt are the same as those made by Daedalus among the Greeks. ### Extrabiblical texts - Diodorus Siculus, 1.97.5–6 (Diodorus Siculus, Library of History): quotation, high confidence ### Translation notes - Diodorus Siculus, Library 1.97.5–6. ### Citation (SBL) Eusebius, Praep. ev. 10.8.7 (Dindorf 1:556; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-8-7). ## Preparation for the Gospel 10.8.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-8-8 - Source: Dindorf 1:556 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Daedalus worked in Memphis and was honoured there. ### Greek text τὸ δὲ κάλλιστον πρόπυλον ἐν Μέμφει τοῦ Ἡφαίστου Δαίδαλον ἀρχιτεκτονῆσαι, καὶ θαυμασθέντα τυχεῖν εἰκόνος ξυλίνης κατὰ τὸ προειρημένον ἱερὸν, ταῖς ἰδίαις χερσὶ δεδημιουργημένης· πέρας δὲ, διὰ τὴν εὐφυΐαν ἀξιωθέντα μεγάλης δόξης, καὶ πολλὰ προσεξευρόντα, τυχεῖν ἰσοθέων τιμῶν. κατὰ γὰρ μίαν τῶν πρὸς τῇ Μέμφει νήσων ἔτι καὶ νῦν ἱερὸν εἶναι Δαιδάλου τιμώμενον ὑπὸ τῶν ἐγχωρίων. ### English translation (Claude) And that Daedalus designed the very beautiful gateway of the temple of Hephaestus at Memphis, and, being admired, was granted a wooden statue of himself in that temple, made with his own hands; and finally, judged worthy of great fame for his genius and having invented much besides, he received honours equal to the gods. For on one of the islands near Memphis there is still a shrine of Daedalus honoured by the inhabitants. ### Extrabiblical texts - Diodorus Siculus, 1.97.6 (Diodorus Siculus, Library of History): quotation, high confidence ### Translation notes - Diodorus Siculus, Library 1.97.6. ### Citation (SBL) Eusebius, Praep. ev. 10.8.8 (Dindorf 1:556; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-8-8). ## Preparation for the Gospel 10.8.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-8-9 - Source: Dindorf 1:556 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Helen’s drug in Homer shows Homer knew Egypt. ### Greek text τῆς δʼ Ὁμήρου παρουσίας ἄλλα τε σημεῖα φέρουσι καὶ μάλιστα τὴν τῆς Ἑλένης γενομένην παρὰ Μενελάῳ Τηλεμάχῳ φαρμακείαν καὶ λήθην τῶν συμβεβηκό- των κακῶν. ### English translation (Claude) Of Homer’s visit they bring forward other signs, and especially the drug given by Helen to Telemachus at Menelaus’s house, and the forgetting of the evils that had happened. ### Extrabiblical texts - Diodorus Siculus, 1.97.7 (Diodorus Siculus, Library of History): quotation, high confidence - Homer, Od. 4.219–232 (Homer, Odyssey): allusion, high confidence ### Translation notes - Diodorus Siculus, Library 1.97.7; Homer, Odyssey 4.219–232. ### Citation (SBL) Eusebius, Praep. ev. 10.8.9 (Dindorf 1:556; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-8-9). ## Preparation for the Gospel 10.8.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-8-10 - Source: Dindorf 1:556 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Homer knew the Egyptian origin of the drug. ### Greek text τὸ γὰρ νηπενθὲς φάρμακον, ὃ λαβεῖν φησιν ὁ ποιητὴς τὴν Ἑλένην ἐκ τῶν Αἰγυπτίων παρὰ τῆς Πολυδάμνης, τῆς Θῶνος γυναικὸς, ἀκριβῶς ἐξητακὼς φαίνεται. ### English translation (Claude) For the poet evidently had accurately investigated the drug that banishes grief, which he says Helen received in Egypt from Polydamna, the wife of Thon. ### Extrabiblical texts - Diodorus Siculus, 1.97.7 (Diodorus Siculus, Library of History): quotation, high confidence ### Translation notes - Diodorus Siculus, Library 1.97.7. ### Citation (SBL) Eusebius, Praep. ev. 10.8.10 (Dindorf 1:556; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-8-10). ## Preparation for the Gospel 10.8.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-8-11 - Source: Dindorf 1:556–557 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Egyptian women still use the drug; “golden Aphrodite” is Egyptian too. ### Greek text ἔτι γὰρ καὶ νῦν τὰς ἐν ταύτῃ γυναῖκας χρῆσθαι τῇ προειρημένῃ δυνάμει λέγουσι, καὶ παρὰ μόναις ταῖς Διοσπολίτισιν ἐκ πα- λαιῶν χρόνων ὀργῆς καὶ λύπης φάρμακον εὑρῆσθαί φασι· τὰς δὲ Θήβας καὶ Διόσπολιν τὴν αὐτὴν ὑπάρχειν· τήν τε Ἀφροδίτην ὀνομάζεσθαι παρὰ τοῖς ἐγχωρίοις χρυσῆν ἐκ παλαιᾶς παραδόσεως· καὶ πεδίον εἶναι· καλούμενον χρυσῆς Ἀφροδίτης περὶ τὴν ὀνομαζομένην Μώμεμφιν. ### English translation (Claude) For they say the women there still use this power, and that from ancient times a remedy for anger and grief has been found among the women of Diospolis alone; and that Thebes and Diospolis are the same; and that by ancient tradition Aphrodite is called “golden” by the natives, and there is a plain called “of golden Aphrodite” near the place named Momemphis. ### Extrabiblical texts - Diodorus Siculus, 1.97.7–8 (Diodorus Siculus, Library of History): quotation, high confidence ### Translation notes - Diodorus Siculus, Library 1.97.7–8. ### Citation (SBL) Eusebius, Praep. ev. 10.8.11 (Dindorf 1:556–557; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-8-11). ## Preparation for the Gospel 10.8.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-8-12 - Source: Dindorf 1:557 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Homer’s stories of Zeus and Hera come from Egyptian rites. ### Greek text τά τε περὶ τὸν Δία καὶ τὴν Ἥραν μυθολογούμενα περὶ τῆς συνουσίας καὶ τὴν εἰς Αἰθιοπίαν ἐκδημίαν ἐκεῖθεν αὐτὸν μετενεγκεῖν. κατʼ ἐνιαυτὸν γὰρ παρὰ τοῖς Αἰγυπτίοις τὸν νεὼν τοῦ Δῖός περαιοῦσθαι τὸν ποταμὸν εἰς τὴν Λιβύην, καὶ μεθʼ ἡμέρας τινὰς πάλιν ἐπιστρέφειν, ὡς ἐξ Αἰθιοπίας τοῦ θεοῦ παρόντος. τήν τε συνουσίαν τῶν θεῶν τούτων, ἐν ταῖς πανηγύρεσι τῶν ναῶν ἀνακομιζομένων ἀμφοτέρων εἰς ὄρος ἄνθεσι παντοίοις ὑπὸ τῶν ἱερέων κατεστεμμένον.’ ### English translation (Claude) And he took from there the myths about Zeus and Hera’s union and his journey to Ethiopia. For every year among the Egyptians the shrine of Zeus is carried across the river into Libya and after some days brought back again, as though the god had come from Ethiopia; and the union of these gods is shown when at the festivals both shrines are carried up a mountain decked by the priests with flowers of every kind. ### Extrabiblical texts - Diodorus Siculus, 1.97.9 (Diodorus Siculus, Library of History): quotation, high confidence ### Translation notes - Diodorus Siculus, Library 1.97.9. ### Citation (SBL) Eusebius, Praep. ev. 10.8.12 (Dindorf 1:557; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-8-12). ## Preparation for the Gospel 10.8.13 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-8-13 - Source: Dindorf 1:557 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Lawgivers and Pythagoras took their teachings from Egypt. ### Greek text Καὶ Λυκοῦργον δὲ καὶ Πλάτωνα καὶ Σόλωνα πολλὰ τῶν ἐξ Αἰγύπτου νομίμων εἰς τὰς ἑαυτῶν κατατάξαι νομοθεσίας, Πυθαγόραν τε τὰ κατὰ τὸν ἱερὸν λόγον, καὶ τὰ κατὰ γεωμετρίαν θεωρήματα, καὶ τὰ περὶ τοὺς ἀριθμοὺς, ἔτι δὲ τὴν εἰς πᾶν ζῷον τῆς ψυχῆς μεταβολὴν μαθεῖν παρʼ Αἰγυπτίων. ### English translation (Claude) And that Lycurgus, Plato, and Solon put many Egyptian customs into their own legislation; and that Pythagoras learned from the Egyptians the doctrines of his sacred discourse, the theorems of geometry, the theory of numbers, and also the transmigration of the soul into every living creature. ### Extrabiblical texts - Diodorus Siculus, 1.98.1–2 (Diodorus Siculus, Library of History): quotation, high confidence ### Translation notes - Diodorus Siculus, Library 1.98.1–2. ### Citation (SBL) Eusebius, Praep. ev. 10.8.13 (Dindorf 1:557; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-8-13). ## Preparation for the Gospel 10.8.14 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-8-14 - Source: Dindorf 1:557 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Democritus and Oenopides learned astronomy in Egypt. ### Greek text ὑπολαμβάνουσι δὲ καὶ Δημόκριτον παρʼ αὐτοῖς ἔτη διατρῖψαι πέντε καὶ πολλὰ διδαχθῆναι τῶν κατὰ ἀστρολογίαν· τόν τε Οἰνοπίδην ὁμοίως συνδιατρίψαντα τοῖς ἱερεῦσι καὶ ἀστρολόγοις μαθεῖν ἄλλα τε καὶ μάλιστα τὸν ἡλιακὸν κύκλον, ὡς λοξὴν μὲν ἔχει τὴν πορείαν, ἐναντίαν δὲ τοῖς ἄλλοις ἄστροις τὴν φορὰν ποιεῖται. ### English translation (Claude) They suppose that Democritus too spent five years among them and was taught much of astronomy; and that Oenopides, who likewise spent time with the priests and astronomers, learned among other things especially that the sun’s circle has an oblique course and moves in the direction opposite to the other stars. ### Extrabiblical texts - Diodorus Siculus, 1.98.3 (Diodorus Siculus, Library of History): quotation, high confidence ### Translation notes - Diodorus Siculus, Library 1.98.3. ### Citation (SBL) Eusebius, Praep. ev. 10.8.14 (Dindorf 1:557; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-8-14). ## Preparation for the Gospel 10.8.15 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-8-15 - Source: Dindorf 1:557 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eudoxus gained fame from Egyptian astronomy. ### Greek text παραπλησίως δὲ καὶ τὸν Εὔδοξον ἀστρολογήσαντα παρʼ αὐτοῖς καὶ πολλὰ τῶν χρησίμων εἰς τοὺς Ἕλληνας ἐκδόντα τυχεῖν ἀξιολόγου δόξης. ### English translation (Claude) Similarly Eudoxus, having studied astronomy among them and published much that was useful to the Greeks, gained notable fame. ### Extrabiblical texts - Diodorus Siculus, 1.98.4 (Diodorus Siculus, Library of History): quotation, high confidence ### Translation notes - Diodorus Siculus, Library 1.98.4. ### Citation (SBL) Eusebius, Praep. ev. 10.8.15 (Dindorf 1:557; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-8-15). ## Preparation for the Gospel 10.8.16 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-8-16 - Source: Dindorf 1:557–558 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The famous sculptors also studied in Egypt. ### Greek text πάντων δὲ τῶν παλαιῶν ἀγαλματοποιῶν τοὺς μάλιστα διωνομασμένους διατετριφέναι παρʼ αὐτοῖς, Τηλεκλέα καὶ Θεόδωρον, τοὺς ῾Ροίκου μὲν υἱοὺς, κατασκευάσαντας δὲ τοῖς Σαμίοις τὸ τοῦ Ἀπόλλωνος τοῦ Πυθίου ξόανον.” ### English translation (Claude) And of all the ancient sculptors the most famous, Telecles and Theodorus, the sons of Rhoecus, who made for the Samians the statue of Pythian Apollo, spent time among them.” ### Extrabiblical texts - Diodorus Siculus, 1.98.5 (Diodorus Siculus, Library of History): quotation, high confidence ### Translation notes - Diodorus Siculus, Library 1.98.5. ### Citation (SBL) Eusebius, Praep. ev. 10.8.16 (Dindorf 1:557–558; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-8-16). ## Preparation for the Gospel 10.8.17 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-8-17 - Source: Dindorf 1:558 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christians follow the barbarians who taught the Greeks; the Hebrews are such barbarians. ### Greek text Τοσαῦτα δὲ καὶ Διόδωρος. ἀλλʼ οὗτος μὲν ὁ λόγος ὧδέ πως ἀποδεδειγμένος ἐνταῦθά μοι εἰληφέτω τέλος. οὐ δεῖ δὴ λοιπὸν ἀλογίας ἡμῶν κατηγορεῖν, εἰ δὴ τοὺς τῶν σοφῶν Ἑλλήνων καὶ αὐτῶν γε τῶν παρʼ αὐτοῖς φιλοσόφων διδασκάλους, τοὺς βαρβάρους λέγω, πόθῳ τῆς ἀληθοῦς εὐσεβείας καὶ αὐτοὶ μετήλθομεν, εἴ γε βάρβαροι Ἑβραῖοι. ### English translation (Claude) So much Diodorus too. But let this argument, thus proved, end here. No one should accuse us any longer of unreason if we too, from longing for true piety, have gone over to the teachers of the wise Greeks and of their very philosophers, I mean the barbarians, since the Hebrews are barbarians. ### Citation (SBL) Eusebius, Praep. ev. 10.8.17 (Dindorf 1:558; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-8-17). ## Preparation for the Gospel 10.8.18 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-8-18 - Source: Dindorf 1:558 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius turns to the antiquity of Moses and the prophets to show who borrowed from whom. ### Greek text ὧν τοὺς χρόνους, καθʼ οὓς ἤκμασαν Μωσῆς τε καὶ οἱ μετὰ Μωσέα προφῆται, εὖ ἂν ἔχοι διελθεῖν, ἐπεὶ καὶ τοῦτʼ ἂν εἴη ἕν τι τῶν μάλιστα συνεκτικωτάτων τῇ προκειμένῃ πραγματείᾳ, τὸ μέλλοντας τῶν παρὰ τοῖς ἀνδράσι λογίων ἐφάπτεσθαι προδιαλαβεῖν περὶ τῆς ἀρχαιότητος αὐτῶν, ἵνʼ, εἰ φανεῖεν τοῖς Ἑβραίων προφήταις τε καὶ θεολόγοις οἱ παρʼ Ἕλλησιν ὁμοδοξοῦντες, μηκέτʼ ἀμφιβάλλοις τίνας ἦν εἰκὸς τὰ παρὰ τίνων ἀναλέξασθαι, πότερα τοὺς πρεσβυτέρους τὰ τῶν νέων, Ἑβραίους τε τὰ Ἑλλήνων, καὶ βαρβάρους τὰ φιλοσόφων, ὧν οὐδὲ τῆς γλώσσης εἰκὸς ἐπαΐειν· ἢ, ὅπερ καὶ μᾶλλον εἰκὸς, τοὺς νέους τὰ τῶν πρεσβυτέρων, καὶ τοὺς τὰ πλεῖστα τῶν ἐθνῶν περιειργασμένους Ἓλληνας καὶ τὰ Ἑβραίων μὴ ἀγνοῆσαι, ἀρχῆθεν ἐπὶ τὴν Ἑλλάδα φωνὴν μεταβεβλημένα. ### English translation (Claude) It would be well to go through the times at which Moses and the prophets after Moses flourished, since this too would be one of the most essential points for the present work: before touching their oracles, to settle first their antiquity. Then, if those among the Greeks are seen to agree with the prophets and theologians of the Hebrews, you would no longer doubt who probably gathered what from whom: whether the elder took from the younger, Hebrews from Greeks and barbarians from philosophers whose language they probably did not even understand; or, what is much more likely, the younger from the elder, and the Greeks, who had busily explored most of the nations, were not ignorant of the Hebrews’ writings either, which had been translated into the Greek language from early on. ### Citation (SBL) Eusebius, Praep. ev. 10.8.18 (Dindorf 1:558; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-8-18). ## Preparation for the Gospel 10.9.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-9-1 - Source: Dindorf 1:558 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Others have proved the antiquity of Moses; Eusebius will quote them. ### Greek text Μωσέως πέρι καὶ τῆς τῶν μετʼ αὐτὸν προφητῶν ἀρχαιότητος πλεῖστοι μὲν ἄλλοι διὰ σπουδῆς τὴν ἀπόδειξιν ἐν οἰκείοις καταβέβληνται συγγράμμασιν, ἀφʼ ὧν αὐτίκα μάλα σμικρὰ ἄττα παραθήσομαι. ### English translation (Claude) On Moses and the antiquity of the prophets after him very many others have earnestly set down the proof in their own writings, from which I shall shortly set out a few small extracts. ### Citation (SBL) Eusebius, Praep. ev. 10.9.1 (Dindorf 1:558; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-9-1). ## Preparation for the Gospel 10.9.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-9-2 - Source: Dindorf 1:558–559 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: From the fifteenth year of Tiberius back to the second year of Darius is 548 years. ### Greek text κἀγὼ δὲ καινοτέραν παρὰ τοὺς εἰρημένους ὁδεύσας ταύτῃ χρήσομαι τῇ μεθόδῳ. συντρεχόντων ὁμολογουμένως τῶν χρόνων Αὐγούστου Ῥωμαίων αὐτοκράτορος καὶ τῆς τοῦ σωτῆρος ἡμῶν γενέσεως, ἀρχήν τε τῆς εὐαγγελικῆς διδασκαλίας τοῦ Χριστοῦ ποιησαμένου κατὰ τὸ πεντεκαιδέκατον ἔτος Τιβερίου Καίσαρος, εἴ τις ἀπὸ τούτου συναγαγεῖν ἐθέλοι τὸν τῶν ἐτῶν ἀριθμὸν, προιὼν ἐπὶ τοὺς ἀνωτέρω χρόνους, τοὺς μέχρι Δαρείου τοῦ Περσῶν βασιλέως, καὶ τῆς κατʼ αὐτὸν ἀνανεώσεως τοῦ ἐν Ἱεροσολύμοις νεὼ, ἣ γέγονε μετὰ τὴν ἀπὸ Βαβυλῶνος ἐπάνοδον τοῦ Ἰουδαίων ἔθνους, εὕροι ἂν ἀπὸ Τιβερίου ἐπὶ τὸ δεύτερον ἔτος Δαρείου ἔτη φμή. ### English translation (Claude) I too, travelling a newer road than those writers, shall use this method. Since it is agreed that the times of Augustus, emperor of the Romans, and the birth of our Saviour coincide, and that Christ began the teaching of the gospel in the fifteenth year of Tiberius Caesar, if anyone wishes to reckon the number of years from this point, going back to the earlier times as far as Darius king of the Persians and the rebuilding in his reign of the temple in Jerusalem, which took place after the return of the Jewish nation from Babylon, he would find 548 years from Tiberius to the second year of Darius. ### Scripture references - Luke 3:1: allusion, medium confidence ### Translation notes - Luke 3:1 dates the start of John’s (and so Christ’s) ministry to Tiberius’s fifteenth year. ### Citation (SBL) Eusebius, Praep. ev. 10.9.2 (Dindorf 1:558–559; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-9-2). ## Preparation for the Gospel 10.9.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-9-3 - Source: Dindorf 1:559 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The dates in Olympiads. ### Greek text Δαρείου μὲν γὰρ τὸ δεύτερον κατὰ τὸ πρῶτον ἔτος τῆς ξέ Ὀλυμπιάδος καταντᾷ, Τιβερίου δὲ τὸ πεντεκαιδέκατον τῆς Ῥωμαίων βασιλείας κατὰ τὸ δʼ τῆς σὰ Ὀλυμπιάδος συμπίπτει. ### English translation (Claude) For the second year of Darius falls in the first year of the 65th Olympiad, and the fifteenth year of Tiberius’s reign over the Romans coincides with the fourth year of the 201st Olympiad. ### Citation (SBL) Eusebius, Praep. ev. 10.9.3 (Dindorf 1:559; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-9-3). ## Preparation for the Gospel 10.9.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-9-4 - Source: Dindorf 1:559 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: 137 Olympiads make 548 years. ### Greek text γίνονται τοίνυν αἱ μεταξὺ Δαρείου τοῦ Περσοῦ καὶ Τιβερίου τοῦ Ῥωμαίων βασιλέως Ὀλυμπιάδες ρλζ΄, αἳ συνάγουσι χρόνον ἐτῶν φμή, τετραετίας τῇ Ὀλυμπιάδι λογιζομένης. ### English translation (Claude) So between Darius the Persian and Tiberius emperor of the Romans there are 137 Olympiads, which make a total of 548 years, reckoning four years to an Olympiad. ### Citation (SBL) Eusebius, Praep. ev. 10.9.4 (Dindorf 1:559; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-9-4). ## Preparation for the Gospel 10.9.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-9-5 - Source: Dindorf 1:559 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The first Olympiad coincides with Isaiah and Hosea in the reign of Uzziah. ### Greek text ἐπεὶ δὲ κατὰ τὸ δεύτερον ἔτος Δαρείου τὸ ἑβδομηκοστὸν ὑπῆρχε τῆς ἐρημίας τοῦ ἐν Ἱεροσολύμοις νεὼ, καθὼς τὰ τῆς ἱστορίας παρίστησι, κἀντεῦθεν πάλιν ἀνατρεχόντων ἀπὸ μὲν τοῦ δευτέρου ἔτους Δαρείου ἐπὶ τὴν πρώτην Ὀλυμπιάδα ἔτη συνάγοιτʼ ἂν σνςʼ, Ὀλυμπιάδες ξδʼ· τοσαῦτα δʼ ἂν εὕροις τὰ ἀπὸ τοῦ ὑστάτου ἔτους τῆς ἐρημίας τοῦ δηλωθέντος ἱεροῦ ἐπὶ τὸ ’ν ἔτος Ὀζίου τοῦ τῶν Ἰουδαίων βασιλέως ἀνιὼν, καθʼ ὃν ἐπροφήτευον Ἠσαίας καὶ Ὠσηὲ, ὅσοι τε τούτοις γεγόνασι σύγχρονοι, ὥστʼ εἶναι τὴν πρώτην καθʼ Ἕλληνας Ὀλυμπιάδα σύνδρομον Ἡσαΐᾳ τῷ προφήτῃ καὶ τοῖς τούτῳ συγχρόνοις. ### English translation (Claude) And since the second year of Darius was the seventieth of the desolation of the temple in Jerusalem, as the history shows, if we run back again from there, from the second year of Darius to the first Olympiad would be 256 years, or 64 Olympiads; and you would find as many going back from the last year of the desolation of the said temple to the fiftieth year of Uzziah king of the Jews, in whose time Isaiah and Hosea prophesied, and those who were their contemporaries; so that the first Olympiad of the Greeks falls in the time of Isaiah the prophet and his contemporaries. ### Scripture references - Zech 1:12: allusion, low confidence - Isa 1:1: allusion, medium confidence - Hos 1:1: allusion, medium confidence ### Translation notes - On the seventy years of desolation, compare Zech 1:12 and Jer 25:11; on Isaiah and Hosea under Uzziah, Isa 1:1 and Hos 1:1. ### Citation (SBL) Eusebius, Praep. ev. 10.9.5 (Dindorf 1:559; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-9-5). ## Preparation for the Gospel 10.9.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-9-6 - Source: Dindorf 1:559–560 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: From the fall of Troy to the first Olympiad is 408 years. ### Greek text πάλιν δὲ ἀπὸ τῆς πρώτης Ὀλυμπιάδος ἐπὶ τοὺς ἔμπροσθεν ἀνιὼν χρόνους μέχρι τῆς Ἰλίου ἁλώσεως εὑρήσεις ἔτη συγκεφαλαιούμενα υη΄, ὡς αἱ παρʼ Ἕλλησι τῶν χρόνων ἀναγραφαὶ περιέχουσι. ### English translation (Claude) Again, going back from the first Olympiad to the earlier times as far as the capture of Troy, you will find a total of 408 years, as the Greek chronological records contain. ### Citation (SBL) Eusebius, Praep. ev. 10.9.6 (Dindorf 1:559–560; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-9-6). ## Preparation for the Gospel 10.9.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-9-7 - Source: Dindorf 1:560 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The fall of Troy falls in the time of the judge Abdon, shortly before Samson. ### Greek text καὶ καθʼ Ἑβραίους ἀπὸ πεντηκοστοῦ ἔτους Ὀζίου τοῦ Ἰουδαίων βασιλέως ἀνιὼν ἐπὶ τὸ τρίτον ἔτος Λαβδὼν παρʼ Ἑβραίοις γενομένου κριτοῦ τὸν ἴσον συνάξεις ἀριθμὸν ἐτῶν υη΄· ὥστʼ εἶναι τὴν Ἰλίου ἅλωσιν κατὰ τοὺς Λαβδὼν τοῦ κριτοῦ χρόνους, ἑπτὰ ἔτεσι πρότερον ἢ Σαμψὼν ἄρξαι Ἑβραίων, ὃν κατὰ τὴν τοῦ σώματος ἀλκὴν ἀνυπόστατον γενέσθαι φασὶν, ἐοικότα τῷ βοωμένῳ παρʼ Ἓλλησιν Ἡρακλεῖ. ### English translation (Claude) And according to the Hebrews, going back from the fiftieth year of Uzziah king of the Jews to the third year of Labdon, who was a judge among the Hebrews, you will reckon the same number of years, 408; so that the capture of Troy falls in the time of Labdon the judge, seven years before Samson ruled the Hebrews, who, they say, was irresistible in bodily strength, like the celebrated Heracles of the Greeks. ### Scripture references - Judg 12:13: allusion, medium confidence - Judg 15:20: allusion, low confidence ### Translation notes - Labdon is Abdon (Judg 12:13–15); Samson, Judg 13–16. ### Citation (SBL) Eusebius, Praep. ev. 10.9.7 (Dindorf 1:560; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-9-7). ## Preparation for the Gospel 10.9.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-9-8 - Source: Dindorf 1:560 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Four hundred years earlier, Moses and Cecrops are contemporaries. ### Greek text καὶ ἐντεῦθεν δὲ ἐπὶ τοὺς ἀνωτέρω βαδίζων, σαυτῷ τε συναγαγὼν ἀριθμὸν ἐτῶν υ΄, εὕροις ἂν κατὰ μὲν Ἑβραίους Μωσέα, κατὰ δὲ Ἕλληνας Κέκροπα τὸν γηγενῆ. ### English translation (Claude) And going on from there to earlier times, and reckoning for yourself a number of 400 years, you would find Moses among the Hebrews and Cecrops the earth-born among the Greeks. ### Citation (SBL) Eusebius, Praep. ev. 10.9.8 (Dindorf 1:560; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-9-8). ## Preparation for the Gospel 10.9.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-9-9 - Source: Dindorf 1:560 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The famous events of Greek myth all come after Cecrops. ### Greek text κατώτερα δὲ τῶν Κέκροπος ἱστορεῖται χρόνων τὰ παρʼ Ἕλλησι θαυμαζόμενα. γίνεται γὰρ μετὰ Κέκροπα ὁ κατὰ Δευκαλίωνα κατακλυσμὸς, καὶ ἡ ἐπὶ Φαέθοντος ἐκπύρωσις, Ἐριχθονίου τε γένεσις, Κόρης τε ἁρπαγὴ, καὶ Δήμητρος μυστήρια, Ἐλευσινίων ἵδρυσις, Τριπτολέμου γεωργία, Εὐρώπης ὑπὸ Διὸς ἁρπαγὴ, Ἀπόλλωνος γένεσις, Κάδμου ἐπὶ Θήβας παρουσία, καὶ ἔτι τούτων νεώτεροι Διόνυσος, Μίνως, Περσεὺς, Ἀσκληπιὸς, Διόσκουροι, Ἡρακλῆς. ### English translation (Claude) The things admired among the Greeks are recorded as later than the times of Cecrops. For after Cecrops came the flood in the time of Deucalion, the conflagration in the time of Phaethon, the birth of Erichthonius, the rape of Kore, the mysteries of Demeter, the founding of the Eleusinian rites, the farming of Triptolemus, the carrying off of Europa by Zeus, the birth of Apollo, the arrival of Cadmus at Thebes; and later still Dionysus, Minos, Perseus, Asclepius, the Dioscuri, and Heracles. ### Citation (SBL) Eusebius, Praep. ev. 10.9.9 (Dindorf 1:560; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-9-9). ## Preparation for the Gospel 10.9.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-9-10 - Source: Dindorf 1:560–561 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Abraham was contemporary with Ninus and Semiramis, 505 years before Moses. ### Greek text τούτων δʼ ἁπάντων πρεσβύτερος γεγονὼς συνίσταται Μωσῆς, ὡς ἂν κατὰ Κέκροπα τὴν ἡλικίαν ἀκμάσας. ἀπὸ δὲ Μωσέως πάλιν ἀνιὼν ἐπὶ τὸ πρῶτον ἔτος ζωῆς Ἁβραὰμ εὑρήσεις ἔτη φε΄. τοσαῦτα δὲ ἀπὸ τοῦ δηλωθέντος ἔτους τῆς Κέκροπος βασιλείας τὸν ἀνωτέρω χρόνον ἀπαριθμούμενος ἐπὶ Νίνον ἥξεις τὸν Ἀσσύριον, ὃν πρῶτόν φασιν ἁπάσης τῆς Ἀσίας πλὴν Ἰνδῶν κεκρατηκέναι· οὗ Νίνος ἐπώνυμος πόλις, ἣ Νινευὶ παρʼ Ἑβραίοις ὠνόμασται, καθʼ ὃν Ζωροάστρης ὁ μάγος Βακτρίων ἐβασίλευσε. Νίνου δὲ γυνὴ καὶ διάδοχος τῆς βασιλείας Σεμίραμις· ὥστʼ εἶναι τὸν Ἁβραὰμ κατὰ τούτους. ### English translation (Claude) Moses is shown to be older than all these, since he flourished in the age of Cecrops. And going back again from Moses to the first year of Abraham’s life, you will find 505 years. Counting as many years back from the said year of Cecrops’ reign, you will come to Ninus the Assyrian, who they say was the first to rule all Asia except the Indians; after him the city Ninus was named, which among the Hebrews is called Nineveh; in his time Zoroaster the magus reigned over the Bactrians. The wife of Ninus and successor to his kingdom was Semiramis; so that Abraham lived in their time. ### Citation (SBL) Eusebius, Praep. ev. 10.9.10 (Dindorf 1:560–561; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-9-10). ## Preparation for the Gospel 10.9.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-9-11 - Source: Dindorf 1:561 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius will use Porphyry, the enemy of Christians, as witness to Moses’ antiquity. ### Greek text Ταῦτα μὲν οὖν ἀποδεικτικῶς ἐν τοῖς πονηθεῖσιν ἡμῖν Χρονικοῖς Κανόσιν οὕτως ἔχοντα συνέστη. ἐπὶ δὲ τοῦ παρόντος πρὸς τοῖς εἰρημένοις μάρτυρι τῆς Μωσέως ἀρχαιότητος χρήσομαι τῷ πάντων δυσμενεστάτῳ καὶ πολεμιωτάτῳ Ἑβραίων τε καὶ ἡμῶν, φημὶ δὲ τῷ καθʼ ἡμᾶς φιλοσόφῳ, ὃς τὴν καθʼ ἡμῶν συσκευὴν ὑπερβολῇ μίσους προβεβλημένος οὐ μόνους ἡμᾶς, ἀλλὰ καὶ Ἑβραίους, αὐτόν τε Μωσέα καὶ τοὺς μετʼ αὐτὸν προφήτας ταῖς ἴσαις ὑπηγάγετο δυσφημίαις. οὕτω γὰρ διὰ τῆς τῶν ἐχθρῶν ὁμολογίας ἀναμφηρίστως ἡγοῦμαι τὴν ἐπαγγελίαν πιστώσασθαι. ### English translation (Claude) These things were established with proof, as they stand, in the Chronological Canons on which we laboured. For the present, in addition to what has been said, I shall use as a witness to the antiquity of Moses the most hostile and bitter enemy of all, both of the Hebrews and of us: I mean the philosopher of our own day, who, putting forward his compilation against us out of excess of hatred, subjected not only us but also the Hebrews, Moses himself, and the prophets after him to the same slanders. For in this way, through the admission of enemies, I think the promise will be confirmed beyond dispute. ### Extrabiblical texts - Chron. Canons (Eusebius and Jerome, Chronicle): allusion, medium confidence ### Translation notes - The Chronological Canons are the second part of Eusebius’s Chronicle. The philosopher is Porphyry. ### Citation (SBL) Eusebius, Praep. ev. 10.9.11 (Dindorf 1:561; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-9-11). ## Preparation for the Gospel 10.9.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-9-12 - Source: Dindorf 1:561 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Porphyry: Sanchuniathon, who wrote truthfully about the Jews, lived near Moses’ time. ### Greek text γράφει τοίνυν ἐν τῷ τετάρτῳ τῆς καθʼ ἡμῶν συσκευῆς ὁ Πορφύριος ῥήμασιν αὐτοῖς τάδε “Ἱστορεῖ δὲ τὰ περὶ Ἰουδαίων ἀληθέστατα, ὅτι καὶ τοῖς τόποις καὶ τοῖς ὀνόμασιν αὐτῶν τὰ συμφωνότατα, Σαγχωνιάθων ὁ Βηρύτιος, εἰληφὼς τὰ ὑπομνήματα παρὰ Ἱερομβάλου τοῦ ἱερέως θεοῦ Ἰευὼ, ὃς Ἀβελβαλῷ τῷ βασιλεῖ Βηρυτίων τὴν ἱστορίαν ἀναθεὶς, ὑπʼ ἐκείνου καὶ τῶν κατʼ αὐτὸν ἐξεταστῶν τῆς ἀληθείας παρεδέχθη. οἱ δὲ τούτων χρόνοι καὶ πρὸ τῶν Τρωϊκῶν πίπτουσι χρόνων καὶ σχεδὸν τοῖς Μωσέως πλησιάζουσιν, ὡς αἱ τῶν Φοινίκης βασιλέων μηνύουσι διαδοχαί. Σαγχωνιάθων δὲ, ὁ κατὰ τὴν τῶν Φοινίκων διάλεκτον φιλαλήθως πᾶσαν τὴν παλαιὰν ἱστορίαν ἐκ τῶν κατὰ πόλιν ὑπομνημάτων καὶ τῶν ἐν τοῖς ἱεροῖς ἀναγραφῶν συναγαγὼν καὶ συγγράψας, ἐπὶ Σεμιράμεως γέγονε τῆς Ἀσσυρίων βασιλίδος.” ### English translation (Claude) In the fourth book of his compilation against us, then, Porphyry writes these words: “The most truthful account of the Jews, because most in agreement with their places and names, is given by Sanchuniathon of Berytus, who received the records from Hierombalus, priest of the god Ieuo. He dedicated his history to Abelbalus king of Berytus, and it was accepted by him and by the examiners of truth in his time. Their times fall even before the Trojan War and come close to those of Moses, as the successions of the kings of Phoenicia show. And Sanchuniathon, who in the Phoenician language collected and wrote the whole ancient history in a truth-loving way from the city records and the registers in the temples, lived in the time of Semiramis, queen of the Assyrians.” ### Extrabiblical texts - Porphyry, Porphyry, Chr. Book 4 (Porphyry, Against the Christians (fragments)): quotation, high confidence ### Translation notes - Porphyry, Against the Christians, Book 4 (fragment). The same passage is quoted at Praep. ev. 1.9.21. ### Citation (SBL) Eusebius, Praep. ev. 10.9.12 (Dindorf 1:561; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-9-12). ## Preparation for the Gospel 10.9.13 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-9-13 - Source: Dindorf 1:561–562 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Sanchuniathon is older than the Trojan War. ### Greek text Ταῦτα ὁ Πορφύριος. δεῖ δὴ συλλογίσασθαι τὰ προκείμενα ὧδέ πως. εἴπερ ὁ Σαγχωνιάθων ἐπὶ Σεμιράμεως γέγονεν, ἡ δὲ μακρῷ πρόσθεν τῶν Τρωϊκῶν ὁμολογεῖται, εἴη ἂν καὶ ὁ Σαγχωνιάθων τῶν Τρωϊκῶν παλαίτερος. ### English translation (Claude) So Porphyry. The premises must be reasoned out somewhat as follows. If Sanchuniathon lived in the time of Semiramis, and she is admitted to have lived long before the Trojan War, Sanchuniathon too would be older than the Trojan War. ### Citation (SBL) Eusebius, Praep. ev. 10.9.13 (Dindorf 1:561–562; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-9-13). ## Preparation for the Gospel 10.9.14 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-9-14 - Source: Dindorf 1:562 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses is older than Sanchuniathon’s own sources. ### Greek text ἀλλʼ οὗτος παρʼ ἑτέ- ρων πρεσβυτέρων αὐτοῦ τοῖς χρόνοις εἰληφέναι λέγεται τὰ ὑπομνήματα· οἱ δὲ καὶ αὐτοὶ ἀρχαιότεροι ὄντες αὐτοῦ σχεδὸν τοῖς Μωσέως πλησιάζειν χρόνοις εἴρηνται, οὐδὲ αὐτοὶ κατὰ Μωσέα γενόμενοι, ἀλλὰ σχεδὸν τοῖς ἐκείνου χρόνοις πλησιάζοντες· ὡς τοσοῦτον πρεσβύτερον εἶναι τὸν Μωσέα τοῦ Σαγχωνιάθωνος ὁπόσον ἂν οὗτος λείπηται τῶν αὐτοῦ πρεσβυτέρων, οἳ Μωσεῖ πλησιάζειν ὡμολογήθησαν. ### English translation (Claude) But he is said to have received the records from others older than himself; and these, being more ancient than he, are said to come close to the times of Moses: not themselves contemporary with Moses, but coming close to his times. So Moses is older than Sanchuniathon by as much as Sanchuniathon falls short of his predecessors, who were admitted to come close to Moses. ### Citation (SBL) Eusebius, Praep. ev. 10.9.14 (Dindorf 1:562; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-9-14). ## Preparation for the Gospel 10.9.15 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-9-15 - Source: Dindorf 1:562 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius concedes, for argument, that Moses was Sanchuniathon’s contemporary. ### Greek text πόσοις δὲ ἄρα ἔτεσιν εἰκὸς ἦν Μωσέα ὑπεράγειν τοὺς δηλουμένους ἄπορον εἰπεῖν· διόπερ τοῦτό μοι δοκῶ παρήσειν. δοὺς δὲ κατʼ αὐτὸν ἐκεῖνον τὸν Σαγχωνιάθωνα Μωσέα γεγονέναι, καὶ μὴ πρότερον, ὧδε τὸν ἔλεγχον ἐφοδεύσω. ### English translation (Claude) By how many years Moses probably surpassed them it is hard to say; so I think I shall pass this over. Granting that Moses lived in the time of Sanchuniathon himself, and not earlier, I shall pursue the proof thus. ### Citation (SBL) Eusebius, Praep. ev. 10.9.15 (Dindorf 1:562; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-9-15). ## Preparation for the Gospel 10.9.16 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-9-16 - Source: Dindorf 1:562 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Then Moses too belongs to Semiramis’s time. ### Greek text εἴπερ ἐπὶ Σεμιράμεως τῆς Ἀσσυρίων βασιλίδος ὁ Σαγχωνιάθων ἐγνωρίζετο, ἔστω δὲ καὶ Μωσῆς μηδὲν προάγων, κατὰ δὲ τοῦτον ἠκμακὼς, γένοιτʼ ἂν οὖν καὶ αὐτὸς κατὰ Σεμίραμιν. ### English translation (Claude) If Sanchuniathon was known in the time of Semiramis queen of the Assyrians, and let Moses be no earlier but flourishing at the same time, then he too would be of the time of Semiramis. ### Citation (SBL) Eusebius, Praep. ev. 10.9.16 (Dindorf 1:562; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-9-16). ## Preparation for the Gospel 10.9.17 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-9-17 - Source: Dindorf 1:562 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On Porphyry’s own terms Moses precedes Troy by eight hundred years. ### Greek text ἀλλʼ ὁ μὲν ἡμέτερος λόγος ἐπὶ ταύτης ἐδήλου γενέσθαι τὸν Ἁβραὰμ, ὁ δὲ τοῦ φιλοσόφου παλαίτερον τὸν Μωσέα συνίστησιν. ἡ δὲ Σεμίραμις τῶν Τρωϊκῶν ὀκτακοσίοις ὅλοις ἔτεσι δείκνυται προγενομένη. καὶ Μωσῆς ἄρα ἔσται τοσούτοις τὰ Τρωϊκὰ προάγων κατὰ τὸν φιλόσοφον. ### English translation (Claude) Our own account showed that Abraham lived in her time, while the philosopher’s makes Moses older still. And Semiramis is shown to have lived a full eight hundred years before the Trojan War; so Moses too, according to the philosopher, will precede the Trojan War by as many years. ### Citation (SBL) Eusebius, Praep. ev. 10.9.17 (Dindorf 1:562; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-9-17). ## Preparation for the Gospel 10.9.18 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-9-18 - Source: Dindorf 1:562–563 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Inachus, first king of Argos, came 150 years after Semiramis and Moses. ### Greek text πρῶτος δὲ βασιλεύει Ἀργείων Ἴναχος, οὔπω τότε Ἀθηναίων οὔτε τὴν πόλιν οὔτε τὴν προσηγορίαν ἐχόντων. ὁ δὲ πρῶτος Ἀργείων ἡγεῖται κατὰ τὸν πέμπτον μετὰ Σε- μίραμιν Ἀσσυρίων βασιλέα, ν΄ καὶ ρ΄ ὕστερον ἔτεσιν αὐτῆς τε καὶ Μωσέως, ἐν οἷς οὐδὲν ἐπίσημον γεγονὸς ἱστορεῖται παρʼ Ἕλλησι. κατὰ τοῦτο δὲ τοῦ χρό- νοῦ παρʼ Ἑβραίοις ἡγοῦνται οἱ Κριταί. ### English translation (Claude) The first to reign over the Argives was Inachus, when the Athenians had as yet neither their city nor their name. This first ruler of the Argives ruled in the time of the fifth Assyrian king after Semiramis, 150 years later than her and Moses, during which nothing notable is recorded to have happened among the Greeks. At this time the Judges ruled among the Hebrews. ### Citation (SBL) Eusebius, Praep. ev. 10.9.18 (Dindorf 1:562–563; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-9-18). ## Preparation for the Gospel 10.9.19 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-9-19 - Source: Dindorf 1:563 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Cecrops, first king of Athens, came more than four hundred years after Semiramis. ### Greek text εἶτʼ αὖ πάλιν τριακοσίοις ἐτῶν ἄλλοις κατώτερον χρόνοις, ἤδη που πλέον ἢ ὒ ἐτῶν ὅλων συμπληρουμένων ἀπὸ Σεμιράμεως, πρῶτος Ἀθηναίων βασιλεύει Κέκροψ ὁ βοώμενος παρʼ αὐτοῖς αὐτόχθων, Ἄργους ἡγουμένου Τριόπα, ὃς ἦν ἕβδομος μετὰ τὸν πρῶτον Ἀργεῖον Ἴναχον. ### English translation (Claude) Then again three hundred years later, when more than four hundred full years had been completed since Semiramis, the first king of the Athenians was Cecrops, celebrated among them as earth-born, while Triopas ruled Argos, the seventh after Inachus, the first Argive king. ### Citation (SBL) Eusebius, Praep. ev. 10.9.19 (Dindorf 1:563; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-9-19). ## Preparation for the Gospel 10.9.20 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-9-20 - Source: Dindorf 1:563 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Other mythical events of this interval. ### Greek text μεταξὺ δὲ τούτων ὁ ἐπὶ Ὠγύγου μνημονεύεται κατακλυσμὸς, πρῶτός τε Ἆπις ἐν Αἰγύπτῳ θεὸς ὠνομάσθη, καὶ Ἰὼ θυγάτηρ Ἰνάχου, ἣν Ἴσιν Αἰγύπτιοι μετονομάσαντες σέβουσι, Προμηθεύς τε καὶ Ἄτλας ἐγνωρίζοντο. ### English translation (Claude) Between these, the flood in the time of Ogyges is recorded; Apis was first named a god in Egypt; and Io the daughter of Inachus, whom the Egyptians worship under the changed name Isis, and Prometheus and Atlas were known. ### Citation (SBL) Eusebius, Praep. ev. 10.9.20 (Dindorf 1:563; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-9-20). ## Preparation for the Gospel 10.9.21 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-9-21 - Source: Dindorf 1:563 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Deucalion’s flood and Phaethon’s fire fall between Cecrops and Troy. ### Greek text ἀπὸ δὲ Κέκροπος ἐπὶ τὴν Ἰλίου ἅλωσιν ἄλλα συνάγεται μικρῷ δέοντα ἔτη ὒ, ἐν οἶς τὰ ἐν Ἕλλησι θαυμάσια μυθολογεῖται, ὁ ἐπὶ Δευκαλίωνος κατακλυσμὸς καὶ ὁ ἐπὶ Φαέθοντος ἐμπρησμὸς, πολλῶν, ὡς εἰκὸς, φθορῶν γῆς κατὰ τόπους γεγενημένων. ### English translation (Claude) From Cecrops to the capture of Troy are reckoned another almost four hundred years, during which the marvels of the Greeks are told in myth: the flood in the time of Deucalion and the burning in the time of Phaethon, when, as is likely, many local destructions of the earth took place. ### Citation (SBL) Eusebius, Praep. ev. 10.9.21 (Dindorf 1:563; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-9-21). ## Preparation for the Gospel 10.9.22 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-9-22 - Source: Dindorf 1:563 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Cecrops first named Zeus and set up altar and statue. ### Greek text πρῶτος δὲ Κέκροψ λέγεται Ζῆνα κεκληκέναι τὸν θεὸν, μὴ πρότερον οὕτω παρʼ ἀνθρώποις ὠνομασμένον· ἔπειτα βωμὸν παρʼ Ἀθηναίοις ἱδρῦσαι πρῶτος, καὶ πάλιν πρῶτος ’Αθηνᾶς ἄγαλμα στήσασθαι, ὡς οὐδὲ τούτων ἐκ παλαιοῦ ὑπαρχόντων. ### English translation (Claude) Cecrops is said to have been the first to call God “Zeus,” a name not used among men before; then the first to set up an altar among the Athenians, and again the first to erect a statue of Athena, as none of these things existed from of old. ### Citation (SBL) Eusebius, Praep. ev. 10.9.22 (Dindorf 1:563; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-9-22). ## Preparation for the Gospel 10.9.23 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-9-23 - Source: Dindorf 1:563 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: From Moses to Troy is more than 800 years on Porphyry’s testimony. ### Greek text μετὰ δὲ τοῦτον καὶ οἱ παρʼ Ἕλλησι θεοὶ πάντες γενεαλογοῦνται. παρʼ Ἑβραίοις δὲ ἐν τούτῳ οἱ ἀπὸ γένους Δαβὶδ ἐβασίλευον καὶ οἱ μετὰ Μωσέα διέλαμπον προφῆται· ὥστε τὰ πάντα ἀπὸ Μώσεως ἐπὶ τὴν Ἰλίου ἅλωσιν συνάγεσθαι πλέον ἢ ἔτη ὢ κατὰ τὴν ἐκτεθεῖσαν τοῦ φιλοσόφου μαρτυρίαν. ### English translation (Claude) After him all the gods of the Greeks have their genealogies. Among the Hebrews at this time those of David’s line were reigning and the prophets after Moses were shining forth; so that from Moses to the capture of Troy more than 800 years in all are reckoned, according to the philosopher’s testimony set out above. ### Translation notes - The statement that David’s line reigned at this time does not fit Eusebius’s own dating of Troy (in the period of the Judges, 10.9.7); the text is so. ### Citation (SBL) Eusebius, Praep. ev. 10.9.23 (Dindorf 1:563; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-9-23). ## Preparation for the Gospel 10.9.24 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-9-24 - Source: Dindorf 1:563–564 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Homer and Hesiod were later, the philosophers later still. ### Greek text ἔτι δὲ πολὺ τῶν Τρωϊκῶν νεώτερα τὰ κατὰ Ὅμηρον καὶ Ἡσίοδον καὶ τοὺς μνημονεύεται. χθὲς δὲ καὶ πρώην μετὰ τούτους περὶ τὴν πεντηκοστὴν Ὀλυμπιάδα οἱ ἀμφὶ Πυθαγόραν καὶ Δημόκριτον καὶ τοὺς μετὰ ταῦτα φιλοσόφους ὠνομάσθησαν, ἐγγύς που μετὰ τὰ Τρωϊκὰ ἔτεσιν ἑπτα- κοσίοις. ### English translation (Claude) And much later than the Trojan War is the time of Homer, Hesiod, and those mentioned with them. Yesterday and the day before, after these, about the fiftieth Olympiad, Pythagoras, Democritus, and the philosophers after them became famous, about seven hundred years after the Trojan War. ### Translation notes - The words “and those mentioned” are damaged in the digital text; translated by sense. “Seven hundred” is so in this text; Gifford’s text reads “five hundred.” ### Citation (SBL) Eusebius, Praep. ev. 10.9.24 (Dindorf 1:563–564; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-9-24). ## Preparation for the Gospel 10.9.25 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-9-25 - Source: Dindorf 1:564 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses and the prophets precede the Greek philosophers by 1,500 years. ### Greek text προτερεῖν ἄρα Μωσῆς καὶ οἱ μετʼ αὐτὸν Ἑβραίων προφῆται συνίστανται τῶν παρʼ Ἕλλησι φιλοσόφων χιλίοις πεντακοσίοις ἔτεσι κατὰ τὴν τοῦ δηλωθέντος ἀνδρὸς ὁμολογίαν. ### English translation (Claude) Moses, then, and the prophets of the Hebrews after him are shown to precede the philosophers of the Greeks by fifteen hundred years, by the admission of the man in question. ### Citation (SBL) Eusebius, Praep. ev. 10.9.25 (Dindorf 1:564; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-9-25). ## Preparation for the Gospel 10.9.26 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-9-26 - Source: Dindorf 1:564 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christian scholars before Eusebius proved Hebrew antiquity. ### Greek text Καὶ ταῦτα μὲν ἡμεῖς ἐπιτόμως. σκέψασθαι δὲ καιρὸς καὶ τὰς τῶν πρὸ ἡμῶν περὶ τῆς αὐτῆς ὑποθέσεως ἀποδείξεις. γεγόνασι δὴ παρʼ ἡμῖν λόγιοι ἄνδρες καὶ τῶν ἀπὸ παιδείας οὐδενὸς δεύτεροι, τοῖς τε θείοις οὐ παρέργως καθωμιληκότες, οἳ καὶ τὴν παροῦσαν ὑπόθεσιν ἐπʼ ἀκριβὲς διευκρινήσαντες τῇ παρʼ Ἑβραίοις συνέστησαν ἀρχαιολογίᾳ, πλουσίᾳ καὶ ποικίλῃ κατασκευῇ κεχρημένοι τῆς ἀποδείξεως. ### English translation (Claude) This we have said briefly. It is time to consider the proofs of those before us on the same subject. There have been learned men among us, second to none in education, and closely conversant with the divine writings, who examined the present subject accurately and established the antiquity of the Hebrews, using a rich and varied apparatus of proof. ### Citation (SBL) Eusebius, Praep. ev. 10.9.26 (Dindorf 1:564; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-9-26). ## Preparation for the Gospel 10.9.27 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-9-27 - Source: Dindorf 1:564 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: They compared Greek, barbarian, and Hebrew histories. ### Greek text οἱ μὲν γὰρ ἔκ τινων ὁμολογουμένων ἱστοριῶν τοὺς χρόνους συνελογίσαντο, οἱ δὲ παλαιτέροις ἀναγνώσμασι τὴν μαρτυρίαν ἐπιστώσαντο. καὶ οἱ μὲν Ἑλληνικοῖς, οἱ δὲ καὶ τοῖς τὰ Φοινίκων τά τε Χαλδαίων καὶ Αἰγυπτίων ἀναγράψασι συν- εχρήσαντο· ὁμοῦ δὲ οἱ πάντες, τὰ Ἑλληνικὰ καὶ τὰ βάρβαρα τά τε παρʼ αὐτοῖς Ἑβραίοις συναγαγόντες καὶ τὰς παρὰ πᾶσιν ἱστορίας παραθέντες, θατέρᾳ τε τὴν ἑτέραν συγκρούσαντες, τὰ παρὰ τοῖς πᾶσιν ὑπὸ τοὺς αὐτοὺς χρόνους πραχθέντα συνεξητάκασιν. ### English translation (Claude) Some reckoned the times from certain agreed histories, others confirmed the testimony from more ancient writings; some used Greek writers, others those who recorded the history of the Phoenicians, Chaldeans, and Egyptians. And all together, gathering the Greek and barbarian records and those of the Hebrews themselves, setting the histories of all side by side and testing one against the other, examined together what was done among all peoples at the same times. ### Citation (SBL) Eusebius, Praep. ev. 10.9.27 (Dindorf 1:564; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-9-27). ## Preparation for the Gospel 10.9.28 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-9-28 - Source: Dindorf 1:564 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius will quote these writers in their own words. ### Greek text εἶθʼ ἕκαστος οἰκείαις μεθόδοις τὴν τῶν ἀποδεικνυμένων κατασκευὴν πεποιημένος σύμφωνον καὶ ὁμολογουμένην τὴν ἀπόδειξιν εἰσηνέγκαντο. διὸ καὶ μάλιστα ταῖς αὐτῶν ἡγησάμην δεῖν παραχωρῆσαι φωναῖς τὸν παρόντα λόγον, ὅπως ὁμοῦ τῶν οἰκείων μὴ ἀποστεροῖντο καρπῶν οἱ τῶν λόγων πατέρες, καὶ διὰ πλειόνων μαρτύρων, ἀλλὰ μὴ διʼ ἑνὸς, ὁμοῦ ἡ σύστασις τῆς ἀληθείας ἀναμφίλεκτον λάβοι τὴν ἐπικύρωσιν. ### English translation (Claude) Then each, having made his construction of the proofs by his own methods, brought forward a consistent and agreed proof. For this reason above all I thought I should give over the present discussion to their own words, so that the fathers of these works might not be robbed of their own fruits, and so that, through several witnesses and not one, the establishment of the truth might receive undisputed confirmation. ### Citation (SBL) Eusebius, Praep. ev. 10.9.28 (Dindorf 1:564; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-7-1/#p-10-9-28). ## Preparation for the Gospel 10.10.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-10-1 - Source: Dindorf 1:564–565 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Africanus: Greek chronology is reliable only from the Olympiads. ### Greek text “Μέχρι μὲν τῶν Ὀλυμπιάδων οὐδὲν ἀκριβὲς ἱστόρηται τοῖς Ἕλλησι, πάντων συγκεχυμένων καὶ κατὰ μηδὲν αὑτοῖς τῶν πρὸ τοῦ συμφωνούντων· αἶ δὲ ἠκρίβωνται πολλοῖς, τῷ μὴ ἐκ πλείστου διαστήματος, διὰ τετραετίας δὲ τὰς ἀναγραφὰς αὐτῶν ποιεῖσθαι τοὺς Ἕλληνας. ### English translation (Claude) “Up to the Olympiads nothing accurate has been recorded by the Greeks; everything is confused, and the earlier accounts agree with one another in nothing. But the Olympiads have been accurately recorded by many, because the Greeks made their records of them not at long intervals but every four years. ### Extrabiblical texts - Julius Africanus, Chron. 3 (Julius Africanus (fragments)): quotation, high confidence ### Translation notes - Julius Africanus, Chronographies, Book 3 (fragment); the quotation runs through 10.10.23 with omissions. ### Citation (SBL) Eusebius, Praep. ev. 10.10.1 (Dindorf 1:564–565; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-10-1). ## Preparation for the Gospel 10.10.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-10-2 - Source: Dindorf 1:565 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Africanus explains his method of synchronizing Hebrew and Greek events. ### Greek text οὗ δὴ χάριν τὰς ἐνδοξοτάτας καὶ μυθώδεις ἐπιλεξάμενος ἱστορίας μέχρι τῆς πρώτης Ὀλυμπιάδος ἐπιδραμοῦμαι· τὰς δὲ μετὰ ταῦτα συζεύξας κατὰ χρόνον ἑκάστας, εἴ τινες ἐπίσημοι, ταῖς Ἑλληνικαῖς τὰς Ἑβραϊκὰς, ἐξιστορῶν μὲν τὰ Ἑβραίων, ἐφαπτόμενος δὲ τῶν Ἑλληνικῶν, ἐφαρμόσω τόνδε τὸν τρόπον· λαβόμενος μιᾶς πράξεως Ἑβραικῆς ὁμοχρόνου πράξει ὑφʼ Ἑλλήνων ἱστορηθείσῃ, καὶ ταύτης ἐχόμενος, ἀφαιρῶν τε καὶ προστιθεὶς, τίς τε Ἕλλην, ἢ Πέρσης, ἢ καὶ ὁστισοῦν τῇ Ἐβραίων συνεχρόνισεν, ἐπισημειούμενος, ἴσως ἂν του σκοποῦ τύχοιμι. ### English translation (Claude) For this reason I shall pick out the most famous mythical histories and run over them briefly as far as the first Olympiad. The later ones, any that are notable, I shall pair each by date, Hebrew with Greek, examining the Hebrew in detail and touching on the Greek, and fit them together in this way: taking one Hebrew event contemporary with an event recorded by the Greeks, holding to it, subtracting and adding, and noting which Greek, or Persian, or anyone else was contemporary with the Hebrew event, I may perhaps attain my aim. ### Extrabiblical texts - Julius Africanus, Chron. 3 (Julius Africanus (fragments)): quotation, high confidence ### Translation notes - Julius Africanus, Chronographies 3. ### Citation (SBL) Eusebius, Praep. ev. 10.10.2 (Dindorf 1:565; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-10-2). ## Preparation for the Gospel 10.10.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-10-3 - Source: Dindorf 1:565 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Babylonian exile lasted seventy years, as Jeremiah foretold. ### Greek text “Ἑβραίων μὲν οὖν ἡ μετοικία ἐπισημοτάτη, αἰχμαλωτισθέντων ὑπὸ Ναβουχοδονόσορ βασιλέως Βαβυλῶνος, παρέτεινεν ἔτη ὁ, καθὰ προεφήτευσεν Ἱερεμίας. τοῦ δὴ Ναβουχοδονόσορ μνημονεύει Βηρωσσὸς ὁ Βαβυλώνιος. ### English translation (Claude) “The most notable event of the Hebrews, then, is their exile, when they were taken captive by Nebuchadnezzar king of Babylon; it lasted seventy years, as Jeremiah prophesied. This Nebuchadnezzar is mentioned by Berossus the Babylonian. ### Scripture references - Jer 25:11: allusion, high confidence - Jer 29:10: allusion, medium confidence ### Extrabiblical texts - Julius Africanus, Chron. 3 (Julius Africanus (fragments)): quotation, high confidence ### Translation notes - Julius Africanus, Chronographies 3; Jer 25:11–12; 29:10. ### Citation (SBL) Eusebius, Praep. ev. 10.10.3 (Dindorf 1:565; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-10-3). ## Preparation for the Gospel 10.10.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-10-4 - Source: Dindorf 1:565 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Cyrus began to reign in the 55th Olympiad. ### Greek text μετὰ δὲ τὰ ὁ τῆς αἰχμαλωσίας ἔτη Κῦρος Περσῶν ἐβασίλευσεν, ᾧ ἔτει Ὀλυμπιὰς ἤχθη νέ, ὡς ἐκ τῶν Βιβλιοθηκῶν Διοδώρου καὶ τῶν Θαλλοῦ καὶ Κάστορος ἱστοριῶν, ἔτι δὲ Πολυβίου καὶ Φλέγοντος ἔστιν εὑρεῖν, ἀλλὰ καὶ ἑτέρων, οἷς ἐμέλησεν Ὀλυμπιάδων· ἅπασι γὰρ συνεφώνησεν ὁ χρόνος. ### English translation (Claude) After the seventy years of the captivity Cyrus became king of the Persians, in the year when the 55th Olympiad was held, as can be found from the Library of Diodorus, the histories of Thallus and Castor, and also Polybius and Phlegon, and others who took care with Olympiads; for in all of them the date agreed. ### Extrabiblical texts - Julius Africanus, Chron. 3 (Julius Africanus (fragments)): quotation, high confidence ### Translation notes - Julius Africanus, Chronographies 3. ### Citation (SBL) Eusebius, Praep. ev. 10.10.4 (Dindorf 1:565; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-10-4). ## Preparation for the Gospel 10.10.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-10-5 - Source: Dindorf 1:565 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Cyrus released the people through Zerubbabel and Joshua. ### Greek text Κῦρος δʼ οὖν τῷ πρώτῳ τῆς ἀρχῆς ἔτει, ὅπερ ἦν Ὀλυμπιάδος ωέ ἔτος τὸ πρῶτον, διὰ Ζοροβάβελ, καθʼ ὃν Ἰησοῦς ὁ Ἰωσεδὲκ, τὴν πρώτην καὶ μερικὴν ἀπόπεμψιν ἐποιήσατο τοῦ λαοῦ, πληρωθείσης τῆς ἑβδομηκονταετίας, ὡς ἐν τῷ Ἔσδρᾳ παρὰ τοῖς Ἑβραίοις ἱστόρηται. ### English translation (Claude) Cyrus, then, in the first year of his rule, which was the first year of the 55th Olympiad, made the first and partial release of the people through Zerubbabel, with whom was Jesus son of Josedek, when the seventy years were completed, as is recorded among the Hebrews in Ezra. ### Scripture references - Ezra 1:1: allusion, high confidence - Ezra 3:2: allusion, medium confidence ### Extrabiblical texts - Julius Africanus, Chron. 3 (Julius Africanus (fragments)): quotation, high confidence ### Translation notes - Julius Africanus, Chronographies 3; Ezra 1:1–4; 3:2. The digital text’s numeral for the Olympiad is damaged; 55 is required by the context. ### Citation (SBL) Eusebius, Praep. ev. 10.10.5 (Dindorf 1:565; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-10-5). ## Preparation for the Gospel 10.10.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-10-6 - Source: Dindorf 1:565–566 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: This fixed point allows other histories to be fitted together. ### Greek text αἶ μὲν οὑν ἱστορίαι συντρέχουσι Κύρου τε βασιλείας καὶ αἰχμαλωσίας τέλους, καὶ τὰ κατὰ τὰς Ὀλυμπιάδας οὕτως εἰς ἡμᾶς εὑρεθήσεται συμφωνήσαντα· τούτοις γὰρ ἑπόμενοι καὶ τὰς λοιπὰς ἱστορίας κατὰ τὸν αὐτὸν λόγον ἀλλήλαις ἐφαρμόσομεν. ### English translation (Claude) So the histories of Cyrus’s reign and the end of the captivity coincide, and the reckoning by Olympiads will thus be found to agree down to our time; following these we shall fit the other histories to one another on the same principle. ### Extrabiblical texts - Julius Africanus, Chron. 3 (Julius Africanus (fragments)): quotation, high confidence ### Translation notes - Julius Africanus, Chronographies 3. ### Citation (SBL) Eusebius, Praep. ev. 10.10.6 (Dindorf 1:565–566; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-10-6). ## Preparation for the Gospel 10.10.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-10-7 - Source: Dindorf 1:566 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: From Ogyges’ flood to the first Olympiad is 1,020 years. ### Greek text τὰς δὲ πρὸ τούτων ὧδέ πως τῆς Ἀττικῆς χρονογραφίας ἀριθμουμένης, ἀπὸ Ὠγύγου τοῦ παρʼ ἐκείνοις αὐτόχθονος πιστευθέντος, ἐφʼ οὑ γέγονεν ὁ μέγας καὶ πρῶτος ἐν τῇ Ἀττικῇ κατακλυσμὸς, Φορωνέως Ἀργείων βασιλεύοντος, ὡς Ἀκουσίλαος ἱστορεῖ, μέχρι πρώτης Ὀλυμπιάδος, ὁπόθεν Ἕλληνες ἀκριβοῦν τοὺς χρόνους ἐνόμισαν, ἔτη συνάγεται χίλια εἴκοσιν, ὡς καὶ τοῖς προειρημένοις συμφωνεῖ καὶ τοῖς ἐξῆς δειχθήσεται. ### English translation (Claude) The earlier events are reckoned by the Attic chronology somewhat as follows. From Ogyges, believed among them to be sprung from the soil, in whose time the great and first flood occurred in Attica while Phoroneus was king of Argos, as Acusilaus relates, to the first Olympiad, from which the Greeks considered that they reckoned dates accurately, 1,020 years are counted, which agrees with what has been said and will be shown from what follows. ### Extrabiblical texts - Julius Africanus, Chron. 3 (Julius Africanus (fragments)): quotation, high confidence ### Translation notes - Julius Africanus, Chronographies 3. ### Citation (SBL) Eusebius, Praep. ev. 10.10.7 (Dindorf 1:566; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-10-7). ## Preparation for the Gospel 10.10.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-10-8 - Source: Dindorf 1:566 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Africanus names his sources for the 1,020 years. ### Greek text ταῦτα γὰρ οἶ τὰ Ἀθηναίων ἱστοροῦντες, Ἑλλάνικός τε καὶ Φιλόχορος ὁ τὰς Ἀτθίδας, οἴ τε τὰ Συρία Κάστωρ καὶ Θαλλὸς, καὶ ὁ τὰ πάντων Διόδωρος ὁ τὰς Βιβλιοθήκας, Ἀλέξανδρός τε ὁ Πολυΐστωρ, οἵτινες τῶν καθʼ ἡμᾶς ἀκριβέστερον ἐμνήσθησαν καὶ τῶν Ἀττικῶν ἁπάντων. εἴ τις οὑν ἐν τοῖς χιλίοις εἴκοσιν ἔτεσιν ἐπίσημος ἱστορία τυγχάνει, κατὰ τὸ χρήσιμον ἐκλεγήσεται.’’ ### English translation (Claude) For this is stated by the historians of Athens, Hellanicus and Philochorus, author of the Atthides; by the historians of Syria, Castor and Thallus; by Diodorus, historian of all peoples, author of the Library; and by Alexander Polyhistor, who recorded our history, and all of Attic history too, with more accuracy. If, then, any notable history falls within the 1,020 years, it will be selected as useful.” ### Extrabiblical texts - Julius Africanus, Chron. 3 (Julius Africanus (fragments)): quotation, high confidence ### Translation notes - Julius Africanus, Chronographies 3. “Our history” is probably that of the Jews and Christians; the sense of the clause is uncertain. ### Citation (SBL) Eusebius, Praep. ev. 10.10.8 (Dindorf 1:566; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-10-8). ## Preparation for the Gospel 10.10.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-10-9 - Source: Dindorf 1:566 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Africanus: Ogyges was contemporary with the exodus. ### Greek text Καὶ μετὰ βραχέα ἐπιλέγει “Φαμὲν τοίνυν ἔκ. γε τοῦδε τοῦ συγγράμματος Ὤγυγον, ὃς τοῦ πρώτου κατακλυσμοῦ γέγονεν ἐπώνυμος, πολλῶν διαφθαρέντων διασωθεὶς, κατὰ τὴν ἀπʼ Αἰγύπτου τοῦ λαοῦ μετὰ Μώσεως ἔξοδον γεγενῆσθαι, τόνδε τὸν τρόπον. ### English translation (Claude) And shortly after he adds: “We say, then, on the basis of this work, that Ogyges, who gave his name to the first flood, being saved when many perished, lived at the time of the exodus of the people with Moses from Egypt, in this way. ### Extrabiblical texts - Julius Africanus, Chron. 3 (Julius Africanus (fragments)): quotation, high confidence ### Translation notes - Julius Africanus, Chronographies 3. ### Citation (SBL) Eusebius, Praep. ev. 10.10.9 (Dindorf 1:566; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-10-9). ## Preparation for the Gospel 10.10.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-10-10 - Source: Dindorf 1:566–567 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: From Ogyges to Cyrus is 1,237 years, the same as from the exodus to Cyrus. ### Greek text ἐπὶ τὴν πρώτην Ὀλυμπιάδα τὴν προειρημένην ἀπὸ Ὠγύγου ἔτη δειχθήσεται ἃκ· ἀπὸ δὲ τῆς πρώτης Ὀλυμπιάδος ἐπὶ τῆς νεʼ ἔτος πρῶτον, τουτέστιν ἐπὶ Κύρου βασιλείας ἔτος πρῶτον, ὅπερ ἦν αἰχμαλωσίας τέλος, ἴτη σίζʼ. ἀπὸ Ὤγυγον τοίνυν ἐπὶ Κῦρον ἴτη ασλζʼ. εἰ δʼ ἀναφέροι τις ἐπιλογιζόμενος ἀπὸ τοῦ τέλους τῆς αἰχμαλωσίας ασλξ΄ ἔτη, κατὰ ἀνάλυσιν εὑρίσκεται ταὐτὸν διάστημα ἐπὶ τὸ πρῶτον ἔτος τῆς ἀπὸ Αἰγύπτου διὰ Μώσεως ἐξόδου Ἰσραὴλ, ὅσον ἀπὸ τῆς πεντηκοστῆς πέμπτης Ὀλυμπιάδος ἐπὶ Ὤγυγον, ὃς ἔκτισεν Ἐλευσῖνα. ὅθεν ἐπισημότερον ἔστι καταλαβεῖν τὴν Ἀττικὴν χρονογραφίαν. ### English translation (Claude) To the first Olympiad mentioned, from Ogyges, will be shown to be 1,020 years; from the first Olympiad to the first year of the 55th, that is, to the first year of Cyrus’s reign, which was the end of the captivity, 217 years. From Ogyges to Cyrus, then, 1,237 years. And if one counts back 1,237 years from the end of the captivity, by analysis the same interval is found to the first year of Israel’s exodus from Egypt through Moses as from the 55th Olympiad to Ogyges, who founded Eleusis. From this point the Attic chronology can be grasped more clearly. ### Extrabiblical texts - Julius Africanus, Chron. 3 (Julius Africanus (fragments)): quotation, high confidence ### Translation notes - Julius Africanus, Chronographies 3. The digital text’s numerals are garbled; the figures given (1,020; 217; 1,237) are those the sums require. ### Citation (SBL) Eusebius, Praep. ev. 10.10.10 (Dindorf 1:566–567; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-10-10). ## Preparation for the Gospel 10.10.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-10-11 - Source: Dindorf 1:567 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses’ exodus falls in Ogyges’ time. ### Greek text Καὶ μεθʼ ἕτερα “ Καὶ τοσαῦτα μὲν πρὸ Ὠγύγου ’ κατὰ δὲ τοὺς τούτου χρόνους ἐξῆλθε Μώσης ἀπʼ Αἰγύπτου· καὶ ὡς οὐκ ἄπιστον τότε ταῦτα συμβῆναι δείκνυμεν οὓτως. ### English translation (Claude) And after other things: “So much for events before Ogyges. In his times Moses went out of Egypt; and we show that it is not incredible that these things happened then, as follows. ### Extrabiblical texts - Julius Africanus, Chron. 3 (Julius Africanus (fragments)): quotation, high confidence ### Translation notes - Julius Africanus, Chronographies 3. ### Citation (SBL) Eusebius, Praep. ev. 10.10.11 (Dindorf 1:567; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-10-11). ## Preparation for the Gospel 10.10.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-10-12 - Source: Dindorf 1:567 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Africanus sums the years from the exodus to Cyrus. ### Greek text ἀπὸ τῆς ἐξόδου Μώσεως ἐπὶ Κῦρον, ὃς ἐβασίλευσε μετὰ τὴν αἰχμαλωσίαν, ἔτη ασλξ΄. Μωσέως γὰρ ἔτη τὰ λοιπὰ τεσσαράκοντα· Ἰησοῦ τοῦ μετʼ ἐκεῖνον ἡγησαμένου ἔτη κε ’ πρεσβυτέρων ἔτη λ΄ τῶν μετὰ Ἰησοῦν Κριτῶν· τῶν τε ἐν τῇ βίβλῳ τῶν Κριτῶν περιεχομένων ἔτη ’. ἱερέων δὲ Ἤλει καὶ Σαμουὴλ ἔτη ς΄. τῶν δὲ ἑξῆς βασιλέων Ἐβραίων ἔτη τετρακόσια ς΄. τῆς δʼ αἰχμαλωσίας ἑβδομήκοντα, ἧς τὸ τελευταῖον ἔτος ἢν Κύρου βασιλείας ἔτος πρῶτον, ὡς προειρήκαμεν. ### English translation (Claude) From the exodus of Moses to Cyrus, who reigned after the captivity, are 1,237 years. For the remaining years of Moses are forty; of Joshua, who led after him, twenty-five years; of the elders, the judges after Joshua, thirty years; of those contained in the book of Judges, 490 years; of the priests Eli and Samuel, 90 years; of the kings of the Hebrews who followed, 490 years; and of the captivity seventy, whose last year was the first year of Cyrus’s reign, as we said before. ### Extrabiblical texts - Julius Africanus, Chron. 3 (Julius Africanus (fragments)): quotation, high confidence ### Translation notes - Julius Africanus, Chronographies 3. Several numerals are damaged in the digital text; the figures given are those of Africanus as usually read. ### Citation (SBL) Eusebius, Praep. ev. 10.10.12 (Dindorf 1:567; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-10-12). ## Preparation for the Gospel 10.10.13 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-10-13 - Source: Dindorf 1:567 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: From Moses to the first Olympiad is 1,020 years. ### Greek text ἐπὶ δὲ τὴν πρώτην Ὀλυμπιάδα ἀπὸ Μώσεως ἔτη ἃκ, εἴπερ ἐπὶ πεντηκοστῆς πέμπτης ἔτος πρῶτον ἔτη ασλξ΄· κἀν τοῖς Ἑλληνικοῖς συνέδραμεν ὁ χρόνος. ### English translation (Claude) To the first Olympiad from Moses are 1,020 years, since there are 1,237 years to the first year of the 55th; and in the Greek records the date has agreed. ### Extrabiblical texts - Julius Africanus, Chron. 3 (Julius Africanus (fragments)): quotation, high confidence ### Translation notes - Julius Africanus, Chronographies 3. ### Citation (SBL) Eusebius, Praep. ev. 10.10.13 (Dindorf 1:567; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-10-13). ## Preparation for the Gospel 10.10.14 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-10-14 - Source: Dindorf 1:567 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Attica had no king for 189 years after Ogyges’ flood. ### Greek text μετὰ δὲ Ὤγυγον, διὰ τὴν ἀπὸ τοῦ κατακλυσμοῦ πολλὴν φθορὰν, ἀβασίλευτος ἔμεινεν ἡ νῦν Ἀττικὴ μέχρι Κέκροπος ἔτη ρπθ΄. τὸν γὰρ μετὰ Ὤγυγον Ἀκταῖον ἢ τὰ πλασσόμενα τῶν ὀνομάτων, οὐδὲ γενέσθαι φησὶ Φιλόχορος.” ### English translation (Claude) After Ogyges, because of the great destruction from the flood, what is now Attica remained without a king for 189 years until Cecrops. For Philochorus says that Actaeus, who came after Ogyges, or whatever invented names there are, never even existed.” ### Extrabiblical texts - Julius Africanus, Chron. 3 (Julius Africanus (fragments)): quotation, high confidence ### Translation notes - Julius Africanus, Chronographies 3. ### Citation (SBL) Eusebius, Praep. ev. 10.10.14 (Dindorf 1:567; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-10-14). ## Preparation for the Gospel 10.10.15 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-10-15 - Source: Dindorf 1:567–568 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Polemon records an Egyptian group expelled in the time of Apis, evidently Moses’ people. ### Greek text Καὶ αὖθις “ Ἀπὸ Ὠγύγου τοίνυν ἐπὶ Κῦρον, ὁπόσα ἀπὸ Μώσεως ἐπὶ τὸν αὐτὸν χρόνον, ἔτη ασλξ΄. καὶ Ἑλλήνων δέ τινες ἱστοροῦσι κατὰ τοὺς αὐτοὺς χρόνους γενέσθαι Μωσέα· Πολέμων μὲν ἐν τῇ πρώτῃ τῶν Ἑλληνικῶν ἱστοριῶν λέγων, ἐπὶ Ἄπιδος τοῦ Φορωνέως μοῖρα τοῦ Αἰγυπτίων στρατοῦ ἐξέπεσεν Αἰγύπτου, οἳ ἐν τῇ Παλαιστίνῃ καλουμένῃ Συρίᾳ οὐ πόρρω Ἀραβίας ᾤκησαν, αὐτοὶ δηλονότι οἱ μετὰ Μωσέως. ### English translation (Claude) And again: “From Ogyges to Cyrus, then, are as many years as from Moses to the same time, 1,237. And some of the Greeks also relate that Moses lived at the same times: Polemon, in the first book of his Greek Histories, saying, ‘In the time of Apis son of Phoroneus a part of the Egyptian army was driven out of Egypt; they settled not far from Arabia in the part of Syria called Palestine’—evidently those who went with Moses. ### Extrabiblical texts - Julius Africanus, Chron. 3 (Julius Africanus (fragments)): quotation, high confidence ### Translation notes - Julius Africanus, Chronographies 3, quoting Polemon of Ilium (fragment). ### Citation (SBL) Eusebius, Praep. ev. 10.10.15 (Dindorf 1:567–568; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-10-15). ## Preparation for the Gospel 10.10.16 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-10-16 - Source: Dindorf 1:568 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Apion dates the Jews’ revolt under Moses to the reign of Amosis. ### Greek text Ἀπίων δὲ ὁ Ποσειδωνίου, περιεργότατος γραμματικῶν, ἐν τῇ κατὰ Ἰουδαίων βίβλῳ καὶ ἐν τῇ τετάρτῃ τῶν ἱστοριῶν φησι κατὰ Ἴναχον Ἄργους βασιλέα, Ἀμώσιος Αἰγυπτίων βασιλεύοντος, ἀπο- στῆναι Ἰουδαίους, ὧν ἡγεῖσθαι Μωσέα. ### English translation (Claude) And Apion son of Posidonius, the most inquisitive of grammarians, in his book Against the Jews and in the fourth book of his Histories, says that in the time of Inachus king of Argos, when Amosis reigned over the Egyptians, the Jews revolted, led by Moses. ### Extrabiblical texts - Julius Africanus, Chron. 3 (Julius Africanus (fragments)): quotation, high confidence ### Translation notes - Julius Africanus, Chronographies 3, citing Apion (fragment). ### Citation (SBL) Eusebius, Praep. ev. 10.10.16 (Dindorf 1:568; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-10-16). ## Preparation for the Gospel 10.10.17 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-10-17 - Source: Dindorf 1:568 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Herodotus mentions Amosis and alludes to the Jews among the circumcised. ### Greek text μέμνηται δὲ καὶ Ἡρόδοτος τῆς ἀποστασίας ταύτης καὶ Ἀμώσιος ἐν τῇ δευτέρᾳ· τρόπῳ δέ τινι καὶ Ἰουδαίων αὐτῶν, ἐν τοῖς περιτεμνομένοις αὐτοὺς καταριθμῶν, καὶ Ἀσσυρίους τοὺς ἐν τῇ Παλαιστίνῃ ἀποκαλῶν, τάχα διʼ Ἁβραάμ. ### English translation (Claude) Herodotus too mentions this revolt and Amosis in his second book, and in a way the Jews themselves, counting them among those who are circumcised and calling them the Assyrians in Palestine, perhaps because of Abraham. ### Extrabiblical texts - Julius Africanus, Chron. 3 (Julius Africanus (fragments)): quotation, high confidence - Herodotus, Hist. 2.104 (Herodotus, Histories): allusion, high confidence ### Translation notes - Julius Africanus, Chronographies 3; Herodotus, Histories 2.104, 2.162. ### Citation (SBL) Eusebius, Praep. ev. 10.10.17 (Dindorf 1:568; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-10-17). ## Preparation for the Gospel 10.10.18 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-10-18 - Source: Dindorf 1:568 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Ptolemy of Mendes agrees. ### Greek text Πτολεμαῖος δὲ ὁ Μενδήσιος τὰ Αἰγυπτίων ἀνέκαθεν ἱστορῶν ἅπασι τούτοις συντρέχει· ὥστε οὐδʼ ἐπίσημος ἐπὶ πλέον ἡ τῶν χρόνων παραλλαγή. ### English translation (Claude) And Ptolemy of Mendes, writing the history of the Egyptians from the beginning, agrees with all these; so that the variation in the dates is not significant. ### Extrabiblical texts - Julius Africanus, Chron. 3 (Julius Africanus (fragments)): quotation, high confidence ### Translation notes - Julius Africanus, Chronographies 3. ### Citation (SBL) Eusebius, Praep. ev. 10.10.18 (Dindorf 1:568; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-10-18). ## Preparation for the Gospel 10.10.19 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-10-19 - Source: Dindorf 1:568 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Every ancient Greek legend is later than Moses. ### Greek text σημειωτέον δὲ ὡς ὅ τι ποτὲ ἐξαίρετον Ἕλλησι διʼ ἀρχαιότητα μυθεύεται, μετὰ Μω- σέα τοῦθʼ εὑρίσκεται, κατακλυσμοί τε καὶ ἐκπυρώσεις, Προμηθεὺς, Ἰὼ, Εὐρώπη, Σπαρτοὶ, Κόρης ἁρπαγὴ, μυστήρια, νομοθεσίαι, Διονύσου πράξεις, Περσεὺς, ἆθλοι Ἡράκλειοι, Ἀργοναῦται, Κένταυροι, Μινώταυρος, τὰ περὶ Ἴλιον, Ἡρακλειδῶν κάθοδος, Ἰώνων ἀποικία, καὶ Ὀλυμπιάδες. ### English translation (Claude) It should be noted that whatever the Greeks tell in their myths as special because of its antiquity is found to be after Moses: floods and conflagrations, Prometheus, Io, Europa, the Sown Men, the rape of Kore, the mysteries, the legislations, the deeds of Dionysus, Perseus, the labours of Heracles, the Argonauts, the Centaurs, the Minotaur, the story of Troy, the return of the Heraclids, the Ionian colonization, and the Olympiads. ### Extrabiblical texts - Julius Africanus, Chron. 3 (Julius Africanus (fragments)): quotation, high confidence ### Translation notes - Julius Africanus, Chronographies 3. ### Citation (SBL) Eusebius, Praep. ev. 10.10.19 (Dindorf 1:568; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-10-19). ## Preparation for the Gospel 10.10.20 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-10-20 - Source: Dindorf 1:568 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Africanus gives the Attic date as a starting point. ### Greek text ἔδοξε δή μοι τῆς Ἀττικῆς βασιλείας τὸν προειρημένον ἐκτιθέναι χρόνον, παρατιθέναι μέλλοντι ταῖς Ἑβραϊκαῖς ἱστορίαις τὰς Ἑλληνικάς. ἐξέσται γὰρ τῷ βουλομένῳ, παρʼ ἐμοῦ τὴν ἀρχὴν κομιζομένῳ, λογίζεσθαι τὸν ἀριθμὸν ὁμοίως ἐμοί.” ### English translation (Claude) It seemed good to me, since I am about to set the Greek histories beside the Hebrew, to set out the aforesaid date of the Attic kingdom; for anyone who wishes, taking the starting point from me, will be able to calculate the number as I do.” ### Extrabiblical texts - Julius Africanus, Chron. 3 (Julius Africanus (fragments)): quotation, high confidence ### Translation notes - Julius Africanus, Chronographies 3. ### Citation (SBL) Eusebius, Praep. ev. 10.10.20 (Dindorf 1:568; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-10-20). ## Preparation for the Gospel 10.10.21 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-10-21 - Source: Dindorf 1:568–569 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The exodus and Ogyges’ flood fall in the same year. ### Greek text “Οὐκοῦν τῶν χιλίων καὶ εἴκοσιν ἐτῶν, τῶν μέχρι πρώτης Ὀλυμπιάδος ἀπὸ Μωσέως τε καὶ Ὠγύ- γου ἐκκειμένων, πρώτῳ μὲν ἔτει τὸ Πάσχα καὶ τῶν Ἑβραίων ἔξοδος ἡ ἀπʼ Αἰγύπτου, ἐν δὲ τῇ Ἀττικῇ ὁ ἐπὶ Ὠγύγου γίνεται κατακλυσμός ’ καὶ κατὰ λόγον. ### English translation (Claude) “So, of the 1,020 years set out from Moses and Ogyges to the first Olympiad, in the first year occur the Passover and the exodus of the Hebrews from Egypt, and in Attica the flood of Ogyges; and with good reason. ### Extrabiblical texts - Julius Africanus, Chron. 3 (Julius Africanus (fragments)): quotation, high confidence ### Translation notes - Julius Africanus, Chronographies 3. ### Citation (SBL) Eusebius, Praep. ev. 10.10.21 (Dindorf 1:568–569; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-10-21). ## Preparation for the Gospel 10.10.22 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-10-22 - Source: Dindorf 1:569 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Africanus links the Egyptian plagues with the Attic flood. ### Greek text τῶν γὰρ Αἰγυπτίων ὀργῇ θεοῦ χαλάζαις τε καὶ χειμῶσι μαστιζομένων εἰκὸς ἦν μέρη τινὰ συμπάσχειν τῆς γῆς, ὅτι Ἀθηναίους τῶν αὐτῶν Αἰγυπτίοις ἀπολαύειν εἰκὸς ἣν, ἀποίκους ἐκείνων ὑπονοουμένους, ὥς φασιν ἄλλοι τε καὶ ἐν τῷ Τρικαράνῳ Θεόπομπος. ### English translation (Claude) For when the Egyptians were being scourged by the wrath of God with hail and storms, it was likely that some parts of the earth suffered with them; for it was likely that the Athenians would share the same fate as the Egyptians, since they were thought to be their colonists, as others say and Theopompus in his Tricaranus. ### Scripture references - Exod 9:23: allusion, medium confidence ### Extrabiblical texts - Julius Africanus, Chron. 3 (Julius Africanus (fragments)): quotation, high confidence ### Translation notes - Julius Africanus, Chronographies 3; Exod 9:22–26 (the hail). ### Citation (SBL) Eusebius, Praep. ev. 10.10.22 (Dindorf 1:569; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-10-22). ## Preparation for the Gospel 10.10.23 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-10-23 - Source: Dindorf 1:569 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Prometheus came ninety-four years after the exodus; Eusebius moves on. ### Greek text ὁ δὲ μεταξὺ χρόνος παραλέλειπται, ἐν ᾧ μηδὲν ἐξαίρ· ετον Ἓλλησιν ἱστόρηται. μετὰ δὲ τέσσαρα καὶ ἐνενήκοντα ἔτη ἦν Προμηθεὺς, ὥς τινες, ὃς πλάσσειν ἀνθρώπους ἐμυθεύετο· σοφὸς γὰρ ὢν εἰς παιδείαν αὐτοὺς ἀπὸ τῆς ἄγαν ἰδιωτείας μετέπλαττε.” Ταῦτα μὲν ὁ Ἀφρικανός. μεταβῶμεν δʼ ἡμεῖς ἐφʼ ἕτερον. ### English translation (Claude) The intervening time, in which nothing special is recorded by the Greeks, has been passed over. Ninety-four years later came Prometheus, according to some, who in the myth fashions men; for being wise he refashioned them from extreme ignorance into culture.” So Africanus. But let us pass to another. ### Extrabiblical texts - Julius Africanus, Chron. 3 (Julius Africanus (fragments)): quotation, high confidence ### Translation notes - Julius Africanus, Chronographies 3. ### Citation (SBL) Eusebius, Praep. ev. 10.10.23 (Dindorf 1:569; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-10-23). ## Preparation for the Gospel 10.11.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-11-1 - Source: Dindorf 1:569 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Tatian: Moses and Homer will be compared to show Christian philosophy is older. ### Greek text “Νῦν δὲ προσήκειν μοι νομίζω παραστῆσαι πρεσβυτέραν τὴν ἡμετέραν φιλοσοφίαν τῶν παρʼ Ἕλλησιν ἐπιτηδευμάτων. ὅροι δʼ ἡμῖν κείσονται Μώσης καὶ Ὅμηρος. τῷ γὰρ ἑκάτερον αὐτῶν εἶναι παλαίτατον, καὶ τὸν μὲν ποιητῶν καὶ ἱστορικῶν εἶναι πρεσβύτατον, τὸν δὲ πάσης σοφίας βαρβάρου ἀρχηγὸν, καὶ ὑφʼ ἡμῶν νῦν εἰς σύγκρισιν παραλαμβανέσθωσαν. ### English translation (Claude) “But now I think it fitting for me to show that our philosophy is older than the pursuits of the Greeks. Moses and Homer will be our boundary marks. Since each of them is very ancient, the one the oldest of poets and historians, the other the founder of all barbarian wisdom, let them now be taken by us for comparison. ### Extrabiblical texts - Tatian, Or. Graec. 31 (Oration to the Greeks): quotation, high confidence ### Translation notes - Tatian, Oration to the Greeks 31; the quotation runs through 10.11.5. ### Citation (SBL) Eusebius, Praep. ev. 10.11.1 (Dindorf 1:569; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-11-1). ## Preparation for the Gospel 10.11.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-11-2 - Source: Dindorf 1:569–570 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Tatian will prove it from Greek witnesses. ### Greek text εὑρήσομεν γὰρ οὐ μόνον τῆς Ἑλλήνων παιδείας τὰ παρʼ ἡμῖν, ἔτι δὲ καὶ τῆς τῶν γραμμάτων εὑρέσεως ἀνώτερα· μάρτυράς τε οὐ τοὺς οἴκοι παραλήψομαι, βοηθοῖς δὲ μᾶλλον Ἕλλησι καταχρήσομαι. τὸ μὲν γὰρ ἄγνωμον, ὅτι μηδʼ ὑφʼ ὑμῶν παραδεκτὸν· τὸ δὲ, ἂν ἀποδεικνύηται, θαυμαστὸν, ὁπόταν ὑμῖν διὰ τῶν ὑμετέρων ὅπλων ἀντερείδων ἀνυπόπτους καθʼ ὑμῶν τοὺς ἐλέγχους παραλαμβάνω. ### English translation (Claude) For we shall find that our teachings are older not only than the learning of the Greeks but even than the invention of letters. And I shall not take witnesses from home, but rather make use of Greeks as helpers. For the one would be foolish, since it would not be accepted by you; but the other, if proved, would be remarkable, when, resisting you with your own weapons, I take up against you proofs beyond suspicion. ### Extrabiblical texts - Tatian, Or. Graec. 31 (Oration to the Greeks): quotation, high confidence ### Translation notes - Tatian, Oration 31. ### Citation (SBL) Eusebius, Praep. ev. 10.11.2 (Dindorf 1:569–570; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-11-2). ## Preparation for the Gospel 10.11.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-11-3 - Source: Dindorf 1:570 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Tatian lists those who have inquired into Homer’s date. ### Greek text περὶ γὰρ τῆς Ὁμήρου ποιήσεως γένους τε αὐτοῦ καὶ χρόνου καθʼ ὃν ἤκμασε προηρεύνησαν πρεσβύτατοι μὲν Θεαγένης τε ὁ ῾Ρηγῖνος κατὰ Καμβύσην γεγονὼς, καὶ Στησίμβροτος ὁ Θάσιος, καὶ Ἀντίμαχος ὁ Κολοφώνιος, Ἡρόδοτός τε Ἁλικαρνασεὺς, καὶ Διονύσιος Ὀλύνθιος· μετὰ δὲ ἐκείνους Ἔφορος ὁ Κυμαῖος, καὶ Φιλόχορος ὁ Ἀθηναῖος, Μεγακλείδης τε καὶ Χαμαιλέων οἱ περιπατητικοί· ἔπειτα γραμματικοὶ, Ζηνόδοτος, Ἀριστοφάνης, Καλλίμαχος, Κράτης, Ἐρατοσθένης, Ἀρίσταρχος, Ἀπολλόδωρος. ### English translation (Claude) For on the poetry of Homer, his family, and the time when he flourished, inquiries have been made, earliest by Theagenes of Rhegium, who lived in the time of Cambyses, Stesimbrotus of Thasos, Antimachus of Colophon, Herodotus of Halicarnassus, and Dionysius of Olynthus; after them by Ephorus of Cyme, Philochorus of Athens, and the Peripatetics Megaclides and Chamaeleon; and then by the grammarians Zenodotus, Aristophanes, Callimachus, Crates, Eratosthenes, Aristarchus, and Apollodorus. ### Extrabiblical texts - Tatian, Or. Graec. 31 (Oration to the Greeks): quotation, high confidence ### Translation notes - Tatian, Oration 31. ### Citation (SBL) Eusebius, Praep. ev. 10.11.3 (Dindorf 1:570; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-11-3). ## Preparation for the Gospel 10.11.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-11-4 - Source: Dindorf 1:570 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The dates proposed for Homer vary widely. ### Greek text τούτων δὲ οἱ μὲν περὶ Κράτητα πρὸ τῆς Ἡρακλειδῶν καθόδου φασὶν αὐτὸν ἠκμακέναι, μετὰ τὰ Τρωϊκὰ ἐνδοτέρω τῶν ὀγδοήκοντα ἐτῶν· οἱ δὲ περὶ τὸν Ἐρατο- σθένην μετὰ ἑκατοστὸν ἔτος τῆς Ἰλίου ἁλώσεως· οἱ δὲ περὶ τὸν Ἀρίσταρχον κατὰ τὴν Ἰωνικὴν ἀποικίαν, ἥ ἐστι μετὰ ἑκατὸν τεσσαράκοντα ἔτη τῶν Ἰλιακῶν· Φιλόχορος δὲ μετὰ τὴν Ἰωνικὴν ἀποικίαν ἔτεσι μ΄, ἐπὶ ἄρχοντος Ἀθήνησιν Ἀρχίππου, τῶν Ἰλιακῶν ὕστερον ἔτεσιν ἑκατὸν ὀγδοήκοντα· οἱ δὲ περὶ Ἀπολλόδωρον μετὰ τὴν Ἰωνικὴν ἀποικίαν ἔτεσιν ἑκατὸν, ὃ γένοιτʼ ἂν ὕστερον τῶν Ἰλιακῶν ἔτεσι διακοσίοις τεσσαράκοντα· τινὲς δὲ πρὸ τῶν Ὀλυμπιάδων ἔφα- σαν αὐτὸν γεγονέναι, τουτέστι μετὰ τὴν Ἰλίου ἅλωσιν ἔτεσι τετρακοσίοις· ἕτεροι δὲ κάτω τὸν χρόνον ὑπήγαγον, σὺν Ἀρχιλόχῳ γεγονέναι τὸν Ὅμηρον εἰπόντες· ὁ δὲ Ἀρχίλοχος ἤκμασε περὶ Ὀλυμπιάδα τρίτην καὶ εἰκοστὴν, κατὰ Γύγην τὸν Λυδὸν, ὕστερον τῶν Ἰλιακῶν ἔτεσι πεντακοσίοις. ### English translation (Claude) Of these, Crates and his followers say that he flourished before the return of the Heraclids, within eighty years after the Trojan War; Eratosthenes and his followers, after the hundredth year from the capture of Troy; Aristarchus and his followers, at the time of the Ionian colonization, which is 140 years after the Trojan War; Philochorus, forty years after the Ionian colonization, when Archippus was archon at Athens, 180 years after the Trojan War; Apollodorus and his followers, a hundred years after the Ionian colonization, which would be 240 years after the Trojan War. Some said he lived before the Olympiads, that is, 400 years after the capture of Troy; others brought the date lower, saying Homer lived with Archilochus; and Archilochus flourished about the twenty-third Olympiad, in the time of Gyges the Lydian, 500 years after the Trojan War. ### Extrabiblical texts - Tatian, Or. Graec. 31 (Oration to the Greeks): quotation, high confidence ### Translation notes - Tatian, Oration 31. ### Citation (SBL) Eusebius, Praep. ev. 10.11.4 (Dindorf 1:570; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-11-4). ## Preparation for the Gospel 10.11.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-11-5 - Source: Dindorf 1:570–571 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Disagreement about Homer’s date undermines Greek history. ### Greek text καὶ περὶ μὲν τῶν χρόνων τοῦ προειρημένου ποιητοῦ, λέγω δὴ Ὁμήρου, στάσεως τε καὶ τῶν εἰπόντων τὰ περὶ αὐτὸν ἀσυμφωνίας τοῖς ἐπʼ ἀκριβὲς ἐξετάζειν δυνα- μένοις αὐταρκῶς ἡμῖν ὡς ἐπὶ κεφαλαίῳ εἰρήσθω. δυνατὸν γὰρ παντὶ ψευδεῖς ἀποφαίνεσθαι καὶ τὰς περὶ τοὺς λόγους δόξας. παρʼ οἷς γὰρ ἀσυνάρητός ἐστιν ἡ τῶν χρόνων ἀναγραφὴ, παρὰ τούτοις οὐδὲ τὰ τῆς ἱστορίας ἀληθεύειν δύναται. ### English translation (Claude) About the times of the poet just mentioned, I mean Homer, and the strife and disagreement among those who have spoken about him, let this be enough said by us in summary for those able to examine closely. For anyone can show that their opinions about the narratives too are false. Among those whose record of dates is incoherent, not even the facts of history can be told truly.” ### Extrabiblical texts - Tatian, Or. Graec. 31 (Oration to the Greeks): quotation, high confidence ### Translation notes - Tatian, Oration 31. ### Citation (SBL) Eusebius, Praep. ev. 10.11.5 (Dindorf 1:570–571; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-11-5). ## Preparation for the Gospel 10.11.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-11-6 - Source: Dindorf 1:571 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Even granting Homer an early date, Moses is far older. ### Greek text Καὶ μετὰ βραχέα “Πλὴν Ὅμηρος ἔστω μὴ μόνον ὕστερος τῶν Ἰλιακῶν, ἀλλὰ κατʼ ἐκεῖνον αὐτὸν ὑπειλήφθω γεγονέναι τὸν τοῦ πολέμου καιρὸν, ἔτι δὲ καὶ τοῖς περὶ Ἀγαμέμνονα συνεστρατεῦσθαι, κἂν βούληταί τις, καὶ πρὶν τῶν στοιχείων τὴν εὕρεσιν γεγονέναι· φανήσεται γὰρ ὁ προειρημένος Μώσης αὐτῆς μὲν τῆς Ἰλιακῆς ἁλώσεως πρεσβύτερος πάνυ πολλοῖς ἔτεσι, τῆς δὲ γεγονυίας Ἰλίου κτίσεως καὶ τοῦ Τρωὸς καὶ Δαρδάνου λίαν ἀρχαιότερος. ### English translation (Claude) And shortly after: “But let Homer be not only later than the Trojan War; let him be supposed to have lived at the very time of the war, and even to have campaigned with Agamemnon, and, if anyone wishes, to have lived before the invention of letters. For the Moses already mentioned will appear to be older than the capture of Troy by very many years, and much more ancient than the founding of Troy, and than Tros and Dardanus. ### Extrabiblical texts - Tatian, Or. Graec. 36 (Oration to the Greeks): quotation, high confidence ### Translation notes - Tatian, Oration 36; the quotation runs through 10.11.9. ### Citation (SBL) Eusebius, Praep. ev. 10.11.6 (Dindorf 1:571; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-11-6). ## Preparation for the Gospel 10.11.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-11-7 - Source: Dindorf 1:571 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Tatian will use Chaldean, Phoenician, and Egyptian witnesses. ### Greek text ἀποδείξεως δὲ ἕνεκα μάρτυσι χρήσομαι Χαλδαίοις, Φοίνιξιν, Αἰγυπτίοις. καὶ τί μοι λέγειν πλείονα; χρὴ γὰρ τὸν πείθειν ἐπαγγελλόμενον συντομωτέρας ποιεῖσθαι τὰς περὶ τῶν πραγμάτων πρὸς τοὺς ἀκούοντας διηγήσεις. ### English translation (Claude) For proof I shall use as witnesses Chaldeans, Phoenicians, and Egyptians. And why should I say more? One who undertakes to persuade must make his accounts of the facts rather brief for his hearers. ### Extrabiblical texts - Tatian, Or. Graec. 36 (Oration to the Greeks): quotation, high confidence ### Translation notes - Tatian, Oration 36. ### Citation (SBL) Eusebius, Praep. ev. 10.11.7 (Dindorf 1:571; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-11-7). ## Preparation for the Gospel 10.11.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-11-8 - Source: Dindorf 1:571 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Berossus records Nebuchadnezzar, long after Moses. ### Greek text Βηρωσσὸς ἀνὴρ Βαβυλώνιος, ἱερεὺς τοῦ παρʼ αὐτοῖς Βήλου, κατὰ Ἀλέξανδρον γενόμενος, Ἀντιόχῳ τῷ μετὰ Σέλευκον τρίτῳ τὴν Χαλδαίων ἱστορίαν ἐν τρισὶ βιβλίοις κατατάξας καὶ τὰ περὶ τῶν βασιλέων ἐκτιθέμενος ἀφηγεῖταί τινος αὐτῶν ὄνομα Ναβουχοδονόσορ, τοῦ συστρατεύσαντος ἐπὶ Φοίνικας καὶ Ἰουδαίους, ἅτινα διὰ τῶν καθʼ ἡμᾶς προφητῶν ἴσμεν κεκηρυγμένα, γεγονότα μὲν πολὺ τῆς Μώσεως ἡλικίας κατώτερα, πρὸ δὲ τῆς Περσῶν ἡγεμονίας ἔτεσιν ἑβδομήκοντα. ### English translation (Claude) Berossus, a Babylonian, priest of their Bel, who lived in the time of Alexander, arranged the history of the Chaldeans in three books for Antiochus, the third after Seleucus. Setting out the history of the kings, he tells of one of them named Nebuchadnezzar, who campaigned against the Phoenicians and Jews, events which we know were proclaimed through our prophets, and which happened much later than the age of Moses, seventy years before the rule of the Persians. ### Extrabiblical texts - Tatian, Or. Graec. 36 (Oration to the Greeks): quotation, high confidence ### Translation notes - Tatian, Oration 36. ### Citation (SBL) Eusebius, Praep. ev. 10.11.8 (Dindorf 1:571; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-11-8). ## Preparation for the Gospel 10.11.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-11-9 - Source: Dindorf 1:571–572 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Juba relied on Berossus. ### Greek text Βηρωσσὸς δέ ἐστιν ἀνὴρ ἱκανώτατος· καὶ τούτου τεκμήριον Ἰόβας, ὃς Περὶ Ἀσσυρίων γράφων παρὰ Βηρωσσοῦ φησι μεμαθηκέναι τὴν ἱστορίαν· εἰσὶ δʼ αὐτῷ βίβλοι Περὶ Ἀσσυρίων δύο.” ### English translation (Claude) Berossus is a most competent man; proof of this is Juba, who, writing On the Assyrians, says he learned the history from Berossus; he has two books On the Assyrians.” ### Extrabiblical texts - Tatian, Or. Graec. 36 (Oration to the Greeks): quotation, high confidence ### Translation notes - Tatian, Oration 36. ### Citation (SBL) Eusebius, Praep. ev. 10.11.9 (Dindorf 1:571–572; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-11-9). ## Preparation for the Gospel 10.11.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-11-10 - Source: Dindorf 1:572 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Tatian: three Phoenician historians, translated by Laetus. ### Greek text ‘‘Μετὰ δὲ τοὺς Χαλδαίους τὰ Φοινίκων οὓτως ἔχει. γεγόνασι παρʼ αὐτοῖς ἄνδρες τρεῖς, Θεόδοτος, Ὑψικράτης, Μῶχος. τούτων τὰς βίβλους εἰς Ἑλληνίδα κατέταξε φωνὴν Λαῖτος, ὁ καὶ τοὺς βίους τῶν φιλοσόφων ἐπʼ ἀκριβὲς πραγματευσάμενος. ### English translation (Claude) “After the Chaldeans, the Phoenician evidence is as follows. There were among them three men, Theodotus, Hypsicrates, and Mochus. Their books were translated into the Greek language by Laetus, who also wrote carefully about the lives of the philosophers. ### Extrabiblical texts - Tatian, Or. Graec. 37 (Oration to the Greeks): quotation, high confidence ### Translation notes - Tatian, Oration 37; through 10.11.12. ### Citation (SBL) Eusebius, Praep. ev. 10.11.10 (Dindorf 1:572; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-11-10). ## Preparation for the Gospel 10.11.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-11-11 - Source: Dindorf 1:572 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Phoenician histories record Hiram and Solomon. ### Greek text ἐν δὴ ταῖς τῶν προειρημένων ἱστορίαις δηλοῦται κατά τινα τῶν βασιλέων Εὐρώπης ἁρπαγὴ γεγονέναι, Μενελάου τε εἰς τὴν Φοινίκην ἄφιξις, καὶ τὰ περὶ Εἴραμον, ὅστις Σολομῶνι τῷ Ἰουδαίων βασιλεῖ πρὸς γάμον δοὺς τὴν ἑαυτοῦ θυγατέρα καὶ ξύλων παντοδαπῶν ὕλην εἰς τὴν τοῦ νεὼ κατασκευὴν ἐδωρήσατο. ### English translation (Claude) In the histories of these men it is shown that under one of the kings occurred the carrying off of Europa, the arrival of Menelaus in Phoenicia, and the dealings of Hiram, who gave his daughter in marriage to Solomon king of the Jews and presented him with timber of every kind for building the temple. ### Scripture references - 1 Kgs 5:10: allusion, medium confidence ### Extrabiblical texts - Tatian, Or. Graec. 37 (Oration to the Greeks): quotation, high confidence ### Translation notes - Tatian, Oration 37; on Hiram’s timber, 1 Kgs 5:1–10. ### Citation (SBL) Eusebius, Praep. ev. 10.11.11 (Dindorf 1:572; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-11-11). ## Preparation for the Gospel 10.11.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-11-12 - Source: Dindorf 1:572 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Solomon and Hiram, near the Trojan War, are far later than Moses. ### Greek text καὶ Μένανδρος δὲ ὁ Περγαμηνὸς περὶ τῶν αὐτῶν τὴν ἀναγραφὴν ἐποιήσατο. τοῦ δὲ Εἰράμου ὁ χρόνος ἤδη που τοῖς Ἰλιακοῖς ἐγγίζει· Σολομῶν δὲ ὁ κατʼ Εἴραμον πολὺ κατώτερός ἐστι τῆς Μώσεως ἡλικίας.” ### English translation (Claude) Menander of Pergamum also wrote a record of the same things. The time of Hiram comes close to the Trojan War; and Solomon, Hiram’s contemporary, is much later than the age of Moses.” ### Extrabiblical texts - Tatian, Or. Graec. 37 (Oration to the Greeks): quotation, high confidence ### Translation notes - Tatian, Oration 37. ### Citation (SBL) Eusebius, Praep. ev. 10.11.12 (Dindorf 1:572; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-11-12). ## Preparation for the Gospel 10.11.13 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-11-13 - Source: Dindorf 1:572 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Ptolemy of Mendes dates the exodus to Amosis. ### Greek text “ Αἰγυπτίων δʼ εἰσὶν ἀκριβεῖς χρόνων ἀναγραφαί. καὶ τῶν κατʼ αὐτοὺς γραμμάτων ἑρμηνεὺς Πτολεμαῖος, οὐχ ὁ βασιλεὺς, ἱερεὺς δὲ Μένδητος· οὗτος τὰς τῶν βασιλέων πράξεις ἐκτιθέμενος κατὰ Ἀμῶσιν Αἰγύπτου βασιλέα γεγονέναι Ἰουδαίοις φησὶ τὴν ἐξ Αἰγύπτου πορείαν εἰς ἅπερ ἤθελον χωρία, Μώσεως ἡγουμένου. ### English translation (Claude) “The Egyptians have accurate records of dates. The interpreter of their writings is Ptolemy, not the king, but a priest of Mendes. He, setting out the deeds of the kings, says that in the time of Amosis king of Egypt the Jews made their journey out of Egypt into the lands they wished, led by Moses. ### Extrabiblical texts - Tatian, Or. Graec. 38 (Oration to the Greeks): quotation, high confidence ### Translation notes - Tatian, Oration 38; through 10.11.15. ### Citation (SBL) Eusebius, Praep. ev. 10.11.13 (Dindorf 1:572; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-11-13). ## Preparation for the Gospel 10.11.14 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-11-14 - Source: Dindorf 1:572 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Apion confirms that Amosis was contemporary with Inachus. ### Greek text λέγει δὲ οὕτως· ὁ δὲ Ἄμωσις ἐγένετο κατὰ τὸν Ἴναχον τὸν βασιλέα. μετὰ δὲ τοῦτον Ἀπίων ὁ γραμματικὸς, ἀνὴρ δοκιμώτατος, ἐν τῇ τετάρτῃ τῶν Αἰγυπτιακῶν (πέντε δέ εἰσιν αὐτῷ γραφαί) πολλὰ μὲν καὶ ἄλλα, φησὶ δʼ ὅτι κατέσκαψε τὴν Αὔαριν Ἄμωσις, κατὰ τὸν Ἀργεῖον γενόμενος Ἴναχον, ὡς ἐν τοῖς Χρόνοις ἀνέγραψεν ὁ Μενδήσιος Πτολεμαῖος. ### English translation (Claude) He speaks thus: ‘Amosis lived in the time of King Inachus.’ After him Apion the grammarian, a man of the highest repute, in the fourth book of his Egyptian History (he wrote five), says among much else that Amosis razed Avaris, living in the time of Inachus of Argos, as Ptolemy of Mendes recorded in his Chronicles. ### Extrabiblical texts - Tatian, Or. Graec. 38 (Oration to the Greeks): quotation, high confidence ### Translation notes - Tatian, Oration 38. ### Citation (SBL) Eusebius, Praep. ev. 10.11.14 (Dindorf 1:572; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-11-14). ## Preparation for the Gospel 10.11.15 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-11-15 - Source: Dindorf 1:572–573 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: From Inachus to Troy is twenty generations. ### Greek text ὁ δὲ ἀπὸ Ἰνάχου χρόνος ἄχρι τῆς Ἰλίου ἁλώσεως ἀποπληροῖ γενεὰς εἴκοσι. καὶ τὰ τῆς ἀποδείξεως τοῦτον ἔχει τὸν τρόπον.” ### English translation (Claude) The time from Inachus to the capture of Troy fills twenty generations. And the proof is as follows.” ### Extrabiblical texts - Tatian, Or. Graec. 38 (Oration to the Greeks): quotation, high confidence ### Translation notes - Tatian, Oration 38. ### Citation (SBL) Eusebius, Praep. ev. 10.11.15 (Dindorf 1:572–573; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-11-15). ## Preparation for the Gospel 10.11.16 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-11-16 - Source: Dindorf 1:573 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Tatian lists the kings of Argos down to Agamemnon. ### Greek text “ Γεγόνασιν Ἀργείων βασιλεῖς οἵδε, Ἴναχος, Φορωνεὺς, Ἆπις, Ἀργεῖος, Κρίασος, Φορβὰς, Τριόπας, Κρότωπός, Σθενέλαος, Δαναὸς, Λυγκεὺς, Ἄβας, Προῖτος, Ἀκρίσιος, Περσεὺς, Εὐρυσθεὺς, Ἀτρεὺς, Θυέστης, Ἀγαμέμνων, οὗ κατὰ τὸ ὀκτωκαιδέκατον ἔτος τῆς βασιλείας Ἴλιον ἑάλω. ### English translation (Claude) “The kings of the Argives were these: Inachus, Phoroneus, Apis, Argeius, Criasus, Phorbas, Triopas, Crotopus, Sthenelaus, Danaus, Lynceus, Abas, Proetus, Acrisius, Perseus, Eurystheus, Atreus, Thyestes, Agamemnon, in the eighteenth year of whose reign Troy was taken. ### Extrabiblical texts - Tatian, Or. Graec. 39 (Oration to the Greeks): quotation, high confidence ### Translation notes - Tatian, Oration 39; through 10.11.23. ### Citation (SBL) Eusebius, Praep. ev. 10.11.16 (Dindorf 1:573; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-11-16). ## Preparation for the Gospel 10.11.17 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-11-17 - Source: Dindorf 1:573 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Greeks had no written history; Cadmus came later. ### Greek text καὶ χρὴ τὸν νουνεχῆ συνιέναι μετὰ πάσης ἀκριβείας ὅτι κατὰ τὴν Ἑλλήνων παράδοσιν οὐδʼ ἱστορίας τις ἦν παρʼ αὐτοῖς ἀναγραφή. Κάδμος γὰρ ὁ τὰ στοιχεῖα τοῖς προειρημένοις παραδοὺς μετὰ πολλὰς γενεὰς τῆς Βοιωτίας ἐπέβη. ### English translation (Claude) And the sensible person must understand with all accuracy that according to the tradition of the Greeks there was among them not even any written record of history. For Cadmus, who handed on the letters to them, came to Boeotia many generations later. ### Extrabiblical texts - Tatian, Or. Graec. 39 (Oration to the Greeks): quotation, high confidence ### Translation notes - Tatian, Oration 39. ### Citation (SBL) Eusebius, Praep. ev. 10.11.17 (Dindorf 1:573; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-11-17). ## Preparation for the Gospel 10.11.18 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-11-18 - Source: Dindorf 1:573 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses, contemporary with Inachus, is four hundred years older than Troy. ### Greek text μετὰ δὲ Ἴναχον ὑπὸ Φορωνέως μόλις τοῦ θηριώδους βίου καὶ νομάδος περιγραφὴ γέγονε, μετεκοσμήθησάν τε οἱ ἄνθρωποι. διόπερ εἰ κατὰ Ἴναχον πέφηνεν ὁ Μώσης γεγονὼς, πρεσβύτερός ἐστι τῶν Ἰλιακῶν ἔτεσι τετρακοσίοις. ### English translation (Claude) After Inachus, under Phoroneus, the savage and nomadic life was with difficulty brought to an end, and people were brought to order. Therefore, if Moses is shown to have lived in the time of Inachus, he is older than the Trojan War by four hundred years. ### Extrabiblical texts - Tatian, Or. Graec. 39 (Oration to the Greeks): quotation, high confidence ### Translation notes - Tatian, Oration 39. ### Citation (SBL) Eusebius, Praep. ev. 10.11.18 (Dindorf 1:573; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-11-18). ## Preparation for the Gospel 10.11.19 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-11-19 - Source: Dindorf 1:573 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Greek history is later than Inachus, so later than Moses. ### Greek text ἀποδείκνυται δὲ τοῦθʼ οὕτως ἔχον ἀπό τε τῆς τῶν Ἀττικῶν βασιλέων διαδοχῆς, Μακεδονικῶν τε καὶ Πτολεμαϊκῶν, ἔτι δὲ καὶ Ἀντιοχικῶν. ὅθεν εἰ μετὰ τὸν Ἴναχον αἶ διαφανέσταται πράξεις παρʼ Ἓλλησιν ἐγράφησάν τε καὶ γινώσκονται, δῆλον ὡς καὶ μετὰ Μωσέα. ### English translation (Claude) That this is so is shown from the succession of the Attic kings, the Macedonian and Ptolemaic, and also the Antiochene. Hence if the most famous deeds among the Greeks were recorded and are known after Inachus, it is clear that they are also after Moses. ### Extrabiblical texts - Tatian, Or. Graec. 39 (Oration to the Greeks): quotation, high confidence ### Translation notes - Tatian, Oration 39. ### Citation (SBL) Eusebius, Praep. ev. 10.11.19 (Dindorf 1:573; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-11-19). ## Preparation for the Gospel 10.11.20 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-11-20 - Source: Dindorf 1:573 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Ogyges, Prometheus, Cecrops, and Io fit into the Argive king list. ### Greek text κατὰ μὲν γὰρ Φορωνέα τὸν μετʼ Ἴναχον μνημονεύεται παρʼ Ἀθηναίοις Ὤγυγος, ἐφʼ οὗ κατακλυσμὸς ὁ πρῶτος, κατὰ δὲ Φόρβαντα Ἀκταῖος, ἀφʼ οὖ Ἀκταία ἡ Ἀττική ’ κατὰ δὲ Τριόπαν Προμηθεὺς καὶ Ἐπιμηθεὺς καὶ Ἄτλας καὶ ὁ διφυὴς Κέκροψ καὶ ἡ Ἰώ· ### English translation (Claude) For in the time of Phoroneus, after Inachus, Ogyges is remembered among the Athenians, in whose time came the first flood; in the time of Phorbas, Actaeus, from whom Attica was called Actaea; in the time of Triopas, Prometheus, Epimetheus, Atlas, Cecrops of the double nature, and Io; ### Extrabiblical texts - Tatian, Or. Graec. 39 (Oration to the Greeks): quotation, high confidence ### Translation notes - Tatian, Oration 39. ### Citation (SBL) Eusebius, Praep. ev. 10.11.20 (Dindorf 1:573; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-11-20). ## Preparation for the Gospel 10.11.21 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-11-21 - Source: Dindorf 1:573 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Phaethon, Deucalion, Danaus, and Europa in the king list. ### Greek text κατὰ δὲ Κρότωπόν ἡ ἐπὶ Φαέθοντος ἐκπύρωσις καὶ ἡ ἐπὶ Δευκαλίωνος ἐπομβρία· κατὰ δὲ Σθενέλαον ἥ τε Ἀμφικτύονος βασιλεία καὶ ἡ εἰς Πελοπόννησον Δαναοῦ παρουσία καὶ ἡ ὑπὸ Δαρδάνου τῆς Δαρδανίας κτίσις, ἥ τε ἐκ Φοινίκης τῆς Εὐρώπης εἰς τὴν Κρήτην ἀνακομιδή· ### English translation (Claude) in the time of Crotopus, the conflagration of Phaethon and the deluge of Deucalion; in the time of Sthenelaus, the reign of Amphictyon, the coming of Danaus to the Peloponnese, the founding of Dardania by Dardanus, and the carrying of Europa from Phoenicia to Crete; ### Extrabiblical texts - Tatian, Or. Graec. 39 (Oration to the Greeks): quotation, high confidence ### Translation notes - Tatian, Oration 39. ### Citation (SBL) Eusebius, Praep. ev. 10.11.21 (Dindorf 1:573; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-11-21). ## Preparation for the Gospel 10.11.22 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-11-22 - Source: Dindorf 1:573–574 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Kore, Eleusis, Cadmus, and Minos in the king list. ### Greek text κατὰ δὲ Λυγκέα τῆς Κόρης ἡ ἁρπαγὴ καὶ ἡ τοῦ ἐν Ἐλευσῖνι τεμένους καθίδρυσις, καὶ ἡ Τριπτολέμου γεωργία, καὶ ἡ Κάδμου εἰς Θήβας παρουσία, Μίνωός τε βασιλεία· ### English translation (Claude) in the time of Lynceus, the rape of Kore, the founding of the sanctuary at Eleusis, the farming of Triptolemus, the coming of Cadmus to Thebes, and the reign of Minos; ### Extrabiblical texts - Tatian, Or. Graec. 39 (Oration to the Greeks): quotation, high confidence ### Translation notes - Tatian, Oration 39. ### Citation (SBL) Eusebius, Praep. ev. 10.11.22 (Dindorf 1:573–574; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-11-22). ## Preparation for the Gospel 10.11.23 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-11-23 - Source: Dindorf 1:574 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Pelops, Perseus, and the fall of Troy close the list. ### Greek text κατὰ δὲ Προῖτον ὁ Εὐμόλπου πρὸς Ἀθηναίους πόλεμος· κατὰ δὲ Ἀκρίσιον Πέλοπος ἀπὸ Φρυγίας διάβασις, καὶ Ἴωνος εἰς τὰς Ἀθήνας ἄφιξις, καὶ ὁ δεύτερος Κέκροψ, αἵ τε Περσέως πράξεις· κατὰ δὲ τὴν Ἀγαμέμνονος βασιλείαν Ἴλιον ἐάλω.” ### English translation (Claude) in the time of Proetus, the war of Eumolpus against the Athenians; in the time of Acrisius, the crossing of Pelops from Phrygia, the arrival of Ion at Athens, the second Cecrops, and the deeds of Perseus; and in the reign of Agamemnon Troy was taken.” ### Extrabiblical texts - Tatian, Or. Graec. 39 (Oration to the Greeks): quotation, high confidence ### Translation notes - Tatian, Oration 39. ### Citation (SBL) Eusebius, Praep. ev. 10.11.23 (Dindorf 1:574; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-11-23). ## Preparation for the Gospel 10.11.24 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-11-24 - Source: Dindorf 1:574 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses is older than heroes and gods and deserves more belief than the Greeks. ### Greek text “Οὐκοῦν πέφηνεν ὁ Μωσῆς ἀπό γε τῶν προειρημένων πρεσβύτατος ἡρώων, πόλεων, δαιμόνων. καὶ χρὴ τῷ πρεσβεύοντι κατὰ τὴν ἡλικίαν πιστεύειν μᾶλλον ἤπερ τοῖς ἀπὸ πηγῆς ἀρυσαμένοις Ἕλλησιν οὐ κατʼ ἐπίγνωσιν τἀκείνου δόγματα. ### English translation (Claude) “From what has been said, then, Moses has been shown to be older than the heroes, cities, and demons. And one ought to believe the one who is senior in age rather than the Greeks, who drew his teachings as from a spring without understanding. ### Extrabiblical texts - Tatian, Or. Graec. 40 (Oration to the Greeks): quotation, high confidence ### Translation notes - Tatian, Oration 40; through 10.11.25. ### Citation (SBL) Eusebius, Praep. ev. 10.11.24 (Dindorf 1:574; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-11-24). ## Preparation for the Gospel 10.11.25 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-11-25 - Source: Dindorf 1:574 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Greek sophists counterfeited Moses’ teaching. ### Greek text πολλοὶ γὰρ οἱ κατʼ αὐτοὺς σοφισταὶ κεχρημένοι περιεργίᾳ, οἳ ὅσα παρὰ τῶν κατὰ Μωσέα καὶ τῶν ὁμοίως αὐτῷ φιλοσοφούντων ἔγνωσαν παραχαράττειν ἐπειράθησαν, πρῶτον μὲν ἵνα τι λέγειν ἴδιον νομισθῶσι, δεύτερον δʼ ὅπως τὰ ὅσα μὴ συνίεσαν, διά τινος ἐπιπλάστου ῥητολογίας παρακαλύπτοντες, ὡς μυθολογίαν τὴν ἀλήθειαν παραβραβεύσωσι.” ### English translation (Claude) For many sophists among them, using curiosity, tried to counterfeit whatever they learned from Moses and from those who philosophized like him: first, so that they might be thought to say something of their own; second, so that, covering up with artificial rhetoric whatever they did not understand, they might misrepresent the truth as myth.” ### Extrabiblical texts - Tatian, Or. Graec. 40 (Oration to the Greeks): quotation, high confidence ### Translation notes - Tatian, Oration 40. ### Citation (SBL) Eusebius, Praep. ev. 10.11.25 (Dindorf 1:574; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-11-25). ## Preparation for the Gospel 10.11.26 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-11-26 - Source: Dindorf 1:574 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Tatian refers to another work of his. ### Greek text “Περὶ μὲν οὖν τῆς καθʼ ἡμᾶς πολιτείας, ἱστορίας τε τῆς κατὰ τοὺς ἡμετέρους νόμους, ὅσα τε εἰρήκασιν οἱ παρὰ τοῖς Ἕλλησι λόγιοι, καὶ πόσοι καὶ τίνες εἰσὶν οἱ μνημονεύσαντες, ἐν τῷ πρὸς τοὺς ἀποφηναμένους τὰ περὶ θεοῦ δειχθήσεται· ### English translation (Claude) “About our way of life, the history according to our laws, what the learned among the Greeks have said, and how many and who those are who have mentioned them, will be shown in my work Against Those Who Have Declared Things about God; ### Extrabiblical texts - Tatian, Or. Graec. 40 (Oration to the Greeks): quotation, high confidence ### Translation notes - Tatian, Oration 40; the work Tatian names is lost. ### Citation (SBL) Eusebius, Praep. ev. 10.11.26 (Dindorf 1:574; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-11-26). ## Preparation for the Gospel 10.11.27 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-11-27 - Source: Dindorf 1:574–575 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses is older than all the legendary early poets. ### Greek text τὸ δὲ νῦν ἔχον, σπευστέον μετὰ πάσης ἀκριβείας σαφηνίζειν ὡς οὐχ Ὁμήρου μόνον πρεσβύτερός ἐστιν ὁ Μωσῆς, ἔτι δὲ καὶ τῶν πρὸ αὐτοῦ συγγραφέων, Λί- νου, Φιλάμμονος, Θαμύριδος, Ἀμφίονος, Ὀρφέως, Μουσαίου, Δημοδόκου, Φημίου, Σιβύλλης, Ἐπιμενίδου τοῦ Κρητὸς, ὅστις εἰς τὴν Σπάρτην ἀφίκετο, Ἀρισταίου τοῦ Προκοννησίου, καὶ τοῦ τὰ Ἀριμάσπια συγγράψαντος, Ἀσβόλου τε τοῦ Κενταύρου, καὶ Ἰσα- τιδος, Δρυμῶνός τε καὶ Εὔκλου τοῦ Κυπρίου, καὶ Ὥρου τοῦ Σαμίου, καὶ Προναπίδου τοῦ Ἀθηναίου. ### English translation (Claude) but for now I must hasten to make clear with all accuracy that Moses is older not only than Homer but also than the writers before him: Linus, Philammon, Thamyris, Amphion, Orpheus, Musaeus, Demodocus, Phemius, the Sibyl, Epimenides the Cretan who came to Sparta, Aristaeus of Proconnesus who wrote the Arimaspea, Asbolus the Centaur, Isatis, Drymon, Euclus the Cyprian, Horus the Samian, and Pronapides the Athenian. ### Extrabiblical texts - Tatian, Or. Graec. 41 (Oration to the Greeks): quotation, high confidence ### Translation notes - Tatian, Oration 41; through 10.11.34. ### Citation (SBL) Eusebius, Praep. ev. 10.11.27 (Dindorf 1:574–575; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-11-27). ## Preparation for the Gospel 10.11.28 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-11-28 - Source: Dindorf 1:575 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Linus was a generation before Troy. ### Greek text Λίνος μὲν γὰρ Ἡρακλέους ἐστὶ διδάσκαλος, ὁ δὲ Ἡρακλῆς μιᾷ τῶν Τρωϊκῶν προγενέστερος πέφηνε γενεᾷ. τοῦτο δέ ἐστι φανερὸν ἀπὸ τοῦ παιδὸς αὐτοῦ Τληπολέμου, τοῦ στρατεύσαντος ἐπὶ Ἴλιον. ### English translation (Claude) For Linus was the teacher of Heracles, and Heracles is shown to be one generation before the Trojan War. This is clear from his son Tlepolemus, who fought at Troy. ### Extrabiblical texts - Tatian, Or. Graec. 41 (Oration to the Greeks): quotation, high confidence ### Translation notes - Tatian, Oration 41. ### Citation (SBL) Eusebius, Praep. ev. 10.11.28 (Dindorf 1:575; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-11-28). ## Preparation for the Gospel 10.11.29 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-11-29 - Source: Dindorf 1:575 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Orpheus was contemporary with Heracles; his works were written by Onomacritus. ### Greek text Ορφεὺς δὲ κατὰ τὸν αὐτὸν χρόνον Ἡρακλεῖ γέγονεν· ἄλλως τε καὶ τὰ εἰς αὐτὸν ἐπεισφερόμενά φασιν ὑπὸ Ὀνομακρίτου τοῦ Ἀθηναίου συντετάχθαι, γενομένου κατὰ τὴν Πεισιστρατιδῶν ἀρχὴν, περὶ τὴν πεντηκοστὴν Ὀλυμπιάδα. ### English translation (Claude) Orpheus lived at the same time as Heracles; besides, they say that the works ascribed to him were composed by Onomacritus the Athenian, who lived during the rule of the Pisistratids, about the fiftieth Olympiad. ### Extrabiblical texts - Tatian, Or. Graec. 41 (Oration to the Greeks): quotation, high confidence ### Translation notes - Tatian, Oration 41. ### Citation (SBL) Eusebius, Praep. ev. 10.11.29 (Dindorf 1:575; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-11-29). ## Preparation for the Gospel 10.11.30 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-11-30 - Source: Dindorf 1:575 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The other early poets are near the Trojan War. ### Greek text τοῦ δʼ Ὀρφέως Μουσαῖος μαθητής. Ἀμφίων δὲ δυσὶ προάγων γενεαῖς τῶν Τρωϊκῶν τοῦ πλείονα πρὸς τοὺς φιλομαθεῖς συντάττειν ἡμᾶς ἀπείργει. Δημόδοκός τε καὶ Φήμιος κατʼ αὐτὸν τὸν Τρωϊκὸν πόλεμον γεγόνασι· διέτριβον γὰρ ὁ μὲν παρὰ τοῖς μνηστῆρσιν, ὁ δὲ παρὰ τοῖς Φαίαξι. καὶ ὁ Θάμυρις καὶ ὁ Φιλάμμων οὐ πολὺ τούτων εἰσὶν ἀρχαιότεροι. ### English translation (Claude) Musaeus was a pupil of Orpheus. Amphion, who preceded the Trojan War by two generations, keeps us from writing more for those eager to learn. Demodocus and Phemius lived during the Trojan War itself; the one stayed with the suitors, the other with the Phaeacians. Thamyris and Philammon are not much older than these. ### Extrabiblical texts - Tatian, Or. Graec. 41 (Oration to the Greeks): quotation, high confidence ### Translation notes - Tatian, Oration 41. The clause about Amphion is obscure in the Greek; translated literally. ### Citation (SBL) Eusebius, Praep. ev. 10.11.30 (Dindorf 1:575; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-11-30). ## Preparation for the Gospel 10.11.31 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-11-31 - Source: Dindorf 1:575 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Tatian turns to the dates of the wise men. ### Greek text περὶ μὲν οὖν τῆς καθʼ ἕκαστον λόγον πραγματείας, χρόνων τε καὶ ἀναγραφῆς αὐτῶν, ὡς οἶμαι, σφόδρα μετὰ πάσης ὑμῖν ἀκριβείας ἀνεγράψαμεν· ἵνα δὲ καὶ τὸ μέχρι νῦν ἐνδέον ἀποπληρώσωμεν. ἔτι καὶ περὶ τῶν νομιζομένων σοφῶν ποιήσομαι τὴν ἀπόδειξιν. ### English translation (Claude) So we have written for you, I think, with all accuracy about the treatment of each, their dates and the record of them; and to complete what is still lacking, I shall also give the proof about those considered wise. ### Extrabiblical texts - Tatian, Or. Graec. 41 (Oration to the Greeks): quotation, high confidence ### Translation notes - Tatian, Oration 41. ### Citation (SBL) Eusebius, Praep. ev. 10.11.31 (Dindorf 1:575; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-11-31). ## Preparation for the Gospel 10.11.32 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-11-32 - Source: Dindorf 1:575 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Minos and Lycurgus are dated. ### Greek text Μίνως μὲν γὰρ, ὁ πάσης προύχειν νομισθεὶς σοφίας ἀγχινοίας τε καὶ νομοθεσίας, ἐπὶ Λυγκέως τοῦ μετὰ Δαναὸν βασιλεύσαντος γέγονεν, ἑνδεκάτῃ γενεᾷ μετὰ Ἴναχον. Λυκοῦργος δὲ, πολὺ μετὰ τὴν Ἰλίου γεννηθεὶς ἅλωσιν, πρὸ τῶν Ὀλυμπιάδων ἔτεσιν ἑκατὸν νομοθετεῖ Λακεδαιμονίοις. ### English translation (Claude) Minos, thought to excel in all wisdom, shrewdness, and lawgiving, lived in the time of Lynceus, who reigned after Danaus, in the eleventh generation after Inachus. Lycurgus, born long after the capture of Troy, gave laws to the Lacedaemonians a hundred years before the Olympiads. ### Extrabiblical texts - Tatian, Or. Graec. 41 (Oration to the Greeks): quotation, high confidence ### Translation notes - Tatian, Oration 41. ### Citation (SBL) Eusebius, Praep. ev. 10.11.32 (Dindorf 1:575; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-11-32). ## Preparation for the Gospel 10.11.33 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-11-33 - Source: Dindorf 1:575–576 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Draco, Solon, and Pythagoras are dated by Olympiads. ### Greek text Δράκων δὲ περὶ Ὀλυμπιάδα τριακοστὴν καὶ ἐνάτην εὑρίσκεται γεγονώς· Σόλων δὲ περὶ μς΄· Πυθαγόρας κατὰ τὴν ἑξηκοστὴν δευτέραν. τὰς δὲ Ὀλυμπιάδας ὕστερον τῶν Ἰλιακῶν ἔτεσιν ἀπεδείξαμεν γεγονυίας τετρακοσίοις ἑ. ### English translation (Claude) Draco is found to have lived about the thirty-ninth Olympiad, Solon about the 46th, Pythagoras in the sixty-second. And we have shown that the Olympiads began 407 years after the Trojan War. ### Extrabiblical texts - Tatian, Or. Graec. 41 (Oration to the Greeks): quotation, high confidence ### Translation notes - Tatian, Oration 41. The numeral at the end (“four hundred and …”) is damaged in the digital text; Tatian’s text reads 407. ### Citation (SBL) Eusebius, Praep. ev. 10.11.33 (Dindorf 1:575–576; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-11-33). ## Preparation for the Gospel 10.11.34 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-11-34 - Source: Dindorf 1:576 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Seven Sages lived after the fiftieth Olympiad. ### Greek text καὶ δὴ τούτων οὕτως ἀποδεδειγμένων διὰ βραχέων ἔτι καὶ περὶ τῆς τῶν ἑπτὰ σοφῶν ἡλικίας ἀναγράψομεν. τοῦ γὰρ πρεσβυτάτου τῶν προειρημένων Θάλητος γενομένου περὶ τὴν πεντηκοστὴν Ὀλυμπιάδα καὶ τὰ περὶ τῶν μετʼ αὐτὸν σχεδὸν ἡμῖν συντόμως εἴρηται. ### English translation (Claude) These things having been briefly proved thus, we shall also write about the age of the Seven Sages. Since the oldest of them, Thales, lived about the fiftieth Olympiad, what concerns those after him has also been told by us, nearly enough, in brief. ### Extrabiblical texts - Tatian, Or. Graec. 41 (Oration to the Greeks): quotation, high confidence ### Translation notes - Tatian, Oration 41. ### Citation (SBL) Eusebius, Praep. ev. 10.11.34 (Dindorf 1:576; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-11-34). ## Preparation for the Gospel 10.11.35 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-11-35 - Source: Dindorf 1:576 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Tatian’s closing self-introduction; Eusebius turns to Clement. ### Greek text “ Ταῦθʼ ἄνδρες Ἓλληνες, ὁ κατὰ βαρβάρους φιλοσοφῶν Τατιανὸς συνέταξα, γεννηθεὶς μὲν ἐν τῇ τῶν Ἀσσυρίων γῇ, παιδευθεὶς δὲ πρῶτον μὲν τὰ ὑμέτερα, δεύτερον δὲ ἅτινα νῦν κηρύττειν ἐπαγγέλλομαι. γινώσκων δὲ λοιπὸν τίς ὁ θεὸς καὶ τίς ἡ κατʼ αὐτὸν ποίησις ἕτοιμον ἐμαυτὸν ὑμῖν πρὸς τὴν ἀνάκρισιν τῶν δογμάτων παρίστημι, μενούσης μοι τῆς κατὰ θεὸν πολιτείας ἀνεξαρνήτου.” Τοσαῦτα καὶ ὁ Τατιανός. μετίωμεν δὲ καὶ ἐπὶ Κλήμεντα. ### English translation (Claude) “These things, men of Greece, I, Tatian, who philosophize after the manner of the barbarians, have composed: born in the land of the Assyrians, educated first in your learning, and second in what I now undertake to proclaim. Knowing now who God is and what his creation is, I present myself ready for you to examine my teachings, while my way of life according to God remains undeniable.” So much Tatian too. Let us pass on to Clement as well. ### Extrabiblical texts - Tatian, Or. Graec. 42 (Oration to the Greeks): quotation, high confidence ### Translation notes - Tatian, Oration 42. ### Citation (SBL) Eusebius, Praep. ev. 10.11.35 (Dindorf 1:576; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-11-35). ## Preparation for the Gospel 10.12.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-12-1 - Source: Dindorf 1:576 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Clement: Tatian and Cassian have treated this; he will summarize. ### Greek text “ Εἴρηται μὲν οὖν περὶ τούτων ἀκριβῶς Τατιανῷ ἐν τῷ Πρὸς τοὺς Ἓλληνας, εἴρηται δὲ καὶ Κασσιανῷ ἐν τῷ πρώτῳ τῶν Ἐξηγητικῶν. ἀπαιτεῖ δʼ ὅμως τὸ ὑπόμνημα καὶ ἡμᾶς ἐπιδραμεῖν τὰ κατὰ τὸν τόπον εἰρημένα. ### English translation (Claude) “These matters have been treated accurately by Tatian in his work To the Greeks, and also by Cassian in the first book of his Exegetics. Yet our commentary requires us too to run over what has been said on the subject. ### Extrabiblical texts - Clement of Alexandria, Strom. 1.21.101 (Miscellanies): quotation, high confidence - Tatian, Or. Graec. 31–41 (Oration to the Greeks): allusion, high confidence ### Translation notes - Clement of Alexandria, Miscellanies 1.21.101; the quotation runs through 10.12.30. ### Citation (SBL) Eusebius, Praep. ev. 10.12.1 (Dindorf 1:576; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-12-1). ## Preparation for the Gospel 10.12.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-12-2 - Source: Dindorf 1:576 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Apion, though hostile to the Jews, cites Ptolemy of Mendes. ### Greek text Ἀπίων τοίνυν ὁ γραμματικὸς, ὁ Πλειστονίκης ἐπικληθεὶς, ἐν τῇ δʼ τῶν Αἰγυπτιακῶν ἱστοριῶν, καίτοι φιλαπεχθημόνως πρὸς Εβραίους διακείμενος, ἅτε Αἰγύπτιος τὸ γένος, ὡς καὶ κατὰ Ἰουδαίων συντάξασθαι βιβλίον, Ἀμώσιος τοῦ Αἰγυπτίων βασιλέως μεμνημένος καὶ τῶν κατʼ αὐτὸν πράξεων, μάρτυρα παρατίθεται Πτολεμαῖον τὸν Μενδήσιον. ### English translation (Claude) Apion the grammarian, then, surnamed Pleistonices, in the fourth book of his Egyptian History, although hostile toward the Hebrews, being an Egyptian by race, so that he even composed a book against the Jews, when he mentions Amosis king of the Egyptians and the deeds of his time, cites as witness Ptolemy of Mendes. ### Extrabiblical texts - Clement of Alexandria, Strom. 1.21.101 (Miscellanies): quotation, high confidence ### Translation notes - Clement, Miscellanies 1.21.101. ### Citation (SBL) Eusebius, Praep. ev. 10.12.2 (Dindorf 1:576; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-12-2). ## Preparation for the Gospel 10.12.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-12-3 - Source: Dindorf 1:576–577 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Apion: Amosis was contemporary with Inachus. ### Greek text καὶ τὰ τῆς λέξεως αὐτοῦ ὧδε ἔχει “Κατέσκαψε δὲ τὴν Ἀούαριν Ἄμωσις, κατὰ τὸν Ἀργεῖον γενόμενος Ἴναχον, ὡς ἐν τοῖς Χρόνοις ἀνέγραψεν ὁ Μενδήσιος Πτολεμαῖος. ### English translation (Claude) His words run thus: “Amosis razed Avaris, living in the time of Inachus of Argos, as Ptolemy of Mendes recorded in his Chronicles.” ### Extrabiblical texts - Clement of Alexandria, Strom. 1.21.101 (Miscellanies): quotation, high confidence ### Translation notes - Clement, Miscellanies 1.21.101. ### Citation (SBL) Eusebius, Praep. ev. 10.12.3 (Dindorf 1:576–577; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-12-3). ## Preparation for the Gospel 10.12.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-12-4 - Source: Dindorf 1:577 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: So Moses flourished in the time of Inachus. ### Greek text ὁ δὲ Πτολεμαῖος οὗτος ἱερεὺς μὲν ἦν, τὰς δὲ τῶν Αἰγυπτίων βασιλέων πράξεις ἐν τρισὶν ὅλαις ἐκθέμενος βίβλοις κατὰ Ἄμωσίν φησιν Αἰγύπτου βασιλέα Μώσεως ἡγουμένου γεγονέναι Ἰουδαίοις τὴν ἐξ Αἰγύπτου πορείαν, ἐξ ὧν συνῶπται κατὰ Ἴναχον ἠκμακέναι τὸν Μωσέα. ### English translation (Claude) This Ptolemy was a priest, and setting out the deeds of the Egyptian kings in three whole books, he says that in the time of Amosis king of Egypt the Jews made their journey out of Egypt under the leadership of Moses; from which it is seen that Moses flourished in the time of Inachus. ### Extrabiblical texts - Clement of Alexandria, Strom. 1.21.101 (Miscellanies): quotation, high confidence ### Translation notes - Clement, Miscellanies 1.21.101. ### Citation (SBL) Eusebius, Praep. ev. 10.12.4 (Dindorf 1:577; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-12-4). ## Preparation for the Gospel 10.12.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-12-5 - Source: Dindorf 1:577 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Argive history from Inachus is the oldest Greek history. ### Greek text παλαίτερα δὲ τῶν Ἑλληνικῶν μνημονεύεσθαι τὰ Ἀργολικὰ, τὰ ἀπὸ Ἰνάχου λέγω, Διονύσιος ὁ Ἁλικαρνασεὺς ἐν τοῖς Χρόνοις διδάσκει. ### English translation (Claude) And Dionysius of Halicarnassus teaches in his Chronicles that the Argive history, I mean that from Inachus, is remembered as older than the rest of Greek history. ### Extrabiblical texts - Clement of Alexandria, Strom. 1.21.102 (Miscellanies): quotation, high confidence ### Translation notes - Clement, Miscellanies 1.21.102. ### Citation (SBL) Eusebius, Praep. ev. 10.12.5 (Dindorf 1:577; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-12-5). ## Preparation for the Gospel 10.12.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-12-6 - Source: Dindorf 1:577 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Attic and Arcadian history are later than Argive. ### Greek text τούτων δὲ τεσσαράκοντα μὲν γενεαῖς νεώτερα τὰ Ἀττικὰ, τὰ ἀπὸ Κέκροπος τοῦ διφυοῦς δὴ καὶ αὐτόχθονος, ὥς φησι κατὰ λέξιν ὁ Τατιανός ’ ἐννέα δὲ τὰ Ἀρκαδικὰ τὰ ἀπὸ Πελασγοῦ· λέγεται δὲ καὶ οὗτος αὐτόχθων. ### English translation (Claude) Younger than this by forty generations is the Attic history, that from Cecrops, the one of double nature and sprung from the soil, as Tatian says word for word; and by nine the Arcadian, that from Pelasgus, who too is said to be sprung from the soil. ### Extrabiblical texts - Clement of Alexandria, Strom. 1.21.102 (Miscellanies): quotation, high confidence ### Translation notes - Clement, Miscellanies 1.21.102. “Forty” is so in this text; the figure is doubtful. ### Citation (SBL) Eusebius, Praep. ev. 10.12.6 (Dindorf 1:577; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-12-6). ## Preparation for the Gospel 10.12.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-12-7 - Source: Dindorf 1:577 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: From Inachus to Troy is twenty generations, over four hundred years. ### Greek text τούτων δὲ ἄλλων δυοῖν νεώτερα τὰ Φθιωτικὰ τὰ ἀπὸ Δευκαλίωνος. εἰς δὲ τὸν χρόνον τῶν Τρωϊκῶν ἀπὸ Ἰνάχου γενεαὶ μὲν εἴκοσιν ἢ μιᾷ πλείους διαριθμοῦνται, ἔτη δὲ, ὡς ἔπος εἰπεῖν, ὒ καὶ πρόσω. ### English translation (Claude) Younger than these by another two is the Phthiotic history, that from Deucalion. From Inachus to the time of the Trojan War twenty generations, or one more, are counted, and in years, so to speak, four hundred and more. ### Extrabiblical texts - Clement of Alexandria, Strom. 1.21.102 (Miscellanies): quotation, high confidence ### Translation notes - Clement, Miscellanies 1.21.102. ### Citation (SBL) Eusebius, Praep. ev. 10.12.7 (Dindorf 1:577; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-12-7). ## Preparation for the Gospel 10.12.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-12-8 - Source: Dindorf 1:577 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The exodus falls in the 402nd year of the Assyrian empire. ### Greek text εἰ δὲ τὰ Ἀσσυρίων πολλοῖς ἔτεσι πρεσβύτερα τῶν Ἑλληνικῶν Κτησίας λέγει, φανήσεται τῷ δευτέρῳ καὶ τετρακοσιοστῷ ἔτει τῆς Ἀσσυρίων ἀρχῆς, τῆς δὲ Βηλούχου τοῦ ὀγδόου δυναστείας τῷ δευτέρῳ καὶ τριακοστῷ ἡ Μώσεως κατὰ Ἄμωσιν τὸν Αἰγύπτιον καὶ κατὰ Ἴναχον τὸν Ἀργεῖον ἐξ Αἰγύπτου κίνησις. ### English translation (Claude) And if Ctesias says that Assyrian history is many years older than Greek, Moses’ departure from Egypt in the time of Amosis the Egyptian and Inachus the Argive will appear in the 402nd year of the Assyrian empire and the 32nd of the reign of Belochus, the eighth king. ### Extrabiblical texts - Clement of Alexandria, Strom. 1.21.102 (Miscellanies): quotation, high confidence ### Translation notes - Clement, Miscellanies 1.21.102. ### Citation (SBL) Eusebius, Praep. ev. 10.12.8 (Dindorf 1:577; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-12-8). ## Preparation for the Gospel 10.12.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-12-9 - Source: Dindorf 1:577 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Ogyges’ flood and early kingdoms in Greece. ### Greek text ἦν δὲ κατὰ τὴν Ἑλλάδα κατὰ μὲν Φορωνέα τὸν μετʼ Ἴναχον ὁ ἐπὶ Ὠγύγου κατακλυσμὸς καὶ ἡ ἐν Σικυῶνι βασιλεία, πρώτου μὲν Αἰγιαλέως, εἶτα δὲ Εὐρωπὸς, εἶτα Τελχῖνος, καὶ ἡ Κρητὸς ἐν Κρήτῃ. ### English translation (Claude) In Greece, in the time of Phoroneus, after Inachus, came the flood in the time of Ogyges and the kingdom at Sicyon, first of Aegialeus, then of Europs, then of Telchis; and the kingdom of Cres in Crete. ### Extrabiblical texts - Clement of Alexandria, Strom. 1.21.102 (Miscellanies): quotation, high confidence ### Translation notes - Clement, Miscellanies 1.21.102. ### Citation (SBL) Eusebius, Praep. ev. 10.12.9 (Dindorf 1:577; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-12-9). ## Preparation for the Gospel 10.12.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-12-10 - Source: Dindorf 1:577 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Phoroneus was called the first man. ### Greek text Ἀκουσίλαος γὰρ Φορωνέα πρῶτον ἀνθρώπων γενέσθαι λέγει· ὅθεν καὶ ὁ τῆς Φορωνίδος ποιητὴς εἶναι αὐτὸν ἔφη πατέρα θνητῶν ἀνθρώπων. ### English translation (Claude) For Acusilaus says that Phoroneus was the first man; whence the poet of the Phoronis too said he was “father of mortal men.” ### Extrabiblical texts - Clement of Alexandria, Strom. 1.21.102 (Miscellanies): quotation, high confidence ### Translation notes - Clement, Miscellanies 1.21.102, quoting the epic Phoronis (fragment). ### Citation (SBL) Eusebius, Praep. ev. 10.12.10 (Dindorf 1:577; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-12-10). ## Preparation for the Gospel 10.12.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-12-11 - Source: Dindorf 1:577–578 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato’s Timaeus names Phoroneus as the first man. ### Greek text ἐντεῦθεν ὁ Πλάτων ἐν Τιμαίῳ κα- τακολουθήσας Ἀκουσιλάῳ γράφει “καὶ ποτε προαγαγεῖν βουληθεὶς αὐτοὺς περὶ τῶν ἀρχαίων εἰς λόγους, τῶν τῇδε τῇ πόλει τὰ ἀρχαιότατα λέγειν ἐπιχειρεῖν, περὶ Φορωνέως τε τοῦ πρώτου λεχθέντος καὶ Νιόβης καὶ τὰ μετὰ τὸν κατακλυσμόν.” ### English translation (Claude) Following Acusilaus, Plato writes in the Timaeus: “And once, wishing to draw them into talk about ancient things, he undertook to tell the most ancient things in this city, about Phoroneus, said to be the first, and Niobe, and what came after the flood.” ### Extrabiblical texts - Clement of Alexandria, Strom. 1.21.102 (Miscellanies): quotation, high confidence - Plato, Tim. 22a (Plato (works)): quotation, high confidence ### Translation notes - Clement, Miscellanies 1.21.102, quoting Plato, Timaeus 22a. The digital text is garbled in the middle of the quotation; translated by sense. ### Citation (SBL) Eusebius, Praep. ev. 10.12.11 (Dindorf 1:577–578; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-12-11). ## Preparation for the Gospel 10.12.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-12-12 - Source: Dindorf 1:578 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Events of Greek legend fitted to the Argive kings. ### Greek text κατὰ δὲ Φόρβαντα Ἀκταῖος, ἀφʼ οὗ Ἀκταία ἡ Ἀττική· κατὰ δὲ Τριόπαν Προμηθεὺς καὶ Ἄτλας καὶ Ἐπιμηθεὺς καὶ ὁ διφυὴς Κέκροψ καὶ Ἰώ· κατὰ δὲ Κρότωπον ἡ ἐπὶ Φαέθοντος ἐκπύρωσις καὶ ἡ ἐπὶ Δευκαλίωνος ἐπομβρία ’ κατὰ δὲ Σθενέλαον ἥ τε Ἀμφικτύονος βασιλεία καὶ ἡ εἰς Πελοπόννησον Δαναοῦ παρουσία καὶ ἡ ὑπὸ Δαρδάνου τῆς Δαρδανίας κτίσις, ὃν πρῶτον (φησὶν Ὅμηρος) τέκετο νεφεληγερέτα Ζεύς. ### English translation (Claude) In the time of Phorbas came Actaeus, from whom Attica was called Actaea; in the time of Triopas, Prometheus, Atlas, Epimetheus, Cecrops of the double nature, and Io; in the time of Crotopus, the conflagration of Phaethon and the deluge of Deucalion; in the time of Sthenelaus, the reign of Amphictyon, the coming of Danaus to the Peloponnese, and the founding of Dardania by Dardanus, whom, as Homer says, “first cloud-gathering Zeus begot”; ### Extrabiblical texts - Clement of Alexandria, Strom. 1.21.102–103 (Miscellanies): quotation, high confidence - Homer, Il. 20.215 (Homer, Iliad): quotation, high confidence ### Translation notes - Clement, Miscellanies 1.21.102–103; Homer, Iliad 20.215. ### Citation (SBL) Eusebius, Praep. ev. 10.12.12 (Dindorf 1:578; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-12-12). ## Preparation for the Gospel 10.12.13 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-12-13 - Source: Dindorf 1:578 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Further legends fitted to the king list. ### Greek text ἥ τε ἐκ Κρήτης εἰς Φοινίκην ἀνακομιδή· κατὰ δὲ Λυγκέα τῆς κόρης ἡ ἁρπαγὴ, καὶ ἡ τοῦ ἐν Ἐλευσῖνι τεμένους καθίδρυσις, καὶ ἡ Τριπτολέμου γεωργία, καὶ ἡ Κάδμου εἰς Θήβας παρουσία, Μίνωός τε βασιλεία· κατὰ δὲ Προῖτον ὁ Εὐμόλπου πρὸς Ἀθηναίους πόλεμος· κατὰ δὲ Ἀκρίσιον Πέλοπος ἀπὸ Φρυγίας διάβασις καὶ Ἴωνος εἰς Ἀθήνας ἄφιξις, καὶ ὁ δεύτερος Κέκροψ, αἳ τε Πέρσεως καὶ Διονύσου πράξεις, Ὀρφεύς τε καὶ Μουσαῖος· ### English translation (Claude) and the carrying from Crete to Phoenicia; in the time of Lynceus, the rape of Kore, the founding of the sanctuary at Eleusis, the farming of Triptolemus, the coming of Cadmus to Thebes, and the reign of Minos; in the time of Proetus, the war of Eumolpus against the Athenians; in the time of Acrisius, the crossing of Pelops from Phrygia, the arrival of Ion at Athens, the second Cecrops, the deeds of Perseus and Dionysus, and Orpheus and Musaeus; ### Extrabiblical texts - Clement of Alexandria, Strom. 1.21.103 (Miscellanies): quotation, high confidence ### Translation notes - Clement, Miscellanies 1.21.103. “From Crete to Phoenicia” is so in this text; the other accounts have Europa carried from Phoenicia to Crete. ### Citation (SBL) Eusebius, Praep. ev. 10.12.13 (Dindorf 1:578; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-12-13). ## Preparation for the Gospel 10.12.14 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-12-14 - Source: Dindorf 1:578 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The date of Troy’s capture according to Dionysius of Argos. ### Greek text κατὰ δὲ τὸ ὀκτωκαιδέκατον ἔτος τῆς Ἀγαμέμνονος βασιλείας Ἴλιον ἑάλω, Δημοφῶντος τοῦ Θησέως βασιλεύοντος Ἀθήνησι τῷ πρώτῳ ἔτει, Θαργηλιῶνος μηνὸς δευτέρᾳ ἐπὶ δέκα, ὥς φησι Διονύσιος ὁ Ἀργεῖος ’ ### English translation (Claude) and in the eighteenth year of Agamemnon’s reign Troy was taken, in the first year of the reign of Demophon son of Theseus at Athens, on the twelfth of the month Thargelion, as Dionysius of Argos says; ### Extrabiblical texts - Clement of Alexandria, Strom. 1.21.104 (Miscellanies): quotation, high confidence ### Translation notes - Clement, Miscellanies 1.21.104. ### Citation (SBL) Eusebius, Praep. ev. 10.12.14 (Dindorf 1:578; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-12-14). ## Preparation for the Gospel 10.12.15 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-12-15 - Source: Dindorf 1:578–579 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Other dates for Troy’s capture, with a line from the Little Iliad. ### Greek text Ἄγις δὲ καὶ Δερκύλος ἐν τῇ τρίτῃ μηνὸς Πανέμου ὀγδόῃ φθίνοντος· Ἑλλάνικος δωδεκάτῃ Θαργηλιῶνος, καί τινες τῶν τὰ Ἀττικὰ συγγραψαμένων ὀγδόῃ φθίνοντος, βασιλεύοντος τὸ τελευταῖον ἔτος Μενεσθέως, πληθυούσης σελήνης· νὺξ μὲν ἔην (φησὶν ὁ τὴν μικρὰν Ἰλιάδα πεποιηκὼς) μεσάτα, λαμπρὰ δʼ ἐπέτελλε σελάνα· ### English translation (Claude) Agis and Dercylus, in their third book, on the eighth from the end of the month Panemus; Hellanicus, on the twelfth of Thargelion; and some of the writers of Attic history, on the eighth from the end, in the last year of Menestheus’s reign, at the full moon: “It was midnight,” says the author of the Little Iliad, “and the bright moon was rising.” ### Extrabiblical texts - Clement of Alexandria, Strom. 1.21.104 (Miscellanies): quotation, high confidence ### Translation notes - Clement, Miscellanies 1.21.104, quoting the Little Iliad (fragment). ### Citation (SBL) Eusebius, Praep. ev. 10.12.15 (Dindorf 1:578–579; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-12-15). ## Preparation for the Gospel 10.12.16 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-12-16 - Source: Dindorf 1:579 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Theseus and Heracles were a generation before Troy. ### Greek text ἕτεροι δὲ Σκιροφοριῶνος τῇ αὐτῇ ἡμέρᾳ. Θησεὺς δὲ Ἡρακλέους ζηλωτὴς ὢν πρεσβύτερός ἐστι τῶν Τρωϊκῶν μιᾷ γενεᾷ· τοῦ γοῦν Τληπολέμου, ὃς ἦν υἱὸς Ἡρακλέους, Ὅμηρος μέμνηται ἐπὶ Ἴλιον στρατεύσαντος. ### English translation (Claude) Others say it was on the same day of Scirophorion. Theseus, a rival of Heracles, is one generation older than the Trojan War; Homer, at any rate, mentions Tlepolemus, a son of Heracles, as having fought at Troy. ### Extrabiblical texts - Clement of Alexandria, Strom. 1.21.105 (Miscellanies): quotation, high confidence - Homer, Il. 2.653 (Homer, Iliad): allusion, medium confidence ### Translation notes - Clement, Miscellanies 1.21.105; Homer, Iliad 2.653. ### Citation (SBL) Eusebius, Praep. ev. 10.12.16 (Dindorf 1:579; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-12-16). ## Preparation for the Gospel 10.12.17 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-12-17 - Source: Dindorf 1:579 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses is 604 years before Dionysus’s deification. ### Greek text προτερεῖν ἄρα Μώσης ἐπιδείκνυται τῆς μὲν Διονύσου ἀποθεώσεως ἔτη χδ΄. εἴ γε τῆς Πέρσεως βασιλείας τῷ τριακοστῷ δευτέρῳ ἔτει ἐκθεοῦται, ὥς φησιν Ἀπολλόδωρος ἐν τοῖς Χρονικοῖς. ### English translation (Claude) Moses, then, is shown to precede the deification of Dionysus by 604 years, if he was deified in the thirty-second year of the reign of Perseus, as Apollodorus says in his Chronicles. ### Extrabiblical texts - Clement of Alexandria, Strom. 1.21.105 (Miscellanies): quotation, high confidence ### Translation notes - Clement, Miscellanies 1.21.105. ### Citation (SBL) Eusebius, Praep. ev. 10.12.17 (Dindorf 1:579; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-12-17). ## Preparation for the Gospel 10.12.18 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-12-18 - Source: Dindorf 1:579 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: From Dionysus to the Argonauts is 63 years. ### Greek text ἀπὸ δὲ Διονύσου ἐπὶ Ἡρακλέα καὶ τοὺς περὶ Ἰάσονα ἀριστεῖς, τοὺς ἐν τῇ Ἀργοῖ πλεύσαντας, συνάγεται ἔτη ξγ΄. ’ Ἀσκληπιός τε καὶ Διόσκουροι συνέπλεον αὐτοῖς, ὡς μαρτυρεῖ ὁ Ῥόδιος Ἀπολλώνιος ἐν τοῖς Ἀργοναυτικοῖς. ### English translation (Claude) From Dionysus to Heracles and the heroes with Jason who sailed in the Argo are reckoned 63 years. Asclepius and the Dioscuri sailed with them, as Apollonius of Rhodes testifies in the Argonautica. ### Extrabiblical texts - Clement of Alexandria, Strom. 1.21.105 (Miscellanies): quotation, high confidence ### Translation notes - Clement, Miscellanies 1.21.105. ### Citation (SBL) Eusebius, Praep. ev. 10.12.18 (Dindorf 1:579; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-12-18). ## Preparation for the Gospel 10.12.19 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-12-19 - Source: Dindorf 1:579 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Intervals to the deifications of Heracles, Asclepius, and the Dioscuri. ### Greek text ἀπὸ δὲ τῆς Ἡρακλέους ἐν Ἄργει βασιλείας ἐπὶ τὴν Ἡρακλέους αὐτοῦ καὶ Ἀσκληπιοῦ ἀποθέωσιν ἔτη συνάγεται λη΄ κατὰ τὸν χρονογράφον Ἀπολλόδωρον. ἐντεῦθεν δὲ ἐπὶ τὴν Κάστορος καὶ Πολυδεύκους ἀποθέωσιν ἔτη νγ΄. ἐνταῦθά που καὶ ἡ Ἰλίου κατάληψις. ### English translation (Claude) From Heracles’ reign in Argos to the deification of Heracles himself and of Asclepius are reckoned 38 years, according to Apollodorus the chronographer; and from then to the deification of Castor and Polydeuces, 53 years. About this time too came the capture of Troy. ### Extrabiblical texts - Clement of Alexandria, Strom. 1.21.105 (Miscellanies): quotation, high confidence ### Translation notes - Clement, Miscellanies 1.21.105. ### Citation (SBL) Eusebius, Praep. ev. 10.12.19 (Dindorf 1:579; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-12-19). ## Preparation for the Gospel 10.12.20 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-12-20 - Source: Dindorf 1:579 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Hesiod makes Dionysus Cadmus’s grandson. ### Greek text εἰ δὲ χρὴ πείθεσθαι καὶ Ἡσιόδῳ τῷ ποιητῇ, ἀκούσωμεν αὐτοῦ ’ Ζηνὶ δʼ ἄρʼ Ἀτλαντὶς Μαίῃ τέκε κύδιμον Ἑρμῆν, κήρυκʼ ἀθανάτων, ἱερὸν λέχος εἰσαναβᾶσα. Καδμείη δʼ ἄρα οἱ Σεμέλη τέκε φαίδιμον υἱὸν, μιχθεῖσʼ ἐν φιλότητι, Διώνυσον πολυγηθῆ. ### English translation (Claude) And if we must believe Hesiod the poet too, let us hear him: “To Zeus, Atlas’s daughter Maia bore glorious Hermes, herald of the immortals, having gone up into his holy bed. And Cadmus’s daughter Semele, joined with him in love, bore him a splendid son, Dionysus of many joys.” ### Extrabiblical texts - Clement of Alexandria, Strom. 1.21.105 (Miscellanies): quotation, high confidence - Hesiod, Theog. 938–941 (Hesiod, Theogony): quotation, high confidence ### Translation notes - Clement, Miscellanies 1.21.105, quoting Hesiod, Theogony 938–941. ### Citation (SBL) Eusebius, Praep. ev. 10.12.20 (Dindorf 1:579; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-12-20). ## Preparation for the Gospel 10.12.21 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-12-21 - Source: Dindorf 1:579 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Cadmus and Isis are dated. ### Greek text Κάδμος μὲν ὁ Σεμέλης πατὴρ ἐπὶ Λυγκέως ἐς Θήβας ἔρχεται καὶ τῶν Ἑλληνικῶν γραμμάτων εὑρετὴς γίνεται. Τριόπας δὲ συγχρονεῖ Ἴσιδι ἑβδόμῃ γενεᾷ ἀπὸ Ἰνάχου. ### English translation (Claude) Cadmus, Semele’s father, came to Thebes in the time of Lynceus and became the inventor of the Greek letters. And Triopas was contemporary with Isis, in the seventh generation from Inachus. ### Extrabiblical texts - Clement of Alexandria, Strom. 1.21.106 (Miscellanies): quotation, high confidence ### Translation notes - Clement, Miscellanies 1.21.106. ### Citation (SBL) Eusebius, Praep. ev. 10.12.21 (Dindorf 1:579; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-12-21). ## Preparation for the Gospel 10.12.22 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-12-22 - Source: Dindorf 1:579–580 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses is earlier than Prometheus, whom the Greeks made the maker of men. ### Greek text εἰσὶ δὲ οἳ τὴν Ἰώ φασι, διὰ τὸ ἰέναι αὐτὴν διὰ πάσης τῆς γῆς πλανωμένην. ταύτην δὲ Ἴστρος ἐν τῷ Περὶ τῆς Αἰγυπτίων ἀποικίας Προμηθέως θυγατέρα φησί. Προμηθεὺς δὲ κατὰ Τριόπαν, ἑβδόμῃ γενεᾷ μετὰ Μωσέα· ὥστε καὶ πρὸ τῆς καθʼ Ἕλληνας ἀνθρωπογονίας ὁ Μώσης. ### English translation (Claude) Some say Isis is Io, because she went (ienai) wandering through the whole earth. Ister, in his work On the Colony of the Egyptians, says she was the daughter of Prometheus. Prometheus lived in the time of Triopas, in the seventh generation after Moses; so that Moses is even earlier than the Greek origin of mankind. ### Extrabiblical texts - Clement of Alexandria, Strom. 1.21.106 (Miscellanies): quotation, high confidence ### Translation notes - Clement, Miscellanies 1.21.106. ### Citation (SBL) Eusebius, Praep. ev. 10.12.22 (Dindorf 1:579–580; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-12-22). ## Preparation for the Gospel 10.12.23 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-12-23 - Source: Dindorf 1:580 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Isis, called Demeter, lived eleven generations after Moses. ### Greek text Λέων δὲ ὁ τὰ περὶ τῶν κατʼ Αἴγυπτον θεῶν πραγματευσάμενος τὴν Ἴσιν ὑπὸ Ἑλλήνων Δήμητρα καλεῖσθαί φησιν, ἣ κατὰ Λυγκέα γίνεται ἑνδεκάτῃ ὕστερον Μώσεως γενεᾷ. ### English translation (Claude) And Leon, who wrote on the gods of Egypt, says that Isis is called Demeter by the Greeks; she lived in the time of Lynceus, in the eleventh generation after Moses. ### Extrabiblical texts - Clement of Alexandria, Strom. 1.21.106 (Miscellanies): quotation, high confidence ### Translation notes - Clement, Miscellanies 1.21.106. ### Citation (SBL) Eusebius, Praep. ev. 10.12.23 (Dindorf 1:580; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-12-23). ## Preparation for the Gospel 10.12.24 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-12-24 - Source: Dindorf 1:580 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Apis of Argos was later worshipped as Sarapis. ### Greek text Ἆπις τε ὁ Ἄργους βασιλεὺς Μέμφιν οἰκίζει, ὥς φησιν Ἀρίστιππος ἐν πρώτη Ἀρκαδικῶν· τοῦτον δὲ Ἀριστέας ὁ Ἀργεῖος ἐπονομασθῆναί φησι Σάραπιν, καὶ τοῦτον εἶναι ὃν Αἰγύπτιοι σέβουσι. ### English translation (Claude) Apis, king of Argos, founded Memphis, as Aristippus says in the first book of his Arcadian History. Aristeas of Argos says he was named Sarapis, and that he is the one whom the Egyptians worship. ### Extrabiblical texts - Clement of Alexandria, Strom. 1.21.106 (Miscellanies): quotation, high confidence ### Translation notes - Clement, Miscellanies 1.21.106. ### Citation (SBL) Eusebius, Praep. ev. 10.12.24 (Dindorf 1:580; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-12-24). ## Preparation for the Gospel 10.12.25 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-12-25 - Source: Dindorf 1:580 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Another explanation of the name Sarapis. ### Greek text Νυμφόδωρος δὲ ὁ Ἀμφιπολίτης ἐν τρίτῳ Νομίμων Ἀσίας τὸν Ἄπιν τὸν ταῦρον τελευτήσαντα καὶ ταριχευθέντα εἰς σορὸν ἀποτεθεῖσθαι ἐν τῷ ναῷ τοῦ τιμωμένου δαίμονος, κἀντεῦθεν Σορόαπιν κληθῆναι καὶ Σάραπιν ὕστερον· Ἆπις δὲ τρίτος ἀπὸ Ἰνάχου. ### English translation (Claude) But Nymphodorus of Amphipolis, in the third book of his Customs of Asia, says that the bull Apis, when it died and was embalmed, was laid in a coffin (soros) in the temple of the honoured deity, and was thence called Soroapis and later Sarapis. Apis was the third from Inachus. ### Extrabiblical texts - Clement of Alexandria, Strom. 1.21.106 (Miscellanies): quotation, high confidence ### Translation notes - Clement, Miscellanies 1.21.106. ### Citation (SBL) Eusebius, Praep. ev. 10.12.25 (Dindorf 1:580; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-12-25). ## Preparation for the Gospel 10.12.26 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-12-26 - Source: Dindorf 1:580 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Leto was contemporary with Tityus. ### Greek text ναὶ μὴν ἡ Λητὼ κατὰ Τιτυὸν γίνεται ’ Λητὼ γὰρ ἥλκησε Διὸς κυδρὴν παράκοιτιν. ### English translation (Claude) Moreover Leto lived in the time of Tityus: “For he dragged Leto, the glorious consort of Zeus.” ### Extrabiblical texts - Clement of Alexandria, Strom. 1.21.107 (Miscellanies): quotation, high confidence - Homer, Od. 11.580 (Homer, Odyssey): quotation, high confidence ### Translation notes - Clement, Miscellanies 1.21.107; Homer, Odyssey 11.580. ### Citation (SBL) Eusebius, Praep. ev. 10.12.26 (Dindorf 1:580; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-12-26). ## Preparation for the Gospel 10.12.27 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-12-27 - Source: Dindorf 1:580 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Apollo too was born within history. ### Greek text Τιτυὸς δὲ συνεχρόνισε Ταντάλῳ. εἰκότως ἄρα καὶ ὁ Βοιώτιος Πίνδαρος γράφει ἐν χρόνῳ δὲ γένετʼ Ἀπόλλων. καὶ οὐδὲν θαυμαστὸν, ὅπου γε καὶ Ἀδμήτῳ θητεύων εὑρίσκεται σὺν καὶ Ἡρακλεῖ “ εἰς ἐνιαυτόν.” ### English translation (Claude) And Tityus was contemporary with Tantalus. With good reason, then, the Boeotian Pindar writes, “In time Apollo was born.” And it is no wonder, since he is found serving Admetus with Heracles too, “for a year.” ### Extrabiblical texts - Clement of Alexandria, Strom. 1.21.107 (Miscellanies): quotation, high confidence - Pindar, frag. (Pindar (odes and fragments)): quotation, high confidence ### Translation notes - Clement, Miscellanies 1.21.107, quoting Pindar (fragment) and alluding to Apollo’s year of service to Admetus. ### Citation (SBL) Eusebius, Praep. ev. 10.12.27 (Dindorf 1:580; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-12-27). ## Preparation for the Gospel 10.12.28 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-12-28 - Source: Dindorf 1:580 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Early musicians and oracle-givers are dated. ### Greek text Ζῆθος δὲ καὶ Ἀμφίων, οἱ μουσικῆς εὑρεταὶ, περὶ τὴν Κάδμου γεγόνασιν ἡλικίαν. κἄν τις ἡμῖν λέγῃ Φημονόην πρώτην χρησμῳδῆσαι Ἀκρισίῳ, ἀλλʼ ἴστω γε ὅτι μετὰ Φημονόην ἔτεσιν ὕστερον κζ΄ οἱ περὶ Ὀρφέα καὶ Μουσαῖον καὶ Λίνον τὸν Ἡρακλέους διδάσκαλον. ### English translation (Claude) Zethus and Amphion, the inventors of music, lived about the age of Cadmus. And if anyone tells us that Phemonoe was the first to give oracles, to Acrisius, let him know that twenty-seven years after Phemonoe came Orpheus, Musaeus, and Linus the teacher of Heracles. ### Extrabiblical texts - Clement of Alexandria, Strom. 1.21.107 (Miscellanies): quotation, high confidence ### Translation notes - Clement, Miscellanies 1.21.107. ### Citation (SBL) Eusebius, Praep. ev. 10.12.28 (Dindorf 1:580; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-12-28). ## Preparation for the Gospel 10.12.29 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-12-29 - Source: Dindorf 1:580–581 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Homer, Hesiod, lawgivers, and philosophers are much later. ### Greek text Ὅμηρος δὲ καὶ Ἡσίοδος πολλῷ νεώτεροι τῶν Ἰλιακῶν, μεθʼ οὓς μακρῷ νεώτεροι οἱ παρʼ Ἕλλησι νομοθέται, Λυκοῦργός τε καὶ Σόλων καὶ οἱ ἑπτὰ σοφοὶ, οἵ τε ἀμφὶ τὸν Σύριον Φερεκύδην καὶ Πυθαγόραν τὸν μέγαν κάτω που περὶ τὰς Ὀλυμπιάδας γενόμενοι, ὡς παρεστήσαμεν. ### English translation (Claude) Homer and Hesiod are much later than the Trojan War, and long after them came the lawgivers of the Greeks, Lycurgus and Solon, and the Seven Sages, and Pherecydes the Syrian and the great Pythagoras, who lived lower down about the Olympiads, as we have shown. ### Extrabiblical texts - Clement of Alexandria, Strom. 1.21.107 (Miscellanies): quotation, high confidence ### Translation notes - Clement, Miscellanies 1.21.107. ### Citation (SBL) Eusebius, Praep. ev. 10.12.29 (Dindorf 1:580–581; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-12-29). ## Preparation for the Gospel 10.12.30 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-12-30 - Source: Dindorf 1:581 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses is older even than most Greek gods. ### Greek text καὶ θεῶν ἄρα τῶν πλείστων παρʼ Ἕλλησιν, οὐ μόνον τῶν λεγομένων σοφῶν τε καὶ ποιητῶν, ὁ Μωσῆς ἡμῖν ἀποδέδεικται πρεσβύτερος.” ### English translation (Claude) So Moses has been shown by us to be older than most of the gods of the Greeks, not only than their so-called wise men and poets.” ### Extrabiblical texts - Clement of Alexandria, Strom. 1.21.107 (Miscellanies): quotation, high confidence ### Translation notes - Clement, Miscellanies 1.21.107. ### Citation (SBL) Eusebius, Praep. ev. 10.12.30 (Dindorf 1:581; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-12-30). ## Preparation for the Gospel 10.12.31 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-12-31 - Source: Dindorf 1:581 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius introduces Josephus. ### Greek text Ταῦτα καὶ ὁ Κλήμης. ἀλλʼ ἐπεὶ πρὸ τῶν ἡμετέρων ἐσπουδάσθη καὶ αὐτοῖς Ἑβραίων παισὶν ἡ προκειμένη πραγματεία, καλῶς ἂν ἔχοι καὶ τὰ τούτων συνιδεῖν. χρήσομαι δὲ ἀντὶ πάντων ταῖς Φλαυίου Ἰωσήπου φωναῖς ### English translation (Claude) So Clement too. But since before our own writers the sons of the Hebrews themselves had studied the subject before us, it would be well to look at their work too. In place of all I shall use the words of Flavius Josephus: ### Citation (SBL) Eusebius, Praep. ev. 10.12.31 (Dindorf 1:581; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-10-1/#p-10-12-31). ## Preparation for the Gospel 10.13.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-10-13-1 - Source: Dindorf 1:581 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Josephus introduces Manetho as an Egyptian witness. ### Greek text “ Ἄρξομαι δὲ πρῶτον ἀπὸ τῶν παρʼ Αἰγυπτίοις γραμμάτων. αὐτὰ μὲν οὖν οὐχ οἷόν τε παρατίθεσθαι τἀκείνων· Μάνεθως δὲ τὸ γένος Αἰγύπτιος, ἀνὴρ τῆς Ἑλληνικῆς μετεσχηκὼς παιδείας, ὡς δῆλός ἐστι, γέγραφε γὰρ Ἑλλάδι φωνῇ τὴν πάτριον ἱστορίαν, ἔκ τε τῶν ἱερῶν, ὥς φησιν αὐτὸς, μεταφράσας, ὃς καὶ πολλὰ τὸν Ἡρόδοτον ἐλέγχει τῶν Αἰγυπτιακῶν ὑπʼ ἀγνοίας ἐψευσμένον ’ οὗτος δὴ τοίνυν ὁ Μάνεθως ἐν τῇ δευτέρᾳ τῶν Αἰγυπτιακῶν ταῦτα περὶ ἡμῶν γράφει ’ παραθήσομαι δὲ τὴν λέξιν αὐτοῦ, καθάπερ αὐτὸν ἐκεῖνον παραγαγὼν μάρτυρα. ### English translation (Claude) “I shall begin first with the writings of the Egyptians. It is not possible to set out their own texts; but Manetho, an Egyptian by race, a man who had shared in Greek education, as is clear, for he wrote his country’s history in the Greek language, translating it, as he himself says, from the sacred records, and who often refutes Herodotus as having erred about Egyptian matters through ignorance, this Manetho, then, in the second book of his Egyptian History writes as follows about us. I shall set out his words, as though bringing forward the man himself as a witness. ### Extrabiblical texts - Josephus, C. Ap. 1.73–74 (Josephus (works)): quotation, high confidence ### Translation notes - Josephus, Against Apion 1.73–74; the quotation runs through 10.13.12. ### Citation (SBL) Eusebius, Praep. ev. 10.13.1 (Dindorf 1:581; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-10-13-1). ## Preparation for the Gospel 10.13.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-10-13-2 - Source: Dindorf 1:581–582 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Manetho: eastern invaders took Egypt without a battle. ### Greek text ... “ τοῦ Τιμαῖος ὄνομα. ἐπὶ τούτου οὐκ οἶδʼ ὅπως ὁ θεὸς ἀντέπνευσε, καὶ παραδόξως ἐκ τῶν πρὸς ἀνατολὴν μερῶν ἄνθρωποι τὸ γένος ἄσημοι καταθαρρήσαντες ἐπὶ τὴν χώραν ἐστράτευσαν, καὶ ῥᾳδίως ἀμαχητὶ ταύτην κατὰ κράτος εἷλον. Καὶ ἐπιλέγει μετὰ βραχέα ### English translation (Claude) … “whose name was Timaeus. In his reign, I do not know how, God blew against us, and unexpectedly men of obscure race from the regions of the east boldly invaded the country and easily took it by force without a battle.” And shortly after he adds: ### Extrabiblical texts - Josephus, C. Ap. 1.75 (Josephus (works)): quotation, high confidence ### Translation notes - Josephus, Against Apion 1.75, quoting Manetho (fragment). Eusebius begins the quotation in mid-sentence; the king’s name is so in this text (Josephus has Tutimaeus). ### Citation (SBL) Eusebius, Praep. ev. 10.13.2 (Dindorf 1:581–582; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-10-13-2). ## Preparation for the Gospel 10.13.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-10-13-3 - Source: Dindorf 1:582 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Manetho explains the name Hyksos as “shepherd kings.” ### Greek text “ Ἐκαλεῖτο δὲ τὸ σύμπαν αὐτῶν ἔθνος Ὑκ[ουσ]σώς· τοῦτο δέ ἐστι βασιλεῖς ποιμένες. τὸ γὰρ Ὓκ καθʼ ἱερὰν γλῶσσαν βασιλέα σημαίνει, τὸ δὲ [Οὐσ]σὼς ποιμήν ἐστι, καὶ ποιμένες κατὰ κοινὴν διάλεκτον, καὶ οὕτω συντιθέμενον γίνεται Ὑκ[ουσ]σώς. ### English translation (Claude) “Their whole nation was called Hycsos, that is, ‘shepherd kings.’ For hyc in the sacred language means ‘king,’ and sos is ‘shepherd,’ and ‘shepherds’ in the common dialect; and so compounded it becomes Hycsos. ### Extrabiblical texts - Josephus, C. Ap. 1.82 (Josephus (works)): quotation, high confidence ### Translation notes - Josephus, Against Apion 1.82. The editor brackets letters in the name (Ὑκ[ουσ]σώς), marking them for deletion; they are left out. ### Citation (SBL) Eusebius, Praep. ev. 10.13.3 (Dindorf 1:582; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-10-13-3). ## Preparation for the Gospel 10.13.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-10-13-4 - Source: Dindorf 1:582 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Another explanation: “captive shepherds.” ### Greek text τινὲς δὲ λέγουσιν αὐτοὺς Ἄραβας εἷναι. ἐν δʼ ἄλλῳ ἀντιγράφῳ οὐ βασιλεῖς σημαίνεσθαι διὰ τῆς Ὑκ[ουσσὼς] προσηγορίας, ἀλλὰ τοὐναντίον αἰχμαλώτους δηλοῦσθαι ποιμένας. τὸ γὰρ Ὑκ[ουσσὼς] Αἰγυπτιστὶ καὶ τὸ ἃκ δασυνόμενον αἰχμαλώτους ῥητῶς μηνύει. ### English translation (Claude) Some say they were Arabs. In another copy it is said that the name Hycsos does not mean ‘kings’ but, on the contrary, indicates ‘captive shepherds’; for hyc in Egyptian, and hac with the rough breathing, plainly mean ‘captives.’ ### Extrabiblical texts - Josephus, C. Ap. 1.82–83 (Josephus (works)): quotation, high confidence ### Translation notes - Josephus, Against Apion 1.82–83. Bracketed letters in the name are left out as the editor directs. ### Citation (SBL) Eusebius, Praep. ev. 10.13.4 (Dindorf 1:582; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-10-13-4). ## Preparation for the Gospel 10.13.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-10-13-5 - Source: Dindorf 1:582 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The shepherd kings ruled Egypt for 511 years. ### Greek text καὶ τοῦτο μᾶλλον πιθανώτερόν μοι φαίνεται καὶ παλαιᾶς ἱστορίας ἐχόμενον· τούτους δὲ τοὺς προκατωνομασμένους βασιλέας καὶ τοὺς τῶν ποιμένων καλουμένων καὶ τοὺς ἐξ αὐτῶν γενομένους κρατῆσαι τῆς Αἰγύπτου φησὶν ἔτη πρὸς τοῖς ’φʼ ία. ### English translation (Claude) And this seems to me more credible and in keeping with ancient history. He says that these kings already named, those of the so-called shepherds, and their descendants, ruled Egypt for 511 years. ### Extrabiblical texts - Josephus, C. Ap. 1.83–84 (Josephus (works)): quotation, high confidence ### Translation notes - Josephus, Against Apion 1.83–84. The numeral is damaged in the digital text; Josephus reads 511. ### Citation (SBL) Eusebius, Praep. ev. 10.13.5 (Dindorf 1:582; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-10-13-5). ## Preparation for the Gospel 10.13.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-10-13-6 - Source: Dindorf 1:582 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The shepherds were defeated and shut up in Avaris. ### Greek text μετὰ ταῦτα δὲ τῶν ἐκ τῆς Θηβαίδος καὶ τῆς ἄλλης Αἰγύπτου βασιλέων γενέσθαι φησὶν ἐπὶ τοὺς ποιμένας ἐπανάστασιν, καὶ πόλεμον συρραγῆναι μέγαν καὶ πολυχρόνιον. ἐπὶ δὲ βασιλέως, ᾧ ὄνομα εἶναι Μισφραγμούθωσις, ἡττωμένους φησὶ τοὺς ποιμένας, καὶ ἐκ μὲν τῆς ἄλλης Αἰγύπτου ἐκπεσεῖν, κατακλεισθῆναι δὲ εἰς τόπον ἀρουρῶν ἔχοντα μυρίων τὴν περίμετρον· Αὔαρις ὄνομα τῷ τόπῳ. ### English translation (Claude) After this, he says, the kings of the Thebaid and of the rest of Egypt rose up against the shepherds, and a great and long war broke out. In the reign of a king named Misphragmouthosis, he says, the shepherds were defeated, driven out of the rest of Egypt, and shut up in a place with a circumference of ten thousand arourae; the place was called Avaris. ### Extrabiblical texts - Josephus, C. Ap. 1.85–86 (Josephus (works)): quotation, high confidence ### Translation notes - Josephus, Against Apion 1.85–86. ### Citation (SBL) Eusebius, Praep. ev. 10.13.6 (Dindorf 1:582; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-10-13-6). ## Preparation for the Gospel 10.13.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-10-13-7 - Source: Dindorf 1:582 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The shepherds walled Avaris. ### Greek text τοῦτόν φησιν ὁ Μάνεθως ἅπαντα τείχει τε μεγάλῳ καὶ ἰσχυρῷ περιβαλεῖν τοὺς ποιμένας, ὅπως τήν τε κτῆσιν ἅπασαν ἔχωσιν ἐν ὀχυρῷ καὶ τὴν λείαν τὴν ἑαυτῶν. ### English translation (Claude) Manetho says that the shepherds surrounded this whole place with a great, strong wall, so as to keep all their possessions and their plunder in a stronghold. ### Extrabiblical texts - Josephus, C. Ap. 1.86–87 (Josephus (works)): quotation, high confidence ### Translation notes - Josephus, Against Apion 1.86–87. ### Citation (SBL) Eusebius, Praep. ev. 10.13.7 (Dindorf 1:582; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-10-13-7). ## Preparation for the Gospel 10.13.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-10-13-8 - Source: Dindorf 1:582–583 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: After a failed siege the shepherds were allowed to leave. ### Greek text τὸν δὲ Μισφραγμουθώσεως υἱὸν Θμούθωσιν ἐπιχειρῆσαι μὲν αὐτοὺς διὰ πολιορκίας ἑλεῖν κατὰ κράτος, ὀκτὼ καὶ τεσσαράκοντα μυριάσι στρατοῦ προσεδρεύσαντα τοῖς τείχεσιν· ἐπεὶ δὲ τὴν πολιορκίαν ἀπέγνω, ποιήσασθαι συμβάσεις, ἵνα τὴν Αἴγυπτον ἐκλιπόντες ὅποι βούλονται πάντες ἀβλαβεῖς ἀπέλθωσι. ### English translation (Claude) Thmouthosis, the son of Misphragmouthosis, tried to take them by force through siege, investing the walls with 480,000 troops; but when he gave up the siege, he made terms, that they should leave Egypt and all go away unharmed wherever they wished. ### Extrabiblical texts - Josephus, C. Ap. 1.88 (Josephus (works)): quotation, high confidence ### Translation notes - Josephus, Against Apion 1.88. ### Citation (SBL) Eusebius, Praep. ev. 10.13.8 (Dindorf 1:582–583; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-10-13-8). ## Preparation for the Gospel 10.13.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-10-13-9 - Source: Dindorf 1:583 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: 240,000 left Egypt for Syria. ### Greek text τοὺς δὲ ἐπὶ ταῖς ὁμολογίαις πανοικεσίᾳ μετὰ τῶν κτήσεων, οὐκ ἐλάσσους μυριάδων ὄντας εἰκοσιτεσσάρων, ἀπὸ τῆς Αἰγύπτου τὴν ἔρημον εἰς Συρίαν διοδοιπορῆσαι, ### English translation (Claude) And on these terms they, with their whole households and possessions, no fewer than 240,000 people, travelled out of Egypt through the desert into Syria; ### Extrabiblical texts - Josephus, C. Ap. 1.89 (Josephus (works)): quotation, high confidence ### Translation notes - Josephus, Against Apion 1.89. ### Citation (SBL) Eusebius, Praep. ev. 10.13.9 (Dindorf 1:583; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-10-13-9). ## Preparation for the Gospel 10.13.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-10-13-10 - Source: Dindorf 1:583 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: They founded Jerusalem in Judea. ### Greek text φοβουμένους δὲ τὴν Ἀσσυρίων δυναστείαν, τότε γὰρ ἐκείνους τῆς Ἀσίας κρατεῖν, ἐν τῇ νῦν Ἰουδαίᾳ καλουμένῃ πόλιν οἰκοδομησαμένους, τοσαύταις μυριάσιν ἀνθρώπων ἀρκέσουσαν, Ἱεροσόλυμα ταύτην ὀνομάσαι.” ### English translation (Claude) and fearing the power of the Assyrians, who then ruled Asia, they built a city in what is now called Judea, large enough for so many tens of thousands of people, and named it Jerusalem.” ### Extrabiblical texts - Josephus, C. Ap. 1.90 (Josephus (works)): quotation, high confidence ### Translation notes - Josephus, Against Apion 1.90. ### Citation (SBL) Eusebius, Praep. ev. 10.13.10 (Dindorf 1:583; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-10-13-10). ## Preparation for the Gospel 10.13.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-10-13-11 - Source: Dindorf 1:583 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Josephus: the Jews’ ancestors left Egypt 393 years before Danaus. ### Greek text Τούτοις ἐξῆς τὴν διαδοχὴν τῶν κατʼ Αἴγυπτον βασιλέων μετὰ τοῦ χρόνου τῆς ἀρχῆς αὐτῶν ἀπαριθμησάμενος ἐπιλέγει, “ Ταῦτα μὲν ὁ Μάνεθως. δῆλον δʼ ἐστὶν, ἐκ τῶν εἰρημένων ἐτῶν τοῦ χρόνου συλλογισθέντος, ὅτι οἱ καλούμενοι ποιμένες, ἡμέτεροι δὲ πρόγονοι, τρισὶ καὶ ἐνενήκοντα καὶ τριακοσίοις πρόσθεν ἔτεσιν ἐκ τῆς Αἰγύπτου ἀπαλλαγέντες τὴν χώραν ταύτην ἐπῴκησαν ἢ Δαναὸν εἰς Ἄργος ἀφικέσθαι· καίτοι τοῦτον ἀρχαιότατον Ἀργεῖοι νομίζουσι. ### English translation (Claude) Next, after listing the succession of the Egyptian kings with the length of their reigns, he adds: “So much Manetho. It is clear from the years stated, when the time is reckoned, that the so-called shepherds, our ancestors, left Egypt and settled this land 393 years before Danaus came to Argos; and yet the Argives think him most ancient. ### Extrabiblical texts - Josephus, C. Ap. 1.103 (Josephus (works)): quotation, high confidence ### Translation notes - Josephus, Against Apion 1.103. Josephus identifies the Hyksos with Israel’s ancestors. ### Citation (SBL) Eusebius, Praep. ev. 10.13.11 (Dindorf 1:583; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-10-13-11). ## Preparation for the Gospel 10.13.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-10-13-12 - Source: Dindorf 1:583 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Manetho attests the arrival and departure of Israel’s ancestors, a thousand years before Troy. ### Greek text δύο τοίνυν ὁ Μάνεθως ἡμῖν τὰ μέγιστα μεμαρτύρηκεν ἐκ τῶν παρὰ τοῖς Αἰγυπτίοις γραμμάτων ’ πρῶτον μὲν τὴν ἑτέρωθεν ἄφιξιν εἰς Αἴγυπτον, ἔπειτα δὲ τὴν ἐκεῖθεν ἀπαλλαγὴν οὕτως ἀρχαίαν τοῖς χρόνοις ὡς ἐγγύς που προτερεῖν αὐτὴν τῶν Ἰλιακῶν ἔτεσι χιλίοις.” ### English translation (Claude) So Manetho has borne witness for us to the two most important points from the Egyptian writings: first, the arrival in Egypt from elsewhere; then the departure from there, so ancient in date that it precedes the Trojan War by nearly a thousand years.” ### Extrabiblical texts - Josephus, C. Ap. 1.104 (Josephus (works)): quotation, high confidence ### Translation notes - Josephus, Against Apion 1.104. ### Citation (SBL) Eusebius, Praep. ev. 10.13.12 (Dindorf 1:583; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-10-13-12). ## Preparation for the Gospel 10.13.13 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-10-13-13 - Source: Dindorf 1:583–584 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius summarizes Josephus’s further Phoenician and Chaldean evidence. ### Greek text Ἀλλὰ τὰ μὲν ἀπὸ τῆς Αἰγυπτιακῆς ἱστορίας ταύτῃ πη τῷ Ἰωσήπῳ κατὰ πλάτος ἀνιστόρηται ’ ἀπὸ δὲ τῆς Φοινίκων, μάρτυσι χρησάμενος τοῖς τὰ Φοινικικὰ συγγραψαμένοις, παρίστησι τὸν ἐν Ἱεροσολύμοις νεὼν ὑπὸ Σολομῶνος τοῦ βασιλέως ᾠκοδομῆσθαι ἔτεσι θᾶττον ἑκατὸν τεσσαράκοντα καὶ τρισὶ καὶ μησὶν ὀκτὼ τοῦ κτίσαι Τυρίους Καρχηδόνα ’ εἶτα μεταβὰς καὶ ἀπὸ τῆς περὶ Χαλδαίων ἱστορίας τὰς περὶ τῆς Ἑβραίων ἀρχαιότητος παρατίθεται μαρτυρίας. ### English translation (Claude) So the evidence from Egyptian history has been set out at length by Josephus in some such way. From Phoenician history, using as witnesses the writers of Phoenician history, he shows that the temple in Jerusalem was built by King Solomon 143 years and eight months before the Tyrians founded Carthage. Then, passing on, he sets out the testimonies to the antiquity of the Hebrews from the history of the Chaldeans as well. ### Extrabiblical texts - Josephus, C. Ap. 1.106–160 (Josephus (works)): allusion, high confidence ### Translation notes - Josephus, Against Apion 1.106–160 (summarized); the figure for Carthage, 1.126. ### Citation (SBL) Eusebius, Praep. ev. 10.13.13 (Dindorf 1:583–584; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-10-13-13). ## Preparation for the Gospel 10.14.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-10-14-1 - Source: Dindorf 1:584 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Enough proofs have been given of the antiquity of Moses and the prophets. ### Greek text Ἀλλὰ τί δεῖ πλῆθος ταῖς ἀποδείξεσιν ἐπισωρεύειν, τοῦ φιλαλήθους, ἀλλὰ μὴ φιλαπεχθήμονος καὶ τοῖς εἰρημένοις ἀρκουμένου, ποικίλην περιέχουσι τὴν περὶ τοῦ προκειμένου σύστασιν; προύκειτο δὲ ἡμῖν τὰ Μωσέως καὶ τῶν προφητῶν παλαίτερα τῶν Ἑλληνικῶν ἀποδεῖξαι. ### English translation (Claude) But why heap up a multitude of proofs, for one who loves truth rather than quarrelling and is content with what has been said, since it contains a varied demonstration of the matter in hand? Our purpose was to show that the writings of Moses and the prophets are older than those of the Greeks. ### Citation (SBL) Eusebius, Praep. ev. 10.14.1 (Dindorf 1:584; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-10-14-1). ## Preparation for the Gospel 10.14.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-10-14-2 - Source: Dindorf 1:584 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses came after the earlier Hebrews, Heber and Abraham. ### Greek text ἐπειδὴ τοίνυν μακρῷ πρόσθεν τῶν Τρωϊκῶν Μωσῆς γεγονὼς ἀποδέδεικται, φέρʼ ἴδωμεν καὶ τοὺς μετʼ αὐτὸν ἅπαντας. Μωσῆς δʼ ὅτι τῶν πρὶν ἀληθῶς Ἑβραίων Ἕβερ τε καὶ Ἁβραὰμ, ἀφʼ ὧν καὶ τὸ παρώνυμον τοῖς ἀνδράσιν ἐπιτέθειται, τῶν τε λοιπῶν θεοφιλῶν τε καὶ παλαιῶν ἀνδρῶν ὕστατος τοῖς χρόνοις παρεφάνη τῷ βίῳ, δῆλον ἀπὸ τῆς κατʼ αὐτὸν ἱστορίας τυγχάνει. ### English translation (Claude) Since, then, Moses has been shown to have lived long before the Trojan War, come, let us look at all those after him too. That Moses appeared in life last in time of the true Hebrews before him, Heber and Abraham, from whom the name derived from them was given to these men, and of the other ancient men dear to God, is clear from his own history. ### Citation (SBL) Eusebius, Praep. ev. 10.14.2 (Dindorf 1:584; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-10-14-2). ## Preparation for the Gospel 10.14.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-10-14-3 - Source: Dindorf 1:584 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius lists the leaders and judges of Israel from Joshua to Samuel. ### Greek text μετὰ Μωσέα τοίνυν προέστη τοῦ Ἰουδαίων ἔθνους Ἰησοῦς, ὥς τινες, ἔτεσι λ΄· εἶθʼ, ὥς φησιν ἡ γραφὴ, ἐκράτησαν ἀλλόφυλοι ἔτεσιν ὀκτώ. ἔπειτα Γοθονιὴλ ἔτεσι πεντήκοντα. μεθʼ ὃν Ἐγλὼμ, βασιλεὺς Μωὰβ, ἔτη ιη΄. μεθʼ ὃν Ἀὼδ ἔτη π΄. μεθʼ ὃν πάλιν ἀλλόφυλοι ἔτη κ΄· ἔπειτα Δεββώρα καὶ Βαρὰκ ἔτη μ΄. ἔπειτα Μαδιηναῖοι ἔτη ζ΄· ἔπειτα Γεδεὼν ἔτη μ΄. Ἀβιμέλεχ ἔτη γ΄. Θωλὰ κγ΄· Ἰαεὶρ κβ΄· Ἀμμανῖται ιη΄· Ἰεφθάε ἔτη ς΄· Ἐσβὼν ἔτη ζ΄· Αἰαλὼν ἔτη ι΄· Λαβδὼν ἔτη η΄· ἀλλόφυλοι ἔτη μ΄· Σαμψὼν ἔτη κ΄· ἔπειτα Ἠλεὶ ἱερεὺς, ὡς τὸ Ἑβραϊκὸν, ἔτη μ΄· περὶ ὃν συμβαίνει τὴν Ἰλίου καταντᾶν ἅλωσιν· μετὰ δʼ Ἠλεὶ τὸν ἱερέα ἡγεῖται τοῦ λαοῦ Σαμουήλ. ### English translation (Claude) After Moses, then, Joshua led the Jewish nation, as some say, for 30 years; then, as Scripture says, foreigners ruled for eight years; then Othniel for fifty years; after him Eglon king of Moab, 18 years; after him Ehud, 80 years; after him foreigners again, 20 years; then Deborah and Barak, 40 years; then the Midianites, 7 years; then Gideon, 40 years; Abimelech, 3 years; Tola, 23; Jair, 22; the Ammonites, 18; Jephthah, 6 years; Esbon [Ibzan], 7 years; Elon, 10 years; Labdon [Abdon], 8 years; foreigners, 40 years; Samson, 20 years; then Eli the priest, according to the Hebrew, 40 years, in whose time the capture of Troy falls. After Eli the priest, Samuel led the people. ### Scripture references - Judg 3:8: allusion, high confidence - Judg 3:11: allusion, high confidence - Judg 3:14: allusion, high confidence - Judg 3:30: allusion, high confidence - Judg 4:3: allusion, high confidence - Judg 5:31: allusion, high confidence - Judg 6:1: allusion, high confidence - Judg 8:28: allusion, high confidence - Judg 9:22: allusion, high confidence - Judg 10:2: allusion, high confidence - Judg 10:3: allusion, high confidence - Judg 10:8: allusion, high confidence - Judg 12:7: allusion, high confidence - Judg 12:9: allusion, high confidence - Judg 12:11: allusion, high confidence - Judg 12:14: allusion, high confidence - Judg 13:1: allusion, high confidence - Judg 16:31: allusion, high confidence - 1 Sam 4:18: allusion, high confidence ### Translation notes - The figures follow the book of Judges (Judg 3:8–16:31) and 1 Sam 4:18; “according to the Hebrew” because the Septuagint gives Eli twenty years. ### Citation (SBL) Eusebius, Praep. ev. 10.14.3 (Dindorf 1:584; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-10-14-3). ## Preparation for the Gospel 10.14.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-10-14-4 - Source: Dindorf 1:584–585 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The kings of Judah from Saul to Athaliah. ### Greek text μεθʼ ὃν πρῶτος αὐτῶν βασιλεύει Σαοὺλ ἔτεσι μ΄· ἔπειτα Δαβὶδ ἔτεσι μ΄· ἔπειτα Σολομῶν ἔτεσι μ΄· ὃς καὶ τὸν ἐν Ἱεροσολύμοις ναὸν ἐδείματο πρῶτος. μετὰ δὲ Σολο- μῶνα βασιλεύει Ῥοβοὰμ ἔτη ἵζʼ· Ἀβιὰ ἔτη γʼ ’ Ἄσα ἔτη μὰ· Ἰωσαφὰτ ἔτη κε· Ἰωρὰμ ἔτη ἡ ’ Ὀχοζίας ἔτος ἁ· Γοθολιὰ ἴτη ’ς· ### English translation (Claude) After him Saul was their first king, for 40 years; then David for 40 years; then Solomon for 40 years, who also first built the temple in Jerusalem. After Solomon, Rehoboam reigned 17 years; Abijah, 3 years; Asa, 41 years; Jehoshaphat, 25; Joram, 8 years; Ahaziah, 1 year; Athaliah, 6 years; ### Scripture references - 1 Kgs 11:42: allusion, high confidence - 1 Kgs 14:21: allusion, high confidence - 1 Kgs 15:2: allusion, high confidence - 1 Kgs 15:10: allusion, high confidence - 1 Kgs 22:42: allusion, high confidence - 2 Kgs 8:17: allusion, high confidence - 2 Kgs 8:26: allusion, high confidence - 2 Kgs 11:3: allusion, high confidence ### Translation notes - Compare 1 Kgs 11:42–2 Kgs 11:3. Some numerals are damaged in the digital text; the biblical figures are given. ### Citation (SBL) Eusebius, Praep. ev. 10.14.4 (Dindorf 1:584–585; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-10-14-4). ## Preparation for the Gospel 10.14.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-10-14-5 - Source: Dindorf 1:585 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The kings from Joash to Ahaz; the first Olympiad falls under Ahaz. ### Greek text Ἰωὰς ἔτη μʼ· Ἀμασίας ἔτη μθ΄· Ὀζίας ἔτη νβ΄· καθʼ ὃν προφητεύουσιν Ὠσηὲ, Ἀμὼς, Ἠσαίας, Ἰωνᾶς· μετὰ δὲ ’ Ὀζίαν βασιλεύει ἔτη ἰέ ’ μεθʼ ὃν ἔτη ἰέ. κατὰ τοῦτον ἡ πρώτη Ὀλυμπιὰς ἤχθη, ἣν ἐνίκα στάδιον Κόροιβος Ἠλεῖος. ### English translation (Claude) Joash, 40 years; Amaziah, 49 years; Uzziah, 52 years, in whose time Hosea, Amos, Isaiah, and Jonah prophesied. After Uzziah [Jotham] reigned 16 years; after him [Ahaz] 16 years. In his time the first Olympiad was held, in which Coroebus of Elis won the footrace. ### Scripture references - 2 Kgs 12:1: allusion, high confidence - 2 Kgs 14:2: allusion, high confidence - 2 Kgs 15:2: allusion, high confidence - 2 Kgs 15:33: allusion, medium confidence - 2 Kgs 16:2: allusion, medium confidence ### Translation notes - The names of Jotham and Ahaz have dropped out of the text and are supplied in brackets; the numerals are damaged (2 Kgs 15:33; 16:2 give sixteen years each). Amaziah’s “49” is so in the text; 2 Kgs 14:2 gives 29. ### Citation (SBL) Eusebius, Praep. ev. 10.14.5 (Dindorf 1:585; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-10-14-5). ## Preparation for the Gospel 10.14.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-10-14-6 - Source: Dindorf 1:585 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The kings from Hezekiah to Josiah; Rome founded under Hezekiah. ### Greek text διαδέχεται δὲ τὸν Ἄχαζ Ἀζεκίας ἔτεσι κθ΄ ’ καθʼ ὃν Ῥωμύλος Ῥώμην ἔκτισε καὶ ἐβασίλευσε. μετὰ δὲ Ἐζεκίαν βασιλεύει Μανασσῆς ἔτη νέ· ἔπειτα Ἀμὼν ἔτη β΄· ἔπειτα Ἰωσίας ἔτη ’ καθʼ ὃν προφητεύουσιν Ἱερεμίας, Βαροὺχ, Ὀλδᾶ καὶ ἄλλοι προφῆται. ### English translation (Claude) Hezekiah succeeded Ahaz for 29 years; in his time Romulus founded Rome and reigned. After Hezekiah, Manasseh reigned 55 years; then Amon, 2 years; then Josiah, [31] years, in whose time Jeremiah, Baruch, Huldah, and other prophets prophesied. ### Scripture references - 2 Kgs 18:2: allusion, high confidence - 2 Kgs 21:1: allusion, high confidence - 2 Kgs 21:19: allusion, high confidence - 2 Kgs 22:1: allusion, high confidence - 2 Kgs 22:14: allusion, medium confidence ### Translation notes - Josiah’s numeral is missing in the text; 2 Kgs 22:1 gives 31 years. ### Citation (SBL) Eusebius, Praep. ev. 10.14.6 (Dindorf 1:585; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-10-14-6). ## Preparation for the Gospel 10.14.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-10-14-7 - Source: Dindorf 1:585 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The last kings of Judah and the exile to Babylon. ### Greek text ἔπειτα Ἰωάχαζ μῆνας γʼ. μεθʼ ὃν Ἰωακεὶμ ἔτη ἰά· μεθʼ ὃν πάντων ὕστατος Σεδεκίας ἔτη ιβ΄ κατὰ τοῦτον πολιορκηθείσης τῆς Ἱερουσαλὴμ ὑπὸ Ἀσσυρίων καὶ τοῦ ἱεροῦ ἐμπρησμὸν ὑπομείναντος τὸ πᾶν Ἰουδαίων ἔθνος ἀπάγεται εἰς Βαβυλῶνα, προφητεύει τε αὐτόθι Δανιὴλ καὶ Ἐζεκιήλ. ### English translation (Claude) Then Jehoahaz, 3 months; after him Jehoiakim, 11 years; after him, last of all, Zedekiah, 12 years. In his time Jerusalem was besieged by the Assyrians and the temple was burned, and the whole Jewish nation was carried off to Babylon; and there Daniel and Ezekiel prophesied. ### Scripture references - 2 Kgs 23:31: allusion, high confidence - 2 Kgs 23:36: allusion, high confidence - 2 Kgs 24:18: allusion, high confidence - 2 Kgs 25:9: allusion, high confidence ### Translation notes - 2 Kgs 23:31–25:9. “Assyrians” is so in the text, for the Babylonians. ### Citation (SBL) Eusebius, Praep. ev. 10.14.7 (Dindorf 1:585; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-10-14-7). ## Preparation for the Gospel 10.14.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-10-14-8 - Source: Dindorf 1:585 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Cyrus ended the exile; the last prophets were Haggai, Zechariah, and Malachi. ### Greek text μετὰ δὲ ἐτῶν ἀριθμὸν ο΄ ὁ Κῦρος βασιλεύει Περσῶν, ὃς καὶ ἀνῆκε τὴν αἰχμαλωσίαν τῶν Ἰουδαίων, ἐπιτρέψας τοῖς θέλουσιν αὐτῶν παλινοστεῖν ἐπὶ τὴν οἰκείαν γῆν καὶ τὸ ἱερὸν ἀνεγείρειν· ὅτε καὶ ἄνεισιν Ἰησοῦς ὁ τοῦ Ἰωσεδὲκ καὶ Ζοροβάβελ ὁ τοῦ Σαλαθιὴλ. καταβάλλονταί τε θεμελίους, προφητευόντων ὕστατα πάντων Ἀγγαίου καὶ Ζαχαρίου καὶ Μαλαχίου, μεθʼ οὓς οὐκέτι προφήτης παρʼ αὐτοῖς γέγονε. ### English translation (Claude) After a span of seventy years Cyrus became king of the Persians; he also ended the captivity of the Jews, allowing those who wished to return to their own land and rebuild the temple. Then Jesus son of Josedek and Zerubbabel son of Shealtiel went up. They laid the foundations, while Haggai, Zechariah, and Malachi, last of all, prophesied; after them there was no longer a prophet among them. ### Scripture references - Ezra 1:1: allusion, high confidence - Ezra 3:8: allusion, high confidence - Hag 1:1: allusion, medium confidence ### Translation notes - Ezra 1:1–3:10; Hag 1:1. ### Citation (SBL) Eusebius, Praep. ev. 10.14.8 (Dindorf 1:585; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-10-14-8). ## Preparation for the Gospel 10.14.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-10-14-9 - Source: Dindorf 1:585 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Solon and the Seven Sages lived under Cyrus. ### Greek text κατὰ δὲ Κῦρον Σόλων ὁ Ἀθηναῖος ἐγνωρίζετο, καὶ οἱ κληθέντες ἑπτὰ σοφοὶ παρʼ Ἓλλησιν, ὧν παλαίτερος οὐδεὶς παρʼ αὐτοῖς φιλόσοφος μνημονεύεται. ### English translation (Claude) In the time of Cyrus, Solon the Athenian was known, and those called the Seven Sages among the Greeks, before whom no philosopher is remembered among them. ### Citation (SBL) Eusebius, Praep. ev. 10.14.9 (Dindorf 1:585; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-10-14-9). ## Preparation for the Gospel 10.14.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-10-14-10 - Source: Dindorf 1:585–586 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Thales was the first Greek natural philosopher. ### Greek text τούτων δὴ τῶν ἑπτὰ Θαλῆς ὁ Μιλήσιος φυσικὸς πρῶτος Ἑλλήνων γεγονὼς περὶ τροπῶν ἡλίου καὶ ἐκλείψεως καὶ φωτισμῶν σελήνης καὶ ἰσημερίας διελέχθη ’ ἐγένετο δʼ ὁ ἀνὴρ ἐπισημότατος ἐν τοῖς Ἕλλησι. ### English translation (Claude) Of these seven, Thales of Miletus, the first natural philosopher among the Greeks, discussed the solstices of the sun, eclipses, the phases of the moon, and the equinox; and he became the most famous man among the Greeks. ### Citation (SBL) Eusebius, Praep. ev. 10.14.10 (Dindorf 1:585–586; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-10-14-10). ## Preparation for the Gospel 10.14.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-10-14-11 - Source: Dindorf 1:586 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Anaximander, Thales’ pupil, invented the sundial. ### Greek text Θαλοῦ δὲ γίνεται ἀκουστὴς Ἀναξίμανδρος, Πραξιάδου μὲν παῖς, γένος δὲ καὶ αὐτὸς Μιλήσιος. οὗτος πρῶτος γνώμονας κατεσκεύασε πρὸς διάγνωσιν τροπῶν τε ἡλίου καὶ χρόνων καὶ ὡρῶν καὶ ἰσημερίας. ### English translation (Claude) Anaximander became a hearer of Thales, the son of Praxiades, also a Milesian by birth. He was the first to construct sundials for determining the solstices, seasons, hours, and the equinox. ### Citation (SBL) Eusebius, Praep. ev. 10.14.11 (Dindorf 1:586; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-10-14-11). ## Preparation for the Gospel 10.14.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-10-14-12 - Source: Dindorf 1:586 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Anaxagoras first taught that Mind ordered the universe. ### Greek text Ἀναξιμάνδρου δὲ γνώριμος ἐγένετο Ἀναξιμένης Εὐρυστράτου Μιλήσιος· τούτου δὲ Ἀναξαγόρας ὁ Ἡγησιβούλου Κλαζομένιος. οὗτος δὴ πρῶτος διήρθρωσε τὸν περὶ ἀρχῶν λόγον. οὐ γὰρ μόνον περὶ τῆς πάντων οὐσίας ἀπεφήνατο, ὡς οἱ πρὸ αὐτοῦ, ἀλλὰ καὶ περὶ τοῦ κινοῦντος αὐτὴν αἰτίου. “ἦν γὰρ ἀρχὴν” φησὶ “τὰ πράγματα ὁμοῦ πεφυρμένα· Νοῦς δʼ εἰσελθὼν αὐτὰ ἐκ τῆς ἀταξίας εἰς τάξιν ἤγαγεν. ### English translation (Claude) Anaximenes son of Eurystratus, a Milesian, was a pupil of Anaximander; and his was Anaxagoras son of Hegesibulus, of Clazomenae. He was the first to set out clearly the doctrine of first principles. For he declared not only about the substance of all things, like those before him, but also about the cause that moves it. “In the beginning,” he says, “things were mixed together; but Mind came in and brought them from disorder into order.” ### Extrabiblical texts - Anaxagoras, doxography (Anaxagoras): quotation, medium confidence ### Translation notes - Anaxagoras’s saying, as reported in the doxographical tradition (compare Diogenes Laertius 2.6). ### Citation (SBL) Eusebius, Praep. ev. 10.14.12 (Dindorf 1:586; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-10-14-12). ## Preparation for the Gospel 10.14.13 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-10-14-13 - Source: Dindorf 1:586 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Pericles, Euripides, and Archelaus studied with Anaxagoras; Socrates with Archelaus. ### Greek text Ἀναξαγόρου δὲ ἐγένοντο γνώριμοι τρεῖς, Περικλῆς, Ἀρχέλαος, Εὐριπίδης. Περικλῆς μὲν οὖν Ἀθηναίων πρῶτος ἐγένετο, καὶ πλούτῳ καὶ γένει τῶν καθʼ ἑαυτὸν διήνεγκεν· Εὐριπίδης δὲ ἐπὶ ποιητικὴν μεταβὰς ὑπό τινων σκηνικὸς φιλόσοφος ἐκλήθη ’ ὁ δὲ Ἀρχέλαος ἐν Λαμψάκῳ διεδέξατο τὴν σχολὴν τοῦ Ἀναξαγόρου, μεταβὰς δʼ εἰς Ἀθήνας ἐκεῖ ἐσχόλασε, καὶ πολλοὺς ἔσχεν Ἀθηναίων γνωρίμους, ἐν οἷς καὶ Σωκράτην. ### English translation (Claude) Anaxagoras had three pupils: Pericles, Archelaus, and Euripides. Pericles became first among the Athenians and surpassed his contemporaries in wealth and birth; Euripides turned to poetry and was called by some the philosopher of the stage; and Archelaus succeeded to Anaxagoras’s school in Lampsacus, then moved to Athens and taught there, and had many Athenian pupils, among them Socrates. ### Citation (SBL) Eusebius, Praep. ev. 10.14.13 (Dindorf 1:586; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-10-14-13). ## Preparation for the Gospel 10.14.14 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-10-14-14 - Source: Dindorf 1:586 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Xenophanes and Pythagoras were contemporaries of Anaxagoras. ### Greek text κατὰ δὲ τὸν αὐτὸν τῷ Ἀναξαγόρᾳ χρόνον ἤκμασαν ἄνδρες φυσικοὶ, Ξενοφάνης τε καὶ Πυθαγόρας. τὸν μὲν οὖν Πυθαγόραν διεδέξατο Θεανὼ ἡ γυνὴ, οἱ τε υἱοὶ αὐτοῦ, Τηλαυγὴς καὶ Μνήσαρχος. ### English translation (Claude) At the same time as Anaxagoras flourished the natural philosophers Xenophanes and Pythagoras. Pythagoras was succeeded by his wife Theano and his sons Telauges and Mnesarchus. ### Citation (SBL) Eusebius, Praep. ev. 10.14.14 (Dindorf 1:586; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-10-14-14). ## Preparation for the Gospel 10.14.15 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-10-14-15 - Source: Dindorf 1:586–587 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The successions of philosophers; Zeno of Elea died under torture rather than betray his comrades. ### Greek text Τηλαυγοῦς δὲ Ἐμπεδοκλῆς ἀκουστὴς γίνεται, καθʼ ὃν Ἡράκλειτος ὁ σκοτεινὸς ἐγνωρίζετο. τὸν δὲ Ξενοφάνην λέγεται ὁ Παρμενίδης διαδέξασθαι, Παρμενίδην δὲ Μέλισσος, Μέλισσον δὲ Ζήνων ὁ Ἐλεάτης· ’ ὅν φασιν ἐπιβουλὴν κατὰ τοῦ τότε τυράννου συστησάμενον ἁλῶναι, στρεβλούμενον δὲ ὑπὸ τοῦ τυράννου, ὅπως τοὺς σὺν αὐτῷ γενομένους ἄνδρας ἀπογράψηται, οὐ προσποιηθέντα τὰς τοῦ τυράννου τιμωρίας, διαμασησάμενον τὴν γλῶσσαν, προσπτύσαι αὐτῷ, καὶ οὕτως ἐγκαρτερήσαντα ταῖς βασάνοις ἀποθανεῖν. ### English translation (Claude) Empedocles became a hearer of Telauges, in whose time Heraclitus the Obscure was known. Parmenides is said to have succeeded Xenophanes, Melissus Parmenides, and Zeno of Elea Melissus. They say that Zeno, having formed a plot against the tyrant of the time, was caught; and being tortured by the tyrant to make him write down the names of the men who were with him, he did not give in to the tyrant’s punishments, but bit through his tongue, spat it at him, and so died enduring the tortures. ### Citation (SBL) Eusebius, Praep. ev. 10.14.15 (Dindorf 1:586–587; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-10-14-15). ## Preparation for the Gospel 10.14.16 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-10-14-16 - Source: Dindorf 1:587 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: All Greek philosophy, Plato’s above all, is much later than Moses and the prophets. ### Greek text τούτου δὲ Λεύκιππος ἀκουστὴς γέγονε, Λευκίππου δὲ Δημόκριτος, οὗ Πρωταγόρας, καθʼ ὃν ἤκμασε Σωκράτης. καὶ ἄλλους δὲ σποράδην ἔστιν εὑρεῖν φυσικοὺς φιλοσόφους πρὸ Σωκράτους γενομένους· πλὴν ἀλλὰ πάντες ἀπὸ Θαλοῦ ἀρξάμενοι κατώτερον Κύρου τοῦ Περσῶν βασιλέως φαίνονται ἠκμακότες ’ ὁ δὲ Κῦρος μετὰ πλεῖστον τῆς εἰς Βαβυλῶνα αἰχμαλωσίας τοῦ Ἰουδαίων ἔθνους δῆλός ἐστι γεγονὼς, διαλελοιπότων ἤδη τῶν παρʼ Ἑβραίοις προφητῶν, καὶ τῆς ἱερᾶς μητροπόλεως αὐτῶν πεπολιορκημένης· ὥστε σε ὁμολογεῖν πολὺ νεώτερα Μώσεως καὶ τῶν μετʼ αὐτὸν προφητῶν τὰ τῆς Ἑλλήνων γεγονέναι φιλοσοφίας, καὶ μάλιστα τῆς κατὰ Πλάτωνα, ὃς ἀκουστὴς τὰ πρῶτα γενόμενος Σωκράτους, κἄπειτα τοῖς Πυθαγορείοις ὁμιλήσας, τοὺς πρὸ αὐτοῦ πάντας λόγῳ τε καὶ συνέσει καὶ τοῖς ἐν φιλοσοφίᾳ δόγμασιν ὑπερηκόντισε. ### English translation (Claude) Leucippus became his hearer, Democritus Leucippus’s, and Protagoras Democritus’s, in whose time Socrates flourished. Other natural philosophers before Socrates can be found here and there; but all, beginning from Thales, evidently flourished after Cyrus king of the Persians. And Cyrus clearly lived long after the captivity of the Jewish nation in Babylon, when the prophets among the Hebrews had already ceased and their holy capital had been besieged. So you must admit that Greek philosophy is much more recent than Moses and the prophets after him, and above all Plato’s, who first was a hearer of Socrates and then associated with the Pythagoreans, and outstripped all before him in reason, understanding, and the doctrines of philosophy. ### Citation (SBL) Eusebius, Praep. ev. 10.14.16 (Dindorf 1:587; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-10-14-16). ## Preparation for the Gospel 10.14.17 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-10-14-17 - Source: Dindorf 1:587 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato lived shortly before Alexander. ### Greek text γέγονε δʼ ὁ Πλάτων ἀμφὶ τὰ ὕστατα τῆς Περσῶν βασιλείας, μικρῷ θᾶττον Ἀλεξάνδρου τοῦ Μακεδόνος, Αὐγούστου δὲ τοῦ σεβαστοῦ οὐ πολὺ πρόσθεν ἔτεσι ὒ. ### English translation (Claude) Plato lived about the last years of the Persian empire, a little before Alexander of Macedon, and not much more than 400 years before Augustus. ### Citation (SBL) Eusebius, Praep. ev. 10.14.17 (Dindorf 1:587; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-10-14-17). ## Preparation for the Gospel 10.14.18 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-10-14-18 - Source: Dindorf 1:587 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato’s agreement with the Hebrews must be weighed against his late date. ### Greek text εἰ δή σοι τοιγαροῦν ὁ Πλάτων οἵ τε μετʼ αὐτὸν δειχθεῖεν τὰ σύμφωνα Ἑβραίοις πεφιλοσοφηκότες, ὥρα σκοπεῖν τὸν Χρόνον καθʼ ὃν οὗτος γέγονε, τῶν δὲ παρʼ Ἑβραίοις θεολόγων τε καὶ προφητῶν τὴν παλαιότητα τῇ πάντων τῶν Ἑλληνικῶν φιλοσόφων ἀντιπαραβάλλειν ἡλικίᾳ. ### English translation (Claude) If, then, Plato and those after him should be shown to you to have taught a philosophy in agreement with the Hebrews, it is time to consider the date at which he lived, and to compare the antiquity of the theologians and prophets among the Hebrews with the age of all the Greek philosophers. ### Citation (SBL) Eusebius, Praep. ev. 10.14.18 (Dindorf 1:587; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-10-14-18). ## Preparation for the Gospel 10.14.19 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-10-14-19 - Source: Dindorf 1:587–588 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius will next show Greek sages imitating Hebrew doctrines. ### Greek text ἀλλὰ γὰρ τούτων ἀποδειχθέντων καιρὸς ἐπανελθόντας τοὺς Ἑλλήνων σοφοὺς ζηλωτὰς θεάσασθαι τῶν Ἑβραϊκῶν γεγονότας δογμάτων, ὥστε μηκέτʼ εὐλόγως ἡμῖν ἐπιμέμφεσθαι τοὺς συκοφάντας, εἰ δὴ καὶ αὐτοὶ τὰ ὅμοια τοῖς αὐτῶν φιλοσόφοις ἀγαπήσαντες τὰ Ἑβραίων λόγια τιμᾶν διανενοήμεθα. ### English translation (Claude) But now that these things have been shown, it is time to return and see the wise men of the Greeks become emulators of the Hebrew teachings, so that the slanderers may no longer reasonably blame us if we too, loving the same things as their own philosophers, have resolved to honour the oracles of the Hebrews. ### Citation (SBL) Eusebius, Praep. ev. 10.14.19 (Dindorf 1:587–588; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-10-14-19). ## Preparation for the Gospel, Book 11, preface 1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-0-1 - Source: Dindorf 2:1 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius recalls Book 10: the Greeks borrowed everything, even from the Hebrews. ### Greek text Ὁ μὲν δὴ τοῦ μετὰ χεῖρας προάγων τῆς Εὐαγγελικῆς Προπαρασκευῆς θέματος ὢν τόμος οὐκ ἐμαῖς φωναῖς, ταῖς δʼ ἔξωθεν συνίστη μαρτυρίαις τὸ μὴ ἀπεικὸς εἶναι Ἕλληνας μηδὲν σοφὸν ἐπενηνεγμένους, εἰ μὴ ὅτι μόνην τὴν ἐν λόγοις δεινότητά τε καὶ εὐγλωττίαν, τὰ πάντα δὲ παρὰ βαρβάρων ἐσκευωρημένους, μηδὲ τὰ Ἑβραίων ἀγνοῆσαι λόγια, καὶ τούτων δὲ ἐν μέρει καθάψασθαι, ὅτι μηδὲ τῆς τῶν σφετέρων ἐν συγγράμμασι φιλοτιμίας καθαρὰς ἐφυλάξαντο κλοπῆς τὰς χεῖρας. κλέπτας γὰρ αὐτοὺς οὐχ ὁ παρʼ ἡμῶν, ὡς ἔφην, λόγος, ὁ δʼ ἐξ αὐτῶν παρεστήσατο. ### English translation (Claude) The book before this one, on the subject in hand of the Preparation for the Gospel, established, not by my own words but by testimonies from outside, that it is not unlikely that the Greeks, who contributed nothing wise except only skill and fluency in speech, and pilfered everything from barbarians, were not ignorant of the oracles of the Hebrews either, and in part laid hold of these too; since they did not keep their hands clean of theft even from the ambitions of their own countrymen in their writings. For it was not our argument, as I said, but their own that proved them thieves. ### Citation (SBL) Eusebius, Praep. ev. 11.0.1 (Dindorf 2:1; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-0-1). ## Preparation for the Gospel, Book 11, preface 2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-0-2 - Source: Dindorf 2:1 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Greeks are far younger than the Hebrews. ### Greek text οὐ μὴν ἀλλὰ καὶ σφόδρα νέους ὁμοῦ τῇ φρονήσει καὶ τὴν ἡλικίαν αὐτοὺς, παρὰ πλεῖστον ὅσον τῆς Ἑβραικῆς λειπομένους ἀρχαιολογίας, ἐν ταὐτῷ διὰ τῆς τῶν χρόνων παραθέσεως ἔγνωμεν. ### English translation (Claude) Moreover, we learned at the same time, by comparing dates, that they are very young both in wisdom and in age, falling very far short of the antiquity of the Hebrews. ### Citation (SBL) Eusebius, Praep. ev. 11.0.2 (Dindorf 2:1; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-0-2). ## Preparation for the Gospel, Book 11, preface 3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-0-3 - Source: Dindorf 2:1–2 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Book 11 will show Plato’s agreement with the Hebrews. ### Greek text ταῦτα μὲν οὖν ὁ πρὸ τούτου ’ ὁ δέ γε παρὼν ἐπείγεται λοιπὸν ἤδη, ὥσπερ τι χρέος, τὴν ἐπηγγελμένην ὑπόσχεσιν ἀποδοῦναι καὶ τὴν ἔν τισιν, εἰ καὶ μὴ ἐν πᾶσι, τοῖς δογματικοῖς θεωρήμασι πρὸς τὰ Ἑβραίων λόγια συμφωνίαν τῶν παρʼ Ἕλλησι φιλοσόφων ἐκφᾶναι· ὧν τοὺς περιττοὺς παραιτησάμενος τὸν κορυφαῖον ἁπάντων ἀνακαλεῖται, μόνῳ χρῆναι ἀντὶ πάντων ἡγούμενος γνώμονι χρήσασθαι τοῦ προβλήματος Πλάτωνι, ἐπεὶ καὶ οὗτος μόνος ἔοικε τῇ δόξῃ τοὺς πάντας ὑπερακοντίσας αὐτάρκης ἡμῖν ἔσεσθαι πρὸς τὴν τοῦ ζητουμένου σύστασιν. ### English translation (Claude) That was the previous book. The present one now hastens to pay, like a debt, the promise made, and to bring to light the agreement of the Greek philosophers with the oracles of the Hebrews in some, if not in all, of their doctrinal teachings. Dismissing the superfluous, it calls on the chief of them all, thinking it right to use Plato alone, in place of all, as the measure of the question; since he alone, having outstripped all in fame, seems likely to be sufficient for us to establish what is sought. ### Citation (SBL) Eusebius, Praep. ev. 11.0.3 (Dindorf 2:1–2; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-0-3). ## Preparation for the Gospel, Book 11, preface 4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-0-4 - Source: Dindorf 2:2 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Platonists will be quoted to clarify Plato. ### Greek text εἰ δέ που δέοι, σαφηνείας ἕνεκα τῆς τοῦ ἀνδρὸς διανοίας, καὶ τοῖς τὴν κατʼ αὐτὸν ἐζηλωκόσι φιλοσοφίαν μάρτυσι χρήσομαι, τὰς αὐτῶν ἐκθησόμενος φωνὰς ἐπὶ συστάσει τοῦ προκειμένου. ### English translation (Claude) And if it should be necessary anywhere, for the sake of clarity about the man’s meaning, I shall also use as witnesses those who have followed his philosophy, setting out their words to establish the point in hand. ### Citation (SBL) Eusebius, Praep. ev. 11.0.4 (Dindorf 2:2; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-0-4). ## Preparation for the Gospel, Book 11, preface 5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-0-5 - Source: Dindorf 2:2 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato was not right in everything; this will be shown later. ### Greek text τετηρήσθω δέ μοι τὸ μὴ πάντʼ ἐπιτυχῶς εἰρῆσθαι τῷ ἀνδρὶ, εἰ καὶ τὰ πλεῖστα αὐτῷ σὺν ἀληθείᾳ ἐκπεφώνηται. ὃ δὴ καὶ αὐτὸ κατὰ τὸν δέοντα καιρὸν παραστήσομεν, οὐκ αὐτοῦ διαβολῆς, ἀπολογίας δὲ ἡμετέρας χάριν, διʼ ἣν τὴν βάρβαρον φιλοσοφίαν τῆς Ἑλληνικῆς ὁμολογοῦμεν προῃρῆσθαι. ### English translation (Claude) Let it be kept in mind, however, that not everything was said rightly by the man, even if most things he uttered were true. This too we shall show at the proper time, not to accuse him but to defend ourselves, explaining why we confess that we have preferred the barbarian philosophy to the Greek. ### Translation notes - Eusebius treats Plato’s errors in Books 13–15. ### Citation (SBL) Eusebius, Praep. ev. 11.0.5 (Dindorf 2:2; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-0-5). ## Preparation for the Gospel 11.1.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-1-1 - Source: Dindorf 2:2 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato’s threefold division of philosophy is found earlier among the Hebrews. ### Greek text Εἰς τρία διελόντος μέρη τοῦ Πλάτωνος τὸν πάντα τῆς φιλοσοφίας λόγον, εἰς φυσικὸν, ἠθικὸν, λογικὸν, εἶτʼ αὖ πάλιν τὸν φυσικὸν διελομένου εἴς τε τὴν τῶν αἰσθητῶν θεωρίαν καὶ τὴν τῶν ἀσωμάτων κατανόησιν, εὕροις ἂν καὶ παρʼ Ἑβραίοις τὸ τριμερὲς τοῦτο τῆς διδασκαλίας εἶδος, ὅτι δὴ καὶ παρʼ αὐτοῖς τὰ ὅμοια πρόσθεν ἢ Πλάτωνα γενέσθαι πεφιλοσόφητο. ### English translation (Claude) Plato divided the whole account of philosophy into three parts, natural, ethical, and logical, and again divided the natural into the study of sensible things and the understanding of incorporeal things. You would find this threefold form of teaching among the Hebrews too, since the like had been taught as philosophy among them before Plato was born. ### Citation (SBL) Eusebius, Praep. ev. 11.1.1 (Dindorf 2:2; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-1-1). ## Preparation for the Gospel 11.1.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-1-2 - Source: Dindorf 2:2 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius introduces Atticus the Platonist. ### Greek text πρῶτον δὲ τῶν Πλάτωνος ἀκοῦσαι ἄξιον, εἶθʼ οὕτω καὶ τὰ Ἑβραίων ἐπισκοπῆσαι. θήσω δὲ τὰ ἀρέσκοντα Πλάτωνι ἀπὸ τῶν τὰ αὐτοῦ πρεσβευόντων, ὧν Ἀττικὸς διαφανὴς ἀνὴρ τῶν Πλατωνικῶν φιλοσόφων ὧδέ πη τὰ δοκοῦντα τῷ ἀνδρὶ διέξεισιν, ἐν οἷς ἵσταται πρὸς τοὺς διὰ τῶν Ἀριστο- τέλους τὰ Πλάτωνος ὑπισχνουμένους. ### English translation (Claude) It is right to hear Plato’s views first, and then to examine those of the Hebrews. I shall give Plato’s doctrines from those who champion them. Of these Atticus, a distinguished man among the Platonic philosophers, sets out the man’s views somewhat as follows, in a work in which he opposes those who promise Plato’s teachings through Aristotle’s. ### Extrabiblical texts - Atticus (Atticus, Against Those Who Interpret Plato through Aristotle): quotation, high confidence ### Translation notes - Atticus, Against Those Who Interpret Plato through Aristotle (fragment). ### Citation (SBL) Eusebius, Praep. ev. 11.1.2 (Dindorf 2:2; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-1-2). ## Preparation for the Gospel 11.2.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-2-1 - Source: Dindorf 2:2–3 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Atticus: the three parts of philosophy, ethics and physics. ### Greek text “Τριχῆ τοίνυν διαιρουμένης τῆς ἐντελοῦς φιλοσοφίας, εἴς τε τὸν ἠθικὸν καλούμενον τόπον καὶ τὸν φυσικὸν καὶ ἔτι τὸν λογικὸν, καὶ τοῦ μὲν πρώτου κατασκευάζοντος ἡμῶν ἕκαστον καλὸν καὶ ἀγαθὸν, καὶ τοὺς οἴκους ὅλους εἰς τὸ ἄριστον ἐπανορθοῦντος, ἤδη δὲ καὶ δῆμον σύμπαντα πολιτείᾳ τῇ διαφερούσῃ καὶ νόμοις τοῖς ἀκριβεστάτοις κοσμοῦντος, τοῦ δευτέρου δὲ πρὸς τὴν περὶ τῶν θείων γνῶσιν διήκοντος, αὐτῶν τε τῶν πρώτων καὶ τῶν αἰτίων καὶ τῶν ἄλλων, ὅσα ἐκ τούτων γίνεται, ἃ δὴ περὶ φύσεως ἱστορίαν ὁ Πλάτων ὠνόμακεν· ### English translation (Claude) “Complete philosophy, then, being divided in three, into the part called ethical, the natural, and further the logical: the first makes each of us noble and good, sets whole households right in the best way, and even orders a whole people with an excellent constitution and the most exact laws; the second extends to the knowledge of divine things, of the first principles themselves and the causes and everything else that comes from them, which Plato has called the inquiry into nature; ### Extrabiblical texts - Atticus (Atticus, Against Those Who Interpret Plato through Aristotle): quotation, high confidence ### Translation notes - Atticus, fragment 1 (des Places); the quotation runs through 11.2.5. ### Citation (SBL) Eusebius, Praep. ev. 11.2.1 (Dindorf 2:2–3; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-2-1). ## Preparation for the Gospel 11.2.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-2-2 - Source: Dindorf 2:3 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato first united the scattered parts of philosophy. ### Greek text εἰς δὲ τὴν περὶ τούτων ἀμφοτέρων διάκρισίν τε καὶ εὕρεσιν τοῦ τρίτου παραλαμβανομένου· ὅτι μὲν Πλάτων πρῶτος καὶ μάλιστα συναγείρας εἰς ἓν πάντα τὰ τῆς φιλοσοφίας μέρη, τέως ἐσκεδασμένα καὶ διερριμμένα ὥσπερ τὰ τοῦ Πενθέως μέλη, καθάπερ εἶπέ τις, σῶμά τι καὶ ζῷον ὁλόκληρον ἀπέφηνε τὴν φιλοσοφίαν, δῆλα παντὶ λεγόμενα. ### English translation (Claude) and the third is employed for the discernment and discovery of both of these. That Plato was the first and chief to gather into one all the parts of philosophy, until then scattered and strewn about like the limbs of Pentheus, as someone said, and to show philosophy as a body and a complete living creature, is plain to all. ### Extrabiblical texts - Atticus (Atticus, Against Those Who Interpret Plato through Aristotle): quotation, high confidence ### Translation notes - Atticus, fragment 1. ### Citation (SBL) Eusebius, Praep. ev. 11.2.2 (Dindorf 2:3; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-2-2). ## Preparation for the Gospel 11.2.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-2-3 - Source: Dindorf 2:3 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Earlier thinkers each pursued only one part of philosophy. ### Greek text οὔτε γὰρ οἱ περὶ Θαλῆν καὶ Ἀναξιμένην καὶ Ἀναξαγόραν, καὶ ὅσοι κατὰ ταὐτὸ γεγόνασι τούτοις, ἀγνοοῦνται περὶ μόνην τὴν ὑπὲρ τῆς φύσεως τῶν ὄντων σκέψιν διατρίψαντες· οὐ μὴν οὐδὲ Πιττακὸς καὶ Περίανδρος καὶ Σόλων καὶ Λυκοῦργος καὶ οἱ παραπλήσιοι τούτοις λανθάνουσί τινας τὴν αὑτῶν φιλοσοφίαν εἰς πολιτείαν καταθέντες. Ζήνων δὲ καὶ πᾶν τὸ Ἐλεατικὸν τοῦτο διδασκαλεῖον καὶ αὐτὸ γνώριμον ἐπὶ τῇ τέχνῃ τῶν λόγων μάλιστα σπουδάσαν. ### English translation (Claude) For it is well known that Thales, Anaximenes, Anaxagoras, and their contemporaries spent their time on the inquiry into the nature of beings alone; nor does it escape anyone that Pittacus, Periander, Solon, Lycurgus, and those like them devoted their philosophy to civic life. And Zeno and the whole Eleatic school are also known for having devoted themselves above all to the art of argument. ### Extrabiblical texts - Atticus (Atticus, Against Those Who Interpret Plato through Aristotle): quotation, high confidence ### Translation notes - Atticus, fragment 1. ### Citation (SBL) Eusebius, Praep. ev. 11.2.3 (Dindorf 2:3; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-2-3). ## Preparation for the Gospel 11.2.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-2-4 - Source: Dindorf 2:3 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato perfected every part of philosophy. ### Greek text τούτοις δὲ ἐπιγενόμενος Πλάτων, ἀνὴρ ἐκ φύσεως ἀρτιτελὴς καὶ πολὺ διενεγκὼν, οἷα κατάπεμπτος ὡς ἀληθῶς ἐκ θεῶν, ἵνʼ ὁλόκληρος ὀφθῇ ἡ διʼ αὐτοῦ φιλοσοφία, παρῆκέ τε οὐδὲν καὶ ἕκαστα ἠκρίβωσε, μήτε ἐλλείπων πρὸς τὸ ἀναγκαῖον μήτε πρὸς τὸ ἄχρηστον ἐξενεχθείς. ### English translation (Claude) Coming after these, Plato, a man perfect by nature and far excelling, as truly sent down from the gods so that philosophy might be seen whole through him, left nothing out and worked out each part precisely, neither falling short of what is necessary nor being carried away into what is useless. ### Extrabiblical texts - Atticus (Atticus, Against Those Who Interpret Plato through Aristotle): quotation, high confidence ### Translation notes - Atticus, fragment 1. ### Citation (SBL) Eusebius, Praep. ev. 11.2.4 (Dindorf 2:3; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-2-4). ## Preparation for the Gospel 11.2.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-2-5 - Source: Dindorf 2:3–4 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Atticus will examine each part. ### Greek text ἐπεὶ τοίνυν πάντων ἔφαμεν μετεῖναι τῷ Πλατωνικῷ καὶ περὶ ἠθῶν λέγοντι καὶ διαλεγομένῳ, φέρε καθʼ ἕκαστον ἐπισκεψώμεθα.” ### English translation (Claude) Since, then, we said that the Platonist shares in all of them, both when speaking about morals and when discussing, come, let us examine each in turn.” ### Extrabiblical texts - Atticus (Atticus, Against Those Who Interpret Plato through Aristotle): quotation, high confidence ### Translation notes - Atticus, fragment 1. ### Citation (SBL) Eusebius, Praep. ev. 11.2.5 (Dindorf 2:3–4; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-2-5). ## Preparation for the Gospel 11.2.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-2-6 - Source: Dindorf 2:4 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius introduces Aristocles the Peripatetic. ### Greek text Ταῦτα μὲν ὁ Ἀττικός. ἐπιμαρτυρεῖ δὲ τοῖς αὐτοῖς καὶ ὁ περιπατητικὸς Ἀριστοκλῆς, ἐν ἑβδόμῳ συγγράμματι ὧν Περὶ φιλοσοφίας συνέταξεν ὧδε λέγων πρὸς ῥῆμα ### English translation (Claude) So Atticus. The Peripatetic Aristocles also bears witness to the same, in the seventh book of the work he composed On Philosophy, speaking word for word as follows: ### Extrabiblical texts - Aristocles (Aristocles of Messene, On Philosophy): quotation, high confidence ### Translation notes - Aristocles of Messene, On Philosophy, Book 7 (fragment). ### Citation (SBL) Eusebius, Praep. ev. 11.2.6 (Dindorf 2:4; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-2-6). ## Preparation for the Gospel 11.3.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-3-1 - Source: Dindorf 2:4 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Aristocles: before Plato, philosophers were partial or obscure. ### Greek text “Ἐφιλοσόφησε δὲ Πλάτων, εἰ καί τις ἄλλος τῶν πώποτε, γνησίως καὶ τελείως. οἶ μὲν γὰρ ἀπὸ Θαλοῦ φυσιολογοῦντες διετέλεσαν, οἶ δὲ περὶ Πυθαγόραν ἐπεκρύψαντο πάντα· Ξενοφάνης δὲ καὶ οἶ ἀπʼ ἐκείνου τοὺς ἐριστικοὺς κινήσαντες λόγους πολὺν μὲν ἐνέβαλον ἴλιγγον τοῖς φιλοσόφοις, οὐ μὴν ἐπόρισάν γέ τινα βοήθειαν. ### English translation (Claude) “Plato philosophized genuinely and completely, if anyone ever did. For those from Thales continued as natural philosophers; Pythagoras and his followers concealed everything; and Xenophanes and those after him, stirring up contentious arguments, cast philosophers into great dizziness but provided no help. ### Extrabiblical texts - Aristocles (Aristocles of Messene, On Philosophy): quotation, high confidence ### Translation notes - Aristocles, On Philosophy 7 (fragment); the quotation runs through 11.3.9. ### Citation (SBL) Eusebius, Praep. ev. 11.3.1 (Dindorf 2:4; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-3-1). ## Preparation for the Gospel 11.3.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-3-2 - Source: Dindorf 2:4 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Socrates raised every question but died before completing them. ### Greek text οὐχ ἥκιστα δὲ καὶ Σωκράτης, αὐτὸ δὴ τὸ λεγόμενον, ἐγένετο πῦρ ἐπὶ πυρὶ, καθάπερ αὐτὸς ἔφη Πλάτων. εὐφυέστατος γὰρ ὢν καὶ δεινὸς ἀπορῆσαι περὶ παντὸς ὁτουοῦν ἐπεισήνεγκε τάς τε ἠθικὰς καὶ πολιτικὰς σκέψεις, ἔτι δὲ τὴν περὶ τῶν ἰδεῶν πρῶτος ἐπιχειρήσας ὁρίζεσθαι· πάντα δὲ ἐγείρων λόγον καὶ περὶ πάντων ζητῶν ἔφθη τελευτήσας. ### English translation (Claude) Not least, Socrates became, as the saying goes, fire upon fire, as Plato himself said. Being most gifted and clever at raising difficulties about anything whatever, he introduced ethical and political inquiries, and was also the first to try to define the theory of the Ideas; but rousing every argument and inquiring into everything, he died first. ### Extrabiblical texts - Aristocles (Aristocles of Messene, On Philosophy): quotation, high confidence ### Translation notes - Aristocles, On Philosophy 7. “Fire upon fire” is a proverb (compare Plato, Laws 666a). ### Citation (SBL) Eusebius, Praep. ev. 11.3.2 (Dindorf 2:4; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-3-2). ## Preparation for the Gospel 11.3.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-3-3 - Source: Dindorf 2:4 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Others pursued only one branch of learning. ### Greek text ἄλλοι δʼ ἀποτεμόμενοι μέρη τινὰ περὶ ταῦτα διέτριψαν, οἶ μὲν ἰατρικὴν, οἷ δὲ τὰς μαθηματικὰς ἐπιστήμας, ἔνιοι δὲ περὶ τοὺς ποιητὰς καὶ τὴν μουσικήν. οἶ μέντοι πολλοὶ τὰς τῶν λόγων δυνάμεις ἐθαύμασαν, ὧν οἷ μὲν ῥήτορας, οἶ δὲ διαλεκτικοὺς προσεῖπον ἑαυτούς. ### English translation (Claude) Others cut off certain parts and spent their time on these: some on medicine, some on the mathematical sciences, some on the poets and music. Most, however, admired the power of words, of whom some called themselves rhetoricians, others dialecticians. ### Extrabiblical texts - Aristocles (Aristocles of Messene, On Philosophy): quotation, high confidence ### Translation notes - Aristocles, On Philosophy 7. ### Citation (SBL) Eusebius, Praep. ev. 11.3.3 (Dindorf 2:4; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-3-3). ## Preparation for the Gospel 11.3.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-3-4 - Source: Dindorf 2:4 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Socrates’ successors contradicted one another. ### Greek text οἶ μέντοι Σωκράτην διαδεξάμενοι καὶ πάνυ τινὲς ἐγένοντο παντοῖοι καὶ ὑπεναντίοι τὰς γνώμας. οἶ μὲν γὰρ κυνισμοὺς καὶ ἀτυφίας καὶ ἀπαθείας ὕμνουν, ἄλλοι δʼ αὖ πάλιν ἡδονάς. καὶ οἶ μὲν εἰδέναι πάντα ἐκόμπαζον, οἶ δὲ ἁπλῶς μηθέν. ### English translation (Claude) Those who succeeded Socrates became very varied and opposed in their views. Some praised Cynicism, freedom from vanity, and freedom from passion; others, again, pleasures. Some boasted that they knew everything, others that they knew simply nothing. ### Extrabiblical texts - Aristocles (Aristocles of Messene, On Philosophy): quotation, high confidence ### Translation notes - Aristocles, On Philosophy 7. ### Citation (SBL) Eusebius, Praep. ev. 11.3.4 (Dindorf 2:4; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-3-4). ## Preparation for the Gospel 11.3.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-3-5 - Source: Dindorf 2:4–5 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Some philosophers were public, others aloof. ### Greek text ἔτι δʼ οἶ μὲν ἐν μέσῳ καὶ ἐν ὄψει πάντων ἐκαλινδοῦντο, τοῖς πολλοῖς ἐξομιλοῦντες, ἄλλοι δʼ αὖ τοὐναντίον ἀπρόσιτοι καὶ ἀπροσαύδητοι διετέλουν ὄντες. ### English translation (Claude) Further, some rolled about in public and in the sight of all, mixing with the crowd, while others, on the contrary, remained unapproachable and not to be spoken to. ### Extrabiblical texts - Aristocles (Aristocles of Messene, On Philosophy): quotation, high confidence ### Translation notes - Aristocles, On Philosophy 7. ### Citation (SBL) Eusebius, Praep. ev. 11.3.5 (Dindorf 2:4–5; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-3-5). ## Preparation for the Gospel 11.3.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-3-6 - Source: Dindorf 2:5 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato divided knowledge into physics, ethics, and logic. ### Greek text Πλάτων μέντοι κατανοήσας ὡς εἴη μία τις ἡ τῶν θείων καὶ ἀνθρωπίνων ἐπιστήμη, πρῶτος διεῖλε, καὶ ἔφη τὴν μέν τινα περὶ τῆς τοῦ παντὸς φύσεως εἶναι πραγματείαν, τὴν δὲ περὶ τῶν ἀνθρωπίνων, τρίτην δὲ τὴν περὶ τοὺς λόγους. ### English translation (Claude) Plato, however, perceiving that the knowledge of divine and human things is one, was the first to divide it, and said that one part is the treatment of the nature of the universe, another of human affairs, and a third of discourse. ### Extrabiblical texts - Aristocles (Aristocles of Messene, On Philosophy): quotation, high confidence ### Translation notes - Aristocles, On Philosophy 7. ### Citation (SBL) Eusebius, Praep. ev. 11.3.6 (Dindorf 2:5; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-3-6). ## Preparation for the Gospel 11.3.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-3-7 - Source: Dindorf 2:5 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Divine things must be known before human things. ### Greek text ἠξίου δὲ μὴ δύνασθαι τὰ ἀνθρώπινα κατιδεῖν ἡμᾶς, εἰ μὴ τὰ θεῖα πρότερον ὀφθείη· καθάπερ γὰρ οἱ ἰατροὶ μέρη τινὰ θεραπεύοντες ἐπιμε- λοῦνται τῶν ὅλων σωμάτων πρῶτον, οὕτω χρῆναι καὶ τὸν μέλλοντα τἀνθάδε κατόψεσθαι τὴν τῶν ὅλων φύσιν εἰδέναι πρότερον· μέρος τε εἶναι τῶν ὄντων τὸν ἄνθρωπον, καὶ τἀγαθὸν διττὸν, τὸ μὲν ἡμέτερον, τὸ δὲ τοῦ παντὸς, κυριώτερον δὲ τὸ τοῦ παντός· διὰ γὰρ ἐκείνου καὶ τοῦτο γίγνεσθαι. ### English translation (Claude) He held that we cannot understand human things unless divine things are seen first. For just as physicians, when treating particular parts, first attend to the whole body, so one who is to understand things here must first know the nature of the whole: man is a part of what exists, and the good is twofold, ours and that of the universe, and that of the universe is the more important, for through it ours too comes about. ### Extrabiblical texts - Aristocles (Aristocles of Messene, On Philosophy): quotation, high confidence ### Translation notes - Aristocles, On Philosophy 7. ### Citation (SBL) Eusebius, Praep. ev. 11.3.7 (Dindorf 2:5; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-3-7). ## Preparation for the Gospel 11.3.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-3-8 - Source: Dindorf 2:5 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Aristoxenus: an Indian sage taught Socrates that divine things come first. ### Greek text φησὶ δʼ Ἀριστόξενος ὁ μουσικὸς Ἰνδῶν εἶναι τὸν λόγον τοῦτον. ᾿Αθήνησι γὰρ ἐντυχεῖν Σωκράτει τῶν ἀνδρῶν ἐκείνων ἕνα τινὰ, κἄπειτα αὐτοῦ πυνθάνεσθαι τί ποιῶν φιλοσοφοίη· τοῦ δὲ εἰπόντος ὅτι ζητῶν περὶ τοῦ ἀνθρωπίνου βίου, καταγελάσαι τὸν Ἰνδὸν, λέ- γοντα μὴ δύνασθαί τινα τὰ ἀνθρώπινα κατιδεῖν, ἀγνοοῦντά γε τὰ θεῖα. ### English translation (Claude) Aristoxenus the musician says that this doctrine belongs to the Indians. For one of those men met Socrates in Athens and asked him what he was doing in philosophy; and when he said he was inquiring about human life, the Indian laughed at him, saying that no one can understand human things while ignorant of divine things. ### Extrabiblical texts - Aristocles (Aristocles of Messene, On Philosophy): quotation, high confidence ### Translation notes - Aristocles, On Philosophy 7, citing Aristoxenus (fragment). ### Citation (SBL) Eusebius, Praep. ev. 11.3.8 (Dindorf 2:5; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-3-8). ## Preparation for the Gospel 11.3.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-3-9 - Source: Dindorf 2:5 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato divided philosophy into three. ### Greek text τοῦτο μὲν οὖν εἰ ἀληθές ἐστιν οὐκ ἂν δύναιτό τις διατεινόμενος εἰπεῖν. διεῖλε δʼ οὖν ὁ Πλάτων τήν τε περὶ τῶν ὅλων φιλοσοφίαν καὶ τὴν πολιτικὴν, ἔτι δὲ τὴν λογικήν.” ### English translation (Claude) Whether this is true no one could say with confidence. At any rate Plato divided philosophy about the universe, political philosophy, and further logical philosophy.” ### Extrabiblical texts - Aristocles (Aristocles of Messene, On Philosophy): quotation, high confidence ### Translation notes - Aristocles, On Philosophy 7. ### Citation (SBL) Eusebius, Praep. ev. 11.3.9 (Dindorf 2:5; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-3-9). ## Preparation for the Gospel 11.3.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-3-10 - Source: Dindorf 2:5 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Hebrews had the same threefold philosophy long before Plato. ### Greek text Τοιαύτης οὔσης τῆς κατὰ Πλάτωνα φιλοσοφίας καιρὸς καὶ τὴν Ἑβραίων ἐπισκέψασθαι, μακρῷ πρόσθεν ἢ Πλάτωνα γενέσθαι τὸν ὅμοιον πεφιλοσοφηκότων τρόπον. εὕροις δʼ ἂν οὖν καὶ παρʼ αὐτοῖς τήνδε σύμφωνον τὴν τριμέρειαν ἠθικῶν τε καὶ λο- γικῶν καὶ φυσικῶν μαθημάτων, τόνδε ἐπιστήσας τὸν τρόπον. ### English translation (Claude) Such being Plato’s philosophy, it is time to examine that of the Hebrews too, who philosophized in a similar way long before Plato was born. You would find among them too this concordant threefold division into ethical, logical, and natural learning, if you consider it in the following way. ### Citation (SBL) Eusebius, Praep. ev. 11.3.10 (Dindorf 2:5; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-3-10). ## Preparation for the Gospel 11.4.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-4-1 - Source: Dindorf 2:5–6 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Hebrews’ ethics made piety and friendship with God the highest good. ### Greek text Τὰ μὲν οὖν ἠθικὰ πρώτιστα πάντων φιλοτί- μῶς ἐσπουδασμένα παρʼ αὐτοῖς ἔργοις πολὺ πρότερον τῶν λόγων μάθοις ἂν τὰ κατὰ τοὺς ἄνδρας διασκο- πούμενος, ἐπεὶ καὶ τέλος ἀγαθῶν τοῦ τε μακαρίως ζῆν ὕστατον ὅρον τὴν εὐσέβειαν τήν τε διὰ τῆς τῶν ἠθῶν κατορθώσεως πρὸς τὸν θεὸν φιλίαν ἠγάσαντό τε καὶ μετεδίωξαν, ἀλλʼ οὐ σωμάτων ἡδονὴν, κατʼ Ἐπίκουρον· οὐδʼ αὖ τὴν τριγένειαν τῶν ἀγαθῶν, κατʼ Ἀριστοτέλην, τὰ περὶ σῶμα καὶ τὰ ἐκτὸς ἐν ἴσῳ τοῖς ψυχῆς ἀγαθοῖς ἐκτετιμηκότα. ### English translation (Claude) Their ethics, then, you would learn to have been pursued among them with zeal first of all, in deeds much earlier than in words, if you examine the lives of the men; since as the end of goods and the final limit of the blessed life they admired and pursued piety and friendship with God through the perfecting of character; not bodily pleasure, as Epicurus did; nor the threefold kind of goods, as Aristotle did, who valued the goods of the body and external goods equally with those of the soul. ### Citation (SBL) Eusebius, Praep. ev. 11.4.1 (Dindorf 2:5–6; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-4-1). ## Preparation for the Gospel 11.4.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-4-2 - Source: Dindorf 2:6 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Not scepticism or mere virtue, but hope in God makes one blessed. ### Greek text οὐ μὴν οὐδὲ τὴν ἐσχάτην ἄγνοιάν τε καὶ ἀμαθίαν, ἣν ὀνόματι σεμνοτέρῳ τινὲς ἐποχὴν ἀνειρήκασιν· ἀλλʼ οὐδʼ αὖ τῆς ψυχῆς τὴν ἀρετήν· πόση γὰρ ἐν ἀνθρώποις αὕτη, καὶ τί καθʼ ἑαυτὴν ἄνευ θεοῦ πρὸς τὸν ἄλυπον συντείνοι ἂν βίον; διʼ ὃν τὰ πάντα τῆς εἰς τὸν θεὸν ἐλπίδος, πείσματος ὥσπερ ἀρραγοῦς, ἐξάψαντες, τὸν θεοφιλῆ μόνον ἀπέφηναν εἶναι μακάριον, ### English translation (Claude) Nor yet the utmost ignorance and lack of learning, which some have proclaimed under the grander name of “suspension of judgment”; nor even the virtue of the soul alone; for how much of it is there among men, and what could it contribute by itself, without God, toward a life free from pain? For this reason they fastened everything to hope in God, as to an unbreakable cable, and declared that only the one dear to God is blessed, ### Translation notes - “Suspension of judgment” (epochē) is the term of the Sceptics. ### Citation (SBL) Eusebius, Praep. ev. 11.4.2 (Dindorf 2:6; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-4-2). ## Preparation for the Gospel 11.4.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-4-3 - Source: Dindorf 2:6 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God alone suffices for the blessed life. ### Greek text ὅτι δὴ ὁ πάντων ἀγαθῶν ταμίας θεὸς, ζωῆς ὢν πάροχος καὶ αὐτῆς ἀρετῆς πηγὴ, τῶν τε περὶ σῶμα καὶ τῶν ἐκτὸς ἀπάντων χορηγὸς ὑπάρχων, μόνος ἂν εἴη πρὸς τὸν μακάριον βίον τῷ τὴν πρὸς αὐτὸν φιλίαν διὰ τῆς παναληθοῦς εὐσεβείας στειλαμένῳ αὐτάρκης. ### English translation (Claude) because God, the steward of all goods, the giver of life and source of virtue itself, and the provider of all goods of body and external goods, would alone be sufficient for the blessed life to one who has formed friendship with him through all-true piety. ### Citation (SBL) Eusebius, Praep. ev. 11.4.3 (Dindorf 2:6; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-4-3). ## Preparation for the Gospel 11.4.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-4-4 - Source: Dindorf 2:6 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses taught ethics through history, beginning with God and creation. ### Greek text ἔνθεν ὁ πάνσοφος Μώσης πρῶτος ἁπάντων ἀνθρώπων γραφῇ παραδοὺς τὸν τῶν πρὸ αὐτοῦ θεοφιλῶν Ἑβραίων βίον, τὸν πολιτικὸν ὁμοῦ καὶ πρακτικὸν διʼ ὑφηγήσεως ἱστορικῆς ὑποτέθειται τρόπον. ἧς ἀρχόμενος ἀπὸ τῶν καθόλου τὴν διδασκαλίαν ἐποιήσατο, θεὸν τῶν ὅλων αἴτιον ὑποστησάμενος, κοσμογονίαν τε καὶ ἀνθρωπογονίαν ὑπογράψας. ### English translation (Claude) Hence the all-wise Moses, first of all men to hand down in writing the life of the Hebrews dear to God before him, set out the civic and practical way of life by means of historical narrative. He began his teaching from universals, laying down God as the cause of all things and describing the origin of the world and of mankind. ### Scripture references - Gen 1:1: allusion, medium confidence ### Translation notes - The reference is to Genesis 1–2. ### Citation (SBL) Eusebius, Praep. ev. 11.4.4 (Dindorf 2:6; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-4-4). ## Preparation for the Gospel 11.4.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-4-5 - Source: Dindorf 2:6–7 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses’ histories and laws aimed at a God-loving life. ### Greek text εἶθʼ οὕτως ἀπὸ τῶν καθόλου ἐπὶ τὰ κατὰ μέρος προελθὼν τῷ λόγῳ, καὶ διὰ τῆς τῶν παλαιῶν ἀνδρῶν μνήμης εἰς τὸν τῆς ἐκείνων ἀρετῆς τε καὶ θεοσεβείας ζῆλον τοὺς φοιτητὰς παρορμήσας, οὐ μὴν ἀλλὰ καὶ αὐτὸς αὐθέντης νόμων εὐσεβῶν τῶν πρὸς αὐτοῦ τεθέντων ἀποφανθεὶς, κατὰ πάντα δῆλος ἂν εἴη τοῦ φιλοθέου τρόπου διὰ τῆς τῶν ἠθῶν ἐπιμελείας πρόνοιαν πεποιημένος ὥσπερ οὖν καὶ τοῦτο προλαβὼν ὁ λόγος ἐν τοῖς πρόσθεν φανερὸν κατεστήσατο. ### English translation (Claude) Then, advancing in his account from universals to particulars, urging his pupils through the memory of the ancient men to emulate their virtue and piety, and himself appearing as the author of pious laws laid down by him, he would be clear in every respect to have taken thought, through care for character, for the God-loving way of life; as our discourse has already made plain earlier. ### Translation notes - Eusebius refers back to Praep. ev. 7–8. ### Citation (SBL) Eusebius, Praep. ev. 11.4.5 (Dindorf 2:6–7; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-4-5). ## Preparation for the Gospel 11.4.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-4-6 - Source: Dindorf 2:7 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The prophets and Solomon’s Proverbs carry on Hebrew ethics. ### Greek text μακρὸν δʼ ἂν εἴη καὶ τοὺς ἐξῆς μετὰ Μωσέα προφήτας, τούς τε τούτων προτρεπτικοὺς μὲν ἀρετῆς, ἀποτρεπτικοὺς δὲ κακίας ἁπάσης λόγους ἐν τῷδε καταβάλλεσθαι. τί δʼ εἴ σοι τοῦ σοφωτάτου Σολομῶνος τὰς ἠθικὰς παραφέροιμι διδασκαλίας, αἷς οἰκεῖον λόγον ἀνέθηκε, σύγγραμμα Παροιμίας ἐπονομάσας, ἐπιτόμους γνώμας ἀποφθέγμασιν ἐοικυίας ὑποθέσει περιλαβὼν μιᾷ; ### English translation (Claude) It would be long to set down here the prophets after Moses as well, and their words urging toward virtue and turning away from all vice. And what if I were to bring before you the moral teachings of the most wise Solomon, to which he devoted a book of his own, calling the work Proverbs, gathering concise maxims like apophthegms into one subject? ### Scripture references - Prov 1:1: allusion, medium confidence ### Citation (SBL) Eusebius, Praep. ev. 11.4.6 (Dindorf 2:7; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-4-6). ## Preparation for the Gospel 11.4.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-4-7 - Source: Dindorf 2:7 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Hebrews were taught ethics long before the Greeks learned to read. ### Greek text καὶ τὸν μὲν ἠθικὸν τρόπον ταύτῃ πη παῖδες Ἑβραίων, ἐκ παλαιῶν πρὶν ἢ καὶ τὰ πρῶτα στοιχεῖα μαθεῖν Ἕλληνας, αὐτοί τε ἐπαιδεύοντο καὶ τοῖς προσιοῦσι τῆς αὐτῆς ἀφθόνως ἐκοινώνουν παιδείας. ### English translation (Claude) In this way, then, the sons of the Hebrews, from ancient times, before the Greeks even learned the first letters, were themselves educated in ethics and freely shared the same education with those who came to them. ### Citation (SBL) Eusebius, Praep. ev. 11.4.7 (Dindorf 2:7; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-4-7). ## Preparation for the Gospel 11.5.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-5-1 - Source: Dindorf 2:7 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Hebrew logic sought truth by divine light, not sophistry. ### Greek text Καὶ τὸν λογικὸν δὲ τρόπον τῆς Ἑβραίων φιλοσοφίας οὐ, καθάπερ Ἕλλησι φίλον, δεινότητι σο- φισμάτων καὶ λογισμοῖς πρὸς ἀπάτην τετεχνασμένοις δεῖν ᾤοντο μετιέναι, καταλήψει δὲ αὐτῆς ἀληθείας, ἣν ὑπὸ θείου φωτὸς τὰς ψυχὰς καταυγασθέντες οἱ παρʼ αὐτοῖς θεόσοφοι εὗρόν τε καὶ ἐφωτίσθησαν. ### English translation (Claude) As for the logical branch of the Hebrews’ philosophy, they thought it should be pursued not, as the Greeks like, by cleverness in sophisms and reasonings contrived for deception, but by the grasp of truth itself, which their men wise in divine things found and were enlightened by, their souls lit up by divine light. ### Citation (SBL) Eusebius, Praep. ev. 11.5.1 (Dindorf 2:7; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-5-1). ## Preparation for the Gospel 11.5.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-5-2 - Source: Dindorf 2:7 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Hebrew children were trained in sacred texts, songs, and riddles. ### Greek text ἐφʼ ἣν ἀκονῶντες τοὺς τὰ οἰκεῖα μαθήματα παιδευομένους λόγων τε αὐτοῖς ἱερῶν ἀπαγγελίας, ἱστοριῶν τε σεμνῶν διηγήματα, ᾠδῶν τε καὶ ἐπῳδῶν ἐμμέτρους συνθέσεις, καὶ ἔτι προβλήματα καὶ αἰνίγματα, καί τινας σοφὰς καὶ ἀλληγορικὰς θεωρίας μετὰ κάλλους εὐεπείας, καὶ τῆς κατὰ τὴν οἰκείαν γλῶτταν εὐφραδοῦς ἀπαγγελίας, ἐξ ἔτι νηπίας αὐ- τοῖς παρεδίδοσαν ἡλικίας. ### English translation (Claude) To sharpen toward this truth those being educated in their own learning, they handed on to them from early childhood recitations of sacred words, narratives of solemn histories, metrical compositions of songs and chants, and also problems and riddles, and certain wise and allegorical contemplations, with beauty of expression and fluent recitation in their own language. ### Citation (SBL) Eusebius, Praep. ev. 11.5.2 (Dindorf 2:7; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-5-2). ## Preparation for the Gospel 11.5.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-5-3 - Source: Dindorf 2:7–8 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The deuterotai interpreted the hidden meanings of Scripture. ### Greek text ναὶ μὴν καὶ τῶν πρώτων μαθημάτων δευτερωταί τινες ἦσαν αὐτοῖς ’ (οὕτω δὲ φίλον τοὺς ἐξηγητὰς τῶν παρʼ αὐτοῖς γραφῶν ὀνο- μάζειν·) οἳ τὰ διʼ αἰνιγμάτων ἐπεσκιασμένα, εἰ καὶ μὴ τοῖς πᾶσι, τοῖς γοῦν πρὸς τὴν τούτων ἀκοὴν ἐπι- τηδείοις διʼ ἑρμηνείας καὶ σαφηνείας ἐξέφαινον. ### English translation (Claude) Indeed they had certain deuterotai of the first lessons (for so they like to name the interpreters of their scriptures), who by translation and explanation brought to light what was shadowed in riddles, if not to all, at least to those fit to hear it. ### Translation notes - Deuterotai (“repeaters”) is Eusebius’s Greek term for the Jewish teachers of tradition (compare the rabbinic tannaim). ### Citation (SBL) Eusebius, Praep. ev. 11.5.3 (Dindorf 2:7–8; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-5-3). ## Preparation for the Gospel 11.5.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-5-4 - Source: Dindorf 2:8 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Solomon’s Proverbs begins by teaching how to understand riddles and sayings. ### Greek text ταύτῃ τοι πάλιν ὁ σοφώτατος παρὰ τοῖσδε Σολομῶν ἐνθένδε ποθὲν τὴν καταρχὴν τοῦ τῶν Παροι- μιῶν ἐποιήσατο συγγράμματος, μονονουχὶ τὴν αἰτίαν αὐτῷ τῆς γραφῆς ταύτην εἶναι διδάξας, διʼ ὧν αὐτοῖς ῥήμασι δεῖν ἔφησε πάντα ἄνδρα γνῶναι σοφίαν καὶ παιδείαν καὶ νοῆσαι λόγους φρονήσεως, δέξασθαί τε στροφὰς λόγων, νοῆσαί τε δικαιοσύνην ἀληθῆ καὶ κρίμα κατευθύνειν, ἵνα δῶ, φησὶν, ἀκάκοις πανουργίαν, παιδί τε νέῳ αἴσθησίν τε καὶ ἔννοιαν. τῶνδε γὰρ ἀκούσας ὁ σοφὸς σοφώτερος ἔσται, ὁ δὲ νοήμων κυβέρνησιν κτήσεται· νοήσει τε παραβολὴν καὶ σκοτεινὸν λόγον ῥήσεις τε σοφῶν καὶ αἰνίγματα. ### English translation (Claude) So again Solomon, the wisest among them, made the beginning of his book of Proverbs from some such point, all but teaching that this was the reason for his writing, where he said in so many words that every man must “know wisdom and instruction, and understand words of prudence, and receive turns of speech, and understand true righteousness and direct judgment; that I may give,” he says, “shrewdness to the innocent, and to the young child perception and thoughtfulness. For hearing these things the wise man will be wiser, and the understanding man will gain guidance; and he will understand a parable and a dark saying, the sayings of the wise and riddles.” ### Scripture references - Prov 1:2: quotation, high confidence - Prov 1:6: quotation, high confidence ### Translation notes - Prov 1:2–6, following the Septuagint. ### Citation (SBL) Eusebius, Praep. ev. 11.5.4 (Dindorf 2:8; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-5-4). ## Preparation for the Gospel 11.5.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-5-5 - Source: Dindorf 2:8 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The prophetic books are full of logical treatment for those who read them. ### Greek text καὶ τὰ μὲν τῆς τοῦ δηλωθέντος συγγράμματος ἐπαγγελίας τοιαῦτά τινα ἦν· τὰς δʼ ἐν μέρει τῶν λεχθέντων προτάσεις, καὶ τούτων τὰς ἐπι- λύσεις, τήν τε λογικὴν πραγματείαν οἰκείως τῇ τῶν ἀνδρῶν σοφίᾳ τε καὶ φωνῇ διὰ πασῶν τῶν παρʼ αὐτοῖς προφητικῶν γραφῶν φερομένην, ὅτῳ φίλον, τῆς τούτων ἐντεύξεως τὰς βίβλους ἐπὶ σχολῆς μετὰ χεῖρας λαβὼν εἴσεται. ### English translation (Claude) Such was the promise of that book. As for the propositions about each of the things spoken of, and their solutions, and the logical treatment carried through all their prophetic writings in a way proper to the wisdom and language of these men, anyone who wishes will learn of it by taking their books in hand at leisure and reading them. ### Citation (SBL) Eusebius, Praep. ev. 11.5.5 (Dindorf 2:8; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-5-5). ## Preparation for the Gospel 11.5.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-5-6 - Source: Dindorf 2:8 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In their own tongue the Hebrews equal the Greek orators. ### Greek text εἰ δέ τις καὶ τῆς γλώσσης αὐτῆς φιλοκάλως γένοιτο ἐν πείρᾳ, ἴδοι ἂν, οἷα παρὰ βαρβάροις, ἄνδρας λογικωτάτους οὐδὲν σοφιστῶν οὐδὲ ῥητόρων ἀποδέοντας τῇ οἰκείᾳ γλώσσῃ. ### English translation (Claude) And if anyone were to gain a good acquaintance with the language itself, he would see men, barbarians as they were, most skilled in reasoning, in no way inferior to sophists or orators in their own tongue. ### Citation (SBL) Eusebius, Praep. ev. 11.5.6 (Dindorf 2:8; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-5-6). ## Preparation for the Gospel 11.5.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-5-7 - Source: Dindorf 2:8–9 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Hebrew Scripture contains metrical poetry. ### Greek text εἶεν δʼ ἂν αὐτοῖς καὶ ἔμμετροι ποιήσεις, ὡς ἡ μεγάλη Μώσεως ᾠδὴ, καὶ τοῦ Δαβὶδ ὁ ριη΄ Ψαλμὸς, τῷ καλουμένῳ παρʼ Ἕλλησιν ἡρῴῳ μέτρῳ συντεταγμένοι. φασὶ γοῦν ἑξάμετρα εἶναι ταῦτα, διʼ ἑκκαίδεκα συλ- λαβῶν πεποιημένα. καὶ τὰ λοιπὰ δὲ τὰ παρʼ αὐτοῖς στιχήρη διʼ ἐπῶν λέγεται τριμέτρων τε καὶ τετρα- μέτρων κατὰ τὴν οἰκείαν αὐτῶν συγκεῖσθαι φωνήν. ### English translation (Claude) They also have metrical poems, such as the great Song of Moses and David’s 118th Psalm, composed in what the Greeks call heroic metre. They say, at any rate, that these are hexameters of sixteen syllables; and their other verse compositions are said to be made up of lines of trimeter and tetrameter in their own language. ### Scripture references - Deut 32:1: allusion, medium confidence - Ps 119:1 (118:1 LXX): allusion, medium confidence ### Translation notes - The great Song of Moses is Deut 32; the 118th Psalm (Septuagint numbering) is Ps 119. The claim that these are hexameters is Eusebius’s report of what others say. ### Citation (SBL) Eusebius, Praep. ev. 11.5.7 (Dindorf 2:8–9; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-5-7). ## Preparation for the Gospel 11.5.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-5-8 - Source: Dindorf 2:9 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The content of the Hebrew writings is divine. ### Greek text καὶ τὰ μὲν τῆς λέξεως αὐτοῖς ὧδέ πη λογικῆς συνέσεως ἔχει, τὰ δὲ δὴ τῆς διανοίας οὐδʼ ἔστι παραβαλεῖν ἀνθρώποις· θεοῦ γὰρ καὶ αὐτῆς ἀληθείας λόγια διʼ αὐτῶν ἐκπεφωνημένα, θεσπίσματα καὶ προρρήσεις, μαθήματά τε εὐσεβῆ, καὶ τῆς τῶν ὄντων ἐπιγνώσεως δόγματα περιειλήφασι. ### English translation (Claude) Such is their logical skill in expression; but their thought cannot even be compared with human thought. For they contain oracles of God and of truth itself uttered through them, divine sayings and predictions, pious teachings, and doctrines of the knowledge of what exists. ### Citation (SBL) Eusebius, Praep. ev. 11.5.8 (Dindorf 2:9; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-5-8). ## Preparation for the Gospel 11.5.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-5-9 - Source: Dindorf 2:9 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato agrees with the Hebrews on the correctness of names. ### Greek text τεκμήρια δʼ ἂν λάβοις τῆς παρὰ τοῖς ἀνδράσι λογικῆς ἀκριβείας ἀπὸ τῆς ὀρθότητος τῆς τῶν ὀνομάτων θέσεως, ἧς πέρι καὶ ὁ Πλάτων τῇ Ἑβραίων μαρτυρῶν δόξῃ δῆλος ἂν εἴη, καὶ κατʼ αὐτό γε τοῦτο σύμφωνος ὢν τῇ κατὰ τοὺς ἄνδρας φιλοσοφίᾳ, ὡς γοῦν ἐκ τούτων διαγνῶναι ῥᾴδιον. ### English translation (Claude) You may take proofs of these men’s logical accuracy from the correctness of their giving of names, on which Plato too would plainly be bearing witness to the opinion of the Hebrews, and on this very point agreeing with their philosophy, as can easily be seen from what follows. ### Citation (SBL) Eusebius, Praep. ev. 11.5.9 (Dindorf 2:9; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/10-13-1/#p-11-5-9). ## Preparation for the Gospel 11.6.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-6-1 - Source: Dindorf 2:9 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses taught that names belong to things by nature; Plato follows him. ### Greek text Πρώτου Μώσεως μακρῷ πρόσθεν ἢ τὸ φιλοσοφίας ὄνομα εἰς Ἕλληνας ἐλθεῖν διὰ πάσης αὐτοῦ τῆς γραφῆς μυρία περὶ τῆς τῶν ὀνομάτων θέσεως πεπραγματευμένου, καὶ τοτὲ μὲν φυσικώτατα τῶν παρʼ αὐτῷ πάντων τὰς ἐπωνυμίας διατεταγμένου, τοτὲ δὲ τῷ θεῷ τὴν κρίσιν τῆς τῶν εὐσεβῶν ἀνδρῶν μετωνυμίας ἀναθέντος, φύσει τε, ἀλλʼ οὐ θέσει τὰ ὀνόματα κατὰ τῶν πραγμάτων κεῖσθαι πεπαιδευκότος, ἑπόμενος ὁ Πλάτων συμφέρεται τοῖς αὐτοῖς, οὐκ ἄλλως ἢ βαρβάρων μνησθεὶς, καὶ παρὰ τοῖσδε φήσας τόνδε σώζεσθαι τὸν τρόπον, τάχα που τοὺς Ἑβραίους αἰνιττόμενος, ἐπεὶ μηδὲ παρʼ ἑτέροις βαρβάροις ῥᾴδιον τὴν τοιάνδε παραφυλάξαι θεωρίαν. ### English translation (Claude) Moses, long before the name of philosophy came to the Greeks, dealt in countless ways throughout his writing with the giving of names: sometimes arranging the names of all things in his account in a way most true to nature, sometimes leaving to God the decision to rename pious men, and teaching that names are attached to things by nature, not by convention. Plato follows him and agrees with the same views, mentioning none other than the barbarians and saying that this way is preserved among them, perhaps hinting at the Hebrews, since it is not easy to find such a theory kept among other barbarians. ### Scripture references - Gen 17:5: allusion, medium confidence - Gen 32:28: allusion, medium confidence ### Translation notes - God’s renaming of pious men: e.g. Abram to Abraham (Gen 17:5), Jacob to Israel (Gen 32:28). ### Citation (SBL) Eusebius, Praep. ev. 11.6.1 (Dindorf 2:9; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-6-1). ## Preparation for the Gospel 11.6.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-6-2 - Source: Dindorf 2:9–10 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato: names have a natural correctness for Greeks and barbarians alike. ### Greek text λέγει δʼ οὖν ἐν Κρατύλῳ “Καὶ οὐ τοῦτο εἶναι ὄνομα ὃ ἄν τινες συνθέμενοι καλεῖν καλῶσι, τῆς αὐτῶν φωνῆς μόριον ἐπιφθεγγό- μένοι, ἀλλʼ ὀρθότητά τινα τῶν ὀνομάτων πεφυκέναι καὶ Ἕλλησι καὶ βαρβάροις τὴν αὐτὴν ἅπασι.” ### English translation (Claude) He says, then, in the Cratylus: “And that a name is not whatever some people agree to call a thing, uttering a piece of their own voice, but that there is by nature a certain correctness of names, the same for all, Greeks and barbarians.” ### Extrabiblical texts - Plato, Crat. 383a–b (Plato (works)): quotation, high confidence ### Translation notes - Plato, Cratylus 383a–b. ### Citation (SBL) Eusebius, Praep. ev. 11.6.2 (Dindorf 2:9–10; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-6-2). ## Preparation for the Gospel 11.6.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-6-3 - Source: Dindorf 2:10 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato: the namegiver among barbarians is as good as the Greek one. ### Greek text Καὶ προιὼν ἑξῆς φησιν “Οὐκοῦν οὕτως ἀξιώσεις καὶ τὸν νομοθέτην τόν τε ἐνθάδε καὶ τὸν ἐν τοῖς βαρβάροις, ἕως ἂν καὶ τὸ τοῦ ὀνόματος εἶδος ἀποδιδῷ τὸ προσῆκον ἑκάστῳ ἐν ὁποιαισοῦν συλλαβαῖς, οὐδὲν χείρω νομοθέτην εἶναι τὸν ἐνθάδε ἢ τὸν ὁπουοῦν ἄλλοθι.” ### English translation (Claude) And going on further he says: “Then will you not consider that the lawgiver, both the one here and the one among the barbarians, so long as he gives the form of the name proper to each thing in whatever syllables, is no worse a lawgiver, the one here than the one anywhere else?” ### Extrabiblical texts - Plato, Crat. 390a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Cratylus 390a. ### Citation (SBL) Eusebius, Praep. ev. 11.6.3 (Dindorf 2:10; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-6-3). ## Preparation for the Gospel 11.6.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-6-4 - Source: Dindorf 2:10 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato: as the helmsman directs the rudder-maker, the dialectician directs the namegiver. ### Greek text Εἶθʼ ἑξῆς πάλιν τὸν ἐπιστήμονα τῆς ὀρθότητος τῶν ὀνομάτων διαλεκτικὸν εἶναι φήσας καὶ νομοθέτην οὕτω λέγει “Τέκτονος μὲν ἄρα ἔργον ἐστὶν τὸ ποιῆσαι πηδάλιον ἐπιστατοῦντος κυβερνήτου, εἰ μέλλει καλὸν εἶναι τὸ πηδάλιον. Φαίνεται. ### English translation (Claude) Then next, saying again that the one who knows the correctness of names is the dialectician and the lawgiver, he speaks thus: “It is the carpenter’s work, then, to make a rudder, with a helmsman supervising, if the rudder is to be good. — So it seems. ### Extrabiblical texts - Plato, Crat. 390c–d (Plato (works)): quotation, high confidence ### Translation notes - Plato, Cratylus 390c–d. ### Citation (SBL) Eusebius, Praep. ev. 11.6.4 (Dindorf 2:10; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-6-4). ## Preparation for the Gospel 11.6.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-6-5 - Source: Dindorf 2:10 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato: names belong to things by nature, and only the wise can give them. ### Greek text Νομοθέτου δέ γε, ὡς ἔοικεν, ὄνομα, ἐπιστάτην ἔχοντος διαλεκτικὸν ἄνδρα, εἰ μέλλοι καλῶς ὄνομα τεθήσεσθαι. Ἔστι ταῦτα. Κινδυνεύει ἄρα, ὦ Ἑρμόγενες, εἶναι οὐ φαῦλον, ὡς σὺ οἴει, ἡ τοῦ ὀνόματος θέσις, οὐδὲ φαύλων ἀνδρῶν, οὐδὲ τῶν ἐπιτυχόντων. καὶ Κρατύλος ἀληθῆ λέγει, λέγων φύσει τὰ ὀνόματα εἶναι τοῖς πράγμασι, καὶ οὐ πάντα δημιουργὸν ὀνομάτων εἶναι, ἀλλὰ μόνον ἐκεῖνον τὸν ἀποβλέποντα εἰς τὸ τῇ φύσει ὄνομα ὂν ἑκάστῳ, καὶ δυνάμενον αὐτοῦ τὸ εἶδος τιθέναι εἰς τά τε γράμματα καὶ τὰς συλλαβάς.” ### English translation (Claude) — And the lawgiver’s work, it seems, is a name, with a dialectician as supervisor, if a name is to be well given. — That is so. — It seems, then, Hermogenes, that the giving of names is not a trivial matter, as you think, nor one for trivial men or for anyone who happens along. And Cratylus is right in saying that names belong to things by nature, and that not everyone is a craftsman of names, but only he who looks to the name that belongs by nature to each thing and is able to put its form into letters and syllables.” ### Extrabiblical texts - Plato, Crat. 390d–e (Plato (works)): quotation, high confidence ### Translation notes - Plato, Cratylus 390d–e. ### Citation (SBL) Eusebius, Praep. ev. 11.6.5 (Dindorf 2:10; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-6-5). ## Preparation for the Gospel 11.6.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-6-6 - Source: Dindorf 2:10 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato admits that many Greek names came from barbarians. ### Greek text Τοσαῦτα εἰπὼν μετὰ πλεῖστα βαρβάρων αὐθις ἀναφέρει τὴν μνήμην, κἄπειτα εἰς Ἕλληνας παρὰ βαρβάρων ἥκειν τὰ πολλὰ τῶν ὀνομάτων διαρρήδην ὁμολογεῖ, φάσκων αὐτοῖς ῥήμασιν ### English translation (Claude) Having said this much, after a great deal more he again mentions the barbarians, and then plainly admits that many names came to the Greeks from barbarians, saying in these words: ### Citation (SBL) Eusebius, Praep. ev. 11.6.6 (Dindorf 2:10; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-6-6). ## Preparation for the Gospel 11.6.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-6-7 - Source: Dindorf 2:10–11 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato: borrowed names must be explained from their original language. ### Greek text “Ἐννοῶ ὅτι πολλὰ Ἕλληνες ὀνόματα, ἄλλως τε καὶ οἱ ὑπὸ τοῖς βαρβάροις οἰκοῦντες, παρὰ τῶν βαρβάρων εἰλήφασι. Τί οὖν δή; Εἴ τις ζητοίη ταῦτα κατὰ τὴν Ἑλληνικὴν φωνὴν ὡς ἐοικότως κεῖται, ἀλλὰ μὴ κατʼ ἐκείνην ἐξ ἧς τὸ ὄνομα τυγχάνει ὂν, οἶσθα ὅτι ἀποροίη ἄν. Εἰκότως.” ### English translation (Claude) “I notice that the Greeks, especially those living under the barbarians, have taken many names from the barbarians. — What then? — If one were to look for how these are fittingly given according to the Greek language, and not according to that from which the name comes, you know that he would be at a loss. — Naturally.” ### Extrabiblical texts - Plato, Crat. 409d–e (Plato (works)): quotation, high confidence ### Translation notes - Plato, Cratylus 409d–e. ### Citation (SBL) Eusebius, Praep. ev. 11.6.7 (Dindorf 2:10–11; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-6-7). ## Preparation for the Gospel 11.6.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-6-8 - Source: Dindorf 2:11 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses anticipated Plato in the naming of the animals by Adam. ### Greek text Ταῦτα ὁ Πλάτωνʼ. φθάνει γε μὴν αὐτὸν Μωυσῆς, ὃς οἶα δὴ σοφὸς νομοθέτης ὢν ὁμοῦ καὶ διαλεκτικὸς ἐπάκουσον τί φησί. “καὶ ἔπλασεν ὁ θεὸς ἐκ τῆς γῆς πάντα τὰ θηρία τοῦ ἀγροῦ καὶ πάντα τὰ πετεινὰ τοῦ οὐρανοῦ, καὶ ἤγαγεν αὐτὰ πρὸς τὸν Ἀδὰμ, ἰδεῖν τί καλέσει αὐτά. καὶ πᾶν ὃ ἂν ἐκάλεσεν αὐτὸ Ἀδὰμ ψυχὴν ζῶσαν, τοῦτο ἦν ὄνομα αὐτοῦ.’’ ### English translation (Claude) So Plato. But Moses anticipated him; hear what he says, as a wise lawgiver and dialectician alike: “And God formed out of the earth all the beasts of the field and all the birds of heaven, and brought them to Adam to see what he would call them. And whatever Adam called each living creature, that was its name.” ### Scripture references - Gen 2:19: quotation, high confidence ### Translation notes - Gen 2:19, following the Septuagint. ### Citation (SBL) Eusebius, Praep. ev. 11.6.8 (Dindorf 2:11; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-6-8). ## Preparation for the Gospel 11.6.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-6-9 - Source: Dindorf 2:11 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Adam’s names expressed what was already in the nature of things. ### Greek text διὰ γὰρ τοῦ φάναι τοῦτο ἦν ὄνομα αὐτοῦ” τί ἄλλο ἢ κατὰ φύσιν τεθεῖσθαι τὰς προσηγορίας παρίστησι; τὸ γὰρ ἐπικληθὲν ἄρτι, φησὶ, τοῦτο καὶ πάλαι πρότερον ἐν τῇ φύσει περιέχεσθαι, εἶναί (??) κ. αὶ προυπάρχειν ἑκάστῳ τῶν ἐπωνομασμένων ὢ τοῦτο ὄνομα, ὅπερ ὁ δηλούμενος ἄνθρωπος ἐπιθειάσας δυνάμει κρείττονι τέθειται. ### English translation (Claude) For by saying “that was its name,” what else does he show but that the names were given according to nature? For what was then called by a name, he says, was also contained long before in nature, and this name, which the man in question, inspired by a higher power, gave, existed and pre-existed for each of the things named. ### Scripture references - Gen 2:19: allusion, high confidence ### Translation notes - The digital text is damaged in the middle of the section (“εἶναί (??) κ. αὶ”); translated by sense. ### Citation (SBL) Eusebius, Praep. ev. 11.6.9 (Dindorf 2:11; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-6-9). ## Preparation for the Gospel 11.6.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-6-10 - Source: Dindorf 2:11 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Adam is named from the earth. ### Greek text καὶ αὐτὸ δὲ τὸ Ἀδὰμ, Ἑβραῖον ὑπάρχον ὄνομα, παρὰ τῷ Μωσεῖ τοῦ γηγενοῦς ἀνθρώπου γένοιτʼ ἂν ἐπώνυμον, ὅτι δὴ παρʼ Ἑβραίοις Ἀδὰμ ἡ γῆ καλεῖται, παρʼ ὃ καὶ ὁ πρῶτος γηγενὴς ἐτύμως Ἀδὰμ ὑπὸ Μώσεως ἀνείρηται. ### English translation (Claude) And Adam itself, a Hebrew name, would in Moses be the name of the earth-born man, since among the Hebrews the earth is called adam; from which the first earth-born man was fittingly named Adam by Moses. ### Scripture references - Gen 2:7: allusion, medium confidence ### Translation notes - Eusebius links ʾādām (“man”) with ʾădāmâ (“ground”). ### Citation (SBL) Eusebius, Praep. ev. 11.6.10 (Dindorf 2:11; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-6-10). ## Preparation for the Gospel 11.6.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-6-11 - Source: Dindorf 2:11 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Adam may also mean “red”; it signifies the bodily man. ### Greek text ἔχοι δʼ ἂν καὶ ἄλλην ἡ προσηγορία διάνοιαν, εἰς τὸ ἐρυθρὸν μεταλαμβανομένη καὶ τὴν τοῦ σώματος παριστῶσα φύσιν. ἀλλὰ τὸν μὲν γεώδη καὶ γήινον καὶ γηγενῆ, ἢ τὸν σωματικὸν καὶ σάρκινον ἄνθρωπον, τῷ τοῦ Ἀδὰμ ἐπεσημήνατο προσρήματι. ### English translation (Claude) The name could also have another sense, translated as “red,” and showing the nature of the body. But by the name Adam he indicated the earthy, terrestrial, and earth-born man, or the bodily and fleshly man. ### Citation (SBL) Eusebius, Praep. ev. 11.6.11 (Dindorf 2:11; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-6-11). ## Preparation for the Gospel 11.6.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-6-12 - Source: Dindorf 2:11–12 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Enos, another Hebrew word for man, means the rational but forgetful part. ### Greek text καλοῦσι δὲ καὶ ἄλλως παῖδες Ἑβραίων τὸν ἄνθρωπον, Ἐνὼς ἐπονομάζοντες, ὃν δή φασιν εἶναι τὸν ἐν ἡμῖν λογικὸν, ἕτερον ὄντα τὴν φύσιν τοῦ γεώδους Ἀδάμ. διάνοιαν δὲ περιέχει καὶ ὁ Ἐνὼς οἰκείαν, ἐπιλήσμων τῇ Ἑλλήνων ἑρμηνευόμενος φωνῇ. ### English translation (Claude) But the sons of the Hebrews also call man by another name, Enos, which they say is the rational part in us, different in nature from the earthy Adam. And Enos too has its own meaning, being translated into Greek as “forgetful.” ### Translation notes - Hebrew ʾĕnôš (“man”), here linked with a root meaning “to forget”; the etymology is Eusebius’s. ### Citation (SBL) Eusebius, Praep. ev. 11.6.12 (Dindorf 2:11–12; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-6-12). ## Preparation for the Gospel 11.6.13 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-6-13 - Source: Dindorf 2:12 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The embodied mind is forgetful, hence called Enos. ### Greek text τοιοὐτον δὲ πέφυκεν ὑπάρχειν τὸ ἐν ἡμῖν λογικὸν, τῆς πρὸς τὸ θνητὸν καὶ ἄλογον συμπλοκῆς ἕνεκα. τὸ μὲν γὰρ πάντη καθαρὸν καὶ ἀσώματον καὶ θεῖον καὶ λογικὸν οὐ μόνον τῶν πρόσθεν γενομένων τὴν μνήμην, ἀλλὰ καὶ τῶν μελλόντων ἔσεσθαι τὴν γνῶσιν, διʼ ἄκραν ἀρετὴν θεωρίας περιείληφε. τὸ δʼ ἐν σαρξὶ πεπιλημένον, ὀστέοις τε καὶ νεύροις καταπεπαρμένον, ὄγκον τε μέγαν καὶ βαρὺν ἐπηχθισμένον τὸ σῶμα, λήθης πολλῆς καὶ ἀμαθίας συνιδὼν ὁ Ἑβραίοις λόγιος εὐθυβόλῳ κέκληκε προσρήματι Ἐνὼς ἐπονομάσας, ὅπερ δηλοῖ τὸν ἐπιλήσμονα. ### English translation (Claude) Such by nature is the rational part in us, because of its union with what is mortal and irrational. For what is wholly pure, incorporeal, divine, and rational embraces, through the height of its virtue in contemplation, not only the memory of what has gone before but also the knowledge of what is to come. But what is packed into flesh, pinned down by bones and sinews, and weighed down by the great heavy mass of the body, the inspired writer of the Hebrews, seeing its great forgetfulness and ignorance, called by an apt name, Enos, which means “forgetful.” ### Citation (SBL) Eusebius, Praep. ev. 11.6.13 (Dindorf 2:12; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-6-13). ## Preparation for the Gospel 11.6.14 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-6-14 - Source: Dindorf 2:12 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Psalm 8 uses Enos: God remembers the forgetful one. ### Greek text κεῖται γοῦν παρά τινι προφήτῃ “τί ἐστιν ἄνθρωπος, ὅτι μιμνήσκῃ αὐτοῦ; ἢ υἱὸς ἀνθρώπου, ὅτι ἐπισκέπτῃ αὐτόν; ἀνθʼ οὗ τὸ Ἑβραϊκὸν ἐπὶ μὲν τῆς πρώτης τοῦ ἀνθρώπου κλήσεως τὸ Ἐνὼς περιείληφεν, ὡσεὶ ἔλεγε σαφέστερον, τί οὗτός ἐστιν ὁ ἐπιλήσμων, ὅτι σὺ, ὦ θεὲ, μιμνήσκῃ αὐτοῦ, καίπερ ὄντος ἐπιλήσμονος; ### English translation (Claude) In a certain prophet, at any rate, it is written: “What is man, that you remember him? Or the son of man, that you visit him?” Here the Hebrew has Enos for the first name of man, as if he were saying more clearly, “What is this forgetful one, that you, O God, remember him, although he is forgetful?” ### Scripture references - Ps 8:4 (8:5 LXX): quotation, high confidence ### Translation notes - Ps 8:4 (8:5 in the Hebrew and Septuagint numbering). ### Citation (SBL) Eusebius, Praep. ev. 11.6.14 (Dindorf 2:12; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-6-14). ## Preparation for the Gospel 11.6.15 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-6-15 - Source: Dindorf 2:12 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Adam and Enos name the fleshly and rational sides of the same man. ### Greek text τὸ δὲ ἢ υἱὸς ἀνθρώπου, ὅτι ἐπισκέπτῃ αὐτόνʼ’ “ ἢ υἱὸς Ἀδάμʼ’ κεῖται παρὰ τοῖς δηλουμένοις, ὡς εἶναι τὸν αὐτὸν καὶ Ἀδὰμ καὶ Ἐνὼς, τοῦ μὲν σαρκικοῦ διὰ τοῦ Ἀδὰμ, τοῦ δὲ λογικοῦ διὰ τοῦ Ἐνὼς παρισταμένου. ### English translation (Claude) And for “or the son of man, that you visit him,” the Hebrew text has “or the son of Adam”; so that the same being is both Adam and Enos, the fleshly being shown by Adam, the rational by Enos. ### Scripture references - Ps 8:4 (8:5 LXX): quotation, high confidence ### Translation notes - Ps 8:4b (Hebrew ben-ʾādām). ### Citation (SBL) Eusebius, Praep. ev. 11.6.15 (Dindorf 2:12; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-6-15). ## Preparation for the Gospel 11.6.16 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-6-16 - Source: Dindorf 2:12–13 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato derives anthrōpos from “looking up at what he has seen.” ### Greek text Καὶ τὰ μὲν Ἑβραίων λόγια οὕτω πως διαιρεῖ τὴν ἐτυμολογίαν· ὁ δὲ Πλάτων τὸν ἄνθρωπον τῇ Ἑλλήνων φωνῇ παρὰ τὸ ἀναθρεῖν φησι κεκλῆσθαι λέγων “Ὁ δὲ ἄνθρωπος ἅμα ἑώρακε, τοῦτο δέ ἐστιν ὄπωπε, καὶ ἀναθρεῖ καὶ λογίζεται τοῦτο ὃ ὄπωπεν, ἴʼ, ἔνα ᾖ ἀναθρῶν ἃ ὄπωπε.” ### English translation (Claude) So the oracles of the Hebrews divide the etymology. But Plato says that in Greek man (anthrōpos) is so called from anathrein (“looking up”), saying: “Man, as soon as he has seen, that is, opōpe, also looks up at (anathrei) and reasons about what he has seen; hence he alone of the animals is rightly named anthrōpos, anathrōn ha opōpe (“looking up at what he has seen”).” ### Extrabiblical texts - Plato, Crat. 399c (Plato (works)): quotation, high confidence ### Translation notes - Plato, Cratylus 399c. The end of the quotation is damaged in the digital text; translated with the sense of Plato’s text. ### Citation (SBL) Eusebius, Praep. ev. 11.6.16 (Dindorf 2:12–13; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-6-16). ## Preparation for the Gospel 11.6.17 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-6-17 - Source: Dindorf 2:13 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Hebrew word for man is linked with fire. ### Greek text πάλιν Ἑβραῖοι τὸν ἄνδρα εἶς καλοῦσι. παρῆκται δὲ αὐτοῖς τοὔνομα ἀπὸ τοῦ ἒς, διʼ οὗ σημαίνουσι τὸ πῦρ, ἵνα ᾖ παρὰ τὸ θερμὸν καὶ διάπυρον τῆς τοῦ ἀνδρὸς φύσεως ὁ ἀνὴρ ὠνομασμένος. ### English translation (Claude) Again, the Hebrews call a man (male) eis. The name is derived by them from es, by which they mean fire, so that the man is named from the heat and fiery quality of male nature. ### Translation notes - Hebrew ʾîš (“man”), linked with ʾēš (“fire”). ### Citation (SBL) Eusebius, Praep. ev. 11.6.17 (Dindorf 2:13; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-6-17). ## Preparation for the Gospel 11.6.18 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-6-18 - Source: Dindorf 2:13 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The woman is named from the man; Plato derives the Greek words differently. ### Greek text ἡ δὲ γυνὴ, ἐπείπερ εἴρηται ἐκ τοῦ ἀνδρὸς εἰλῆφθαι, καὶ τὴν προσηγορίαν ἐπικοινωνεῖ τῷ ἀνδρί. ἔς σὰ γὰρ ἡ γυνὴ λέγεται παρʼ αὐτοῖς, ὥσπερ εἶς ὁ ἀνήρ. ὁ δὲ Πλάτων τὸν ἄνδρα παρὰ τὴν ἄνω ῥοὴν ὀνομάζεσθαι λέγει· καὶ ἐπιλέγει “Ἡ δὲ γυνὴ γονή μοι φαίνεται βούλεσθαι εἶναι.” ### English translation (Claude) And the woman, since she is said to have been taken from the man, shares her name with the man; for among them the woman is called essa, as the man is eis. But Plato says that anēr (man) is named from anō rhoē (“upward flow”), and adds: “And gynē (woman) seems to me to mean gonē (birth).” ### Scripture references - Gen 2:23: allusion, high confidence ### Extrabiblical texts - Plato, Crat. 414a (Plato (works)): quotation, high confidence ### Translation notes - Gen 2:23 (ʾiššâ from ʾîš); Plato, Cratylus 414a. ### Citation (SBL) Eusebius, Praep. ev. 11.6.18 (Dindorf 2:13; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-6-18). ## Preparation for the Gospel 11.6.19 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-6-19 - Source: Dindorf 2:13 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses calls heaven the firmament; Plato derives ouranos from looking upward. ### Greek text πάλιν Μώσης τὸν οὐρανὸν ἐτύμως τῇ Ἑβραίων γλώσσῃ “ στερέωμα προσαγορεύει, παρὰ τὸ πρῶτον εἶναι μετὰ τὴν ἀσώματον καὶ νοερὰν οὐσίαν τοῦδε τοῦ κόσμου στερεὸν καὶ αἰσθητὸν σῶμα. ὁ δὲ Πλάτων τῷ οὐρανῷ φησιν ὀρθῶς ὄνομα κεῖσθαι διὰ τὸ ἄνω ὁρᾶν ποιεῖν. ### English translation (Claude) Again, Moses fittingly calls heaven in the Hebrew tongue “firmament,” because it is the first solid and sensible body of this world after the incorporeal and intellectual substance. But Plato says that heaven (ouranos) is rightly named because it makes us look upward (ano horan). ### Scripture references - Gen 1:8: allusion, high confidence ### Extrabiblical texts - Plato, Crat. 396b–c (Plato (works)): allusion, high confidence ### Translation notes - Gen 1:6–8; Plato, Cratylus 396b–c. ### Citation (SBL) Eusebius, Praep. ev. 11.6.19 (Dindorf 2:13; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-6-19). ## Preparation for the Gospel 11.6.20 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-6-20 - Source: Dindorf 2:13 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Hebrews name God from his power; Plato derives theos from “running.” ### Greek text πάλιν Ἑβραῖοι τὸ μὲν ἀνωτάτω τοῦ θεοῦ κύριον ὄνομα ἄρρητον εἶναι καὶ ἄφθεγκτον, οὐδὲ φαντασίᾳ διανοίας ληπτὸν εἶναί φασιν· αὐτὸ δὲ τοῦτο καθʼ ὃ θεὸν ὀνομάζομεν Ἐλωεὶμ καλοῦσι, παρὰ τὸ ἢλ, ὡς ἔοικε· τοῦτο δὲ ἑρμηνεύουσιν ἰσχὺν καὶ δύναμιν· ὥστʼ εἶναι τοῦ θεοῦ τοὔνομα παρʼ αὐτοῖς ἀπὸ τῆς ἀμφὶ αὐτὸν δυνάμεως τε καὶ ἰσχύος ἐπιλελογισμένον, διʼ ἧς νοεῖται παντοδύναμος καὶ πάντα ἰσχύων, ὡς ἂν τὰ πάντα συστησάμενος. ὁ δὲ Πλάτων θεὸν καὶ θεοὺς παρὰ τὸ θέειν, ὅπερ ἐστὶ τρέχειν, τοὺς ἐν οὐρανῷ φωστῆρας ἐπικεκλῆσθαί φησι. ### English translation (Claude) Again, the Hebrews say that the highest proper name of God is unspeakable and unutterable, not to be grasped even by the imagination of the mind. That by which we name him God they call Eloeim, from el, it seems, which they interpret as “strength” and “power”; so that the name of God among them is derived from the power and strength about him, through which he is understood as almighty and all-powerful, since he constituted all things. But Plato says that the heavenly luminaries were called theos and theoi (gods) from thein, that is, “to run.” ### Extrabiblical texts - Plato, Crat. 397c–d (Plato (works)): allusion, high confidence ### Translation notes - Plato, Cratylus 397c–d. ### Citation (SBL) Eusebius, Praep. ev. 11.6.20 (Dindorf 2:13; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-6-20). ## Preparation for the Gospel 11.6.21 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-6-21 - Source: Dindorf 2:13–14 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato’s etymologies of heroes’ names. ### Greek text Τοιαῦτα δή τινα, ὡς ἐν τύπῳ φάναι, τὰ παρʼ Ἑβραίοις καὶ τὰ παρὰ Πλάτωνι περὶ ὀρθότητος ὀνομάτων διηκρίβωται. καὶ τὰς ἐν ἀνθρώποις δὲ προσηγορίας μετά τινος διανοίας φησὶν ὁ Πλάτων τεθεῖσθαι, καὶ τόν γε λόγον ἀποδιδόναι πειρᾶται, οὐκ οἶδʼ ὅπως τὸν Ἕκτορα κεκλῆσθαι εἰπὼν ἀπὸ τοῦ ἔχειν καὶ κρατεῖν, διὰ τὸ βασιλέα εἶναι τῶν Τρώων, τὸν δὲ Ἀγαμέμνονα διὰ τὸ ἄγαν μένειν, καὶ τοῖς δόξασι περὶ τῶν Τρώων εὐτόνως καὶ καρτερῶς παραμένειν· τὸν δὲ Ὀρέστην διὰ τὸ ὀρεινὸν καὶ ἄγριον καὶ θηριῶδες τοῦ τρόπου· καὶ τὸν μὲν Ἀτρέα διὰ τὸ ἀτηρόν τινα γεγονέναι τὸ ἦθος· τὸν δὲ Πέλοπα οἶόν τινα οὐ τὰ πόρρω, ἀλλὰ μόνα τὰ πέλας καὶ ἐγγὺς ὁρῶντα· τὸν δὲ Τάνταλον ταλάντατον τινά φησι, διὰ τὰ περὶ αὐτὸν δυστυχήματα, σημαίνειν. ### English translation (Claude) Such, in outline, are the precise views of the Hebrews and of Plato on the correctness of names. Plato also says that the names of men were given with some meaning, and tries to give the reason, saying, I do not know how, that Hector was so called from holding (echein) and ruling, because he was king of the Trojans; Agamemnon from remaining exceedingly (agan menein), steadfastly and firmly persisting in his decisions about Troy; Orestes from the mountain-like (oreinon), wild and beastly character of his ways; Atreus because he had a baneful (atēros) character; Pelops as one who sees not far things but only things near (pelas); and Tantalus, he says, means one most wretched (talantatos), because of his misfortunes. ### Extrabiblical texts - Plato, Crat. 393a–395e (Plato (works)): allusion, high confidence ### Translation notes - Plato, Cratylus 393a–395e. ### Citation (SBL) Eusebius, Praep. ev. 11.6.21 (Dindorf 2:13–14; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-6-21). ## Preparation for the Gospel 11.6.22 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-6-22 - Source: Dindorf 2:14 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato’s etymologies aim to show that names are natural. ### Greek text ταῦτα καὶ τοιαῦτα μυρία ἄλλα εὕροις ἂν εἰρημένα τῷ Πλάτωνι, φύσει τεθεῖσθαι, ἀλλʼ οὐ θέσει τοῖς πρώτοις τὰ ὀνόματα διδάσκειν πειρωμένῳ. ### English translation (Claude) These and countless other such things you will find said by Plato, as he tries to teach that names were given to the first men by nature and not by convention. ### Citation (SBL) Eusebius, Praep. ev. 11.6.22 (Dindorf 2:14; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-6-22). ## Preparation for the Gospel 11.6.23 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-6-23 - Source: Dindorf 2:14 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Cain means “jealousy.” ### Greek text ἀλλʼ οὐ καὶ τὰ παρὰ Μωσεῖ βεβιασμένα ἂν εἴποις, οὐδέ γε κατά τινα σοφιστικὴν εὑρεσιλογίαν πεποιημένα, μαθὼν ὡς ὁ μὲν παρʼ Ἑβραίοις Κάϊν “ζῆλος” παρʼ Ἕλλησι μεταλαμβάνεται, τούτου δʼ ἠξιώθη τοῦ προσρήματος ὁ δηλούμενος διὰ τὸ ζηλῶσαι τὸν ἀδελφὸν τὸν Ἄβελ. ### English translation (Claude) But you would not call Moses’ explanations forced, or made up by some sophistical play with words, when you learn that the Hebrew Cain is translated by the Greeks as “jealousy,” and that he was judged worthy of this name because he was jealous of his brother Abel. ### Scripture references - Gen 4:1: allusion, high confidence ### Translation notes - Gen 4:1–8. The meaning given for Cain is Eusebius’s (the text itself links the name with “acquire,” Gen 4:1). ### Citation (SBL) Eusebius, Praep. ev. 11.6.23 (Dindorf 2:14; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-6-23). ## Preparation for the Gospel 11.6.24 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-6-24 - Source: Dindorf 2:14 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Abel means “mourning.” ### Greek text καὶ ὁ Ἄβελ δὲ ἑρμηνεύεται “ πένθος”, τοῦ τοιοῦδε πάθους γεγονὼς καὶ αὐτὸς τοῖς γονεῦσιν αἴτιος, οἳ κατά τινα θειοτέραν προμήθειαν γενομένοις τοῖς παισὶ ταύτας τέθεινται τὰς ἐπωνυμίας. ### English translation (Claude) And Abel is translated “mourning,” since he too became the cause of such grief to his parents, who by some more divine foresight gave these names to their children when they were born. ### Scripture references - Gen 4:2: allusion, high confidence ### Translation notes - Gen 4:2. ### Citation (SBL) Eusebius, Praep. ev. 11.6.24 (Dindorf 2:14; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-6-24). ## Preparation for the Gospel 11.6.25 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-6-25 - Source: Dindorf 2:14 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Abram, the Chaldean star-gazer, means “lofty father.” ### Greek text τί δʼ εἴ σοι τὸν Ἁβραὰμ παραφέροιμι; μετεωρολόγος τις οὗτος καὶ τῆς τῶν ἄστρων θεωρίας τῶν τε κατʼ οὐρανὸν μαθημάτων εἰδήμων τὸ πρὶν, ὅτε τῆς Χαλδαικῆς μετεποιεῖτο σοφίας, γεγονὼς Ἅβραμ ἐκαλεῖτο· τοῦτο δʼ Ἑλλήνων φωνῇ πατέρα μετέωρον σημαίνει. ### English translation (Claude) And what if I were to bring before you Abraham? Formerly, when he was pursuing the wisdom of the Chaldeans, he was a student of the heavens, skilled in observing the stars and in the sciences of the sky, and he was called Abram, which in the Greek tongue means “lofty father.” ### Citation (SBL) Eusebius, Praep. ev. 11.6.25 (Dindorf 2:14; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-6-25). ## Preparation for the Gospel 11.6.26 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-6-26 - Source: Dindorf 2:14–15 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God renamed Abram Abraham. ### Greek text ἀλλʼ ὁ θεός γε αὐτὸν τῶν τῇδε ἐπὶ τὰ ἀφανῆ καὶ τῶν ὁρωμένων ἐπέκεινα προάγων εὐθυβόλῳ κέχρηται μετωνυμίᾳ, Οὐκέτι, φήσας, κληθήσεται τὸ ὄνομά σου Ἅβραμ, ἀλλὰ Ἄβραὰμ ἔσται τὸ ὄνομά σου, ὅτι πατέρα πολλῶν ἐθνῶν τέθεικά σε. ### English translation (Claude) But God, leading him from things here to things unseen and beyond the visible, used a fitting change of name, saying, “Your name shall no longer be called Abram, but your name shall be Abraham, for I have made you father of many nations.” ### Scripture references - Gen 17:5: quotation, high confidence ### Translation notes - Gen 17:5. ### Citation (SBL) Eusebius, Praep. ev. 11.6.26 (Dindorf 2:14–15; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-6-26). ## Preparation for the Gospel 11.6.27 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-6-27 - Source: Dindorf 2:15 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato too says some names come from a divine power. ### Greek text τοῦτο δʼ ὁποίας ἔχεται διανοίας μακρὸς ἂν εἴη λόγος. ἀπαρκεῖ δὲ κἀν τούτῳ τὸν Πλάτωνα μάρτυρα τοῦ λόγου παραθέσθαι, ὑπὸ θειοτέρας δυνάμεως ἔνια τῶν ὀνομάτων τεθεῖσθαι φάμενον. λέγει δʼ οὖν αὐτοῖς ῥήμασιν ### English translation (Claude) What sense this has would be a long story. It is enough here to cite Plato as a witness to the point, saying that some names were given by a more divine power. He says, then, in these words: ### Citation (SBL) Eusebius, Praep. ev. 11.6.27 (Dindorf 2:15; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-6-27). ## Preparation for the Gospel 11.6.28 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-6-28 - Source: Dindorf 2:15 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato: some names were given by a divine power. ### Greek text “ Ἐσπουδάσθαι γὰρ ἐνταῦθα μάλιστα πρέπει τὴν θέσιν τῶν ὀνομάτων· ἴσως δὲ ἔνια αὐτῶν καὶ ὑπὸ θειοτέρας δυνάμεως ἢ τῆς τῶν ἀνθρώπων ἐγενήθη.” ### English translation (Claude) “For here especially the giving of names should have been done with care; and perhaps some of them were given by a power more divine than that of men.” ### Extrabiblical texts - Plato, Crat. 397b–c (Plato (works)): quotation, high confidence ### Translation notes - Plato, Cratylus 397b–c. ### Citation (SBL) Eusebius, Praep. ev. 11.6.28 (Dindorf 2:15; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-6-28). ## Preparation for the Gospel 11.6.29 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-6-29 - Source: Dindorf 2:15 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Isaac means “laughter,” the joy promised to the godly. ### Greek text Τοῦτό γέ τοι αὐτὸ διὰ πλειόνων καὶ ἡ παρʼ Ἑβραίοις ἱερὰ πιστοῦται γραφή· πρῶτός τε Μώσης ἁπάντων, ὃς ἐκ θειοτέρας δυνάμεως τὸν Ἁβραὰμ καὶ τὸν τούτου παῖδα τὸν Ἰσαὰκ καὶ ἔτι τὸν Ἰσραὴλ ἐπωνομάσθαι ἐδίδαξε. γέλως δὲ ὁ Ἰσαὰκ ἑρμηνεύεται, τὸ τῆς ἐναρέτου χαρᾶς ἐπαγόμενος σύμβολον, ἣν τοῖς θεοφιλέσι γέρας ἐξαίρετον δώσειν ὁ θεὸς ἐπήγγελται. ### English translation (Claude) This very point the sacred Scripture of the Hebrews confirms more fully; and Moses first of all taught that Abraham, his son Isaac, and also Israel were named by a more divine power. Isaac is translated “laughter,” bearing the symbol of the joy of virtue, which God has promised to give as a special prize to those dear to him. ### Scripture references - Gen 17:19: allusion, high confidence - Gen 21:6: allusion, medium confidence ### Translation notes - Gen 17:19; 21:6. ### Citation (SBL) Eusebius, Praep. ev. 11.6.29 (Dindorf 2:15; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-6-29). ## Preparation for the Gospel 11.6.30 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-6-30 - Source: Dindorf 2:15 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jacob was renamed Israel. ### Greek text ὁ δὲ τούτου παῖς Ἰσραὴλ ἦν μὲν τὸ πρὶν τὸ τοῦ Ἰακὼβ ὄνομα ἐπενηνεγμένος, ἀντὶ δὲ τοῦ Ἰακὼβ ὁ θεὸς αὐτῷ τὸ τοῦ Ἰσραὴλ ὄνομα δωρεῖται, τὸν ἀσκητὴν καὶ πρακτικὸν ἐπὶ τὸν θεωρητικὸν μεταστησάμενος. ### English translation (Claude) And his son Israel had formerly borne the name Jacob; but in place of Jacob God bestows on him the name Israel, moving him from the ascetic and practical life to the contemplative. ### Scripture references - Gen 32:28: allusion, high confidence ### Translation notes - Gen 32:28. ### Citation (SBL) Eusebius, Praep. ev. 11.6.30 (Dindorf 2:15; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-6-30). ## Preparation for the Gospel 11.6.31 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-6-31 - Source: Dindorf 2:15 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jacob means “supplanter,” Israel “seeing God.” ### Greek text πτερνιστὴς γὰρ ὁ Ἰακὼβ ἑρμηνεύεται ὡς τὸν ἀρετῆς ἐναθλῶν ἀγῶνα· Ἰσραὴλ δὲ ὁρῶν θεὸν, ὁποῖος ἂν εἴη ὁ γνωστικὸς καὶ θεωρητικὸς ἐν ἀνθρώπῳ νοῦς. ### English translation (Claude) For Jacob is translated “supplanter,” as one who strives in the contest of virtue; and Israel “seeing God,” such as the knowing and contemplative mind in man would be. ### Scripture references - Gen 27:36: allusion, medium confidence ### Translation notes - Gen 25:26; 27:36. The interpretation of Israel as “seeing God” is traditional (e.g. Philo). ### Citation (SBL) Eusebius, Praep. ev. 11.6.31 (Dindorf 2:15; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-6-31). ## Preparation for the Gospel 11.6.32 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-6-32 - Source: Dindorf 2:15–16 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Many more examples could be given. ### Greek text τί με δεῖ νῦν τοῦ πανσόφου Μώσεως ἢ τῶν παρʼ Ἑβραίοις ἱερῶν λογίων διὰ μυρίων ἄλλων τὴν ὀρθότητα τῆς τῶν οἰκείων ὀνομάτων θέσεως ἐξαπλοῦν, μακροτέρας σχολῆς δεο- μένων τῶν κατὰ τὸν τόπον; ### English translation (Claude) Why need I now unfold, through countless other examples, the correctness of the all-wise Moses, or of the sacred oracles of the Hebrews, in giving their own names, when the subject needs a longer study? ### Citation (SBL) Eusebius, Praep. ev. 11.6.32 (Dindorf 2:15–16; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-6-32). ## Preparation for the Gospel 11.6.33 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-6-33 - Source: Dindorf 2:16 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Greeks cannot explain their letter names. ### Greek text αὐτίκα δὴ καὶ τῶν πρώτων τῆς γραμματικῆς στοιχείων Ἕλληνες μὲν οὐκ ἂν ἔχοιεν τὰς ἐτυμολογίας εἰπεῖν, οὐδʼ αὐτός γʼ ἂν φαίη Πλάτων τὸν λόγον ἢ τὸν λογισμὸν τῶν φωνηέντων ἢ τῶν συμφώνων. ### English translation (Claude) Thus, for instance, the Greeks could not give the etymologies even of the first letters of grammar, nor would Plato himself state the meaning or reason of the vowels or the consonants. ### Citation (SBL) Eusebius, Praep. ev. 11.6.33 (Dindorf 2:16; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-6-33). ## Preparation for the Gospel 11.6.34 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-6-34 - Source: Dindorf 2:16 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Hebrew letters Aleph and Beth mean “learning of a house.” ### Greek text Ἑβραίων δʼ ἂν εἴποιεν παῖδες τοῦ τε Ἄλφα τὴν αἰτίαν, ὁ παρʼ αὐτοῖς καλεῖται Ἄλφʼ, τοῦτο δὲ σημαίνει μάθησιν· καὶ τοῦ Βῆτα, ὅπερ Βὴθ φίλον αὐτοῖς προσαγορεύειν, οὕτω δὲ τὸν οἶκον ὀνομάζουσιν· ὥστε δηλοῦν τὴν διάνοιαν, μάθησις οἴκου· ὡσεὶ σαφέστερον ἐλέγετο, διδαχή τις καὶ μάθησις οἰκονομίας. ### English translation (Claude) But the sons of the Hebrews could tell the reason for Alpha, which among them is called Alph, meaning “learning”; and for Beta, which they like to call Beth, their name for a house; so that the meaning is “learning of a house,” as if it were said more clearly, a teaching and learning of household management. ### Translation notes - Compare 10.5.4. ### Citation (SBL) Eusebius, Praep. ev. 11.6.34 (Dindorf 2:16; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-6-34). ## Preparation for the Gospel 11.6.35 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-6-35 - Source: Dindorf 2:16 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Gimel and Daleth mean “fullness of tablets.” ### Greek text καὶ τὸ Γάμμα δὲ παρʼ αὐτοῖς τρίτον κέκληται Γῖμελ· οὕτω δὲ τὴν πλήρωσιν ὀνομάζουσιν. εἶτʼ ἐπειδὴ τὰς δέλτους Δὲλθ καλοῦσι, τὸ τέταρτον στοιχεῖον οὕτω προσεῖπον, ὁμοῦ διὰ τῶν δύο στοιχείων σημαίνοντες ὡς ὅτι ἡ ἔγγραφος μάθησις πλήρωσίς ἐστι δέλτων. ### English translation (Claude) Gamma too, the third letter, is called among them Gimel, their name for fullness. Then, since they call tablets Delth, they named the fourth letter so, signifying by the two letters together that written learning is the fullness of tablets. ### Citation (SBL) Eusebius, Praep. ev. 11.6.35 (Dindorf 2:16; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-6-35). ## Preparation for the Gospel 11.6.36 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-6-36 - Source: Dindorf 2:16 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The seven vowels together express the unspeakable four-letter name of God. ### Greek text ἐπιὼν δέ τις καὶ τὰ λοιπὰ τῆς γραμματικῆς στοιχεῖα, μετά τινος αἰτίας καὶ λογισμοῦ εὕροι ἂν ἕκαστα παρʼ αὐτοῖς ὠνομασμένα, ἐπεὶ καὶ τῶν ἑπτὰ φωνηέντων τὴν ἐπὶ τὸ αὐτὸ σύνθεσιν μιᾶς τινος ἀπορρήτου προσηγορίας περιέχειν φασὶν ἐκφώνησιν, ἣν διὰ τεσσάρων στοιχείων παῖδες Ἑβραίων σημειούμενοι ἐπὶ τῆς ἀνωτάτω τοῦ θεοῦ δυνάμεως κατατάττουσιν, ἄλεκτόν τι τοῖς πολλοῖς καὶ ἀπόρρητον τοῦτʼ εἶναι παῖς παρὰ πατρὸς εἰληφότες. ### English translation (Claude) And going through the rest of the letters, one would find each named among them with some reason and meaning; for they say that the combination of the seven vowels contains the utterance of a single unspeakable name, which the sons of the Hebrews, marking it with four letters, apply to the supreme power of God, having received it, son from father, as something unutterable and secret to the many. ### Translation notes - The four letters are the Tetragrammaton (YHWH). ### Citation (SBL) Eusebius, Praep. ev. 11.6.36 (Dindorf 2:16; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-6-36). ## Preparation for the Gospel 11.6.37 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-6-37 - Source: Dindorf 2:16–17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A Greek verse makes the seven vowels praise the one God. ### Greek text καὶ τῶν παρʼ Ἕλλησι δὲ σοφῶν, οὐκ οἶδʼ ὁπόθεν, τις τοῦτο μαθὼν ᾐνίξατο, ὧδέ πη διʼ ἐπῶν φήσας ἑπτά με φωνήεντα θεὸν μέγαν ἄφθιτον αἰνεῖ γράμματα, τὸν πάντων ἀκάματον πατέρα. εἰμὶ δʼ ἐγὼ πάντων χέλυς ἄφθιτος, ἣ τὰ λυρώδη ἡρμοσάμην δίνης οὐρανίοιο μέλη. ### English translation (Claude) And one of the Greek sages, having learned this from I know not where, hinted at it, saying in verse somewhere: “Seven vowel letters praise me, the great imperishable God, the tireless Father of all. I am the imperishable lyre of all things, who tuned the lyre-like songs of the heavenly whirl.” ### Translation notes - Unidentified hexameter verses (an oracle or hymn). ### Citation (SBL) Eusebius, Praep. ev. 11.6.37 (Dindorf 2:16–17; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-6-37). ## Preparation for the Gospel 11.6.38 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-6-38 - Source: Dindorf 2:17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The other letter meanings were given earlier. ### Greek text εὕροις δʼ ἂν καὶ τῶν λοιπῶν παρʼ Ἑβραίοις στοιχείων, ἐπιστήσας ἑκάστῳ, τὰ σημαινόμενα· τοῦτο δὲ ἤδη καὶ διὰ τῶν πρόσθεν ἡμῖν συνέστη, ὁπηνίκα παρὰ βαρβάρων τὰ πάντα ὠφελῆσθαι τοὺς Ἕλληνας ἀπεδείκνυμεν. ### English translation (Claude) You would find the meanings of the other Hebrew letters too, if you attended to each; this has already been shown by us earlier, when we were proving that the Greeks profited from barbarians in everything. ### Translation notes - Compare 10.5.4–12. ### Citation (SBL) Eusebius, Praep. ev. 11.6.38 (Dindorf 2:17; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-6-38). ## Preparation for the Gospel 11.6.39 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-6-39 - Source: Dindorf 2:17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Hebrews are named from Heber, “one who crosses over.” ### Greek text πολλὴν δʼ ἄν τις καταμάθοι, τὴν Ἑβραίων γλῶσσαν πολυπραγμονῶν, ὀνομάτων ὀρθότητα παρὰ τοῖς ἀνδράσι φερομένην, ἐπεὶ καὶ αὐτὸ τοῦ παντὸς ἔθνους τὸ προσηγορικὸν ὄνομα ἀπὸ τοῦ Ἔβερ τὸ παρωνύμιον εἴληφε. σημαίνει δὲ τοῦτο τὸν “ διαπερῶντα, ’’ ἐπεὶ καὶ διάβασις καὶ διαπερῶν τῇ Ἑβραίων φωνῇ “Ἕβερ” ὀνομάζεται. ### English translation (Claude) And anyone who studies the Hebrew language would learn the great correctness of names current among these men; for the very name of the whole nation took its derivation from Heber. It means “one who crosses over,” since a crossing and one who crosses over are called heber in the Hebrew tongue. ### Scripture references - Gen 11:14: allusion, medium confidence ### Translation notes - Gen 10:21; 11:14. ### Citation (SBL) Eusebius, Praep. ev. 11.6.39 (Dindorf 2:17; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-6-39). ## Preparation for the Gospel 11.6.40 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-6-40 - Source: Dindorf 2:17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The name Hebrew signifies crossing over from the visible to God. ### Greek text διδάσκει δὲ ὁ λόγος διαπερᾶν καὶ διαβαίνειν ἀπὸ τῶν τῇδε ἐπὶ τὰ θεῖα, μηδαμῶς τε ἐναπομένειν καὶ ἵστασθαι ἐπὶ τῇ θέᾳ τῶν ὁρωμένων, ἀπὸ δὲ τούτων ἐπὶ τὰ ἀφανῆ καὶ ἀόρατα τῆς περὶ τοῦ τῶν ὅλων ποιητοῦ τε καὶ δημιουργοῦ θεολογίας διαβαίνειν. ταύτῃ τοι τοὺς πρώτους μόνῳ τῷ πανηγεμόνι καὶ αἰτίῳ τῶν ὅλων ἀνακειμένους, εὐσεβείᾳ τε καθαρᾷ καὶ ἀληθεῖ προσανέχοντας, Ἑβραίους ἐφώνουν, περατικούς τινας καὶ διαβεβηκότας τῇ διανοίᾳ τοὺς τοιούσδε ἀποκαλοῦντες. ### English translation (Claude) The word teaches us to cross over and pass from things here to things divine, and never to remain and stop at the sight of visible things, but from these to pass over to the unseen and invisible things of the theology concerning the Maker and Creator of the universe. For this reason they called the first men devoted solely to the supreme Ruler and Cause of all, holding fast to pure and true piety, Hebrews, calling such men crossers, as it were, who had passed over in mind. ### Citation (SBL) Eusebius, Praep. ev. 11.6.40 (Dindorf 2:17; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-6-40). ## Preparation for the Gospel 11.6.41 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-6-41 - Source: Dindorf 2:17–18 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Hebrew logic is proved by their correct names; Eusebius turns to physics. ### Greek text καὶ τί με δεῖ ἐπὶ πλέον μηκύνειν τὰ πάντα συνάγοντα τῆς τῶν Ἑβραϊκῶν ὀνομάτων ὀρθότητός τε καὶ ἀκριβείας, τοῦ προβλήματος οἰκείας δεομένου πραγματείας; πλὴν ὡς ἐν τύπῳ φάναι, ἡγοῦμαι καὶ διὰ τῶν λεχθέντων τῆς παρʼ Ἑβραίοις λογικῆς διδασκαλίας τὴν ἀπόδειξιν παρεσχηκέναι, εἰ δὴ κατὰ τὸν Πλάτωνα οὐ φαύλων ἦν ἀνδρῶν οὐδὲ τῶν τυχόντων, ἀλλὰ σοφοῦ καὶ διαλεκτικοῦ τινος νομοθέτου, φύσιν ὀνομάτων οἰκείαν τοῖς πράγμασιν εὑρέσθαι, οἷος ἡμῖν ὁ Μώσης καὶ τὰ Ἑβραίων ἀποδέδεικται λόγια. τί δὴ οὖν μετὰ τὰ λογικὰ ἕπεται ἢ τὰ φυσικὰ ἐπισκέψασθαι, ὅπως ποτὲ καὶ περὶ ταῦτα εἶχον Ἑβραίων παῖδες; ### English translation (Claude) And why should I go on longer, collecting everything about the correctness and precision of Hebrew names, when the question needs a treatment of its own? But, to speak in outline, I think that by what has been said I have given proof of the logical teaching among the Hebrews, if indeed, according to Plato, it belongs not to trivial men or to chance comers, but to a wise and dialectical lawgiver, to find the nature of names proper to things; and such Moses and the oracles of the Hebrews have been shown to be. What, then, follows after logic but to consider physics, and how the sons of the Hebrews stood on this too? ### Citation (SBL) Eusebius, Praep. ev. 11.6.41 (Dindorf 2:17–18; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-6-41). ## Preparation for the Gospel 11.7.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-7-1 - Source: Dindorf 2:18 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The prophets knew natural philosophy by divine inspiration. ### Greek text Καὶ τὸ τρίτον δὲ μέρος τῆς καθʼ Ἑβραίους φιλοσοφίας, — τοῦτο δʼ ἦν τὸ φυσικὸν, διαιρούμενον καὶ παρʼ αὐτοῖς εἴς τε τὴν τῶν νοητῶν καὶ ἀσωμάτων ἐποπτείαν καὶ εἰς τὴν τῶν αἰσθητῶν φυσιολογίαν, — οἱ κατὰ πάντα τέλειοι προφήται ᾔδεσάν τε καὶ τοῖς οἰκείοις, ὅτε δὴ καιρὸς ἐκάλει, κατεμίγνυον λόγοις, οὐ στοχασμοῖς καὶ θνητῆς διανοίας ἐπιτηδεύσει μαθόντες, οὐδʼ ἐπὶ διδασκάλοις ἀνδράσι σεμνυνόμενοι, θεοφορήσει δὲ κρείττονος δυνάμεως καὶ θείου πνεύματος ἐπιπνοίᾳ τὴν γνῶσιν ἀνατιθέντες. ### English translation (Claude) And the third part of the philosophy of the Hebrews, the natural part, divided among them too into the contemplation of intelligible and incorporeal things and the natural study of sensible things, the prophets, perfect in all things, both knew and mingled into their own discourses when occasion called, not having learned it by guesses or the efforts of mortal understanding, nor priding themselves on human teachers, but ascribing their knowledge to inspiration by a higher power and the breathing of the divine Spirit. ### Citation (SBL) Eusebius, Praep. ev. 11.7.1 (Dindorf 2:18; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-7-1). ## Preparation for the Gospel 11.7.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-7-2 - Source: Dindorf 2:18 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The prophets spoke of the future, the cosmos, animals, and plants. ### Greek text ἔνθεν μυρία μὲν αὐτοῖς περὶ τῶν μελλόντων τεθέσπιστο, μυρία δὲ περὶ τῆς τοῦ παντὸς συστάσεως πεφυσιολόγητο, καὶ αὖ πάλιν μυρία περὶ ζῴων φύσεως διείληπτο, πλεῖστα δὲ ὅσα καὶ περὶ φυτῶν ταῖς οἰκείαις ἕκαστος προφητείαις κατεβέβλητο. ### English translation (Claude) Hence they foretold countless things about the future, discussed countless things about the constitution of the universe, treated again countless things about the nature of animals, and each set down in his own prophecies a great many things about plants as well. ### Citation (SBL) Eusebius, Praep. ev. 11.7.2 (Dindorf 2:18; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-7-2). ## Preparation for the Gospel 11.7.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-7-3 - Source: Dindorf 2:18 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses knew the stones of the high priest’s breastplate; Solomon knew nature. ### Greek text Μώσης δὲ καὶ λίθων δυνάμεις εὖ μάλα ἐξεπιστάμενος οὐ παρέργως ἐπὶ τῆς τοῦ ἀρχιερέως στολῆς τῇ τούτων κέχρητο θεωρίᾳ. καὶ αὖ πάλιν Σολομῶν, εἰ καί τις ἄλλος, ἐν τῇ περὶ τούτων διαπρέψαι φυσιολογίᾳ πρὸς τῆς θείας μαρτυρεῖται γραφῆς, ὧδε περιεχούσης ### English translation (Claude) Moses, knowing well the powers of stones too, made no incidental use of this knowledge in the vestment of the high priest. And again Solomon, if anyone, is testified by divine Scripture to have excelled in the natural study of these things, as it says: ### Scripture references - Exod 28:17: allusion, medium confidence ### Translation notes - The stones of the breastpiece, Exod 28:17–21. ### Citation (SBL) Eusebius, Praep. ev. 11.7.3 (Dindorf 2:18; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-7-3). ## Preparation for the Gospel 11.7.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-7-4 - Source: Dindorf 2:18 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Solomon spoke of trees, beasts, birds, and fish. ### Greek text “ καὶ ἐλάλησε Σολομῶν τρισχιλίας παραβολὰς, καὶ ἦσαν ᾠδαὶ αὐτοῦ πεντακισχίλιαι, καὶ ἐλάλησε περὶ τῶν ξύλων, ἀπὸ τῆς κέδρου τῆς ἐν τῷ Λιβάνῳ καὶ ἕως τῆς ὑσσώπου τῆς ἐκπορευομένης διὰ τοῦ τοίχου. καὶ ἐλάλησε περὶ τῶν κτηνῶν καὶ περὶ τῶν πετεινῶν καὶ περὶ τῶν ἰχθύων. καὶ παρεγένοντο πάντες οἱ λαοὶ ἀκοῦσαι τῆς σοφίας Σολομῶντος, καὶ [ἐλάμβανε δῶρα] παρὰ πάντων τῶν βασιλέων τῆς γῆς, ὅσοι ἤκουσαν τῆς σοφίας αὐτοῦ.’’ ### English translation (Claude) “And Solomon spoke three thousand parables, and his songs were five thousand; and he spoke of the trees, from the cedar that is in Lebanon to the hyssop that comes out through the wall; and he spoke of the cattle, and of the birds, and of the fishes. And all the peoples came to hear the wisdom of Solomon, from all the kings of the earth who had heard of his wisdom.” ### Scripture references - 1 Kgs 4:32 (3 Kgdms 5:12 LXX): quotation, high confidence ### Translation notes - 1 Kgs 4:32–34 (3 Kgdms 5:12–14 LXX). The editor brackets “he received gifts,” marking it for deletion; it is left out. ### Citation (SBL) Eusebius, Praep. ev. 11.7.4 (Dindorf 2:18; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-7-4). ## Preparation for the Gospel 11.7.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-7-5 - Source: Dindorf 2:18–19 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Wisdom of Solomon credits Solomon with knowledge of all nature. ### Greek text ἐντεῦθεν ὁρμώμενος καὶ ὁ τὴν πανάρετον σοφίαν εἰς αὐτοῦ πρόσωπον ἀναθεὶς ἔφη “αὐτὸς γάρ μοι ἔδωκε τῶν ὄντων γνῶσιν ἀψευδῆ, εἰδέναι σύστασιν κόσμου, καὶ ἐνέργειαν στοιχείων, ἀρχὴν καὶ τέλος καὶ μεσότητα χρόνων, τροπῶν ἀλλαγὰς καὶ μεταβολὰς καιρῶν, ἐνιαυτοῦ κύκλους, καὶ ἀστέρων θέσεις, φύσεις ζῴων καὶ θυμοὺς θηρίων, πνευμάτων βίας, καὶ διαλογισμοὺς ἀνθρώπων, καὶ διαφορὰς φυτῶν, καὶ δυνάμεις ῥιζῶν, ὅσα τέ ἐστι κρυπτὰ καὶ ἀφανῆ ἔγνων. ἡ γὰρ πάντων τεχνῖτις ἐδίδαξέ με σοφία.’’ ### English translation (Claude) Starting from this, the one who put all-virtuous Wisdom in his person said: “For he gave me unerring knowledge of what exists: to know the constitution of the world and the working of the elements, the beginning and end and middle of times, the alternations of the solstices and the changes of seasons, the cycles of the year and the positions of the stars, the natures of living things and the tempers of wild beasts, the violence of winds and the reasonings of men, the varieties of plants and the powers of roots; all things hidden and manifest I learned; for Wisdom, the artificer of all, taught me.” ### Extrabiblical texts - Wis 7:17–21 (Wisdom of Solomon): quotation, high confidence ### Translation notes - Wisdom of Solomon 7:17–21. ### Citation (SBL) Eusebius, Praep. ev. 11.7.5 (Dindorf 2:18–19; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-7-5). ## Preparation for the Gospel 11.7.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-7-6 - Source: Dindorf 2:19 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Ecclesiastes teaches the transience of the bodily world. ### Greek text πάλιν τε ὁ αὐτὸς Σολομῶν τὴν ῥευστὴν τῶν σωμάτων οὐσίαν φυσιολογῶν ἐν Ἐκκλησιαστῇ φησι ματαιότης ματαιοτήτων, τὰ πάντα ματαιότης. τίς περισσεία τῷ ἀνθρώπῳ ἐν παντὶ μόχθῳ αὐτοῦ, ᾧ μοχθεῖ ὑπὸ τὸν ἥλιον; καὶ ἐπιλέγει “τί τὸ γεγονός; αὐτὸ τὸ γενησόμενον· καὶ τί τὸ πεποιημένον; αὐτὸ τὸ ποιηθησόμενον. καὶ οὐκ ἔστι πᾶν πρόσφατον ὑπὸ τὸν ἥλιον. ” ### English translation (Claude) Again the same Solomon, studying the fluid substance of bodies, says in Ecclesiastes: “Vanity of vanities, all is vanity. What advantage has a man in all his toil at which he toils under the sun?” And he adds: “What is it that has been? The same that will be. And what is it that has been done? The same that will be done. And there is nothing at all new under the sun.” ### Scripture references - Eccl 1:2: quotation, high confidence - Eccl 1:3: quotation, high confidence - Eccl 1:9: quotation, high confidence ### Translation notes - Eccl 1:2–3, 9. ### Citation (SBL) Eusebius, Praep. ev. 11.7.6 (Dindorf 2:19; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-7-6). ## Preparation for the Gospel 11.7.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-7-7 - Source: Dindorf 2:19 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Other Hebrew sages also wrote about nature. ### Greek text ταῦτα γὰρ αὐτῷ καὶ τὰ τοιαῦτα πεφυσιολόγητο περὶ τῆς σωματικῆς οὐσίας. εὕροις δʼ ἂν καὶ τοὺς ἄλλους Ἑβραίους ἐπιὼν σοφοὺς τῆς ὁμοίας οὐκ ἀμοίρους ἐπιστήμης. φυτῶν γοῦν, ὡς ἔφην ἤδη πρότερον, μυρία καὶ ζῴων πέρι, χερσαίων τε καὶ ἐνύδρων, καὶ προσέτι πτηνῶν φύσεως εἴρηται αὐτοῖς. ### English translation (Claude) These and such things he taught about bodily substance. And going through the other wise men of the Hebrews, you would find them not without a share in the same knowledge. They have said countless things, as I said before, about plants, and about the nature of animals, land and water creatures, and birds too. ### Citation (SBL) Eusebius, Praep. ev. 11.7.7 (Dindorf 2:19; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-7-7). ## Preparation for the Gospel 11.7.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-7-8 - Source: Dindorf 2:19 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Hebrew writings mention the constellations. ### Greek text ναὶ μὴν καὶ περὶ τῶν ἐν οὐρανῷ ἄστρων, ἐπεὶ καὶ ἄρκτου καὶ Πλειάδος, Ὠρίωνός τε καὶ ἀρκτούρου, ὃν ἀρκτοφύλακα καὶ Βοώτην Ἕλλησι φίλον ὀνομάζειν, μνήμη τις οὐχ ἡ τυχοῦσα τοῖς τῶν δηλουμένων ἐμφέρεται γράμμασιν. ### English translation (Claude) Moreover, about the stars in heaven too: for no small mention of the Bear and the Pleiades, of Orion and Arcturus, which the Greeks like to call Arctophylax and Boötes, is found in the writings of these men. ### Scripture references - Job 9:9: allusion, high confidence - Job 38:31: allusion, high confidence ### Translation notes - Job 9:9; 38:31–32; Amos 5:8. ### Citation (SBL) Eusebius, Praep. ev. 11.7.8 (Dindorf 2:19; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-7-8). ## Preparation for the Gospel 11.7.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-7-9 - Source: Dindorf 2:19–20 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Hebrews treated cosmology, the soul, providence, the first Cause, and the second. ### Greek text ἀλλὰ καὶ περὶ συστάσεως κόσμου, τά τε περὶ τῆς τοῦ παντὸς τροπῆς τε καὶ ἀλλοιώσεως, ψυχῆς τε περὶ οὐσίας, καὶ λογικῶν ἁπάντων φύσεως ὁρωμένης τε καὶ ἀφανοῦς δημιουργίας, τῆς τε καθόλου προνοίας, καὶ τούτων ἔτι πρότερον τὰ περὶ τοῦ πρώτου τῶν ὅλων αἰτίου, τῆς τε τοῦ δευτέρου θεολογίας, καὶ τῶν ἄλλων τῶν διανοίᾳ μόνῃ ληπτῶν τοὺς λόγους καὶ τὰς θεωρίας εὖ μάλα καὶ ἀκριβῶς περιειλήφασιν, ὡς μὴ ἂν ἁμαρτεῖν τοὺς μετὰ ταῦτα παρʼ Ἕλλησι τὴν τούτων φύσιν ἀνηρευνηκότας πρεσβύταις οἶα νεωτέρους κατηκολουθηκέναι φάναι. ### English translation (Claude) But they also comprehended very well and accurately the doctrines and contemplations about the constitution of the world, the turning and change of the universe, the substance of the soul, the nature of all rational beings, the visible and invisible creation, universal providence, and before these, about the first Cause of all things, the theology of the second, and the other things grasped by the mind alone; so that one would not be wrong to say that the later Greeks who investigated the nature of these things followed them as juniors follow elders. ### Translation notes - “The second” is the second cause, the divine Word, whom Eusebius treats in 11.14–19. ### Citation (SBL) Eusebius, Praep. ev. 11.7.9 (Dindorf 2:19–20; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-7-9). ## Preparation for the Gospel 11.7.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-7-10 - Source: Dindorf 2:20 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The many were taught only that the universe is guided by God’s Word. ### Greek text ταῦτα μὲν δὴ καὶ περὶ τῆς τοῦ παντὸς φυσιολογίας. διχῆ δὲ καὶ τὸν περὶ τούτων διαστειλάμενοι λόγον, τὸν μὲν περὶ τῶν αἰσθητῶν οὐκ εἰς ἄκρον ᾤοντο δεῖν εἰς τοὺς πολλοὺς ἐκφέρειν, οὐδέ γε τὰς αἰτίας τῆς τῶν ὄντων φύσεως τὸ δημῶδες πλῆθος ἐκδιδάσκειν, πλὴν ὅσον ἦν ἀναγκαῖον εἰδέναι, ὅτι τε μὴ ἀπηυτομάτισται τὸ πᾶν, μηδʼ εἰκῆ καὶ ὡς ἔτυχεν ἐξ ἀλόγου φορᾶς ὑφέστηκεν, ἄγεται δʼ ὑφʼ ἡνιόχου θεοῦ λόγῳ, καὶ δυνάμει σοφίας ἀρρήτου διακυβερνᾶται. ### English translation (Claude) So much on their study of the nature of the universe. They also divided their teaching about these things in two. The teaching about sensible things they thought should not be carried to its height before the many, nor should the common crowd be taught the causes of the nature of things, except as much as was necessary to know: that the universe has not come about by itself, nor stands at random and by chance from an irrational motion, but is driven by the Word of God as charioteer and steered by the power of an unspeakable wisdom. ### Citation (SBL) Eusebius, Praep. ev. 11.7.10 (Dindorf 2:20; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-7-10). ## Preparation for the Gospel 11.7.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-7-11 - Source: Dindorf 2:20 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The essentials about intelligible things were taught to all. ### Greek text περὶ δὲ τῶν νοητῶν, ὅτι μέν ἐστι καὶ τίνα, ὅπη τε διατάξεως ἔχει δυνάμεως τε καὶ διαφορᾶς, εἴρηται μὲν καὶ ταῖς ἱεραῖς βίβλοις ἐγκαταβέβληται, εἰς ἐξάκουστόν τε τοῖς πᾶσι παραδέδοται, καθʼ ὅσον εἰδέναι χρῆν τοὺς εὐσεβείας μεταποιουμένους εἰς ἀνάληψιν εὐλαβοῦς καὶ σώφρονος βίου. ### English translation (Claude) About intelligible things, that they exist and what they are, and how they stand in order, power, and difference, this has been said and laid down in the sacred books and handed on for all to hear, as much as those who claim piety needed to know for taking up a reverent and sober life. ### Citation (SBL) Eusebius, Praep. ev. 11.7.11 (Dindorf 2:20; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-7-11). ## Preparation for the Gospel 11.7.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-7-12 - Source: Dindorf 2:20 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The deeper teaching was reserved; Eusebius will compare it with Plato. ### Greek text τὸν δὲ δὴ βαθὺν καὶ λεληθότα περὶ τούτων λόγον ἐν ἀπορρήτοις ζητεῖν τε καὶ διδάσκεσθαι κατελίμπανον τοῖς οἵοις τε τὰ τοιάδε μυεῖσθαι. βραχέα δὲ καὶ ὡς ἐν τύπῳ φάναι εὖ ἂν ἔχοι καὶ τῆς τούτων διελθεῖν ἐποπτείας, τόν τε Πλάτωνα κἀν τούτω τὰ φίλα πεφρονηκότα τοῖς δηλουμένοις παραστῆσαι. ### English translation (Claude) But the deep and hidden teaching about these they left to be sought and taught in secret by those able to be initiated into such things. It would be well to go through their contemplation of these briefly and in outline, and to show that Plato here too thought the same as they. ### Citation (SBL) Eusebius, Praep. ev. 11.7.12 (Dindorf 2:20; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-7-12). ## Preparation for the Gospel 11.8.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-8-1 - Source: Dindorf 2:20–21 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato followed Moses on intelligible things, whether by hearsay, by reason, or by God’s gift. ### Greek text Οὐ μὴν ἀλλὰ καὶ περὶ τῆς τῶν νοητῶν καὶ ἀσωμάτων παιδεύσεως τε καὶ θεωρίας τῷ πανσόφῳ Μωσεῖ καὶ τοῖς Ἑβραίων προφήταις Πλάτων ὁ θαυμάσιος ἐπηκολουθηκέναι διὰ τῶν οἰκείων φωνῶν ἐστι δῆλος, εἴτʼ ἐξ ἀκοῆς εἰς αὐτὸν ἡκούσης μαθὼν, (ἐπεὶ καὶ συνίσταται παρʼ Αἰγυπτίοις τηνικάδε τὰς διατριβὰς πεποιημένος, καθʼ ὃν Ἑβραῖοι τῆς οἰκείας δεύτερον ἀποπεσόντες γῆς Αἰγυπτίοις ἐπεχωρίαζον, Περσῶν ἐπικρατούντων, ) εἴτε καὶ παρʼ ἑαυτοῦ τῇ τῶν πραγμάτων ἐπιβαλὼν φύσει, εἴτε ὁπωσοῦν ὑπὸ τοῦ θεοῦ καταξιωθεὶς τῆς γνώσεως. “ ὁ θεὸς γὰρ (φησὶν) αὐτοῖς ἐφανέρωσε. τὰ γὰρ ἀόρατα αὐτοῦ ἀπὸ κτίσεως κόσμου τοῖς ποιήμασι νοούμενα καθορᾶται, ἥ τε ἀΐδιος αὐτοῦ δύναμις καὶ θειότης, εἰς τὸ εἶναι αὐτοὺς ἀναπολογήτους.” μάθοις δʼ ἂν τὸ εἰρημένον ὧδέ πη διασκοπούμενος. ### English translation (Claude) Moreover, in the teaching and contemplation of intelligible and incorporeal things too, the admirable Plato is shown by his own words to have followed the all-wise Moses and the prophets of the Hebrews: whether he learned by hearsay that reached him (since he is shown to have studied among the Egyptians at the very time when the Hebrews, driven from their land a second time, were living in Egypt under Persian rule), or whether he hit on the nature of things by himself, or whether in some way he was deemed worthy of the knowledge by God. “For God,” it says, “has shown it to them. For his invisible things from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and divinity, so that they are without excuse.” You may learn what has been said by examining it in some such way as this. ### Scripture references - Rom 1:19: quotation, high confidence - Rom 1:20: quotation, high confidence ### Translation notes - Rom 1:19–20. ### Citation (SBL) Eusebius, Praep. ev. 11.8.1 (Dindorf 2:20–21; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-8-1). ## Preparation for the Gospel 11.9.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-9-1 - Source: Dindorf 2:21 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses: God is “He who is.” ### Greek text Μώσεως ἐν ταῖς ἱεροφαντίαις χρησμὸν ἐκ προσώπου τοῦ θεοῦ φήσαντος “ἐγώ εἰμι ὁ ὤν. οὕτως ἐρεῖς τοῖς υἱοῖς Ἰσραὴλ, ὁ ὢν ἀπέσταλκέ με πρὸς ὑμᾶς”, παραθεμένου δὲ καὶ τὸν θεὸν ἄντικρυς μόνον ὄντα, καὶ τῆσδε κυρίως καὶ ἁρμοδίως ἠξιωμένον τῆς κλήσεως ἀποφηναμένου· ### English translation (Claude) Moses, in his sacred revelations, gave an oracle in the person of God: “I am He who is. Thus shall you say to the sons of Israel: He who is has sent me to you,” setting forth God as the only one who truly is, and declaring that he alone properly and fittingly deserves this name. ### Scripture references - Exod 3:14: quotation, high confidence ### Translation notes - Exod 3:14, following the Septuagint. ### Citation (SBL) Eusebius, Praep. ev. 11.9.1 (Dindorf 2:21; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-9-1). ## Preparation for the Gospel 11.9.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-9-2 - Source: Dindorf 2:21 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Solomon on the transience of the sensible world. ### Greek text πάλιν τε αὖ Σολομῶνος περὶ τῆς τῶν αἰσθητῶν καὶ σωματικῶν γενέσεως τε καὶ φθορᾶς ἀνειπόντος “τί τὸ γεγονός; αὐτὸ τὸ γενησόμενον. καὶ τί τὸ πεποιημένον; αὐτὸ τὸ ποιηθησόμενον. καὶ οὐκ ἔστι πᾶν πρόσφατον ὑπὸ τὸν ἥλιον, ὃ λαλήσει καὶ ἐρεῖ, ἴδε τοῦτο καινόν ἐστιν· ἤδη γέγονεν ἐν τοῖς αἰῶσι τοῖς γενομένοις ἀπὸ ἔμπροσθεν ἡμῶν·” ### English translation (Claude) And again, Solomon spoke about the coming into being and passing away of sensible and bodily things: “What is it that has been? The same that will be. And what is it that has been done? The same that will be done. And there is nothing at all new under the sun, of which one will speak and say, ‘See, this is new’; it has already been in the ages that were before us.” ### Scripture references - Eccl 1:9: quotation, high confidence - Eccl 1:10: quotation, high confidence ### Translation notes - Eccl 1:9–10. ### Citation (SBL) Eusebius, Praep. ev. 11.9.2 (Dindorf 2:21; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-9-2). ## Preparation for the Gospel 11.9.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-9-3 - Source: Dindorf 2:21–22 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christians divide reality into intelligible and sensible, under one uncreated cause. ### Greek text τούτοις δὲ καὶ ἡμῶν ἀκολούθως εἰς δύο τὸ πᾶν διαιρούντων, εἴς τε νοητὸν καὶ αἰσθητὸν, καὶ τὸ μὲν νοητὸν ἀσώματον καὶ λογικὸν τὴν φύσιν, ἄφθαρτόν τε καὶ ἀθάνατον εἶναι ὁριζομένων, τὸ δʼ αἰσθητὸν ἐν ῥύσει καὶ φθορᾷ, μεταβολῇ τε καὶ τροπῇ τῆς οὐσίας ὑπάρχειν· πάν- των δʼ ἐπὶ μίαν ἀρχὴν ἀνακεφαλαιουμένων, ἕν τε εἶναι τὸ ἀγένητον καὶ τὸ κυρίως καὶ ἀληθῶς ὂν δογματιζόντων, τὸ πάντων ἀσωμάτων τε καὶ σωμά- τῶν αἴτιον· ### English translation (Claude) Following these, we too divide the universe in two, into the intelligible and the sensible, defining the intelligible as incorporeal and rational in nature, incorruptible and immortal, and the sensible as being in flux and corruption, change and alteration of substance; and summing up all things under one principle, we teach that this one is the unbegotten, that which properly and truly is, the cause of all things incorporeal and bodily. ### Citation (SBL) Eusebius, Praep. ev. 11.9.3 (Dindorf 2:21–22; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-9-3). ## Preparation for the Gospel 11.9.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-9-4 - Source: Dindorf 2:22 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato’s Timaeus distinguishes eternal being from becoming. ### Greek text θέα τίνα τρόπον οὐ μόνον τὴν διάνοιαν, ἀλλὰ καὶ τὰς λέξεις αὐτὰς καὶ τὰ ῥήματα τῆς Ἑβραίων γραφῆς παραξέσας ὁ Πλάτων ἐξοικειοῦται τὸ δόγμα, πλατύτερον ὧδέ πη διασαφῶν “Τί τὸ ὂν ἀεὶ, γένεσιν δὲ οὐκ ἔχον; καὶ τί τὸ γινόμενον μὲν ἀεὶ, ὂν δὲ οὐδέποτε; τὸ μὲν δὴ νοήσει μετὰ λόγου περιληπτὸν ἀεὶ κατὰ τὰ αὐτὰ ὂν, τὸ δὲ αἰσθήσει ἀλόγῳ δοξαστὸν γινόμενον καὶ ἀπολλύμενον, ὄντως δὲ οὐδέποτε ὄν.” ### English translation (Claude) See how Plato, paraphrasing not only the thought but the very words and phrases of the Hebrew Scripture, makes the doctrine his own, explaining it more broadly somewhat as follows: “What is that which always is and has no becoming? And what is that which is always becoming but never is? The one is grasped by thought with reason, being always the same; the other is the object of opinion with irrational sensation, coming to be and perishing, but never really being.” ### Extrabiblical texts - Plato, Tim. 27d–28a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Timaeus 27d–28a. ### Citation (SBL) Eusebius, Praep. ev. 11.9.4 (Dindorf 2:22; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-9-4). ## Preparation for the Gospel 11.9.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-9-5 - Source: Dindorf 2:22 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato reworks Moses’ “I am He who is.” ### Greek text Ἀρʼ οὐ σαφῶς πέφηνεν ὁ θαυμάσιος τὸ μὲν παρὰ Μωσεῖ φῆσαν λόγιον “ἐγώ εἰμι ὁ ὤν” μεταποιήσας διὰ τοῦ τί τὸ ὂν ἀεὶ, γένεσιν δὲ οὐκ ἔχον; καὶ τοῦτό γε λευκότερον διασαφήσας ἐν τῷ φάναι, μηδʼ ἄλλο εἶναι τὸ ὂν ἢ τὸ οὐ σαρκὸς ὀφθαλμοῖς ὁρώμενον, νῷ δὲ καταλαμβανόμενον. ἐρωτήσας γοῦν τί τὸ ὂν, αὐτὸς ἑαυτῷ ἀποκρίνεται, λέγων “ τὸ δὴ νοήσει μετὰ λόγου περιληπτὸν ὄν. ” ### English translation (Claude) Has not the admirable man clearly reworked the oracle in Moses that says “I am He who is” by his “What is that which always is and has no becoming?”; and made it plainer by saying that being is nothing other than what is not seen by the eyes of flesh but grasped by mind? At any rate, having asked what being is, he answers himself, saying, “that which is grasped by thought with reason.” ### Scripture references - Exod 3:14: quotation, high confidence ### Extrabiblical texts - Plato, Tim. 28a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Timaeus 28a; Exod 3:14. ### Citation (SBL) Eusebius, Praep. ev. 11.9.5 (Dindorf 2:22; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-9-5). ## Preparation for the Gospel 11.9.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-9-6 - Source: Dindorf 2:22 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato’s account of becoming echoes Ecclesiastes. ### Greek text τὸ δὲ Σολομώντειον φῆσαν “τί τὸ γεγονός; αὐτὸ τὸ γενησόμενον· καὶ τί τὸ πεποιημένον; αὐτὸ τὸ ποιηθησόμενον·” αὐτοῖς σχεδὸν ῥήμασι διερμηνεύσας δῆλος ἂν εἴη λέγων “τὸ δʼ αἰσθήσει ἀλόγῳ δοξαστὸν, γινόμενον καὶ ἀπολλύμενον, ὄντως δὲ οὐδέποτε ὄν. ” οἷς καὶ ἐπιφέρει ### English translation (Claude) And Solomon’s saying, “What is it that has been? The same that will be. And what is it that has been done? The same that will be done,” he would plainly have interpreted almost in the very words, saying, “but the other is the object of opinion with irrational sensation, coming to be and perishing, but never really being.” To which he adds: ### Scripture references - Eccl 1:9: quotation, high confidence ### Extrabiblical texts - Plato, Tim. 28a (Plato (works)): quotation, high confidence ### Translation notes - Eccl 1:9; Plato, Timaeus 28a. ### Citation (SBL) Eusebius, Praep. ev. 11.9.6 (Dindorf 2:22; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-9-6). ## Preparation for the Gospel 11.9.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-9-7 - Source: Dindorf 2:22–23 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato: only “is” belongs to eternal being; “was” and “will be” belong to time. ### Greek text “ Ταῦτα γὰρ πάντα μέρη χρόνου, τὸ ἦν καὶ ἔσται· ἃ δὴ φέροντες λανθάνομεν ἐπὶ τὴν ἀίδιον οὐσίαν, οὐκ ὀρθῶς. λέγομεν γὰρ δὴ ὡς ἦν, ἐστί τε καὶ ἔσται. τῇ δὲ τὸ ἔστι μόνον κατὰ τὸν ἀληθῆ λόγον προσήκει· τὸ δὲ ἦν καὶ τὸ ἔσται περὶ τὴν ἐν χρόνῳ γένεσιν οὖσαν πρέπει λέγεσθαι· κινήσεις γάρ ἐστον. τὸ δὲ ἀεὶ κατὰ τὰ αὐτὰ ἔχον ἀκινήτως οὔτε πρεσβύτερον οὔτε νεώτερον προσήκει γίνεσθαι διὰ χρόνον, οὐδὲ γενέσθαι ποτὲ, οὐδὲ γεγονέναι νῦν, οὐδʼ εἰσαῦθις ἔσεσθαι τὸ παράπαν, οὐδʼ ὅσα γένεσις τοῖς ἐν αἰσθήσει φερομένοις προσῆψεν, ἀλλὰ χρόνου ταῦτα, αἰῶνα μιμουμένου καὶ κατʼ ἀριθμὸν κυκλουμένου, γέγονεν εἴδη. καὶ πρὸς τούτοις ἔτι τὰ τοιάδε· τὸ γεγονὸς εἷναι γεγονὸς, καὶ τὸ γιγνόμενον εἶναι γιγνόμενον· ἔτι τε τὸ γενησόμενον εἶναι γενησόμενον.” ### English translation (Claude) “For all these are parts of time, the ‘was’ and the ‘will be’; and we wrongly, without noticing, apply them to eternal being. For we say that it was, is, and will be; but in truth only ‘is’ belongs to it, while ‘was’ and ‘will be’ are fit to be said of becoming in time, for they are motions. But what is always the same and unmoved cannot become older or younger through time, nor ever have come to be, nor have come to be now, nor be hereafter at all, nor have any of the things that becoming attached to things borne about in sensation; these have come about as forms of time, which imitates eternity and circles according to number. And besides these, such expressions as: what has become is become, what is becoming is becoming, and what will become is going to become.” ### Extrabiblical texts - Plato, Tim. 37e–38b (Plato (works)): quotation, high confidence ### Translation notes - Plato, Timaeus 37e–38b. ### Citation (SBL) Eusebius, Praep. ev. 11.9.7 (Dindorf 2:22–23; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-9-7). ## Preparation for the Gospel 11.9.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-9-8 - Source: Dindorf 2:23 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius introduces Numenius, On the Good. ### Greek text Καὶ ἵνα γε μή τις ἡμᾶς παρερμηνεύειν ἡγήσηται τὰς τοῦ φιλοσόφου φωνὰς, ὑπομνήμασι χρήσομαι τῶνδε τῶν λόγων τὴν διάνοιαν ἐκφαίνουσι. πλείους μὲν οὖν εἰς τὴν τούτων ἐπιβεβλήκασι θεωρίαν, ἐμοὶ δʼ ἐξαρκεῖ τανῦν ἀνδρὸς ἐπιφανοῦς Νουμηνίου τοῦ Πυθαγορείου παραθέσθαι λέξεις, ἃς ἐν τῷ Περὶ τἀγαθοῦ δευτέρῳ συγγράμματι ὧδέ πη διέξεισιν ### English translation (Claude) And so that no one may think we misinterpret the philosopher’s words, I shall use commentaries that bring out the meaning of these passages. Many have turned to their study, but for now it is enough for me to set out the words of a distinguished man, Numenius the Pythagorean, which he sets out in the second book of his work On the Good somewhat as follows: ### Citation (SBL) Eusebius, Praep. ev. 11.9.8 (Dindorf 2:23; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-9-8). ## Preparation for the Gospel 11.10.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-10-1 - Source: Dindorf 2:23 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Numenius: Being exists only in the present. ### Greek text ‘‘Φέρε οὖν ὅση δύναμις ἐγγύτατα πρὸς τὸ ὂν ἀναγόμεθα, καὶ λέγωμεν, τὸ ὂν οὔτε ποτὲ ἦν οὔτε ποτὲ μὴ γένηται, ἀλλʼ ἔστιν ἀεὶ ἐν χρόνῳ ὡρισμένῳ, τῷ ἐνεστῶτι μόνῳ. ### English translation (Claude) “Come then, let us bring ourselves as near as we can to Being, and say: Being never was, nor will it ever come to be; but it always is, in a defined time, the present only. ### Extrabiblical texts - Numenius, On the Good 2 (frag. 5) (Numenius of Apamea): quotation, high confidence ### Translation notes - Numenius, On the Good 2 (fragment 5 des Places); the quotations run through 11.10.13. ### Citation (SBL) Eusebius, Praep. ev. 11.10.1 (Dindorf 2:23; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-10-1). ## Preparation for the Gospel 11.10.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-10-2 - Source: Dindorf 2:23 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Past and future are not, only the present. ### Greek text τοῦτον μὲν οὖν τὸν ἐνεστῶτα εἴ τις ἐθέλει ἀνακαλεῖν αἰῶνα, κἀγὼ συμβούλομαι· τὸν δὲ παρελθόντα χρόνον οἴεσθαι χρὴ ἡμᾶς διαπεφευγέναι ἀποδεδρακέναι τε εἰς τὸ εἶναι μηκέτι· ὅ τε αὖ μέλλων ἐστὶ μὲν οὐδέπω, ἐπαγγέλλεται δὲ οἷός τε ἔσεσθαι ἥξειν εἰς τὸ εἷναι. ### English translation (Claude) If anyone wishes to call this present eternity, I agree. But the past time we must think has already slipped away and fled into being no longer; and the future is not yet, but promises that it will be able to come into being. ### Extrabiblical texts - Numenius, On the Good 2 (frag. 5) (Numenius of Apamea): quotation, high confidence ### Translation notes - Numenius, On the Good 2. ### Citation (SBL) Eusebius, Praep. ev. 11.10.2 (Dindorf 2:23; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-10-2). ## Preparation for the Gospel 11.10.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-10-3 - Source: Dindorf 2:23 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Being cannot be said not to be. ### Greek text οὐκ οὖν εἰκός ἐστιν ἐνί γε τρόπῳ νομίζειν τὸ ὂν ἤτοι μὴ εἷναι, ἢ μηκέτι, ἢ μηδέπω. ὡς τούτου γε οὕτως λεγομένου, γίνεταί τι ἐν τῷ λόγῳ μέγα ἀδύνατον, εἶναί τε ὁμοῦ ταὐτὸν καὶ μὴ εἶναι. ### English translation (Claude) So it is not reasonable to think in any way that Being either is not, or no longer is, or is not yet. For if it is so spoken of, a great impossibility arises in the argument: that the same thing both is and is not at once. ### Extrabiblical texts - Numenius, On the Good 2 (frag. 5) (Numenius of Apamea): quotation, high confidence ### Translation notes - Numenius, On the Good 2. ### Citation (SBL) Eusebius, Praep. ev. 11.10.3 (Dindorf 2:23; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-10-3). ## Preparation for the Gospel 11.10.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-10-4 - Source: Dindorf 2:23–24 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Being is eternal, unchanging, and unmoved. ### Greek text εἰ δὲ οὕτως ἔχει σχολῇ γʼ ἂν ἄλλο τι εἷναι δύναιτο, τοῦ ὄντος αὐτοῦ μὴ ὄντος κατὰ αὐτὸ τὸ ὄν. τὸ γὰρ ὂν ἀίδιόν τε βέβαιόν τε ἐστὶν, ἀεὶ κατὰ ταὐτὸν, οὐδὲ γέγονε μὲν, ἐφθάρη δὲ, οὐδʼ ἐμεγεθύνετο μὲν, ἐμειώθη δέ· οὐδὲ μὴ ἐγένετό πω πλέον, ἢ ἔλασσον· καὶ μὲν δὴ τά τε ἄλλα καὶ οὐδὲ τοπικῶς κινηθήσεται. ### English translation (Claude) And if this is so, hardly could anything else be, if Being itself is not, with respect to being itself. For Being is eternal and firm, always the same; it neither came to be and then perished, nor grew and then diminished; nor did it ever become more or less; and indeed, among other things, it will not move in place. ### Extrabiblical texts - Numenius, On the Good 2 (frag. 5) (Numenius of Apamea): quotation, high confidence ### Translation notes - Numenius, On the Good 2. ### Citation (SBL) Eusebius, Praep. ev. 11.10.4 (Dindorf 2:23–24; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-10-4). ## Preparation for the Gospel 11.10.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-10-5 - Source: Dindorf 2:24 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Being is entirely motionless. ### Greek text οὐδὲ γὰρ θέμις αὐτῷ κινηθῆναι, οὐδὲ μὲν ὀπίσω, οὐδὲ πρόσω· οὔτε ἄνω ποτὲ οὔτε κάτω· οὐδʼ εἰς δεξιὰ, οὐδʼ εἰς ἀριστερὰ μεταβήσεταί ποτε τὸ ὄν· οὔτε περὶ τὸ μέσον ποτε ἑαυτοῦ κινηθήσεται, ἀλλὰ μᾶλλον καὶ ἐστήξεται καὶ ἀραρός τε καὶ ἑστηκὸς ἔσται κατὰ ταὐτὰ ἔχον ἀεὶ καὶ ὡσαύτως.” ### English translation (Claude) For it is not lawful for it to move, either backward or forward; Being will never pass up or down, to right or to left; nor will it ever move about its own centre; but rather it will stand fixed, firm and standing, always holding the same way and in the same manner.” ### Extrabiblical texts - Numenius, On the Good 2 (frag. 5) (Numenius of Apamea): quotation, high confidence ### Translation notes - Numenius, On the Good 2. ### Citation (SBL) Eusebius, Praep. ev. 11.10.5 (Dindorf 2:24; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-10-5). ## Preparation for the Gospel 11.10.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-10-6 - Source: Dindorf 2:24 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Numenius will name the incorporeal. ### Greek text Καὶ ἐξῆς μεθʼ ἕτερα ἐπιλέγει “ Τοσαῦτα μὲν οὖν μοι πρὸ ὁδοῦ. αὐτὸς δʼ οὐκέτι σχηματισθήσομαι, οὐδʼ ἀγνοεῖν φήσω τὸ ὄνομα τοῦ ἀσωμάτου· καὶ γὰρ κινδυνεύει νῦν ἤδη ἥδιον εἶναι εἰπεῖν μᾶλλον ἢ μὴ εἰπεῖν. καὶ δῆτα λέγω τὸ ὄνομα αὐτῷ εἶναι τοῦτο τὸ πάλαι ζητούμενον. ### English translation (Claude) And next, after other things, he adds: “So much, then, by way of introduction. I shall no longer pretend, nor say that I do not know the name of the incorporeal; for it now seems more pleasant to say it than not. And indeed I say that its name is this which has long been sought. ### Extrabiblical texts - Numenius, On the Good 2 (frag. 6) (Numenius of Apamea): quotation, high confidence ### Translation notes - Numenius, On the Good 2 (fragment 6). ### Citation (SBL) Eusebius, Praep. ev. 11.10.6 (Dindorf 2:24; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-10-6). ## Preparation for the Gospel 11.10.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-10-7 - Source: Dindorf 2:24 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The incorporeal is named being because it does not change. ### Greek text ἀλλὰ μὴ γελασάτω τις, ἐὰν φῶ τοῦ ἀσωμάτου εἶναι ὄνομα οὐσίαν καὶ ὄν. ἡ δὲ αἰτία τοῦ ὄντος ὀνόματός ἐστι τὸ μὴ γεγονέναι, μηδὲ φθαρήσεσθαι, μηδʼ ἄλλην μήτε κίνησιν μηδεμίαν δέχεσθαι μήτε μεταβολὴν κρείττω ἢ φαύλην· εἶναι δὲ ἁπλοῦν καὶ ἀναλλοίωτον, καὶ ἐν ἰδέᾳ τῇ αὐτῇ, καὶ μήτε ἐθελούσιον ἐξίστασθαι τῆς ταὐτότητος μήθʼ ὑφʼ ἑτέρου προσαναγκάζεσθαι. ### English translation (Claude) But let no one laugh if I say that the name of the incorporeal is substance and being. The reason for the name ‘being’ is that it did not come to be and will not perish, and admits no other motion at all, nor change for better or worse, but is simple and unalterable, in the same form, neither departing from its sameness willingly nor compelled by another. ### Extrabiblical texts - Numenius, On the Good 2 (frag. 6) (Numenius of Apamea): quotation, high confidence ### Translation notes - Numenius, On the Good 2. ### Citation (SBL) Eusebius, Praep. ev. 11.10.7 (Dindorf 2:24; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-10-7). ## Preparation for the Gospel 11.10.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-10-8 - Source: Dindorf 2:24 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Being is incorporeal. ### Greek text ἔφη δὲ καὶ ὁ Πλάτων ἐν Κρατύλῳ τὰ ὀνόματα ὁμοιώσει τῶν πραγμάτων εἶναι αὐτὰ ἐπίθετα. ἔστω οὖν καὶ δεδόχθω εἶναι τὸ ὂν ἀσώματον.” ### English translation (Claude) And Plato too said in the Cratylus that names are themselves applied by likeness to the things. Let it be granted, then, and agreed that Being is incorporeal.” ### Extrabiblical texts - Numenius, On the Good 2 (frag. 6) (Numenius of Apamea): quotation, high confidence ### Translation notes - Numenius, On the Good 2; alluding to Plato’s Cratylus. ### Citation (SBL) Eusebius, Praep. ev. 11.10.8 (Dindorf 2:24; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-10-8). ## Preparation for the Gospel 11.10.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-10-9 - Source: Dindorf 2:24–25 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Numenius: these views are Platonic or Pythagorean. ### Greek text Εἶθʼ ὑποκαταβὰς ἐπιλέγει “ Τὸ ὂν εἶπον ἀσώματον, τοῦτο δὲ εἶναι τὸ νοητόν. τὰ μὲν οὖν λεχθέντα, ὅσα μνημονεύειν ἐστί μοι, τοιαῦτα γοῦν ἦν. τὸν δʼ ἐπιζητοῦντα λόγον ἐθέλω παραμυθήσασθαι, τοσόνδε ὑπειπὼν, ὅτι ταῦτα τοῖς δόγμασι τοῖς Πλάτωνος εἰ μὴ συμβαίνει, ἀλλʼ ἑτέρου γʼ ἐχρῆν οἴεσθαί τινος ἀνδρὸς μεγάλου, μέγα δυναμένου, οἵου Πυθαγόρου. ### English translation (Claude) Then going on a little he adds: “I said that Being is incorporeal, and that this is the intelligible. What was said, as far as I can remember, was something like this. But I wish to encourage the one who seeks the argument, adding this much: that if these things do not agree with Plato’s doctrines, one must think they are those of some other great man of great power, such as Pythagoras. ### Extrabiblical texts - Numenius, On the Good 2 (frag. 7) (Numenius of Apamea): quotation, high confidence ### Translation notes - Numenius, On the Good 2 (fragment 7). ### Citation (SBL) Eusebius, Praep. ev. 11.10.9 (Dindorf 2:24–25; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-10-9). ## Preparation for the Gospel 11.10.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-10-10 - Source: Dindorf 2:25 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Numenius quotes the Timaeus. ### Greek text λέγει γοῦν Πλάτων, φέρʼ ἀναμνησθῶ πῶς λέγει· τί τὸ ὂν ἀεὶ, γένεσιν δὲ οὐκ ἔχον; καὶ τί τὸ γινόμενον μὲν, ὂν δὲ οὐδέποτε; τὸ μὲν δὴ νοήσει μετὰ λόγου περιληπτὸν, τὸ δʼ αὖ δόξῃ μετὰ αἰσθήσεως ἀλόγου δοξαστὸν, γινόμενον καὶ ἀπολλύμενον, ὄντως δὲ οὐδέποτε ὅν.” ### English translation (Claude) Plato says, at any rate (let me recall how he says it): ‘What is that which always is and has no becoming? And what is that which comes to be but never is? The one is grasped by thought with reason, the other is the object of opinion with irrational sensation, coming to be and perishing, but never really being.’ ### Extrabiblical texts - Numenius, On the Good 2 (frag. 7) (Numenius of Apamea): quotation, high confidence - Plato, Tim. 27d–28a (Plato (works)): quotation, high confidence ### Translation notes - Numenius, On the Good 2, quoting Plato, Timaeus 27d–28a. ### Citation (SBL) Eusebius, Praep. ev. 11.10.10 (Dindorf 2:25; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-10-10). ## Preparation for the Gospel 11.10.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-10-11 - Source: Dindorf 2:25 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Being is unbegotten and unchanging. ### Greek text ἤρετο γὰρ, τί ἐστι τὸ ὂν, φὰς αὐτὸ ἀγένητον ἀναμφιλέκτως. γένεσιν γὰρ οὐκ ἔφη εἶναι τῷ ὄντι· ἐτρέπετο γὰρ ἄν· τρεπόμενον δὲ οὐκ ἦν ἀίδιον.” ### English translation (Claude) For he asked what Being is, saying unambiguously that it is unbegotten. For he said that Being has no becoming; for it would have been changed; and what is changed is not eternal.” ### Extrabiblical texts - Numenius, On the Good 2 (frag. 7) (Numenius of Apamea): quotation, high confidence ### Translation notes - Numenius, On the Good 2. ### Citation (SBL) Eusebius, Praep. ev. 11.10.11 (Dindorf 2:25; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-10-11). ## Preparation for the Gospel 11.10.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-10-12 - Source: Dindorf 2:25 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The eternal is what thought grasps. ### Greek text Εἶτα ὑποβάς φησιν “Εἰ μὲν δὴ τὸ ὂν πάντως πάντη ἀίδιόν τέ ἐστι καὶ ἄτρεπτον καὶ οὐδαμῶς οὐδαμῆ ἐξιστάμενον ἐξ ἑαυτοῦ, μένει δὲ κατὰ τὰ αὐτὰ καὶ ὡσαύτως ἕστηκε, τοῦτο δήπου ἂν εἴη τὸ τῇ νοήσει μετὰ λόγου περιληπτόν. ### English translation (Claude) Then going on he says: “If, then, Being is altogether and in every way eternal and unchangeable and never in any way departing from itself, but remains the same and stands in the same manner, this surely would be what is grasped by thought with reason. ### Extrabiblical texts - Numenius, On the Good 2 (frag. 7) (Numenius of Apamea): quotation, high confidence ### Translation notes - Numenius, On the Good 2. ### Citation (SBL) Eusebius, Praep. ev. 11.10.12 (Dindorf 2:25; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-10-12). ## Preparation for the Gospel 11.10.13 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-10-13 - Source: Dindorf 2:25 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Body, always changing, never truly is. ### Greek text εἰ δὲ τὸ σῶμα ῥεῖ καὶ φέρεται ὑπὸ τῆς εὐθὺ μεταβολῆς, ἀποδιδράσκει καὶ οὐκ ἔστιν. ὅθεν οὐ πολλὴ μανία μὴ οὐ τοῦτο εἶναι ἀόριστον, δόξῃ δὲ μόνῃ δοξαστὸν, καὶ ὥς φησι Πλάτων, γινόμενον καὶ ἀπολλύμενον, ὄντως δὲ οὐδέποτε ὄν.” ### English translation (Claude) But if body flows and is carried along by immediate change, it runs away and is not. Hence would it not be great madness to deny that it is indefinite, an object of opinion only, and, as Plato says, ‘coming to be and perishing, but never really being.’” ### Extrabiblical texts - Numenius, On the Good 2 (frag. 7) (Numenius of Apamea): quotation, high confidence ### Translation notes - Numenius, On the Good 2. ### Citation (SBL) Eusebius, Praep. ev. 11.10.13 (Dindorf 2:25; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-10-13). ## Preparation for the Gospel 11.10.14 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-10-14 - Source: Dindorf 2:25 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Numenius: “What is Plato but Moses speaking Attic?” ### Greek text Ταῦτα μὲν οὖν ὁ Νουμήνιος, ὁμοῦ τὰ Πλάτωνος καὶ πολὺ πρότερον τὰ Μώσεως ἐπὶ τὸ σαφέστερον διερμηνεύων. εἰκότως δῆτα εἰς αὐτὸν ἐκεῖνο τὸ λόγιον περιφέρεται, διʼ οὗ φάναι μνημονεύεται, τί γάρ ἐστι Πλάτων, ἢ Μώσης ἀττικίζων; ### English translation (Claude) So Numenius, interpreting more clearly both Plato’s teaching and, much earlier, that of Moses. With good reason, then, the saying is attributed to him in which he is remembered to have said, “For what is Plato but Moses speaking Attic?” ### Extrabiblical texts - Numenius, frag. 8 (Numenius of Apamea): quotation, high confidence - Clement of Alexandria, Strom. 1.22.150 (Miscellanies): allusion, medium confidence ### Translation notes - Numenius, fragment 8 (des Places); the saying is also reported by Clement, Miscellanies 1.22.150. ### Citation (SBL) Eusebius, Praep. ev. 11.10.14 (Dindorf 2:25; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-10-14). ## Preparation for the Gospel 11.10.15 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-10-15 - Source: Dindorf 2:25 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plutarch agrees with Scripture that God does not change. ### Greek text Θέα δὲ πρὸς τούτοις εἰ μὴ τὸν παρόντα νοῦν ἐπὶ πλέον καὶ ὁ Πλούταρχος ἐξαπλῶν συντρέχοι ἂν ταῖς τε προκειμέναις φωναῖς τῶν φιλοσόφων καὶ ταῖς αὖθις Ἑβραίων κειμέναις ἐν ἑτέραις θεολογίαις, διʼ ὧν τοτὲ μὲν εἰσάγεται λέγων ὁ χρηματίζων θεὸς “διότι ἐγὼ κύριος ὁ θεὸς ὑμῶν, καὶ οὐκ ἠλλοίωμαι· ### English translation (Claude) See besides whether Plutarch too, unfolding the present meaning further, would not agree both with the philosophers’ words just set out and with those of the Hebrews found in other passages about God, in which God who gives the oracle is brought in saying, “For I am the Lord your God, and I do not change”; ### Scripture references - Mal 3:6: quotation, high confidence ### Translation notes - Mal 3:6. ### Citation (SBL) Eusebius, Praep. ev. 11.10.15 (Dindorf 2:25; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-10-15). ## Preparation for the Gospel 11.10.16 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-10-16 - Source: Dindorf 2:25–26 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plutarch’s On the E at Delphi seems to interpret these sayings. ### Greek text τοτὲ δʼ εἰς αὐτὸν ἀφορῶν ὁ προφήτης ἀποτείνεται “ ὅτι δὴ τὰ μὲν ὁρατὰ πάντα τραπείη ἄν ποτε καὶ μεταβληθείη, σὺ δὲ ὁ αὐτὸς εἶ, καὶ τὰ ἔτη σου οὐκ ἐκλείψουσι. σκόπει γοῦν εἰ μὴ ὡς ἐν προτάσει τοῦ τε παρὰ Μωσεῖ φήσαντος “ ἐγώ εἰμι ὁ ὤν·” καὶ τοῦ ” ἐγὼ κύριος ὁ θεὸς ὑμῶν, καὶ οὐκ ἠλλοίωμαι·” καὶ τοῦ “ σὺ δὲ ὁ αὐτὸς εἶ”, δόξαι ἂν ὁ Πλούταρχος ἐν τῷ Περὶ τοῦ Εἶ τοῦ ἐν Δελφοῖς τὴν διάνοιαν ἐφερμηνεύειν, τάδε λέγων πρὸς λέξιν ### English translation (Claude) and in which the prophet, looking to him, declares that all visible things may at some time be changed and altered, “but you are the same, and your years shall not fail.” Consider, then, whether, with these set out as propositions, Moses’ “I am He who is,” and “I am the Lord your God and I do not change,” and “but you are the same,” Plutarch would not seem to be interpreting the meaning in his work On the E at Delphi, where he says word for word: ### Scripture references - Ps 102:27 (101:28 LXX): quotation, high confidence - Exod 3:14: quotation, high confidence - Mal 3:6: quotation, high confidence ### Translation notes - Ps 102:26–27 (101:27–28 LXX); Exod 3:14; Mal 3:6. ### Citation (SBL) Eusebius, Praep. ev. 11.10.16 (Dindorf 2:25–26; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-6-1/#p-11-10-16). ## Preparation for the Gospel 11.11.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-11-1 - Source: Dindorf 2:26 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plutarch: the E at Delphi is an address to the god. ### Greek text “ Οὔτε οὖν ἀριθμὸν οὔτε τάξιν οὔτε σύνδεσμον οὔτε ἄλλο τῶν ἐλλιπῶν μορίων οὐδὲν οἶμαι τὸ γράμμα σημαίνειν· ἀλλʼ ἔστιν αὐτοτελὴς τοῦ θεοῦ προσαγόρευσις καὶ προσφώνησις, ἅμα τῷ ῤήματι τὸν φθεγγόμενον εἰς ἔννοιαν καθιστᾶσα τῆς τοῦ θεοῦ δυνάμεως. ### English translation (Claude) “I think, then, that the letter signifies neither a number, nor an order, nor a conjunction, nor any other of the incomplete particles; but it is a complete address and salutation of the god, which, as soon as the word is spoken, brings the speaker to think of the god’s power. ### Extrabiblical texts - Plutarch, De E 391f–392a (Plutarch): quotation, high confidence ### Translation notes - Plutarch, On the E at Delphi 391f–392a; the quotation runs through 11.11.15. ### Citation (SBL) Eusebius, Praep. ev. 11.11.1 (Dindorf 2:26; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-11-1). ## Preparation for the Gospel 11.11.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-11-2 - Source: Dindorf 2:26 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: To the god’s “Know yourself” we answer “You are.” ### Greek text ὁ γὰρ θεὸς ἕκαστον ἡμῶν τῶν ἐνταῦθα προσιόντων οἶον ἀσπαζόμενος προσαγορεύει τὸ γνῶθι σαυτὸν, ὃ τοῦ χαῖρε δὴ οὐδὲν μεῖόν ἐστιν· ἡμεῖς δὲ πάλιν ἀμειβόμενοι τὸν θεὸν εἶ φαμὲν ὡς ἀληθῆ καὶ ἀψευδῆ καὶ μόνην μόνῳ προσήκουσαν τὴν τοῦ εἶ προσαγόρευσιν ἀποδιδόντες.” ### English translation (Claude) For the god addresses each of us as we approach here, as if greeting us, with “Know yourself,” which is no less than “Hail”; and we in turn answer the god, “You are” (Ei), rendering to him the address “You are” as true, unfeigned, and alone fitting to him alone.” ### Extrabiblical texts - Plutarch, De E 392a (Plutarch): quotation, high confidence ### Translation notes - Plutarch, On the E at Delphi 392a. ### Citation (SBL) Eusebius, Praep. ev. 11.11.2 (Dindorf 2:26; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-11-2). ## Preparation for the Gospel 11.11.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-11-3 - Source: Dindorf 2:26 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Mortal nature has no true being. ### Greek text “Ἡμῖν γὰρ ὄντως τοῦ εἶναι μέτεστιν οὐδὲν, ἀλλὰ πᾶσα θνητὴ φύσις ἐν μέσῳ φθορᾶς καὶ γενέσεως γενομένη φάσμα παρέχει καὶ δόκησιν ἀμυδρὰν καὶ ἀβέβαιον αὑτῆς. ### English translation (Claude) “For we have truly no share in being; but every mortal nature, set between birth and decay, presents a phantom and a dim, unsteady semblance of itself. ### Extrabiblical texts - Plutarch, De E 392a–b (Plutarch): quotation, high confidence ### Translation notes - Plutarch, On the E at Delphi 392a–b. ### Citation (SBL) Eusebius, Praep. ev. 11.11.3 (Dindorf 2:26; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-11-3). ## Preparation for the Gospel 11.11.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-11-4 - Source: Dindorf 2:26–27 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Changeable things slip from the mind’s grasp. ### Greek text ἂν δὲ τὴν διάνοιαν ἐπερείσῃ τις λαβέσθαι βουλόμενος, ὥσπερ ἡ σφοδρὰ περίδραξις ὕδατος τῷ πιέζειν καὶ εἰς ταὐτὸ συνάγειν διαρρέον ἀπόλλυσι τὸ περιλαμβανόμενον, οὕτω τῶν παθητῶν καὶ μεταβλητῶν ἑκάστου τὴν ἄγαν ἐνέργειαν ὁ λόγος διώκων ἀποσφάλλεται, τῇ μὲν εἰς τὸ γινόμενον αὐτοῦ, τῇ δὲ εἰς τὸ φθειρόμενον, οὐδενὸς λαβέσθαι μένοντος, οὐδὲ ὄντος ὄντως δυνάμενος. ### English translation (Claude) And if one presses the mind wishing to grasp it, then, just as a violent grip on water, by squeezing and compressing what flows through, loses what it clasps, so reason, pursuing the excessive clarity of each thing subject to change and alteration, is thwarted, now toward its becoming, now toward its perishing, unable to grasp anything that remains or really is. ### Extrabiblical texts - Plutarch, De E 392b (Plutarch): quotation, high confidence ### Translation notes - Plutarch, On the E at Delphi 392b. “Clarity” renders a word that is probably corrupt in the text (ἐνέργειαν for ἐνάργειαν). ### Citation (SBL) Eusebius, Praep. ev. 11.11.4 (Dindorf 2:26–27; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-11-4). ## Preparation for the Gospel 11.11.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-11-5 - Source: Dindorf 2:27 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Like Heraclitus’s river, mortal being is ever changing. ### Greek text ποταμῷ γὰρ οὐκ ἔστιν ἐμβῆναι δὶς τῷ αὐτῷ καθʼ ῾Ηράκλειτον, οὐδὲ θνητῆς οὐσίας δὶς ἅψασθαι κατὰ ἔξιν, ἀλλʼ ὀξύτητι καὶ τάχει μεταβολῆς σκίδνησι καὶ πάλιν συνάγει, μᾶλλον δὲ οὐδὲ πάλιν οὐδὲ ὕστερον, ἀλλʼ ἅμα συνίσταται καὶ ἀπολείπει, καὶ πρόσεισι καὶ ἄπεισιν. ### English translation (Claude) For it is not possible to step twice into the same river, according to Heraclitus, nor to touch a mortal substance twice in the same state; but by the sharpness and speed of its change it scatters and again gathers, or rather not again nor afterward, but at once it comes together and departs, approaches and goes away. ### Extrabiblical texts - Plutarch, De E 392b (Plutarch): quotation, high confidence - Heraclitus, B 91 (Heraclitus (fragments)): quotation, high confidence ### Translation notes - Plutarch, On the E at Delphi 392b, citing Heraclitus (fragment B 91). ### Citation (SBL) Eusebius, Praep. ev. 11.11.5 (Dindorf 2:27; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-11-5). ## Preparation for the Gospel 11.11.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-11-6 - Source: Dindorf 2:27 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Human life is a constant passing from one stage to another. ### Greek text ὅθεν οὐδὲ εἰς τὸ εἶναι περαίνει τὸ γινόμενον αὐτῆς, τῷ μηδέποτε λήγειν μηδʼ ἵστασθαι τὴν γένεσιν, ἀλλʼ ἀπὸ σπέρματος ἀεὶ μεταβάλλουσαν ἔμβρυον ποιεῖν, εἶτα βρέφος, εἶτα παῖδα, μειράκιον ἐφεξῆς, νεανίσκον, ἄνδρα, πρεσβύτην, γέροντα, τὰς πρώτας φθείρουσαν γενέσεις καὶ ἡλικίας ταῖς ἐπιγινομέναις. ### English translation (Claude) Hence what comes to be from it never reaches being, because becoming never ceases or stops, but, always changing from seed, makes an embryo, then a babe, then a child, a youth next, a young man, a man, an elderly man, an old man, destroying the first births and ages by those that follow. ### Extrabiblical texts - Plutarch, De E 392c (Plutarch): quotation, high confidence ### Translation notes - Plutarch, On the E at Delphi 392c. ### Citation (SBL) Eusebius, Praep. ev. 11.11.6 (Dindorf 2:27; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-11-6). ## Preparation for the Gospel 11.11.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-11-7 - Source: Dindorf 2:27 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: We die many deaths as we change; no one remains the same. ### Greek text ἀλλʼ ἡμεῖς ἕνα φοβούμεθα γελοίως θάνατον, ἤδη τοσούτους τεθνηκότες καὶ θνήσκοντες. οὐ γὰρ μόνον, ὡς Ἡράκλειτος ἔλεγε, πυρὸς θάνατος, ἀέρι γένεσις, ἀλλʼ ἔτι σαφέστερον ἐπʼ αὐτῶν ἡμῶν· φθείρεται μὲν ὁ ἀκμάζων γενομένου γέροντος, ἐφθάρη δὲ ὁ νέος εἰς τὸν ἀκμάζοντα, καὶ ὁ παῖς εἰς τὸν νέον, εἰς δὲ τὸν παῖδα τὸ νήπιον, ὁ δὲ χθὲς εἰς τὸν σήμερον τέθνηκεν, ὁ δὲ σήμερον εἰς τὸν αὔριον· μένει δὲ οὐδὲ εἶς, οὐδὲ ἔστιν εἷς, ἀλλὰ γινόμεθα πολλοὶ, περὶ ἕν τι φάντασμα καὶ κοινὸν ἐκμαγεῖον ὕλης περιελαυνομένης καὶ ὀλισθαινούσης. ### English translation (Claude) Yet we ridiculously fear one death, though we have already died so many deaths and are dying. For not only, as Heraclitus said, is the death of fire birth for air, but still more clearly in our own case: the man in his prime perishes when the old man comes to be, the youth perished into the man in his prime, the child into the youth, the infant into the child; yesterday’s man has died into today’s, and today’s dies into tomorrow’s. No one remains, nor is one; but we become many, as matter is driven around and slips about some one phantom and common mould. ### Extrabiblical texts - Plutarch, De E 392c–d (Plutarch): quotation, high confidence - Heraclitus, B 76 (Heraclitus (fragments)): quotation, high confidence ### Translation notes - Plutarch, On the E at Delphi 392c–d, citing Heraclitus (fragment B 76). ### Citation (SBL) Eusebius, Praep. ev. 11.11.7 (Dindorf 2:27; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-11-7). ## Preparation for the Gospel 11.11.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-11-8 - Source: Dindorf 2:27 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Our changing tastes show we do not remain the same. ### Greek text ἐπεὶ πῶς οἱ αὐτοὶ μένοντες ἑτέροις χαίρομεν νῦν, ἑτέροις πρότερον, τἀναντία φιλοῦμεν καὶ μισοῦμεν, καὶ θαυμάζομεν καὶ ψέγομεν, ἄλλοις χρώμεθα λόγοις, ἄλλοις πάθεσιν, οὐκ εἶδος, οὐ μορφὴν, οὐ διάνοιαν ἔτι τὴν αὐτὴν ἔχοντες; ### English translation (Claude) For how, if we remain the same, do we delight now in some things and before in others, love and hate, admire and blame opposite things, use other words and other feelings, having no longer the same appearance, shape, or mind? ### Extrabiblical texts - Plutarch, De E 392d (Plutarch): quotation, high confidence ### Translation notes - Plutarch, On the E at Delphi 392d. ### Citation (SBL) Eusebius, Praep. ev. 11.11.8 (Dindorf 2:27; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-11-8). ## Preparation for the Gospel 11.11.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-11-9 - Source: Dindorf 2:27–28 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: What changes is not truly; sensation mistakes appearance for being. ### Greek text οὔτε γὰρ ἄνευ μεταβολῆς ἕτερα πάσχειν εἰκὸς οὔτε μεταβάλλων ὁ αὐτὸς ἂν εἴη. εἰ δὲ ὁ αὐτὸς οὐκ ἔστιν, οὐδʼ ἔστιν, ἀλλʼ ἐκ τοῦ αὐτὸν μεταβάλλειν, γινόμενος ἕτερος ἐξ ἑτέρου· ψεύδεται δὲ ἡ αἴσθησις ἀγνοίᾳ τοῦ ὄντος εἶναι τὸ φαινόμενον.” ### English translation (Claude) For it is not likely that one experiences different things without change, nor that one who changes is the same. And if he is not the same, he is not at all, but, through his very changing, becomes one from another. And sensation, through ignorance of being, falsely says that what appears is.” ### Extrabiblical texts - Plutarch, De E 392d–e (Plutarch): quotation, high confidence ### Translation notes - Plutarch, On the E at Delphi 392d–e. ### Citation (SBL) Eusebius, Praep. ev. 11.11.9 (Dindorf 2:27–28; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-11-9). ## Preparation for the Gospel 11.11.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-11-10 - Source: Dindorf 2:28 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Only the eternal truly is; time itself confesses not-being. ### Greek text “ Τί οὖν ὄντως ὄν ἐστι; τὸ ἀίδιον καὶ ἀγένητον καὶ ἄφθαρτον, ᾧ χρόνος οὐδεὶς μεταβολὴν ἐπάγει. κινητὸν γάρ τι καὶ κινουμένῃ συμφανταζόμενον ὕλῃ καὶ ῥέον ἀεὶ καὶ μὴ στέγον, ὥσπερ ἀγγεῖον φθορᾶς καὶ γενέσεως, ὁ χρόνος. οὗ δὴ τὸ μὲν ἔπειτα καὶ τὸ πρότερον καὶ τὸ ἔσται λεγόμενον, καὶ τὸ γέγονεν, αὐτόθεν ἐξομολόγησίς ἐστι τοῦ μὴ ὄντος. ### English translation (Claude) “What, then, really is? The eternal, unbegotten, and incorruptible, to which no time brings change. For time is something moving, appearing together with moving matter, always flowing and not holding, like a vessel of decay and birth. Its ‘afterward’ and ‘before’, its ‘will be’ and ‘has been’, are at once a confession of not-being. ### Extrabiblical texts - Plutarch, De E 392e (Plutarch): quotation, high confidence ### Translation notes - Plutarch, On the E at Delphi 392e. ### Citation (SBL) Eusebius, Praep. ev. 11.11.10 (Dindorf 2:28; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-11-10). ## Preparation for the Gospel 11.11.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-11-11 - Source: Dindorf 2:28 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Even the “now” of time dissolves under reason. ### Greek text τὸ γὰρ ἐν τῷ εἶναι μηδέπω γεγονὸς, ἢ πεπαυμένον ἤδη τοῦ εἶναι λέγειν ὡς ἔστιν, εὔηθες καὶ ἄτοπον. ἐν ᾧ δὲ μάλιστα τὴν νόησιν ἐπερείδοντες τοῦ χρόνου τὸ ἐνέστηκε καὶ τὸ πάρεστι καὶ τὸ νῦν φθεγγόμεθα, τοῦτʼ αὖ πάλιν ἐκλυόμενος ὁ λόγος ἀπόλλυσιν. ### English translation (Claude) For to say of what has not yet come into being, or has already ceased to be, that it is, is foolish and absurd. And that in time on which we most fix our thought, saying ‘it stands,’ ‘it is present,’ ‘now,’ this again reason dissolves and destroys. ### Extrabiblical texts - Plutarch, De E 392e–f (Plutarch): quotation, high confidence ### Translation notes - Plutarch, On the E at Delphi 392e–f. ### Citation (SBL) Eusebius, Praep. ev. 11.11.11 (Dindorf 2:28; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-11-11). ## Preparation for the Gospel 11.11.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-11-12 - Source: Dindorf 2:28 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: What is measured by time shares time’s instability. ### Greek text ἐκθλίβεται γὰρ εἰς τὸ μέλλον καὶ τὸ παρῳχημένον, ὥσπερ αὐγὴ, βουλομένοις ἰδεῖν, ἐξ ἀνάγκης διιστάμενον. εἰ δὲ ταὐτὰ τῷ μετροῦντι πέπονθεν ἡ μετρουμένη φύσις, οὐδὲ αὐτῇ μένον, οὐδὲ ὄν ἐστι, ἀλλὰ γινομένη καὶ φθειρομένη κατὰ τὴν πρὸς τὸν χρόνον συννέμησιν. ### English translation (Claude) For it is squeezed out into the future and the past, like a gleam of light, necessarily parting for those who wish to see it. And if the nature that is measured has the same experience as the measure, it neither remains nor is, but comes to be and perishes according to its distribution in time. ### Extrabiblical texts - Plutarch, De E 392f (Plutarch): quotation, high confidence ### Translation notes - Plutarch, On the E at Delphi 392f. ### Citation (SBL) Eusebius, Praep. ev. 11.11.12 (Dindorf 2:28; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-11-12). ## Preparation for the Gospel 11.11.13 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-11-13 - Source: Dindorf 2:28 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: “Was” and “will be” do not apply to true being. ### Greek text ὅθεν οὐδὲν τοιοῦτόν ἐστιν ἐπὶ τοῦ ὄντος λέγειν ὡς ἦν, ἢ ἔσται· ταῦτα γὰρ ἐγκλίσεις τινὲς καὶ μεταβάσεις καὶ παραλλάξεις τοῦ μένειν ἐν τῷ εἶναι μὴ πεφυκότος.” ### English translation (Claude) Hence nothing of the kind may be said of what is, that it was or will be; for these are inflections, transitions, and alterations of what by nature does not remain in being.” ### Extrabiblical texts - Plutarch, De E 393a (Plutarch): quotation, high confidence ### Translation notes - Plutarch, On the E at Delphi 393a. ### Citation (SBL) Eusebius, Praep. ev. 11.11.13 (Dindorf 2:28; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-11-13). ## Preparation for the Gospel 11.11.14 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-11-14 - Source: Dindorf 2:28 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God alone truly is, in a timeless eternal now. ### Greek text “Ἀλλʼ ἔστιν ὁ θεὸς, εἰ χρὴ φάναι, καὶ ἔστι κατʼ οὐδένα χρόνον, ἀλλὰ κατὰ τὸν αἰῶνα τὸν ἀκίνητον καὶ ἄχρονον καὶ ἀνέγκλιτον, καὶ οὗ πρότερον οὐδέν ἐστιν, οὐδὲ ὕστερον, οὐδὲ μέλλον, οὐδὲ παρῳχημένον, οὐδὲ πρεσβύτερον, οὐδὲ νεώτερον· ἀλλʼ εἷς ὢν ἐνὶ τῷ νῦν τὸ ἀεὶ πεπλήρωκε· καὶ μόνον ἐστὶ τὸ κατʼ αὐτὸ ὄντως ὂν, οὐ γεγονὸς, οὐδὲ ἐσόμενον, οὐδὲ ἀρξάμενον, οὐδὲ παυσόμενον. ### English translation (Claude) “But God is, if one must say so, and is in no time, but in eternity, unmoved, timeless, and without inflection, in which nothing is before or after, nor future nor past, nor older nor younger; but being one he has filled ‘always’ with one ‘now’; and only what is according to this really is, not having come to be nor going to be, nor having begun nor going to cease. ### Extrabiblical texts - Plutarch, De E 393a–b (Plutarch): quotation, high confidence ### Translation notes - Plutarch, On the E at Delphi 393a–b. ### Citation (SBL) Eusebius, Praep. ev. 11.11.14 (Dindorf 2:28; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-11-14). ## Preparation for the Gospel 11.11.15 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-11-15 - Source: Dindorf 2:28–29 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God is to be addressed as “You are One.” ### Greek text οὕτως οὖν αὐτὸ δεῖ σεβομένους ἀσπάζεσθαι καὶ προσαγορεύειν, ἢ καὶ νὴ Δίʼ, ὡς ἔνιοι τῶν παλαιῶν, εἶ ἕν. οὐ γὰρ πολλὰ τὸ θεῖόν ἐστιν, ὡς ἡμῶν ἕκαστος, ἐκ μυρίων διαφορῶν ἐν πάθεσι γινομένων ἄθροισμα παντοδαπὸν καὶ πανηγυρικὸν μεμιγμένον· ἀλλʼ ἓν εἶναι δεῖ τὸ ὂν, ὥσπερ ὂν τὸ ἕν· ἡ δὲ ἑτερότης, διαφορὰ τοῦ ὄντος, εἰς γένεσιν ἐξίσταται τοῦ μὴ ὄντος.” ### English translation (Claude) So, then, worshipping, we should greet and address it thus, or even, by Zeus, as some of the ancients did, ‘You are One’ (Ei hen). For the divine is not many, as each of us is, a motley and crowded aggregate of countless differences arising in our experiences; but Being must be one, as the One must be; and otherness, the difference from Being, departs into the becoming of not-being.” ### Extrabiblical texts - Plutarch, De E 393b (Plutarch): quotation, high confidence ### Translation notes - Plutarch, On the E at Delphi 393b. ### Citation (SBL) Eusebius, Praep. ev. 11.11.15 (Dindorf 2:28–29; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-11-15). ## Preparation for the Gospel 11.12.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-12-1 - Source: Dindorf 2:29 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Hebrews teach God is ineffable; Plato agrees. ### Greek text Μώσεως καὶ τῶν παρʼ Ἑβραίοις προφητῶν ἁπάντων ἄρρητον εἶναι τὸ θεῖον διδασκόντων, καὶ τῆς ἀρρήτου προσηγορίας τὸ σύμβολον διὰ τῆς παρʼ αὐτοῖς ἀνεκφωνήτου σημειώσεως ὑποφαινόντων, τούτοις καὶ ὁ Πλάτων συμφώνως αὐτοῖς ῥήμασιν ἐν τῇ μεγάλῃ Ἐπιστολῇ οἷά φησιν ἄκουε ### English translation (Claude) Moses and all the prophets among the Hebrews teach that the divine is ineffable, and hint at the symbol of the ineffable name by their unpronounceable notation; and in agreement with them Plato too, in his great Letter, says in these very words—listen: ### Citation (SBL) Eusebius, Praep. ev. 11.12.1 (Dindorf 2:29; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-12-1). ## Preparation for the Gospel 11.12.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-12-2 - Source: Dindorf 2:29 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato: knowledge of God comes like a kindled light; the Psalms said it first. ### Greek text ‘‘Ῥητὸν γὰρ οὐδαμῶς ἐστιν ὡς ἄλλα μαθήματα, ἀλλʼ ἐκ πολλῆς συνουσίας γιγνομένης περὶ τὸ πρᾶγμα αὐτὸ καὶ τοῦ συζῆν, ἐξαίφνης, οἷον ἀπὸ πυρὸς πηδήσαντος ἐξαφθὲν φῶς, τῇ ψυχῇ γενόμενον αὐτὸ ἑαυτὸ ἤδη τρέφει.” Καὶ τόδε δὲ τοῦ φωτὸς τὸ παράδειγμα προλαβὼν ἄλλος Ἑβραίων προφήτης παρέστησεν εἰπὼν “ ἐσημειώθη ἐφʼ ἡμᾶς τὸ φῶς τοῦ προσώπου σου, κύριε. καὶ ἄλλος πάλιν ἐν τῷ φωτί σου ὀψόμεθα φῶς.” ### English translation (Claude) “For it is in no way expressible like other studies, but after long association with the matter itself and living with it, suddenly, like a light kindled from a leaping fire, it comes to be in the soul and at once nourishes itself.” And this example of the light was anticipated by another Hebrew prophet, who said, “The light of your face has been signed upon us, O Lord”; and another again, “In your light we shall see light.” ### Scripture references - Ps 4:6 (4:7 LXX): quotation, high confidence - Ps 36:9 (35:10 LXX): quotation, high confidence ### Extrabiblical texts - Plato, Ep. 7.341c–d (Plato (works)): quotation, high confidence ### Translation notes - Plato, Seventh Letter 341c–d; Ps 4:6 (4:7 LXX); Ps 36:9 (35:10 LXX). ### Citation (SBL) Eusebius, Praep. ev. 11.12.2 (Dindorf 2:29; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-12-2). ## Preparation for the Gospel 11.13.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-13-1 - Source: Dindorf 2:29 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses teaches one God; Plato agrees. ### Greek text Μώσεως περὶ τοῦ τῶν ὅλων θεοῦ φήσαντος ‘‘ἄκουε Ἰσραὴλ, κύριος ὁ θεὸς ἡμῶν, κύριος εἶς ἐστί, ” πάλιν ὁ Πλάτων τούτῳ συντρέχων ἕνα θεὸν εἶναι ὡς καὶ οὐρανὸν ἕνα διδάσκει, ὧδέ πη λέγων ἐν Τιμαίῳ ### English translation (Claude) Moses said of the God of the universe, “Hear, O Israel, the Lord our God is one Lord.” Again Plato, agreeing with this, teaches that there is one God, as there is one heaven, saying in the Timaeus somewhat as follows: ### Scripture references - Deut 6:4: quotation, high confidence ### Translation notes - Deut 6:4. ### Citation (SBL) Eusebius, Praep. ev. 11.13.1 (Dindorf 2:29; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-13-1). ## Preparation for the Gospel 11.13.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-13-2 - Source: Dindorf 2:29 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato: there is one heaven made after one pattern. ### Greek text “Πότερον οὖν ὀρθῶς ἕνα οὐρανὸν προσειρήκαμεν, ἢ πολλοὺς καὶ ἀπείρους λέγειν ἦν ὀρθότερον; ἕνα, εἴπερ κατὰ τὸ παράδειγμα δεδημιουργημένος ἔσται. τὸ γὰρ περιέχον πάντα ὁπόσα νοητὰ ζῷα, μεθʼ ἑτέρου δεύτερον οὐκ ἄν ποτε εἴη.” ### English translation (Claude) “Have we, then, rightly spoken of one heaven, or would it be more right to speak of many and infinite? One, if it is to be made according to the pattern. For that which contains all intelligible living things could never be second with another.” ### Extrabiblical texts - Plato, Tim. 31a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Timaeus 31a. ### Citation (SBL) Eusebius, Praep. ev. 11.13.2 (Dindorf 2:29; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-13-2). ## Preparation for the Gospel 11.13.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-13-3 - Source: Dindorf 2:29–30 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato’s letter to Dionysius shows he believed in one God. ### Greek text Δῆλος δέ ἐστιν ἕνα θεὸν εἰδὼς, εἰ καὶ συνή- θὼς Ἕλλησι τῇ τῶν πλειόνων εἴωθε χρῆσθαι προσηγορίᾳ, καὶ ἀπὸ τῆς πρὸς Διονύσιον ἐπιστολῆς, ἐν ᾗ σύμβολα διδοὺς τῶν τε διὰ σπουδῆς αὐτῷ γραφομένων ἐπιστολῶν καὶ τῶν ἄλλως ἀπερριμμένων, τῶν μὲν μηδὲν ἐχουσῶν σπουδαῖον σημεῖον τὸ τῶν θεῶν ὄνομα προτάξειν ἔφησε, τῶν δὲ πεφροντισμένως αὐτῷ συνταττομένων, τὸ τοῦ θεοῦ. λέγει δʼ οὖν ὧδε κατὰ λέξιν ### English translation (Claude) And that he knew one God, even if, as is customary among the Greeks, he used to speak of many, is clear also from his letter to Dionysius, in which, giving signs to distinguish the letters he wrote in earnest from those dashed off otherwise, he said that he would put the name “gods” at the head of those that had nothing serious in them, and “God” at the head of those composed with care. He speaks thus word for word: ### Citation (SBL) Eusebius, Praep. ev. 11.13.3 (Dindorf 2:29–30; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-13-3). ## Preparation for the Gospel 11.13.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-13-4 - Source: Dindorf 2:30 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato: “God” heads his serious letters, “gods” the others. ### Greek text ‘‘Περὶ δὲ δὴ τοῦ ξυμβόλου τοῦ περὶ τὰς ἐπιστολὰς, ὅσας τε ἂν ἐπιστέλλω σπουδῇ καὶ ὅσας μὴ, οἶμαι μέν σε μεμνῆσθαι, ὅμως δʼ ἐννόει καὶ σφόδρα πρόσεχε τὸν νοῦν· πολλοὶ γὰρ οἱ κελεύοντες γράφειν, οὓς οὐ ῥᾴδιον φανερῶς διωθεῖσθαι. τῆς μὲν οὖν σπουδαίας ἐπιστολῆς ὁ θεὸς ἄρχει, θεοὶ δὲ τῆς ” ### English translation (Claude) “As to the sign concerning letters, which ones I send in earnest and which not, I think you remember it; still, consider and pay close attention. For many bid me write, whom it is not easy to refuse openly. God, then, begins the serious letter, and gods the less serious.” ### Extrabiblical texts - Plato, Ep. 13.363b (Plato (works)): quotation, high confidence ### Translation notes - Plato, Thirteenth Letter 363b (a letter whose authenticity is doubted). The last words are cut short in the digital text; translated with the sense of Plato’s text. ### Citation (SBL) Eusebius, Praep. ev. 11.13.4 (Dindorf 2:30; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-13-4). ## Preparation for the Gospel 11.13.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-13-5 - Source: Dindorf 2:30–31 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato’s Laws: God holds beginning, middle, and end; Justice follows him, punishing the proud. ### Greek text Διαρρήδην δὲ ὁ αὐτὸς ὁμολογεῖ ἐκ παλαιῶν τὸ περὶ τοῦ θεοῦ δόγμα μεμαθηκέναι, λέγων ἐν τοῖς Νόμοις “Ὁ μὲν δὴ θεὸς, ὡς καὶ ὁ παλαιὸς λόγος, ἀρχὴν καὶ τελευτὴν καὶ μέσα τῶν ὄντων ἁπάντων ἔχων, εὐθείᾳ περαίνει κατὰ φύσιν περιπορευόμενος. τῷ δʼ αἰεὶ ξυνέπεται δίκη, τῶν ἀπολειπομένων τοῦ θείου νόμου τιμωρός· ἧς ὁ μὲν εὐδαιμονήσειν μέλλων ἐχόμενος ξυνέπεται ταπεινὸς, κεκοσμημένος, ὁ δέ τις ἐξαρθεὶς ὑπὸ μεγαλαυχίας, ἢ χρήμασιν ἐπαιρόμενος, ἢ τιμαῖς, ἢ καὶ σώματος εὐμορφίᾳ, ἅμα νεότητι καὶ ἀνοίᾳ, φλέγεται τὴν ψυχὴν μεθʼ ὕβρεως, ὥστε οὔτε ἄρχοντος οὔτε τινὸς ἡγεμόνος δεόμενος, ἀλλὰ καὶ ἄλλοις ἱκανὸς ὢν ἡγεῖσθαι, καταλείπεται ἔρημος θεοῦ· καταλειφθεὶς δὲ, καὶ ἔτι ἄλλους τοιούτους προσλαβὼν, σκιρτᾷ ταράττων πάντα ἄμα, καὶ πολλοῖς τισὶν ἔδοξεν εἶναί τις, μετὰ δὲ χρόνον οὐ πολὺν ὑποσχὼν τιμωρίαν οὐ μεμπτὴν τῇ δίκῃ, ἑαυτόν τε καὶ οἶκον καὶ πόλιν ἄρδην ἀνάστατον ἐποίησε.” ### English translation (Claude) And the same man expressly admits that he learned the doctrine about God from the ancients, saying in the Laws: “God, as the ancient saying has it, holding the beginning, the end, and the middle of all things that are, accomplishes his course straight, going about according to nature. And Justice always follows him, the avenger of those who fall short of the divine law. He who is to be happy holds fast to her and follows her, humble and orderly; but one who is lifted up by boasting, or elated by wealth or honours or beauty of body, with youth and folly, burns in his soul with insolence, as though he needed neither ruler nor any guide, but were able to guide others too; he is left forsaken by God; and being forsaken, and taking others like himself, he leaps about throwing everything into confusion, and to many he seemed to be someone; but after no long time, paying a penalty not to be blamed by Justice, he utterly overthrows himself, his house, and his city.” ### Extrabiblical texts - Plato, Leg. 715e–716b (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 4.715e–716b. ### Citation (SBL) Eusebius, Praep. ev. 11.13.5 (Dindorf 2:30–31; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-13-5). ## Preparation for the Gospel 11.13.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-13-6 - Source: Dindorf 2:31 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Isaiah and the Psalms parallel Plato’s Laws. ### Greek text Ταῦτα ὁ Πλάτων. σὺ δέ γε τῷ “ὁ μὲν δὴ θεὸς ἀρχὴν καὶ τελευτὴν καὶ μέσα τῶν ὄντων ἁπάντων ἔχων” παράθες ἀπὸ τῆς Ἑβραίων προφητείας τὸ “ ἐγὼ θεὸς πρῶτος, καὶ ἐγὼ μετὰ ταῦτα·” τῷ δὲ “ εὐθείᾳ περαίνει κατὰ φύσιν ἐπιπορευόμενος” τὸ “ εὐθύτητας εἶδε τὸ πρόσωπον αὐτοῦ.” ### English translation (Claude) So Plato. But set beside “God, holding the beginning, the end, and the middle of all things that are” the words of the Hebrew prophecy, “I am God the first, and I am after these things”; and beside “accomplishes his course straight, going about according to nature,” the words “His face beheld uprightness.” ### Scripture references - Isa 44:6: quotation, high confidence - Ps 11:7 (10:7 LXX): quotation, high confidence - Isa 41:4: allusion, medium confidence ### Extrabiblical texts - Plato, Leg. 715e (Plato (works)): quotation, high confidence ### Translation notes - Isa 44:6 (compare 41:4); Ps 11:7 (10:7 LXX). ### Citation (SBL) Eusebius, Praep. ev. 11.13.6 (Dindorf 2:31; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-13-6). ## Preparation for the Gospel 11.13.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-13-7 - Source: Dindorf 2:31 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Scripture parallels Plato on divine justice and following God. ### Greek text καὶ πρὸς τὸ “ τῷ δʼ αἰεὶ ξυνέπεται δίκη τῶν ἀπολειπομένων τοῦ θείου νόμου τιμωρὸς” σύγκρινον τὸ ‘‘δίκαιος κύριος καὶ δικαιοσύνας ἠγάπησεν·” καὶ τὸ‘‘ἐμοὶ ἐκδίκησις, ἐγὼ ἀνταποδώσω, λέγει κύριος·” καὶ τὸ ‘‘διότι ἔκδικος κύριος καὶ ἀνταποδίδωσι τοῖς περισσῶς ποιοῦσιν ὑπερηφανίαν.’ τῷ δὲ “ ἡς ὁ εὐδαιμονήσειν μέλλων ἐχόμενος ξυνέπεται ταπεινὸς εὐδαιμονήσειν ἑπόμενόν ἐστι τὸ “ ὀπίσω κυρίου τοῦ θεοῦ σου πορεύσῃ.” ### English translation (Claude) And with “Justice always follows him, the avenger of those who fall short of the divine law,” compare “The Lord is righteous and has loved righteousness,” and “Vengeance is mine, I will repay, says the Lord,” and “For the Lord is an avenger, and repays those who act with excessive pride.” And following “he who is to be happy holds fast to her and follows her, humble” is “You shall walk after the Lord your God.” ### Scripture references - Ps 11:7 (10:7 LXX): quotation, high confidence - Rom 12:19: quotation, high confidence - Deut 32:35: allusion, high confidence - Ps 31:23 (30:24 LXX): quotation, medium confidence - Nah 1:2: allusion, medium confidence - Deut 13:4: quotation, high confidence - 1 Thess 4:6: quotation, medium confidence ### Extrabiblical texts - Plato, Leg. 716a (Plato (works)): quotation, high confidence ### Translation notes - Ps 11:7 (10:7 LXX); Deut 32:35 (as in Rom 12:19); 1 Thess 4:6 and Ps 31:23 (30:24 LXX); Deut 13:4. ### Citation (SBL) Eusebius, Praep. ev. 11.13.7 (Dindorf 2:31; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-13-7). ## Preparation for the Gospel 11.13.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-13-8 - Source: Dindorf 2:31 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Scripture parallels Plato on the downfall of the proud; Eusebius turns to the second cause. ### Greek text τῷ δὲ “ ὁ δʼ ἐξαρθεὶς ὑπὸ μεγαλαυχίας καταλείπεται ἔρημος θεοῦ ’ τὸ “ὁ θεὸς ὑπερηφάνοις ἀντι- τάσσεται, ταπεινοῖς δὲ δίδωσι χάριν·” καὶ “ χαρμονὴ δὲ ἀσεβῶν πτῶμα ἐξαίσιον.” ταῦτα μὲν οὖν ἀπὸ μυρίων σμικρὰ περὶ τοῦ ἐπὶ πάντων θεοῦ. θέα δὲ καὶ τὰ περὶ τοῦ δευτέρου αἰτίου οἶα τῇ διανοίᾳ εἰσίν. ### English translation (Claude) And with “one lifted up by boasting is left forsaken by God,” compare “God opposes the proud, but gives grace to the humble,” and “the joy of the ungodly is a monstrous fall.” These are a few out of countless sayings about the God over all. But see also what the teachings about the second cause are in their meaning. ### Scripture references - Jas 4:6: quotation, high confidence - Prov 3:34: allusion, high confidence - Job 20:5: quotation, medium confidence ### Extrabiblical texts - Plato, Leg. 716a–b (Plato (works)): quotation, high confidence ### Translation notes - Prov 3:34 (as in Jas 4:6; 1 Pet 5:5); Job 20:5 (Septuagint). ### Citation (SBL) Eusebius, Praep. ev. 11.13.8 (Dindorf 2:31; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-13-8). ## Preparation for the Gospel 11.14.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-14-1 - Source: Dindorf 2:31 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius turns to the second cause, the Word, God from God. ### Greek text Τὰ μὲν δὴ περὶ τοῦ πρώτου τῶν ὅλων αἰτίου τοῦτον ἡμῖν ἀνωμολογήσθω τὸν τρόπον. ἐπίσκεψαι δὲ καὶ τὰ περὶ τοῦ δευτέρου, ὃν δὴ θεοῦ λόγον καὶ θεὸν ἐκ θεοῦ εἶναι τὰ Ἑβραίων παιδεύει λόγια, καθάπερ καὶ ἡμεῖς αὐτοὶ θεολογεῖν δεδιδάγμεθα. ### English translation (Claude) Let what concerns the first Cause of all be agreed by us in this way. Now consider also what concerns the second, whom the oracles of the Hebrews teach to be the Word of God and God from God, just as we ourselves have been taught to speak of God. ### Citation (SBL) Eusebius, Praep. ev. 11.14.1 (Dindorf 2:31; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-14-1). ## Preparation for the Gospel 11.14.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-14-2 - Source: Dindorf 2:31–32 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Gen 19:24 speaks of two Lords, both named with the Tetragrammaton. ### Greek text ὁ μὲν οὖν Μώσης διαρρήδην δύο θεολογεῖ κυρίους, ἐν οἶς φησι ‘καὶ ἔβρεξε κύριος παρὰ κυρίου πῦρ καὶ θεῖον ἐπὶ τὴν τῶν ἀσεβῶν πόλιν· ” ἔνθα συνήθως ἐπὶ τῶν δύο τὴν ὁμοίαν τῶν παρʼ Ἑβραίοις χαρακτήρων ἐποιήσατο παράθεσιν· αὕτη δέ ἐστιν ἡ διὰ τῶν τεσσάρων στοιχείων ἀνεκφώνητος παρʼ αὐτοῖς θεολογία. ### English translation (Claude) Moses, then, expressly speaks of two Lords, where he says, “And the Lord rained from the Lord fire and brimstone on the city of the ungodly”; where, as is usual, he put the same Hebrew characters for both; that is the four-letter name of God, unpronounceable among them. ### Scripture references - Gen 19:24: quotation, high confidence ### Translation notes - Gen 19:24. ### Citation (SBL) Eusebius, Praep. ev. 11.14.2 (Dindorf 2:31–32; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-14-2). ## Preparation for the Gospel 11.14.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-14-3 - Source: Dindorf 2:32 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Ps 110:1 speaks of the supreme God and the second Lord at his right hand. ### Greek text τούτῳ δὲ καὶ ὁ Δαβὶδ, ἄλλος προφήτης ὁμοῦ καὶ βασιλεὺς Ἑβραίων, συνᾴδων φησὶν ‘εἶπεν ὁ κύριος τῷ κυρίῳ μου, κάθου ἐκ δεξιῶν μου·” τὸν μὲν ἀνωτάτω θεὸν διὰ τοῦ πρώτου κυρίου, τὸν δὲ τούτου δεύτερον διὰ τῆς δευτέρας ὑποφήνας προσηγορίας. τίνι γὰρ ἄλλῳ θέμις ὑπονοεῖν τὰ δεξιὰ τῆς ἀγεννήτου θεότητος παραχωρεῖσθαι ἢ μόνῳ τῷ περὶ οὗ ὁ λόγος; ### English translation (Claude) And David too, another prophet and king of the Hebrews, agreeing with this, says, “The Lord said to my Lord, Sit at my right hand,” indicating the supreme God by the first “Lord,” and the one second to him by the second name. For to whom else is it right to suppose the right hand of the unbegotten Godhead is granted than to him alone of whom we speak? ### Scripture references - Ps 110:1 (109:1 LXX): quotation, high confidence ### Translation notes - Ps 110:1 (109:1 LXX). ### Citation (SBL) Eusebius, Praep. ev. 11.14.3 (Dindorf 2:32; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-14-3). ## Preparation for the Gospel 11.14.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-14-4 - Source: Dindorf 2:32 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Ps 33:6 shows the Word as Creator. ### Greek text ὃν ὁ αὐτὸς προφήτης ἐν ἑτέροις λευκότερον διασαφεῖ λόγον τοῦ πατρὸς, δημιουργὸν τῶν ὅλων ὑφιστάμενος εἶναι τὸν θεολογούμενον, ἐν οἷς φησι “τῷ λόγῳ κυρίου οἱ οὐρανοὶ ἐστερεώθησαν.” ### English translation (Claude) The same prophet in other places shows him more clearly to be the Word of the Father, setting forth the one of whom he speaks as Creator of the universe, where he says, “By the Word of the Lord the heavens were made firm.” ### Scripture references - Ps 33:6 (32:6 LXX): quotation, high confidence ### Translation notes - Ps 33:6 (32:6 LXX). ### Citation (SBL) Eusebius, Praep. ev. 11.14.4 (Dindorf 2:32; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-14-4). ## Preparation for the Gospel 11.14.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-14-5 - Source: Dindorf 2:32 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Ps 107:20 shows the Word as Saviour. ### Greek text καὶ σωτῆρα δὲ τὸν αὐτὸν τῶν δεομένων τῆς παρʼ αὐτοῦ θεραπείας εἰσάγει, λέγων “ ἀπέστειλε τὸν λόγον αὐτοῦ, καὶ ἰάσατο αὐτούς.’ ### English translation (Claude) And he presents the same one as Saviour of those who need his healing, saying, “He sent his Word and healed them.” ### Scripture references - Ps 107:20 (106:20 LXX): quotation, high confidence ### Translation notes - Ps 107:20 (106:20 LXX). ### Citation (SBL) Eusebius, Praep. ev. 11.14.5 (Dindorf 2:32; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-14-5). ## Preparation for the Gospel 11.14.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-14-6 - Source: Dindorf 2:32 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Solomon calls the Word Wisdom. ### Greek text καὶ ὁ τούτου δὲ παῖς ὁμοῦ καὶ διάδοχος Σολομῶν, ἑτέρῳ προσρήματι τὴν αὐτὴν παριστὰς διάνοιαν, ἀντὶ λόγου σοφίαν εἰπὼν, τάδε ὡς ἐξ αὐτῆς προσώπου διέξεισιν ### English translation (Claude) And his son and successor Solomon, presenting the same thought with another name, saying “Wisdom” instead of “Word,” relates the following as in her person: ### Citation (SBL) Eusebius, Praep. ev. 11.14.6 (Dindorf 2:32; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-14-6). ## Preparation for the Gospel 11.14.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-14-7 - Source: Dindorf 2:32 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Proverbs 8: Wisdom was with God before creation. ### Greek text “ ἐγὼ ἡ σοφία κατεσκήνωσα βουλὴν, καὶ γνῶσιν καὶ ἔννοιαν ἐγὼ ἐπεκαλεσάμην.” εἶθʼ ἐξῆς ἐπιλέγει “κύριος ἔκτισέ με ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦ· πρὸ τοῦ αἰῶνος ἐθεμελίωσέ με, ἐν ἀρχῇ πρὸ τοῦ τὴν γῆν ποιῆσαι, πρὸ τοῦ ὄρη ἑδρασθῆναι· πρὸ δὲ πάντων βουνῶν γεννᾷ με. ἡνίκα ἡτοίμαζε τὸν οὐρανὸν, συμπαρήμην αὐτῷ.” ### English translation (Claude) “I, Wisdom, made counsel my dwelling, and called on knowledge and understanding.” Then next he adds: “The Lord created me the beginning of his ways for his works; before the age he founded me, in the beginning, before he made the earth, before the mountains were settled; and before all the hills he begets me. When he prepared the heaven, I was present with him.” ### Scripture references - Prov 8:12: quotation, high confidence - Prov 8:22: quotation, high confidence - Prov 8:23: quotation, high confidence - Prov 8:25: quotation, high confidence - Prov 8:27: quotation, high confidence ### Translation notes - Prov 8:12, 22–27, following the Septuagint (“created,” ἔκτισε). ### Citation (SBL) Eusebius, Praep. ev. 11.14.7 (Dindorf 2:32; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-14-7). ## Preparation for the Gospel 11.14.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-14-8 - Source: Dindorf 2:32 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Proverbs and Wisdom present Wisdom as maker of all. ### Greek text τοῦ δʼ αὐτοῦ πάλιν καὶ τάδε ἐστὶν “ὁ θεὸς ἐν τῇ σοφίᾳ ἐθεμελίωσε τὴν γῆν, ἡτοίμασεν δὲ οὐρανοὺς ἐν φρονήσει.” ἔτι δὲ καὶ τάδε λέγεται εἶναι τοῦ αὐτοῦ “καὶ ὅσα ἐστὶ κρυπτὰ καὶ ἐμφανῆ ἔγνων· ἡ γὰρ πάντων τεχνῖτις ἐδίδαξέ με σοφία.” ### English translation (Claude) And again these words are his: “God by Wisdom founded the earth, and prepared the heavens in understanding.” And these too are said to be his: “And all things hidden and manifest I learned; for Wisdom, the artificer of all, taught me.” ### Scripture references - Prov 3:19: quotation, high confidence ### Extrabiblical texts - Wis 7:21 (Wisdom of Solomon): quotation, high confidence ### Translation notes - Prov 3:19; Wisdom of Solomon 7:21 (“said to be his”: the book was ascribed to Solomon). ### Citation (SBL) Eusebius, Praep. ev. 11.14.8 (Dindorf 2:32; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-14-8). ## Preparation for the Gospel 11.14.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-14-9 - Source: Dindorf 2:32–33 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Wisdom promises to reveal her origin. ### Greek text εἶτʼ ἐπιλέγει “τί δʼ ἐστὶ σοφία καὶ πῶς ἐγένετο; ἐγὼ ἀπαγγελῶ καὶ οὐκ ἀποκρύψω ὑμῖν μυστήρια, ἀλλʼ ἐξ ἀρχῆς γενέσεως ἐξιχνιάσω.” ” ### English translation (Claude) Then he adds: “What Wisdom is and how she came to be I will declare, and I will not hide mysteries from you, but will trace her out from the beginning of her origin.” ### Extrabiblical texts - Wis 6:22 (Wisdom of Solomon): quotation, high confidence ### Translation notes - Wisdom of Solomon 6:22. ### Citation (SBL) Eusebius, Praep. ev. 11.14.9 (Dindorf 2:32–33; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-14-9). ## Preparation for the Gospel 11.14.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-14-10 - Source: Dindorf 2:33 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Wisdom of Solomon describes Wisdom as radiance and image of God; Philo is introduced. ### Greek text καὶ ἑξῆς διασαφεῖ τὰ τοιάδε “ἔστι γὰρ ἐν αὐτῇ πνεῦμα νοερὸν, ἅγιον, μονογενὲς, πολυμερὲς, λεπτὸν, εὐκίνητον, τρανὸν, ἀμόλυντον, παντοδύναμον, πανεπίσκοπον, καὶ διὰ πάντων χωροῦν πνευμάτων νοερῶν, καθαρῶν, λεπτοτάτων. πάσης γὰρ κινήσεως κινητικώτερον σοφία. διήκει δὲ καὶ χωρεῖ διὰ πάντων διὰ τὴν καθαρότητα. ἀτμὶς γάρ ἐστι τῆς τοῦ θεοῦ δυνάμεως καὶ ἀπόρροια τῆς τοῦ παντοκράτορος δόξης εἰλικρινής. διὰ τοῦτο οὐδὲν μεμολυσμένον εἰς αὐτὴν παρεμπίπτει. ἀπαύγασμα γὰρ ἐστι φωτὸς ἀιδίου καὶ ἔσοπτρον ἀκηλίδωτον τῆς τοῦ θεοῦ ἐνεργείας καὶ εἰκὼν τῆς ἀγαθότητος αὐτοῦ. διατείνει δὲ ἀπὸ πέρατος εἰς πέρας εὐρώστως καὶ διοικεῖ τὰ πάντα χρηστῶς.” ταῦτα μὲν ἡ γραφή. τὴν δὲ τοῦ δόγματος διάνοιαν Φίλων ὁ Ἑβραῖος λευκότερον ἑρμηνεύων τοῦτον παρίστησι τὸν τρόπον ### English translation (Claude) And next he explains as follows: “For in her is a spirit intelligent, holy, only-begotten, manifold, subtle, nimble, clear, undefiled, all-powerful, all-surveying, and passing through all spirits that are intelligent, pure, and most subtle. For Wisdom is more mobile than any motion; she pervades and penetrates all things because of her purity. For she is a breath of the power of God and a pure emanation of the glory of the Almighty; therefore nothing defiled enters into her. For she is a radiance of eternal light, a spotless mirror of the working of God, and an image of his goodness. And she reaches mightily from end to end and orders all things well.” So the Scripture. Philo the Hebrew, interpreting more plainly the meaning of the doctrine, sets it out in this way: ### Extrabiblical texts - Wis 7:22–26 (Wisdom of Solomon): quotation, high confidence - Wis 8:1 (Wisdom of Solomon): quotation, high confidence ### Translation notes - Wisdom of Solomon 7:22–26; 8:1. ### Citation (SBL) Eusebius, Praep. ev. 11.14.10 (Dindorf 2:33; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-14-10). ## Preparation for the Gospel 11.15.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-15-1 - Source: Dindorf 2:33 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Philo: those who cannot see God should seek his image, the Word. ### Greek text “ Εὐπρεπὲς γὰρ τοῖς ἑταιρείαν πρὸς ἐπιστήμην θεμένοις ἐφίεσθαι μὲν τοῦ τὸ ὂν ἰδεῖν· εἰ δὲ μὴ δύναιντο, τὴν γοῦν εἰκόνα αὐτοῦ τὸν ἱερώτατον λόγον.” ### English translation (Claude) “For it is fitting for those who have made fellowship with knowledge to long to see Being; but if they cannot, at least its image, the most sacred Word.” ### Extrabiblical texts - Philo, Conf. 97 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, On the Confusion of Tongues 97. ### Citation (SBL) Eusebius, Praep. ev. 11.15.1 (Dindorf 2:33; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-15-1). ## Preparation for the Gospel 11.15.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-15-2 - Source: Dindorf 2:33 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Philo: the Word is God’s firstborn, eldest of the angels. ### Greek text Ἐν τῷ δʼ αὐτῷ συγγράμματι καὶ τάδε φησί “Κἂν μηδέπω μέντοι τυγχάνῃ τις ἀξιόχρεως υἱὸς θεοῦ προσαγορεύεσθαι, σπουδαζέτω κοσμεῖσθαι κατὰ τὸν πρωτόγονον αὐτοῦ λόγον, τὸν ἀγγέλων πρεσβύτατον, ὡς ἂν ἀρχάγγελον πολυώνυμον ὑπάρχοντα. ### English translation (Claude) In the same work he also says this: “Even if one is not yet worthy to be called a son of God, let him strive to be adorned according to his firstborn Word, the eldest of the angels, as it were an archangel of many names. ### Extrabiblical texts - Philo, Conf. 146 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, On the Confusion of Tongues 146. ### Citation (SBL) Eusebius, Praep. ev. 11.15.2 (Dindorf 2:33; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-15-2). ## Preparation for the Gospel 11.15.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-15-3 - Source: Dindorf 2:33–34 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Philo lists the names of the Word. ### Greek text καὶ γὰρ ἀρχὴ καὶ ὄνομα θεοῦ καὶ λόγος καὶ ὁ κατʼ εἰκόνα ἄνθρωπος καὶ ὁ ὁρῶν Ἰσραὴλ προσαγορεύεται. διὸ προήχθην ὀλίγῳ πρότερον ἐπαινέσαι τὰς ἀρετὰς τῶν φασκόντων ὅτι πάντες ἐσμὲν υἱοὶ ἑνὸς ἀνθρώπου. ### English translation (Claude) For he is called Beginning, and Name of God, and Word, and the Man after God’s image, and He who sees, Israel. For this reason I was led a little before to praise the virtues of those who say, ‘We are all sons of one man.’ ### Scripture references - Gen 42:11: allusion, medium confidence ### Extrabiblical texts - Philo, Conf. 146–147 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, On the Confusion of Tongues 146–147, alluding to Gen 42:11. ### Citation (SBL) Eusebius, Praep. ev. 11.15.3 (Dindorf 2:33–34; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-15-3). ## Preparation for the Gospel 11.15.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-15-4 - Source: Dindorf 2:34 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The eldest Word is God’s image. ### Greek text καὶ γὰρ εἰ μή πω ἱκανοὶ θεοῦ παῖδες νομίζεσθαι γεγόναμεν, ἀλλά τοι τῆς ἀειδοῦς εἰκόνος αὐτοῦ λόγου τοῦ ἱερωτάτου θεοῦ γὰρ εἰκὼν λόγος ὁ πρεσβύτατος.” ### English translation (Claude) For even if we have not yet become fit to be thought children of God, yet we may be children of his invisible image, the most sacred Word; for the eldest Word is the image of God.” ### Extrabiblical texts - Philo, Conf. 147 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, On the Confusion of Tongues 147. ### Citation (SBL) Eusebius, Praep. ev. 11.15.4 (Dindorf 2:34; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-15-4). ## Preparation for the Gospel 11.15.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-15-5 - Source: Dindorf 2:34 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Philo: Zechariah’s “man named Dawn” is the incorporeal Word. ### Greek text Καὶ πάλιν ἐπιλέγει “Ἤκουσα μέντοι καὶ τῶν Μώσεως ἑταίρων τινὸς ἀποφθεγξαμένου τοιόνδε λόγιον “ ἰδοὺ ἄνθρωπος ᾧ ὄνομα Ἀνατολή.” καινοτάτη πρόσρησις, ἐάν γε τὸν ἐκ σώματος καὶ ψυχῆς συνεστῶτα λέγεσθαι νομίσῃς· ἐὰν δὲ τὸν ἀσώματον ἐκεῖνον θείαν ἰδέαν φοροῦντα, ἱκανῶς ὁμολογήσεις ὅτι εὐθυβολώτατον ὄνομα ἐπεφημίσθη τὸ Ἀνατολὴ αὐτῷ. ### English translation (Claude) And again he adds: “I have heard also one of the companions of Moses utter such an oracle as this: ‘Behold a man whose name is Dawn.’ A most novel title, if you think it is said of the one composed of body and soul; but if of that incorporeal one who bears the divine form, you will agree that the name Dawn has been given him most fittingly. ### Scripture references - Zech 6:12: quotation, high confidence ### Extrabiblical texts - Philo, Conf. 62 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, On the Confusion of Tongues 62, quoting Zech 6:12 (Septuagint: Ἀνατολή, “Dawn” or “Rising”). ### Citation (SBL) Eusebius, Praep. ev. 11.15.5 (Dindorf 2:34; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-15-5). ## Preparation for the Gospel 11.15.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-15-6 - Source: Dindorf 2:34 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Word, God’s eldest son, shaped the forms after the Father’s patterns. ### Greek text τοῦτον μὲν γὰρ πρεσβύτατον υἱὸν ὁ τῶν ὅλων ἀνέτειλε πατὴρ, ὃν ἑτέρωθι πρωτόγονον ὠνόμασε. καὶ ὁ γεννηθεὶς μέντοι μιμούμενος τὰς τοῦ πατρὸς ὁδοὺς πρὸς παραδείγματα ἀρχέτυπα τὰ ἐκείνου βλέπων ἐμόρφου τὰ εἴδη. ### English translation (Claude) For the Father of the universe caused this eldest son to rise, whom elsewhere he named Firstborn. And the one begotten, imitating the ways of his father, looked to his archetypal patterns and shaped the forms.” ### Extrabiblical texts - Philo, Conf. 63 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, On the Confusion of Tongues 63. ### Citation (SBL) Eusebius, Praep. ev. 11.15.6 (Dindorf 2:34; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-15-6). ## Preparation for the Gospel 11.15.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-15-7 - Source: Dindorf 2:34–35 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius closes the Philo extracts and turns to Plato’s Epinomis. ### Greek text Ταῦτά μοι ἀπὸ τοῦ Ἑβραίου Φίλωνος ἐνταῦθα κείσθω, ληφθέντα ἐκ συγγράμματος ᾧ τέθειται ἐπιγραφὴ Περὶ τοῦ τὸ χεῖρον τῷ κρείττονι φιλεῖν ἐπιτίθεσθαι. ἤδη δέ μοι καὶ ἄλλοτε τὰ τῆς τῶν παλαιῶν Ἑβραίων εὐσεβείας δόγματα παρατιθεμένῳ ἐν τοῖς τῆς Εὐαγγελικῆς Προπαρασκευῆς καὶ τὰ περὶ τοῦ δευτέρου αἰτίου διείληπται αὐταρκῶς, ἐφʼ ἃ καὶ νῦν τοὺς φιλομαθεῖς ἀναπέμψω. τοσούτων οὖν παρʼ Ἑβραίοις καὶ τόνδε τὸν τρόπον περὶ τοῦ δευτέρου τῶν ὅλων αἰτίου τεθεολογημένων καιρὸς ἤδη καὶ τοῦ Πλάτωνος ἐν τῇ Ἐπινομίδι τάδε λέγοντος ἐπακοῦσαι ### English translation (Claude) Let these passages from Philo the Hebrew be set down here, taken from the work entitled That the Worse Is Wont to Attack the Better. I have already elsewhere, in setting out the doctrines of the piety of the ancient Hebrews in the books of the Preparation for the Gospel, treated adequately of the second cause too, and to those passages I shall refer the studious now. So many teachings, then, about the second cause of the universe having been given among the Hebrews in this way, it is now time to listen to Plato saying this in the Epinomis: ### Translation notes - The passages quoted are from Philo’s On the Confusion of Tongues, not from That the Worse Attacks the Better; the title given is Eusebius’s slip or that of his copy. Eusebius refers back to Praep. ev. 7.12–15. ### Citation (SBL) Eusebius, Praep. ev. 11.15.7 (Dindorf 2:34–35; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-15-7). ## Preparation for the Gospel 11.16.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-16-1 - Source: Dindorf 2:35 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato’s Epinomis speaks of the cosmos ordered by the most divine Word. ### Greek text “Καὶ τιμὰς ἀποδιδῶμεν μὴ τῷ μὲν ἐνιαυτὸν, τῷ δὲ μῆνα, τοῖς δὲ μή τινα μοῖραν τάττωμεν, μηδέ τινα χρόνον, ἐν ᾧ διεξέρχεται τὸν αὐτοῦ πόλον, συναποτελῶν κόσμον, ὃν ἔταξε λόγος ὁ πάντων θειότατος· ὃν ὁ μὲν εὐδαίμων πρῶτον μὲν ἐθαύμασεν, ἔπειτα δὲ ἔρωτα ἔσχε τοῦ καταμαθεῖν ὁπόσα θνητῇ φύσει δυνατά.” ### English translation (Claude) “And let us render honours, not appointing a year to one and a month to another, nor to others any portion or time in which it goes through its own orbit, helping to complete the cosmos which the Word, most divine of all, ordered; which the happy man first admired, and then conceived a love to learn all that is possible for mortal nature.” ### Extrabiblical texts - Plato, Epin. 986c (Plato (works)): quotation, high confidence ### Translation notes - Plato, Epinomis 986c (a dialogue of doubtful authenticity). Eusebius reads logos here as the divine Word. ### Citation (SBL) Eusebius, Praep. ev. 11.16.1 (Dindorf 2:35; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-16-1). ## Preparation for the Gospel 11.16.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-16-2 - Source: Dindorf 2:35 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato’s Sixth Letter names the God of all and the Father of the leader and cause. ### Greek text Καὶ ἐν ἐπιστολῇ δὲ τῇ πρὸς Ἑρμείαν Ἔραστόν τε καὶ Κορίσκον εὖ μάλα πεφυλαγμένως τέθειται τὸ δόγμα, ὧδε πρὸς λέξιν ἐπιστέλλων “Ταύτην τὴν ἐπιστολὴν πάντας ὑμᾶς τρεῖς ὄντας ἀναγνῶναι χρὴ, μάλιστα μὲν ἀθρόους, εἰ δὲ μὴ, κατὰ δύο κοινῇ κατὰ δύναμιν ὡς οἷόν τέ ἐστι πλειστάκις, καὶ χρῆσθαι συνθήκῃ καὶ νόμῳ κυρίῳ τούτῳ, ὅ ἐστι δίκαιον ἐπομνύντας σπουδῇ τε ἅμα μὴ ἀμούσῳ καὶ τῇ τῆς σπουδῆς ἀδελφῇ παιδείᾳ, καὶ τὸν τῶν πάντων θεὸν ἡγεμόνα τῶν τε ὄντων καὶ τῶν μελλόντων, τοῦ τε ἡγεμόνος καὶ αἰτίου πατέρα κύριον ἐπομνύντας· ὃν, ἐὰν ὀρθῶς φιλοσοφῶμεν, εἰσόμεθα πάντες σαφῶς εἰς δύναμιν ἀνθρώπων εὐδαιμόνων.” ### English translation (Claude) And in the letter to Hermeias, Erastus, and Coriscus he has set down the doctrine very guardedly, writing word for word: “This letter you three must all read, preferably together, or if not, two by two in common, as often as possible; and use it as a compact and sovereign law, as is just, swearing by it with a seriousness not without culture and with education, the sister of seriousness; and swearing by the God of all things, the leader of things present and to come, and by the Lord and Father of the leader and cause; whom, if we philosophize rightly, we shall all know clearly, so far as is possible for happy men.” ### Extrabiblical texts - Plato, Ep. 6.323c–d (Plato (works)): quotation, high confidence ### Translation notes - Plato, Sixth Letter 323c–d (a letter whose authenticity is doubted). Plato’s own text reads “playfulness” (παιδιᾷ) where this text has “education” (παιδείᾳ). ### Citation (SBL) Eusebius, Praep. ev. 11.16.2 (Dindorf 2:35; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-16-2). ## Preparation for the Gospel 11.16.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-16-3 - Source: Dindorf 2:35 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato’s Father and Lord of the cause can only come from the Hebrews. ### Greek text Ἀρά σοι δοκεῖ ταῦτα λέγων ὁ Πλάτων τοῖς Ἑβραίων ἐπηκολουθηκέναι δόγμασιν, ἢ πόθεν ἄλλοθεν ἐπῆλθεν αὐτῷ τοῦ πάντων τῶν γενητῶν αἰτίου κρείττονα ἄλλον θεὸν, τὸν δὴ καὶ πατέρα τοῦ πανηγεμόνος, προσειπεῖν; πόθεν δʼ αὐτῷ τὸ τοῦ κυρίου ἐπὶ τοῦ πατρὸς τοῦ δημιουργοῦ τάξαι ὄνομα, μηδενός πω πρὸ αὐτοῦ Ἑλλήνων ἀκοαῖς, ἀλλὰ μηδὲ εἰς νοῦν ταῦτα καταβεβλημένου; ### English translation (Claude) Does it seem to you that in saying this Plato followed the doctrines of the Hebrews, or from where else did it occur to him to speak of another God greater than the cause of all created things, the Father of the ruler of all? And where did he get the idea of applying the name “Lord” to the Father of the Creator, when nothing of the kind had yet come to the ears, or even into the mind, of any Greek before him? ### Citation (SBL) Eusebius, Praep. ev. 11.16.3 (Dindorf 2:35; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-16-3). ## Preparation for the Gospel 11.16.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-16-4 - Source: Dindorf 2:35–36 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius introduces Plotinus on the three hypostases. ### Greek text εἰ δὲ καὶ ἑτέρων ἡμῖν πάλιν μαρτύρων δεῖ εἰς ἀναμφίλεκτον παράστασιν τῆς τε τοῦ φιλοσόφου διανοίας καὶ τῆς τοῦ λόγου κατασκευῆς, ἐπάκουσον οἶά σοι Πλωτῖνος ἐν οἷς περὶ τῶν τριῶν ἀρχικῶν ὑποστάσεων συνέταξε διασαφεῖ γράφων ### English translation (Claude) And if we again need other witnesses for an undisputed demonstration of the philosopher’s meaning and of the construction of the argument, listen to what Plotinus makes clear in what he wrote On the Three Principal Hypostases: ### Translation notes - Plotinus, Enneads 5.1. ### Citation (SBL) Eusebius, Praep. ev. 11.16.4 (Dindorf 2:35–36; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-16-4). ## Preparation for the Gospel 11.17.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-17-1 - Source: Dindorf 2:36 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plotinus: rise from the sensible world to its archetype and Mind. ### Greek text ‘‘Κόσμον αἰσθητὸν τόνδε εἴ τις θαυμάζει, εἴς τε τὸ μέγεθος καὶ τὸ κάλλος καὶ τὴν τάξιν τῆς φορᾶς τῆς ἀιδίου βλέπων, καὶ θεοὺς τοὺς ἐν αὐτῷ, τοὺς μὲν ὁρωμένους, τοὺς δὲ καὶ ἀφανεῖς ὄντας, καὶ δαίμονας καὶ ζῷα φυτά τε πάντα, ἐπὶ τὸ ἀρχέτυπον αὐτοῦ καὶ τὸ ἀληθινώτερον ἀναβὰς, κἀκεῖ πάντα ἰδέτω νοητὰ, καὶ παρʼ αὐτῶν ἀίδια ἐν οἰκείᾳ συνέσει καὶ ζωῇ, καὶ τούτων τὸν ἀκήρατον νοῦν προστάτην καὶ σοφίαν ἀμήχανον.” ### English translation (Claude) “If anyone admires this sensible world, looking at its size and beauty and the order of its eternal motion, and the gods in it, some visible and some unseen, and the daemons, and all animals and plants, let him go up to its archetype and the truer world, and there see all things intelligible, eternal in their own understanding and life, and over them pure Mind presiding, and wisdom beyond reckoning.” ### Extrabiblical texts - Plotinus, Enn. 5.1.4 (Plotinus, Enneads): quotation, high confidence ### Translation notes - Plotinus, Enneads 5.1.4. ### Citation (SBL) Eusebius, Praep. ev. 11.17.1 (Dindorf 2:36; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-17-1). ## Preparation for the Gospel 11.17.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-17-2 - Source: Dindorf 2:36 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plotinus: the One begot Mind. ### Greek text Εἶθʼ ἑξῆς τούτοις ἐπιφέρει λέγων “ Τίς οὖν ὁ τοῦτον γεννήσας; ὁ ἁπλοῦς καὶ ὁ πρὸ τοῦ τοιούτου, ὁ αἴτιος τοῦ καὶ εἶναι καὶ πολὺν εἶναι τοῦτον, ὁ τὸν ἀριθμὸν ποιῶν· ὁ γὰρ ἀριθμὸς οὐ πρῶτος· καὶ γὰρ πρὸ τῆς δυάδος τὸ ἕν· δεύτερον δὲ δυὰς, καὶ παρὰ τοῦ ἑνὸς γενομένη. ### English translation (Claude) Then next he adds: “Who, then, begot this? The simple one, prior to such a being, the cause both of its being and of its being many, the maker of number. For number is not first; the One is before the dyad, and the dyad is second, having come from the One. ### Extrabiblical texts - Plotinus, Enn. 5.1.5 (Plotinus, Enneads): quotation, high confidence ### Translation notes - Plotinus, Enneads 5.1.5. ### Citation (SBL) Eusebius, Praep. ev. 11.17.2 (Dindorf 2:36; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-17-2). ## Preparation for the Gospel 11.17.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-17-3 - Source: Dindorf 2:36 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Mind comes from the One like light from the sun. ### Greek text Καὶ πάλιν ὑποβὰς ἐπιλέγει “Πῶς οὖν, καὶ τί δεῖ νοῆσαι περὶ ἐκεῖνο μένον; περίλαμψιν ἐξ αὐτοῦ μὲν, ἐξ αὐτοῦ δὲ μένοντος· οἶον ἡλίου τὸ περὶ αὐτὸν λαμπρὸν φῶς περιθέον, ἐξ αὐτοῦ ἀεὶ γεννώμενον, μένοντος δέ. ### English translation (Claude) And again further on he adds: “How, then, and what must we think about that which remains? A radiance from it, but from it while it remains, like the bright light around the sun, running round it, always born from it while it remains. ### Extrabiblical texts - Plotinus, Enn. 5.1.6 (Plotinus, Enneads): quotation, high confidence ### Translation notes - Plotinus, Enneads 5.1.6. ### Citation (SBL) Eusebius, Praep. ev. 11.17.3 (Dindorf 2:36; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-17-3). ## Preparation for the Gospel 11.17.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-17-4 - Source: Dindorf 2:36 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Every being gives out an image of itself. ### Greek text καὶ πάντα τὰ ὄντα ἕως μένει, ἐκ τῆς αὐτῶν οὐσίας, ἀναγκαίαν τὴν περὶ αὐτὰ πρὸς τὸ ἔξω αὐτῶν ἐκ τῆς παρούσης δυνάμεως δίδωσιν αὐτῶν ἐξηρτημένην ὑπόστασιν, εἰκόνα οὖσαν οἶον ἀρχετύπων, ὧν ἐξέφυ. ### English translation (Claude) And all beings, while they remain, give out from their own substance, from the power present in them, a necessary existence around them toward what is outside them, dependent on them, being as it were an image of the archetypes from which it sprang. ### Extrabiblical texts - Plotinus, Enn. 5.1.6 (Plotinus, Enneads): quotation, high confidence ### Translation notes - Plotinus, Enneads 5.1.6. ### Citation (SBL) Eusebius, Praep. ev. 11.17.4 (Dindorf 2:36; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-17-4). ## Preparation for the Gospel 11.17.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-17-5 - Source: Dindorf 2:36–37 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Fire, snow, and fragrance illustrate emanation. ### Greek text πῦρ μὲν τὴν παρʼ αὐτῷ θερμότητα καὶ χιὼν οὐκ εἴσω μόνον τὸ ψυχρὸν κατέχει. μάλιστα δὲ ὅσα εὐώδη μαρτυρεῖ τούτῳ· ἕως γάρ ἐστι, πρόεισί τι ἐξ αὐτῶν περὶ αὐτὰ, ὧν ἀπολαύει ὑποστάντων ὅ τι πλησίον. ### English translation (Claude) Fire gives out the heat from itself, and snow does not keep its cold only within. Fragrant things above all bear witness to this; for while they exist something goes out from them around them, which whatever is near enjoys while they exist. ### Extrabiblical texts - Plotinus, Enn. 5.1.6 (Plotinus, Enneads): quotation, high confidence ### Translation notes - Plotinus, Enneads 5.1.6. ### Citation (SBL) Eusebius, Praep. ev. 11.17.5 (Dindorf 2:36–37; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-17-5). ## Preparation for the Gospel 11.17.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-17-6 - Source: Dindorf 2:37 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The perfect begets something eternal but lesser. ### Greek text καὶ πάντα δὲ ὅσα ἤδη τέλεια γεννᾷ· τὸ δὴ ἀεὶ τέλειον ἀεὶ καὶ ἀίδιον γεννᾷ· καὶ ἔλαττον δὲ ἑαυτοῦ γεννᾷ. ### English translation (Claude) And all things that are already perfect beget; and what is always perfect begets always and something eternal; and it begets something less than itself. ### Extrabiblical texts - Plotinus, Enn. 5.1.6 (Plotinus, Enneads): quotation, high confidence ### Translation notes - Plotinus, Enneads 5.1.6. ### Citation (SBL) Eusebius, Praep. ev. 11.17.6 (Dindorf 2:37; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-17-6). ## Preparation for the Gospel 11.17.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-17-7 - Source: Dindorf 2:37 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Mind is the greatest thing after the One. ### Greek text τί οὖν χρὴ περὶ τοῦ τελειοτάτου λέγειν; μηδὲν ἀπʼ αὐτοῦ, ἢ τὰ μέγιστα μετʼ αὐτό. μέγιστον δὲ μετʼ αὐτὸν νοῦς καὶ δεύτερον. καὶ γὰρ ὁρᾷ ὁ νοῦς ἐκεῖνον, καὶ δεῖται αὐτοῦ μόνου, ἐκεῖνος δὲ τούτου οὐδέν. καὶ τὸ γεννώμενον ἀπὸ κρείττονος νοῦ νοῦν εἶναι· καὶ κρείττων ἁπάντων νοῦς, ὅτι τἄλλα μετʼ αὐτόν.” ### English translation (Claude) What then must we say of the most perfect? That nothing comes from it except the greatest things after it. And the greatest after it is Mind, and it is second. For Mind sees it and needs it alone, while it needs nothing of Mind. And what is begotten from what is greater than Mind is Mind; and Mind is greater than all things, because the others come after it.” ### Extrabiblical texts - Plotinus, Enn. 5.1.6 (Plotinus, Enneads): quotation, high confidence ### Translation notes - Plotinus, Enneads 5.1.6. ### Citation (SBL) Eusebius, Praep. ev. 11.17.7 (Dindorf 2:37; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-17-7). ## Preparation for the Gospel 11.17.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-17-8 - Source: Dindorf 2:37 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Mind is with the One, separated only by otherness, its image. ### Greek text Τούτοις ἐξῆς ἐπιφέρει λέγων “ Ποθεῖ δὲ πᾶν τὸ γεννῆσαν καὶ τοῦτο ἀγαπᾷ, καὶ μάλιστα ὅταν ὦσι μόνοι τὸ γεννῆσαν καὶ τὸ γεγεννημένον. ὅταν δὲ καὶ τὸ ἄριστον ᾖ τὸ γεννῆσαν, ἐξ ἀνάγκης σύνεστιν αὐτῷ, ὡς τῇ ἑτερότητι μόνον κεχωρίσθαι. εἰκόνα δὲ ἐκείνου εἶναι λέγομεν τὸν νοῦν. δεῖ γὰρ σαφέστερον λέγειν.” ### English translation (Claude) Next to this he adds: “Everything longs for what begot it and loves it, especially when begetter and begotten are alone. And when the begetter is also the best, the begotten is necessarily with it, so as to be separated only by otherness. We say that Mind is its image; for we must speak more clearly.” ### Extrabiblical texts - Plotinus, Enn. 5.1.6–7 (Plotinus, Enneads): quotation, high confidence ### Translation notes - Plotinus, Enneads 5.1.6–7. ### Citation (SBL) Eusebius, Praep. ev. 11.17.8 (Dindorf 2:37; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-17-8). ## Preparation for the Gospel 11.17.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-17-9 - Source: Dindorf 2:37 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plotinus finds three principles in Plato’s letters. ### Greek text Καὶ πάλιν τούτοις ἐπιλέγει “ Καὶ διὰ τοῦτο καὶ τὰ Πλάτωνος τριττά· πάντα περὶ τὸν πάντων βασιλέα φησὶ τὰ πρῶτα· καὶ δεύτερον περὶ τὰ δεύτερα, καὶ περὶ τὰ τρίτα τρίτον. λέγει δὲ καὶ τοῦ αἰτίου εἶναι πατέρα, αἴτιον μὲν τὸν νοῦν λέγων· δημιουργὸς γὰρ ὁ νοῦς αὐτῷ. ### English translation (Claude) And again he adds to this: “And for this reason Plato’s things are threefold: ‘All things are about the King of all,’ he says, the first things; ‘and the second about the second, and the third about the third.’ He also says there is a ‘father of the cause,’ calling Mind the cause; for Mind is his Demiurge. ### Extrabiblical texts - Plotinus, Enn. 5.1.8 (Plotinus, Enneads): quotation, high confidence - Plato, Ep. 2.312e (Plato (works)): quotation, high confidence ### Translation notes - Plotinus, Enneads 5.1.8, citing Plato, Second Letter 312e and Sixth Letter 323d. ### Citation (SBL) Eusebius, Praep. ev. 11.17.9 (Dindorf 2:37; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-17-9). ## Preparation for the Gospel 11.17.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-17-10 - Source: Dindorf 2:37–38 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plotinus: Plato taught the Good, Mind, and Soul; Plotinus only interprets. ### Greek text τοῦτον δέ φησι τὴν ψυχὴν ποιεῖν ἐν τῷ κρατῆρι ἐκείνῳ. τοῦ δὲ αἰτίου νοῦ ὄντος, πατέρα φησὶ τἀγαθὸν καὶ τὸ ἐπέκεινα νοῦ καὶ ἐπέκεινα οὐσίας. πολλαχοῦ δὲ τὸ ὂν καὶ τὸν νοῦν τὴν ἰδέαν λέγει. ὥστε Πλάτωνα εἰδέναι ἐκ μὲν τοῦ ἀγαθοῦ τὸν νοῦν, ἐκ δὲ τοῦ νοῦ τὴν ψυχήν· καὶ εἶναι τοὺς λόγους τούσδε μὴ καινοὺς, μηδὲ νῦν, ἀλλὰ πάλαι μὲν εἰρῆσθαι μὴ ἀναπεπταμένως· τοὺς δὲ νῦν λόγους ἐξηγητὰς ἐκείνων γεγονέναι, μαρτυρίοις πιστωσαμένους τὰς δόξας ταύτας παλαιὰς εἶναι τοῖς αὐτοῦ Πλάτωνος γράμμασι.” ### English translation (Claude) And he says that this one makes the soul in that mixing bowl. And the cause being Mind, he calls the Good its father, beyond Mind and beyond being. In many places he calls being and Mind the Idea. So Plato knew that Mind comes from the Good and Soul from Mind; and these teachings are not new, nor of today, but were said long ago, though not openly; and our present teachings have become interpreters of those, proving by testimonies from Plato’s own writings that these views are ancient.” ### Extrabiblical texts - Plotinus, Enn. 5.1.8 (Plotinus, Enneads): quotation, high confidence ### Translation notes - Plotinus, Enneads 5.1.8; the mixing bowl is from Plato, Timaeus 41d. ### Citation (SBL) Eusebius, Praep. ev. 11.17.10 (Dindorf 2:37–38; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-17-10). ## Preparation for the Gospel 11.17.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-17-11 - Source: Dindorf 2:38 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius introduces Numenius on the second cause. ### Greek text Ταῦτα μὲν ὁ Πλωτῖνος· ὁ δὲ Νουμήνιος τὰ Πλάτωνος πρεσβεύων ἐν τοῖς Περὶ τἀγαθοῦ τάδε καὶ αὐτὸς περὶ τοῦ δευτέρου αἰτίου λέγων διερ- μηνεύει ### English translation (Claude) So Plotinus. And Numenius, championing Plato’s views in his books On the Good, also interprets as follows in speaking of the second cause: ### Citation (SBL) Eusebius, Praep. ev. 11.17.11 (Dindorf 2:38; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-17-11). ## Preparation for the Gospel 11.18.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-18-1 - Source: Dindorf 2:38 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Numenius: one must proceed in order to understand the first and second God. ### Greek text “Τὸν μέλλοντα δὲ συνήσειν θεοῦ πέρι πρώτου καὶ δευτέρου χρὴ πρότερον διελέσθαι ἕκαστα ἐν τάξει καὶ ἐν εὐθημοσύνῃ τινί· κἄπειτα ἐπειδὰν δοκῇ ἤδη εὖ ἔχειν, τότε καὶ δεῖ ἐπιχειρεῖν εἰπεῖν κοσμίως, ἄλλως δὲ μὴ, ἢ τῷ πρωϊαίτερον πρὶν τὰ πρῶτα γενέσθαι ἁπτομένῳ σποδὸς ὁ θησαυρὸς γίνεσθαι λέγεται. ### English translation (Claude) “Whoever is to understand about the first and the second God must first distinguish each thing in order and with a certain good arrangement; and then, when it seems to be in good shape, he must attempt to speak in an orderly way, and not otherwise; or else, for one who lays hold too early, before the first things are in place, the treasure, as they say, turns to ashes. ### Extrabiblical texts - Numenius, On the Good (frag. 11) (Numenius of Apamea): quotation, high confidence ### Translation notes - Numenius, On the Good (fragment 11 des Places); the quotations run through 11.18.24. ### Citation (SBL) Eusebius, Praep. ev. 11.18.1 (Dindorf 2:38; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-18-1). ## Preparation for the Gospel 11.18.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-18-2 - Source: Dindorf 2:38 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Numenius begins with prayer. ### Greek text μὴ δὴ πάθωμεν ἡμεῖς ταὐτόν· θεὸν δὲ προσκαλεσάμενοι, ἑαυτοῦ γνώμονα γενόμενον τῷ λόγῳ, δεῖξαι θησαυρὸν φροντίδων, ἀρχώμεθα οὕτως. εὐκτέον μὲν ἤδη, διελέσθαι δὲ δεῖ. ### English translation (Claude) Let us not suffer the same; but calling on God to become the guide of our discourse about himself and to show us a treasure of thoughts, let us begin thus. We must pray now, but we must also make distinctions. ### Extrabiblical texts - Numenius, On the Good (frag. 11) (Numenius of Apamea): quotation, high confidence ### Translation notes - Numenius, On the Good (frag. 11). ### Citation (SBL) Eusebius, Praep. ev. 11.18.2 (Dindorf 2:38; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-18-2). ## Preparation for the Gospel 11.18.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-18-3 - Source: Dindorf 2:38 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The first God is simple; the second, in contact with matter, is divided by it. ### Greek text ὁ θεὸς ὁ μὲν πρῶτος ἐν ἑαυτῷ ὢν ἐστιν ἁπλοῦς, διὰ τὸ ἑαυτῷ συγγινόμενος διόλου μή ποτε εἶναι διαιρετός· ὁ θεὸς μέντοι ὁ δεύτερος καὶ τρίτος ἐστὶν εἶς· συμ- φερόμενος δὲ τῇ ὕλῃ δυάδι οὔσῃ ἑνοῖ μὲν αὐτὴν, σχίζεται δὲ ὑπʼ αὐτῆς, ἐπιθυμητικὸν ἦθος ἐχούσης καὶ ῥεούσης. ### English translation (Claude) The first God, being in himself, is simple, because, being wholly united with himself, he is never divisible. The God who is second and third, however, is one; but coming into contact with matter, which is a dyad, he unifies it, but is split by it, since it has a desiring character and is in flux. ### Extrabiblical texts - Numenius, On the Good (frag. 11) (Numenius of Apamea): quotation, high confidence ### Translation notes - Numenius, On the Good (frag. 11). ### Citation (SBL) Eusebius, Praep. ev. 11.18.3 (Dindorf 2:38; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-18-3). ## Preparation for the Gospel 11.18.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-18-4 - Source: Dindorf 2:38 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Caring for matter, the second God neglects himself. ### Greek text τῷ οὖν μὴ εἶναι πρὸς τῷ νοητῷ, ἦν γὰρ ἂν πρὸς ἑαυτῷ, διὰ τὸ τὴν ὕλην βλέπειν, ταύτης ἐπιμελούμενος ἀπερίοπτος ἑαυτοῦ γίνεται. ### English translation (Claude) Because he is not turned toward the intelligible (for then he would be turned toward himself), through looking at matter and caring for it he becomes neglectful of himself. ### Extrabiblical texts - Numenius, On the Good (frag. 11) (Numenius of Apamea): quotation, high confidence ### Translation notes - Numenius, On the Good (frag. 11). ### Citation (SBL) Eusebius, Praep. ev. 11.18.4 (Dindorf 2:38; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-18-4). ## Preparation for the Gospel 11.18.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-18-5 - Source: Dindorf 2:38 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: He raises the sensible world toward himself. ### Greek text καὶ ἅπτεται τοῦ αἰσθητοῦ καὶ περιέπει, ἀνάγει τε ἔτι εἰς τὸ ἴδιον ἦθος ἐπορεξάμενος τῆς ὕλης.” ### English translation (Claude) And he touches the sensible and tends it, and still raises it up to his own character, having reached out toward matter.” ### Extrabiblical texts - Numenius, On the Good (frag. 11) (Numenius of Apamea): quotation, high confidence ### Translation notes - Numenius, On the Good (frag. 11). ### Citation (SBL) Eusebius, Praep. ev. 11.18.5 (Dindorf 2:38; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-18-5). ## Preparation for the Gospel 11.18.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-18-6 - Source: Dindorf 2:38 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Numenius: the first God does not create but is father of the Creator. ### Greek text Καὶ μεθʼ ἕτερά φησι “Καὶ γὰρ οὔτε δημιουργεῖν ἐστι χρεὼν τὸν πρῶτον, καὶ τοῦ δημιουργοῦντος δὲ θεοῦ χρὴ εἶναι νομίζεσθαι πατέρα τὸν πρῶτον θεόν. ### English translation (Claude) And after other things he says: “For the first God must not create, and the first God must be thought to be the father of the creating God. ### Extrabiblical texts - Numenius, On the Good (frag. 12) (Numenius of Apamea): quotation, high confidence ### Translation notes - Numenius, On the Good (frag. 12). ### Citation (SBL) Eusebius, Praep. ev. 11.18.6 (Dindorf 2:38; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-18-6). ## Preparation for the Gospel 11.18.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-18-7 - Source: Dindorf 2:38–39 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Numenius turns to inquire about the First, not the Creator. ### Greek text εἰ μὲν οὖν περὶ τοῦ δημιουργικοῦ ζητοῖμεν, φάσκοντες δεῖν τὸν πρότερον ὑπάρξαντα, οὕτως ἂν ποιεῖν ἔχειν διαφε- ρόντως, οἰκεία ἡ πρόσοδος αὕτη γεγονυῖα ἂν εἴη τοῦ λόγου· εἰ δὲ περὶ τοῦ δημιουργοῦ μή ἐστιν ὁ λόγος, ζητοῦμεν δὲ περὶ τοῦ πρώτου, ἀφοσιοῦμαί τε τὰ λεχθέντα καὶ ἔστω μὲν ἐκεῖνα ἄρρητα, μέτειμι δὲ ἑλεῖν τὸν λόγον, ἑτέρωθεν θηράσας. ### English translation (Claude) If, then, we were inquiring about the creative principle, saying that the one who existed first ought in this way to be especially fitted to make, this approach would be the proper one for the argument. But if the discussion is not about the Creator, and we are inquiring about the First, I retract what has been said, and let those things be unspoken; and I shall go on to capture the argument, hunting it from another side. ### Extrabiblical texts - Numenius, On the Good (frag. 12) (Numenius of Apamea): quotation, high confidence ### Translation notes - Numenius, On the Good (frag. 12). The sense of the first sentence is uncertain. ### Citation (SBL) Eusebius, Praep. ev. 11.18.7 (Dindorf 2:38–39; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-18-7). ## Preparation for the Gospel 11.18.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-18-8 - Source: Dindorf 2:39 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Numenius: the first God rests; the creative God governs through heaven. ### Greek text πρὸ μέντοι τοῦ λόγου τῆς ἁλώσεως διομολογησώμεθα ἡμῖν αὐτοῖς ὁμολογίαν οὐκ ἀμφισβητήσιμον ἀκοῦσαι, τὸν μὲν πρῶτον θεὸν ἀργὸν εἶναι ἔργων ξυμπάντων καὶ βασιλέα, τὸν δημιουργικὸν δὲ θεὸν ἡγεμονεῖν διʼ οὐρανοῦ ἰόντα. ### English translation (Claude) But before the capture of the argument, let us agree among ourselves on a statement not open to dispute: that the first God is idle of all works and is king, while the creative God governs, travelling through heaven. ### Extrabiblical texts - Numenius, On the Good (frag. 12) (Numenius of Apamea): quotation, high confidence ### Translation notes - Numenius, On the Good (frag. 12). ### Citation (SBL) Eusebius, Praep. ev. 11.18.8 (Dindorf 2:39; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-18-8). ## Preparation for the Gospel 11.18.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-18-9 - Source: Dindorf 2:39 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Through the second God Mind comes down to us. ### Greek text διὰ δὲ τούτου καὶ ὁ στόλος ἡμῖν ἐστι, κάτω τοῦ νοῦ πεμπομένου ἐν διεξόδῳ πᾶσι τοῖς κοινωνῆσαι συντεταγμένοις. ### English translation (Claude) Through him our voyage too takes place, as Mind is sent down in passage to all who are appointed to share in it. ### Extrabiblical texts - Numenius, On the Good (frag. 12) (Numenius of Apamea): quotation, high confidence ### Translation notes - Numenius, On the Good (frag. 12). ### Citation (SBL) Eusebius, Praep. ev. 11.18.9 (Dindorf 2:39; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-18-9). ## Preparation for the Gospel 11.18.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-18-10 - Source: Dindorf 2:39 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Bodies live when God looks on them and die when he turns away. ### Greek text βλέποντος μὲν οὑν καὶ ἐπεστραμμένου πρὸς ἡμῶν ἕκαστον τοῦ θεοῦ συμβαίνει ζῆν τε καὶ βιώσκεσθαι τότε τὰ σώματα, κηδεύοντος τοῦ θεοῦ τοῖς ἀκροβολισμοῖς· μεταστρέφοντος δὲ εἰς τὴν ἑαυτοῦ περιωπὴν τοῦ θεοῦ ταῦτα μὲν ἀποσβέννυσθαι, τὸν δὲ νοῦν ζῆν βίου ἐπαυρόμενον εὐδαίμονος.” ### English translation (Claude) When God looks at each of us and is turned toward us, bodies then live and are quickened, God tending them with his rays; but when God turns away to his own watch-tower, these are extinguished, while Mind lives, enjoying a blessed life.” ### Extrabiblical texts - Numenius, On the Good (frag. 12) (Numenius of Apamea): quotation, high confidence ### Translation notes - Numenius, On the Good (frag. 12). ### Citation (SBL) Eusebius, Praep. ev. 11.18.10 (Dindorf 2:39; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-18-10). ## Preparation for the Gospel 11.18.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-18-11 - Source: Dindorf 2:39 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Psalm 104 says the same: creatures live when God gives and die when he turns his face away. ### Greek text Ταῦτα μὲν ὁ Νουμήνιος. σὺ δέ γε παράθες αὐτοῖς τὰ ἀπὸ τῆς τοῦ Δαβὶδ προφητείας πάλαι παρʼ Ἑβραίοις τοῦτον ᾀδόμενα τὸν τρόπον “ ὡς ἐμεγαλύνθη τὰ ἔργα σου, κύριε· πάντα ἐν σοφίᾳ ἐποίησας. ἐπληρώθη ἡ γῆ τῆς κτίσεώς σου· πάντα πρός σε προσδοκῶσι, δοῦναι τὴν τροφὴν αὐτοῖς εἰς εὔκαιρον. δόντος σου αὐτοῖς συλλέξουσιν, ἀνοίξαντος δέ σου τὴν χεῖρα τὰ πάντα πληρωθήσεται χρηστότητος. ἀποστρέψαντος δέ σου τὸ πρόσωπον ταραχθήσονται. ἀντανελεῖς τὸ πνεῦμα αὐτῶν, καὶ ἐκλείψουσι καὶ εἰς τὸν χοῦν αὑτῶν ἐπιστρέψουσιν. ἐξαποστελεῖς τὸ πνεῦμά σου, καὶ κτισθήσονται, καὶ ἀνακαινιεῖς τὸ πρόσωπον τῆς γῆς.” ### English translation (Claude) So Numenius. But set beside his words those sung long ago among the Hebrews in the prophecy of David in this way: “How great are your works, O Lord! In wisdom you have made all things; the earth is filled with your creation. All things wait for you, to give them their food in due season. When you give it to them, they will gather it; and when you open your hand, all things will be filled with goodness. But when you turn away your face, they will be troubled; you will take away their spirit, and they will fail and return to their dust. You will send forth your spirit, and they will be created, and you will renew the face of the earth.” ### Scripture references - Ps 104:24 (103:24 LXX): quotation, high confidence - Ps 104:27 (103:27 LXX): quotation, high confidence - Ps 104:29 (103:29 LXX): quotation, high confidence - Ps 104:30 (103:30 LXX): quotation, high confidence ### Translation notes - Ps 104:24, 27–30 (103:24, 27–30 LXX). ### Citation (SBL) Eusebius, Praep. ev. 11.18.11 (Dindorf 2:39; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-18-11). ## Preparation for the Gospel 11.18.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-18-12 - Source: Dindorf 2:39–40 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Numenius’s thought matches the Psalm. ### Greek text τί γὰρ ταῦτα διαφέροι ἂν τῆς φασκούσης τοῦ φιλοσόφου διανοίας ὡς ἄρα “ βλέποντος μὲν καὶ ἐπεστραμμένου πρὸς ἡμῶν ἕκαστον τοῦ θεοῦ συμβαίνει ζῆν τε καὶ βιώσκεσθαι τότε τὰ σώματα κηδεύοντος τοῦ θεοῦ τοῖς ἀκροβολισμοῖς, μεταστρέφοντος δὲ εἰς τὴν ἑαυτοῦ περιωπὴν τοῦ θεοῦ ταῦτα ἀποσβέννυσθαι;” ### English translation (Claude) For how would these differ from the philosopher’s thought, which says that “when God looks at each of us and is turned toward us, bodies then live and are quickened, God tending them with his rays; but when God turns away to his own watch-tower, these are extinguished”? ### Extrabiblical texts - Numenius, On the Good (frag. 12) (Numenius of Apamea): quotation, high confidence ### Citation (SBL) Eusebius, Praep. ev. 11.18.12 (Dindorf 2:39–40; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-18-12). ## Preparation for the Gospel 11.18.13 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-18-13 - Source: Dindorf 2:40 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ’s vine saying introduces Numenius’s farmer image. ### Greek text Πάλιν δʼ αὖ τοῦ σωτηρίου λόγου παρʼ ἡμῖν φάντος “ ἐγώ εἰμι ἡ ἄμπελος, ὁ πατήρ μου ὁ γεωργὸς, ὑμεῖς τὰ κλήματα” ὁ Νουμήνιος ἐπάκουσον οἷα περὶ τοῦ δευτέρου αἰτίου θεολογεῖ ### English translation (Claude) Again, since the saving Word has said among us, “I am the vine, my Father is the husbandman, you are the branches,” hear what Numenius teaches about the second cause: ### Scripture references - John 15:1: quotation, high confidence - John 15:5: quotation, high confidence ### Translation notes - John 15:1, 5 (combined). ### Citation (SBL) Eusebius, Praep. ev. 11.18.13 (Dindorf 2:40; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-18-13). ## Preparation for the Gospel 11.18.14 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-18-14 - Source: Dindorf 2:40 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Numenius: the first God sows, the Demiurge plants. ### Greek text “Ὥσπερ δὲ πάλιν λόγος ἐστὶ γεωργῷ πρὸς τὸν φυτεύοντα ἀναφερόμενος, τὸν αὐτὸν λόγον μάλιστά ἐστιν ὁ πρῶτος θεὸς πρὸς τὸν δημιουργόν. ὁ μέν γε ὢν σπέρμα πάσης ψυχῆς σπείρει εἰς τὰ μεταλαγχάνοντα αὐτοῦ χρήματα σύμπαντα· ὁ νομοθέτης δὲ φυτεύει καὶ διανέμει καὶ μεταφυτεύει εἰς ἡμᾶς ἑκάστους τὰ ἐκεῖθεν προκαταβεβλημένα.” ### English translation (Claude) “And again, as the husbandman is related to the planter, in the same way above all is the first God related to the Demiurge. For he, being the seed of every soul, sows it into all things that partake of him; while the lawgiver plants and distributes and transplants into each of us what has been sown beforehand from there.” ### Extrabiblical texts - Numenius, On the Good (frag. 13) (Numenius of Apamea): quotation, high confidence ### Translation notes - Numenius, On the Good (frag. 13). ### Citation (SBL) Eusebius, Praep. ev. 11.18.14 (Dindorf 2:40; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-18-14). ## Preparation for the Gospel 11.18.15 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-18-15 - Source: Dindorf 2:40 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Numenius: divine gifts are given without loss to the giver. ### Greek text Καὶ ἑξῆς δὲ πάλιν περὶ τοῦ πῶς ἀπὸ τοῦ πρώτου αἰτίου τὸ δεύτερον ὑπέστη τοιάδε φησίν “Ὁπόσα δὲ δοθέντα μέτεισι πρὸς τὸν λαμβάνοντα, ἀπελθόντα ἐκ τοῦ δεδωκότος, ἐστὶ θεραπεία, χρήματα, νόμισμα κοῖλον, ἐπίσημον· ταυτὶ μὲν οὖν ἐστι θνητὰ καὶ ἀνθρώπινα, τὰ δὲ θεῖά ἐστιν οἶα μεταδοθέντα ἐνθένδʼ ἐκεῖθι γεγενημένα, ἐνθένδε τε οὐκ ἀπελήλυθε, κἀκεῖθι γενόμενα τὸν μὲν ὤνησε, τὸν δʼ οὐκ ἔβλαψε, καὶ προσώνησε τῇ περὶ ὧν ἠπίστατο ἀναμνήσει. ### English translation (Claude) And next, again, on how the second came to exist from the first cause, he says this: “Whatever things, when given, pass to the receiver and depart from the giver, are service, goods, money, coin minted and stamped; these are mortal and human. But divine things are such that, when imparted, they come to be there from here, yet have not departed from here; and having come there they benefit the one and do not harm the other, and further benefit him by recollection of what he knew. ### Extrabiblical texts - Numenius, On the Good (frag. 14) (Numenius of Apamea): quotation, high confidence ### Translation notes - Numenius, On the Good (frag. 14). ### Citation (SBL) Eusebius, Praep. ev. 11.18.15 (Dindorf 2:40; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-18-15). ## Preparation for the Gospel 11.18.16 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-18-16 - Source: Dindorf 2:40 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Knowledge is shared like flame from lamp to lamp. ### Greek text ἔστι δὲ τοῦτο τὸ καλὸν χρῆμα ἐπιστήμη ἡ καλὴ, ἧς ὤνατο μὲν ὁ λαβὼν, οὐκ ἀπολείπεται δʼ αὐτῆς ὁ δεδωκώς. οἷον ἂν ἴδοις ἐξαφθέντα ἀφʼ ἑτέρου λύχνου λύχνον φῶς ἔχοντα, ὃ μὴ τὸν πρότερον ἀφείλατο, ἀλλὰ τῆς ἐν αὐτῷ ὕλης πρὸς τὸ ἐκείνου πῦρ ἐξαφθείσης. ### English translation (Claude) This fine possession is fine knowledge, which benefits the receiver while the giver is not deprived of it. As you might see a lamp lit from another lamp having light, which has not robbed the first, but its own material was kindled from that one’s fire. ### Extrabiblical texts - Numenius, On the Good (frag. 14) (Numenius of Apamea): quotation, high confidence ### Translation notes - Numenius, On the Good (frag. 14). ### Citation (SBL) Eusebius, Praep. ev. 11.18.16 (Dindorf 2:40; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-18-16). ## Preparation for the Gospel 11.18.17 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-18-17 - Source: Dindorf 2:40–41 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Knowledge remains with the giver. ### Greek text τοιοῦτον τὸ χρῆμά ἐστι τὸ τῆς ἐπιστήμης, ἣ δοθεῖσα καὶ ληφθεῖσα παραμένει μὲν τῷ δεδωκότι, σύνεστι δὲ τῷ λαβόντι ἡ αὐτή. ### English translation (Claude) Such is the possession of knowledge: given and received, it remains with the giver and is present the same with the receiver. ### Extrabiblical texts - Numenius, On the Good (frag. 14) (Numenius of Apamea): quotation, high confidence ### Translation notes - Numenius, On the Good (frag. 14). ### Citation (SBL) Eusebius, Praep. ev. 11.18.17 (Dindorf 2:40–41; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-18-17). ## Preparation for the Gospel 11.18.18 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-18-18 - Source: Dindorf 2:41 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Knowledge is the same in God and in us. ### Greek text τούτου δὲ τὸ αἴτιον, ὦ ξένε, οὐδέν ἐστιν ἀνθρώπινον· ἀλλʼ ὅτι ἕξις τε καὶ οὐσία ἡ ἔχουσα τὴν ἐπιστήμην ἡ αὐτή ἐστι παρά τε τῷ δεδωκότι θεῷ καὶ παρὰ τῷ εἰληφότι ἐμοὶ καὶ σοί. ### English translation (Claude) The cause of this, stranger, is nothing human; but that the state and substance that possesses knowledge is the same both in God who gave it and in me and you who received it. ### Extrabiblical texts - Numenius, On the Good (frag. 14) (Numenius of Apamea): quotation, high confidence ### Translation notes - Numenius, On the Good (frag. 14). ### Citation (SBL) Eusebius, Praep. ev. 11.18.18 (Dindorf 2:41; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-18-18). ## Preparation for the Gospel 11.18.19 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-18-19 - Source: Dindorf 2:41 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato’s Prometheus brought wisdom like fire. ### Greek text διὸ καὶ ὁ Πλάτων τὴν σοφίαν ὑπὸ Προμηθέως ἐλθεῖν εἰς ἀνθρώπους μετὰ φανοτάτου τινὸς πυρὸς ἔφη.” Καὶ πάλιν ὑποβὰς ἐξῆς φησιν ### English translation (Claude) That is why Plato too said that wisdom came to men from Prometheus with a most brilliant fire.” And again going on next he says: ### Extrabiblical texts - Numenius, On the Good (frag. 14) (Numenius of Apamea): quotation, high confidence - Plato, Phileb. 16c (Plato (works)): allusion, medium confidence ### Translation notes - Numenius, On the Good (frag. 14), alluding to Plato, Philebus 16c. ### Citation (SBL) Eusebius, Praep. ev. 11.18.19 (Dindorf 2:41; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-18-19). ## Preparation for the Gospel 11.18.20 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-18-20 - Source: Dindorf 2:41 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Numenius: the first God is at rest, the second in motion. ### Greek text “ Εἰσὶ δʼ οὗτοι βίοι ὁ μὲν πρώτου, ὁ δὲ δευτέρου θεοῦ. δηλονότι ὁ μὲν πρῶτος θεὸς ἔσται ἑστὼς, ὁ δὲ δεύτερος ἔμπαλίν ἐστι κινούμενος. ὁ μὲν οὖν πρῶτος περὶ τὰ νοητὰ, ὁ δὲ δεύτερος περὶ τὰ νοητὰ καὶ αἰσθητά. ### English translation (Claude) “These are the lives, the one of the first, the other of the second God. Clearly the first God will be stationary, while the second, on the contrary, is in motion. The first is concerned with intelligible things, the second with intelligible and sensible. ### Extrabiblical texts - Numenius, On the Good (frag. 15) (Numenius of Apamea): quotation, high confidence ### Translation notes - Numenius, On the Good (frag. 15). ### Citation (SBL) Eusebius, Praep. ev. 11.18.20 (Dindorf 2:41; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-18-20). ## Preparation for the Gospel 11.18.21 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-18-21 - Source: Dindorf 2:41 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The first God’s rest is the source of the world’s order. ### Greek text μὴ θαυμάσῃς δʼ εἰ τοῦτʼ ἔφην· πολὺ γὰρ ἔτι θαυμαστότερον ἀκούσῃ. ἀντὶ γὰρ τῆς προσούσης τῷ δευτέρῳ κινήσεως τὴν προσοῦσαν τῷ πρώτῳ στάσιν φημὶ εἶναι κίνησιν σύμφυτον, ἀφʼ ἧς ἥ τε τάξις τοῦ κόσμου καὶ ἡ μονὴ ἀίδιος καὶ ἡ σωτηρία ἀναχεῖται εἰς τὰ ὅλα.” ### English translation (Claude) Do not be surprised that I said this; you will hear something far more surprising. Instead of the motion belonging to the second, I say that the rest belonging to the first is an innate motion, from which the order of the cosmos, its eternal permanence, and its preservation are poured out upon the universe.” ### Extrabiblical texts - Numenius, On the Good (frag. 15) (Numenius of Apamea): quotation, high confidence ### Translation notes - Numenius, On the Good (frag. 15). ### Citation (SBL) Eusebius, Praep. ev. 11.18.21 (Dindorf 2:41; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-18-21). ## Preparation for the Gospel 11.18.22 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-18-22 - Source: Dindorf 2:41 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Numenius: men know only the Demiurge, not the first Mind. ### Greek text Ἐπὶ τούτοις καὶ ἐν τῷ ἕκτῳ προστίθησι ταῦτα “Ἐπειδὴ ᾔδει ὁ Πλάτων παρὰ τοῖς ἀνθρώποις τὸν μὲν δημιουργὸν γινωσκόμενον μόνον, τὸν μέντοι πρῶτον νοῦν, ὅστις καλεῖται αὐτὸ ὂν, παντάπασιν ἀγνοούμενον παρʼ αὐτοῖς, διὰ τοῦτο οὕτως εἶπεν, ὥσπερ ἄν τις οὕτω λέγοι, ### English translation (Claude) Besides this, in the sixth book too he adds this: “Since Plato knew that among men only the Demiurge is known, while the first Mind, which is called Being itself, is wholly unknown among them, he therefore spoke as though one were to say thus: ### Extrabiblical texts - Numenius, On the Good 6 (frag. 17) (Numenius of Apamea): quotation, high confidence ### Translation notes - Numenius, On the Good 6 (frag. 17). ### Citation (SBL) Eusebius, Praep. ev. 11.18.22 (Dindorf 2:41; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-18-22). ## Preparation for the Gospel 11.18.23 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-18-23 - Source: Dindorf 2:41 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: There is a Mind older and more divine than the one men suppose. ### Greek text Ὦ ἄνθρωποι, ὃν τοπάζετε ὑμεῖς νοῦν οὐκ ἔστι πρῶτος, ἀλλὰ ἕτερος πρὸ τούτου νοῦς πρεσβύτερος καὶ θειότερος.” ### English translation (Claude) ‘O men, the Mind you conjecture is not the first; there is another Mind before this, older and more divine.’” ### Extrabiblical texts - Numenius, On the Good 6 (frag. 17) (Numenius of Apamea): quotation, high confidence ### Translation notes - Numenius, On the Good 6 (frag. 17). ### Citation (SBL) Eusebius, Praep. ev. 11.18.23 (Dindorf 2:41; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-18-23). ## Preparation for the Gospel 11.18.24 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-18-24 - Source: Dindorf 2:41–42 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Numenius: the Demiurge steers matter like a helmsman looking to the God above. ### Greek text Καὶ μεθʼ ἕτερα ἐπιλέγει “ Κυβερνήτης μέν που ἐν μέσῳ πελάγει φορούμενος ὑπὲρ πηδαλίων ὑψίζυγος τοῖς οἴαξι διιθύνει τὴν ναῦν ἐφεζόμενος, ὄμματα δʼ αὐτοῦ καὶ νοῦς εὐθὺ τοῦ αἰθέρος ξυντέταται πρὸς τὰ μετάρσια, καὶ ἡ ὁδὸς αὐτῷ ἄνω διʼ οὐρανοῦ ἄπεισι, πλέοντι κάτω κατὰ τὴν θάλατταν· οὕτω καὶ ὁ δημιουργὸς τὴν ὕλην, τοῦ μήτε διακροῦσαι μήτε ἀποπλαγχθῆναι αὐτὴν, ἁρμονίᾳ ξυνδησάμενος αὐτὸς μὲν ὑπὲρ ταύτης ἔδρυται, οἷον ὑπὲρ νεὼς ἐπὶ θαλάττης, τῆς ὕλης· τὴν ἁρμονίαν δὲ ἰθύνει, ταῖς ἰδέαις οἰακίζων, βλέπει τε ἀντὶ τοῦ οὐρανοῦ εἰς τὸν ἄνω θεὸν προσαγόμενον αὐτοῦ τὰ ὄμματα, λαμβάνει τε τὸ μὲν κριτικὸν ἀπὸ τῆς θεωρίας, τὸ δὲ ὁρμητικὸν ἀπὸ τῆς ἐφέσεως.” ### English translation (Claude) And after other things he adds: “A helmsman, borne along in the middle of the sea, sitting high above the rudders, steers the ship with the tillers; but his eyes and mind are stretched straight up to the ether, to the things on high, and his course goes up through heaven while he sails below on the sea. So too the Demiurge, binding matter with harmony so that it may neither break apart nor wander off, is himself seated above it, as above a ship on the sea, namely matter; he steers the harmony, guiding it by the Ideas, and instead of heaven he looks to the God above, who draws his eyes upward; and he takes his power of judgment from contemplation and his impulse from desire.” ### Extrabiblical texts - Numenius, On the Good (frag. 18) (Numenius of Apamea): quotation, high confidence ### Translation notes - Numenius, On the Good (frag. 18). ### Citation (SBL) Eusebius, Praep. ev. 11.18.24 (Dindorf 2:41–42; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-18-24). ## Preparation for the Gospel 11.18.25 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-18-25 - Source: Dindorf 2:42 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ’s saying parallels Numenius; Numenius expounds Plato. ### Greek text Καὶ ὁ σωτήριος παρʼ ἡμῖν λόγος “οὐδὲν, φησὶ, δύναται ὁ υἱὸς ποιεῖν ἀφʼ ἑαυτοῦ, ἐὰν μή τι βλέπῃ τὸν πατέρα ποιοῦντα.” ἀλλὰ γὰρ τοσαῦτα καὶ περὶ τοῦδε ὁ Νουμήνιος. ὅτι δὲ οὐκ οἰκεῖα, τὰ δὲ Πλάτωνι δοκοῦντα διεσάφει, οὐδὲν ἐπιλέγειν δεῖ ταῖς αὐτοῦ φωναῖς. ### English translation (Claude) And the saving Word among us says: “The Son can do nothing of himself, unless he sees the Father doing something.” But so much for Numenius on this too. That he was explaining not his own views but Plato’s, there is no need to add to his own words. ### Scripture references - John 5:19: quotation, high confidence ### Translation notes - John 5:19. ### Citation (SBL) Eusebius, Praep. ev. 11.18.25 (Dindorf 2:42; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-18-25). ## Preparation for the Gospel 11.18.26 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-18-26 - Source: Dindorf 2:42 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Amelius the Platonist bears witness to John’s Gospel. ### Greek text ὁ δέ γε Πλάτων ὅτι μὴ πρῶτος ταῖσδε κέχρηται ταῖς ἐπιβολαῖς, φθάνουσι δʼ αὐτὸν προειληφότες Ἑβραίων οἱ σοφοὶ, δέδεικται διὰ τῶν ἐκτεθειμένων. εἰκότως δῆτα καὶ τῶν νέων φιλοσόφων διαφανὴς γεγονὼς Ἀμέλιος, τῆς Πλάτωνος καὶ αὐτὸς, εἰ καί τις ἄλλος, ζηλωτὴς φιλοσοφίας, πλὴν ἀλλὰ βάρβαρον ὀνομάσας τὸν Ἑβραῖον θεολόγον, εἰ καὶ μὴ ἐξ ὀνόματος ἠξίωσε τοῦ εὐαγγελιστοῦ Ἰωάννου μνήμην ποιήσασθαι, ἐπιμαρτυρεῖ δʼ οὖν ὅμως ταῖς αὐτοῦ φωναῖς, αὐτὰ δὴ ταῦτα πρὸς ῥῆμα γράφων ### English translation (Claude) And that Plato was not the first to use these conceptions, but the wise men of the Hebrews anticipated him, has been shown by what has been set out. With good reason, then, Amelius, who became distinguished among the recent philosophers, a zealous follower of Plato’s philosophy if anyone was, though he called the Hebrew theologian a barbarian, and even if he did not think fit to mention John the evangelist by name, nevertheless bears witness to his words, writing these very words: ### Extrabiblical texts - Amelius (Amelius): quotation, high confidence ### Translation notes - Amelius (3rd-century Neoplatonist, pupil of Plotinus); fragment preserved here. ### Citation (SBL) Eusebius, Praep. ev. 11.18.26 (Dindorf 2:42; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-11-1/#p-11-18-26). ## Preparation for the Gospel 11.19.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-19-1 - Source: Dindorf 2:42–43 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Amelius paraphrases John’s prologue on the Word. ### Greek text “Καὶ οὗτος ἄρα ἦν ὁ λόγος καθʼ ὃν αἰεὶ ὄντα τὰ γινόμενα ἐγίνετο, ὡς ἂν καὶ ὁ Ἡράκλειτος ἀξιώσειε, καὶ νὴ Δίʼ ὃν ὁ βάρβαρος ἀξιοῖ ἐν τῇ τῆς ἀρχῆς τάξει τε καὶ ἀξίᾳ καθεστηκότα πρὸς θεὸν εἶναι καὶ θεὸν εἶναι· διʼ οὗ πάνθʼ ἁπλῶς γεγενῆ- σθαι· ἐν ᾧ τὸ γενόμενον ζῶν καὶ ζωὴν καὶ ὂν πεφυκέναι· καὶ εἰς τὰ σώματα πίπτειν, καὶ σάρκα ἐνδυσάμενον φαντάζεσθαι ἄνθρωπον, μετὰ τοῦ καὶ τηνικαῦτα δεικνύειν τῆς φύσεως τὸ μεγαλεῖον· ἀμέλει καὶ ἀναλυθέντα πάλιν ἀποθεοῦσθαι, καὶ θεὸν εἶναι, οἷος ἦν πρὸ τοῦ εἰς τὸ σῶμα καὶ τὴν σάρκα καὶ τὸν ἄνθρωπον καταχθῆναι. ” ### English translation (Claude) “And this, then, was the Word, by whom the things that came to be, being always, came to be, as Heraclitus too would hold; and, by Zeus, the one whom the barbarian holds, established in the rank and dignity of the beginning, to be with God and to be God; through whom all things without exception came to be; in whom what came to be has its nature as living and life and being; and who falls into bodies, and, having put on flesh, appears as a man, while even then showing the greatness of his nature; and indeed, when released again, is deified and is God, such as he was before he was brought down into the body, the flesh, and the man.” ### Scripture references - John 1:1: allusion, high confidence - John 1:3: allusion, high confidence - John 1:4: allusion, high confidence - John 1:14: allusion, high confidence ### Extrabiblical texts - Heraclitus, B 1 (Heraclitus (fragments)): allusion, medium confidence - Amelius (Amelius): quotation, high confidence ### Translation notes - Amelius (fragment), paraphrasing John 1:1–4, 14, with an allusion to Heraclitus’s Logos (fragment B 1). ### Citation (SBL) Eusebius, Praep. ev. 11.19.1 (Dindorf 2:42–43; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-19-1). ## Preparation for the Gospel 11.19.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-19-2 - Source: Dindorf 2:43 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The barbarian is John the evangelist. ### Greek text Ταῦτʼ οὐκέτʼ ἐπεσκιασμένως, ἀλλʼ ἄντικρυς ἤδη γυμνῇ τῇ κεφαλῇ μεταπεφρασμένα ἐκ τῆς βαρβάρου θεολογίας δῆλα ἂν εἴη. ὁ δέ γε βάρβαρος τίς ἦν αὐτῷ εἰ μὴ ὁ τοῦ σωτῆρος ἡμῶν εὐαγγελιστὴς Ἰωάννης, Ἑβραῖος ὢν ἐξ Ἑβραίων; ### English translation (Claude) These words would be plainly seen to have been paraphrased from the barbarian theology, no longer veiled but now openly, with uncovered head. And who was his barbarian but John, the evangelist of our Saviour, a Hebrew of the Hebrews? ### Scripture references - Phil 3:5: allusion, low confidence ### Translation notes - “A Hebrew of the Hebrews” echoes Phil 3:5. ### Citation (SBL) Eusebius, Praep. ev. 11.19.2 (Dindorf 2:43; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-19-2). ## Preparation for the Gospel 11.19.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-19-3 - Source: Dindorf 2:43 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: John’s prologue on the Word. ### Greek text ὅς που ἀρχόμενος τῆς οἰκείας γραφῆς ὧδέ πη θεολογεῖ “ἐν ἀρχῇ ἦν ὁ λόγος· καὶ ὁ λόγος ἦν πρὸς τὸν θεόν. καὶ θεὸς ἦν ὁ λόγος· οὗτος ἦν ἐν ἀρχῇ πρὸς τὸν θεόν. πάντα διʼ αὐτὸν ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν, ὃ γέγονεν. ἐν αὐτῷ ζωὴ ἦν, καὶ ἡ ζωὴ ἦν τὸ φῶς τῶν ἀνθρώπων. καὶ ὁ λόγος σὰρξ ἐγένετο, καὶ ἐσκήνωσεν ἐν ἡμῖν, καὶ ἐθεασάμεθα τὴν δόξαν αὐτοῦ, δόξαν ὡς μονογενοῦς παρὰ πατρός.” ### English translation (Claude) At the beginning of his own writing he speaks of God somewhat thus: “In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things came to be through him, and without him nothing came to be that has come to be. In him was life, and the life was the light of men. And the Word became flesh and dwelt among us, and we beheld his glory, glory as of the only-begotten from the Father.” ### Scripture references - John 1:1: quotation, high confidence - John 1:2: quotation, high confidence - John 1:3: quotation, high confidence - John 1:4: quotation, high confidence - John 1:14: quotation, high confidence ### Translation notes - John 1:1–4, 14. “Through him” renders διʼ αὐτόν as printed (the Gospel reads διʼ αὐτοῦ). ### Citation (SBL) Eusebius, Praep. ev. 11.19.3 (Dindorf 2:43; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-19-3). ## Preparation for the Gospel 11.19.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-19-4 - Source: Dindorf 2:43 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul in Colossians on the Son as image and firstborn. ### Greek text τοῦ δʼ αὐτοῦ πέρι καὶ ἄλλος Ἑβραίων θεολόγος ἐπάκουσον οἷα διέξεισιν ‘ὅς ἐστιν εἰκὼν τοῦ θεοῦ τοῦ ἀοράτου, πρωτότοκος πάσης κτίσεως, ὅτι ἐν αὐτῷ ἐκτίσθη τὰ πάντα τὰ ἐν τοῖς οὐρανοῖς καὶ τὰ ἐπὶ τῆς γῆς, εἴτε ὁρατὰ εἴτε ἀόρατα· καὶ πάντα διʼ αὐτοῦ συνέστηκε, καὶ τὰ πάντα ἐν αὐτῷ ἐκτίσθη, τά τε ὁρατὰ καὶ τὰ ἀόρατα.” ### English translation (Claude) And hear what another theologian of the Hebrews relates about the same: “Who is the image of the invisible God, the firstborn of all creation; for in him were created all things in the heavens and on earth, visible and invisible; and all things hold together through him, and all things were created in him, visible and invisible.” ### Scripture references - Col 1:15: quotation, high confidence - Col 1:16: quotation, high confidence - Col 1:17: quotation, high confidence ### Translation notes - Col 1:15–17 (loosely quoted). ### Citation (SBL) Eusebius, Praep. ev. 11.19.4 (Dindorf 2:43; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-19-4). ## Preparation for the Gospel 11.19.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-19-5 - Source: Dindorf 2:43 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Greeks agree with the Hebrews on the second cause. ### Greek text ἀλλὰ καὶ τὰ περὶ τῆς τοῦ δευτέρου αἰτίου συστάσεως τε καὶ οὐσιώσεως ὧδε τοῖς Ἑλλήνων σοφοῖς πρὸς τὰ Ἑβραίων συμπεφώνηται. μετίωμεν δῆτα καὶ ἐφʼ ἕτερα. ### English translation (Claude) So also on the existence and substance of the second cause the wise men of the Greeks agree with the Hebrews. Let us pass on to other matters. ### Citation (SBL) Eusebius, Praep. ev. 11.19.5 (Dindorf 2:43; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-19-5). ## Preparation for the Gospel 11.20.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-20-1 - Source: Dindorf 2:43–44 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Scripture places the Holy Spirit third; Plato hints at a triad. ### Greek text Τῶν παρʼ Ἑβραίοις λογίων μετὰ τὸν περὶ πατρὸς καὶ υἱοῦ λόγον ἐν τρίτῃ τάξει τὸ ἅγιον πνεῦμα καταλεγόντων, καὶ τήν γε ἁγίαν καὶ μακαρίαν τριάδα τοῦτον ὑποτιθεμένων τὸν τρόπον, ὡς ἂν τῆς τρίτης δυνάμεως πᾶσαν ὑπερβεβηκυίας γενητὴν φύσιν, οὖσάν τε πρώτην μὲν τῶν διὰ τοῦ υἱοῦ συστασῶν νοερῶν οὐσιῶν, τρίτην δὲ ἀπὸ τοῦ πρώτου αἰτίου, θέα ὅπως καὶ ὁ Πλάτων τοιαῦτά τινα ᾐνίξατο διὰ τῆς πρὸς Διονύσιον ἐπιστολῆς λέγων ### English translation (Claude) The oracles of the Hebrews, after the teaching about Father and Son, list the Holy Spirit in the third rank, and set forth the holy and blessed Trinity in this way: the third power transcends all created nature, and is the first of the intelligent substances that came to exist through the Son, and third from the first cause. See how Plato too hinted at some such things in his letter to Dionysius, saying: ### Translation notes - Eusebius describes the Spirit as “first of the intelligent substances that came to exist through the Son”; the wording reflects his own pre-Nicene theology and is translated as written. ### Citation (SBL) Eusebius, Praep. ev. 11.20.1 (Dindorf 2:43–44; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-20-1). ## Preparation for the Gospel 11.20.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-20-2 - Source: Dindorf 2:44 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato’s Second Letter speaks in riddles of a first, second, and third. ### Greek text “ Φραστέον δή σοι διʼ αἰνιγμῶν, ἵνʼ ἄν τι δέλτος ἢ πόντου ἢ γῆς ἐν πτυχαῖς πάθῃ, ὁ ἀναγνοὺς μὴ γνῷ. ὧδε γὰρ ἔχει· περὶ τὸν πάντων βασιλέα πάντʼ ἐστὶ, καὶ ἐκείνου ἕνεκα πάντα, καὶ ἐκεῖνο αἴτιον ἀπάντων καλῶν· δεύτερον δὲ περὶ τὰ δεύτερα καὶ τρίτον περὶ τὰ τρίτα. ἡ οὖν ἀνθρωπίνη ψυχὴ περὶ αὐτὰ ὀρέγεται μαθεῖν ποῖα ἄττα ἐστὶ, βλέπουσα εἰς τὰ αὐτῆς συγγενῆ.” ### English translation (Claude) “I must tell you in riddles, so that if the tablet should meet with any accident in the folds of sea or land, whoever reads it may not understand. It is thus: all things are about the King of all, and all things are for his sake, and he is the cause of all fine things; and the second is about the second things, and the third about the third. The human soul, then, longs to learn about them what sort they are, looking to the things akin to itself.” ### Extrabiblical texts - Plato, Ep. 2.312d–e (Plato (works)): quotation, high confidence ### Translation notes - Plato, Second Letter 312d–e (a letter whose authenticity is doubted). ### Citation (SBL) Eusebius, Praep. ev. 11.20.2 (Dindorf 2:44; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-20-2). ## Preparation for the Gospel 11.20.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-20-3 - Source: Dindorf 2:44 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Platonists read Plato’s triad as God, Mind, and World-Soul; Scripture teaches the Trinity. ### Greek text Ταῦτα οἱ τὸν Πλάτωνα διασαφεῖν πειρώμενοι ἐπὶ τὸν πρῶτον θεὸν ἀνάγουσιν, ἐπί τε τὸ δεύτερον αἴτιον καὶ τρίτον τὴν τοῦ κόσμου ψυχὴν, θεὸν τρίτον καὶ αὐτὴν ὁριζόμενοι εἶναι· οἱ δέ γε θεῖοι λόγοι τὴν ἁγίαν καὶ μακαρίαν τριάδα, πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος, ἐν ἀρχῆς λόγῳ τάττουσι κατὰ τὰ ἀποδεδομένα. Ἕπεται τούτοις τὴν τοῦ ἀγαθοῦ ἐξετάσαι οὐσίαν. ### English translation (Claude) Those who try to explain Plato refer these words to the first God, to the second cause, and third to the soul of the world, defining it too as a third God. But the divine oracles place the holy and blessed Trinity of Father, Son, and Holy Spirit in the rank of the first principle, in the way that has been set out. Next it follows to examine the nature of the Good. ### Citation (SBL) Eusebius, Praep. ev. 11.20.3 (Dindorf 2:44; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-20-3). ## Preparation for the Gospel 11.21.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-21-1 - Source: Dindorf 2:44–45 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Scripture teaches that God alone is the Good. ### Greek text Τῆς παρʼ Ἑβραίοις θείας γραφῆς διαφόρως τὴν τοῦ ἀγαθοῦ οὐσίαν καὶ αὐτὸ τὸ ἀγαθὸν οὐδὲν ἄλλο εἷναι ἢ θεὸν διδασκούσης, διʼ ὧν τέ φησιν “ἀγαθὸς κύριος πᾶσι τοῖς ὑπομένουσιν αὐτόν· ψυχῇ, ἣ ἐκζητήσει αὐτόν·” καὶ “ ἐξομολογεῖσθε τῷ κυρίῳ ὅτι ἀγαθὸς, ὅτι εἰς τὸν αἰῶνα τὸ ἔλεος αὐτοῦ ” διʼ ὧν τε ὁ σωτήριος λόγος πρὸς τὸν περὶ τοῦδε ἐρό- μενον ἀπεφήνατο εἰπὼν “τί με ἐρωτᾷς περὶ τοῦ ἀγαθοῦ; οὐδεὶς ἀγαθὸς εἰ μὴ εἷς ὁ θεός·” ### English translation (Claude) The divine Scripture of the Hebrews teaches in various ways that the nature of the Good, and the Good itself, is nothing other than God, where it says: “The Lord is good to all who wait for him, to the soul that will seek him”; and “Give thanks to the Lord, for he is good, for his mercy endures for ever”; and where the saving Word declared to one who asked him about this: “Why do you ask me about the good? No one is good but one, God.” ### Scripture references - Lam 3:25: quotation, high confidence - Ps 106:1 (105:1 LXX): quotation, high confidence - Matt 19:17: quotation, high confidence - Mark 10:18: allusion, medium confidence ### Translation notes - Lam 3:25; Ps 106:1 (105:1 LXX) and elsewhere; Matt 19:17 (combined with Mark 10:18). ### Citation (SBL) Eusebius, Praep. ev. 11.21.1 (Dindorf 2:44–45; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-21-1). ## Preparation for the Gospel 11.21.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-21-2 - Source: Dindorf 2:45 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato: the good Maker made the world like himself. ### Greek text ἐπάκουσον τοῦ Πλάτωνος, ἅ φησιν ἐν Τιμαίῳ “ Λέγωμεν δὴ διʼ ἥντινα αἰτίαν γένεσιν καὶ τὸ πᾶν τόδε ὁ ξυνιστὰς ξυνέστησεν. ἀγαθὸς ἦν· ἀγαθῷ δʼ οὐδεὶς περὶ οὐδενὸς οὐδέποτʼ ἐγγίνεται φθόνος. τούτου δὲ ἐκτὸς ὢν πάντα ὅτι μάλιστα ἐβουλήθη γενέσθαι παραπλήσια ἑαυτῷ.” ### English translation (Claude) Hear what Plato says in the Timaeus: “Let us say, then, for what cause the framer framed becoming and this universe. He was good; and in the good no envy ever arises about anything. Being free of this, he wished all things to become as like himself as possible.” ### Extrabiblical texts - Plato, Tim. 29d–e (Plato (works)): quotation, high confidence ### Translation notes - Plato, Timaeus 29d–e. ### Citation (SBL) Eusebius, Praep. ev. 11.21.2 (Dindorf 2:45; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-21-2). ## Preparation for the Gospel 11.21.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-21-3 - Source: Dindorf 2:45 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato: the sun is the offspring of the Good. ### Greek text Καὶ ἐν τῇ Πολιτεία δὲ ταῦτά φησιν “ Ἆρʼ οὖν οὐ καὶ ὁ ἥλιος ὄψις μὲν οὐκ ἔστιν, αἴτιος δʼ ὢν αὐτῆς ὁρᾶται ὑπʼ αὐτῆς ταύτης; οὕτως, ἦ δʼ ὅς. τοῦτον τοίνυν, ἦν δʼ ἐγὼ, φάναι με λέγειν τὸν τοῦ ἀγαθοῦ ἔκγονον, ὃν τὸ ἀγαθὸν ἐγέννησεν ἀνάλογον ἑαυτῷ, ὅ τι περ αὐτὸ ἐν τῷ νοητῷ τόπῳ πρός τε νοῦν καὶ τὰ νοούμενα, τοῦτον ἐν τῷ ὁρατῷ πρός τε ὄψιν καὶ τὰ ὁρώμενα.” ### English translation (Claude) And in the Republic he says this: “Is not the sun, then, not sight, but, being its cause, seen by sight itself? — So it is, he said. — This, then, I said, you may say I mean by the offspring of the Good, which the Good begot in proportion to itself: as the Good is in the intelligible realm to mind and its objects, so is this in the visible realm to sight and its objects.” ### Extrabiblical texts - Plato, Resp. 508b–c (Plato (works)): quotation, high confidence ### Translation notes - Plato, Republic 6.508b–c. ### Citation (SBL) Eusebius, Praep. ev. 11.21.3 (Dindorf 2:45; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-21-3). ## Preparation for the Gospel 11.21.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-21-4 - Source: Dindorf 2:45 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato: the Idea of the Good gives truth and knowledge. ### Greek text Καὶ ἑξῆς ἐπιλέγει “Τοῦτο τοίνυν τὸ τὴν ἀλήθειαν παρέχον τοῖς γιγνωσκομένοις καὶ τὸ γιγνώσκοντι τὴν δύναμιν ἀποδιδοῦν τὴν τοῦ ἀγαθοῦ ἰδέαν φάθι εἶναι.” Καὶ πάλιν φησὶ ### English translation (Claude) And next he adds: “This, then, which gives truth to the things known and gives the knower the power of knowing, you may say is the Idea of the Good.” And again he says: ### Extrabiblical texts - Plato, Resp. 508e (Plato (works)): quotation, high confidence ### Translation notes - Plato, Republic 6.508e. ### Citation (SBL) Eusebius, Praep. ev. 11.21.4 (Dindorf 2:45; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-21-4). ## Preparation for the Gospel 11.21.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-21-5 - Source: Dindorf 2:45–46 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato: the Good gives being and substance, and is itself beyond substance. ### Greek text “ Τὸν ἥλιον τοῖς ὁρωμένοις οὐ μόνον, οἶμαι, τὴν τοῦ ὁρᾶσθαι δύναμιν παρέχειν φήσεις, ἀλλὰ καὶ τὴν γένεσιν καὶ αὔξην καὶ τροφὴν, οὐ γένεσιν αὐτὸν ὄντα. πῶς γάρ; καὶ τοῖς γινωσκομένοις τοίνυν μὴ μόνον τὸ γινώσκεσθαι φάναι ὑπὸ τοῦ ἀγαθοῦ παρεῖναι, ἀλλὰ καὶ τὸ εἶναί τε καὶ τὴν οὐσίαν ὑπʼ ἐκείνου αὐτοῖς προσεῖναι, οὐκ οὐσίας ὄντος τοῦ ἀγαθοῦ, ἀλλʼ ἐπέκεινα οὐσίας πρεσβείᾳ καὶ δυνάμει ὑπερ- έχοντος.” ### English translation (Claude) “You will say, I think, that the sun gives to visible things not only the power of being seen, but also their coming into being, growth, and nourishment, though it is not itself coming-into-being. — How could it be? — Say, then, that to things known not only their being known is present from the Good, but also their being and their substance come to them from it, though the Good is not substance, but beyond substance, surpassing it in dignity and power.” ### Extrabiblical texts - Plato, Resp. 509b (Plato (works)): quotation, high confidence ### Translation notes - Plato, Republic 6.509b. ### Citation (SBL) Eusebius, Praep. ev. 11.21.5 (Dindorf 2:45–46; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-21-5). ## Preparation for the Gospel 11.21.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-21-6 - Source: Dindorf 2:46 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Ideas receive their being from God and are neither consubstantial with him nor unbegotten. ### Greek text Σαφέστατα διὰ τούτων οὐ μόνον τὸ γινώσκεσθαι ταῖς νοηταῖς οὐσίαις, ἀλλὰ καὶ τὸ εἶναί τε καὶ τὴν οὐσίαν ἔχειν παρὰ τοῦ ἀγαθοῦ, δηλαδὴ τοῦ θεοῦ, φησὶν ὁ Πλάτων· τό τε ἀγαθὸν “ μὴ εἶναι οὐσίαν, ἀλλʼ ἐπέκεινα τῆς οὐσίας, πρεσβείᾳ καὶ δυνάμει ὑπερέχον·” ὥστε μὴ ὁμοούσια αὐτὰ τίθεσθαι, ἀλλὰ μηδὲ ἀγέννητα νομίζειν, ὅτι δὴ καὶ τὸ εἶναι καὶ τὴν οὐσίαν εἴληφε παρὰ τοῦ μὴ ὄντος οὐσίας, ἀλλʼ ἐπέκεινα οὐσίας πρεσβείᾳ καὶ δυνάμει ὑπερέχοντος· ὃν δὴ καὶ μόνον εἰκότως θεὸν τὰ Ἑβραίων ἀναγορεύει λόγια, ὡς ἂν τοῖς πᾶσιν αἴτιον ὄντα. ### English translation (Claude) In these words Plato says most clearly that the intelligible substances have from the Good, that is, from God, not only their being known but also their being and substance; and that the Good “is not substance, but beyond substance, surpassing it in dignity and power.” So he does not make them of the same substance with it, nor think them unbegotten, since they received their being and substance from him who is not substance but beyond substance, surpassing it in dignity and power; whom alone the oracles of the Hebrews rightly proclaim as God, since he is the cause of all things. ### Extrabiblical texts - Plato, Resp. 509b (Plato (works)): quotation, high confidence ### Translation notes - “Of the same substance” renders ὁμοούσια; here it concerns Plato’s Ideas, not the Trinity. ### Citation (SBL) Eusebius, Praep. ev. 11.21.6 (Dindorf 2:46; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-21-6). ## Preparation for the Gospel 11.21.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-21-7 - Source: Dindorf 2:46 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Only the Good, beyond substance, is God; Numenius is introduced. ### Greek text τὰ δὴ οὖν μήτε τὸ εἶναι μήτε τὴν οὐσίαν παρʼ ἑαυτῶν ἔχοντα, ἀλλὰ μηδὲ τῆς τἀγαθοῦ φύσεως ὄντα, οὐ δὴ εὔλογον θεοὺς ἡγεῖσθαι, οἶς μὴ φύσει τὸ ἀγαθὸν πρόσεστιν· ἐνὶ γὰρ τοῦτο μόνῳ καὶ οὐδενὶ ἄλλῳ ἀναθετέον, τῷ μόνῳ ἀγαθῷ, ὃ δὴ καὶ ἐπέκεινα πάσης οὐσίας πρεσβείᾳ τε καὶ δυνάμει ὑπερέχον” θαυμασίως ὁ Πλάτων ἀνεφώνησε. πάλιν δὲ καὶ ὁ Νουμήνιος ἐν τοῖς Περὶ τἀγαθοῦ, τὴν τοῦ Πλάτωνος διάνοιαν ἑρμηνεύων, τοῦτον διέξεισι τὸν τρόπον ### English translation (Claude) Things, then, that have neither their being nor their substance from themselves, and are not of the nature of the Good, it is not reasonable to regard as gods, since the good is not theirs by nature; for this must be ascribed to one alone and to no other, to the only Good, which Plato admirably proclaimed “beyond all substance, surpassing it in dignity and power.” Again Numenius too, in his books On the Good, interpreting Plato’s meaning, sets it out in this way: ### Citation (SBL) Eusebius, Praep. ev. 11.21.7 (Dindorf 2:46; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-21-7). ## Preparation for the Gospel 11.22.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-22-1 - Source: Dindorf 2:46–47 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Numenius: the Good is seen only in solitude, far from the senses, like a lone boat at sea. ### Greek text “Τὰ μὲν οὖν σώματα λαβεῖν ἡμῖν ἔξεστι, σημαινομένοις ἔκ τε ὁμοίων ἀπό τε τῶν ἐν τοῖς παρακειμένοις γνωρισμάτων ἐνόντων· τἀγαθὸν δὲ οὐδενὸς ἐκ παρακειμένου οὐδʼ αὖ ἀπὸ ὁμοίου αἰσθητοῦ ἐστι λαβεῖν μηχανή τις οὐδεμία· ἀλλὰ δεήσει, οἷον εἴ τις ἐπὶ σκοπῇ καθήμενος, ναῦν ἁλιάδα βραχεῖάν τινα τούτων τῶν ἐπακτρίδων τῶν μόνων, μίαν, μόνην, ἔρημον, μετακυμίοις ἐχομένην ὀξὺ δεδορκὼς, μιᾷ βολῇ κατεῖδε τὴν ναῦν, οὕτω δή τινα ἀπελθόντα πόρρω ἀπὸ τῶν αἰσθητῶν ὁμιλῆσαι τῷ ἀγαθῷ μόνῳ μόνον, ἔνθα μήτε τις ἄνθρωπος μήτε τι ζῷον ἕτερον, μηδὲ σῶμα μέγα μηδὲ σμικρὸν, ἀλλά τις ἄφατος καὶ ἀδιήγητος ἀτεχνῶς ἐρημία θεσπέσιος, ἔνθα τοῦ ἀγαθοῦ ἤθη διατριβαί τε καὶ ἀγλαίαι, αὐτὸ δὲ ἐν εἰρήνῃ, ἐν εὐμενείᾳ, τὸ ἤρεμον, τὸ ἡγεμονικὸν, ἵλεων, ἐποχούμενον ἐπὶ τῇ οὐσίᾳ. ### English translation (Claude) “Bodies we can grasp, by signs taken from like things and from the marks present in things nearby; but there is no means whatever to grasp the Good from anything nearby or from any like sensible thing. Rather, it will be as if someone sitting on a look-out, peering sharply, caught sight with one glance of a small fishing boat, one of those skiffs, alone, solitary, deserted, caught between the waves: so someone must go far away from sensible things and commune with the Good alone, one with one, where there is neither man nor any other living thing, nor body great or small, but a certain unspeakable and indescribable, truly divine solitude, where are the haunts, pastimes, and splendours of the Good; and it itself in peace, in kindness, the tranquil, the ruling, gracious, riding upon substance. ### Extrabiblical texts - Numenius, On the Good 1 (frag. 2) (Numenius of Apamea): quotation, high confidence ### Translation notes - Numenius, On the Good 1 (fragment 2 des Places). ### Citation (SBL) Eusebius, Praep. ev. 11.22.1 (Dindorf 2:46–47; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-22-1). ## Preparation for the Gospel 11.22.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-22-2 - Source: Dindorf 2:47 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Good is reached by a divine method, through mathematics to Being. ### Greek text εἰ δέ τις πρὸς τοῖς αἰσθητοῖς λιπαρῶν τὸ ἀγαθὸν ἐφιπτάμενον φαντάζεται, κἄπειτα τρυφῶν οἴοιτο τῷ ἀγαθῷ ἐντετυχηκέναι, τοῦ παντὸς ἁμαρτάνει. τῷ γὰρ ὄντι οὐ ῥᾳδίας, θείας δὲ πρὸς αὐτὸ δεῖ μεθόδου· καί ἐστι κράτιστον, τῶν αἰσθητῶν ἀμελήσαντι, νεανιευσαμένῳ πρὸς τὰ μαθήματα, τοὺς ἀριθμοὺς θεασαμένῳ, οὕτως ἐκμελετῆσαι μάθημα, τί ἐστι τὸ ὄν.” ### English translation (Claude) But if anyone, clinging to sensible things, imagines the Good flitting upon them, and then in his luxury thinks he has met with the Good, he is entirely wrong. For in truth no easy but a divine method is needed toward it; and it is best, having neglected sensible things and applied oneself vigorously to the mathematical sciences and contemplated numbers, so to study the lesson: what is Being.” ### Extrabiblical texts - Numenius, On the Good 1 (frag. 2) (Numenius of Apamea): quotation, high confidence ### Translation notes - Numenius, On the Good 1 (frag. 2). ### Citation (SBL) Eusebius, Praep. ev. 11.22.2 (Dindorf 2:47; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-22-2). ## Preparation for the Gospel 11.22.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-22-3 - Source: Dindorf 2:47 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Numenius: the Good is the principle of substance, the Creator of becoming. ### Greek text Ταῦτα μὲν ἐν τῷ πρώτῳ ’ ἐν δὲ τῷ πέμπτῳ ταῦτά φησιν “ Εἰ δʼ ἐστὶ μὲν νοητὸν ἡ οὐσία καὶ ἡ ἰδέα, ταύτης δʼ ὡμολογήθη πρεσβύτερον καὶ αἴτιον εἶναι ὁ νοῦς, αὐτὸς οὗτος μόνος εὕρηται ὢν τὸ ἀγαθόν. καὶ γὰρ εἰ ὁ μὲν δημιουργὸς θεός ἐστι γενέσεως, ἀρκεῖ τὸ ἀγαθὸν οὐσίας εἶναι ἀρχή. ἀνάλογον δὲ τούτῳ μὲν ὁ δημιουργὸς θεὸς, ὢν αὐτοῦ μιμητὴς, τῇ δὲ οὐσίᾳ ἡ γένεσις· εἰκὼν γὰρ αὐτῆς ἐστι καὶ μίμημα. ### English translation (Claude) This in the first book; and in the fifth he says this: “If substance and the Idea are intelligible, and Mind was agreed to be older than this and its cause, this alone is found to be the Good. For if the Creator God is the principle of becoming, the Good suffices to be the principle of substance. As the Creator God is to the Good, being its imitator, so is becoming to substance; for it is its image and imitation. ### Extrabiblical texts - Numenius, On the Good 5 (frag. 16) (Numenius of Apamea): quotation, high confidence ### Translation notes - Numenius, On the Good 5 (fragment 16). ### Citation (SBL) Eusebius, Praep. ev. 11.22.3 (Dindorf 2:47; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-22-3). ## Preparation for the Gospel 11.22.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-22-4 - Source: Dindorf 2:47 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Creator of substance is the Good itself; the second God is twofold. ### Greek text εἴπερ δὲ ὁ δημιουργὸς ὁ τῆς γενέσεως ἐστιν ἀγαθὸς, ἦ που ἔσται καὶ ὁ τῆς οὐσίας δημιουργὸς αὐτοάγαθον, σύμφυτον τῇ οὐσίᾳ. ὁ γὰρ δεύτερος διττὸς ὢν αὐτοποιεῖ τήν τε ἰδέαν ἑαυτοῦ καὶ τὸν κόσμον, δημιουργὸς ὤν· ἔπειτα θεωρητικὸς ὅλως. ### English translation (Claude) And if the Creator of becoming is good, surely the Creator of substance will be the Good itself, inherent in substance. For the second, being double, himself makes his own Idea and the cosmos, being Creator; and then he is wholly contemplative. ### Extrabiblical texts - Numenius, On the Good 5 (frag. 16) (Numenius of Apamea): quotation, high confidence ### Translation notes - Numenius, On the Good 5 (frag. 16). ### Citation (SBL) Eusebius, Praep. ev. 11.22.4 (Dindorf 2:47; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-22-4). ## Preparation for the Gospel 11.22.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-22-5 - Source: Dindorf 2:47 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Numenius’s four: the Good, the Creator, and their two substances. ### Greek text συλλελογισμένων δʼ ἡμῶν ὀνόματα τεσσάρων πραγμάτων τέσσαρα ἔστω ταῦτα· ὁ μὲν πρῶτος θεὸς αὐτοάγαθον· ὁ δὲ τούτου μιμητὴς δημιουργὸς ἀγαθός· ἡ δʼ οὐσία μία μὲν ἡ τοῦ πρώτου, ἑτέρα δὲ ἡ τοῦ δευτέρου· ἧς μίμημα ὁ καλὸς κόσμος, κεκαλλωπισμένος μετουσίᾳ τοῦ καλοῦ. ” ### English translation (Claude) Having reckoned up the names of four things, let these be the four: the first God, the Good itself; his imitator, the good Creator; and substance, one that of the first, another that of the second; whose imitation is the beautiful cosmos, adorned by participation in the beautiful.” ### Extrabiblical texts - Numenius, On the Good 5 (frag. 16) (Numenius of Apamea): quotation, high confidence ### Translation notes - Numenius, On the Good 5 (frag. 16). ### Citation (SBL) Eusebius, Praep. ev. 11.22.5 (Dindorf 2:47; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-22-5). ## Preparation for the Gospel 11.22.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-22-6 - Source: Dindorf 2:47–48 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Others become good only by thinking, which belongs first to the first God. ### Greek text Καὶ ἐν τῷ ἕκτῳ δὲ ἐπιλέγει “ Μετέχει δὲ αὐτοῦ τὰ μετίσχοντα ἐν ἄλλῳ μὲν οὐδενὶ, ἐν δὲ μόνῳ τῷ φρονεῖν· ταύτῃ ἄρα καὶ τῆς ἀγαθοῦ συμβάσεως ὀνίναιτʼ ἂν, ἄλλως δʼ οὔ. καὶ μὲν δὴ τὸ φρονεῖν, τοῦτο δὴ συντετύχηκε μόνῳ τῷ πρώτῳ. ὑφʼ οὗ οὖν τὰ ἄλλα ἀποχραίνεται καὶ ἀγαθοῦται, ἐὰν τοῦτο ἐκείνῳ μόνον μόνῳ προσῇ, ἀβελτέρας ἂν εἴη ψυχῆς ἔτι ἀμφιλογεῖν. ### English translation (Claude) And in the sixth he adds: “Those that partake of it partake in nothing else but in thinking alone; in this way, then, they would benefit from the meeting with the Good, and not otherwise. And indeed thinking has fallen to the first alone. Since, then, it is by it that the others are coloured and made good, if this belongs to it alone, one alone, it would be the mark of a foolish soul still to dispute. ### Extrabiblical texts - Numenius, On the Good 6 (frag. 19) (Numenius of Apamea): quotation, high confidence ### Translation notes - Numenius, On the Good 6 (fragment 19). ### Citation (SBL) Eusebius, Praep. ev. 11.22.6 (Dindorf 2:47–48; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-22-6). ## Preparation for the Gospel 11.22.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-22-7 - Source: Dindorf 2:48 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The source of the second’s goodness must itself be good. ### Greek text εἰ γὰρ ἀγαθός ἐστιν ὁ δεύτερος οὐ παρʼ ἑαυτοῦ, παρὰ δὲ τοῦ πρώτου, πῶς οἷόν τε ὑφʼ οὗ μετουσίας ἐστὶν οὗτος ἀγαθὸς μὴ ἀγαθὸν εἶναι, ἄλλως τε κἂν τύχῃ αὐτοῦ ὡς ἀγαθοῦ μεταλαχὼν ὁ δεύτερος; ### English translation (Claude) For if the second is good not of himself but from the first, how is it possible that the one by participation in whom he is good is not good, especially if the second has received a share of him as good? ### Extrabiblical texts - Numenius, On the Good 6 (frag. 19) (Numenius of Apamea): quotation, high confidence ### Translation notes - Numenius, On the Good 6 (frag. 19). ### Citation (SBL) Eusebius, Praep. ev. 11.22.7 (Dindorf 2:48; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-22-7). ## Preparation for the Gospel 11.22.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-22-8 - Source: Dindorf 2:48 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato showed that the Good is one. ### Greek text οὕτω τοι ὁ Πλάτων ἐκ συλλογισμοῦ τῷ ὀξὺ βλέποντι ἀπέδωκε τὸ ἀγαθὸν ὅτι ἐστὶν ἓν.” Καὶ πάλιν ἐξῆς φησι ### English translation (Claude) So it is that Plato, by reasoning, rendered to the sharp-sighted that the Good is one.” And again next he says: ### Extrabiblical texts - Numenius, On the Good 6 (frag. 19) (Numenius of Apamea): quotation, high confidence ### Translation notes - Numenius, On the Good 6 (frag. 19). ### Citation (SBL) Eusebius, Praep. ev. 11.22.8 (Dindorf 2:48; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-22-8). ## Preparation for the Gospel 11.22.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-22-9 - Source: Dindorf 2:48 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato distinguishes the good Creator from the Idea of the Good. ### Greek text “ Ταῦτα δὲ οὕτως ἔχοντα ἔθηκεν ὁ Πλάτων ἄλλῃ καὶ ἄλλῃ χωρίσας· ἰδίᾳ μὲν γὰρ τὸν κυκλικὸν ἐπὶ τοῦ δημιουργοῦ ἐγράψατο ἐν Τιμαίῳ εἰπὼν “ἀγαθὸς ἦν·” ἐν δὲ τῇ Πολιτείᾳ τὸ ἀγαθὸν εἶπεν ἀγαθοῦ ἰδέαν· ὡς δὴ τοῦ δημιουργοῦ ἰδέαν οὖσαν τὸ ἀγαθὸν, ὅτι πέφανται ἡμῖν ἀγαθὸς μετουσίᾳ τοῦ πρώτου τε καὶ μόνου. ### English translation (Claude) “These things being so, Plato set them down separately here and there. For apart he wrote of the Creator, the cyclic one, in the Timaeus, saying “He was good”; while in the Republic he called the Good the Idea of the Good, as though the Good were the Idea of the Creator, since he appears to us good by participation in the first and only one. ### Extrabiblical texts - Numenius, On the Good 6 (frag. 20) (Numenius of Apamea): quotation, high confidence ### Translation notes - Numenius, On the Good 6 (fragment 20); Plato, Timaeus 29e and Republic 508e. The phrase rendered “the cyclic one” (τὸν κυκλικόν) is obscure. ### Citation (SBL) Eusebius, Praep. ev. 11.22.9 (Dindorf 2:48; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-22-9). ## Preparation for the Gospel 11.22.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-22-10 - Source: Dindorf 2:48 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The first Mind is the Idea of the Good in which the Creator participates. ### Greek text ὥσπερ γὰρ ἄνθρωποι μὲν λέγονται τυπωθέντες ὑπὸ τῆς ἀνθρώπου ἰδέας, βόες δʼ ὑπὸ τῆς βοὸς, ἵπποι δʼ ὑπὸ τῆς ἵππου ἰδέας· οὕτω καὶ εἰκότως ὁ δημιουργὸς, εἴπερ ἐστὶ μετουσίᾳ τοῦ πρώτου ἀγαθοῦ ἀγαθὸς, ἰδέα ἂν εἴη ὁ πρῶτος νοῦς, ὢν αὐτοάγαθον.” ### English translation (Claude) For as men are said to be shaped by the Idea of Man, oxen by that of Ox, and horses by the Idea of Horse, so also, fittingly, if the Creator is good by participation in the first Good, the first Mind would be the Idea, being the Good itself.” ### Extrabiblical texts - Numenius, On the Good 6 (frag. 20) (Numenius of Apamea): quotation, high confidence ### Translation notes - Numenius, On the Good 6 (frag. 20). ### Citation (SBL) Eusebius, Praep. ev. 11.22.10 (Dindorf 2:48; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-22-10). ## Preparation for the Gospel 11.23.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-23-1 - Source: Dindorf 2:48–49 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato: the cosmos is an image of an intelligible pattern. ### Greek text “ Οὕτω δὲ γεγενημένος (δῆλον δʼ ὅτι ὁ κόσμος) πρὸς τὸ λόγῳ καὶ φρονήσει περιληπτὸν, καὶ κατὰ τὰ αὐτὰ ἔχον δεδημιούργηται. τούτων δὲ ὑπαρχόντων αὖ πᾶσα ἀνάγκη τόνδε τὸν κόσμον εἰκόνα τινὸς εἶναι. — τὰ γὰρ δὴ νοητὰ ζῷα πάντα ἐκεῖνο περιλαβὸν ἔχει ἐν ἑαυτῷ, καθάπερ ὅδʼ ὁ κόσμος ἡμᾶς.” ### English translation (Claude) “Having come to be in this way (clearly, the cosmos), it has been fashioned after what is grasped by reason and understanding and is always the same. And these things being so, it is wholly necessary that this cosmos be an image of something. … For that contains within itself all intelligible living things, just as this cosmos contains us.” ### Extrabiblical texts - Plato, Tim. 29a–b (Plato (works)): quotation, high confidence - Plato, Tim. 30c–d (Plato (works)): quotation, high confidence ### Translation notes - Plato, Timaeus 29a–b and 30c–d (combined). ### Citation (SBL) Eusebius, Praep. ev. 11.23.1 (Dindorf 2:48–49; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-23-1). ## Preparation for the Gospel 11.23.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-23-2 - Source: Dindorf 2:49 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius introduces Didymus on Plato’s doctrines. ### Greek text Ταῦτα μὲν ὁ Πλάτων ἐν Τιμαίῳ. τὴν δὲ τῶν εἰρημένων διάνοιαν ἐκ τῶν Διδύμῳ Περὶ τῶν ἀρεσκόντων Πλάτωνι συντεταγμένων ἐκθήσομαι. γράφει δὲ οὕτως ### English translation (Claude) So Plato in the Timaeus. The meaning of what has been said I shall set out from the work composed by Didymus On the Doctrines of Plato. He writes thus: ### Extrabiblical texts - Arius Didymus (Arius Didymus, Epitome of Plato’s Doctrines): quotation, high confidence ### Translation notes - Arius Didymus, Epitome of Plato’s Doctrines (fragment). ### Citation (SBL) Eusebius, Praep. ev. 11.23.2 (Dindorf 2:49; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-23-2). ## Preparation for the Gospel 11.23.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-23-3 - Source: Dindorf 2:49 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Didymus: the Ideas are eternal patterns of natural kinds. ### Greek text “ Τῶν κατὰ φύσιν αἰσθητῶν κατὰ γένος ὡρισμένα τινὰ παραδείγματα φάμενος εἶναι τὰς ἰδέας, ὧν τὰς ἐπιστήμας γίνεσθαι καὶ τοὺς ὅρους· παρὰ πάντας γὰρ ἀνθρώπους ἄνθρωπόν τινα νοεῖσθαι, καὶ παρὰ πάντας ἵππους ἵππον, καὶ κοινῶς παρὰ τὰ ζῷα ζῷον ἀγένητον καὶ ἄφθαρτον. ### English translation (Claude) “He says that the Ideas are certain defined patterns, by kinds, of sensible things according to nature, of which knowledge and definitions arise; for beside all men a certain Man is conceived, beside all horses a Horse, and in general beside living things a Living Thing unbegotten and incorruptible. ### Extrabiblical texts - Arius Didymus (Arius Didymus, Epitome of Plato’s Doctrines): quotation, high confidence ### Translation notes - Arius Didymus (fragment). ### Citation (SBL) Eusebius, Praep. ev. 11.23.3 (Dindorf 2:49; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-23-3). ## Preparation for the Gospel 11.23.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-23-4 - Source: Dindorf 2:49 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Many things come from one Idea, like impressions from a seal. ### Greek text ὃν τρόπον δὲ σφραγῖδος μιᾶς ἐκμαγεῖα γίνεσθαι πολλὰ καὶ συχνὰς εἰκόνας ἑνὸς ἀνδρὸς, οὕτως ἐκ μιᾶς ἑκάστης ἰδέας αἰσθητῶν σωμάτων φύσεις παμπληθεῖς, τῆς μὲν ἀνθρώπων ἀνθρώπους ἅπαντας, καὶ κατὰ τὸν αὐτὸν λόγον ἐπὶ τῶν ἄλλων τῶν κατὰ φύσιν. ### English translation (Claude) And as many impressions come from one seal and many likenesses of one man, so from each single Idea come a multitude of natures of sensible bodies: from that of Man all men, and on the same principle with the other natural things. ### Extrabiblical texts - Arius Didymus (Arius Didymus, Epitome of Plato’s Doctrines): quotation, high confidence ### Translation notes - Arius Didymus (fragment). ### Citation (SBL) Eusebius, Praep. ev. 11.23.4 (Dindorf 2:49; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-23-4). ## Preparation for the Gospel 11.23.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-23-5 - Source: Dindorf 2:49 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Idea is an eternal substance and cause. ### Greek text εἶναι δὲ τὴν ἰδέαν ἀίδιον οὐσίαν, αἰτίαν καὶ ἀρχὴν τοῦ ἕκαστον εἶναι τοιοῦτον οἷα ἐστὶν αὐτή. ### English translation (Claude) And the Idea is an eternal substance, the cause and principle of each thing’s being such as it itself is. ### Extrabiblical texts - Arius Didymus (Arius Didymus, Epitome of Plato’s Doctrines): quotation, high confidence ### Translation notes - Arius Didymus (fragment). ### Citation (SBL) Eusebius, Praep. ev. 11.23.5 (Dindorf 2:49; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-23-5). ## Preparation for the Gospel 11.23.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-23-6 - Source: Dindorf 2:49 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The all-embracing Idea is the pattern of the cosmos. ### Greek text καθάπερ οὖν τὰ κατὰ μέρος ὥσπερ ἀρχέτυπα τῶν αἰσθητῶν προηγεῖσθαι σωμάτων, οὕτως τὴν πάσας ἐν ἑαυτῇ περιέχουσαν καλλίστην καὶ τελειοτάτην οὐσίαν ὑπάρχειν τοῦδε παράδειγμα τοῦ κόσμου· πρὸς γὰρ ταύτην ἀφομοιωθέντα ὑπὸ τοῦ δημιουργήσαντος αὐτὸν ἀπειργάσθαι θεοῦ κατὰ πρόνοιαν ἐκ τῆς πάσης οὐσίας.” ### English translation (Claude) As, then, the particular Ideas precede sensible bodies as archetypes, so the most beautiful and most perfect substance, containing all of them in itself, is the pattern of this cosmos; for it was made like this by God who created it, by providence, out of all substance.” ### Extrabiblical texts - Arius Didymus (Arius Didymus, Epitome of Plato’s Doctrines): quotation, high confidence ### Translation notes - Arius Didymus (fragment). ### Citation (SBL) Eusebius, Praep. ev. 11.23.6 (Dindorf 2:49; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-23-6). ## Preparation for the Gospel 11.23.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-23-7 - Source: Dindorf 2:49–50 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses taught a light, day, and night made before the visible sun. ### Greek text Ταῦτα καὶ ἀπὸ τοῦ δεδηλωμένου ἀνδρός. φθάνει γε μὴν καὶ ταῦτα Μώσης ὁ πάνσοφος, πρὸ τοῦ φαινομένου ἡλίου καὶ ἄστρων καὶ πρὸ τοῦ ὁρωμένου οὐρανοῦ, ὃ δὴ στερέωμα καλεῖ, πρό τε τῆς καθʼ ἡμᾶς ξηρᾶς γῆς καὶ πρὸ τῆς παρʼ ἡμῖν ἡμέρας καὶ νυκτὸς φῶς ἕτερον παρὰ τὸ τοῦ ἡλίου ἡμέραν τε καὶ νύκτα καὶ τὰ λοιπὰ πρὸς τοῦ πανηγεμόνος καὶ αἰτίου τῶν ὅλων θεοῦ πεποιῆσθαι διδάσκων. ### English translation (Claude) So too from the man just mentioned. But the all-wise Moses anticipated these things too, teaching that before the visible sun and stars, before the seen heaven, which he calls the firmament, before our dry land, and before our day and night, another light different from the sun’s, a day and night and the rest were made by God, the ruler and cause of all. ### Scripture references - Gen 1:3: allusion, high confidence - Gen 1:5: allusion, high confidence - Gen 1:8: allusion, high confidence ### Translation notes - Gen 1:3–8. ### Citation (SBL) Eusebius, Praep. ev. 11.23.7 (Dindorf 2:49–50; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-23-7). ## Preparation for the Gospel 11.23.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-23-8 - Source: Dindorf 2:50 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Malachi speaks of an incorporeal “sun of righteousness.” ### Greek text ἀλλὰ καὶ οἱ μετὰ Μωσέα παῖδες Ἑβραίων ἥλιόν τινα εἶναι ἀσώματον οὐ πᾶσιν ὁρατὸν οὐδὲ θνητοῖς ὀφθαλμοῖς ὑπαγόμενον ὁρίζονται, ὡς ὁ προφήτης ἐκ προσώπου θεοῦ λέγων “ τοῖς δὲ φοβουμένοις με ἀνατελεῖ ἥλιος δικαιοσύνης.” ### English translation (Claude) And the sons of the Hebrews after Moses also define a certain incorporeal sun, not visible to all nor subject to mortal eyes, as the prophet says in the person of God: “But to those who fear me the sun of righteousness shall rise.” ### Scripture references - Mal 4:2 (3:20 LXX): quotation, high confidence ### Translation notes - Mal 4:2 (3:20 LXX). ### Citation (SBL) Eusebius, Praep. ev. 11.23.8 (Dindorf 2:50; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-23-8). ## Preparation for the Gospel 11.23.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-23-9 - Source: Dindorf 2:50 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Isaiah speaks of righteousness itself. ### Greek text καὶ αὐτὴν δὲ δικαιοσύνην, οὐχὶ τὴν ποιὰν ἐν ἀνθρώποις, ἀλλὰ τὴν ταύτης ἰδέαν οἶδεν ἄλλος Ἑβραίων προφήτης, ὁ φήσας περὶ θεοῦ “ τίς ἐξήγειρεν ἀπὸ ἀνατολῶν δικαιοσύνην; ἐκάλεσεν αὐτὴν κατὰ πρόσωπον αὐτοῦ, καὶ πορεύσεται δʼ ὡσεὶ ἐνώπιον ἐθνῶν.” ### English translation (Claude) And righteousness itself, not the kind that is in men but its Idea, another prophet of the Hebrews knows, who says of God: “Who raised up righteousness from the east? He called it before his face, and it shall go before the nations.” ### Scripture references - Isa 41:2: quotation, high confidence ### Translation notes - Isa 41:2, following the Septuagint. ### Citation (SBL) Eusebius, Praep. ev. 11.23.9 (Dindorf 2:50; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-23-9). ## Preparation for the Gospel 11.23.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-23-10 - Source: Dindorf 2:50 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The incorporeal Word is called wisdom, righteousness, sanctification, redemption. ### Greek text καὶ λόγον δὲ θεῖον ἀσώματον καὶ οὐσιώδη ἀρτίως ἡμῖν ὁ κοινὸς ἡμῶν λόγος ἐν τοῖς πρόσθεν ἀπὸ τῆς Ἑβραίων παρίστη γραφῆς. οὗ περὶ λόγου καὶ τάδε παρὰ τοῖς αὐτοῖς εἴρηται “ ὃς ἐγεννήθη ἡμῖν σοφία ἀπὸ θεοῦ, δικαιοσύνη τε καὶ ἁγιασμὸς καὶ ἀπολύτρωσις. ### English translation (Claude) And our common discourse a little earlier showed from the Scripture of the Hebrews the divine Word, incorporeal and substantial. Of this Word it is also said among them: “who was made for us wisdom from God, and righteousness and sanctification and redemption.” ### Scripture references - 1 Cor 1:30: quotation, high confidence ### Translation notes - 1 Cor 1:30. ### Citation (SBL) Eusebius, Praep. ev. 11.23.10 (Dindorf 2:50; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-23-10). ## Preparation for the Gospel 11.23.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-23-11 - Source: Dindorf 2:50 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Scripture teaches incorporeal powers whose images are in sensible things. ### Greek text λέγεται καὶ ζωὴ, λέγεται καὶ σοφία, λέγεται καὶ ἀλήθεια. καὶ πάντα τὰ κατʼ οὐσίαν ὄντα τε καὶ ὑφεστῶτα οἱ Ἑβραίων λόγοι διδάσκουσιν, (εἰ δὴ Ἑβραῖοι καὶ οἱ τοῦ σωτῆρος ἡμῶν ἀπόστολοί τε καὶ μαθηταὶ) ναὶ μὴν καὶ μυρίας ἄλλας ἀσωμάτους δυνάμεις, οὐρανοῦ τε ἐπέκεινα καὶ πάσης τῆς ὑλικῆς καὶ ῥοώδους οὐσίας· ὧν τὰς εἰκόνας ἐν τοῖς αἰσθητοῖς φασι κατατυπῶσαι· ἐφʼ ὧν ἤδη καὶ τοὔνομα τῆς εἰκόνος παρειλήφασι. ### English translation (Claude) He is also called life, also wisdom, also truth. And the writings of the Hebrews teach that all things that exist and subsist in substance (if indeed the apostles and disciples of our Saviour too are Hebrews), and indeed countless other incorporeal powers, beyond heaven and all material and flowing substance; whose images, they say, are stamped in sensible things; and in these cases they have adopted the very name “image.” ### Scripture references - John 14:6: allusion, high confidence - John 11:25: allusion, medium confidence ### Translation notes - John 14:6; 11:25. ### Citation (SBL) Eusebius, Praep. ev. 11.23.11 (Dindorf 2:50; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-23-11). ## Preparation for the Gospel 11.23.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-23-12 - Source: Dindorf 2:50–51 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Scripture calls man an image; Philo is introduced. ### Greek text τὸν γοῦν ἄνθρωπον εἰκόνα διαρρήδην νοητοῦ παραδείγματος εἶναι, καὶ πάντα τὸν ἀνθρώπων βίον ἐν εἰκόνι διαπορεύεσθαι εἰρήκασι. λέγει δʼ οὖν ὁ Μώσης “ καὶ ἐποίησεν ὁ θεὸς τὸν ἄνθρωπον, κατʼ εἰκόνα θεοῦ ἐποίησεν αὐτόν.” καὶ πάλιν ἄλλος Ἑβραῖος τὰ πάτρια φιλοσοφῶν “ μέντοιγε (φησὶν) ἐν εἰκόνι διαπορεύεται ἄνθρωπος.” ἤδη δὲ καὶ οἱ τῶν ἱερῶν νόμων ἐξηγηταὶ ἐπάκουσον ὅπως τὴν ἐν τοῖς Μώσεως γράμμασι διάνοιαν σαφηνίζουσι. λέγει δʼ οὖν ὁ Ἑβραῖος Φίλων τὰ πάτρια διερμηνεύων αὐτοῖς ῥήμασιν ### English translation (Claude) At any rate they have said expressly that man is an image of an intelligible pattern, and that the whole life of men passes in an image. Moses says: “And God made man; in the image of God he made him.” And again another Hebrew, philosophizing on the teachings of his fathers, says: “Surely man walks about in an image.” And now hear how the interpreters of the sacred laws make clear the meaning in the writings of Moses. Philo the Hebrew, interpreting the teachings of his fathers, says in these words: ### Scripture references - Gen 1:27: quotation, high confidence - Ps 39:6 (38:7 LXX): quotation, high confidence ### Translation notes - Gen 1:27; Ps 39:6 (38:7 LXX). ### Citation (SBL) Eusebius, Praep. ev. 11.23.12 (Dindorf 2:50–51; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-23-12). ## Preparation for the Gospel 11.24.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-24-1 - Source: Dindorf 2:51 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Philo: the intelligible world is the Word of God creating. ### Greek text “ Εἰ δέ τις ἐθελήσειε γυμνότερον χρήσασθαι τοῖς ὀνόμασιν, οὐδὲν ἂν ἕτερον εἴποι τὸν νοητὸν κόσμον ἢ θεοῦ λόγον ἤδη κοσμοποιοῦντος. οὐδὲ γὰρ ἡ νοητὴ πόλις ἕτερόν τί ἐστιν ἢ ὁ τοῦ ἀρχιτέκτονος λογισμὸς, ἤδη τὴν νοητὴν πόλιν κτίζειν διανοουμένου. ### English translation (Claude) “If one wished to use plainer terms, he would say that the intelligible cosmos is nothing other than the Word of God already engaged in making the cosmos. For the intelligible city too is nothing other than the reasoning of the architect, already planning to found the city. ### Extrabiblical texts - Philo, Opif. 24 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, On the Creation of the World 24. ### Citation (SBL) Eusebius, Praep. ev. 11.24.1 (Dindorf 2:51; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-24-1). ## Preparation for the Gospel 11.24.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-24-2 - Source: Dindorf 2:51 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Philo grounds this in Gen 1:27. ### Greek text τὸ δὲ δόγμα τοῦτο Μώσεως ἐστὶν, οὐκ ἐμόν. τὴν γοῦν ἀνθρώπου γένεσιν ἀναγράφων ἐν τοῖς ἔπειτα διαρρήδην ὁμολογεῖ, ὡς ἄρα κατʼ εἰκόνα θεοῦ διετυπώθη. ### English translation (Claude) This doctrine is Moses’, not mine. For in recording the creation of man afterward he expressly admits that he was fashioned after the image of God. ### Scripture references - Gen 1:27: allusion, high confidence ### Extrabiblical texts - Philo, Opif. 25 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, On the Creation of the World 25; Gen 1:27. ### Citation (SBL) Eusebius, Praep. ev. 11.24.2 (Dindorf 2:51; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-24-2). ## Preparation for the Gospel 11.24.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-24-3 - Source: Dindorf 2:51 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Word of God is the archetypal Idea of Ideas. ### Greek text εἰ δὲ τὸ μέρος εἰκὼν εἰκόνος, δηλονότι καὶ τὸ ὅλον εἶδος σύμπας οὗτος ὁ αἰσθητὸς κόσμος, εἰ μείζων τῆς ἀνθρωπίνης ἐστὶ, μίμημα θείας εἰκόνος δηλονότι· καὶ ἡ ἀρχέτυπος σφραγὶς, ὅν φαμεν νοητὸν εἷναι κόσμον, αὐτὸς ἂν εἴη τὸ παράδειγμα, ἀρχέτυπος ἰδέα τῶν ἰδεῶν, ὁ θεοῦ λόγος. ” ### English translation (Claude) And if the part is an image of an image, then clearly the whole form too, this whole sensible cosmos, if it is greater than the human, is an imitation of the divine image; and the archetypal seal, which we say is the intelligible cosmos, would itself be the pattern, the archetypal Idea of Ideas, the Word of God.” ### Extrabiblical texts - Philo, Opif. 25 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, On the Creation of the World 25. ### Citation (SBL) Eusebius, Praep. ev. 11.24.3 (Dindorf 2:51; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-24-3). ## Preparation for the Gospel 11.24.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-24-4 - Source: Dindorf 2:51 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Philo: “beginning” in Genesis is not temporal. ### Greek text “Φησὶ δʼ ὡς ἐν ἀρχῇ ἐποίησεν ὁ θεὸς τὸν οὐρανὸν καὶ τὴν γῆν, τὴν ἀρχὴν παραλαμβάνων οὐχ, ὡς οἴονταί τινες, τὴν κατὰ χρόνον· (χρόνος γὰρ οὐκ ἦν πρὸ κόσμου·) ἀλλʼ ἢ σὺν αὐτῷ γέγονεν, ἢ μετʼ αὐτόν. ### English translation (Claude) “He says that in the beginning God made the heaven and the earth, taking ‘beginning’ not, as some think, as a beginning in time (for there was no time before the cosmos), but either it came to be with it or after it. ### Scripture references - Gen 1:1: quotation, high confidence ### Extrabiblical texts - Philo, Opif. 26 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, On the Creation of the World 26; Gen 1:1. ### Citation (SBL) Eusebius, Praep. ev. 11.24.4 (Dindorf 2:51; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-24-4). ## Preparation for the Gospel 11.24.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-24-5 - Source: Dindorf 2:51 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Time cannot be older than the cosmos. ### Greek text ἐπεὶ γὰρ διάστημα τῆς τοῦ κόσμου κινήσεως ἐστιν ὁ χρόνος, πρότερον δὲ τοῦ κινουμένου κίνησις οὐκ ἂν γένοιτο, ἀλλʼ ἢ ἀναγκαῖον αὐτὴν ὕστερον ἢ ἅμα συνίστασθαι, ἀναγκαῖον ἄρα καὶ τὸν χρόνον ἢ ἰσήλικα κόσμου γεγονέναι, ἢ νεώτερον ἐκείνου, πρεσβύτερον δὲ ἀποφαίνεσθαι τολμᾶν ἀφιλόσοφον. ### English translation (Claude) For since time is the interval of the motion of the cosmos, and there could be no motion before the thing moved, but motion must arise either after it or with it, it is necessary that time too came to be either of the same age as the cosmos or younger than it; and to dare to declare it older is unphilosophical. ### Extrabiblical texts - Philo, Opif. 26 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, On the Creation of the World 26. ### Citation (SBL) Eusebius, Praep. ev. 11.24.5 (Dindorf 2:51; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-24-5). ## Preparation for the Gospel 11.24.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-24-6 - Source: Dindorf 2:51–52 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: “In the beginning” means “first.” ### Greek text εἰ δʼ ἀρχὴ μὴ παραλαμβάνεται τανῦν ἡ κατὰ χρόνον, εἰκὸς ἂν εἴη μηνύεσθαι τὴν κατʼ ἀριθμὸν, ὡς τὸ ἐν ἀρχῇ ἐποίησεν ἴσον εἶναι τῷ πρῶτον ἐποίησε τὸν οὐρανόν.” ### English translation (Claude) And if ‘beginning’ is not now taken in the temporal sense, it would be likely that the numerical sense is indicated, so that ‘in the beginning he made’ is equal to ‘first he made the heaven.’” ### Scripture references - Gen 1:1: quotation, high confidence ### Extrabiblical texts - Philo, Opif. 26–27 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, On the Creation of the World 26–27. ### Citation (SBL) Eusebius, Praep. ev. 11.24.6 (Dindorf 2:51–52; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-24-6). ## Preparation for the Gospel 11.24.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-24-7 - Source: Dindorf 2:52 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Philo: first came the incorporeal heaven, earth, air, and void. ### Greek text Εἶθʼ ἐξῆς λέγει “ Πρῶτον οὖν ὁ ποιῶν ἐποίει οὐρανὸν ἀσώματον καὶ γῆν ἀόρατον καὶ ἀέρος ἰδέαν καὶ κενοῦ· ὧν τὸ μὲν ἐπεφήμισε σκότος, ἐπειδὴ μέλας ὁ ἀὴρ τῇ φύσει, τὴν δὲ ἄβυσσον· πολύβυθον γὰρ τό γε κενὸν καὶ ἀχανές. ### English translation (Claude) Then next he says: “First, then, the Maker made an incorporeal heaven and an invisible earth, and the Idea of air and of the void; the one he named darkness, since air is by nature black, the other the abyss, for the void is very deep and yawning. ### Scripture references - Gen 1:2: allusion, high confidence ### Extrabiblical texts - Philo, Opif. 29 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, On the Creation of the World 29. ### Citation (SBL) Eusebius, Praep. ev. 11.24.7 (Dindorf 2:52; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-24-7). ## Preparation for the Gospel 11.24.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-24-8 - Source: Dindorf 2:52 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Then incorporeal water, spirit, and light. ### Greek text εἶθʼ ὕδατος ἀσώματον οὐσίαν καὶ πνεύματος, καὶ ἐπὶ πᾶσιν ἑβδόμου φωτὸς, ὃ πάλιν ἀσώματον ἦν, καὶ νοητὸν ἡλίου παράδειγμα, καὶ πάντα ὅσα φωσφόρα ἄστρα κατὰ τὸν οὐρανὸν ἔμελλε συνίστασθαι. ### English translation (Claude) Then the incorporeal substance of water and of spirit, and above all, seventh, of light, which again was incorporeal, the intelligible pattern of the sun and of all the light-bearing stars that were to be established in the heaven. ### Extrabiblical texts - Philo, Opif. 29 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, On the Creation of the World 29. ### Citation (SBL) Eusebius, Praep. ev. 11.24.8 (Dindorf 2:52; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-24-8). ## Preparation for the Gospel 11.24.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-24-9 - Source: Dindorf 2:52 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Spirit and light are given honour for life and beauty. ### Greek text προνομίας δὲ τό τε πνεῦμα καὶ τὸ φῶς ἠξιοῦτο· τὸ μὲν γὰρ ὠνόμασε θεοῦ, διότι ζωτικώτατον τὸ πνεῦμα, ζωῆς δὲ θεὸς αἴτιος· τὸ δὲ φῶς, ὅτι ὑπερβάλλον καλόν· τοσούτῳ γὰρ τὸ νοητὸν τοῦ ὁρατοῦ λαμπρότερόν τε καὶ αὐγοειδέστερον, ὅσῳπερ ἥλιος, οἶμαι, σκότους καὶ ἡμέρα νυκτὸς, καὶ τὰ κριτήρια νοῦς ὁ τῆς ὅλης ψυχῆς ἡγεμὼν, ὀφθαλμῶν σώματος. ### English translation (Claude) Spirit and light were granted precedence. The one he named ‘of God,’ because spirit is most life-giving and God is the cause of life; the light, because it is surpassingly beautiful. For the intelligible is as much brighter and more radiant than the visible, I think, as the sun than darkness, day than night, and mind, the ruler of the whole soul, than the criteria of sense, the eyes of the body. ### Scripture references - Gen 1:2: allusion, high confidence ### Extrabiblical texts - Philo, Opif. 30–31 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, On the Creation of the World 30–31. ### Citation (SBL) Eusebius, Praep. ev. 11.24.9 (Dindorf 2:52; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-24-9). ## Preparation for the Gospel 11.24.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-24-10 - Source: Dindorf 2:52 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The intelligible light is an image of the Word, source of the stars’ light. ### Greek text τὸ δὲ ἀόρατον καὶ νοητὸν φῶς ἐκεῖνο θείου λόγου γέγονεν εἰκὼν τοῦ διερμηνεύσαντος τὴν γένεσιν αὐτοῦ· καὶ ἔστιν ὑπερουράνιος ἀστὴρ, πηγὴ τῶν αἰσθητῶν ἀστέρων, ἣν οὐκ ἂν ἀπὸ σκοποῦ καλέσειεν ἄν τις παναύγειαν, ἀφʼ ἧς ἥλιος καὶ σελήνη καὶ οἱ ἄλλοι πλανῆται καὶ ἀπλανεῖς ἀρύονται, καθʼ ὅσον ἑκάστῳ δύναμις, τὰ πρέποντα φέγγη, τῆς ἀμιγοῦς καὶ καθαρᾶς αὐγῆς ἐκείνης ἀμαυρουμένης, οὗ ἂν ἄρξηται τρέπεσθαι κατὰ τὴν ἐκ νοητοῦ πρὸς αἰσθητὸν μεταβολήν. εἰλικρινὲς γὰρ οὐδὲν τῶν ἐν αἰσθήσει. ### English translation (Claude) That invisible and intelligible light has become an image of the divine Word who interpreted its creation; and it is a super-celestial star, a source of the sensible stars, which one would not be off the mark to call ‘all-brightness,’ from which the sun, moon, and the other planets and fixed stars draw, each according to its power, the gleams that befit them, that unmixed and pure radiance being dimmed when it begins to turn in the change from intelligible to sensible; for nothing in the realm of sense is pure.” ### Extrabiblical texts - Philo, Opif. 31 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, On the Creation of the World 31. ### Citation (SBL) Eusebius, Praep. ev. 11.24.10 (Dindorf 2:52; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-24-10). ## Preparation for the Gospel 11.24.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-24-11 - Source: Dindorf 2:52–53 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: “One day,” not “first day,” reflects the unity of the intelligible world. ### Greek text Καὶ μετὰ βραχέα ἐπιλέγει “Ἐπεὶ δὲ φῶς μὲν ἐγένετο, σκότος δʼ ὑπεξέστη καὶ ἀνεχώρησεν, ὅροι δʼ ἐν τοῖς μεταξὺ διαστήμασιν ἐπάγησαν ἑσπέρα τε καὶ πρωία, κατʼ ἀναγκαῖον τοῦ χρόνου μέτρον ἀπετελεῖτο εὐθὺς ὃ καὶ ἡμέραν καλῶς ποιῶν ἐκάλεσεν· καὶ ἡμέραν οὐχὶ πρώτην, ἀλλὰ μίαν, ἣ λέλεκται διὰ τὴν τοῦ νοητοῦ κόσμου μόνωσιν, μοναδικὴν ἔχοντος φύσιν. ### English translation (Claude) And after a little he adds: “When light had come to be, and darkness had withdrawn, and boundaries were fixed in the intervals between, evening and morning, at once the measure of time was necessarily completed, which the Maker rightly called day; and not ‘first’ day but ‘one’ day, which is so said because of the singleness of the intelligible world, which has the nature of a unit. ### Scripture references - Gen 1:5: allusion, high confidence ### Extrabiblical texts - Philo, Opif. 33–35 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, On the Creation of the World 33–35; Gen 1:5. ### Citation (SBL) Eusebius, Praep. ev. 11.24.11 (Dindorf 2:52–53; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-24-11). ## Preparation for the Gospel 11.24.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-24-12 - Source: Dindorf 2:53 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Philo: the sensible heaven is called firmament because it is solid; Clement is introduced. ### Greek text ὁ μὲν οὖν ἀσώματος κόσμος ἤδη πέρας εἶχεν, ἱδρυθεὶς ἐν τῷ θείῳ λόγῳ· ὁ δʼ αἰσθητὸς πρὸς παράδειγμα τούτου ἐτελειογονεῖτο· καὶ πρῶτον αὐτοῦ τῶν μερῶν, ὃ καὶ πάντων ἄριστον, ἐποίει τὸν οὐρανὸν ὁ δημιουργὸς, ὃν ἐτύμως στερέωμα προσηγόρευσεν, ἅτε σωματικὸν ὄντα. τὸ γὰρ σῶμα φύσει στερεὸν, ὅ τι περ καὶ τριχῆ διαστατόν. στερεοῦ δὲ καὶ σώματος ἔννοια τίς ἑτέρα πλὴν τὸ πάντη διεστηκός; εἰκότως οὖν ἀντιθεὶς τῷ νοητῷ καὶ ἀσωμάτῳ τὸν αἰσθητὸν καὶ σωματοειδῆ, τοῦτον στερεὸν ἐκάλεσε. ” Ταῦτα ὁ Φίλων. συνᾴδει δὲ αὐτῷ καὶ ὁ Κλήμης ἐν τῷ ἕκτῳ Στρωματεῖ λέγων ὧδε ### English translation (Claude) The incorporeal world, then, was now complete, established in the divine Word; and the sensible world was being brought to completion after its pattern. And first of its parts, the best of all, the Creator made heaven, which he fittingly called firmament, since it is bodily. For body is by nature solid, being extended in three dimensions; and what other notion of solid and body is there but what is extended in every direction? With good reason, then, setting the sensible and bodily over against the intelligible and incorporeal, he called this firm.” So Philo. And Clement agrees with him in his sixth Miscellany, saying thus: ### Scripture references - Gen 1:8: allusion, high confidence ### Extrabiblical texts - Philo, Opif. 36 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, On the Creation of the World 36; Gen 1:6–8. The passage of Clement quoted next is from Book 5 of the Miscellanies, not Book 6 as Eusebius says. ### Citation (SBL) Eusebius, Praep. ev. 11.24.12 (Dindorf 2:53; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-24-12). ## Preparation for the Gospel 11.25.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-25-1 - Source: Dindorf 2:53 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Clement: Scripture distinguishes intelligible and sensible worlds. ### Greek text Κόσμον τε αὖθις τὸν μὲν νοητὸν οἶδεν ἡ βάρβαρος φιλοσοφία, τὸν δὲ αἰσθητόν· τὸν μὲν ἀρχέτυπον, τὸν δὲ εἰκόνα τοῦ καλοῦ παραδείγματος. καὶ τὸν μὲν ἀνατίθησι μονάδι, ὡς ἂν νοητὸν, τὸν δὲ αἰσθητὸν ἑξάδι· γάμος γὰρ παρὰ τοῖς Πυθαγορείοις, ὡς ἂν γόνιμος ἀριθμὸς, ἡ ἑξὰς καλεῖται. ### English translation (Claude) “Again, the barbarian philosophy knows one world as intelligible and another as sensible, the one archetypal and the other an image of the beautiful pattern. And it assigns the intelligible to the monad and the sensible to the number six; for among the Pythagoreans six is called marriage, as a generative number. ### Extrabiblical texts - Clement of Alexandria, Strom. 5.14.93 (Miscellanies): quotation, high confidence ### Translation notes - Clement of Alexandria, Miscellanies 5.14.93; the quotation runs through 11.25.5. ### Citation (SBL) Eusebius, Praep. ev. 11.25.1 (Dindorf 2:53; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-25-1). ## Preparation for the Gospel 11.25.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-25-2 - Source: Dindorf 2:53–54 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Genesis 1 describes first an invisible and then a visible creation. ### Greek text καὶ ἐν μὲν τῇ μονάδι συνίστησιν οὐρανὸν ἀόρατον καὶ γῆν ἁγίαν καὶ φῶς νοητόν. ‘ἐν ἀρχῇ γὰρ (φησὶν) ἐποίησεν ὁ θεὸς τὸν οὐρανὸν καὶ τὴν γῆν· ἡ δὲ γῆ ἦν ἀόρατος. εἶτʼ ἐπιφέρει καὶ εἷπεν ὁ θεὸς, γενέσθω φῶς, καὶ ἐγένετο φῶς.’ ἐν δὲ τῇ κοσμογονίᾳ τῇ αἰσθητῇ στερεὸν οὐρανὸν δημιουργεῖ· τὸ δὲ στερεὸν αἰσθητόν· γῆν τε ὁρατὴν καὶ φῶς βλεπόμενον. ### English translation (Claude) And in the monad it establishes an invisible heaven, a holy earth, and intelligible light. ‘For in the beginning,’ it says, ‘God made the heaven and the earth; and the earth was invisible.’ Then it adds, ‘And God said, Let there be light, and there was light.’ But in the sensible creation it makes a solid heaven (and what is solid is sensible), a visible earth, and light that is seen. ### Scripture references - Gen 1:1: quotation, high confidence - Gen 1:2: quotation, high confidence - Gen 1:3: quotation, high confidence ### Extrabiblical texts - Clement of Alexandria, Strom. 5.14.93–94 (Miscellanies): quotation, high confidence ### Translation notes - Clement, Miscellanies 5.14.93–94; Gen 1:1–3. ### Citation (SBL) Eusebius, Praep. ev. 11.25.2 (Dindorf 2:53–54; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-25-2). ## Preparation for the Gospel 11.25.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-25-3 - Source: Dindorf 2:54 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato took his doctrine of Ideas from Genesis. ### Greek text ἆρʼ οὐ δοκεῖ σοι ἐντεῦθεν ὁ Πλάτων ζῴων ἰδέας ἐν τῷ νοητῷ ἀπολείπειν κόσμῳ καὶ τὰ εἴδη τὰ αἰ- σθητὰ κατὰ τὰ γένη δημιουργεῖν τὰ νοητά; ### English translation (Claude) Does not Plato seem to you to have left the Ideas of living things in the intelligible world from this source, and to create the sensible forms according to the intelligible kinds? ### Extrabiblical texts - Clement of Alexandria, Strom. 5.14.94 (Miscellanies): quotation, high confidence ### Translation notes - Clement, Miscellanies 5.14.94. ### Citation (SBL) Eusebius, Praep. ev. 11.25.3 (Dindorf 2:54; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-25-3). ## Preparation for the Gospel 11.25.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-25-4 - Source: Dindorf 2:54 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses: body from earth, soul breathed by God. ### Greek text εἰκότως ἄρα ἐκ γῆς μὲν τὸ σῶμα διαπλάττεσθαι λέγει Μώσης, ὃ γήινόν φησιν ὁ Πλάτων σκῆνος, ψυχὴν δὲ τὴν λογικὴν ἄνωθεν ἐμπνευσθῆναι ὑπὸ θεοῦ εἰς πρόσωπον. ### English translation (Claude) With good reason, then, Moses says that the body was moulded from earth, which Plato calls the earthly tent, but that the rational soul was breathed from above by God into the face. ### Scripture references - Gen 2:7: allusion, high confidence ### Extrabiblical texts - Clement of Alexandria, Strom. 5.14.94 (Miscellanies): quotation, high confidence ### Translation notes - Clement, Miscellanies 5.14.94; Gen 2:7; Plato’s phrase, compare Phaedo 81c and pseudo-Plato, Axiochus 366a. ### Citation (SBL) Eusebius, Praep. ev. 11.25.4 (Dindorf 2:54; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-25-4). ## Preparation for the Gospel 11.25.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-25-5 - Source: Dindorf 2:54 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Clement: the Word is God’s image; the human mind is the image of the image. ### Greek text ἐνταῦθα γὰρ τὸ ἡγεμονικὸν ἱδρῦσθαι λέγουσι, τὴν διὰ τῶν αἰσθητηρίων ἐπεισόδιον τῆς ψυχῆς ἐπὶ τοῦ πρωτοπλάστου εἴσοδον ἑρμηνεύοντες, διὸ καὶ κατʼ εἰκόνα καὶ καθʼ ὁμοίωσιν τὸν ἄνθρωπον γεγονέναι. εἰκὼν μὲν γὰρ θεοῦ λόγος ὁ θεῖος καὶ βασιλικὸς, ἄνθρωπος ἀπαθὴς, εἰκὼν δὲ εἰκόνος ἀνθρώπινος νοῦς.” Ἀκούσωμεν δὲ καὶ τῶν ῥηθησομένων. ### English translation (Claude) For there, they say, the ruling part is seated, interpreting the entrance of the soul through the senses as an addition in the first-formed man; and for this reason man came to be after the image and after the likeness. For the image of God is the divine and royal Word, the impassible Man, and the image of the image is the human mind.” Let us also hear what is to be said next. ### Scripture references - Gen 1:26: allusion, high confidence ### Extrabiblical texts - Clement of Alexandria, Strom. 5.14.94 (Miscellanies): quotation, high confidence ### Translation notes - Clement, Miscellanies 5.14.94; Gen 1:26. ### Citation (SBL) Eusebius, Praep. ev. 11.25.5 (Dindorf 2:54; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-25-5). ## Preparation for the Gospel 11.26.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-26-1 - Source: Dindorf 2:54 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato speaks of good and evil powers. ### Greek text Ἔτι πρὸς τούτοις ὁ Πλάτων τοῖς Ἑβραίων ἐπακολουθήσας λόγοις οὐ μόνον ἀσωμάτους καὶ ἀγα- θὰς δυνάμεις, ἀλλὰ καὶ ἐναντίας φησὶν εἶναι, ὧδέ πη γράφων ἐν τῷ δεκάτῳ τῶν Νόμων ### English translation (Claude) Further, Plato, following the teachings of the Hebrews, says that there are not only incorporeal and good powers but also opposite ones, writing somewhat as follows in the tenth book of the Laws: ### Citation (SBL) Eusebius, Praep. ev. 11.26.1 (Dindorf 2:54; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-26-1). ## Preparation for the Gospel 11.26.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-26-2 - Source: Dindorf 2:54 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato’s Laws: at least two souls, one good and one evil. ### Greek text “ Ψυχὴν διοικοῦσαν καὶ ἐνοικοῦσαν τοῖς πάντη κινουμένοις πῶς οὐ καὶ τὸν οὐρανὸν ἀνάγκη διοικεῖν φάναι; Τί μήν; Μίαν, ἢ πλείους; πλείους, ἐγὼ ὑπὲρ σφῶν ἀπο- κρινοῦμαι. δυοῖν μέν που ἔλαττον μηδὲν τιθῶμεν, τῆς τε εὐεργέτιδος καὶ τῆς τἀναντία δυναμένης ἐξεργάζεσθαι.” ### English translation (Claude) “If soul manages and dwells in all things that move everywhere, must we not say that it manages the heaven too? — Certainly. — One soul, or more? — More, I will answer for you both. Let us set down no fewer than two: one that does good, and one able to work the opposite.” ### Extrabiblical texts - Plato, Leg. 896d–e (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 10.896d–e. ### Citation (SBL) Eusebius, Praep. ev. 11.26.2 (Dindorf 2:54; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-26-2). ## Preparation for the Gospel 11.26.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-26-3 - Source: Dindorf 2:54–55 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato: an undying battle; we are possessions of gods and daemons. ### Greek text Εἶθʼ ὑποβάς φησιν “ ’ Επειδὴ γὰρ συνεχωρήσαμεν ἡμῖν αὐτοῖς εἶναι μὲν τὸν οὐρανὸν πολλῶν μεστὸν ἀγαθῶν, εἶναι δὲ καὶ τῶν ἐναντίων, πλειόνων δὲ τῶν μὴ, μάχη δὴ, φαμὲν, ἀθάνατός ἐσθʼ ἡ τοιαύτη καὶ φυλακῆς θαυμαστῆς δεομένη. ξύμμαχοι δὲ ἡμῖν θεοί τε καὶ δαίμονες, ἡμεῖς δʼ αὖ κτήματα θεῶν καὶ δαιμόνων. ” ### English translation (Claude) Then further on he says: “For since we have agreed among ourselves that the heaven is full of many good things, but also of the opposite, and more of those that are not good, such a battle, we say, is undying and needs wonderful watchfulness. And gods and daemons are our allies, and we in turn are the possessions of gods and daemons.” ### Extrabiblical texts - Plato, Leg. 906a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 10.906a. ### Citation (SBL) Eusebius, Praep. ev. 11.26.3 (Dindorf 2:54–55; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-26-3). ## Preparation for the Gospel 11.26.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-26-4 - Source: Dindorf 2:55 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Hebrews held this doctrine long before Plato. ### Greek text Πόθεν καὶ ταῦτα τῷ Πλάτωνι ἐγὼ μὲν οὐκ ἂν ἔχοιμι φράζειν· ὃ δʼ ἔχω φάναι ἀληθὲς, μυρίοις πρόσθεν ἢ Πλάτωνα γενέσθαι χρόνοις καὶ τοῦθʼ Ἑβραίοις ἀνωμολογῆσθαι τὸ δόγμα. ### English translation (Claude) Where Plato got these things I could not say; but what I can say truly is that this doctrine too had been agreed among the Hebrews countless ages before Plato was born. ### Citation (SBL) Eusebius, Praep. ev. 11.26.4 (Dindorf 2:55; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-26-4). ## Preparation for the Gospel 11.26.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-26-5 - Source: Dindorf 2:55 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Job speaks of angels of God and the devil. ### Greek text λέγει δʼ οὖν ἡ παρʼ αὐτοῖς γραφὴ ‘καὶ ἦν ὡς ἡ ἡμέρα αὕτη, καὶ ἦλθον οἱ ἄγγελοι τοῦ θεοῦ παραστῆναι ἐνώπιον τοῦ θεοῦ· καὶ ὁ διάβολος ἦλθεν ἐν μέσῳ αὐτῶν, περιελθὼν τὴν γῆν καὶ ἐμπεριπατήσας αὐτήν, ” διάβολον μὲν τὴν ἐναντίαν δύναμιν, ἀγγέλους δὲ θεοῦ τὰς ἀγαθὰς προσειποῦσα. ### English translation (Claude) Their Scripture says: “And it was as this day, and the angels of God came to stand before God; and the devil came in the midst of them, having gone round the earth and walked about in it”; calling the opposite power the devil, and the good ones angels of God. ### Scripture references - Job 1:6: quotation, high confidence - Job 1:7: quotation, high confidence - Job 2:1: allusion, medium confidence ### Translation notes - Job 1:6–7; 2:1–2 (Septuagint). ### Citation (SBL) Eusebius, Praep. ev. 11.26.5 (Dindorf 2:55; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-26-5). ## Preparation for the Gospel 11.26.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-26-6 - Source: Dindorf 2:55 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The good powers are God’s spirits and ministers. ### Greek text ταύτας δὲ τὰς ἀγαθὰς δυνάμεις καὶ πνεύματα θεῖα καὶ λειτουργοὺς θεοῦ προσαγορεύει ἐν οἷς φησιν “ ὁ ποιῶν τοὺς ἀγγέλους αὐτοῦ πνεύματα, καὶ τοὺς λειτουργοὺς αὐτοῦ πυρὸς φλόγα. ### English translation (Claude) These good powers it calls divine spirits and ministers of God, where it says: “Who makes his angels spirits, and his ministers a flame of fire.” ### Scripture references - Ps 104:4 (103:4 LXX): quotation, high confidence ### Translation notes - Ps 104:4 (103:4 LXX). ### Citation (SBL) Eusebius, Praep. ev. 11.26.6 (Dindorf 2:55; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-26-6). ## Preparation for the Gospel 11.26.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-26-7 - Source: Dindorf 2:55 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul speaks of the struggle against evil spiritual powers. ### Greek text ἀλλὰ καὶ τὴν διαμάχην τῶν ἐναντίων ὧδε παρίστησιν ὁ φήσας “ οὐκ ἔστιν ἡμῖν ἡ πάλη πρὸς αἷμα καὶ σάρκα, ἀλλὰ πρὸς τὰς ἀρχὰς, πρὸς τὰς ἐξουσίας, πρὸς τοὺς κοσμοκράτορας τοῦ σκότους τοῦ αἰῶνος τούτου, πρὸς τὰ πνευματικὰ τῆς πονηρίας ἐν τοῖς ἐπουρανίοις. ” ### English translation (Claude) And the struggle against the opposing ones is set forth thus by the one who says: “Our wrestling is not against blood and flesh, but against the principalities, against the powers, against the world-rulers of the darkness of this age, against the spiritual forces of wickedness in the heavenly places.” ### Scripture references - Eph 6:12: quotation, high confidence ### Translation notes - Eph 6:12. ### Citation (SBL) Eusebius, Praep. ev. 11.26.7 (Dindorf 2:55; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-26-7). ## Preparation for the Gospel 11.26.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-26-8 - Source: Dindorf 2:55 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato’s “possessions of the gods” paraphrases Deut 32:8. ### Greek text ἄντικρυς δʼ ἔοικεν ὁ Πλάτων τὸ Μώσεως λόγιον μεταφράζειν τὸ φῆσαν ‘ὅτε διεμέριζεν ὁ ὕψιστος ἔθνη, ὡς διέσπειρεν υἱοὺς Ἀδὰμ, ἔστησεν ὅρια ἐθνῶν κατὰ ἀριθμὸν ἀγγέλων θεοῦ”, διʼ ὧν κτήματα θεῶν καὶ δαιμόνων τὸ πᾶν γένος ἀνθρώπων εἶναι ὡρίσατο. ### English translation (Claude) And Plato seems plainly to paraphrase the oracle of Moses that says: “When the Most High divided the nations, when he scattered the sons of Adam, he set the boundaries of the nations according to the number of the angels of God”; by which he determined that the whole human race is the possession of gods and daemons. ### Scripture references - Deut 32:8: quotation, high confidence ### Translation notes - Deut 32:8, following the Septuagint (“angels of God”). ### Citation (SBL) Eusebius, Praep. ev. 11.26.8 (Dindorf 2:55; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-19-1/#p-11-26-8). ## Preparation for the Gospel 11.27.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-27-1 - Source: Dindorf 2:55–56 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses taught the soul is immortal, made in God’s image. ### Greek text Καὶ ἐν τοῖς περὶ ψυχῆς δὲ ἀθανασίας οὐδὲν Μώσεως ὁ Πλάτων διέστηκε τῇ δόξῃ. ὁ μέν γε πρῶτος ἀθάνατον οὐσίαν εἶναι τὴν ἐν ἀνθρώπῳ ψυχὴν ὡρίσατο, εἰκόνα φήσας ὑπάρχειν αὐτὴν θεοῦ, μᾶλλον δὲ κατʼ εἰκόνα θεοῦ γεγενῆσθαι. “εἶπε γὰρ (φησὶν) ὁ θεὸς, ποιήσωμεν ἄνθρωπον κατʼ εἰκόνα καὶ ὁμοίωσιν ἡμετέραν. καὶ ἐποίησεν ὁ θεὸς τὸν ἄνθρωπον, κατʼ εἰκόνα θεοῦ ἐποίησεν αὐτόν.” ### English translation (Claude) And in the teaching on the immortality of the soul Plato differs in no way from Moses in opinion. Moses first defined the soul in man as an immortal substance, saying that it is an image of God, or rather that it was made after the image of God. “For God said,” he says, “Let us make man after our image and likeness. And God made man; after the image of God he made him.” ### Scripture references - Gen 1:26: quotation, high confidence - Gen 1:27: quotation, high confidence ### Translation notes - Gen 1:26–27. ### Citation (SBL) Eusebius, Praep. ev. 11.27.1 (Dindorf 2:55–56; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-27-1). ## Preparation for the Gospel 11.27.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-27-2 - Source: Dindorf 2:56 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Gen 2:7 distinguishes body and soul. ### Greek text καὶ ἐξῆς τὸν σύνθετον τῷ λόγῳ διαιρῶν εἴς τε τὸ φαινόμενον σῶμα καὶ εἰς τὸν κατὰ ψυχὴν νοούμενον ἐπιλέγει “ καὶ ἔλαβεν ὁ θεὸς χοῦν ἀπὸ τῆς γῆς, καὶ ἔπλασεν τὸν ἄνθρωπον καὶ ἐνεφύσησεν εἰς τὸ πρόσωπον αὐτοῦ πνοὴν ζωῆς, καὶ ἐγένετο ὁ εἰς ψυχὴν ζῶσαν. ### English translation (Claude) And next, dividing the composite being in his account into the visible body and the man understood as soul, he adds: “And God took dust from the earth and formed man, and breathed into his face the breath of life, and the man became a living soul.” ### Scripture references - Gen 2:7: quotation, high confidence ### Translation notes - Gen 2:7, following the Septuagint. ### Citation (SBL) Eusebius, Praep. ev. 11.27.2 (Dindorf 2:56; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-27-2). ## Preparation for the Gospel 11.27.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-27-3 - Source: Dindorf 2:56 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Man was made in God’s image to rule the earth. ### Greek text ἀλλὰ καὶ ἀρχικόν φησιν αὐτὸν καὶ βασιλικὸν γενέσθαι τῶν ἐπὶ γῆς πάντων. λέγει δʼ οὖν “ καὶ εἶπεν ὁ θεὸς, ποιήσωμεν ἄνθρωπον κατʼ εἰκόνα ἡμετέραν καὶ καθʼ ὁμοίωσιν, καὶ ἀρχέτωσαν τῶν ἰχθύων τῆς θαλάσσης, καὶ τῶν πετεινῶν τοῦ οὐρανοῦ, καὶ τῶν κτηνῶν καὶ πάσης τῆς γῆς. καὶ ἐποίησεν ὁ θεὸς τὸν ἄνθρωπον ἐν εἰκόνι αὐτοῦ, κατʼ εἰκόνα θεοῦ ἐποίησεν αὐτόν. ### English translation (Claude) He also says that man was made ruler and king of all things on earth. He says: “And God said, Let us make man after our image and after our likeness, and let them rule over the fishes of the sea, the birds of heaven, the cattle, and all the earth. And God made man in his image; after the image of God he made him.” ### Scripture references - Gen 1:26: quotation, high confidence - Gen 1:27: quotation, high confidence ### Translation notes - Gen 1:26–27. “Rule” renders the sense; the digital text has ἐρχέτωσαν (“let them come”) for ἀρχέτωσαν. ### Citation (SBL) Eusebius, Praep. ev. 11.27.3 (Dindorf 2:56; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-27-3). ## Preparation for the Gospel 11.27.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-27-4 - Source: Dindorf 2:56 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato’s Alcibiades follows Moses on the divine image. ### Greek text πῶς δʼ ἂν ἄλλως εἰκὼν ἐπινοοῖτο θεοῦ καὶ ὁμοίωμα ἢ κατὰ τὰς ἐν τῷ θεῷ δυνάμεις καὶ κατὰ τὴν τῆς ἀρετῆς ὁμοιότητα; Μωσεῖ δὴ καὶ ἐν τούτοις ὥσπερ μεμαθητευμένος ὁ Πλάτων ἐπάκουσον ἐν τῷ Ἀλκιβιάδῃ οἷά φησιν ### English translation (Claude) How else could the image and likeness of God be conceived but according to the powers in God and the likeness of virtue? Hear what Plato, as one taught by Moses in these matters too, says in the Alcibiades: ### Citation (SBL) Eusebius, Praep. ev. 11.27.4 (Dindorf 2:56; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-27-4). ## Preparation for the Gospel 11.27.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-27-5 - Source: Dindorf 2:56–57 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato’s Alcibiades: the soul knows itself by looking at God as a mirror. ### Greek text “Ἔχομεν οὖν εἰπεῖν ὅ τι τῆς ψυχῆς ἐστι θειότερον ἢ τοῦτο περὶ ὃ τὸ εἰδέναι τε καὶ φρονεῖν ἐστίν; Οὐκ ἔχομεν. Τῷ θεῷ ἄρα τοῦτο ἔοικεν αὐτῆς· καί τις εἰς τοῦτο βλέπων, καὶ πᾶν τὸ θεῖον γνοὺς, θεόν τε καὶ φρόνησιν, οὕτω καὶ ἑαυτὸν ἂν γνοίη μάλιστα. Φαίνεται. Ἆρʼ οὖν, ὅτι ὥσπερ κάτοπτρά ἐστι σαφέστερα τοῦ ἐν τῷ ὀφθαλμῷ ἐνόπτρου καὶ καθαρώτερα καὶ λαμπρότερα, οὕτω καὶ ὁ θεὸς τοῦ ἐν τῇ ἡμετέρᾳ ψυχῇ βελτίστου καθαρώτερόν τε καὶ λαμπρότερον τυγχάνει ὂν. Ἔοικέ γε, ὦ Σώκρατες. Εἰς τὸν θεὸν ἄρα βλέποντες ἐκείνῳ καλλίστῳ ἐνόπτρῳ χρῴμεθʼ ἂν καὶ τῶν ἀνθρωπίνων εἰς τὴν ψυχῆς ἀρετὴν, καὶ οὕτως ἂν μάλιστα ὁρῷμεν καὶ γινώσκοιμεν ἡμᾶς αὐτούς. Ναί.” ### English translation (Claude) “Can we say, then, that there is anything in the soul more divine than that with which knowing and understanding are concerned? — We cannot. — This part of it, then, resembles God; and anyone looking to this, and knowing all that is divine, God and understanding, would so know himself best. — Apparently. — Then, just as mirrors are clearer, purer, and brighter than the mirror in the eye, so God is purer and brighter than the best in our soul? — It seems so, Socrates. — Looking at God, then, we should use him as the finest mirror, and, among human things, the virtue of the soul; and so we should best see and know ourselves. — Yes.” ### Extrabiblical texts - Plato, Alc. 1.133c (Plato (works)): quotation, high confidence ### Translation notes - Pseudo-Plato, Alcibiades I 133c (the lines from “Then, just as mirrors…” are not in the medieval manuscripts of Plato and are known only from Eusebius and Stobaeus). ### Citation (SBL) Eusebius, Praep. ev. 11.27.5 (Dindorf 2:56–57; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-27-5). ## Preparation for the Gospel 11.27.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-27-6 - Source: Dindorf 2:57 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato’s Phaedo: two kinds of things, visible and invisible. ### Greek text Ταῦτα μὲν ἐν τῷ Ἀλκιβιάδῃ. ἐν δὲ τῷ Περὶ ψυχῆς ὅπως πλατύτερον ἑρμηνεύει τὰ κατὰ τοὺς τόπους ἐπάκουσον. “ Θῶμεν οὖν βούλει, ἔφη, δύο εἴδη τῶν ὄντων, τὸ μὲν ὁρατὸν, τὸ δὲ ἀειδές; Θῶμεν, ἔφη. Καὶ τὸ μὲν ἀειδὲς ἀεὶ κατὰ τὰ αὐτὰ ἔχον, τὸ δὲ ὁρατὸν μηδέποτε κατὰ ταὐτά; Καὶ ταῦτα, ἔφη, θῶμεν. ### English translation (Claude) So in the Alcibiades. And hear how in the dialogue On the Soul he explains more broadly the matters in these passages: “Shall we then assume, he said, two kinds of things, the one visible, the other invisible? — Let us assume it, he said. — And the invisible always the same, the visible never the same? — Let us assume this too, he said. ### Extrabiblical texts - Plato, Phaed. 79a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Phaedo 79a; the quotation runs through 11.27.20. ### Citation (SBL) Eusebius, Praep. ev. 11.27.6 (Dindorf 2:57; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-27-6). ## Preparation for the Gospel 11.27.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-27-7 - Source: Dindorf 2:57 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The body is akin to the visible; the soul is not visible. ### Greek text Φέρε δὴ, ἦ δʼ ὃς, ἄλλο δή τι ἡμῶν αὐτῶν τὸ μὲν σῶμά ἐστι, τὸ δὲ ψυχή; Οὐδὲν ἄλλο, ἔφη. Ποτέρῳ οὖν ὁμοιότερον τῷ εἴδει φαῖμεν ἂν εἶναι καὶ συγγενέστερον τὸ σῶμα; Παντὶ, ἔφη, τοῦτό γε δῆλον ὅτι τῷ ὁρατῷ. Τί δὲ ἡ ψυχή; ὁρατὸν, ἢ ἀειδές; Οὐχ ὑπὸ ἀνθρώπων γε, ὦ Σώκρατες, ἔφη. Ἀλλὰ μὴν ἡμεῖς γε τὰ ὁρατὰ καὶ τὰ μὴ τῇ τῶν ἀνθρώπων φύσει ἐλέγομεν, ἢ ἄλλῃ τινὶ οἴει; Τῇ τῶν ἀνθρώπων. ### English translation (Claude) Come then, he said, is there any other part of ourselves, or is one part body and the other soul? — No other, he said. — To which kind, then, should we say the body is more like and more akin? — That is clear to everyone, he said: to the visible. — And the soul? Visible or invisible? — Not visible to men, at least, Socrates, he said. — But we were speaking of what is visible and not to the nature of men, or do you think to some other? — To that of men. ### Extrabiblical texts - Plato, Phaed. 79b (Plato (works)): quotation, high confidence ### Translation notes - Plato, Phaedo 79b. ### Citation (SBL) Eusebius, Praep. ev. 11.27.7 (Dindorf 2:57; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-27-7). ## Preparation for the Gospel 11.27.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-27-8 - Source: Dindorf 2:57 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The soul is like the invisible. ### Greek text Τί οὖν περὶ ψυχῆς λέγομεν; ὁρατὸν ἢ ἀόρατον εἷναι; Οὐχ ὁρατόν. Ἀειδὲς ἄρα; Ναί. Ὁμοιότερον ἄρα ψυχὴ σώματός ἐστι τῷ ἀειδεῖ, τὸ δὲ τῷ ὁρατῷ. Πᾶσα ἀνάγκη, ὦ Σώκρατες. ### English translation (Claude) What then do we say about the soul? That it is visible or invisible? — Not visible. — Invisible, then? — Yes. — The soul, then, is more like the invisible than the body is, and the body more like the visible. — Absolutely necessarily, Socrates. ### Extrabiblical texts - Plato, Phaed. 79b–c (Plato (works)): quotation, high confidence ### Translation notes - Plato, Phaedo 79b–c. ### Citation (SBL) Eusebius, Praep. ev. 11.27.8 (Dindorf 2:57; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-27-8). ## Preparation for the Gospel 11.27.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-27-9 - Source: Dindorf 2:57–58 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Through the senses the soul is dragged into confusion. ### Greek text Οὐκοῦν καὶ τόδε πάλαι ἐλέγομεν, ὅτι ἡ ψυχὴ ὅταν μὲν τῷ σώματι προσχρῆται εἰς τὸ σκοπεῖν τι, ἢ διὰ τοῦ ὁρᾶν, ἢ διὰ τοῦ ἀκούειν, ἢ διʼ ἄλλης τινὸς αἰσθήσεως· (τοῦτο γάρ ἐστι τὸ διὰ τοῦ σώματος, τὸ διʼ αἰσθήσεως σκοπεῖν τι·) τότε μὲν ἕλκεται ὑπὸ τοῦ σώματος εἰς ταῦτα τὰ μηδέποτε κατὰ ταὐτὰ ἔχοντα· καὶ αὐτὴ πλανᾶται καὶ ταράττεται καὶ ἰλιγγιᾷ ὥσπερ μεθύουσα, ἅτε τοιούτων ἐφαπτομένη. Πάνυ γε. ### English translation (Claude) Were we not saying this too long ago, that the soul, when it uses the body to examine something, through seeing or hearing or some other sense (for to examine something through the body is to do so through sense), is then dragged by the body to things that are never the same, and itself wanders, is confused, and is dizzy as if drunk, since it is touching such things? — Certainly. ### Extrabiblical texts - Plato, Phaed. 79c (Plato (works)): quotation, high confidence ### Translation notes - Plato, Phaedo 79c. ### Citation (SBL) Eusebius, Praep. ev. 11.27.9 (Dindorf 2:57–58; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-27-9). ## Preparation for the Gospel 11.27.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-27-10 - Source: Dindorf 2:58 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: By itself the soul reaches the pure and unchanging, and this is wisdom. ### Greek text Ὅταν δὲ αὐτὴ καθʼ αὑτὴν σκοπῇ, ἐκεῖσε οἴχεται, εἰς τὸ καθαρόν τε καὶ ἀεὶ ὂν καὶ ἀθάνατον καὶ ὡσαύτως ἔχον, καὶ ὡς ξυγγενὴς οὖσα αὐτοῦ ἀεὶ μετʼ ἐκείνου τε γίνεται, ὅταν περ αὐτὴ καθʼ ἑαυτὴν γένηται καὶ ἐξῇ αὐτὴ, καὶ πέπαυταί τε τοῦ πλάνου καὶ περὶ ἐκεῖνα ἀεὶ κατὰ τὰ αὐτὰ καὶ ὡσαύτως ἔχει, ἅτε τοιούτων ἐφαπτομένη. καὶ τοῦτο αὐτῆς τὸ πάθημα φρόνησις κέκληται. ### English translation (Claude) But when she examines by herself alone, she goes away there, to what is pure and always is and is immortal and unchanging; and being akin to it, she is always with it, whenever she is by herself and is free to be; and she has ceased from her wandering, and in relation to those things she is always the same and unchanging, since she is touching such things. And this state of hers is called wisdom. ### Extrabiblical texts - Plato, Phaed. 79d (Plato (works)): quotation, high confidence ### Translation notes - Plato, Phaedo 79d. ### Citation (SBL) Eusebius, Praep. ev. 11.27.10 (Dindorf 2:58; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-27-10). ## Preparation for the Gospel 11.27.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-27-11 - Source: Dindorf 2:58 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The soul is more like what is always the same. ### Greek text Παντάπασιν, ἔφη, καλῶς καὶ ἀληθῆ λέγεις, ὦ Σώκρατες. Ποτέρῳ οὖν αὖ σοι δοκεῖ τῷ εἴδει καὶ ἐκ τῶν πρόσθεν εἰρημένων καὶ ἐκ τῶν νῦν λεγομένων ἡ ψυχὴ ὁμοιότερον εἶναι καὶ συγγενέστερον; Πᾶς ἂν, ἔμοιγε δοκεῖ, ἦ δʼ ὃς, συγχωρήσαι, Σώκρατες, ἐκ ταύτης τῆς μεθόδου καὶ ὁ δυσμαθέστατος ὅτι ὅλῳ καὶ παντὶ ὁμοιότερόν ἐστιν ψυχὴ τῷ ἀεὶ ὡσαύτως ἔχοντι μᾶλλον ἢ τῷ μή. ### English translation (Claude) Altogether well and truly said, Socrates, he said. — To which kind, then, does the soul seem to you more like and more akin, from what was said before and what is said now? — Everyone, I think, Socrates, he said, even the slowest to learn, would agree from this way of inquiry that the soul is in every respect more like what is always the same than what is not. ### Extrabiblical texts - Plato, Phaed. 79d–e (Plato (works)): quotation, high confidence ### Translation notes - Plato, Phaedo 79d–e. ### Citation (SBL) Eusebius, Praep. ev. 11.27.11 (Dindorf 2:58; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-27-11). ## Preparation for the Gospel 11.27.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-27-12 - Source: Dindorf 2:58 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The soul rules like the divine; the body serves like the mortal. ### Greek text Τί δὲ τὸ σῶμα; Τῷ ἑτέρῳ. ὅρα δὴ καὶ τῇδε· ὅτι ἐπειδὰν ἐν τῷ αὐτῷ ὦσι ψυχὴ καὶ σῶμα, τῷ μὲν δουλεύειν καὶ ἄρχεσθαι ἡ φύσις προστάττει, τῇ δὲ ἄρχειν καὶ δεσπόζειν· καὶ κατὰ ταῦτα αὖ πότερόν σοι δοκεῖ ὅμοιον τῷ θείῳ εἶναι καὶ πότερον τῷ θνητῷ; Ἢ οὐ δοκεῖ σοι τὸ μὲν θεῖον οἶον ἄρχειν τε καὶ ἡγεμονεύειν πεφυκέναι, τὸ δὲ θνητὸν ἄρχεσθαί τε καὶ δουλεύειν; ἔμοιγε. ### English translation (Claude) And the body? — To the other. — Look at it this way too: when soul and body are together, nature orders the one to serve and be ruled, the other to rule and be master. In this respect again, which seems to you like the divine and which like the mortal? Or does it not seem to you that the divine is by nature fit to rule and lead, the mortal to be ruled and serve? — It does to me. ### Extrabiblical texts - Plato, Phaed. 79e–80a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Phaedo 79e–80a. ### Citation (SBL) Eusebius, Praep. ev. 11.27.12 (Dindorf 2:58; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-27-12). ## Preparation for the Gospel 11.27.13 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-27-13 - Source: Dindorf 2:58–59 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The soul is like the divine and immortal; the body like the mortal. ### Greek text Ποτέρῳ οὖν ἡ ψυχὴ ἔοικε; Δῆλα δὴ, ὦ Σώκρατες, ὅτι ἡ μὲν ψυχὴ τῷ θείῳ, τὸ δὲ σῶμα τῷ θνητῷ. Σκόπει δὴ, ἔφη, ὦ Κέβης, εἰ ἐκ πάντων τῶν εἰρημένων τάδε ἡμῖν ξυμβαίνει· τῷ μὲν θείῳ καὶ ἀθανάτῳ καὶ νοητῷ καὶ μονοειδεῖ καὶ ἀδιαλύτῳ καὶ ἀεὶ ὡσαύτως κατὰ τὰ αὐτὰ ἔχοντι ἑαυτῷ ὁμοιότατον εἶναι ψυχὴν, τῷ δὲ ἀνθρωπίνῳ καὶ θνητῷ καὶ ἀνοήτῳ καὶ πολυειδεῖ καὶ διαλυτῷ καὶ μηδέποτε κατὰ τὰ αὐτὰ ἔχοντι ἑαυτῷ ὁμοιότατον αὖ εἶναι τὸ σῶμα ### English translation (Claude) Which, then, does the soul resemble? — Clearly, Socrates, the soul the divine, the body the mortal. — Consider, then, Cebes, he said, whether from all that has been said this follows for us: the soul is most like the divine, immortal, intelligible, uniform, indissoluble, and always the same with itself; the body, on the other hand, most like the human, mortal, unintelligible, multiform, dissoluble, and never the same with itself. ### Extrabiblical texts - Plato, Phaed. 80a–b (Plato (works)): quotation, high confidence ### Translation notes - Plato, Phaedo 80a–b. ### Citation (SBL) Eusebius, Praep. ev. 11.27.13 (Dindorf 2:58–59; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-27-13). ## Preparation for the Gospel 11.27.14 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-27-14 - Source: Dindorf 2:59 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The body dissolves quickly; the soul is indissoluble. ### Greek text Ἔχομέν τι παρὰ ταῦτα ἄλλο λέγειν, ὦ φίλε Κέβης, ὡς οὐχ οὕτως ἔχει; Οὐκ ἔχομεν. Τί οὖν; τούτων οὕτως ἐχόντων ἆρʼ οὐ σώματι μὲν ταχὺ διαλύεσθαι προσήκει, ψυχῇ δὲ αὖ τὸ παράπαν ἀδιαλύτῳ εἶναι, ἢ ἐγγύς τι τούτου; ### English translation (Claude) Have we anything else to say against this, dear Cebes, to show it is not so? — We have not. — Well then, this being so, is it not fitting for the body to be quickly dissolved, but for the soul to be wholly indissoluble, or nearly so? ### Extrabiblical texts - Plato, Phaed. 80b (Plato (works)): quotation, high confidence ### Translation notes - Plato, Phaedo 80b. ### Citation (SBL) Eusebius, Praep. ev. 11.27.14 (Dindorf 2:59; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-27-14). ## Preparation for the Gospel 11.27.15 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-27-15 - Source: Dindorf 2:59 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Even the body lasts some time after death. ### Greek text Πῶς γὰρ οὔ; Συννοεῖς οὖν, ἔφη, ὅτι ἐπειδὰν ἀποθάνῃ ὁ ἄνθρωπος, τὸ μὲν ὁρατὸν αὐτοῦ, τὸ σῶμα, καὶ ἐν ὁρατῷ κείμενον, ὃ δὴ νεκρὸν καλοῦμεν, ᾦ προσήκει διαλύεσθαι καὶ διαπίπτειν καὶ διαπνεῖσθαι, οὐκ εὐθὺς τούτων οὐδὲν πέπονθεν, ἀλλʼ ἐπιεικῶς συχνὸν ἐπιμένει χρόνον· ἐὰν μέν τις καὶ χαριέντως ἔχων τὸ σῶμα τελευτήσῃ, καὶ ἐν τοιαύτῃ ὥρᾳ, καὶ πάνυ μάλα. συμπεσὸν γὰρ τὸ σῶμα καὶ ταριχευθὲν, ὥσπερ οἱ ἐν Αἰγύπτῳ ταριχευθέντες, ὀλίγου ὅλον μένει ἀμήχανον ὅσον χρόνον. ἔνια δὲ μέρη τοῦ σώματος, καὶ ἐὰν σαπῇ, ὀστᾶ τε καὶ νεῦρα καὶ τὰ τοιαῦτα πάντα ὅμως, ὡς ἔπος εἰπεῖν, ἀθάνατά ἐστιν, ἢ οὔ; Ναί. ### English translation (Claude) How could it not? — Do you notice, then, he said, that when a man dies, his visible part, the body, which lies in the visible world and which we call the corpse, whose nature is to be dissolved, to fall apart and be dispersed, does not at once suffer any of these things, but lasts a fair time; and if one dies with his body in good condition and at such an age, a very long time indeed. For the body, shrunk and embalmed like those embalmed in Egypt, remains nearly whole for an incredible time. And some parts of the body, even if it decays, bones and sinews and all such things, are nevertheless, so to speak, immortal, are they not? — Yes. ### Extrabiblical texts - Plato, Phaed. 80c–d (Plato (works)): quotation, high confidence ### Translation notes - Plato, Phaedo 80c–d. ### Citation (SBL) Eusebius, Praep. ev. 11.27.15 (Dindorf 2:59; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-27-15). ## Preparation for the Gospel 11.27.16 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-27-16 - Source: Dindorf 2:59 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Does the soul perish when it leaves the body? ### Greek text Ἡ δὲ ψυχὴ ἄρα (τὸ ἀειδὲς, τὸ εἰς τοιοῦτον τόπον ἕτερον οἰχόμενον, γενναῖον καὶ καθαρὸν καὶ ἀειδῆ, εἰς Ἅιδου, ὡς ἀληθῶς, παρὰ τὸν ἀγαθὸν καὶ φρόνιμον θεὸν, οἷ, ἂν θεὸς ἐθέλῃ, αὐτίκα καὶ τῇ ἐμῇ ψυχῇ ἰτέον·) αὕτη δὲ δὴ ἡμῖν ἡ τοιαύτη καὶ οὕτω πεφυκυῖα ἀπαλλαττομένη τοῦ σώματος εὐθὺς διαπεφύσηται καὶ ἀπόλωλεν, ὥς φασιν οἱ πολλοὶ ἄνθρωποι; ### English translation (Claude) And the soul, then (the invisible, which goes to another place like itself, noble and pure and invisible, to Hades in truth, to the good and wise God, where, if God wills, my soul too must go shortly), this soul of ours, being such and of such a nature, is it, when released from the body, at once blown away and destroyed, as most men say? ### Extrabiblical texts - Plato, Phaed. 80d (Plato (works)): quotation, high confidence ### Translation notes - Plato, Phaedo 80d. The digital text writes Ἀίδου twice (a play on Hades and “invisible”); translated once. ### Citation (SBL) Eusebius, Praep. ev. 11.27.16 (Dindorf 2:59; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-27-16). ## Preparation for the Gospel 11.27.17 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-27-17 - Source: Dindorf 2:59–60 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The pure soul, practised in philosophy, departs free of the body. ### Greek text Πολλοῦ γε δεῖ, ὦ φίλε Κέβης τε καὶ Σιμμία· ἀλλὰ πολλῷ μᾶλλον ὧδε ἔχει. ἐὰν μὲν καθαρὰ ἀπαλλάττηται, μηδὲν τοῦ σώματος συνεφέλκουσα, ἅτε οὐδὲν κοινωνοῦσα αὐτῷ ἐν τῷ βίῳ ἑκοῦσα εἶναι, ἀλλὰ φεύγουσα αὐτὸ, καὶ συνηθροισμένη αὐτὴ εἰς ἑαυτὴν, ἅτε μελετῶσα ἀεὶ τοῦτο· (τοῦτο δὲ οὐδὲν ἄλλο ἐστὶν ἢ ὀρθῶς φιλοσοφοῦσα καὶ τῷ ὄντι τεθνάναι μελετῶσα ῥᾳδίως· ἢ οὐ τοῦτʼ ἂν εἴη μελέτη θανάτου; Παντάπασί γε.) ### English translation (Claude) Far from it, dear Cebes and Simmias; rather it is much more like this. If she departs pure, dragging nothing of the body with her, since she willingly had no communion with it in life, but fled it and gathered herself into herself, always practising this (and this is nothing other than philosophizing rightly and truly practising being dead readily; or would this not be a practice of death? — Altogether so.) ### Extrabiblical texts - Plato, Phaed. 80d–81a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Phaedo 80d–81a. ### Citation (SBL) Eusebius, Praep. ev. 11.27.17 (Dindorf 2:59–60; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-27-17). ## Preparation for the Gospel 11.27.18 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-27-18 - Source: Dindorf 2:60 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The pure soul goes to the divine and lives happily with the gods. ### Greek text Οὐκοῦν οὕτω μὲν ἔχουσα εἰς τὸ ὅμοιον αὐτῇ τὸ ἀειδὲς ἀπέρχεται, τὸ θεῖόν τε καὶ ἀθάνατον καὶ φρόνιμον· οἷ ἀφικομένῃ ὑπάρχει αὐτῇ εὐδαίμονι εἷναι, πλάνης καὶ ἀνοίας καὶ φόβων καὶ ἀγρίων ἐρώτων καὶ τῶν ἄλλων κακῶν τῶν ἀνθρωπείων ἀπηλλαγμένῃ, ὥσπερ δὲ λέγεται κατὰ τῶν μεμυημένων, ὡς ἀληθῶς τὸν λοιπὸν χρόνον μετὰ θεῶν διάγουσα, οὕτω φῶμεν, ὦ Κέβης, ἢ ἄλλως; Οὕτως νὴ Δία, ἔφη ὁ Κέβης. ### English translation (Claude) Then, being so, she goes away to what is like her, the invisible, the divine, immortal, and wise; arriving there, it is hers to be happy, freed from wandering and folly, fears, wild loves, and the other human evils, and, as is said of the initiated, truly spending the rest of time with the gods. Shall we say so, Cebes, or otherwise? — So, by Zeus, said Cebes. ### Extrabiblical texts - Plato, Phaed. 81a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Phaedo 81a. ### Citation (SBL) Eusebius, Praep. ev. 11.27.18 (Dindorf 2:60; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-27-18). ## Preparation for the Gospel 11.27.19 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-27-19 - Source: Dindorf 2:60 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The soul devoted to the body departs impure. ### Greek text Ἂν δέ γε, οἶμαι, μεμιασμένη καὶ ἀκάθαρτος τοῦ σώματος ἀπαλλάττηται, ἅτε σώματι ἀεὶ ξυνοῦσα, καὶ τοῦτο θεραπεύουσα, καὶ ἐρῶσα, καὶ γεγοητευμένη ὑπʼ αὐτοῦ, ὑπό τε τῶν ἐπιθυμιῶν καὶ ἡδονῶν, ὥστε μηδὲν ἄλλο δοκεῖν εἶναι ἀληθὲς ἀλλʼ ἢ τὸ σωματοειδές, οὗ ἄν τις ἅψαιτο, καὶ ἴδοι καὶ φάγοι καὶ πίοι καὶ πρὸς τὰ ἀφροδίσια χρήσαιτο· τὸ δὲ τοῖς ὄμμασι σκοτῶδες καὶ ἀειδὲς, νοητὸν δὲ καὶ φιλοσοφίᾳ αἱρετὸν, τοῦτο δὲ εἰθισμένη μισεῖν τε καὶ τρέμειν καὶ φεύγειν· οὕτω δὴ ἔχουσαν οἴει ψυχὴν αὐτὴν καθʼ αὑτὴν εἰλικρινῆ ἀπαλλάξεσθαι; Οὐδʼ ὁπωστιοῦν, ἔφη.” ### English translation (Claude) But if, I think, she departs from the body polluted and impure, since she was always with the body, serving it and loving it, bewitched by it and by its desires and pleasures, so as to think nothing true but the bodily, what one can touch and see and eat and drink and use for sexual pleasure, while what is dark to the eyes and invisible, but intelligible and to be grasped by philosophy, she was accustomed to hate, fear, and flee; do you think a soul in this state will depart by itself, pure? — Not at all, he said.” ### Extrabiblical texts - Plato, Phaed. 81b (Plato (works)): quotation, high confidence ### Translation notes - Plato, Phaedo 81b. ### Citation (SBL) Eusebius, Praep. ev. 11.27.19 (Dindorf 2:60; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-27-19). ## Preparation for the Gospel 11.27.20 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-27-20 - Source: Dindorf 2:60 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius introduces Porphyry, Against Boethus. ### Greek text Ταῦτα ὁ Πλάτων· ἐξαπλοῖ δὲ τὴν διάνοιαν ὁ Πορφύριος ἐν τῷ πρώτῳ τῶν Πρὸς Βοηθὸν Περὶ ψυχῆς τοῦτον γράφων τὸν τρόπον ### English translation (Claude) So Plato. Porphyry unfolds the meaning in the first book of his work Against Boethus, On the Soul, writing in this way: ### Extrabiblical texts - Porphyry, Boeth. (Porphyry, Against Boethus, On the Soul): quotation, medium confidence ### Translation notes - Porphyry, Against Boethus, On the Soul, Book 1 (fragment). ### Citation (SBL) Eusebius, Praep. ev. 11.27.20 (Dindorf 2:60; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-27-20). ## Preparation for the Gospel 11.28.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-28-1 - Source: Dindorf 2:60–61 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Porphyry: Plato’s argument from likeness for immortality. ### Greek text “ Αὐτίκα λόγον ἰσχυρὸν εἶναι δοκοῦντα τῷ Πλάτωνι εἰς παράστασιν τῆς ψυχῆς ἀθανασίας τὸν ἐκ τοῦ ὁμοίου. εἰ γὰρ ὁμοία τῷ θείῳ καὶ ἀθα- νάτω καὶ ἀειδεῖ καὶ ἀσκεδάστῳ καὶ ἀδιαλύτῳ καὶ οὐσιωμένῳ καὶ συνεστῶτι ἐν ἀφθαρσίᾳ, πῶς οὐ τοῦ γένους ἂν εἴη τοῦ κατὰ τὸ παράδειγμα; ### English translation (Claude) “For example, the argument from likeness seemed strong to Plato for establishing the immortality of the soul. For if it is like the divine, immortal, invisible, indivisible, indissoluble, substantial, and established in incorruption, how could it not belong to the class of its pattern? ### Extrabiblical texts - Porphyry, Boeth. (Porphyry, Against Boethus, On the Soul): quotation, medium confidence ### Translation notes - Porphyry, Against Boethus, On the Soul 1 (fragment); quoted through 11.28.5. ### Citation (SBL) Eusebius, Praep. ev. 11.28.1 (Dindorf 2:60–61; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-28-1). ## Preparation for the Gospel 11.28.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-28-2 - Source: Dindorf 2:61 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Kinds are judged by likeness, as mankind is judged rational. ### Greek text ὅταν γὰρ δύο τινῶν ἄκρων ἐναργῶς ἐναντίων, οἷον λογικοῦ τε καὶ ἀλόγου, ἄλλο τι ἀμφισβητῆται ποίας ἐστὶ μερίδος, εἶς ἦν καὶ οὗτος τρόπος ἀποδείξεως διὰ τοῦ δεῖξαι τίνι τῶν ἀντικειμένων ὅμοιον. οὕτω γὰρ, καίπερ ἐν ἀλογίᾳ κατὰ πρώτην ἡλικίαν τοῦ ἀνθρωπίνου γένους κατεσχημένου, πολλῶν τε ἄχρι γήρως ἐν τοῖς τῆς ἀλογίας ἁμαρτήμασι πλεοναζόντων, ὅμως διὰ τὸ τῷ καθαρῶς λογικῷ πολλὰς ὁμοιότητας φέρειν λογικὸν εἶναι τὸ γένος τοῦτο ἐξ ἀρχῆς ἐπιστεύθη. ### English translation (Claude) For when, between two clearly opposite extremes, such as rational and irrational, there is dispute about which side some other thing belongs to, one way of proof is to show which of the opposites it is like. So, although the human race in its first age is held in irrationality, and many abound in the errors of irrationality even to old age, still, because it bears many likenesses to the purely rational, this race was believed from the beginning to be rational. ### Extrabiblical texts - Porphyry, Boeth. (Porphyry, Against Boethus, On the Soul): quotation, medium confidence ### Translation notes - Porphyry, Against Boethus (fragment). ### Citation (SBL) Eusebius, Praep. ev. 11.28.2 (Dindorf 2:61; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-28-2). ## Preparation for the Gospel 11.28.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-28-3 - Source: Dindorf 2:61 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato judged the soul by its likeness to divine or earthly. ### Greek text ὄντος οὖν θείου τοῦ συστήματος καὶ ἀκηράτου καὶ ἀλύτου προφανῶς τοῦ τῶν θεῶν, ὄντος δὲ πάλιν ἐναρ- γῶς τοῦ χθονίου καὶ λυτοῦ καὶ ἐν διαφθορᾷ κειμένου, ἀμφισβητουμένης δὲ παρά τισι τῆς ψυχῆς τίνι τῶν προκειμένων μέρει προσκεχώρηκεν, ἐκ τῆς ὁμοι- ότητος ᾠήθη ὁ Πλάτων δεῖν ἀνιχνεύειν τὴν ἀλήθειαν. ### English translation (Claude) Since, then, the system of the gods is plainly divine, pure, and indissoluble, and on the other hand the earthly is clearly dissoluble and liable to corruption, and some dispute to which of these sides the soul has gone over, Plato thought the truth must be tracked down from likeness. ### Extrabiblical texts - Porphyry, Boeth. (Porphyry, Against Boethus, On the Soul): quotation, medium confidence ### Translation notes - Porphyry, Against Boethus (fragment). ### Citation (SBL) Eusebius, Praep. ev. 11.28.3 (Dindorf 2:61; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-28-3). ## Preparation for the Gospel 11.28.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-28-4 - Source: Dindorf 2:61 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If the soul is like God in other respects, it is like him in substance. ### Greek text καὶ ἐπειδὴ τῷ μὲν θνητῷ τε καὶ λυτῷ καὶ ἀνοήτῳ καὶ ζωῆς ἀμετόχῳ, καὶ διὰ τοῦτο ἁπτῷ τε καὶ αἰσθητῷ καὶ γινομένῳ καὶ ἀπολλυμένῳ, οὐδαμῶς ἔοικε, τῷ δὲ θείῳ καὶ ἀθανάτῳ καὶ ἀειδεῖ καὶ νοερῷ ζῶντί τε καὶ ἀληθείας συγγενεῖ, καὶ ὅσα ἐκεῖνος περὶ αὐτῆς ἀναλογίζεται· ἐδόκει μὴ τὰς μὲν ἄλλας ὁμοιό- τητας τοῦ θεοῦ ἐνεῖναι συγχωρεῖν, τὸ δὲ τῆς οὐσίας ἐμφερὲς ἀπʼ αὐτῆς ἐθέλειν ἀθετεῖν, διʼ ὃ καὶ τούτων αὐτὴν τυχεῖν συμβέβηκεν. ### English translation (Claude) And since it is in no way like the mortal, dissoluble, unintelligent, lifeless, and therefore tangible, sensible, coming to be and perishing, but like the divine, immortal, invisible, intelligent, living, and akin to truth, and all that he reckons up about it, he thought one should not admit that the other likenesses to God are in it while wishing to deny it the likeness of substance, through which it has come to have these too. ### Extrabiblical texts - Porphyry, Boeth. (Porphyry, Against Boethus, On the Soul): quotation, medium confidence ### Translation notes - Porphyry, Against Boethus (fragment). The last clause is obscure in the Greek. ### Citation (SBL) Eusebius, Praep. ev. 11.28.4 (Dindorf 2:61; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-28-4). ## Preparation for the Gospel 11.28.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-28-5 - Source: Dindorf 2:61–62 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Like activities imply like substance. ### Greek text ὥσπερ γὰρ τὰ ταῖς ἐνεργείαις τῷ θεῷ ἀνόμοια εὐθὺς καὶ τῇ συστάσει τῆς οὐσίας ἐξήλλακτο, οὕτως ἀκόλουθον εἶναι τὰ τῶν αὐτῶν πως ἐνεργειῶν μέτοχα φθάνειν τὴν ὁμοιότητα τῆς οὐσίας κεκτημένα. διὰ γὰρ τὴν ποιὰν οὐσίαν ποιὰς εἶναι καὶ τὰς ἐνεργείας, ὡς ἂν ἀπʼ αὐτῆς ῥεούσας καὶ αὐτῆς οὔσας βλαστήματα.” ### English translation (Claude) For as things unlike God in their activities at once differ from him in the constitution of their substance, so it follows that things that share in the same activities in some way have already acquired likeness of substance. For through being a certain kind of substance, activities too are of a certain kind, as flowing from it and being its offshoots.” ### Extrabiblical texts - Porphyry, Boeth. (Porphyry, Against Boethus, On the Soul): quotation, medium confidence ### Translation notes - Porphyry, Against Boethus (fragment). ### Citation (SBL) Eusebius, Praep. ev. 11.28.5 (Dindorf 2:61–62; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-28-5). ## Preparation for the Gospel 11.28.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-28-6 - Source: Dindorf 2:62 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Porphyry quotes Boethus’s objection. ### Greek text Τούτου τοίνυν τοῦ λόγου τὴν δύναμιν περιαιρῶν ὁ Βοηθὸς ἐπάκουσον εὐθὺς ἐν ἀρχῇ τοῦ λόγου ὃν πεποίηκε γράφων οὕτως ### English translation (Claude) Hear now Boethus removing the force of this argument right at the start of the discussion he composed, writing thus: ### Citation (SBL) Eusebius, Praep. ev. 11.28.6 (Dindorf 2:62; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-28-6). ## Preparation for the Gospel 11.28.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-28-7 - Source: Dindorf 2:62 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Boethus: immortality needs many arguments. ### Greek text “Εἰ μὲν ἀθάνατός ἐστιν ἡ ψυχὴ καὶ παντὸς ὀλέθρου κρείττων τις φύσις, πολλοὺς ἀναμείναντα χρὴ καὶ περιηγησάμενον λόγους ἀποφήνασθαι. ### English translation (Claude) “Whether the soul is immortal and a nature superior to all destruction, one must wait for many arguments and go through them before declaring. ### Extrabiblical texts - Porphyry, Boeth. (Porphyry, Against Boethus, On the Soul): quotation, high confidence ### Translation notes - Boethus (Peripatetic), quoted by Porphyry, Against Boethus (fragment); through 11.28.10. Some ascribe these words to Porphyry rather than Boethus. ### Citation (SBL) Eusebius, Praep. ev. 11.28.7 (Dindorf 2:62; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-28-7). ## Preparation for the Gospel 11.28.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-28-8 - Source: Dindorf 2:62 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The soul is most like God. ### Greek text τὸ μέντοι τῶν περὶ ἡμᾶς ὁμοιότερον μηδὲν γενέσθαι θεῷ ψυχῆς, οὐ πολλῆς ἄν τις δεηθεὶς πραγματείας πιστεύσειεν, οὐ μόνον διὰ τὸ συνεχὲς καὶ ἄπαυστον τῆς κινήσεως, ἣν ἐν ἡμῖν ἐνδίδωσιν, ἀλλὰ τοῦ καθʼ ἑαυτὴν νοῦ. ### English translation (Claude) But that nothing in us is more like God than the soul, one would believe without needing much effort, not only because of the continuous and unceasing motion it imparts in us, but because of its own mind. ### Extrabiblical texts - Porphyry, Boeth. (Porphyry, Against Boethus, On the Soul): quotation, high confidence ### Translation notes - Quoted by Porphyry (fragment). ### Citation (SBL) Eusebius, Praep. ev. 11.28.8 (Dindorf 2:62; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-28-8). ## Preparation for the Gospel 11.28.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-28-9 - Source: Dindorf 2:62 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Alcmaeon of Croton held the soul immortal and ever moving. ### Greek text εἰς ὅπερ ἀπιδὼν καὶ ὁ Κροτωνιάτης φυσικὸς εἶπεν ἀθάνατον αὐτὴν οὖσαν καὶ πᾶσαν ἠρεμίαν φύσει φεύγειν, ὥσπερ τὰ θεῖα τῶν σωμάτων. ### English translation (Claude) Looking at this, the natural philosopher of Croton too said that it is immortal and by nature flees all rest, like the divine bodies. ### Extrabiblical texts - Porphyry, Boeth. (Porphyry, Against Boethus, On the Soul): quotation, high confidence ### Translation notes - The natural philosopher of Croton is Alcmaeon (compare Aristotle, On the Soul 1.2, 405a). ### Citation (SBL) Eusebius, Praep. ev. 11.28.9 (Dindorf 2:62; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-28-9). ## Preparation for the Gospel 11.28.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-28-10 - Source: Dindorf 2:62 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The mind’s works show great likeness to God. ### Greek text ἀλλὰ καὶ καθάπαξ τὴν ἰδέαν τῆς ψυχῆς καὶ μάλιστα τὸν ἄρχοντα ἐν ἡμῖν νοῦν, ὁπηλίκα βουλεύματα καὶ ὁρμὰς πολλάκις ὁποίας ὑποκινεῖ, τῷ κατανοήσαντι πολλή τις ἂν πρὸς τὸν θεὸν ὁμοιότης ὑπο- φανείη.” ### English translation (Claude) Indeed, in general, if one considers the form of the soul, and especially the ruling mind in us, what great counsels and what sort of impulses it often sets in motion, a great likeness to God would appear.” ### Extrabiblical texts - Porphyry, Boeth. (Porphyry, Against Boethus, On the Soul): quotation, high confidence ### Translation notes - Quoted by Porphyry (fragment). ### Citation (SBL) Eusebius, Praep. ev. 11.28.10 (Dindorf 2:62; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-28-10). ## Preparation for the Gospel 11.28.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-28-11 - Source: Dindorf 2:62 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Likeness to the divine is enough to prove immortality. ### Greek text Καὶ ἐξῆς ἐπιλέγει “ Εἰ γὰρ ὡς ὁμοιότατον τῷ θείῳ πάντων χρημάτων ἡ ψυχὴ δείκνυται, τίς ἔτι χρεία τῶν ἄλλων δεῖσθαι λόγων εἰς ἀπόδειξιν τῆς ἀθανασίας αὐτῆς προοιμιαζόμενον, καὶ μὴ καὶ τοῦτον ὡς ἕνα μετὰ τῶν πολλῶν καταριθμοῦντα, ἱκανὸν ὄντα ἐντρέψαι τοὺς εὐγνώμονας, ὡς οὐκ ἂν τῶν ἐμφερῶν τῷ θείῳ μετ- έσχεν ἐνεργειῶν μή τοι θεία γε οὖσα καὶ αὐτή; ### English translation (Claude) And next he adds: “For if the soul is shown to be the most like the divine of all things, what further need is there of other arguments to prove its immortality, beginning with this one and not counting it as one among many, since it is enough to put fair-minded people to shame, that it could not have shared in activities like the divine unless it were itself divine? ### Extrabiblical texts - Porphyry, Boeth. (Porphyry, Against Boethus, On the Soul): quotation, medium confidence ### Translation notes - From Porphyry’s Against Boethus (fragment), through 11.28.16; whether these words are Boethus’s, quoted by Porphyry, or Porphyry’s own reply is uncertain. ### Citation (SBL) Eusebius, Praep. ev. 11.28.11 (Dindorf 2:62; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-28-11). ## Preparation for the Gospel 11.28.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-28-12 - Source: Dindorf 2:62–63 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The soul, even in the body, shows a divine nature that cannot perish. ### Greek text εἰ γὰρ καίπερ ἐν τῷ θνητῷ καὶ λυτῷ καὶ ἀνοήτῳ καὶ καθʼ ἑαυτὸ νεκρῷ καὶ ἀεὶ ἀπολλυμένῳ καὶ διαρρέοντι εἰς τὴν τῆς ἀπωλείας μεταβολὴν κατορωρυγμένη αὐτό τε ποιεῖ καὶ συνέχει, καὶ τὴν ἑαυτῆς θείαν ἀνα- δείκνυσιν οὐσίαν, καίπερ ἐπιπροσθουμένη καὶ ἐμποδιζομένη ὑπὸ τοῦ προκειμένου αὐτῇ πανωλέθρου πλάσματος, πῶς εἰ τῷ λόγῳ χωρισθείη, ὥσπερ χρυσίον περιπεπλασμένου πηλοῦ, οὐκ αὐτόθεν ἂν τὸ ἑαυτῆς εἶδος ἐκφήνειεν, ὡς ἐμφερὲς ὂν μόνον τῷ θεῷ, ἀλλὰ καὶ διὰ τὸ μέτοχον αὐτοῦ εἶναι, καὶ τὰς ἐν ταῖς ἐνεργείαις ὁμοιότητας διασῶζον, καὶ ἐν τῷ μάλιστα θνητῷ αὐτῆς, ὥσπερ ἐστὶν ὅταν ἐν τῷ θνητῷ καθειρχθῇ) διὰ τοῦτο μὴ διαλυόμενον, ὅτι φύσεως ἦν τῆς ἀμοίρου φθορᾶς; ” ### English translation (Claude) For if, though buried in what is mortal, dissoluble, unintelligent, dead in itself, always perishing and flowing toward the change of destruction, it makes and holds this together, and shows its own divine substance, though screened and hindered by the all-destructive figure set before it, how, if it were separated by reason, like gold from the clay plastered round it, would it not at once reveal its own form, as alone like God, and also, because it shares in him, preserving the likenesses in its activities, and even in its most mortal part (as when it is shut up in the mortal) not being dissolved for this reason, that it was of a nature without share in corruption?” ### Extrabiblical texts - Porphyry, Boeth. (Porphyry, Against Boethus, On the Soul): quotation, medium confidence ### Translation notes - Porphyry, Against Boethus (fragment). The last clauses are syntactically difficult; translated by sense. ### Citation (SBL) Eusebius, Praep. ev. 11.28.12 (Dindorf 2:62–63; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-28-12). ## Preparation for the Gospel 11.28.13 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-28-13 - Source: Dindorf 2:63 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The soul is both divine and mortal in appearance. ### Greek text Καὶ ὑποκαταβάς φησιν “ Εἰκότως δὲ καὶ θεία φαίνεται ἀπὸ τῆς πρὸς τὸν ἀμέριστον ὁμοιώσεως καὶ θνητὴ ἀφʼ ὧν προσπελάζει τῇ καὶ κάτεισι καὶ ἄνεισι καὶ θνητοειδής ἐστι καὶ τοῖς ἀθανάτοις ἐμφερής. ### English translation (Claude) And further on he says: “Fittingly it appears divine from its likeness to the indivisible, and mortal from the things it draws near to; and it goes down and goes up, and is mortal in form and like the immortals. ### Extrabiblical texts - Porphyry, Boeth. (Porphyry, Against Boethus, On the Soul): quotation, medium confidence ### Translation notes - Porphyry, Against Boethus (fragment). The digital text is damaged (“τῇ”); translated by sense. ### Citation (SBL) Eusebius, Praep. ev. 11.28.13 (Dindorf 2:63; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-28-13). ## Preparation for the Gospel 11.28.14 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-28-14 - Source: Dindorf 2:63 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Man ranges from beast-like gluttony to godlike invention. ### Greek text ἄνθρωπος γὰρ καὶ ὁ γαστρίζων ἑαυτὸν καὶ κεκορέσθαι σπουδάζων, ὡς τὰ κτήνη· ἄνθρωπος δὲ καὶ ὁ σώζειν ἐν πελάγει διʼ ἐπιστήμης ἐν κινδύνοις οἷός τε ὢν τὴν ναῦν, καὶ ὁ σώζειν ἐν νόσοις, καὶ ὅ γε τὴν μὲν ἀλήθειαν εὑρίσκων, μεθοδεύσας δὲ καὶ πρὸς γνώσεως καταλήψεις, πυρείων τε εὑρέσεις καὶ ὡροσκοπείων τηρήσεις, καὶ μιμήσεις τῶν τοῦ δημιουργοῦ ποιημάτων μηχανησάμενος. ### English translation (Claude) For it is a man who stuffs his belly and strives to be glutted, like the beasts; and it is a man who can save the ship in the sea in dangers by knowledge, and save in sickness, and who finds the truth, and has devised methods for grasping knowledge, inventions of fire-sticks, the observation of sundials, and imitations of the Creator’s works. ### Extrabiblical texts - Porphyry, Boeth. (Porphyry, Against Boethus, On the Soul): quotation, medium confidence ### Translation notes - Porphyry, Against Boethus (fragment). ### Citation (SBL) Eusebius, Praep. ev. 11.28.14 (Dindorf 2:63; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-28-14). ## Preparation for the Gospel 11.28.15 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-28-15 - Source: Dindorf 2:63 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Man’s planetarium shows his divine mind. ### Greek text ἄνθρωπος γὰρ ἐπενόησεν ἐπὶ γῆς συνόδους τῶν ἑπτὰ μετὰ τῶν κινήσεων δημιουργῆσαι, διὰ μηχανημάτων τὰ ἐν οὐρανῷ μιμούμενος. καὶ τί γὰρ οὐκ ἐπενόησεν, ἀποδεικνὺς τὸν θεῖον καὶ θεῷ παρισωμένον ἐν ἑαυτῷ νοῦν; ### English translation (Claude) For man devised a way to construct on earth the conjunctions of the seven planets with their motions, imitating by machines the things in heaven. And what has he not devised, showing the divine mind within him, equal to God? ### Extrabiblical texts - Porphyry, Boeth. (Porphyry, Against Boethus, On the Soul): quotation, medium confidence ### Translation notes - Porphyry, Against Boethus (fragment). The reference is to an orrery such as that of Archimedes. ### Citation (SBL) Eusebius, Praep. ev. 11.28.15 (Dindorf 2:63; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-28-15). ## Preparation for the Gospel 11.28.16 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-28-16 - Source: Dindorf 2:63–64 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Most men, seeing only appearances, think all men equally mortal. ### Greek text ἀφʼ ὧν Ὀλυμπίου τε καὶ θείου καὶ οὐδαμῶς θνητοῦ τολμήματα διαφαίνων τοὺς πολλοὺς διὰ φιλαυτίαν τῆς αὐτῶν εἰς τὰ κάτω ῥοπῆς ἰδεῖν αὐτὸν οὐχ οἵους τε ὄντας ἐκ τῶν ἔξωθεν φαινομένων ὁμοίως αὐτοῖς θνητοειδῆ δοξάζειν αὐτὸν ἀναπέπεικεν· ἑνὸς ὄντος καὶ τούτου τρόπου τῆς ἐκ κακίας παραμυθίας, τὸ τῇ ἀντανισώσει τῆς αὑτῶν ἀθλιότητος διὰ τὰ ἔξωθεν φαινόμενα προσαναπαυομένους πείθειν ἑαυτοὺς, ὅτι ὡς τὰ ἔξω καὶ τὰ εἴσω ὅμοιοι πάντες ἄνθρωποι.” ### English translation (Claude) From these he shows the daring of an Olympian, divine, and in no way mortal being; but because the many, through self-love and their own downward bent, cannot see him, he has persuaded them to judge him, from external appearances, as mortal in form like themselves; this too being one way of consolation from vice, to persuade themselves, resting on the comparison of their own wretchedness through outward appearances, that all men are alike, outside and inside.” ### Extrabiblical texts - Porphyry, Boeth. (Porphyry, Against Boethus, On the Soul): quotation, medium confidence ### Translation notes - Porphyry, Against Boethus (fragment). The final sentence is difficult; translated by sense. ### Citation (SBL) Eusebius, Praep. ev. 11.28.16 (Dindorf 2:63–64; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-28-16). ## Preparation for the Gospel 11.28.17 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-28-17 - Source: Dindorf 2:64 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses taught the soul’s immortality through its likeness to God. ### Greek text Τούτων ἁπάντων διδάσκαλος πέφηνε γεγονὼς ὁ Μώσης, ὃς διεξιὼν τὴν πρώτην ἀνθρωπογονίαν κατὰ τὰς προτεθείσας λέξεις διὰ τῆς πρὸς τὸ θεῖον ἐξομοιώσεως τοὺς περὶ ψυχῆς ἀθανασίας λόγους ἐπιστώσατο. ### English translation (Claude) Moses has been shown to be the teacher of all these things; in relating the first creation of man in the words set out above, he confirmed the teaching on the immortality of the soul through its likeness to the divine. ### Scripture references - Gen 1:26: allusion, high confidence ### Citation (SBL) Eusebius, Praep. ev. 11.28.17 (Dindorf 2:64; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-28-17). ## Preparation for the Gospel 11.28.18 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-28-18 - Source: Dindorf 2:64 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius turns to the rest of Plato’s philosophy. ### Greek text ἀλλʼ ἐπειδὴ τὰ περὶ τῆς ἀσωμάτου καὶ ἀφανοῦς οὐσίας σύμφωνα καὶ ὁμόδοξα Μωσεῖ καὶ Πλάτωνι συνέστη, ὥρα καὶ τὰ λοιπὰ μέρη τῆς κατὰ Πλάτωνα φιλοσοφίας ἐπιθεωρῆσαι, δεῖξαί τε τὸν ἄνδρα Ἑβραίοις κατὰ πάντα φίλον, ἐκτὸς εἰ μή που παρατραπεὶς ἀνθρωπινώτερον ἢ κατὰ τὸν ἀληθῆ φάναι τι προήχθη λόγον. ### English translation (Claude) But since the views of Moses and Plato on incorporeal and invisible substance have been shown to agree and harmonize, it is time to look at the other parts of Plato’s philosophy too, and to show that the man is in all things friendly to the Hebrews, except where he turned aside and was led to say something more human than the true doctrine. ### Citation (SBL) Eusebius, Praep. ev. 11.28.18 (Dindorf 2:64; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-28-18). ## Preparation for the Gospel 11.28.19 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-28-19 - Source: Dindorf 2:64 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato is right where he agrees with Moses; Eusebius turns to physics. ### Greek text αὐτίκα τῶν εἰρημένων ὅσα μὲν ἐπιτυχῶς λέλεκται τῷ ἀνδρὶ συντρέχοι ἂν τοῖς Μωσεῖ δεδογμένοις, ὅσα δὲ μὴ ἀρέσκοντα Μωσεῖ καὶ τοῖς προφήταις ὑπέλαβεν οὐκ ἂν ἔχοι συνεστῶτα τὸν λόγον. τοῦτο δʼ ἡμῖν ἐν καιρῷ τῷ δέοντι παραστήσεται. τέως δʼ, ἐπεὶ πεφώραται ἐν τῇ περὶ τῶν νοητῶν ἐποπτείᾳ συνῳδὰ καὶ σύμφωνα τὰ τεθειμένα, ὥρα ἐπανελθοῦσιν αὖθις ἐπὶ τὴν τῶν αἰσθητῶν φυσιολογίαν ἐν βραχέσι τὴν πρὸς τὰ Ἑβραίων ἐπιδραμεῖν τοῦ ἀνδρὸς συμφωνίαν. ### English translation (Claude) For example, whatever the man said rightly agrees with the doctrines of Moses, while whatever he held that was not acceptable to Moses and the prophets would not have a consistent argument. This will be shown by us at the proper time. Meanwhile, since what was laid down in the contemplation of intelligible things has been found harmonious and in agreement, it is time to return again to the study of sensible nature and run briefly over the man’s agreement with the teachings of the Hebrews. ### Citation (SBL) Eusebius, Praep. ev. 11.28.19 (Dindorf 2:64; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-28-19). ## Preparation for the Gospel 11.29.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-29-1 - Source: Dindorf 2:64–65 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses taught that the universe was made by God; Plato agrees. ### Greek text Μώσεως γενητὸν ἀποφηναμένου τόδε τὸ πᾶν ὑπὸ τοῦ θεοῦ γενόμενον, λέγει δʼ οὖν ἀρχόμενος τῆς ἑαυτοῦ γραφῆς “ ἐν ἀρχῇ ἐποίησεν ὁ θεὸς τὸν οὐρανὸν καὶ τὴν γῆν, ” καὶ μετὰ ταῦτα κατὰ μέρος ἐπάγει “αὕτη ἡ βίβλος γενέσεως οὐρανοῦ καὶ γῆς, ὅτε ἐγένετο, ᾗ ἡμέρᾳ ἐποίησεν ὁ θεὸς τὸν οὐρανὸν καὶ τὴν γῆν.” ἄκουε τοῦ Πλάτωνος ὡς οὐκ ἐκπίπτει τῆς διανοίας ὧδέ πη καὶ αὐτὸς γράφων ### English translation (Claude) Moses declared that this universe came into being, made by God. At the start of his writing he says, “In the beginning God made the heaven and the earth,” and after the particulars he adds, “This is the book of the generation of heaven and earth, when it came to be, in the day that God made the heaven and the earth.” Hear how Plato does not depart from this meaning, writing somewhat as follows himself: ### Scripture references - Gen 1:1: quotation, high confidence - Gen 2:4: quotation, high confidence ### Translation notes - Gen 1:1; 2:4, following the Septuagint. ### Citation (SBL) Eusebius, Praep. ev. 11.29.1 (Dindorf 2:64–65; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-29-1). ## Preparation for the Gospel 11.29.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-29-2 - Source: Dindorf 2:65 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato: everything that comes to be has a cause. ### Greek text “Πᾶν δὲ αὖ τὸ γιγνόμενον ὑπʼ αἰτίου τινὸς ἐξ ἀνάγκης γίγνεσθαι· πάντη γὰρ ἀδύνατον χωρὶς αἰτίου γένεσιν ἔχειν.” ### English translation (Claude) “Again, everything that comes to be must come to be by some cause; for it is altogether impossible for anything to have becoming without a cause.” ### Extrabiblical texts - Plato, Tim. 28a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Timaeus 28a. ### Citation (SBL) Eusebius, Praep. ev. 11.29.2 (Dindorf 2:65; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-29-2). ## Preparation for the Gospel 11.29.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-29-3 - Source: Dindorf 2:65 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato asks whether the cosmos always was or came to be. ### Greek text Καὶ ἐπιλέγει “ Ὁ δὴ πᾶς οὐρανὸς ἢ κόσμος, ἢ καὶ ἄλλο ὅ τι ποτὲ ὀνομαζόμενος μάλιστα ἂν δέχοιτο, τοῦθʼ ἡμῖν ὠνομάσθω· σκεπτέον οὖν περὶ αὐτοῦ πρῶτον, ὅπερ ὑπόκειται περὶ παντὸς ἐν ἀρχῇ δεῖν σκοπεῖν, πότερον ἦν ἀεὶ, γενέσεως ἀρχὴν ἔχων οὐδεμίαν, ἢ γέγονεν ἀπʼ ἀρχῆς τινος ἀρξάμενος. ### English translation (Claude) And he adds: “The whole heaven, or cosmos, or whatever other name it would best accept, let it be so named by us. We must first consider about it what is laid down that one must consider about everything at the outset: whether it always was, having no beginning of becoming, or has come to be, having begun from some beginning. ### Extrabiblical texts - Plato, Tim. 28b (Plato (works)): quotation, high confidence ### Translation notes - Plato, Timaeus 28b. ### Citation (SBL) Eusebius, Praep. ev. 11.29.3 (Dindorf 2:65; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-29-3). ## Preparation for the Gospel 11.29.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-29-4 - Source: Dindorf 2:65 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato: the cosmos came to be; its Maker is hard to find and impossible to declare to all. ### Greek text γέγονεν· ὁρατὸς γὰρ ἁπτός τέ ἐστι καὶ σῶμα ἔχων. πάντα δὲ τὰ τοιαῦτα αἰσθητὰ, τὰ δʼ αἰσθητὰ δόξῃ περιληπτὰ καὶ γενητὰ ἐφάνη. τῷ δʼ αὖ γενομένῳ φαμὲν ὑπʼ αἰτίου τινὸς ἀνάγκην εἷναι γενέσθαι. τὸν μὲν οὖν ποιητὴν καὶ δημιουργὸν τοῦδε τοῦ παντὸς εὑρεῖν τε ἔργον καὶ εὑρόντα εἰς πάντας ἀδύνατον λέγειν.” ### English translation (Claude) It has come to be. For it is visible and tangible and has a body; and all such things are sensible, and sensible things, grasped by opinion, were shown to come to be and to be begotten. And what comes to be, we say, must come to be by some cause. Now to find the maker and father of this universe is a task, and having found him, it is impossible to declare him to all.” ### Extrabiblical texts - Plato, Tim. 28b–c (Plato (works)): quotation, high confidence ### Translation notes - Plato, Timaeus 28b–c. The digital text reads “maker and creator” (δημιουργόν) where Plato’s text has “maker and father.” ### Citation (SBL) Eusebius, Praep. ev. 11.29.4 (Dindorf 2:65; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-29-4). ## Preparation for the Gospel 11.29.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-29-5 - Source: Dindorf 2:65 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato: the cosmos is a living being made by God’s providence. ### Greek text Καὶ αὖθις ἑξῆς φησιν “ Οὕτως οὖν δὴ κατὰ λόγον τὸν εἰκότα δεῖ λέγειν τόνδε τὸν κόσμον ζῷον ἔμψυχον ἔννουν τῇ ἀληθείᾳ διὰ τὴν τοῦ θεοῦ γενέσθαι πρόνοιαν.” ### English translation (Claude) And again next he says: “So, then, according to the likely account we must say that this cosmos came to be a living being, ensouled and intelligent in truth, through the providence of God.” ### Extrabiblical texts - Plato, Tim. 30b–c (Plato (works)): quotation, high confidence ### Translation notes - Plato, Timaeus 30b–c. ### Citation (SBL) Eusebius, Praep. ev. 11.29.5 (Dindorf 2:65; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-29-5). ## Preparation for the Gospel 11.30.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-30-1 - Source: Dindorf 2:65 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses: God made the sun, moon, and stars and set them in the firmament. ### Greek text Πάλιν Μώσεως καὶ τούτους εἶναι γενητοὺς διδάξαντος διʼ ὧν ἔφησε “ καὶ εἶπεν ὁ θεὸς, γενηθήτωσαν φωστῆρες ἐν τῷ στερεώματι τοῦ οὐρανοῦ, ὥστε φαίνειν ἐπὶ τῆς γῆς· καὶ ἔστωσαν εἰς σημεῖα καὶ εἰς καιροὺς καὶ εἰς ἡμέρας καὶ εἰς ἐνιαυτούς. καὶ ἐποίησεν ὁ θεὸς τοὺς δύο φωστῆρας τοὺς μεγάλους καὶ τοὺς ἀστέρας· καὶ ἔθετο αὐτοὺς ἐν τῷ στερεώματι τοῦ οὐρανοῦ. ### English translation (Claude) Again, Moses taught that these too had come to be, where he said: “And God said, Let there be lights in the firmament of heaven to shine on the earth; and let them be for signs and for seasons and for days and for years. And God made the two great lights, and the stars; and he set them in the firmament of heaven.” ### Scripture references - Gen 1:14: quotation, high confidence - Gen 1:16: quotation, high confidence - Gen 1:17: quotation, high confidence ### Translation notes - Gen 1:14–17 (abridged). ### Citation (SBL) Eusebius, Praep. ev. 11.30.1 (Dindorf 2:65; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-30-1). ## Preparation for the Gospel 11.30.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-30-2 - Source: Dindorf 2:65–66 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato: God made the sun, moon, and planets and set them in their orbits. ### Greek text ὁμοίως ὁ Πλάτων “Ἐξ οὖν λόγου θεοῦ καὶ διανοίας (φησὶ) τοιαύ εια τῆς πρὸς χρόνου γένεσιν, ἵνα γενηθῇ χρόνος, ἥλιος καὶ σελήνη καὶ πέντε ἄλλα ἄστρα, ἐπίκλην ἔχοντα πλάνητες, εἰς διορισμὸν καὶ φυλακὴν ἀριθμῶν χρόνου γέγονε. σώματα δὲ αὐτῶν ποιήσας ὁ θεὸς ἔθηκεν εἰς τὰς περιφοράς. ### English translation (Claude) Likewise Plato: “From such a word and thought of God,” he says, “concerning the coming to be of time, so that time might be born, the sun, the moon, and five other stars, called planets, came to be for the marking and guarding of the numbers of time. And God, having made their bodies, set them in their orbits.” ### Extrabiblical texts - Plato, Tim. 38c (Plato (works)): quotation, high confidence ### Translation notes - Plato, Timaeus 38c. The opening words are damaged in the digital text; translated with the sense of Plato’s text. ### Citation (SBL) Eusebius, Praep. ev. 11.30.2 (Dindorf 2:65–66; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-30-2). ## Preparation for the Gospel 11.30.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-30-3 - Source: Dindorf 2:66 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato’s wording echoes Psalm 33 and Genesis 1. ### Greek text Ἐπιτήρει δὲ εἰ μὴ τὸ “ ἐξ οὖν λόγου καὶ διανοίας θεοῦ“ εἰρημένον τῷ Πλάτωνι ὅμοιον ἂν εἴη τῷ παρʼ Ἑβραίοις φάσκοντι “ τῷ λόγῳ κυρίου οἱ οὐρανοὶ ἐστερεώθησαν καὶ τῷ πνεύματι τοῦ στόματος αὐτοῦ πᾶσαι αἱ δυνάμεις αὐτῶν.’ ἀλλὰ καὶ Μωσέως εἰπόντος “καὶ ἔθετο αὐτοὺς ἐν τῷ στερεώματι” ὁμοίᾳ κέχρηται καὶ ὁ Πλάτων φωνῇ τῇ “ἔθηκεν,” εἰπὼν “ σώματα δὲ αὐτῶν ποιήσας ὁ θεὸς ἔθηκεν εἰς τὰς περιφοράς.” ### English translation (Claude) Observe whether Plato’s words “from the word and thought of God” would not be like the Hebrew saying, “By the word of the Lord the heavens were made firm, and all their host by the breath of his mouth.” And when Moses said, “and he set them in the firmament,” Plato too used a similar word, “set,” saying, “and God, having made their bodies, set them in their orbits.” ### Scripture references - Ps 33:6 (32:6 LXX): quotation, high confidence - Gen 1:17: quotation, high confidence ### Extrabiblical texts - Plato, Tim. 38c (Plato (works)): quotation, high confidence ### Translation notes - Ps 33:6 (32:6 LXX); Gen 1:17. ### Citation (SBL) Eusebius, Praep. ev. 11.30.3 (Dindorf 2:66; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-30-3). ## Preparation for the Gospel 11.31.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-31-1 - Source: Dindorf 2:66 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Genesis calls creation good; Plato calls the cosmos most beautiful and its maker best. ### Greek text Τῆς Ἑβραίων γραφῆς ἐφʼ ἑκάστῳ τῶν δημιουργημάτων ἐπιφωνούσης ‘καὶ εἶδεν ὁ θεὸς ὅτι καλόν, ” καὶ ἐπὶ τῇ πάντων συγκεφαλαιώσει φασκούσης “ καὶ εἶδεν ὁ θεὸς τὰ πάντα, καὶ ἰδοὺ καλὰ λίαν· ” ἄκουε τοῦ Πλάτωνος ὥς φησιν “Εἰ μὲν δὴ καλός ἐστιν ὅδε ὁ κόσμος, ὅ τε δημιουργὸς ἀγαθὸς, δῆλον ὡς πρὸς τὸ ἀίδιον ἔβλεπε. ” Καὶ πάλιν “ Ὁ μὲν γὰρ κάλλιστος τῶν γεγονότων, ὁ δʼ ἄριστος τῶν αἰτίων.” ### English translation (Claude) The Hebrew Scripture says over each of the things created, “And God saw that it was good,” and at the summing up of all, “And God saw all things, and behold, they were very good.” Hear how Plato says: “If this cosmos is beautiful and its maker good, clearly he looked to the eternal.” And again: “For it is the most beautiful of things that have come to be, and he the best of causes.” ### Scripture references - Gen 1:10: quotation, high confidence - Gen 1:31: quotation, high confidence ### Extrabiblical texts - Plato, Tim. 29a (Plato (works)): quotation, high confidence ### Translation notes - Gen 1:10, 31; Plato, Timaeus 29a. ### Citation (SBL) Eusebius, Praep. ev. 11.31.1 (Dindorf 2:66; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-31-1). ## Preparation for the Gospel 11.32.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-32-1 - Source: Dindorf 2:66–67 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Scripture teaches that the world will pass away and be renewed. ### Greek text Καὶ περὶ τούτου πάσης Ἑβραίων γραφῆς διαλαλούσης, τοτὲ μὲν διʼ ὧν φησι “ καὶ εἱλιγήσεται ὁ οὐρανὸς ὡς βιβλίον” τοτὲ δὲ διʼ ὧν ἐπιλέγει “καὶ ἔσται ὁ οὐρανὸς καινὸς καὶ ἡ γῆ καινὴ, ἃ ἐγὼ ποιῶ μένειν ἐνώπιόν μου, λέγει κύριος·” καὶ πάλιν ἄλλοτε διʼ ὧν φησι “ παράγει γὰρ τὸ σχῆμα τοῦ κόσμου τούτου·” ### English translation (Claude) And on this the whole Scripture of the Hebrews speaks: at one time where it says, “And the heaven shall be rolled up like a scroll”; at another where it adds, “And there shall be a new heaven and a new earth, which I make to remain before me, says the Lord”; and again elsewhere where it says, “For the form of this world is passing away.” ### Scripture references - Isa 34:4: quotation, high confidence - Isa 66:22: quotation, high confidence - 1 Cor 7:31: quotation, high confidence ### Translation notes - Isa 34:4; 66:22; 1 Cor 7:31. ### Citation (SBL) Eusebius, Praep. ev. 11.32.1 (Dindorf 2:66–67; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-32-1). ## Preparation for the Gospel 11.32.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-32-2 - Source: Dindorf 2:67 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato: the cosmos can be dissolved only by its maker. ### Greek text καὶ ὁ Πλάτων ἄκουε γοῦν ὅπως τὸ δόγμα συνίστησι λέγων ἐν Τιμαίῳ “ Καὶ ξυνεστήσατο οὐρανὸν ὁρατὸν καὶ ἁπτόν· καὶ διὰ ταῦτα ἔκ τε δὴ τούτων καὶ τῶν τοιούτων καὶ τὸν ἀριθμὸν τεττάρων τὸ τοῦ κόσμου σῶμα ἐγεννήθη διʼ ἀναλογίας ὁμολογῆσαν, φιλίαν τε ἔσχεν ἐκ τούτων, ὡς εἰς ταὐτὸν αὐτῷ ξυνελθὸν ἄλυτον ὑπὸ τῶν ἄλλων πλὴν ὑπὸ τοῦ ξυνδήσαντος γενέσθαι.” ### English translation (Claude) And hear how Plato establishes the doctrine, saying in the Timaeus: “And he framed a heaven visible and tangible; and for these reasons, from these elements, four in number, the body of the cosmos was begotten, agreeing through proportion, and it gained friendship from them, so that, coming together into one with itself, it became indissoluble by any other except by the one who bound it together.” ### Extrabiblical texts - Plato, Tim. 31b–32c (Plato (works)): quotation, high confidence ### Translation notes - Plato, Timaeus 31b–32c (abridged). ### Citation (SBL) Eusebius, Praep. ev. 11.32.2 (Dindorf 2:67; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-32-2). ## Preparation for the Gospel 11.32.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-32-3 - Source: Dindorf 2:67 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato: time and heaven began together and may end together. ### Greek text Εἶθʼ ἑξῆς φησι “ Χρόνος δʼ οὖν μετὰ οὐρανοῦ γέγονεν, ἵνα ἅμα γεννηθέντες ἅμα καὶ λυθῶσιν, ἄν ποτε λύσις τις αὐτῶν γίγνηται.” ### English translation (Claude) Then next he says: “Time, then, came to be with the heaven, so that, born together, they might also be dissolved together, if ever a dissolution of them should come.” ### Extrabiblical texts - Plato, Tim. 38b (Plato (works)): quotation, high confidence ### Translation notes - Plato, Timaeus 38b. ### Citation (SBL) Eusebius, Praep. ev. 11.32.3 (Dindorf 2:67; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-32-3). ## Preparation for the Gospel 11.32.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-32-4 - Source: Dindorf 2:67 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato: created beings are dissoluble by nature but preserved by God’s will. ### Greek text Καὶ πάλιν εἰπὼν “Θεοὶ θεῶν, ὧν ἐγὼ δημιουργὸς, πατήρ τε ἔργων, ἃ διʼ ἐμοῦ γενόμενα ἄλυτα ἐμοῦ μὴ θέλοντος·” ἐπάγει λέγων ἑξῆς “ Τὸ μὲν οὖν δὴ δεθὲν πᾶν λυτὸν, τό γε μὴν καλῶς ἁρμοσθὲν καὶ ἔχον εὖ λύειν ἐθέλειν κακοῦ. διὸ καὶ ἐπείπερ γεγένησθε, ἀθάνατοι μὲν οὐκ ἐστὲ οὐδʼ ἄλυτοι τὸ πάμπαν. οὔτι μὲν δὴ λυθήσεσθέ γε, οὐδὲ τεύξεσθε θανάτου μοίρας, τῆς ἐμῆς βουλήσεως μείζονος ἔτι δεσμοῦ καὶ κυριωτέρου λαχόντες ἐκείνων οἷς ὅτε ἐγίγνεσθε συνεδεῖσθε.” ### English translation (Claude) And again, having said, “Gods of gods, whose maker and father of works I am, which, having come to be through me, are indissoluble unless I will it,” he adds next: “All that is bound can be dissolved; yet to wish to dissolve what is well fitted and in good state is the part of an evil one. Therefore, since you have come to be, you are not immortal nor wholly indissoluble; yet you shall certainly not be dissolved, nor meet the fate of death, having obtained my will as a still greater and more sovereign bond than those with which you were bound when you came to be.” ### Extrabiblical texts - Plato, Tim. 41a–b (Plato (works)): quotation, high confidence ### Translation notes - Plato, Timaeus 41a–b. ### Citation (SBL) Eusebius, Praep. ev. 11.32.4 (Dindorf 2:67; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-32-4). ## Preparation for the Gospel 11.32.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-32-5 - Source: Dindorf 2:67–68 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato’s Statesman: God alternately guides the universe and lets it go. ### Greek text Καὶ ἐν τῷ Πολιτικῷ δὲ τάδε ὁ αὐτός φησι “ Τὸ γὰρ πᾶν τόδε τοτὲ μὲν αὐτὸς ὁ θεὸς ξυμποδηγεῖ πορευόμενος καὶ ξυγκυκλεῖ, τοτὲ δʼ ἀνῆκεν, ὅταν αἱ περίοδοι τοῦ προσήκοντος αὐτῷ μέτρον εἰλήφωσιν ἤδη χρόνου, τὸ δὲ πάλιν αὐτόματον εἰς τἀναντία περιάγεται, ζῷον ὂν καὶ φρόνησιν εἰληφὸς ἐκ τοῦ ξυναρμόσαντος αὐτὸ κατʼ ἀρχάς. τοῦτο δὲ αὐτῷ τὸ πάλιν ἰέναι διὰ τόδε ἐξ ἀνάγκης ἔμφυτον γέγονε. Διὰ τὸ ποῖον δή; ### English translation (Claude) And in the Statesman the same man says this: “For this universe God himself at one time guides on its way and helps to turn, and at another lets it go, when its revolutions have now reached the measure of time fitting for it; and it turns back again of itself in the opposite direction, being a living creature and having received understanding from the one who fitted it together in the beginning. And this going back has necessarily become innate in it for this reason. — For what reason? ### Extrabiblical texts - Plato, Pol. 269c–d (Plato (works)): quotation, high confidence ### Translation notes - Plato, Statesman 269c–d; the quotation runs through 11.32.11. ### Citation (SBL) Eusebius, Praep. ev. 11.32.5 (Dindorf 2:67–68; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-32-5). ## Preparation for the Gospel 11.32.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-32-6 - Source: Dindorf 2:68 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The cosmos, being bodily, cannot be wholly unchanging; it reverses its motion. ### Greek text Τὸ κατὰ τὰ αὐτὰ καὶ ὡσαύτως ἔχειν ἀεὶ καὶ ταὐτὸν εἶναι τοῖς πάντων θειοτάτοις προσήκει μόνοις, σώματος δὲ φύσις οὐ ταύτης τῆς τάξεως. ὃν δὲ οὐρανὸν καὶ κόσμον ἐπωνομάκαμεν, πολλῶν μὲν καὶ μακαρίων παρὰ τοῦ γεννήσαντος μετείληφεν, ἀτὰρ οὖν δὴ κεκοινώνηκέ γε καὶ σώματος· ὅθεν αὐτῷ μεταβολῆς ἀμοίρῳ γίγνεσθαι διὰ παντὸς ἀδύνατον, κατὰ δύναμίν γε μὴν ὅτι μάλιστα ἐν τῷ αὐτῷ κατὰ τὰ αὐτὰ μίαν φορὰν κινεῖται, διότι τὴν ἀνακύκλησιν εἴληχεν, ὅτι σμικροτάτην τῆς ἑαυτοῦ κινήσεως παρ- άλλαξιν. αὐτὸ δὲ ἑαυτὸ στρέφειν ἀεὶ σχεδὸν οὐδενὶ δυνατὸν πλὴν τῷ τῶν κινουμένων αὖ πάντων ἡγουμένῳ. κινεῖν δὲ τούτῳ τι τοτὲ μὲν ἄλλως, αὖθις δʼ ἐναντίως οὐ θέμις. ### English translation (Claude) — To be always the same and unchanging and identical belongs only to the most divine of all things, and the nature of body is not of this rank. What we have named heaven and cosmos has received many blessed things from its begetter, but it has also shared in body; hence it cannot be wholly without change, but as far as possible it moves in the same place, in the same way, with one motion; therefore it has received reverse rotation, as the least departure from its own motion. To turn itself always is hardly possible for anything except the leader of all things that move; and for him to move it now one way and then the opposite is not lawful. ### Extrabiblical texts - Plato, Pol. 269d–e (Plato (works)): quotation, high confidence ### Translation notes - Plato, Statesman 269d–e. ### Citation (SBL) Eusebius, Praep. ev. 11.32.6 (Dindorf 2:68; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-32-6). ## Preparation for the Gospel 11.32.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-32-7 - Source: Dindorf 2:68 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God guides the cosmos at times; at others it moves backward by itself. ### Greek text ἐκ πάντων δὴ τούτων τὸν κόσμον μήτε αὐτὸν χρὴ φάναι στρέφειν ἑαυτὸν ἀεὶ, μήθʼ ὅλον ὑπὸ θεοῦ στρέφεσθαι διττὰς καὶ ἐναντίας περιαγωγὰς, μήτʼ αὖ τινε δύο θεὼ φρονοῦντε ἑαυτοῖς ἐναντία στρέφειν αὐτὸν, ἀλλʼ ὅπερ ἄρτι ἐρρέθη καὶ μόνον λοιπὸν, τοτὲ μὲν ὑπʼ ἄλλης ξυμποδηγεῖσθαι θείας αἰτίας, τὸ ζῆν πάλιν ἐπικτώμενον καὶ λαμβάνοντα ἀθανασίαν ἐπισκευαστὴν παρὰ τοῦ δημιουργοῦ, τοτὲ δʼ ὅταν ἀνεθῇ, διʼ ἑαυτοῦ αὐτὸν ἰέναι κατὰ καιρὸν, ἀφεθέντα τοιοῦτον ὥστε ἀνάπαλιν πορεύεσθαι πολλὰς περιόδων μυριάδας διὰ τὸ μέγιστον ὂν καὶ ἰσορροπώτατον ἐπὶ σμικροτάτου βαῖνον ποδὸς ἰέναι. ### English translation (Claude) From all this we must say neither that the cosmos always turns itself, nor that it is wholly turned by God in two opposite revolutions, nor again that two gods with opposing minds turn it; but, what was just said and is the only remaining option, that at one time it is guided by another, divine cause, regaining life and receiving a renewed immortality from the Creator, and at another, when let go, it goes by itself, released at such a time that it travels backward for many tens of thousands of revolutions, because, being greatest and most evenly balanced, it moves resting on the smallest foot. ### Extrabiblical texts - Plato, Pol. 269e–270a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Statesman 269e–270a. ### Citation (SBL) Eusebius, Praep. ev. 11.32.7 (Dindorf 2:68; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-32-7). ## Preparation for the Gospel 11.32.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-32-8 - Source: Dindorf 2:68–69 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: This reversal explains the marvels of myth. ### Greek text Φαίνεται γοῦν δὴ καὶ μάλα εἰκότως εἰρῆσθαι πάντα ὅσα διελήλυθας. Λογισάμενοι δὴ ξυννοήσωμεν τὸ πάθος ἐκ τῶν νῦν λεχθέντων, ὃ πάντων ἔφαμεν εἶναι τῶν θαυμαστῶν αἴτιον. ἔστι γὰρ οὖν δὴ τοῦτʼ αὐτό. ### English translation (Claude) — It seems indeed that all you have gone through has been said very reasonably. — Let us reason, then, and understand from what has now been said the event which we said was the cause of all the marvels. For it is just this. ### Extrabiblical texts - Plato, Pol. 270b (Plato (works)): quotation, high confidence ### Translation notes - Plato, Statesman 270b. ### Citation (SBL) Eusebius, Praep. ev. 11.32.8 (Dindorf 2:68–69; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-32-8). ## Preparation for the Gospel 11.32.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-32-9 - Source: Dindorf 2:69 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The reversal is the greatest change in the heavens. ### Greek text Τὸ ποῖον; Τὸ τὴν τοῦ παντὸς φορὰν τοτὲ μὲν ἐφʼ ἃ νῦν κυκλεῖται φέρεσθαι, τοτὲ δʼ ἐπὶ τἀναντία. Πῶς δή; Ταύτην τὴν μεταβολὴν ἡγεῖσθαι δεῖ τῶν περὶ τὸν οὐρανὸν γινομένων τροπῶν πασῶν εἶναι μεγίστην καὶ τελεωτάτην τροπήν. ### English translation (Claude) — What? — That the motion of the universe at one time goes in the direction in which it now revolves, at another in the opposite. — How so? — We must consider this change the greatest and most complete of all the turnings that take place in the heaven. ### Extrabiblical texts - Plato, Pol. 270b–c (Plato (works)): quotation, high confidence ### Translation notes - Plato, Statesman 270b–c. ### Citation (SBL) Eusebius, Praep. ev. 11.32.9 (Dindorf 2:69; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-32-9). ## Preparation for the Gospel 11.32.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-32-10 - Source: Dindorf 2:69 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Such changes are hard on living things. ### Greek text Ἔοικε γοῦν. Μεγίστας τοίνυν μεταβολὰς χρὴ νομίζειν γίγνεσθαι τότε τοῖς ἐντὸς ἡμῖν οἰκοῦσιν αὐτοῦ. Καὶ τοῦτʼ εἰκός. Μεταβολὰς δέ γε μεγάλας καὶ πολλὰς καὶ παν- τοίας ξυμφερομένας ἆρʼ οὐκ ἴσμεν τὴν τῶν ζῴων φύσιν ὅτι χαλεπῶς ἀνέχεται; ### English translation (Claude) — So it seems. — We must think, then, that the greatest changes then occur for us who dwell within it. — That too is likely. — And do we not know that the nature of living creatures bears with difficulty great, many, and manifold changes coming together? ### Extrabiblical texts - Plato, Pol. 270c (Plato (works)): quotation, high confidence ### Translation notes - Plato, Statesman 270c. ### Citation (SBL) Eusebius, Praep. ev. 11.32.10 (Dindorf 2:69; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-32-10). ## Preparation for the Gospel 11.32.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-32-11 - Source: Dindorf 2:69 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: At the reversal, great destructions befall living things; Plato then speaks of the dead returning to life. ### Greek text Πῶς δʼ οὔ; Φθοραὶ τοίνυν ἐξ ἀνάγκης τότε μέγισται συμβαίνουσι τῶν τε ἄλλων ζῴων, καὶ δὴ καὶ τὸ τῶν ἀνθρώπων γένος ὀλίγον τι περιλείπεται. περὶ δὲ τούτους ἄλλα τε παθήματα πολλὰ καὶ θαυμαστὰ καὶ καινὰ ξυμπίπτει, μέγιστον δὲ τόδε καὶ ξυνεπόμενον τῇ τοῦ παντὸς ἀνελίξει, τότε ὅταν ἡ τῆς νῦν καθεστηκυίας ἐναντία γίγνηται τροπή.” Τούτοις ἅπασιν ὑποβὰς ἐξῆς περὶ τῆς τῶν τετελευτηκότων ἀναβιώσεως, ὁμοίως ταῖς Ἑβραίων δό- ξαις κινούμενος, ταῦτʼ ἐπιλέγει ### English translation (Claude) — Of course. — Then the greatest destructions of the other living creatures necessarily occur, and of the human race too only a little is left. And among these many other strange and new experiences happen together, and this the greatest, which follows the unrolling of the universe, when the turning becomes opposite to the one now established.” Going on further from all this, he next adds the following about the return to life of the dead, moved by views like those of the Hebrews: ### Extrabiblical texts - Plato, Pol. 270c–d (Plato (works)): quotation, high confidence ### Translation notes - Plato, Statesman 270c–d. ### Citation (SBL) Eusebius, Praep. ev. 11.32.11 (Dindorf 2:69; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-32-11). ## Preparation for the Gospel 11.33.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-33-1 - Source: Dindorf 2:69 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: How were living things born in that age? ### Greek text “ Γένεσις δὲ τίς τότʼ ἦν, ὦ ξένε, ζῴων, καὶ τίνα τρόπον ἐξ ἀλλήλων ἐγεννῶντο; ### English translation (Claude) “But what was the generation of living creatures then, stranger, and in what way were they begotten from one another? ### Extrabiblical texts - Plato, Pol. 271a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Statesman 271a; through 11.33.3. ### Citation (SBL) Eusebius, Praep. ev. 11.33.1 (Dindorf 2:69; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-33-1). ## Preparation for the Gospel 11.33.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-33-2 - Source: Dindorf 2:69–70 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In that age the earth-born race returned from the earth. ### Greek text Δῆλον, ὦ Σώκρατες, ὅτι τὸ μὲν ἐξ ἀλλήλων οὐκ ἦν ἐν τῇ τότε φύσει γεννώμενον, τὸ δὲ γηγενὲς εἶ- ναί ποτε γένος λεχθὲν, τοῦτʼ ἦν τὸ κατʼ ἐκεῖνον τὸν χρόνον ἐκ γῆς πάλιν ἀναστρεφόμενον, ἀπεμνημονεύετο δὲ ὑπὸ τῶν ἡμετέρων προγόνων τῶν πρώτων, οἱ τελευτώσῃ μὲν τῇ προτέρᾳ περιφορᾷ τὸν ἑξῆς χρόνον ἐγειτόνουν, τῆσδε δὲ κατʼ ἀρχὰς ἐφύοντο· τούτων γὰρ οὗτοι κήρυκες ἐγένονθʼ ἡμῖν τῶν λόγων, οἳ νῦν ὑπὸ πολλῶν οὐκ ὀρθῶς ἀπιστοῦνται. ### English translation (Claude) — Clearly, Socrates, being begotten from one another was not in the nature of things then; but the earth-born race that is said to have once existed was the one that in that time returned again out of the earth. It was remembered by our first ancestors, who lived in the time next to the end of the former revolution and were born at the beginning of this one. For these became for us the heralds of these accounts, which are now wrongly disbelieved by many. ### Extrabiblical texts - Plato, Pol. 271a–b (Plato (works)): quotation, high confidence ### Translation notes - Plato, Statesman 271a–b. ### Citation (SBL) Eusebius, Praep. ev. 11.33.2 (Dindorf 2:69–70; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-33-2). ## Preparation for the Gospel 11.33.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-33-3 - Source: Dindorf 2:70 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The dead rise from the earth, except those God has taken to another lot. ### Greek text τὸ γὰρ ἐντεῦθέν, οἶμαι, χρὴ ξυννοεῖν. ἐχόμενον γάρ ἐστι τῷ τοὺς πρεσβύτας ἐπὶ τὴν τοῦ παιδὸς ἰέναι φύσιν, ἐκ τῶν τετελευτηκότων αὖ, κειμένων δʼ ἐν γῇ πάλιν ἐκεῖ συνισταμένους καὶ ἀναβιωσκομένους ἕπεσθαι τῇ τροπῇ, ξυνανακυκλουμένης εἰς τἀναντία τῆς γενέσεως, καὶ γηγενεῖς δὴ κατὰ τοῦτον τὸν τρόπον ἐξ ἀνάγκης φυομένους οὕτως ἔχειν τοὔνομα καὶ τὸν λόγον, ὅσους μὴ θεὸς αὐτῶν εἰς ἄλλην μοῖραν ἐκόμισε. Κομιδῇ μὲν οὖν τοῦτό γε ἕπεται τοῖς ἔμπροσθεν.” ### English translation (Claude) For we must, I think, consider what follows from this. It follows from old men going toward the nature of a child that, from the dead in turn, lying in the earth, people are put together there again and come back to life, following the turning, as generation revolves back in the opposite direction; and those born from the earth by necessity in this way have that name and account, all whom God has not carried to another lot. — This certainly follows from what was said before.” ### Extrabiblical texts - Plato, Pol. 271b–c (Plato (works)): quotation, high confidence ### Translation notes - Plato, Statesman 271b–c. Eusebius compares this with the resurrection of the dead. ### Citation (SBL) Eusebius, Praep. ev. 11.33.3 (Dindorf 2:70; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-33-3). ## Preparation for the Gospel 11.33.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-33-4 - Source: Dindorf 2:70 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato on the end of the world. ### Greek text Εἶτʼ αὖ πάλιν ἑξῆς προιὼν τὰ ὅμοια τοῖς Ἑβραίων δόγμασι περὶ τῆς τοῦ κόσμου συντελείας τοῦτον διέξεισι τὸν τρόπον ### English translation (Claude) Then going on further again he sets out, like the doctrines of the Hebrews about the consummation of the world, the following: ### Citation (SBL) Eusebius, Praep. ev. 11.33.4 (Dindorf 2:70; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-33-4). ## Preparation for the Gospel 11.34.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-34-1 - Source: Dindorf 2:70 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato: at the end of the age the divine helmsman lets go of the cosmos. ### Greek text “Ἐπειδὴ γὰρ πάντων τούτων χρόνος ἐτελειώθη καὶ μεταβολὴν ἔδει γίγνεσθαι καὶ δὴ καὶ τὸ γήινον ἤδη πᾶν ἀνάλωτο γένος, πάσας ἑκάστης τῆς ψυχῆς τὰς γενέσεις ἀποδεδωκυίας, καὶ ὅσα ἦν ἑκάστῃ προσταχθὲν, τοσαῦτα εἰς γῆν σπέρματα πεσούσης, τότε δὴ τοῦ παντὸς ὁ μὲν κυβερνήτης, οἷον πηδαλίων οἴακος ἀφέμενος, εἰς τὴν αὐτοῦ περιωπὴν ἀπέστη, τὸν δὲ δὴ κόσμον πάλιν ἀνέστρεφεν εἱμαρμένη τε καὶ ξύμφυτος ἐπιθυμία. ### English translation (Claude) “For when the time of all these things was completed and a change had to come, and the whole earthly race had now been used up, each soul having rendered all its births, and having fallen into the earth as seed as many times as had been ordained for each, then the helmsman of the universe, letting go, as it were, the tiller of the rudder, withdrew to his own watch-tower, and fate and innate desire turned the cosmos back again. ### Extrabiblical texts - Plato, Pol. 272d–e (Plato (works)): quotation, high confidence ### Translation notes - Plato, Statesman 272d–e; through 11.34.4. ### Citation (SBL) Eusebius, Praep. ev. 11.34.1 (Dindorf 2:70; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-34-1). ## Preparation for the Gospel 11.34.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-34-2 - Source: Dindorf 2:70–71 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The cosmos reverses with great upheaval and destruction. ### Greek text πάντες οὖν οἱ κατὰ τοὺς τόπους ξυνάρχοντες τῷ μεγίστῳ δαίμονι θεοὶ, γνόντες ἤδη τὸ γιγνόμενον, ἀφίεσαν αὖ τὰ μέρη τοῦ κόσμου τῆς αὐτῶν ἐπιμελείας. ὁ δὲ μεταστρεφόμενος καὶ ξυμβάλλων, ἀρχῆς τε καὶ τελευτῆς ἐναντίαν ὁρμὴν ὁρμηθεὶς, σεισμὸν πολὺν ἐν ἑαυτῷ ποιῶν, ἄλλην αὖ φθορὰν ζῴων παντοίων ἀπειργάσατο. ### English translation (Claude) All the gods, then, who ruled together with the greatest deity in their regions, knowing what was happening, let go in turn of the parts of the cosmos in their care. And the cosmos, turning back and colliding, driven by an impulse opposite to beginning and end, causing a great earthquake within itself, brought about another destruction of all kinds of living creatures. ### Extrabiblical texts - Plato, Pol. 272e–273a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Statesman 272e–273a. ### Citation (SBL) Eusebius, Praep. ev. 11.34.2 (Dindorf 2:70–71; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-34-2). ## Preparation for the Gospel 11.34.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-34-3 - Source: Dindorf 2:71 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Then the cosmos settles into order again. ### Greek text μετὰ δὲ ταῦτα προελθόντος ἱκανοῦ χρόνου, θορύβου τε καὶ ταραχῆς ἤδη παυόμενος καὶ τῶν σεισμῶν, γαλήνης ἐπιλαβόμενος, εἴς τε τὸν εἰωθότα δρόμον τὸν ἑαυτοῦ κατακοσμούμενος ᾔει, ἐπιμέλειαν καὶ κράτος ἔχων αὐτὸς τῶν ἐν αὐτῷ τε καὶ ἑαυτοῦ.” ### English translation (Claude) And after this, when sufficient time had passed, ceasing now from tumult and confusion and earthquakes, and reaching calm, it went on into its accustomed course, ordering itself, having the care and control of the things in it and of itself.” ### Extrabiblical texts - Plato, Pol. 273a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Statesman 273a. ### Citation (SBL) Eusebius, Praep. ev. 11.34.3 (Dindorf 2:71; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-34-3). ## Preparation for the Gospel 11.34.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-34-4 - Source: Dindorf 2:71 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God takes the helm again and makes the cosmos immortal and ageless. ### Greek text Καὶ μετὰ βραχέα αὖ φησι “Διὸ δὴ καὶ τότʼ ἤδη θεὸς ὁ κοσμήσας αὐτὸν, καθορῶν ἐν ἀπορίᾳ ὄντα, κηδόμενος ἵνα μὴ χειμασθεὶς ὑπὸ ταραχῆς διαλυθεὶς εἰς τὸν τῆς ἀνομοιότητος ἄπειρον ὄντα τόπον δύῃ, πάλιν ἔφεδρος αὐτοῦ τῶν πηδαλίων γενόμενος, τὰ νοσήσαντα καὶ λυθέντα ἐν τῇ καθʼ αὑτὸν προτέρᾳ περιόδῳ στρέψας, κοσμεῖ τε καὶ ἐπανορθῶν ἀθάνατον αὐτὸν καὶ ἀγήρων ἀπεργάζεται. τοῦτο μὲν τέλος πάντων εἴρηται. ### English translation (Claude) And after a little he says again: “Therefore then God, who ordered it, seeing it in difficulty, and caring lest, storm-tossed by confusion and dissolved, it should sink into the boundless region of unlikeness, taking his seat again at its rudder, turning back what had fallen sick and been loosened in its previous revolution on its own, orders it and, setting it right, makes it immortal and ageless. This, then, has been said as the end of all.” ### Extrabiblical texts - Plato, Pol. 273d–e (Plato (works)): quotation, high confidence ### Translation notes - Plato, Statesman 273d–e. ### Citation (SBL) Eusebius, Praep. ev. 11.34.4 (Dindorf 2:71; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-34-4). ## Preparation for the Gospel 11.35.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-35-1 - Source: Dindorf 2:71 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato’s Republic: greater things await the just and unjust after death. ### Greek text “ Ταῦτα τοίνυν, ἦν δʼ ἐγὼ, οὐδέν ἐστι πλήθει οὐδὲ μεγέθει πρὸς ἐκεῖνα ἃ τελευτήσαντα ἑκάτερον περιμένει· χρὴ δʼ αὐτὰ ἀκοῦσαι, ἵνα τελέως ἑκάτερος αὐτῶν ἀπειλήφῃ τὰ ὑπὸ τοῦ λόγου ὀφειλόμενα ἀκοῦσαι. ### English translation (Claude) “These things, then, I said, are nothing in number or greatness compared with those that await each of the two after death; and these must be heard, so that each may fully receive what the argument owes him to hear. ### Extrabiblical texts - Plato, Resp. 614a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Republic 10.614a; the quotation of the myth of Er runs through 11.35.6. ### Citation (SBL) Eusebius, Praep. ev. 11.35.1 (Dindorf 2:71; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-35-1). ## Preparation for the Gospel 11.35.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-35-2 - Source: Dindorf 2:71 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The story of Er, who returned to life and told of the afterlife. ### Greek text Λέγοις ἂν, ἔφη, ὡς οὐ πολλὰ, ἀλλʼ ἥδιον ἀκούοντι. Ἀλλʼ οὐ μέντοι σοι, ἦν δʼ ἐγὼ, Ἀλκίνου γε ἀπόλογον ἐρῶ, ἀλλὰ ἀλκίμου μὲν ἀνδρὸς Ἠρὸς τοῦ Ἀρμενίου, τὸ γένος Παμφύλου· ὅς ποτε ἐν πολέμῳ τελευτήσας, ἀναιρεθέντων δεκαταίων τῶν νεκρῶν ἤδη διεφθαρμένων, ὑγιὴς μὲν ἀνῃρέθη, κομισθεὶς δὲ οἴκαδε, μέλλων θάπτεσθαι δωδεκαταῖος ἐπὶ τῇ πυρᾷ κείμενος ἀνεβίω, ἀναβιοὺς δὲ ἔλεγεν ἃ ἐκεῖ ἴδοι. ### English translation (Claude) — Speak on, he said, since there are not many things I would more gladly hear. — Yet it is not a tale of Alcinous I will tell you, I said, but of a valiant man, Er son of Armenius, a Pamphylian by race; who once died in war, and when the dead were taken up on the tenth day already decayed, he was taken up whole; and having been brought home, when he was about to be buried, on the twelfth day, lying on the pyre, he came back to life, and having come back to life he told what he had seen there. ### Extrabiblical texts - Plato, Resp. 614b (Plato (works)): quotation, high confidence ### Translation notes - Plato, Republic 10.614b. “A tale of Alcinous” plays on Odysseus’s long tale to Alcinous in the Odyssey. ### Citation (SBL) Eusebius, Praep. ev. 11.35.2 (Dindorf 2:71; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-35-2). ## Preparation for the Gospel 11.35.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-35-3 - Source: Dindorf 2:71–72 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Er saw two openings in the earth and two in heaven. ### Greek text ἔφη δὲ, ἐπειδή οἱ ἐκβῆναι τὴν ψυχὴν, πορεύεσθαι μετὰ πολλῶν, καὶ ἀφικνεῖσθαι σφᾶς εἰς τόπον τινὰ δαιμόνιον, ἐν ᾧ τῆς τε γῆς δύʼ εἶναι χάσματα ἐχομένω ἀλλήλων, καὶ τοῦ οὐρανοῦ αὖ ἐν τῷ ἄνω ἄλλα καταντικρύ. ### English translation (Claude) He said that when his soul went out of him, it travelled with many others, and they came to a certain marvellous place, in which there were two openings in the earth next to each other, and in the heaven above two others opposite them. ### Extrabiblical texts - Plato, Resp. 614b–c (Plato (works)): quotation, high confidence ### Translation notes - Plato, Republic 10.614b–c. ### Citation (SBL) Eusebius, Praep. ev. 11.35.3 (Dindorf 2:71–72; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-35-3). ## Preparation for the Gospel 11.35.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-35-4 - Source: Dindorf 2:72 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Judges send the just up to the right and the unjust down to the left. ### Greek text δικαστὰς δὲ μεταξὺ τούτων καθῆσθαι, οὓς, ἐπειδὴ διαδικάσειαν, τοὺς μὲν δικαίους κελεύειν πορεύεσθαι τὴν εἰς δεξίαν τε καὶ ἄνω διὰ τοῦ οὐρανοῦ, σημεῖα περιάψαντες τῶν δεδικασμένων ἐν τῷ πρόσθεν, τοὺς δὲ ἀδίκους τὴν εἰς ἀριστεράν τε καὶ κάτω, ἔχοντας καὶ τούτους ἐν τῷ ὄπισθεν σημεῖα πάντων ὧν ἔπραξαν. ### English translation (Claude) And judges sat between these, who, when they had passed judgment, bade the just go the way to the right and upward through the heaven, fastening signs of their judgment on them in front, and the unjust the way to the left and downward, they too having behind them signs of all they had done. ### Extrabiblical texts - Plato, Resp. 614c (Plato (works)): quotation, high confidence ### Translation notes - Plato, Republic 10.614c. ### Citation (SBL) Eusebius, Praep. ev. 11.35.4 (Dindorf 2:72; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-35-4). ## Preparation for the Gospel 11.35.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-35-5 - Source: Dindorf 2:72 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Er was told to report what he saw. ### Greek text αὐτοῦ δὲ προσελθόντος εἰπεῖν ὅτι δέοι αὐτὸν ἄγγελον ἀνθρώποις γενέσθαι τῶν ἐκεῖ καὶ διακελεύεσθαι διακούειν τε καὶ θεᾶσθαι πάντα τὰ ἐν τῷ τόπῳ.'' ### English translation (Claude) And when he himself came forward, they said that he must become a messenger to men of the things there, and they bade him listen to and watch everything in the place.” ### Extrabiblical texts - Plato, Resp. 614d (Plato (works)): quotation, high confidence ### Translation notes - Plato, Republic 10.614d. ### Citation (SBL) Eusebius, Praep. ev. 11.35.5 (Dindorf 2:72; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-35-5). ## Preparation for the Gospel 11.35.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-35-6 - Source: Dindorf 2:72 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius introduces Plutarch, On the Soul. ### Greek text Ταῦτα ὁ Πλάτων· συγγενῆ δὲ τούτοις καὶ ὁ Πλούταρχος ὧδέ πη ἐν τῷ Περὶ ψυχῆς πρώτῳ ἱστορεῖ ### English translation (Claude) So Plato. And Plutarch relates something akin to this in the first book of On the Soul, somewhat as follows: ### Citation (SBL) Eusebius, Praep. ev. 11.35.6 (Dindorf 2:72; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-27-1/#p-11-35-6). ## Preparation for the Gospel 11.36.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-11-36-1 - Source: Dindorf 2:72–73 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plutarch: Antyllus, taken by mistake, returned to life, while Nicandas died. ### Greek text “ Ἀντύλλῳ δὲ τούτῳ καὶ αὐτοὶ παρῆμεν· ἀλλὰ Σωσιτέλει καὶ Ἡρακλέωνι διηγησώμεθα. νοσῶν γὰρ ἔναγχος ἀβιώτως ἔχειν ἐδόκει τοῖς ἰατροῖς· ἀνενεχθεὶς δὲ μικρὸν ἔκ τινος οὐ βεβαίου καταφορᾶς, ἄλλο μὲν οὐδὲν οὔτʼ ἔπραξεν οὔτʼ εἶπε παρακινητικὸν, ἔλεγε δὲ τεθνάναι, καὶ πάλιν ἀφεῖσθαι, καὶ μὴ τεθνήξεσθαι τὸ παράπαν ὑπὸ τῆς ἀρρωστίας ἐκείνης, ἀλλὰ καὶ κακῶς ἀκηκοέναι τοὺς ἀγαγόντας αὐτὸν ὑπὸ τοῦ κυρίου· πεμφθέντας γὰρ ἐπὶ Νικανδᾶν αὐτὸν ἥκειν ἀντʼ ἐκείνου κομίζοντας. ὁ δὲ Νικανδᾶς ἦν σκυτοτόμος, ἄλλως δὲ τῶν ἐν παλαίστραις γεγονότων καὶ πολλοῖς συνήθης καὶ γνώριμος. ὅθεν οἱ νεανίσκοι προσιόντες ἔσκωπτον αὐτὸν ὡς ἀποδεδρακότα καὶ διεφθαρκότα τοὺς ἐκεῖθεν ὑπηρέτας. αὐτὸς μέντοι δῆλος ἦν εὐθὺς ὑποθραττόμενος καὶ δυσχεραίνων· τέλος δὲ πυρετοῦ προσπεσόντος ἐξαίφνης ἀπέθανε τριταῖος. οὗτος δὲ ἀνεβίω, καὶ περί- εστιν εὖ γε ποιῶν, ἡμῖν ξένων ἐπιεικέστατος. ” ### English translation (Claude) “We ourselves were present with this Antyllus; but let us tell it to Sositeles and Heracleon. Being ill recently, he seemed to the physicians beyond saving. Recovering a little from an unsteady stupor, he did and said nothing else that was deranged, but he said that he had died and been released again, and would not die at all of that illness, and that those who had brought him had been scolded by their master; for they had been sent for Nicandas and had come back bringing him instead. Nicandas was a shoemaker, but otherwise one of those who frequented the wrestling schools, and well known and familiar to many. So the young men came up and mocked him as having run away and bribed the officers from there. He himself was clearly troubled at once and vexed; and at last a fever fell on him and he died suddenly on the third day. And this man came back to life and is alive, and doing well, the most excellent of our friends.” ### Extrabiblical texts - Plutarch, De anima frag. (Plutarch): quotation, high confidence ### Translation notes - Plutarch, On the Soul 1 (fragment). ### Citation (SBL) Eusebius, Praep. ev. 11.36.1 (Dindorf 2:72–73; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-11-36-1). ## Preparation for the Gospel 11.36.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-11-36-2 - Source: Dindorf 2:73 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Scripture promises a heavenly land of precious stones; Plato’s Phaedo describes the like. ### Greek text Ταῦτά μοι κείσθω διὰ τὸ καὶ ἐν ταῖς Ἑβραίων γραφαῖς νεκρῶν ἀναβιώσεις φέρεσθαι. ἐπεὶ δὲ καὶ γῆν τινα ἐν ἐπαγγελίαις μόνοις τοῖς θεοφιλέσι δοθήσεσθαι περιέχουσι, κατὰ τὸ φάσκον λόγιον “οἱ δὲ πραεῖς κληρονομήσουσι τὴν γῆν, ” ταύτην δὲ ἐπουράνιον ὑπάρχειν διασαφεῖ ὁ φάσκων λόγος “ ἡ δὲ ἄνω Ἰερουσαλὴμ ἐλευθέρα ἐστὶν, ἥτις ἐστὶ μήτηρ ἡμῶν·” ὅ τε προφήτης τὴν αὐτὴν δὴ ταύτην ἐκ πο- λυτελῶν καὶ τιμίων συνεστάναι λίθων ἐν τρόπῳ ἀλ- ληγορίας αἰνίττεται λέγων “ ἰδοὺ ἐγὼ ἑτοιμάζω σοι ἄνθρακα τὸν λίθον σου, καὶ θήσω τὰς ἐπάλξεις σου ἴασπιν, καὶ τοὺς θεμελίους σου σάπφειρον, καὶ τὸν περίβολόν σου λίθους ἐκλεκτούς·’ θέα ὡς καὶ ὁ Πλάτων αὐτὰ δὴ ταῦτα, ἢ τὰ παραπλήσια, πεπεῖ- σθαι εἶναι ἀληθῆ ἐν τῷ Περὶ ψυχῆς ὁμολογεῖ, Σω- κράτει ἀνατιθεὶς τὸν λόγον ὧδέ πη ### English translation (Claude) Let this be set down here, because returns to life of the dead are also recorded in the Scriptures of the Hebrews. And since they also contain promises that a land will be given only to those dear to God, according to the oracle that says, “But the meek shall inherit the earth,” and the saying that says, “But the Jerusalem above is free, which is our mother,” makes clear that this land is heavenly, and the prophet hints allegorically that it is made of costly and precious stones, saying, “Behold, I prepare for you carbuncle as your stone, and I will make your battlements jasper, and your foundations sapphire, and your enclosure choice stones”—see how Plato too, in his work On the Soul, admits that he is persuaded these very things, or things like them, are true, putting the account in the mouth of Socrates somewhat as follows: ### Scripture references - Matt 5:5: quotation, high confidence - Gal 4:26: quotation, high confidence - Isa 54:11: quotation, high confidence - Isa 54:12: quotation, high confidence ### Translation notes - Matt 5:5; Gal 4:26; Isa 54:11–12 (Septuagint). ### Citation (SBL) Eusebius, Praep. ev. 11.36.2 (Dindorf 2:73; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-11-36-2). ## Preparation for the Gospel 11.37.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-11-37-1 - Source: Dindorf 2:73 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Socrates will describe the true earth as he believes it to be. ### Greek text “ Ἀλλὰ μέντοι, ὦ Σιμμία, οὐχὶ ἡ Γλαύκου τέχνη γέ μοι δοκεῖ εἶναι διηγήσασθαι ἅ γʼ ἐστίν· ὡς μέντοι ἀληθῆ, χαλεπώτερόν μοι φαίνεται ἢ κατὰ τὴν Γλαύκου τέχνην. καὶ ἅμα μὲν ἐγὼ ἴσως οὐδʼ ἂν οἶός τε εἴην, ἅμα δὲ, καὶ εἰ ἠπιστάμην, ὁ βίος μοι δοκεῖ ὁ ἐμὸς, ὦ Σιμμία, τῷ μήκει τοῦ λόγου οὐκ ἐξαρκεῖν. τὴν μέντοι ἰδέαν τῆς γῆς, οἴαν πέπεισμαι εἶναι, καὶ τοὺς τόπους αὐτῆς οὐδέν με κωλύει λέγειν. Ἀλλʼ, ἔφη ὁ Σιμμίας, καὶ ταῦτα ἀρκεῖ. ### English translation (Claude) “But indeed, Simmias, it does not seem to me to need the art of Glaucus to tell what they are; yet to show that they are true seems to me harder than the art of Glaucus. And at the same time I perhaps could not do it, and at the same time, even if I knew how, my life, Simmias, seems to me not to suffice for the length of the account. But nothing prevents me from telling what I am persuaded the form of the earth is, and its regions. — Well, said Simmias, that is enough. ### Extrabiblical texts - Plato, Phaed. 108d–e (Plato (works)): quotation, high confidence ### Translation notes - Plato, Phaedo 108d–e; the quotation runs through 11.37.13. The art of Glaucus was proverbial for great skill. ### Citation (SBL) Eusebius, Praep. ev. 11.37.1 (Dindorf 2:73; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-11-37-1). ## Preparation for the Gospel 11.37.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-11-37-2 - Source: Dindorf 2:73–74 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The earth rests in the middle of the heaven by its own equilibrium. ### Greek text Πέπεισμαι τοίνυν, ἦ δʼ ὅς, ἐγὼ πρῶτον μὲν, εἰ ἔστιν ἐν μέσῳ τῷ οὐρανῷ περιφερὴς οὖσα, μηδὲν αὐτῇ δεῖν μήτε ἀέρος πρὸς τὸ μὴ πεσεῖν μήτε ἄλλης ἀνάγκης μηδεμιᾶς τοιαύτης, ἀλλʼ ἱκανὴν εἶναι αὐτὴν ἴσχειν τὴν ὁμοιότητα τοῦ οὐρανοῦ αὐτοῦ ἑαυτῷ πάντη καὶ τῆς γῆς αὐτὴν τὴν ἰσορροπίαν· ἰσόρροπον γὰρ πρᾶγμα ὁμοίου τινὸς ἐν μέσῳ τεθὲν οὐχ ἔξει μᾶλλον οὐδʼ ἧττον οὐδαμόσε κλιθῆναι, ὁμοίως δʼ ἔχον ἀκλινὲς μένει. ### English translation (Claude) — I am persuaded, then, he said, first, that if it is round and in the middle of the heaven, it needs neither air nor any other such force to keep it from falling, but the uniformity of the heaven itself in every direction and the earth’s own equilibrium are enough to hold it; for a thing in equilibrium placed in the middle of something uniform will have no reason to incline more or less in any direction, but being alike will remain without inclining. ### Extrabiblical texts - Plato, Phaed. 108e–109a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Phaedo 108e–109a. ### Citation (SBL) Eusebius, Praep. ev. 11.37.2 (Dindorf 2:73–74; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-11-37-2). ## Preparation for the Gospel 11.37.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-11-37-3 - Source: Dindorf 2:74 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The earth is vast; we live in a small hollow of it. ### Greek text Πρῶτον μὲν δὴ, ἦ δʼ ὅς, τοῦτο πέπεισμαι. Καὶ ὀρθῶς γε, ἔφη ὁ Σιμμίας. Ἔτι τοίνυν, ἔφη, πάμμεγά τι εἶναι αὐτὸ, καὶ ἡμᾶς οἰκεῖν τοὺς μέχρις Ἡρακλείων στηλῶν ἀπὸ Φάσιδος ἐν σμικρῷ τινι μορίῳ, ὥσπερ περὶ τέλμα μύρμηκας ἢ βατράχους, περὶ τὴν θάλατταν οἰκοῦντας, καὶ ἄλλους ἄλλοθι πολλοὺς ἐν πολλοῖς τοιούτοις τόποις οἰκεῖν. ### English translation (Claude) This, then, I am persuaded of first. — And rightly, said Simmias. — Further, he said, that it is very great, and that we who dwell from the Phasis to the Pillars of Heracles live in a small part of it around the sea, like ants or frogs around a pond, and that many others live elsewhere in many such places. ### Extrabiblical texts - Plato, Phaed. 109a–b (Plato (works)): quotation, high confidence ### Translation notes - Plato, Phaedo 109a–b. ### Citation (SBL) Eusebius, Praep. ev. 11.37.3 (Dindorf 2:74; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-11-37-3). ## Preparation for the Gospel 11.37.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-11-37-4 - Source: Dindorf 2:74 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Our air and water are the sediment of the pure ether around the true earth. ### Greek text εἶναι γὰρ πανταχῆ περὶ τὴν γῆν πολλὰ κοῖλα καὶ παντοδαπὰ καὶ τὰς ἰδέας καὶ τὰ μεγέθη, εἰς ἃ ξυνερρυηκέναι τό τε ὕδωρ καὶ τὴν ὁμίχλην καὶ τὸν ἀέρα· αὐτὴν δὲ τὴν γῆν καθαράν τε ἐν καθαρῷ κεῖσθαι τῷ οὐρανῷ, ἐν ᾧπέρ ἐστι τὰ ἄστρα, ὃν δὴ αἰθέρα ὀνομάζειν τοὺς πολλοὺς τῶν τὰ τοιαῦτα εἰωθότων λέγειν· οὗ δὴ ὑποστάθμην εἶναι ταῦτα καὶ ξυρρεῖν ἀεὶ εἰς τὰ κοῖλα τῆς γῆς. ### English translation (Claude) For there are everywhere around the earth many hollows of all kinds of shapes and sizes, into which water, mist, and air have flowed together; but the earth itself lies pure in the pure heaven, in which are the stars, which most of those who speak of such things call the ether; of which these things are the sediment and always flow together into the hollows of the earth. ### Extrabiblical texts - Plato, Phaed. 109b–c (Plato (works)): quotation, high confidence ### Translation notes - Plato, Phaedo 109b–c. ### Citation (SBL) Eusebius, Praep. ev. 11.37.4 (Dindorf 2:74; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-11-37-4). ## Preparation for the Gospel 11.37.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-11-37-5 - Source: Dindorf 2:74 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: We are like creatures at the bottom of the sea who mistake it for the sky. ### Greek text ἡμᾶς οὖν οἰκοῦντας ἐν τοῖς κοίλοις αὐτῆς λεληθέναι καὶ οἴεσθαι ἄνω ἐπὶ τῆς γῆς οἰκεῖν, ὥσπερ ἂν εἴ τις ἐν μέσῳ τῷ πυθμένι τοῦ πελάγους οἰκῶν οἴοιτό τε ἐπὶ τῆς θαλάττης οἰκεῖν καὶ διὰ τοῦ ὕδατος ὁρῶν τὸν ἥλιον καὶ τὰ ἄλλα ἄστρα τὴν θάλατταν ἡγοῖτο οὐρανὸν εἶναι, διὰ δὲ βραδυτῆτά τε καὶ ἀσθένειαν μηδεπώποτε ἐπὶ τὰ ἄκρα τῆς θαλάττης εἴη ἀφιγμένος, μηδὲ ἑωρακὼς εἴη, ἐκδὺς καὶ ἀνακύψας ἐκ τῆς θαλάττης εἰς τὸν ἐνθάδε τόπον, ὅσῳ καθαρώτερος καὶ καλλίων τυγχάνει ὢν τοῦ παρὰ σφίσι, μηδὲ ἄλλου ἀκηκοὼς εἴη τοῦτο ἑωρακότος. ### English translation (Claude) We, then, living in its hollows, have not noticed it, and think we live above on the earth; as if someone living in the middle of the bottom of the sea were to think he lived on the sea, and, seeing the sun and the other stars through the water, should think the sea was heaven, and because of slowness and weakness had never come to the top of the sea, nor seen, emerging and raising his head out of the sea into this place here, how much purer and more beautiful it is than his own, nor heard of it from anyone who had seen it. ### Extrabiblical texts - Plato, Phaed. 109c–d (Plato (works)): quotation, high confidence ### Translation notes - Plato, Phaedo 109c–d. ### Citation (SBL) Eusebius, Praep. ev. 11.37.5 (Dindorf 2:74; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-11-37-5). ## Preparation for the Gospel 11.37.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-11-37-6 - Source: Dindorf 2:74–75 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If we could rise above the air, we would see the true heaven, light, and earth. ### Greek text ταὐτὸ δὴ τοῦτο καὶ ἡμᾶς πεπονθέναι· οἰκοῦντας γὰρ ἔν τινι κοίλῳ τῆς γῆς οἴεσθαι ἐπάνω αὐτῆς οἰκεῖν, καὶ τὸν ἀέρα οὐρανὸν καλεῖν, ὡς διὰ τούτου οὐρανοῦ ὄντος τὰ ἄστρα χωροῦντα. τὸ δὲ εἶναι ταὐτὸν ὑπʼ ἀσθενείας καὶ βραδυτῆτος οὐχ οἵους τε εἶναι ἡμᾶς διεξελθεῖν ἐπʼ ἔσχατον τὸν ἀέρα, ἐπεὶ εἴ τις αὐτοῦ ἐπʼ ἄκρα ἔλθοι, ἢ πτηνὸς γενόμε- νος ἀνάπτοιτο, κατιδεῖν δὴ ἀνακύψαντα, ὥσπερ ἐνθάδε οἱ ἐκ τῆς θαλάττης ἰχθύες ἀνακύπτοντες ὁρῶσι τὰ ἐνθάδε, οὕτως ἄν τινα καὶ τὰ ἐκεῖ κατιδεῖν· καὶ εἰ ἡ φύσις ἱκανὴ εἴη ἀνέχεσθαι θεωροῦσα, γνῶναι ἂν ὅτι ἐκεῖνός ἐστιν ὁ ἀληθῶς οὐρανὸς καὶ τὸ ἀληθινὸν φῶς καὶ ἡ ὡς ἀληθῶς γῆ. ### English translation (Claude) We have experienced this very thing: living in a hollow of the earth we think we live on top of it, and call the air heaven, as though the stars moved through this as heaven. But it is the same: through weakness and slowness we cannot pass through to the outermost air; for if anyone came to its top, or became winged and flew up, he would look up and see, as fish here looking up out of the sea see the things here, so one would see the things there; and if his nature were able to bear the sight, he would know that that is the true heaven and the true light and the true earth. ### Extrabiblical texts - Plato, Phaed. 109d–e (Plato (works)): quotation, high confidence ### Translation notes - Plato, Phaedo 109d–e. ### Citation (SBL) Eusebius, Praep. ev. 11.37.6 (Dindorf 2:74–75; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-11-37-6). ## Preparation for the Gospel 11.37.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-11-37-7 - Source: Dindorf 2:75 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Our world is corrupted like the sea floor compared with ours. ### Greek text ἥδε μὲν γὰρ ἡ γῆ καὶ οἱ λίθοι καὶ πᾶς ὁ τόπος ὁ ἐνθάδε διεφθαρμένα ἐστὶ καὶ καταβεβρωμένα, ὥσπερ τὰ ἐν τῇ θα- λάττῃ ὑπὸ τῆς ἅλμης· καὶ οὔτε φύεται ἄξιον λόγου οὐδὲν ἐν τῇ θαλάττῃ οὔτε τέλειον, ὡς ἔπος εἰπεῖν, οὐδέν ἐστι, σήραγγες δὲ καὶ ἄμμος καὶ πηλὸς ἀμήχα- νος καὶ βόρβοροί εἰσιν, ὅπου ἂν καὶ γῆ ᾖ, καὶ πρὸς τὰ παρʼ ἡμῖν καλὰ κρίνεσθαι οὐδʼ ὁπωστιοῦν ἄξια. ### English translation (Claude) For this earth, and the stones and the whole region here, are corrupted and eaten away, as things in the sea are by the brine; and nothing worth speaking of grows in the sea, nor is anything, so to speak, perfect, but there are caves and sand and endless mud and mire wherever there is earth too, not at all worthy to be compared with the beautiful things among us. ### Extrabiblical texts - Plato, Phaed. 110a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Phaedo 110a. ### Citation (SBL) Eusebius, Praep. ev. 11.37.7 (Dindorf 2:75; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-11-37-7). ## Preparation for the Gospel 11.37.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-11-37-8 - Source: Dindorf 2:75 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Socrates offers to tell the myth of the true earth. ### Greek text ἐκεῖνα δὲ αὖ τῶν παρʼ ἡμῖν πολὺ ἂν ἔτι πλεῖον φανείη διαφέρειν. εἰ γὰρ δὴ καὶ μυθολογεῖν καλὸν, ἄξιον ἀκοῦσαι, ὦ Σιμμία, οἶα τυγχάνει τὰ ἐπὶ τῆς γῆς ὑπὸ τῷ οὐρανῷ ὄντα. Ἀλλὰ μὴν, ἔφη ὁ Σιμμίας, ὦ Σώκρατες, ἡμεῖς γε τούτου τοῦ μύθου ἡδέως ἂν ἀκούσαιμεν. ### English translation (Claude) And those things in turn would appear to differ from ours still much more. For if it is good to tell a myth too, it is worth hearing, Simmias, what the things on the earth under the heaven are like. — Indeed, Socrates, said Simmias, we would gladly hear this myth. ### Extrabiblical texts - Plato, Phaed. 110a–b (Plato (works)): quotation, high confidence ### Translation notes - Plato, Phaedo 110a–b. ### Citation (SBL) Eusebius, Praep. ev. 11.37.8 (Dindorf 2:75; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-11-37-8). ## Preparation for the Gospel 11.37.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-11-37-9 - Source: Dindorf 2:75 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The true earth seen from above is many-coloured. ### Greek text Λέγεται τοίνυν, ἔφη, ὦ ἑταῖρε, πρῶτον μὲν εἶναι τοιαύτη ἡ γῆ αὐτὴ ἰδεῖν, εἴ τις ἄνωθεν θεῷτο, ὥσπερ αἱ δωδεκάσκυτοι σφαῖραι, ποικίλη, χρώμασι διειλημμένη, ὧν καὶ τὰ ἐνθάδε εἶναι χρώματα ὥσπερ δείγματα, οἷς δὴ οἱ γραφεῖς καταχρῶνται· ἐκεῖ δὲ πᾶσαν τὴν γῆν ἐκ τοιούτων εἶναι, καὶ πολὺ ἔτι ἐκ λαμπροτέρων καὶ καθα- ρωτέρων ἢ τούτων. ### English translation (Claude) — It is said, then, my friend, he said, first, that the earth itself, if one should look at it from above, is like the balls made of twelve pieces of leather, variegated, marked out with colours, of which the colours here, those the painters use, are like samples; but there the whole earth is made of such colours, and of far brighter and purer ones than these. ### Extrabiblical texts - Plato, Phaed. 110b–c (Plato (works)): quotation, high confidence ### Translation notes - Plato, Phaedo 110b–c. ### Citation (SBL) Eusebius, Praep. ev. 11.37.9 (Dindorf 2:75; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-11-37-9). ## Preparation for the Gospel 11.37.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-11-37-10 - Source: Dindorf 2:75–76 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Its colours surpass all we know. ### Greek text τὴν μὲν γὰρ ἁλουργῆ εἶναι θαυμαστὴν τὸ κάλλος, τὴν δὲ χρυσοειδῆ, τὴν δὲ ὅση λευκὴ γύψου καὶ χιόνος λευκοτέραν, καὶ ἐκ τῶν ἄλλων χρωμάτων συγκειμένην ὡσαύτως, καὶ ἔτι πλειόνων καὶ καλλιόνων ἢ ὅσα ἡμεῖς ἑωράκαμεν. ### English translation (Claude) For one part is purple of wonderful beauty, another golden, another, which is white, whiter than chalk or snow; and it is made up of the other colours likewise, and of still more and more beautiful ones than we have seen. ### Extrabiblical texts - Plato, Phaed. 110c (Plato (works)): quotation, high confidence ### Translation notes - Plato, Phaedo 110c. ### Citation (SBL) Eusebius, Praep. ev. 11.37.10 (Dindorf 2:75–76; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-11-37-10). ## Preparation for the Gospel 11.37.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-11-37-11 - Source: Dindorf 2:76 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Even its hollows gleam with colour. ### Greek text καὶ γὰρ αὐτὰ ταῦτα τὰ κοῖλα αὐτῆς, ὕδατός τε καὶ ἀέρος ἔμπλεα ὄντα, χρώματός τι εἶδος παρέχεσθαι στίλβοντα ἐν τῇ τῶν ἄλλων χρωμάτων ποικιλίᾳ, ὥστε ἕν τι αὐτῆς εἶδος ξυνεχὲς καὶ ποικίλον φαντάζεσθαι. ### English translation (Claude) For even these hollows of it, full of water and air, give an appearance of colour, gleaming in the variety of the other colours, so that it appears as one continuous variegated form. ### Extrabiblical texts - Plato, Phaed. 110c–d (Plato (works)): quotation, high confidence ### Translation notes - Plato, Phaedo 110c–d. ### Citation (SBL) Eusebius, Praep. ev. 11.37.11 (Dindorf 2:76; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-11-37-11). ## Preparation for the Gospel 11.37.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-11-37-12 - Source: Dindorf 2:76 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Its stones are like jewels, of which ours are fragments. ### Greek text ἐν δὲ ταύτῃ οὔσῃ τοιαύτῃ ἀνάλογον τὸ τοιαῦτα φύεσθαι δένδρα τε καὶ ἄνθη, ἔχοντα τοὺς καρπούς· καὶ αὖ τὰ ὄρη ὡσαύτως καὶ τοὺς λίθους ἔχειν κατὰ τὸν αὐτὸν λόγον τήν τε λειότητα καὶ τὴν διαφάνειαν καὶ τὰ χρώματα καλλίω· ὧν καὶ τὰ ἐνθάδε λιθίδια εἶναι ταῦτα τὰ ἀγαπώμενα μόρια, σάρδιά τε καὶ ἰάσπιδας καὶ σμαράγδους καὶ πάντα τὰ τοιαῦτα· ἐκεῖ δὲ οὐδὲν ὁτιοῦν τοιοῦτον οὐκ εἶναι καὶ ἔτι τούτων καλλίω. ### English translation (Claude) And on it, being such, grow in proportion such trees and flowers and fruits; and the mountains likewise and the stones have, on the same principle, smoothness, transparency, and more beautiful colours; of which our little stones here, so prized, are fragments, sardians and jaspers and emeralds and all such; but there there is nothing that is not such, and still more beautiful than these. ### Extrabiblical texts - Plato, Phaed. 110d–e (Plato (works)): quotation, high confidence ### Translation notes - Plato, Phaedo 110d–e. ### Citation (SBL) Eusebius, Praep. ev. 11.37.12 (Dindorf 2:76; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-11-37-12). ## Preparation for the Gospel 11.37.13 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-11-37-13 - Source: Dindorf 2:76 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The true earth is adorned with pure stones and metals, a sight for the blessed. ### Greek text τὸ δʼ αἴτιον τούτου εἶναι ὅτι ἐκεῖνοι οἱ λίθοι καθαροί εἰσι καὶ οὐ κατεδηδεσμένοι οὐδὲ διεφθαρμένοι ὥσπερ οἱ ἐνθάδε, ὑπὸ σηπεδόνος καὶ ἅλμης καὶ τῶν δεῦρο ξυνερρυηκότων, ἃ καὶ λίθοις καὶ γῇ καὶ τοῖς ἄλλοις ζῴοις τε καὶ φυτοῖς αἴσχη τε καὶ νόσους παρέχει. τὴν δὲ γῆν αὐτὴν κεκοσμῆσθαι τούτοις τε ἅπασι καὶ ἔτι χρυσῷ τε καὶ ἀργύρῳ καὶ τοῖς ἄλλοις αὖ τοῖς τοιούτοις. ἐκφανῆ γὰρ αὐτὰ πεφυκέναι, ὧν τὰ πολλὰ πλήθη καὶ μεγάλα καὶ πολλαχοῦ τῆς γῆς, ὥστε αὐτὴν δεῖν εἶναι θέαμα εὐδαιμόνων θεατῶν.” ### English translation (Claude) And the cause of this is that those stones are pure and not eaten away or corrupted, like those here, by decay and brine and the things that have flowed together here, which bring ugliness and diseases to stones and earth and to other animals and plants. And the earth itself is adorned with all these, and further with gold and silver and the other such things. For they are by nature exposed to view, being many in number, large, and in many places of the earth, so that it is a sight for blessed beholders.” ### Extrabiblical texts - Plato, Phaed. 110e–111a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Phaedo 110e–111a. ### Citation (SBL) Eusebius, Praep. ev. 11.37.13 (Dindorf 2:76; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-11-37-13). ## Preparation for the Gospel 11.38.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-11-38-1 - Source: Dindorf 2:76–77 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Daniel foretells God’s judgment with a river of fire; Plato agrees. ### Greek text Τῆς παρʼ Ἑβραίοις γραφῆς θεοῦ δικαιωτήριον καὶ κρίσιν ψυχῶν μετὰ τὴν ἐνθένδε ἀπαλλαγὴν ἔσεσθαι προαγορευούσης διά τε μυρίων ἄλλων καὶ διʼ ὧν φησι “ κριτήριον ἐκάθισε καὶ βίβλοι ἠνεῴχθησαν καὶ ὁ παλαιὸς ἡμερῶν ἐκάθητο. ποταμὸς πυρὸς εἷλκεν ἔμπροσθεν αὐτοῦ· μύριαι μυριάδες ἐλειτούργουν αὐτῷ, καὶ χίλιαι χιλιάδες παρειστήκεσαν ἔμπροσθεν αὐτοῦ, ” ἐπάκουσον τοῦ Πλάτωνος τῆς θείας κρίσεως, καὶ δὴ καὶ τοῦ ποταμοῦ ὀνομαστὶ μεμνημένου, πολλάς τε μονὰς τῶν εὐσεβῶν διαφόρους τε τῶν δυσσεβῶν τιμωρίας συμφώνως τοῖς Ἑβραίων ὑπογράφοντος λόγοις. ### English translation (Claude) The Scripture of the Hebrews foretells that there will be a tribunal of God and a judgment of souls after their departure from here, through countless passages, and where it says: “The court sat, and the books were opened, and the Ancient of Days was seated. A river of fire flowed before him; ten thousand times ten thousand ministered to him, and thousands of thousands stood before him.” Hear Plato, who mentions the divine judgment, and even names the river, and describes, in agreement with the words of the Hebrews, many dwellings of the pious and different punishments of the impious. ### Scripture references - Dan 7:9: quotation, high confidence - Dan 7:10: quotation, high confidence ### Translation notes - Dan 7:9–10 (Theodotion, rearranged). ### Citation (SBL) Eusebius, Praep. ev. 11.38.1 (Dindorf 2:76–77; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-11-38-1). ## Preparation for the Gospel 11.38.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-11-38-2 - Source: Dindorf 2:77 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato’s third river of the underworld flows through fire. ### Greek text φησὶ δʼ οὖν ἐν τῷ Περὶ ψυχῆς τάδε “Τρίτος δὲ ποταμὸς τούτων κατὰ μέσον ἐκβάλλει, καὶ ἐγγὺς τῆς ἐκβολῆς ἐκπίπτει εἰς τόπον μέγαν πυρὶ πολλῷ καιόμενον, καὶ λίμνην ποιεῖ μείζω τῆς παρʼ ἡμῖν θαλάττης, ζέουσαν ὕδατος καὶ πηλοῦ· ἐντεῦθεν δὲ χωρεῖ κύκλῳ θολερὸς καὶ πηλώδης, περιελιττόμενος δέ γε τῇ γῇ ἄλλοσέ τε ἀφικνεῖται καὶ παρʼ ἔσχατα τῆς Ἀχερουσιάδος λίμνης, οὐ συμμιγνύμενος τῷ ὕδατι· περιελιχθεὶς δὲ πολλάκις ὑπὸ γῆς ἐμβάλλει κατωτέρω τοῦ Ταρτάρου. ### English translation (Claude) He says, then, in On the Soul: “A third river issues between these, and near its source falls into a great region burning with much fire, and makes a lake larger than our sea, boiling with water and mud. From there it goes round in a circle, turbid and muddy, and winding about within the earth it comes to other places and to the edge of the Acherusian lake, not mixing with its water; and after winding about many times under the earth it falls into Tartarus at a lower point. ### Extrabiblical texts - Plato, Phaed. 113a–b (Plato (works)): quotation, high confidence ### Translation notes - Plato, Phaedo 113a–b; the quotation runs through 11.38.6. ### Citation (SBL) Eusebius, Praep. ev. 11.38.2 (Dindorf 2:77; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-11-38-2). ## Preparation for the Gospel 11.38.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-11-38-3 - Source: Dindorf 2:77 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Pyriphlegethon and Cocytus, the rivers of fire and lament. ### Greek text οὗτος δʼ ἐστὶν ὃν ἐπονομάζουσι Πυριφλεγέθοντα, οὗ καὶ οἱ ῥύακες ἀποσπάσματα ἀναφυσῶσιν, ὅπου ἂν τύχωσι τῆς γῆς. τούτου δὲ αὖ καταντικρὺ ὁ τέταρτος ἐκπίπτει εἰς τόπον πρῶτον δεινόν τε καὶ ἄγριον, ὡς λέγεται, χρῶμα δὲ ἔχοντα ὅλον οἷον ὁ κύανος, ὃν δὴ ἐπονομάζουσι Στύγιον, καὶ τὴν λίμνην ἣν ποιεῖ ὁ ποταμὸς ἐμβάλλων Στύγα. ὁ δʼ ἐμπεσὼν ἐνταῦθα καὶ δεινὰς δυνάμεις λαβὼν ἐν τῷ ὕδατι, δὺς κατὰ τῆς γῆς, περιελιττόμενος χωρεῖ ἐναντίως τῷ Πυριφλεγέθοντι καὶ ἀπαντᾷ ἐν τῇ Ἀχερουσίᾳ λίμνῃ ἐξ ἐναντίας, καὶ οὐδὲ τὸ τούτου ὕδωρ οὐδενὶ μίγνυται, ἀλλὰ καὶ οὗτος κύκλῳ περιελθὼν ἐμβάλλει εἰς τὸν Τάρταρον ἐναντίως τῷ Πυριφλεγέθοντι· ὄνομα δὲ τούτῳ ἐστὶν, ὡς οἱ ποιηταὶ λέγουσι, Κωκυτός. ### English translation (Claude) This is the one they call Pyriphlegethon, of which the streams of lava too send up fragments wherever on earth they happen to be. Opposite this in turn the fourth issues, first into a place terrible and wild, as is said, having all a colour like lapis, which they call the Stygian; and the lake the river makes by falling into it, Styx. Having fallen in there and received terrible powers in its water, it sinks under the earth and, winding about, goes opposite to Pyriphlegethon and meets it from the opposite side in the Acherusian lake; and its water too mixes with none, but it also, going round in a circle, falls into Tartarus opposite to Pyriphlegethon; and its name, as the poets say, is Cocytus. ### Extrabiblical texts - Plato, Phaed. 113b–c (Plato (works)): quotation, high confidence ### Translation notes - Plato, Phaedo 113b–c. ### Citation (SBL) Eusebius, Praep. ev. 11.38.3 (Dindorf 2:77; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-11-38-3). ## Preparation for the Gospel 11.38.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-11-38-4 - Source: Dindorf 2:77–78 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The dead are judged: the middling purified, the incurable cast forever into Tartarus. ### Greek text τούτων δὲ οὕτω πεφυκότων, ἐπειδὰν ἀφίκωνται οἱ τετελευτηκότες εἰς τὸν τόπον οἷ ὁ δαίμων ἕκαστον κομίζει, πρῶτον μὲν διεδικάσαντο οἵ τε καλῶς καὶ ὁσίως καὶ δικαίως βιώσαντες καὶ οἱ μή. καὶ οἱ μὲν ἂν δόξωσι μέσως βεβιωκέναι, πορευθέντες ἐπὶ τὸν Ἀχέροντα, ἀναβάντες ἃ δὴ αὐτοῖς ὀχήματά ἐστιν, ἐπὶ τούτων ἀφικνοῦνται εἰς τὴν λίμνην, καὶ ἐκεῖ οἰκοῦσί τε καὶ καθαιρόμενοι τῶν τε ἀδικημάτων διδόντες δίκας ἀπολύονται, εἴ τίς τι ἠδίκηκε, τῶν τε εὐεργεσιῶν τιμὰς φέρονται κατὰ τὴν ἀξίαν ἕκαστος, οἵ δʼ ἂν δόξωσιν ἀνιάτως ἔχειν διὰ τὰ μεγέθη τῶν ἁμαρτημάτων, ἢ ἱεροσυλίας πολλὰς καὶ μεγάλας ἢ φόνους ἀδίκους καὶ παρανόμους πολλοὺς ἐξειργασμένοι ἢ ἄλλα ὅσα τοιαῦτα τυγχάνει ὄντα, τούτους δὲ ἡ προσήκουσα μοῖρα ῥίπτει εἰς τὸν Τάρταρον, ὅθεν οὔποτε ἐκβαίνουσιν. ### English translation (Claude) These things being so by nature, when the dead come to the place to which his daemon brings each, first they are judged, both those who lived well, piously, and justly, and those who did not. Those who are judged to have lived a middling life go to the Acheron, embark on the vessels there for them, and on these arrive at the lake; and there they dwell and, being purified, are released from their wrongdoings by paying the penalty, if anyone did wrong, and receive honours for their good deeds, each according to his desert. But those judged incurable because of the greatness of their sins, having committed many great sacrileges, or many unjust and lawless murders, or other such things, their fitting fate casts into Tartarus, from which they never come out. ### Extrabiblical texts - Plato, Phaed. 113d–e (Plato (works)): quotation, high confidence ### Translation notes - Plato, Phaedo 113d–e. ### Citation (SBL) Eusebius, Praep. ev. 11.38.4 (Dindorf 2:77–78; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-11-38-4). ## Preparation for the Gospel 11.38.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-11-38-5 - Source: Dindorf 2:78–79 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Curable sinners are punished until those they wronged forgive them. ### Greek text οἳ δʼ ἂν ἰάσιμα μὲν, μεγάλα δὲ δόξωσιν ἡμαρτηκέναι ἁμαρτήματα, οἶον πρὸς πατέρα ἢ μητέρα ὑπʼ ὀργῆς βίαιόν τι πράξαντες, καὶ μεταμέλον αὐτοῖς τὸν ἄλλον βίον βιῶσιν, ἢ ἀνδροφόνοι ἢ τοιούτῳ τινὶ ἄλλῳ τρόπῳ γένωνται, τούτοις δʼ ἐμπεσεῖν μὲν εἰς τὸν Τάρταρον ἀνάγκη, ἐμπεσόντας δὲ αὐτοὺς καὶ ἐνιαυτὸν ἐκεῖ γενομένους ἐκβάλλει τὸ κῦμα, τοὺς μὲν ἀνδροφόνους κατὰ τὸν Κωκυτὸν, τοὺς δὲ πατραλῴας [καὶ μητραλῲας] κατὰ τὸν Πυριφλεγέθοντα· ἐπειδὰν δὲ φλεγόμενοι γένωνται κατὰ τὴν λίμνην τὴν Ἀχερουσιάδα, ἐνταῦθα βοῶσί τε καὶ καλοῦσιν, οἶ μὲν οὓς ἀπέκτειναν, οἷ δὲ οὓς ὕβρισαν, καλέσαντες δὲ ἱκετεύουσι καὶ δέονται ἐᾶσαι σφᾶς ἐκβῆναι εἰς τὴν λίμνην, καὶ ἐὰν μὲν πείσωσιν, ἐκβαίνουσί τε καὶ λήγουσι τῶν κακῶν· εἰ δὲ μὴ, φέρονται αὖθις εἰς τὸν Τάρταρον, κἀκεῖθεν πάλιν εἰς τοὺς ποταμοὺς, καὶ ταῦτα πάσχοντες οὐ πρότερον παύονται πρὶν ἂν πείσωσιν οὓς ἠδίκησαν· αὕτη γὰρ ἡ δίκη ὑπὸ τῶν δικαστῶν αὐτοῖς ἐτάχθη. ### English translation (Claude) Those who are judged to have committed curable but great sins, such as having done some violence to father or mother in anger and lived the rest of their life in repentance, or who have become murderers in some such way, must fall into Tartarus; but when they have fallen in and been there a year, the wave casts them out, the murderers by Cocytus, the parricides by Pyriphlegethon. And when they are carried to the Acherusian lake, there they shout and call, some those they killed, others those they wronged, and having called, they beseech and beg to be allowed to come out into the lake; and if they persuade them, they come out and cease from their evils; but if not, they are carried back into Tartarus and from there again into the rivers, and suffering these things they do not cease until they persuade those they wronged. For this penalty was ordained for them by the judges. ### Extrabiblical texts - Plato, Phaed. 113e–114b (Plato (works)): quotation, high confidence ### Translation notes - Plato, Phaedo 113e–114b. The editor brackets “and matricides,” marking it for deletion; it is left out. ### Citation (SBL) Eusebius, Praep. ev. 11.38.5 (Dindorf 2:78–79; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-11-38-5). ## Preparation for the Gospel 11.38.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-11-38-6 - Source: Dindorf 2:79 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The holy rise to a pure dwelling, the philosophers to still fairer ones. ### Greek text οἵ δὲ δὴ ἂν δόξωσι διαφερόντως πρὸς τὸ ὁσίως βιῶναι, οὗτοί εἰσιν οἱ τῶνδε μὲν τῶν τόπων τῶν ἐν τῇ γῇ ἐλευθερούμενοί τε καὶ ἀπαλλαττόμενοι, ὥσπερ δεσμωτηρίων, ἄνω δὲ εἰς τὴν καθα- ρὰν οἴκησιν ἀφικνούμενοι καὶ ἐπὶ τῆς γῆς οἰκιζόμενοι. τούτων δὲ αὐτῶν οἱ φιλοσοφίᾳ ἱκανῶς καθηράμενοι ἄνευ τε καμάτων ζῶσι τὸ παράπαν εἰς τὸν ἔπειτα χρόνον, καὶ εἰς οἰκήσεις ἔτι τούτων καλλίους ἀφικνοῦνται, ἃς οὔτε ῥᾴδιον δηλῶσαι οὔτε ὁ χρόνος ἱκανὸς ἐν τῷ παρόντι. ἀλλὰ τούτων δὴ ἕνεκα χρὴ ὧν διεληλύθαμεν, ὦ Σιμμία, πᾶν ποιεῖν ὥστε ἀρετῆς καὶ φρονήσεως ἐν τῷ βίῳ μετασχεῖν· καλὸν γὰρ τὸ ἆθλον καὶ ἡ ἐλπὶς μεγάλη.” ### English translation (Claude) But those who are judged to have excelled in holy living are those who are freed and released from these regions in the earth, as from prisons, and come up to the pure dwelling and dwell upon the earth. And of these, those who have sufficiently purified themselves by philosophy live wholly without toil for all time to come, and come to dwellings still more beautiful than these, which it is neither easy to describe nor is the time sufficient now. But for the sake of what we have gone through, Simmias, one must do everything to have a share of virtue and wisdom in life; for the prize is noble and the hope great.” ### Extrabiblical texts - Plato, Phaed. 114b–c (Plato (works)): quotation, high confidence ### Translation notes - Plato, Phaedo 114b–c. ### Citation (SBL) Eusebius, Praep. ev. 11.38.6 (Dindorf 2:79; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-11-38-6). ## Preparation for the Gospel 11.38.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-11-38-7 - Source: Dindorf 2:79 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato’s indescribable dwellings echo 1 Cor 2:9. ### Greek text Ταῦτα ὁ Πλάτων. σὺ δέ γε παραθήσεις τῷ “καὶ εἰς οἰκήσεις καλλίους ἀφικνοῦνται, ἃς οὔτε ῥᾴδιον δηλῶσαι οὔτε χρόνος ἱκανὸς ἐν τῷ παρόντι” τὸ παρʼ ἡμῖν οὕτως ἔχον “ ὀφθαλμὸς γὰρ οὐκ εἶδε καὶ οὖς οὐκ ἤκουσε, καὶ ἐπὶ καρδίαν ἀνθρώπου οὐκ ἀνέβη, ἃ ἡτοίμασεν ὁ θεὸς τοῖς ἀγαπῶσιν αὐτόν, ” ### English translation (Claude) So Plato. But beside “and they come to more beautiful dwellings, which it is neither easy to describe nor is the time sufficient now,” you will set what we have: “For eye has not seen, nor ear heard, nor has it entered the heart of man, what God has prepared for those who love him”; ### Scripture references - 1 Cor 2:9: quotation, high confidence ### Extrabiblical texts - Plato, Phaed. 114c (Plato (works)): quotation, high confidence ### Translation notes - 1 Cor 2:9. ### Citation (SBL) Eusebius, Praep. ev. 11.38.7 (Dindorf 2:79; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-11-38-7). ## Preparation for the Gospel 11.38.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-11-38-8 - Source: Dindorf 2:79 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Scripture’s many mansions and eternal fire parallel Plato. ### Greek text ταῖς δὲ εἰρημέναις οἰκήσεσι τὸ πολλὰς μονὰς εἶναι παρὰ τῷ πατρὶ τοῖς θεοφιλέσιν ἐπηγγελμένας, καὶ τοῖς περὶ τοῦ Πυριφλεγέθοντος λεχθεῖσι τὸ τοῖς ἀσεβέσιν ἠπειλημένον πῦρ αἰώνιον, κατὰ τὸν πρὸς αὐτοὺς φάσκοντα Ἑβραίων προφήτην “τίς ἀναγγελεῖ ὑμῖν ὅτι πῦρ καίεται; τίς ἀναγγελεῖ ὑμῖν τὸν τόπον τὸν αἰώνιον;” καὶ πάλιν “ὁ σκώληξ αὐτῶν οὐ τελευτήσει, καὶ τὸ πῦρ οὐ σβεσθήσεται, καὶ ἔσονται εἰς ὅρασιν πάσῃ σαρκί.” ### English translation (Claude) and beside the dwellings mentioned, the many mansions with the Father promised to those dear to God; and beside what is said about Pyriphlegethon, the eternal fire threatened against the ungodly, according to the Hebrew prophet who says to them: “Who will tell you that a fire is burning? Who will tell you of the eternal place?” And again: “Their worm shall not die, and their fire shall not be quenched, and they shall be a spectacle to all flesh.” ### Scripture references - John 14:2: allusion, high confidence - Isa 33:14: quotation, high confidence - Isa 66:24: quotation, high confidence ### Translation notes - John 14:2; Isa 33:14 (Septuagint); Isa 66:24. ### Citation (SBL) Eusebius, Praep. ev. 11.38.8 (Dindorf 2:79; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-11-38-8). ## Preparation for the Gospel 11.38.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-11-38-9 - Source: Dindorf 2:79–80 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato’s eternal punishment and blessedness match Scripture. ### Greek text τήρει δὲ ὡς καὶ ὁ Πλάτων συνᾴδων τούτοις, τοὺς ἀσεβεῖς εἰπὼν χωρήσειν εἰς Τάρταρον, ἐπιλέγει “ὅθεν οὔποτε ἐκβαίνουσι.” καὶ αὖ πάλιν τοὺς εὐσεβεῖς ζήσεσθαι εἰπὼν ἐν μα- καρίοις προστίθησι λέγων “ τὸ παράπαν καὶ εἰς τὸν ἔπειτα χρόνον. ” ἀλλὰ καὶ τὸ ἄνευ καμάτων εἰρημέ- νον ὑπʼ αὐτοῦ ὅμοιον ἂν εἴη τῷ “ ἀπέδρα ὀδύνη καὶ λύπη καὶ στεναγμός.” ### English translation (Claude) And note how Plato too, agreeing with these, after saying that the ungodly will go into Tartarus, adds, “from which they never come out.” And again, after saying that the godly will live among the blessed, he adds, “for all time to come.” And his phrase “without toil” would be like “pain and sorrow and sighing have fled away.” ### Scripture references - Isa 35:10: quotation, high confidence ### Extrabiblical texts - Plato, Phaed. 113e–114c (Plato (works)): quotation, high confidence ### Translation notes - Isa 35:10 (also 51:11). ### Citation (SBL) Eusebius, Praep. ev. 11.38.9 (Dindorf 2:79–80; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-11-38-9). ## Preparation for the Gospel 11.38.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-11-38-10 - Source: Dindorf 2:80 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato’s vessels may mean bodies, raised with souls for judgment; Book 11 ends. ### Greek text φάσκων δὲ τοὺς ἐπὶ τὸν Ἀχέροντα πορευομένους μὴ ἁπλῶς ἐπὶ τοῦτον ἀφικνεῖσθαι, ἀλλὰ ἀναβαίνοντας πρότερον ἃ δὴ αὐτοῖς ὀχήματά ἐστι, τίνα ποτὲ ἄρα τὰ ὀχήματα βούλεται σημαίνειν ἢ τὰ σώματα, εἰς ἃ ἀναβᾶσαι αἱ τῶν τετελευτηκότων ψυχαὶ σὺν αὐτοῖς τιμωροῦνται κατὰ τὰ παρʼ Ἑβραίοις νενομισμένα; ἀλλὰ γὰρ ἱκανὴν καὶ τοῦδε τοῦ λόγου περιγραφὴν εἰληφότος ἐπὶ τὸ δω- δέκατον τῆς Εὐαγγελικῆς Προπαρασκευῆς μεταβήσο- μαι σύγγραμμα. ### English translation (Claude) And when he says that those going to the Acheron do not simply arrive at it, but first embark on the vessels there for them, what can the vessels mean but the bodies, embarking on which the souls of the dead are punished together with them, according to what is held among the Hebrews? But since this discussion too has received a sufficient conclusion, I shall pass to the twelfth book of the Preparation for the Gospel. ### Translation notes - Eusebius reads Plato’s vessels as an allusion to the resurrection of the body. ### Citation (SBL) Eusebius, Praep. ev. 11.38.10 (Dindorf 2:80; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-11-38-10). ## Preparation for the Gospel 12.1.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-12-1-1 - Source: Dindorf 2:80 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Book 12 begins: more of Plato’s agreement with the Hebrews, starting with a defence of faith. ### Greek text Ὁ δωδέκατος ἡμῖν τῆς Εὐαγγελικῆς Προπαρασκευῆς ἐνθένδε ποθὲν ἤδη τὰ ἐνδέοντα τῷ προτέρῳ τῆς Πλάτωνος πρὸς τὰ Ἑβραίων λόγια συνῳδίας, ὡς ἐν ἁρμονίᾳ συμφώνου λύρας, ἀποδώσει, τὴν καταρ- χὴν ἐξ ἀπολογίας τῆς παρὰ τοῖς πολλοῖς βλασφημου- μένης ἡμῶν πίστεως ληψόμενος. ### English translation (Claude) Our twelfth book of the Preparation for the Gospel will now, from this point, render what was lacking in the former one of Plato’s concord with the oracles of the Hebrews, as in the harmony of a well-tuned lyre, taking its start from a defence of our faith, which is reviled by the many. ### Citation (SBL) Eusebius, Praep. ev. 12.1.1 (Dindorf 2:80; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-12-1-1). ## Preparation for the Gospel 12.1.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-12-1-2 - Source: Dindorf 2:80–81 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato’s Laws: the young should accept the laws without question. ### Greek text “Εἰ μὲν τοίνυν ὀρθῶς ἢ μή τις ἐπιτιμᾷ τῇ τε Λακωνικῇ καὶ τῇ Κρητικῇ πολιτείᾳ, λόγος ἂν ἕτερος εἴη· τὰ γοῦν λεγόμενα πρὸς τῶν πολλῶν ἴσως ἐγὼ μᾶλλον ἔχοιμʼ ἂν ὑμῶν ἀμφοτέρων λέγειν. ὑμῖν γὰρ εἰ καὶ μετρίως κατεσκεύασται τὰ τῶν νόμων, εἷς τῶν καλλίστων ἂν εἴη νόμων μὴ ζητεῖν τῶν νέων μηδένα ἐᾶν ποῖα καλῶς αὐτῶν ἢ μὴ καλῶς ἔχει, μιᾷ δὲ φωνῇ καὶ ἐξ ἑνὸς στόματος πάντας συμφωνεῖν ὡς πάντα καλῶς κεῖται θέντων θεῶν, καὶ ἄν τις ἄλλως λέγῃ, μὴ ἀνέχεσθαι τὸ παράπαν ἀκούοντας· γέρων δὲ εἴ τίς τι ξυννοεῖ τῶν παρʼ ὑμῖν, πρὸς ἄρχοντά τε καὶ ἡλικιώτην μηδενὸς ἐναντίον νέου ποιεῖσθαι τοὺς τοι- ούτους λόγους. Ὀρθότατά γε, ὦ ξένε, κελεύεις. ” ### English translation (Claude) “Whether one rightly or wrongly criticizes the Laconian and Cretan constitutions would be another discussion; what the many say I could perhaps tell better than you both. For with you, even if your laws are only moderately well framed, one of the finest laws would be that no young man is to inquire which of them are well and which not, but all are to agree with one voice and from one mouth that all are well laid down, since gods laid them down; and if anyone says otherwise, they are not to endure hearing it at all; but if an old man has some thought about your laws, he is to make such remarks to a ruler and to one of his own age, in the presence of no young person. — Most rightly, stranger, you direct.” ### Extrabiblical texts - Plato, Leg. 634d–e (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 1.634d–e. ### Citation (SBL) Eusebius, Praep. ev. 12.1.2 (Dindorf 2:80–81; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-12-1-2). ## Preparation for the Gospel 12.1.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-12-1-3 - Source: Dindorf 2:81 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Scripture puts faith before understanding. ### Greek text Εἰκότως δῆτα καὶ ἡ Ἑβραίων προλαβοῦσα γραφὴ τῆς τῶν θείων γραφῶν συνέσεως τε καὶ θεω- ρίας τὴν πίστιν προτάττει διʼ ὧν φησιν “ ἐὰν δὲ μὴ πιστεύσητε, οὐ μὴ συνῆτε.” καὶ αὖθις “ ἐπίστευσα, διὸ καὶ ἐλάλησα. ### English translation (Claude) With good reason, then, the Scripture of the Hebrews, anticipating this, puts faith before the understanding and contemplation of the divine Scriptures, where it says, “If you do not believe, you shall not understand,” and again, “I believed, therefore I spoke.” ### Scripture references - Isa 7:9: quotation, high confidence - Ps 116:10 (115:1 LXX): quotation, high confidence - 2 Cor 4:13: quotation, medium confidence ### Translation notes - Isa 7:9 (Septuagint); Ps 116:10 (115:1 LXX), as in 2 Cor 4:13. ### Citation (SBL) Eusebius, Praep. ev. 12.1.3 (Dindorf 2:81; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-12-1-3). ## Preparation for the Gospel 12.1.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-12-1-4 - Source: Dindorf 2:81 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Beginners receive Scripture simply in faith; the mature probe its meaning. ### Greek text ἔνθεν καὶ παρʼ ἡμῖν τοῖς μὲν ἄρτι εἰσαγομένοις καὶ τὴν ἕξιν ἀτελέσιν, ὡς ἂν τὰς ψυχὰς νηπίοις, ἁπλούστερον ἡ ἐν ταῖς θείαις γρα- φαῖς ἀνάγνωσις παραδίδοται μετὰ τοῦ δεῖν πιστεύειν ὡς θεοῦ λόγοις τοῖς ἐμφερομένοις παρακελεύε- σθαι· τοῖς δὲ τὴν ἕξιν προβεβηκόσι καὶ πολιοῖς τὸ φρόνημα ἐμβαθύνειν καὶ δοκιμάζειν τὸν νοῦν τῶν λεγομένων ἐπιτέτραπται. τούτους δὲ παισὶν Ἑβραίων δευτερωτὰς φίλον ἦν ὀνομάζειν, ὥσπερ ἑρμηνευτὰς καὶ ἐξηγητὰς ὄντας τῆς τῶν γραφῶν διανοίας. ### English translation (Claude) Hence among us too, to those just being introduced and imperfect in condition, as infants in soul, the reading of the divine Scriptures is handed on more simply, with the instruction that they must believe what is said in them as words of God; while those advanced in condition and grey in mind are allowed to go deeper and test the sense of what is said. These the sons of the Hebrews liked to call deuterotai, as being interpreters and expounders of the meaning of the Scriptures. ### Translation notes - On deuterotai compare 11.5.3. ### Citation (SBL) Eusebius, Praep. ev. 12.1.4 (Dindorf 2:81; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-12-1-4). ## Preparation for the Gospel 12.2.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-12-2-1 - Source: Dindorf 2:81 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato’s Laws: Tyrtaeus praised courage in foreign war. ### Greek text “ Οὐκοῦν τὰ μετὰ ταῦτα εἴποιμεν ἂν ἡμεῖς ὅτι σὺ μὲν ἐπαινεῖς, ὡς ἔοικας, ὦ Τυρταῖε, μάλιστα τοὺς πρὸς τὸν ὀθνεῖόν τε καὶ ἔξωθεν πόλεμον γιγνο- μένους ἐπιφανεῖς. φαίη ταῦτα ἄν που καὶ ὁμολογοῖ; Τί μήν; ### English translation (Claude) “Then next we might say: you praise most, it seems, Tyrtaeus, those who are distinguished in foreign war from outside. He would say this and agree? — Certainly. ### Extrabiblical texts - Plato, Leg. 629e (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 1.629e; the quotation runs through 12.2.4. ### Citation (SBL) Eusebius, Praep. ev. 12.2.1 (Dindorf 2:81; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-12-2-1). ## Preparation for the Gospel 12.2.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-12-2-2 - Source: Dindorf 2:81–82 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Theognis praises the man faithful in civil strife. ### Greek text Ἡμεῖς δέ γε ἀγαθῶν ὄντων τούτων ἔτι φαμὲν ἀμείνους εἶναι καὶ πολὺ τοὺς ἐν τῷ μεγίστῳ πολέμῳ γιγνομένους ἀρίστους διαφανῶς. ποιητὴν δὲ καὶ ἡμεῖς μάρτυρα ἔχομεν Θέογνιν, πολίτην τῶν ἐν Σικελίᾳ Μεγαρέων, ὅς φησι πιστὸς ἀνὴρ χρυσοῦ τε καὶ ἀργύρου ἀντερύσασθαι ἄξιος ἐν χαλεπῇ, Κύρνε, διχοστασίῃ. ### English translation (Claude) — But we, though these are good, say that those who show themselves conspicuously best in the greatest war are better still, and far. We too have a poet as witness, Theognis, a citizen of the Megarians in Sicily, who says: ‘A faithful man is worth his weight in gold and silver, Cyrnus, in grievous civil strife.’ ### Extrabiblical texts - Plato, Leg. 630a (Plato (works)): quotation, high confidence - Theognis, 77–78 (Theognis (elegies)): quotation, high confidence ### Translation notes - Plato, Laws 1.630a, quoting Theognis 77–78. ### Citation (SBL) Eusebius, Praep. ev. 12.2.2 (Dindorf 2:81–82; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-12-2-2). ## Preparation for the Gospel 12.2.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-12-2-3 - Source: Dindorf 2:82 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Faithfulness requires all virtue; mere courage is common even among mercenaries. ### Greek text τοῦτον δέ φαμεν ἐν πολέμῳ χαλεπωτέρῳ ἀμείνονα ἐκείνου πάμπολυ γίνεσθαι, σχεδὸν ὅσον ἀμείνων δι- καιοσύνη καὶ σωφροσύνη καὶ φρόνησις εἰς ταὐτὸν ἐλθοῦσαι μετὰ ἀνδρείας αὐτῆς μόνης ἀνδρείας. πιστὸς μὲν γὰρ καὶ ὑγιὴς ἐν στάσεσιν οὐκ ἄν ποτε γένοιτο ἄνευ ξυμπάσης ἀρετῆς· διαβάντες δὲ εὖ καὶ μαχόμενοι ἐθέλοντες ἀποθνήσκειν ἐν τῷ πολέμῳ, φράζει Τυρταῖος, τῶν μισθοφόρων εἰσὶ πάμπολλοι, ὧν οἱ πλεῖστοι γίγνονται θρασεῖς καὶ ἄδικοι καὶ ὑβρισταὶ καὶ ἀφρονέστατοι σχεδὸν ἁπάντων, ἐκτὸς δή τινων εὖ μάλα ὀλίγων. ### English translation (Claude) This man, we say, in the harder war is much better than the other, nearly as much as justice, temperance, and wisdom joined together with courage are better than courage alone. For no one would ever be faithful and sound in civil strife without the whole of virtue; but of those who stand firm and fight, willing to die in war, as Tyrtaeus says, there are very many mercenaries, most of whom become reckless, unjust, insolent, and the most foolish of almost all men, except some very few. ### Extrabiblical texts - Plato, Leg. 630a–b (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 1.630a–b. ### Citation (SBL) Eusebius, Praep. ev. 12.2.3 (Dindorf 2:82; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-12-2-3). ## Preparation for the Gospel 12.2.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-12-2-4 - Source: Dindorf 2:82 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The lawgiver aims at the greatest virtue, faithfulness, which is perfect justice. ### Greek text ποῖ δὴ τελευτᾷ νῦν ἡμῖν οὗτος ὁ λόγος; καὶ τί φανερόν ποτε ποιῆσαι βουληθεὶς λέγει ταῦτα; δηλονότι τόδε, ὡς παντὸς μᾶλλον καὶ ὁ τῇδε ὁ παρὰ Διὸς νομοθέτης, πᾶς τε οὗ καὶ σμικρὸν ὄφελος, οὐκ ἄλλο ἢ πρὸς τὴν μεγίστην ἀρετὴν μάλιστα βλέπων ἀεὶ θήσει τοὺς νόμους· ἔστι δʼ, ὥς φησι Θέογνις, αὕτη πιστότης ἐν τοῖς δεινοῖς, ἥν τις δι- καιοσύνην ἂν τελείαν ὀνομάσειε.” ### English translation (Claude) Where then does this argument now end for us, and what does it wish to make clear in saying this? Clearly this: that above all both the lawgiver here from Zeus and every lawgiver of even small use will always lay down his laws looking above all to nothing else than the greatest virtue; and this, as Theognis says, is faithfulness in dangers, which one might call perfect justice.” ### Extrabiblical texts - Plato, Leg. 630b–c (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 1.630b–c. ### Citation (SBL) Eusebius, Praep. ev. 12.2.4 (Dindorf 2:82; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-12-2-4). ## Preparation for the Gospel 12.2.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-12-2-5 - Source: Dindorf 2:82 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ commends faith joined with wisdom and goodness. ### Greek text Καὶ παρʼ ἡμῖν ὁ σωτήριος λόγος ὁμοῦ συζεύξας τῇ πίστει τὴν φρόνησιν τὸν κατʼ ἀμφότερα κεκοσμημένον τοῖς αὐτοῦ λόγοις ἐγκρίνει λέγων “τίς ἄρα ἐστὶν ὁ πιστὸς καὶ φρόνιμος οἰκονόμος;” καὶ αὖθις “ εὖ, δοῦλε ἀγαθὲ καὶ πιστὲ, ἐπὶ ὀλίγα ἦς πιστὸς, ἐπὶ πολλῶν σε καταστήσω.” σαφῶς γοῦν ἐν τούτοις οὐ τὴν ἄλογον πίστιν ἀποδέχεσθαι παρίστησιν, ἀλλὰ τὴν ταῖς μεγίσταις ἀρεταῖς συνεζευγμένην, εἰ δὴ τοι- αῦται φρόνησις καὶ ἀγαθωσύνη. ### English translation (Claude) And among us the saving Word, joining wisdom with faith, approves in his own words the one adorned with both, saying, “Who then is the faithful and wise steward?” and again, “Well done, good and faithful servant; you were faithful over a few things, I will set you over many.” Clearly in these words he shows that he accepts not irrational faith, but faith joined with the greatest virtues, such as wisdom and goodness. ### Scripture references - Luke 12:42: quotation, high confidence - Matt 24:45: allusion, medium confidence - Matt 25:21: quotation, high confidence ### Translation notes - Luke 12:42 (compare Matt 24:45); Matt 25:21. ### Citation (SBL) Eusebius, Praep. ev. 12.2.5 (Dindorf 2:82; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-12-2-5). ## Preparation for the Gospel 12.3.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-12-3-1 - Source: Dindorf 2:82–83 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato’s Laws: the souls of the dead care for human affairs. ### Greek text “ Εἴς τινα γὰρ οὖν μοι καιρὸν φαινόμεθα τοὺς ἔμπροσθεν λόγους διεξελθεῖν, ὡς ἄρα αἱ τῶν τελευτησάντων ψυχαὶ δύναμιν ἔχουσί τινα τελευτήσασαι καὶ τῶν κατὰ ἀνθρώπους πραγμάτων ἐπιμελοῦνται. ταῦτα ἀληθεῖς μὲν, μακροὶ δέ εἰσι περιέχοντες λόγοι. πιστεύειν δὲ ταῖς τε ἄλλαις φήμαις χρεὼν περὶ τὰ τοιαῦτα, οὕτω πολλαῖς καὶ σφόδρα παλαιαῖς οὔσαις, πιστεύειν δὲ καὶ τοῖς νομοθετοῦσι ταῦθʼ οὕτως ἔχειν, ἄνπερ μὴ παντάπασιν ἄφρονες φαίνωνται.” ### English translation (Claude) “For we seem to have gone through the earlier accounts at the right time, that the souls of the dead have a certain power after death, by which they care for the affairs of men. These accounts are true, but long; and one must believe the other traditions about such things, so many and very ancient as they are, and must believe also those who lay it down by law that these things are so, unless they appear altogether foolish.” ### Extrabiblical texts - Plato, Leg. 927a–b (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 11.926e–927a. ### Citation (SBL) Eusebius, Praep. ev. 12.3.1 (Dindorf 2:82–83; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-12-3-1). ## Preparation for the Gospel 12.3.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-12-3-2 - Source: Dindorf 2:83 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: 2 Maccabees shows Jeremiah praying for the people after death. ### Greek text Καὶ ἐν τῇ βίβλῳ δὲ τῶν Μακκαβαίων λέγεται Ἱερεμίας ὁ προφήτης μετὰ τὴν ἀπαλλαγὴν τοῦ βίου εὐχόμενος ὁρᾶσθαι ὑπὲρ τοῦ λαοῦ, ὡς φροντίδα ποιούμενος τῶν ἐπὶ γῆς ἀνθρώπων. δεῖν δέ φησι καὶ ὁ Πλάτων τούτοις πιστεύειν. ### English translation (Claude) And in the book of the Maccabees, Jeremiah the prophet is said, after his departure from life, to be seen praying for the people, as caring for men on earth. And Plato too says one must believe these things. ### Extrabiblical texts - 2 Macc 15:12–16 (2 Maccabees): allusion, high confidence ### Translation notes - 2 Macc 15:12–16. ### Citation (SBL) Eusebius, Praep. ev. 12.3.2 (Dindorf 2:83; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-12-3-2). ## Preparation for the Gospel 12.4.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-12-4-1 - Source: Dindorf 2:83 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato’s Republic: children are first taught by stories. ### Greek text “ Λόγων δὲ δισσὸν εἶδος· τὸ μὲν ἀληθὲς, ψεῦδος δὲ ἕτερον. Ναί. Παιδευτέον δὲ ἐν ἀμφοτέροις, πρότερον δὲ ἐν τοῖς ψευδέσιν; Οὐ μανθάνω, ἔφη, πῶς λέγεις. Οὐ μανθάνεις, ἦν δʼ ἐγὼ, ὅτι πρῶτον τοῖς παιδίοις μύθους λέγομεν. τοῦτο δέ που ὡς τὸ ὅλον εἰπεῖν ψεῦδος, ἔνι δὲ καὶ ἀληθῆ. πρότερον δὲ μύθοις πρὸς τὰ παιδία ἢ γυμνασίοις χρώμεθα. Ἔστι ταῦτα. ” ### English translation (Claude) “There are two kinds of discourse, the one true, the other false. — Yes. — And must we educate in both, but first in the false? — I do not understand, he said, what you mean. — Do you not understand, I said, that we first tell children myths? And this, taken as a whole, is false, though there are true things in it too. And we use myths with children before gymnastics. — That is so.” ### Extrabiblical texts - Plato, Resp. 376e–377a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Republic 2.376e–377a. ### Citation (SBL) Eusebius, Praep. ev. 12.4.1 (Dindorf 2:83; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-12-4-1). ## Preparation for the Gospel 12.4.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-12-4-2 - Source: Dindorf 2:83 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Hebrews teach the simple the stories and the trained the deeper meaning. ### Greek text Ταῦτα ὁ Πλάτων. καὶ παρʼ Ἑβραίοις δὲ τὰς τῆς ἐνθέου γραφῆς ἱστορίας τοῖς νηπίοις τὰς ψυχὰς ἁπλούστερον ὥσπερ τινὰς μύθους ἔθος ἐστὶ παραδι- δόναι, τοῖς δʼ ἐγγεγυμνασμένοις τὴν ἕξιν τὰς τῶν λόγων βαθυτέρας καὶ δογματικὰς θεωρίας διὰ τῆς καλουμένης δευτερώσεως καὶ σαφηνείας τῶν λανθανόντων τοὺς πολλοὺς νοημάτων. ### English translation (Claude) So Plato. Among the Hebrews too it is customary to hand on the histories of the inspired Scripture to those who are infants in soul more simply, like certain stories, but to those trained in condition the deeper and doctrinal contemplations of the words, through what is called deuterosis and the clarification of meanings hidden from the many. ### Translation notes - Deuterosis is Eusebius’s Greek term for the Jewish tradition of interpretation. ### Citation (SBL) Eusebius, Praep. ev. 12.4.2 (Dindorf 2:83; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-12-4-2). ## Preparation for the Gospel 12.5.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-12-5-1 - Source: Dindorf 2:83–84 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato’s Republic: the young are easily moulded. ### Greek text “ Οὐκοῦν οἶσθʼ ὅτι ἀρχὴ παντὸς ἔργου μέγιστον, ἄλλως τε δὴ καὶ νέῳ καὶ ἁπαλῷ ὁτῳοῦν; μά- λιστα γὰρ δὴ τότε πλάττεται καὶ ἐνδύεται τύπος, ὃν ἄν τις βούληται ἐνσημήνασθαι ἑκάστῳ. ### English translation (Claude) “Do you not know, then, that the beginning of every work is most important, especially for anything young and tender? For then above all it is moulded, and takes on whatever impression one wishes to stamp on each. ### Extrabiblical texts - Plato, Resp. 377a–b (Plato (works)): quotation, high confidence ### Translation notes - Plato, Republic 2.377a–b; through 12.5.3. ### Citation (SBL) Eusebius, Praep. ev. 12.5.1 (Dindorf 2:83–84; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-12-5-1). ## Preparation for the Gospel 12.5.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-12-5-2 - Source: Dindorf 2:84 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Children should not hear harmful stories. ### Greek text Κομιδῇ μὲν οὖν. Ἄρʼ οὖν ῥᾳδίως οὕτω παρήσομεν τοὺς ἐπιτυ- χόντας μύθους πλασθέντας ἀκούειν τοὺς παῖδας, καὶ λαμβάνειν ἐν ταῖς ψυχαῖς ὡς ἐπιτοπολὺ ἐναντίας δό- ξας ἐκείναις ἃς, ἐπειδὰν τελεωθῶσιν, ἔχειν οἰησόμεθα δεῖν αὐτούς; ### English translation (Claude) — Certainly. — Shall we, then, so easily let children hear any chance stories made up by anyone, and take into their souls opinions mostly opposite to those we shall think they ought to have when they are grown up? ### Extrabiblical texts - Plato, Resp. 377b (Plato (works)): quotation, high confidence ### Translation notes - Plato, Republic 2.377b. ### Citation (SBL) Eusebius, Praep. ev. 12.5.2 (Dindorf 2:84; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-12-5-2). ## Preparation for the Gospel 12.5.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-12-5-3 - Source: Dindorf 2:84 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Story-makers must be supervised and only good stories told. ### Greek text Οὐδʼ ὁπωστιοῦν παρήσομεν. Πρῶτον μὲν δὴ ἡμῖν, ὡς ἔοικεν, ἐπιστατητέον τοῖς μυθοποιοῖς, καὶ ὃν μὲν ἂν καλὸν μῦθον ποιήσωσιν, ἐγκριτέον, ὃν δʼ ἂν μὴ, ἀποκριτέον. τοὺς δʼ ἐγκριθέντας πείσομεν τὰς τροφούς τε καὶ μητέρας λέγειν τοῖς παισὶ, καὶ πλάττειν τὰς ψυχὰς αὐτῶν τοῖς μύ- θοις πολὺ μᾶλλον ἢ τὰ σώματα ταῖς χερσίν. ὧν δὲ νῦν λέγουσι τοὺς πολλοὺς ἐκβλητέον.” ### English translation (Claude) — By no means shall we let them. — First, then, it seems, we must supervise the makers of stories, and accept any good story they make and reject any that is not. And we shall persuade nurses and mothers to tell the accepted ones to the children, and to mould their souls with stories far more than their bodies with their hands. Of those they tell now, most must be thrown out.” ### Extrabiblical texts - Plato, Resp. 377b–c (Plato (works)): quotation, high confidence ### Translation notes - Plato, Republic 2.377b–c. ### Citation (SBL) Eusebius, Praep. ev. 12.5.3 (Dindorf 2:84; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-12-5-3). ## Preparation for the Gospel 12.5.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-12-5-4 - Source: Dindorf 2:84 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Hebrews discerned true inspiration and raised children on Scripture stories. ### Greek text Καὶ ταῦτα πρὸ τοῦ Πλάτωνος πεφύλακτο παρʼ Ἑβραίοις. οἱ γὰρ ἔχοντες πνεῦμα θεῖον, διακριτικὸν πνευμάτων, ἐδοκίμαζον τὰ ὀρθῶς καὶ ἐξ ἁγίου πνεύματος λεγόμενά τε καὶ γραφόμενα, τὰ δὲ μὴ τοιαῦτα ἀπεδοκίμαζον, ὥσπερ καὶ τοὺς τῶν ψευδοπροφητῶν λόγους. ἀλλὰ καὶ τοὺς παῖδας τοὺς νηπίους ταῖς ἀπὸ τῶν θείων γραφῶν ὠφελιμωτάταις διηγήσεσιν, ὥσπερ τισὶ μυθολογίαις, γονεῦσί τε καὶ τροφοῖς ἔθος ἦν κατεπᾴδειν, προπαρασκευῆς ἕνεκα τῆς εἰς ἄνδρας αὐτοῖς ἐσομένοις θεοσεβείας. ### English translation (Claude) This too was observed among the Hebrews before Plato. For those who had the divine Spirit, the discerning of spirits, tested what was said and written rightly and from the Holy Spirit, and rejected what was not such, as also the words of the false prophets. And it was customary for parents and nurses to charm little children with the most profitable narratives from the divine Scriptures, as with certain stories, in preparation for the piety that would be theirs when they became men. ### Scripture references - 1 Cor 12:10: allusion, high confidence ### Translation notes - The discerning of spirits, 1 Cor 12:10. ### Citation (SBL) Eusebius, Praep. ev. 12.5.4 (Dindorf 2:84; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/11-36-1/#p-12-5-4). ## Preparation for the Gospel 12.6.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-6-1 - Source: Dindorf 2:84 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato’s Gorgias: Socrates tells a true account of judgment. ### Greek text “Ἄκουε δὴ, φασὶ, μάλα καλοῦ λόγου, ὃν σὺ μὲν ἡγήσῃ μῦθον, ὡς ἐγῷμαι, ἐγὼ δὲ λόγον· ὡς ἀληθῆ γὰρ ὄντα σοι λέξω ἃ μέλλω λέγειν.” ### English translation (Claude) “Listen, then, as they say, to a very fine account, which you will think a myth, I suppose, but I an account; for I shall tell you what I am going to tell as true.” ### Extrabiblical texts - Plato, Gorg. 523a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Gorgias 523a. ### Citation (SBL) Eusebius, Praep. ev. 12.6.1 (Dindorf 2:84; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-6-1). ## Preparation for the Gospel 12.6.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-6-2 - Source: Dindorf 2:84–85 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The just go to the Islands of the Blessed, the unjust to Tartarus. ### Greek text Καὶ μετʼ ὀλίγα “Τὸν μὲν δικαίως τὸν βίον διελθόντα καὶ ὁσίως, ἐπειδὰν τελευτήσῃ, εἰς μακάρων νήσους ἀπιόντα οἰκεῖν ἐν πάσῃ εὐδαιμονίᾳ ἐκτὸς κακῶν, τὸν δὲ ἀδίκως καὶ ἀθέως εἰς τὸ τῆς τίσεως τε καὶ δίκης δεσμωτήριον, ὃ δὴ Τάρταρον καλοῦσιν, ἰέναι.” ### English translation (Claude) And after a little: “That the one who has passed his life justly and piously, when he dies, goes to the Islands of the Blessed and lives in all happiness apart from evils; but the one who lived unjustly and godlessly goes to the prison of retribution and justice, which they call Tartarus.” ### Extrabiblical texts - Plato, Gorg. 523a–b (Plato (works)): quotation, high confidence ### Translation notes - Plato, Gorgias 523a–b. ### Citation (SBL) Eusebius, Praep. ev. 12.6.2 (Dindorf 2:84–85; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-6-2). ## Preparation for the Gospel 12.6.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-6-3 - Source: Dindorf 2:85 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The dead are judged stripped of everything, by a judge who sees the soul itself. ### Greek text Καὶ αὖθις μετʼ ὀλίγα “Ἔπειτα γυμνοὺς κριτέον ἁπάντων τούτων· τεθνεῶτας γὰρ δεῖ κρίνεσθαι. καὶ τὸν κριτὴν δεῖ γυμνὸν εἶναι, τεθνεῶτα, αὐτῇ τῇ ψυχῇ αὐτὴν τὴν ψυχὴν θεωροῦντα ἐξαίφνης ἀποθανόντος ἑκάστου, ἔρημον πάντων τῶν συγγενῶν καὶ καταλιπόντα ἐπὶ γῆς πάντα ἐκεῖνον τὸν κόσμον, ἵνα δὴ δικαία ἡ κρί- σις ᾖ. ” ### English translation (Claude) And again after a little: “Next, they must be judged stripped of all these things; for they must be judged when dead. And the judge too must be naked, dead, beholding with his very soul the very soul of each immediately upon his death, bereft of all his kin and having left behind on earth all that adornment, so that the judgment may be just.” ### Extrabiblical texts - Plato, Gorg. 523e (Plato (works)): quotation, high confidence ### Translation notes - Plato, Gorgias 523e. ### Citation (SBL) Eusebius, Praep. ev. 12.6.3 (Dindorf 2:85; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-6-3). ## Preparation for the Gospel 12.6.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-6-4 - Source: Dindorf 2:85 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Death is the separation of soul and body. ### Greek text Καὶ ἐξῆς ἐπιφέρει “ Ταῦτά ἐστιν, ὦ Καλλίκλεις, ἃ ἐγὼ ἀκηκοὼς πιστεύω ἀληθῆ εἶναι· καὶ ἐκ τούτων τῶν λόγων τοιόνδε λογίζομαι συμβαίνειν· ὁ θάνατος τυγχάνει ὢν, ὡς ἐμοὶ δοκεῖ, οὐδὲν ἄλλο ἢ δυοῖν πραγμάτοιν διάλυσις, τῆς ψυχῆς καὶ τοῦ σώματος, ἀπʼ ἀλλήλοιν. ### English translation (Claude) And next he adds: “These are the things, Callicles, which I have heard and believe to be true; and from these accounts I reason that something like this follows: death, as it seems to me, is nothing other than the separation of two things, the soul and the body, from each other. ### Extrabiblical texts - Plato, Gorg. 524a–b (Plato (works)): quotation, high confidence ### Translation notes - Plato, Gorgias 524a–b; the quotation runs through 12.6.14. ### Citation (SBL) Eusebius, Praep. ev. 12.6.4 (Dindorf 2:85; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-6-4). ## Preparation for the Gospel 12.6.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-6-5 - Source: Dindorf 2:85 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The body after death keeps the marks of life. ### Greek text ἐπειδὰν δὲ διαλυθῆτον, οὐδὲν ἧττον ἑκάτερον αὐτοῖν ἔχει τὴν ἕξιν τὴν αὑτοῦ, ἥνπερ καὶ ὅτε ἔζη ὁ ἄνθρωπος, τό τε σῶμα τὴν φύσιν τὴν αὑτοῦ, καὶ τὰ θεραπεύματα καὶ τὰ παθήματα, ἔνδηλα πάντα· οἷον, εἴ τινος ἦν μέγα τὸ σῶμα φύσει ἢ τροφῇ ἢ ἀμφότερα ζῶντος, τούτου καὶ ἐπειδὰν ἀποθάνῃ ὁ νεκρὸς μέγας· καὶ εἰ παχὺς, παχὺς καὶ ἀποθανόντος, καὶ τἄλλα οὕτως. ### English translation (Claude) And when they have been separated, each of them keeps no less its own condition, which it had when the man was alive: the body its own nature, and its treatment and its experiences, all plain to see. For instance, if anyone’s body was large by nature or nurture or both while alive, his corpse too is large when he dies; and if fat, fat also when dead; and so with the rest. ### Extrabiblical texts - Plato, Gorg. 524b–c (Plato (works)): quotation, high confidence ### Translation notes - Plato, Gorgias 524b–c. ### Citation (SBL) Eusebius, Praep. ev. 12.6.5 (Dindorf 2:85; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-6-5). ## Preparation for the Gospel 12.6.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-6-6 - Source: Dindorf 2:85 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Scars and injuries remain on the dead body. ### Greek text καὶ εἰ αὖ ἐπετήδευε κομᾶν, κομήτης τούτου καὶ ὁ νεκρός· ἢ μαστιγίας εἴ τις ἦν, καὶ ἴχνη εἶχε τῶν πληγῶν οὐλὰς ἐν τῷ σώματι, ἢ ὑπὸ μαστίγων, ἢ ἄλλων τραυμάτων ζῶν, καὶ τεθνεῶτος τὸ σῶμα ἔστιν ἰδεῖν ταῦτα ἔχον· ἢ κατεαγότα εἴ του ἦν μέλη ἢ διεστραμμένα ζῶντος, καὶ τεθνεῶτος. ### English translation (Claude) And again, if he wore his hair long, his corpse too has long hair; or if anyone was a scoundrel deserving the whip and had traces of blows, scars on his body from whips or other wounds while alive, his body can be seen to have these when dead too; or if anyone’s limbs were broken or twisted while alive, so too when dead. ### Extrabiblical texts - Plato, Gorg. 524c (Plato (works)): quotation, high confidence ### Translation notes - Plato, Gorgias 524c. ### Citation (SBL) Eusebius, Praep. ev. 12.6.6 (Dindorf 2:85; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-6-6). ## Preparation for the Gospel 12.6.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-6-7 - Source: Dindorf 2:85–86 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: So too the soul after death bears the marks of its life. ### Greek text καὶ ἑνὶ λόγῳ, οἶος εἶναι παρεσκεύαστο τὸ σῶμα ζῶν, ἔνδηλα ταῦτα καὶ τελευτήσαντος ἦν πάντα, ἢ τὰ πολλὰ ἐπί τινα χρόνον. ταὐτὸν δή μοι δοκεῖ τοῦτʼ ἄρα καὶ περὶ τὴν ψυχὴν εἶναι, ὦ Καλλίκλεις· ἔνδηλα πάντα ἐστὶν ἐν τῇ ψυχῇ, ἐπειδὰν γυμνωθῇ τοῦ σώματος, τά τε τῆς φύσεως καὶ τὰ παθήματα τὰ διὰ τὴν ἐπιτήδευσιν ἑκάστου πράγματος, ἣν ἔσχεν ἐν τῇ ψυχῇ ἄνθρωπος. ### English translation (Claude) And in a word, whatever the body had been made while alive, these things were plain to see also when dead, all or most of them for some time. The same, then, seems to me true of the soul, Callicles: all things are plain to see in the soul when it is stripped of the body, both its natural features and the experiences that the man had in his soul from his pursuit of each thing. ### Extrabiblical texts - Plato, Gorg. 524c–d (Plato (works)): quotation, high confidence ### Translation notes - Plato, Gorgias 524c–d. ### Citation (SBL) Eusebius, Praep. ev. 12.6.7 (Dindorf 2:85–86; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-6-7). ## Preparation for the Gospel 12.6.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-6-8 - Source: Dindorf 2:86 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Rhadamanthys sees the scars of injustice on a king’s soul and sends it to punishment. ### Greek text ἐπειδὰν οὖν ἀφίκωνται παρὰ τὸν δικαστὴν, οἱ μὲν ἐκ τῆς Ἀσίας παρὰ τὸν Ραδάμανθυν, ὁ Ῥαδάμανθυς ἐκείνους ἐπιστήσας θεᾶται ἑκάστου ψυχὴν, οὐκ εἰδὼς ὅτου ἐστὶν, ἀλλὰ πολλάκις τοῦ μεγάλου βασιλέως ἐπιλαβόμενος, ἢ ἄλλου ὁτουοῦν βασιλέως ἢ δυνάστου, κατεῖδεν οὐδὲν ὑγιὲς ὃν τῆς ψυχῆς, ἀλλὰ διαμεμαστιγωμένην καὶ οὐλῶν μεστὴν ὑπὸ ἐπιορκιῶν καὶ ἀδικίας, ἃ ἑκάστη ἡ πρᾶξις αὐτοῦ ἐξωμόρξατο εἰς τὴν ψυχὴν, καὶ πάντα σκολιὰ ὑπὸ ψεύδους καὶ ἀλαζονείας καὶ οὐδὲν εὐθὺ διὰ τὸ ἄνευ ἀληθείας τετράφθαι· καὶ ὑπὸ ἐξουσίας καὶ τρυφῆς καὶ ὕβρεως καὶ ἀκρατείας τῶν πράξεων ἀσυμμετρίας τε καὶ αἰσχρότητος γέμουσαν τὴν ψυχὴν εἶδεν· ἰδὼν δὲ ἀτίμως αὐτὴν ἀπέπεμψεν εὐθὺ τῆς φρουρᾶς, οἷ μέλλει ἐλθοῦσα ἀνατλῆναι τὰ προσήκοντα πάθη. ### English translation (Claude) When, then, they come to the judge, those from Asia to Rhadamanthys, Rhadamanthys makes them stand and beholds the soul of each, not knowing whose it is; but often, taking hold of the Great King, or some other king or potentate, he sees nothing sound in the soul, but it scourged all over and full of scars from perjuries and injustice, which each of his acts stamped on his soul, and everything crooked from falsehood and boastfulness, and nothing straight, because it was reared without truth; and he saw the soul full of disproportion and ugliness from licence, luxury, insolence, and incontinence in its acts; and seeing it he sent it away in dishonour straight to the prison, where it is to go and endure the sufferings it deserves. ### Extrabiblical texts - Plato, Gorg. 524e–525a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Gorgias 524e–525a. ### Citation (SBL) Eusebius, Praep. ev. 12.6.8 (Dindorf 2:86; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-6-8). ## Preparation for the Gospel 12.6.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-6-9 - Source: Dindorf 2:86 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Punishment either reforms or serves as an example. ### Greek text προσήκει δὲ παντὶ τῷ ἐν τιμωρίᾳ ὄντι ὑπὸ ἄλλου ὀρθῶς τιμωρουμένῳ ἢ βελτίονι γίγνεσθαι καὶ ὀνίνασθαι, ἢ παράδειγμα τοῖς ἄλλοις γίγνεσθαι, ἵνα ἄλλοι ὁρῶντες πάσχοντα ἃ ἂν πάσχῃ φοβούμενοι βελτίους γίγνωνται. ### English translation (Claude) It is fitting for everyone under punishment, rightly punished by another, either to become better and be benefited, or to become an example to others, so that others, seeing him suffer what he suffers, may in fear become better. ### Extrabiblical texts - Plato, Gorg. 525b (Plato (works)): quotation, high confidence ### Translation notes - Plato, Gorgias 525b. ### Citation (SBL) Eusebius, Praep. ev. 12.6.9 (Dindorf 2:86; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-6-9). ## Preparation for the Gospel 12.6.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-6-10 - Source: Dindorf 2:86 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Curable sinners are healed through suffering. ### Greek text εἰσὶ δὲ οἱ μὲν ὠφελούμενοί τε καὶ δίκην διδόντες ὑπὸ θεῶν τε καὶ ἀνθρώπων οὗτοι οἳ ἂν ἰάσιμα ἁμαρτήματα ἁμάρτωσιν, ὅμως δὲ διʼ ἀλγηδόνων καὶ ὀδυνῶν γίγνεται αὐτοῖς ἡ ὠφέλεια καὶ ἐνθάδε καὶ ἐν Ἅιδου· οὐδὲ γὰρ οἷόν τε ἄλλως ἀπαλλάττεσθαι. ### English translation (Claude) Those who are benefited and pay the penalty from gods and men are those who have committed curable sins; yet the benefit comes to them through pains and anguish both here and in Hades; for it is not possible to be released from injustice otherwise. ### Extrabiblical texts - Plato, Gorg. 525b (Plato (works)): quotation, high confidence ### Translation notes - Plato, Gorgias 525b. ### Citation (SBL) Eusebius, Praep. ev. 12.6.10 (Dindorf 2:86; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-6-10). ## Preparation for the Gospel 12.6.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-6-11 - Source: Dindorf 2:86–87 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The incurable suffer forever as examples to others. ### Greek text οἳ δʼ ἂν τὰ ἔσχατα ἀδικήσωσι καὶ διὰ τὰ τοιαῦτα ἀδικήματα ἀνίατοι γένωνται, ἐκ τούτων τὰ παραδείγματα γίγνεται, καὶ οὗτοι αὐτοὶ μὲν οὐκέτι ὀνίνανται οὐδὲν, ἅτε ἀνίατοι ὄντες, ἄλλοι δὲ ὀνίνανται οἱ τούτους ὁρῶντες διὰ τὰς ἁμαρτίας τὰ μέγιστα καὶ ὀδυνηρότατα καὶ φοβερώτατα πάθη πάσχοντας τὸν ἀεὶ χρόνον, ἀτεχνῶς παραδείγματα ἀνηρτημένους ἐκεῖ ἐν Ἅιδου ἐν τῷ δεσμωτηρίῳ, τοῖς ἀεὶ τῶν ἀδίκων ἀφικνουμένοις θεάματα καὶ νουθετήματα. ### English translation (Claude) But those who have committed the utmost injustices and through such injustices become incurable, from these the examples are made; and they themselves are no longer benefited at all, being incurable, but others are benefited who see them, because of their sins, suffering the greatest, most painful, and most fearful sufferings for all time, hung up simply as examples there in the prison in Hades, sights and warnings for the unjust who keep arriving. ### Extrabiblical texts - Plato, Gorg. 525c (Plato (works)): quotation, high confidence ### Translation notes - Plato, Gorgias 525c. ### Citation (SBL) Eusebius, Praep. ev. 12.6.11 (Dindorf 2:86–87; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-6-11). ## Preparation for the Gospel 12.6.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-6-12 - Source: Dindorf 2:87 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Most of the incurable are tyrants and rulers. ### Greek text ὧν ἐγώ φημι ἕνα καὶ Ἀρχέλαον ἔσεσθαι εἰ ἀληθῆ λέγει Πῶλος, καὶ ἄλλος ὅστις ἂν τοιοῦτος τύραννος ᾖ. οἶμαι δὲ καὶ τοὺς πολλοὺς εἶναι τούτων τῶν παραδειγμάτων ἐκ τυράννων καὶ βασιλέων καὶ δυναστῶν καὶ τὰ τῶν πόλεων πραξάντων γεγονότας· οὗτοι γὰρ διὰ τὴν ἐξουσίαν μέγιστα καὶ ἀνοσιώτατα ἁμαρτήματα ἁμαρτάνουσι. ### English translation (Claude) Of these I say Archelaus too will be one, if Polus speaks the truth, and any other such tyrant. And I think most of these examples have come from tyrants, kings, potentates, and those who have managed the affairs of cities; for these, because of their power, commit the greatest and most unholy sins. ### Extrabiblical texts - Plato, Gorg. 525d (Plato (works)): quotation, high confidence ### Translation notes - Plato, Gorgias 525d. ### Citation (SBL) Eusebius, Praep. ev. 12.6.12 (Dindorf 2:87; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-6-12). ## Preparation for the Gospel 12.6.13 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-6-13 - Source: Dindorf 2:87 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Homer’s eternally punished are kings, not commoners. ### Greek text μαρτυρεῖ δὲ τούτοις καὶ Ὅμηρος. βασιλέας γὰρ καὶ δυνάστας ἐκεῖνος πεποίηκε τοὺς ἐν Ἅιδου τὸν ἀεὶ χρόνον τιμωρουμένους, Τάνταλον καὶ Σίσυφον καὶ Τιτυόν. Θερσίτην δὲ, καὶ εἴ τις ἄλλος πονηρὸς ἦν ἰδιώτης, οὐδεὶς πεποίηκε μεγάλαις τιμωρίαις συνεχόμενον ὡς ἀνίατον· οὐ γὰρ, οἶμαι, ἐξῆν αὐτῷ· διὸ καὶ εὐδαιμονέστερος ἦν ἢ οἷς ἐξῆν. ### English translation (Claude) Homer too bears witness to this. For he has made kings and potentates those punished in Hades for all time, Tantalus, Sisyphus, and Tityus; but Thersites, or any other wicked private man, no one has made bound by great punishments as incurable; for, I think, he did not have the power; and so he was happier than those who had it. ### Extrabiblical texts - Plato, Gorg. 525d–e (Plato (works)): quotation, high confidence - Homer, Od. 11.576–600 (Homer, Odyssey): allusion, medium confidence ### Translation notes - Plato, Gorgias 525d–e, alluding to Homer, Odyssey 11.576–600. ### Citation (SBL) Eusebius, Praep. ev. 12.6.13 (Dindorf 2:87; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-6-13). ## Preparation for the Gospel 12.6.14 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-6-14 - Source: Dindorf 2:87 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Good rulers are rare and admirable. ### Greek text ἀλλὰ γὰρ, ὦ Καλλίκλεις, ἐκ τῶν δυναμένων εἰσὶ καὶ οἱ σφόδρα πονηροὶ γιγνόμενοι ἄνθρωποι· οὐδὲ μὴν κωλύει καὶ ἐν τούτοις ἀγαθοὺς ἄνδρας ἐγγίγνεσθαι· καὶ σφόδρα γε ἄξιον ἄγασθαι τῶν γιγνομένων. χαλεπὸν γὰρ, ὦ Καλλίκλεις, καὶ πολλοῦ ἐπαίνου ἄξιον, ἐν μεγάλῃ ἐξουσίᾳ γενόμενον τοῦ ἀδικεῖν δικαίως διαβιῶναι· ὀλίγοι δὲ γίγνονται οἱ τοιοῦτοι· ἐπεὶ καὶ ἐνθάδε καὶ ἄλλοθι γεγόνασιν, οἶμαι δὲ ἔσονται καὶ ἄλλοι ἀγαθοὶ ταύτην τὴν ἀρετὴν τοῦ δικαίως διαχειρίζειν ἃ ἄν τις ἐπιτρέπῃ. ### English translation (Claude) But indeed, Callicles, it is from the powerful that the very wicked men come; yet nothing prevents good men from arising among them too, and those who do are very much to be admired. For it is hard, Callicles, and worthy of much praise, to live justly when one has great licence to do wrong; and few become such. For both here and elsewhere there have been, and I think there will be, other good men in this virtue of administering justly what is entrusted to them. ### Extrabiblical texts - Plato, Gorg. 526a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Gorgias 526a. ### Citation (SBL) Eusebius, Praep. ev. 12.6.14 (Dindorf 2:87; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-6-14). ## Preparation for the Gospel 12.6.15 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-6-15 - Source: Dindorf 2:87–88 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Rhadamanthys sends the wicked to Tartarus, marked curable or incurable. ### Greek text εἰς δὲ καὶ πάνυ ἐλλόγιμος γέγονε καὶ εἰς τοὺς ἄλλους Ἕλληνας, Ἀριστείδης ὁ Λυσιμάχου. οἱ δὲ πολλοὶ, ὦ ἄριστε, κακοὶ γίνονται. τῶν δὲ δικα- στῶν, ὅπερ ἔλεγον, ἐπειδὰν ὁ Ῥαδάμανθυς ἐκεῖνος τοιοῦτόν τινα λάβῃ, ἄλλο μὲν περὶ αὐτοῦ οὐκ οἶδεν οὐδὲν, οὔθʼ ὅστις οὔθʼ ὧν τινῶν, ὅτι δὲ πονηρός τις· καὶ τοῦτο κατιδὼν ἀπέπεμψεν εἰς Τάρταρον, ἐπισημηνάμενος ἐάν τε ἰάσιμος ἐάν τε ἀνίατος δοκῇ εἶναι. ### English translation (Claude) And one became very famous among the other Greeks too, Aristides son of Lysimachus. But most, my good man, become bad. Of the judges, as I was saying, when that Rhadamanthys takes such a one, he knows nothing else about him, neither who he is nor of what family, but that he is a wicked man; and seeing this he sends him to Tartarus, marking him as seeming curable or incurable. ### Extrabiblical texts - Plato, Gorg. 526b (Plato (works)): quotation, high confidence ### Translation notes - Plato, Gorgias 526b. ### Citation (SBL) Eusebius, Praep. ev. 12.6.15 (Dindorf 2:87–88; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-6-15). ## Preparation for the Gospel 12.6.16 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-6-16 - Source: Dindorf 2:88 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The pious philosopher’s soul is sent to the Islands of the Blessed. ### Greek text ὁ δὲ ἐκεῖσε ἀφικόμενος τὰ προσήκοντα πάσχει. ἐνίοτε δὲ ἄλλην εἰσιδὼν ὁσίως βεβιωκυῖαν καὶ μετʼ ἀληθείας ἀνδρὸς ἰδιώτου ἢ ἄλλου τινὸς ψυχὴν, μά- λιστα μὲν, ὡς ἐγώ φημι, ὦ Καλλίκλεις, φιλοσόφου τὰ αὑτοῦ πράξαντος καὶ οὐ πολυπραγμονήσαντος ἐν τῷ βίῳ, ἠγάσθη τε καὶ εἰς μακάρων νήσους ἀπέπεμψε. ### English translation (Claude) And he, arriving there, suffers what is fitting. But sometimes, seeing another soul that has lived piously and with truth, the soul of a private man or another, especially, I say, Callicles, that of a philosopher who did his own business and was not a busybody in life, he admires it and sends it to the Islands of the Blessed. ### Extrabiblical texts - Plato, Gorg. 526c (Plato (works)): quotation, high confidence ### Translation notes - Plato, Gorgias 526c. ### Citation (SBL) Eusebius, Praep. ev. 12.6.16 (Dindorf 2:88; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-6-16). ## Preparation for the Gospel 12.6.17 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-6-17 - Source: Dindorf 2:88 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Aeacus, Rhadamanthys, and Minos judge the dead. ### Greek text ταὐτὰ δὲ ταῦτα καὶ ὁ Αἰακός· ἑκάτερος δὲ τούτων ῥάβδον ἔχων δικάζει. ὁ δὲ Μίνως ἐπισκοπῶν κάθηται μόνος, ἔχων χρύσεον σκῆπτρον, ὥς φησιν Ὀδυσσεὺς ὁ Ὁμήρου ἰδεῖν αὐτὸν, χρύσεον σκῆπτρον ἔχοντα, θεμιστεύοντα νέκυσσιν. ### English translation (Claude) And Aeacus does the same; each of them judges holding a staff. But Minos sits alone overseeing, holding a golden sceptre, as Homer’s Odysseus says he saw him, ‘holding a golden sceptre, giving judgment to the dead.’ ### Extrabiblical texts - Plato, Gorg. 526c–d (Plato (works)): quotation, high confidence - Homer, Od. 11.569 (Homer, Odyssey): quotation, high confidence ### Translation notes - Plato, Gorgias 526c–d, quoting Homer, Odyssey 11.569. ### Citation (SBL) Eusebius, Praep. ev. 12.6.17 (Dindorf 2:88; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-6-17). ## Preparation for the Gospel 12.6.18 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-6-18 - Source: Dindorf 2:88 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Socrates resolves to present a healthy soul to the judge. ### Greek text ἐγὼ μὲν οὖν, ὦ Καλλίκλεις, ὑπὸ τούτων τῶν λόγων πέπεισμαι, καὶ σκοπῶ ὅπως ἀποφανοῦμαι τῷ κριτῇ ὡς ὑγιεστάτην τὴν ψυχήν. χαίρειν οὖν ἐάσας τὰς τιμὰς τῶν πολλῶν ἀνθρώπων, τὴν ἀλήθειαν ἀσκῶν, πειράσομαι τῷ ὄντι, ὡς ἂν δύνωμαι, βέλτιστος ὢν καὶ ζῆν καὶ ἐπειδὰν ἀποθνήσκω ἀποθνήσκειν. ### English translation (Claude) I, then, Callicles, am persuaded by these accounts, and consider how I shall show my soul to the judge as healthy as possible. So, bidding farewell to the honours of the many and practising the truth, I shall try in reality to live, as best I can, as the best man, and when I die, to die so. ### Extrabiblical texts - Plato, Gorg. 526d (Plato (works)): quotation, high confidence ### Translation notes - Plato, Gorgias 526d. ### Citation (SBL) Eusebius, Praep. ev. 12.6.18 (Dindorf 2:88; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-6-18). ## Preparation for the Gospel 12.6.19 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-6-19 - Source: Dindorf 2:88 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Socrates calls all to this contest. ### Greek text παρακαλῶ δὲ καὶ τοὺς ἄλλους πάντας ἀνθρώπους, καθʼ ὅσον δύναμαι· καὶ δὴ καὶ σὲ ἀντιπαρακαλῶ ἐπὶ τοῦτον τὸν βίον καὶ τὸν ἀγῶνα τοῦτον, ὃν ἐγώ φημι ἀντὶ πάντων τῶν ἐνθάδε ἀγώνων εἶναι ### English translation (Claude) And I call on all other men too, as far as I can; and indeed I call you in turn to this life and this contest, which I say is worth all the contests here; ### Extrabiblical texts - Plato, Gorg. 526e (Plato (works)): quotation, high confidence ### Translation notes - Plato, Gorgias 526e. ### Citation (SBL) Eusebius, Praep. ev. 12.6.19 (Dindorf 2:88; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-6-19). ## Preparation for the Gospel 12.6.20 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-6-20 - Source: Dindorf 2:88–89 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Callicles will be helpless before the judge. ### Greek text καὶ ὀνειδίζω σε, ὅτι οὐχ οἷός τε εἶ σαυτῷ βοηθῆσαι, ὅταν ἡ δίκη σοι ᾖ καὶ ἡ κρίσις, ἣν νῦν ἐγὼ ἔλεγον, ἀλλὰ ἐλθὼν παρὰ τὸν δικαστὴν ἐκεῖνον, τὸν τῆς Αἰγίνης υἱὸν, ἐπειδάν σου ἐπιλαβόμενος ἐκεῖνος ἄγῃ, χασμήσῃ καὶ ἰλιγγιάσεις οὐδὲν ἧττον ἢ ἐγὼ ἐν- θάδε καὶ σὺ ἐκεῖ, καί σε ἴσως τυπτήσει τις καὶ ἐπὶ κόρρης ἀτίμως καὶ πάντως προπηλακιεῖ.” ### English translation (Claude) and I reproach you, that you will not be able to help yourself when the trial and judgment I was speaking of come upon you; but, coming before that judge, the son of Aegina, when he takes hold of you and leads you off, you will gape and grow dizzy there no less than I here, and perhaps someone will even strike you dishonourably on the cheek and treat you with every contempt.” ### Extrabiblical texts - Plato, Gorg. 526e–527a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Gorgias 526e–527a. ### Citation (SBL) Eusebius, Praep. ev. 12.6.20 (Dindorf 2:88–89; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-6-20). ## Preparation for the Gospel 12.6.21 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-6-21 - Source: Dindorf 2:89 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: This may seem an old wives’ tale, but nothing better has been found. ### Greek text Τάχα δʼ οὖν ταυτὶ μῦθός σοι δοκεῖ λέγεσθαι ὥσπερ ὑπὸ γραὸς, καὶ καταφρονεῖς αὐτῶν. καὶ οὐδέν γʼ ἂν ἦν θαυμαστὸν καταφρονεῖν τούτων, εἴ πη ζητοῦντες εἴχομεν αὐτῶν βελτίω καὶ ἀληθέστερα εὑρεῖν. ### English translation (Claude) “Perhaps, then, this seems to you a myth told as by an old woman, and you despise it. And it would be no wonder to despise it, if by searching we could find something better and truer than it. ### Extrabiblical texts - Plato, Gorg. 527a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Gorgias 527a. ### Citation (SBL) Eusebius, Praep. ev. 12.6.21 (Dindorf 2:89; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-6-21). ## Preparation for the Gospel 12.6.22 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-6-22 - Source: Dindorf 2:89 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: One must fear doing wrong more than suffering it, and be good rather than seem so. ### Greek text νῦν δὲ ὁρᾷς ὅτι τρεῖς ὄντες ὑμεῖς, οἵπερ σοφώτατοί ἐστε τῶν νῦν Ἑλλήνων, σύ τε καὶ Πόλος καὶ Γοργίας, οὐκ ἔχετε ἀποδεῖξαι ὡς δεῖ ἄλλον τινὰ βίον ζῆν ἢ τοῦτον ὅσπερ καὶ ἐκεῖσε φαίνεται συμ- φέρων, ἀλλʼ ἐν τοσούτοις λόγοις, τῶν ἄλλων ἐλεγ- χομένων, μόνος οὗτος ἠρεμεῖ ὁ λόγος, ὡς εὐλαβη- τέον ἐστὶ τὸ ἀδικεῖν μᾶλλον ἢ τὸ ἀδικεῖσθαι, καὶ παντὸς μᾶλλον ἀνδρὶ μελετητέον οὐ τὸ δοκεῖν εἶναι ἀγαθὸν, ἀλλὰ τὸ ἀγαθὸν εἶναι, καὶ ἰδίᾳ καὶ δημοσίᾳ.” ### English translation (Claude) But as it is, you see that you three, who are the wisest of the Greeks today, you, Polus, and Gorgias, cannot show that one should live any other life than this, which appears profitable there too; but among so many arguments, while the others are refuted, this argument alone stands firm: that one must beware of doing wrong more than of being wronged, and that above all a man must practise not seeming to be good but being good, both in private and in public.” ### Extrabiblical texts - Plato, Gorg. 527a–b (Plato (works)): quotation, high confidence ### Translation notes - Plato, Gorgias 527a–b. ### Citation (SBL) Eusebius, Praep. ev. 12.6.22 (Dindorf 2:89; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-6-22). ## Preparation for the Gospel 12.6.23 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-6-23 - Source: Dindorf 2:89 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Scripture: all will stand before God’s judgment seat. ### Greek text Ὁ μὲν δὴ Πλάτων τὸν Αἰακὸν καὶ τὸν Μίνω καὶ τὸν Ῥαδάμανθυν ὑπέθετο τῶν τετελευτηκότων δικαστὰς ἔσεσθαι, ὁ δὲ θεῖος λόγος μαρτύρεται πάντας δεῖν παραστήσεσθαι τῷ βήματι τοῦ θεοῦ, ἵνα κομίσηται ἕκαστος τὰ διὰ τοῦ σώματος πρὸς ἃ ἔπρα- ξεν, εἴτε ἀγαθὸν εἴτε φαῦλον. ### English translation (Claude) Plato supposed Aeacus, Minos, and Rhadamanthys would be the judges of the dead; but the divine word testifies that all must stand before the judgment seat of God, so that each may receive what he did through the body, whether good or bad. ### Scripture references - 2 Cor 5:10: quotation, high confidence - Rom 14:10: allusion, medium confidence ### Translation notes - Rom 14:10; 2 Cor 5:10. ### Citation (SBL) Eusebius, Praep. ev. 12.6.23 (Dindorf 2:89; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-6-23). ## Preparation for the Gospel 12.6.24 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-6-24 - Source: Dindorf 2:89–90 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul on God’s impartial judgment of all. ### Greek text καὶ πάλιν “ἐν ἡμέρᾳ (φησὶν) ὅταν κρίνῃ ὁ θεὸς τὰ κρυπτὰ τῶν ἀνθρώπων, ὃς ἀποδώσει ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ· τοῖς μὲν καθʼ ὑπομονὴν ἔργου αὐτοῦ δόξαν καὶ τιμὴν καὶ ἀφθαρσίαν ζητοῦσι ζωὴν αἰώνιον, τοῖς δʼ ἐξ ἐριθείας καὶ ἀπιστοῦσι τῇ ἀληθείᾳ, πειθομένοις δὲ τῇ ἀδικίᾳ, θυμὸς καὶ ὀργὴ θλῖψις καὶ στενοχωρία ἐπὶ πᾶσαν ψυχὴν ἀνθρώπου τοῦ κατεργαζομένου τὸ κακὸν, Ἰουδαίου τε πρῶτον καὶ Ἕλληνος· οὐ γάρ ἐστι διαστολή.” ### English translation (Claude) And again: “In the day,” it says, “when God judges the secrets of men, who will render to each according to his works: to those who by patience in good work seek glory and honour and incorruption, eternal life; but to those who are contentious and disobey the truth but obey unrighteousness, wrath and anger, tribulation and distress on every soul of man who does evil, of the Jew first and also of the Greek; for there is no distinction.” ### Scripture references - Rom 2:16: quotation, high confidence - Rom 2:6: quotation, high confidence - Rom 2:7: quotation, high confidence - Rom 2:8: quotation, high confidence - Rom 2:9: quotation, high confidence - Rom 3:22: allusion, medium confidence ### Translation notes - Rom 2:16, 6–9 (combined); “there is no distinction” from Rom 3:22. ### Citation (SBL) Eusebius, Praep. ev. 12.6.24 (Dindorf 2:89–90; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-6-24). ## Preparation for the Gospel 12.7.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-7-1 - Source: Dindorf 2:90 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato: high teachings must be kept from the uneducated. ### Greek text “ Εὐλαβοῦ μέντοι μή ποτε ἐκπέσῃ ταῦτα εἰς ἀνθρώπους ἀπαιδεύτους· σχεδὸν γὰρ, ὡς ἐμοὶ δοκεῖ, οὐκ ἔστι τούτων πρὸς τοὺς πολλοὺς καταγελαστότερα ἀκούσματα, οὐδʼ αὖ πρὸς τοὺς εὐφυεῖς θαυμαστότερά τε καὶ ἐνθουσιαστικώτερα. πολλάκις δὲ λεγόμενα καὶ ἀεὶ ἀκουόμενα καὶ πολλὰ ἔτη μόγις, ὥσπερ χρυσὸς, ἐκκαθαίρεται μετὰ πολλῆς πραγματείας.” ### English translation (Claude) “Take care, however, that these things never fall among uneducated men; for there are hardly, I think, any teachings more ridiculous to the many than these, nor again more wonderful and inspiring to the well-endowed. And being often spoken and always heard, for many years, they are scarcely purified, like gold, with much labour.” ### Extrabiblical texts - Plato, Ep. 2.314a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Second Letter 314a (a letter whose authenticity is doubted). ### Citation (SBL) Eusebius, Praep. ev. 12.7.1 (Dindorf 2:90; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-7-1). ## Preparation for the Gospel 12.8.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-8-1 - Source: Dindorf 2:90 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ and Paul on keeping holy things from the unworthy; Plato on ignorance that disobeys reason. ### Greek text Καὶ παρʼ ἡμῖν ὁ σωτήριος λόγος φησὶ “ μὴ δῶτε τὸ ἅγιον τοῖς κυσὶ, μηδὲ βάλλητε τοὺς μαρ- γαρίτας ὑμῶν ἔμπροσθεν τῶν χοίρων.” καὶ “ ὁ ψυχικὸς γὰρ ἄνθρωπος οὐ δέχεται τὰ τοῦ πνεύματος τοῦ θεοῦ· μωρία γὰρ αὐτῷ ἐστί. ” “ Καὶ δὴ καὶ ἑνὸς ἀνδρὸς, ὁπόταν καλοὶ ἐν ψυχῇ λόγοι ἐνόντες μηδὲν ποιῶσι πλέον, ἀλλὰ δὴ τούτοις πᾶν τοὐναντίον. ταύτας πάσας ἀμαθίας τὰς πλημμελεστάτας ἔγωγʼ ἂν θείην πόλεως τε καὶ ἑνὸς ἑκάστου τῶν πολιτῶν, ἀλλʼ οὐ τὰς τῶν δημιουργῶν, εἰ ἄρα μου καταμανθάνετε, ὦ ξένοι, ὃ λέγω. Μανθάνομέν γε, ὦ φίλε, καὶ συγχωροῦμεν ἃ λέγεις. ### English translation (Claude) And among us the saving Word says, “Do not give what is holy to the dogs, nor cast your pearls before swine.” And: “For the natural man does not receive the things of the Spirit of God, for they are foolishness to him.” [Plato:] “And indeed in one man, when fine reasonings in the soul accomplish nothing more, but rather the very opposite of them: all these I would set down as the most discordant ignorance, both of a city and of each one of the citizens, and not that of the craftsmen, if you understand what I mean, strangers. — We understand, friend, and agree with what you say. ### Scripture references - Matt 7:6: quotation, high confidence - 1 Cor 2:14: quotation, high confidence ### Extrabiblical texts - Plato, Leg. 689b–c (Plato (works)): quotation, high confidence ### Translation notes - Matt 7:6; 1 Cor 2:14. The Plato quotation (Laws 3.689b–c) begins without its heading in the text; Eusebius’s chapter break has fallen in the wrong place. ### Citation (SBL) Eusebius, Praep. ev. 12.8.1 (Dindorf 2:90; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-8-1). ## Preparation for the Gospel 12.8.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-8-2 - Source: Dindorf 2:90 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Only those whose reason governs them should rule, whatever their learning. ### Greek text Τοῦτο μὲν τοίνυν οὕτω κείσθω δεδογμένον καὶ λεγόμενον, ὡς τοῖς ταῦτα ἀμαθαίνουσι τῶν πο- λιτῶν οὐδὲν ἐπιτρεπτέον ἀρχῆς ἐχόμενον καὶ λεγόμενον] καὶ ὡς ἀμαθέσιν ὀνειδιστέον, ἂν καὶ πάνυ λογιστικοί τε ὦσι καὶ πάντα τὰ κομψὰ καὶ ὅσα πρὸς τάχος τῆς ψυχῆς πεφυκότα διαπεπονημένοι ἅπαντα, τοὺς δὲ τοὐναντίον ἔχοντας τούτοις ὡς σοφούς τε προσρητέον, ἂν καὶ τὸ λεγόμενον μήτε γράμματα μήτε νεῖν ἐπιστῶνται, καὶ τὰς ἀρχὰς δοτέον ὡς ἔμφροσι. ### English translation (Claude) Let this, then, be laid down as resolved and declared: that to citizens who are ignorant in these matters nothing that pertains to rule must be entrusted, and they must be reproached as ignorant, even if they are very skilled at calculation and have worked through all refinements and all that makes for quickness of soul; while those of the opposite condition must be addressed as wise, even if, as the saying goes, they know neither letters nor how to swim, and the offices must be given to them as men of sense. ### Extrabiblical texts - Plato, Leg. 689c–d (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 3.689c–d. The editor brackets a repeated “and declared,” marking it for deletion; it is left out. ### Citation (SBL) Eusebius, Praep. ev. 12.8.2 (Dindorf 2:90; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-8-2). ## Preparation for the Gospel 12.8.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-8-3 - Source: Dindorf 2:90–91 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Wisdom is the harmony of reason and life. ### Greek text πῶς γὰρ ἂν, ὦ φίλοι, ἄνευ συμφωνίας γένοιτʼ ἂν φρονήσεως καὶ τὸ σμικρότατον εἶδος; οὐκ ἔστιν. ἀλλʼ ἡ καλλίστη καὶ μεγίστη τῶν ξυμφωνιῶν μεγίστη δι- καιότατα λέγοιτʼ ἂν σοφία, ἧς ὁ μὲν κατὰ λόγον ζῶν μέτοχος, ὁ δὲ ἀπολειπόμενος οἰκοφθόρος καὶ περὶ πόλιν οὐδαμῆ σωτὴρ, ἀλλὰ πᾶν τοὐναντίον ἀμαθαίνων εἰς ταῦτα ἑκάστοτε φανεῖται.” ### English translation (Claude) For how, friends, could there be even the smallest form of wisdom without harmony? There cannot. But the finest and greatest of harmonies would most justly be called the greatest wisdom; of which the one who lives according to reason partakes, while the one who falls short of it is a destroyer of his house and in no way a saviour of the city, but will always be shown ignorant in the very opposite way in these matters.” ### Extrabiblical texts - Plato, Leg. 689d–e (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 3.689d–e. ### Citation (SBL) Eusebius, Praep. ev. 12.8.3 (Dindorf 2:90–91; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-8-3). ## Preparation for the Gospel 12.8.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-8-4 - Source: Dindorf 2:91 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato’s Statesman: do not fuss over names. ### Greek text Ταῦτα μέν μοι ἀπὸ τῶν Νόμων κείσθω. ὁ δʼ αὐτὸς καὶ ἐν Πολιτικῷ περὶ τοῦ μὴ πάνυ τι περὶ τὰ ὀνόματα καὶ τὰς λέξεις σπουδάζειν τάδε φησί “Καλῶς, ὦ Σώκρατες· κἂν διαφυλάξῃς τὸ μὴ σπουδάζειν ἐπὶ τοῖς ὀνόμασι, πλουσιώτερος εἰς τὸ γῆρας ἀναφανήσῃ φρονήσεως.” ### English translation (Claude) Let these passages from the Laws be set down here. And the same author in the Statesman says this about not being very much concerned with names and words: “Well said, Socrates; and if you keep from being serious about names, you will appear richer in wisdom in your old age.” ### Extrabiblical texts - Plato, Pol. 261e (Plato (works)): quotation, high confidence ### Translation notes - Plato, Statesman 261e. ### Citation (SBL) Eusebius, Praep. ev. 12.8.4 (Dindorf 2:91; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-8-4). ## Preparation for the Gospel 12.9.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-9-1 - Source: Dindorf 2:91 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses, Saul, and Jeremiah declined office; Plato explains why. ### Greek text Τῆς παρʼ Ἑβραίοις γραφῆς πρῶτον εἰσαγούσης Μωσέα παραιτούμενον τὴν τοῦ λαοῦ προστασίαν διʼ ὧν πρὸς τὸν χρηματίζοντα ἔφησε “ δέομαι, κύριε, προχείρισαι ἄλλον τὸν δυνάμενον, ὃν ἀποστελεῖς, ” κἄπειτα τὸν Σαοὺλ κρυπταζόμενον πρὸς τὸ μὴ ἀνα- δέξασθαι τὴν βασιλείαν, καὶ τὸν προφήτην Ἰερεμίαν ὑποπαραιτούμενον, ἐπάκουσον ὅπως καὶ ὁ Πλάτων τὸ εὔλογον τῆς παραιτήσεως συνίστησι, λέγων οὕτως ### English translation (Claude) The Scripture of the Hebrews first presents Moses declining the leadership of the people, when he said to the one who gave the oracle, “I beg you, Lord, appoint another who is able, whom you will send”; and then Saul hiding so as not to accept the kingdom; and the prophet Jeremiah partly declining. Hear how Plato too establishes the reasonableness of declining, speaking thus: ### Scripture references - Exod 4:13: quotation, high confidence - 1 Sam 10:22: allusion, high confidence - Jer 1:6: allusion, high confidence ### Translation notes - Exod 4:13; 1 Sam 10:22; Jer 1:6. ### Citation (SBL) Eusebius, Praep. ev. 12.9.1 (Dindorf 2:91; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-9-1). ## Preparation for the Gospel 12.9.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-9-2 - Source: Dindorf 2:91 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato’s Republic: true rule serves the ruled. ### Greek text “ Οὐκοῦν, ὦ Θρασύμαχε, τοῦτο ἤδη δῆλον, ὅτι οὐδεμία τέχνη οὐδὲ ἀρχὴ τὸ αὑτῇ ὠφέλιμον παρασκευάζει, ἀλλʼ, ὅπερ πάλαι ἐλέγομεν, τὸ τῷ ἀρχομένῳ καὶ παρασκευάζει καὶ ἐπιτάττει, τὸ ἐκείνου συμφέρον ἐλάττονος ὄντος σκοποῦσα, ἀλλʼ οὐ τὸ τοῦ κρείττονος. ### English translation (Claude) “Is this, then, now clear, Thrasymachus, that no art or rule provides what is beneficial to itself, but, as we were saying long ago, provides and commands what benefits the one ruled, looking to his advantage, who is the weaker, and not that of the stronger? ### Extrabiblical texts - Plato, Resp. 346e (Plato (works)): quotation, high confidence ### Translation notes - Plato, Republic 1.346e. ### Citation (SBL) Eusebius, Praep. ev. 12.9.2 (Dindorf 2:91; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-9-2). ## Preparation for the Gospel 12.9.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-9-3 - Source: Dindorf 2:91–92 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: No one willingly rules; rulers need reward or the threat of penalty. ### Greek text διὰ δὴ ταῦτα ἔγωγε, ὦ φίλε Θρασύμαχε, καὶ ἄρτι ἔλεγον μηδένα ἐθέλειν ἑκόντα ἄρχειν καὶ τὰ ἀλλότρια κακὰ μεταχειρίζεσθαι ἐπανορθοῦντα, ἀλλὰ μισθὸν αἰτεῖν, ὅτι ὁ μέλλων καλῶς τῇ τέχνῃ πράξειν οὐδέποθʼ ἑαυτῷ τὸ βέλτιστον πράττει οὐδʼ ἐπιτάττει κατὰ τέχνην ἐπιτάττων, ἀλλὰ τῷ ἀρχομένῳ. ὧν δὴ ἕνεκα, ὡς ἔοικε, μισθὸν δεῖ ὑπάρχειν τοῖς μέλλουσιν ἐθελήσειν ἄρχειν, ἢ ἀργύριον ἢ τιμὴν, ἢ ζημίαν, ἐὰν μὴ ἄρχῃ.” ### English translation (Claude) For this reason, my dear Thrasymachus, I said just now that no one willingly chooses to rule and take in hand the troubles of others to set them right, but asks for pay; because one who is to practise his art well never does what is best for himself, nor commands it when he commands according to his art, but what is best for the one ruled. For this reason, it seems, there must be pay for those who are to be willing to rule, either money or honour, or a penalty if one does not rule.” ### Extrabiblical texts - Plato, Resp. 346e–347a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Republic 1.346e–347a. ### Citation (SBL) Eusebius, Praep. ev. 12.9.3 (Dindorf 2:91–92; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-9-3). ## Preparation for the Gospel 12.10.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-10-1 - Source: Dindorf 2:92 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Hebrew righteous men endured suffering; Plato describes the same. ### Greek text Τῶν παρʼ Ἑβραίοις λογίων τοὺς παρʼ αὐτοῖς προφήτας καὶ δικαίους ἄνδρας ὕβρεις ἐσχάτας καὶ προπηλακισμοὺς πάντα τε κίνδυνον εὐθαρσῶς ὑπομεῖναι διδασκόντων, τὰ συνῳδὰ τῆς Πλάτωνος καὶ περὶ τούτου δόξης μάθοις ἂν ἀπὸ τῶνδε αὐτοῦ τῶν φωνῶν, ἃς ἐν τῷ δευτέρῳ τέθειται τῆς Πολιτείας ### English translation (Claude) The oracles of the Hebrews teach that their prophets and righteous men endured the utmost insults and abuse and every danger courageously; and you may learn what agrees with this in Plato’s opinion too from these words of his, which he sets down in the second book of the Republic: ### Citation (SBL) Eusebius, Praep. ev. 12.10.1 (Dindorf 2:92; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-10-1). ## Preparation for the Gospel 12.10.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-10-2 - Source: Dindorf 2:92 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato’s just man must be good without seeming so. ### Greek text “ Τὸν δʼ οὖν τοιοῦτον θέντες τὸν δίκαιον αὖ παρʼ αὐτὸν ἱστῶμεν τῷ λόγῳ, ἄνδρα ἁπλοῦν καὶ γενναῖον, κατʼ Αἰσχύλον οὐ δοκεῖν, ἀλλʼ εἷναι ἀγαθὸν ἐθέλοντα. ἀφαιρετέον δὲ τὸ δοκεῖν. εἰ γὰρ δόξει δίκαιος εἶναι, ἔσονται αὐτῷ τιμαὶ καὶ δωρεαὶ δοκοῦντι τοιούτῳ εἶναι. ἄδηλον οὖν εἴτε τοῦ δικαίου εἴτε τῶν δωρεῶν τε καὶ τιμῶν ἕνεκα τοιοῦτος εἴη. ### English translation (Claude) “Having set up such a one, let us in turn set beside him in our argument the just man, a man simple and noble, wishing, as Aeschylus says, not to seem but to be good. We must take away the seeming. For if he seems just, he will have honours and gifts for seeming such; it will then be unclear whether he is such for justice’s sake or for the gifts and honours. ### Extrabiblical texts - Plato, Resp. 361b–c (Plato (works)): quotation, high confidence - Aeschylus, Sept. 592 (Aeschylus (plays and fragments)): allusion, medium confidence ### Translation notes - Plato, Republic 2.361b–c, alluding to Aeschylus, Seven against Thebes 592. ### Citation (SBL) Eusebius, Praep. ev. 12.10.2 (Dindorf 2:92; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-10-2). ## Preparation for the Gospel 12.10.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-10-3 - Source: Dindorf 2:92 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The just man must be thought unjust all his life yet remain just. ### Greek text γυμνωτέος δὴ πάντων πλὴν δικαιοσύνης, καὶ ποιητέος ἐναντίως διακείμενος τῷ προτέρῳ· μηδὲν γὰρ ἀδικῶν δόξαν ἐχέτω τῆς μεγίστης ἀδικίας, ἵνα βεβασανισμένος ᾖ εἰς δικαιοσύνην, τῷ μὴ τέγγεσθαι ὑπὸ κακοδοξίας καὶ τῶν ἀπʼ αὐτῆς γιγνομένων· ἀλλʼ ἔστω ἀμετάστατος μέχρι θανάτου, δοκῶν μὲν εἶναι ἄδικος διὰ βίου, ὢν δὲ δίκαιος. ” ### English translation (Claude) He must be stripped of everything but justice, and made the opposite of the former man: doing no wrong, let him have the reputation of the greatest wrongdoing, so that he may be tested for justice by not being softened by ill repute and its consequences; but let him remain unmoved until death, seeming unjust throughout life but being just.” ### Extrabiblical texts - Plato, Resp. 361c–d (Plato (works)): quotation, high confidence ### Translation notes - Plato, Republic 2.361c–d. ### Citation (SBL) Eusebius, Praep. ev. 12.10.3 (Dindorf 2:92; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-10-3). ## Preparation for the Gospel 12.10.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-10-4 - Source: Dindorf 2:92–93 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The just man will be scourged, bound, blinded, and impaled. ### Greek text Καὶ μετὰ βραχέα ἐπιλέγει “Λεκτέον οὖν· καὶ δὴ, κἂν ἀγροικοτέρως λέγηται, μὴ ἐμὲ οἴου λέγειν, ὦ Σώκρατες, ἀλλὰ τοὺς ἐπαινοῦντας πρὸ δικαιοσύνης ἀδικίαν. ἐροῦσι δὲ τάδε, ὅτι οὕτω διακείμενος ὁ δίκαιος μαστιγώσεται, στρεβλώσεται, δεδήσεται, ἐκκοπήσεται τὼ ὀφθαλμὼ, τε- λευτῶν πάντα κακὰ παθὼν ἀνασκινδυλευθήσεται, καὶ γνώσεται ὅτι οὐκ εἶναι δίκαιον, ἀλλὰ δοκεῖν δεῖ ἐθέλειν.” ### English translation (Claude) And after a little he adds: “It must be said, then; and if it is said rather crudely, do not think it is I who say it, Socrates, but those who praise injustice above justice. They will say this: that the just man so placed will be scourged, racked, bound, have his eyes burned out, and at last, having suffered every evil, will be impaled, and will learn that one should wish not to be just but to seem so.” ### Extrabiblical texts - Plato, Resp. 361e–362a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Republic 2.361e–362a. Christian writers often read this passage as foreshadowing the sufferings of Christ and the martyrs. ### Citation (SBL) Eusebius, Praep. ev. 12.10.4 (Dindorf 2:92–93; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-10-4). ## Preparation for the Gospel 12.10.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-10-5 - Source: Dindorf 2:93 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Hebrew righteous suffered all this in fact, as Hebrews 11 records. ### Greek text Ταῦτα λόγοις ὁ Πλάτων· ἔργοις δὲ πολὺ πρότερον οἱ παρʼ Ἑβραίοις δίκαιοι καὶ προφῆται μνημονεύονται τὰ εἰρημένα πάντα πεπονθέναι, οἵ γε δικαιότατοι ὄντες ὡς ἀδικώτατοι “ ἐλιθάσθησαν, ἐπρίσθησαν, ἐν φόνῳ μαχαίρας ἀπέθανον, περιῆλθον ἐν μηλωταῖς καὶ αἰγείοις δέρμασιν, ὑστερούμενοι, θλιβόμενοι, κακουχούμενοι, ἐν ἐρημίαις πλανώμενοι καὶ ὄρεσι καὶ σπη- λαίοις καὶ ταῖς ὀπαῖς τῆς γῆς, ὧν οὐκ ἦν ἄξιος ὁ κόσμος.” ### English translation (Claude) So Plato in words; but in deeds, long before, the righteous men and prophets among the Hebrews are recorded to have suffered all these things, who, being most righteous, were treated as most unrighteous: “they were stoned, they were sawn asunder, they died by the sword, they went about in sheepskins and goatskins, destitute, afflicted, ill-treated, wandering in deserts and mountains and caves and the holes of the earth, of whom the world was not worthy.” ### Scripture references - Heb 11:37: quotation, high confidence - Heb 11:38: quotation, high confidence ### Translation notes - Heb 11:37–38. ### Citation (SBL) Eusebius, Praep. ev. 12.10.5 (Dindorf 2:93; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-10-5). ## Preparation for the Gospel 12.10.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-10-6 - Source: Dindorf 2:93 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The apostles suffered as Paul describes. ### Greek text καὶ οἱ ἀπόστολοι δὲ τοῦ σωτῆρος ἡμῶν τὴν ἀνωτάτω δικαιοσύνην τε καὶ εὐσέβειαν μετιόντες, δόξαν δὲ ἀδικίας παρὰ τοῖς πολλοῖς περιβαλλόμενοι, ὁποῖα ἔπασχον αὐτῶν πάρεστιν ἐπακοῦσαι λεγόντων “ θέατρον ἐγενήθημεν τῷ κόσμῳ καὶ ἀγγέλοις καὶ ἀνθρώποις. ” καὶ “ μέχρι τῆς ἄρτι ὥρας καὶ πεινῶμεν καὶ διψῶμεν καὶ γυμνητεύομεν καὶ κολαφιζόμεθα καὶ ἀστατοῦμεν· λοιδορούμενοι εὐλογοῦμεν, διωκόμενοι ἀνεχόμεθα, δυσφημούμενοι παρακαλοῦμεν· ὡς περικαθάρματα τοῦ κόσμου ἐγενήθημεν.” ### English translation (Claude) And the apostles of our Saviour, pursuing the highest righteousness and piety but clothed with a reputation for unrighteousness among the many, what they suffered we may hear from their own words: “We have become a spectacle to the world, both to angels and to men”; and, “To this very hour we both hunger and thirst, and are naked and buffeted and homeless; being reviled we bless, being persecuted we endure, being slandered we entreat; we have become as the refuse of the world.” ### Scripture references - 1 Cor 4:9: quotation, high confidence - 1 Cor 4:11: quotation, high confidence - 1 Cor 4:12: quotation, high confidence - 1 Cor 4:13: quotation, high confidence ### Translation notes - 1 Cor 4:9, 11–13. ### Citation (SBL) Eusebius, Praep. ev. 12.10.6 (Dindorf 2:93; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-10-6). ## Preparation for the Gospel 12.10.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-10-7 - Source: Dindorf 2:93–94 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christian martyrs fulfilled Plato’s description of the suffering just man. ### Greek text ἀλλὰ καὶ εἰσέτι δεῦρο οἱ γενναῖοι τοῦ σωτῆρος ἡμῶν μάρτυρες καθʼ ὅλης τῆς ἀνθρώπων οἰκουμένης οὐ τὸ δοκεῖν, ἀλλὰ τὸ εἶναι δίκαιοί τε καὶ εὐσεβεῖς ἀσκοῦντες ὅσα δὴ κατέλεξεν ὁ Πλάτων πεπόνθασιν· ἐπεὶ καὶ ἐμα- στιγώθησαν, δεσμά τε καὶ στρέβλας ὑπέμειναν, καὶ μὴν καὶ ἐξεκόπησαν τὼ ὀφθαλμὼ, καὶ τέλος πάντα τὰ δεινὰ παθόντες ἀνεσκινδυλεύθησαν. ὧν οὐδένα παρʼ Ἕλλησιν ἐπιζητήσας ὅμοιον ἂν εὕροις, ὡς εἰκότως τινὰ φάναι τὸν φιλόσοφον οὐδὲν ἕτερον ἢ θεσπίσαι διὰ τούτων περὶ τῶν παρʼ ἡμῖν διαπρεπόντων ἐν εὐσεβείᾳ καὶ ἀληθεῖ δικαιοσύνῃ. ### English translation (Claude) And even to this day the noble martyrs of our Saviour throughout the whole inhabited world, practising not seeming but being righteous and pious, have suffered all that Plato listed; for they were scourged, endured chains and racks, and indeed had their eyes put out, and at last, having suffered every terror, were impaled. You would seek in vain among the Greeks for anyone like them, so that one might reasonably say that the philosopher was doing nothing else than prophesying through these words about those among us who excel in piety and true righteousness. ### Citation (SBL) Eusebius, Praep. ev. 12.10.7 (Dindorf 2:93–94; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-10-7). ## Preparation for the Gospel 12.11.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-11-1 - Source: Dindorf 2:94 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato’s myth of Resource and Poverty reworks the story of Eden. ### Greek text Μώσεως κατά τινας ἀπορρήτους λόγους ἐν ἀρχῇ τῆς τοῦ κόσμου συστάσεως θεοῦ τινα παράδει- σον γεγονέναι φάντος, κἀν τούτῳ τὸν ἄνθρωπον ἠπατῆσθαι διὰ τῆς γυναικὸς πρὸς τοῦ ὄφεως, ἄντικρυς μονονουχὶ τὰ ῥήματα μεταποιήσας ὁ Πλάτων ἐπάκουσον οἷα ἐν Συμποσίῳ καὶ αὐτὸς ἀλληγορῶν τέθεικεν, ἀντὶ μὲν τοῦ παραδείσου τοῦ θεοῦ κῆπον Διὸς ὀνομάσας, ἀντὶ δὲ τοῦ ὄφεως καὶ τῆς πρὸς αὐ- τοῦ γενομένης ἀπάτης Πενίαν ἐπιβουλεύουσαν ὑπο- θέμενος, ἀντὶ δὲ τοῦ πρώτου ἀνδρὸς, ὃν ἡ τοῦ θεοῦ μῆτίς τε καὶ πρόνοια υἱὸν ὥσπερ ἀρτιγενῆ προυβέβλητο, υἱὸν Μήτιδος Πόρον ἀποκαλέσας, ἀντὶ δὲ τοῦ φάναι, ὁπηνίκα συνίστατο ὅδε ὁ κόσμος, ὅτε ἐγένετο ἡ Ἀφροδίτη, εἰπὼν, οὕτω τὸν κόσμον ἀλληγορήσας τοῦ περὶ αὐτὸν κάλλους ἕνεκα. λέγει δʼ οὖν αὐτοῖς ῥήμασι τάδε ### English translation (Claude) Moses, for certain secret reasons, said that at the beginning of the world’s constitution a paradise of God came to be, and that in it man was deceived through the woman by the serpent. Hear how Plato, all but openly reworking the words, set down something allegorical himself in the Symposium: instead of the paradise of God he named the garden of Zeus; instead of the serpent and the deception it caused he introduced Poverty plotting; instead of the first man, whom God’s counsel and providence had brought forth as a newborn son, he called Resource, son of Counsel; and instead of saying “when this world was being constituted,” he said “when Aphrodite was born,” so allegorizing the world for the sake of its beauty. He says in these very words: ### Scripture references - Gen 2:8: allusion, high confidence - Gen 3:1: allusion, high confidence ### Translation notes - Gen 2:8–3:6. ### Citation (SBL) Eusebius, Praep. ev. 12.11.1 (Dindorf 2:94; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-11-1). ## Preparation for the Gospel 12.11.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-11-2 - Source: Dindorf 2:94 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato’s myth of Resource, Poverty, and the garden of Zeus. ### Greek text “Ὅτε ἐγένετο ἡ Ἀφροδίτη, εἱστιῶντο οἱ θεοὶ, οἵ τε ἄλλοι καὶ ὁ τῆς Μήτιδος υἱὸς Πόρος. ἐπειδὴ δὲ ἐδείπνησαν, προσαιτήσουσα, οἷα δὴ εὐωχίας οὔσης, ἀφίκετο ἡ Πενία, καὶ ἦν περὶ τὰς θύρας. ὁ οὖν Πόρος μεθυσθεὶς τοῦ νέκταρος, οἶνος γὰρ οὔπω ἦν, εἰς τὸν τοῦ Διὸς κῆπον εἰσελθὼν βεβαρημένος εὕδεν. ἡ οὖν Πενία ἐπιβουλεύουσα διὰ τὴν αὐτῆς ἀπορίαν παιδίον ποιήσασθαι ἐκ τοῦ Πόρου κατακλίνεταί τε παρʼ αὐτῷ καὶ ἐκύησε τὸν Ἔρωτα. ” Τοιαῦτα μὲν δή τινα καὶ ἐν τούτοις ὁ Πλάτων ἐμφερῶς Μωσεῖ ὑπῃνίξατο. ### English translation (Claude) “When Aphrodite was born, the gods held a feast, among them Resource, the son of Counsel. When they had dined, Poverty came to beg, as there was feasting, and was at the doors. Resource, then, drunk with nectar (for there was no wine yet), went into the garden of Zeus and, weighed down, fell asleep. Poverty, then, plotting because of her own lack to have a child by Resource, lay down beside him and conceived Love.” Such things Plato too hinted at in these words, in a way like Moses. ### Extrabiblical texts - Plato, Symp. 203b–c (Plato (works)): quotation, high confidence ### Translation notes - Plato, Symposium 203b–c. ### Citation (SBL) Eusebius, Praep. ev. 12.11.2 (Dindorf 2:94; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-11-2). ## Preparation for the Gospel 12.12.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-12-1 - Source: Dindorf 2:94–95 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato knew the story of Eve’s creation and put a parody of it in Aristophanes’ mouth. ### Greek text Πάλιν εἰρηκότος Μώσεως “τῷ δὲ Ἀδὰμ οὐκ ἦν βοηθὸς ὅμοιος αὐτῷ. καὶ ἐπέβαλεν ὁ θεὸς ἔκστασιν ἐπὶ τὸν Ἀδὰμ, καὶ ὕπνωσε, καὶ ἔλαβε μίαν τῶν πλευρῶν αὐτοῦ, καὶ ἀνεπλήρωσε σάρκα ἀντʼ αὐτῆς. καὶ ᾠκοδόμησε κύριος ὁ θεὸς τὴν πλευρὰν, ἣν ἔλαβεν ἀπὸ τοῦ Ἀδὰμ, εἰς γυναῖκα, ” μὴ συνεὶς ὁ Πλάτων οἵᾳ εἴρηται διανοίᾳ δῆλος μέν ἐστιν οὐκ ἀγνοήσας τὸν λόγον, Ἀριστοφάνει δʼ αὐτὸν, οἷα κωμῳδῷ χλευ- άζειν εἰωθότι καὶ τὰ σεμνὰ τῶν πραγμάτων, ἀνατίθησιν, ἐν Συμποσίῳ τάδε λέγοντα αὐτὸν εἰσάγων ### English translation (Claude) Again, Moses said: “But for Adam there was found no helper like himself. And God cast a trance upon Adam, and he slept; and he took one of his ribs and filled up flesh in its place. And the Lord God built the rib which he took from Adam into a woman.” Plato, not understanding the sense in which this was said, clearly was not ignorant of the account, but attributes it to Aristophanes, as a comic poet accustomed to mock even solemn things, bringing him in in the Symposium saying this: ### Scripture references - Gen 2:20: quotation, high confidence - Gen 2:21: quotation, high confidence - Gen 2:22: quotation, high confidence ### Translation notes - Gen 2:20–22, following the Septuagint. ### Citation (SBL) Eusebius, Praep. ev. 12.12.1 (Dindorf 2:94–95; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-12-1). ## Preparation for the Gospel 12.12.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-12-2 - Source: Dindorf 2:95 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Aristophanes’ myth of the original androgynous humans. ### Greek text “Δεῖ δὲ πρῶτον ὑμᾶς μαθεῖν τὴν ἀνθρωπίνην φύσιν καὶ τὰ παθήματα αὐτῆς. ἡ γὰρ πάλαι ἡμῶν φύσις οὐχ ἡ αὐτὴ ἦν ἥπερ νῦν, ἀλλὰ ἄλλη. πρῶτον μὲν γὰρ τρία ἦν τὰ γένη τῶν ἀνθρώπων, οὐχ ὥσπερ νῦν δύο, ἄρρεν καὶ θῆλυ, ἀλλὰ καὶ τρίτον προσῆν κοινὸν ἀμφοτέρων τούτων, οὗ νῦν ὄνομα λοιπὸν, αὐτὸ δὲ ἠφάνισται· ἀνδρόγυνον γὰρ τότε μὲν ἦν καὶ εἶδος καὶ ὄνομα ἐξ ἀμφοτέρων κοινὸν, τοῦ τε ἄρρενος καὶ τοῦ θήλεος.” ### English translation (Claude) “First you must learn human nature and what befell it. For our nature of old was not the same as now, but different. First, there were three kinds of human beings, not two as now, male and female, but there was also a third, common to both of these, whose name remains, though it has vanished itself; for there was then an androgynous kind, in form and in name common to both, male and female.” ### Extrabiblical texts - Plato, Symp. 189d–e (Plato (works)): quotation, high confidence ### Translation notes - Plato, Symposium 189d–e. ### Citation (SBL) Eusebius, Praep. ev. 12.12.2 (Dindorf 2:95; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-12-2). ## Preparation for the Gospel 12.12.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-12-3 - Source: Dindorf 2:95 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In the myth Zeus cut the original humans in two. ### Greek text Εἶθʼ ἐξῆς διασύρας τὰ αὐτῷ συνήθη ἐπιφέρει λέγων “ Ταῦτʼ εἰπὼν ὁ παρʼ αὐτῷ Ζεὺς ἔτεμνε τοὺς ἀνθρώπους δίχα, ὥσπερ οἱ τὰ ὄα τέμνοντες καὶ μέλλοντες ταριχεύειν, ἢ ὥσπερ οἱ τὰ ᾠὰ ταῖς θριξίν. ὅντινα δὲ τέμοι, τὸν Ἀπόλλωνα ἐκέλευε τό τε πρόσω- πον μεταστρέφειν καὶ τὸ τοῦ αὐχένος ἥμισυ πρὸς τὴν τομὴν, ἵνα θεώμενος τὴν αὑτοῦ τμῆσιν κοσμιώτερος εἴη ὁ ἄνθρωπος, καὶ τὰ ἄλλα ἰᾶσθαι ἐκέ- λευεν. ### English translation (Claude) Then next, mocking in his usual way, he adds: “Having said this, Zeus,” in his account, “cut the human beings in two, as people cut sorb-apples to pickle them, or eggs with hairs. And whomever he cut, he bade Apollo turn the face and half the neck toward the cut, so that the human being, seeing his own cutting, might be more orderly; and he bade him heal the rest. ### Extrabiblical texts - Plato, Symp. 190d–e (Plato (works)): quotation, high confidence ### Translation notes - Plato, Symposium 190d–e. ### Citation (SBL) Eusebius, Praep. ev. 12.12.3 (Dindorf 2:95; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-12-3). ## Preparation for the Gospel 12.13.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-13-1 - Source: Dindorf 2:95–96 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato’s age of Cronus echoes Moses’ paradise. ### Greek text Μώσεως τὸν πρῶτον τῶν γηγενῶν βίον ὑπογράψαντος ἐν παραδείσῳ θεοῦ γεγονέναι, θεόν τε αὐτῶν ἡγεῖσθαι ἐν ἀχρημάτῳ καὶ ἀκτήμονι διαγωγῇ, ἄσπαρτά τε αὐτοῖς καὶ ἀνήροτα πάντα φύεσθαι, γυμνούς τε εἶναι τῆς μετὰ ταῦτα περιβολῆς, ἐπάκουσον τοῦ φιλοσόφου μονονουχὶ αὐτὰ δὴ ταῦτα Ἑλληνικῇ τῇ φωνῇ διερμηνεύοντος. λέγει δʼ οὖν ### English translation (Claude) Moses described the first life of the earth-born as having been in the paradise of God, with God leading them in a life without money or possessions, everything growing for them unsown and unploughed, and they naked of the covering that came later. Hear the philosopher interpreting almost these very things in the Greek tongue. He says: ### Scripture references - Gen 2:8: allusion, high confidence - Gen 2:25: allusion, high confidence ### Translation notes - Gen 2:8–25. ### Citation (SBL) Eusebius, Praep. ev. 12.13.1 (Dindorf 2:95–96; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-13-1). ## Preparation for the Gospel 12.13.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-13-2 - Source: Dindorf 2:96 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato: in the age of Cronus God shepherded men, who lived naked amid plenty. ### Greek text “ Θεὸς ἔνεμεν αὐτοὺς αὐτὸς ἐπιστατῶν, καθά- περ νῦν ἄνθρωποι, ζῷον ὂν ἕτερον θειότερον, ἄλλα γένη φαυλότερα αὐτῶν νομεύουσι. νέμοντος δʼ ἐκείνου πολιτεῖαί τε οὐκ ἦσαν οὐδὲ κτήσεις γυναικῶν καὶ παίδων· ἐκ γῆς γὰρ ἀνεβιώσκοντο πάντες, οὐδὲν μεμνημένοι τῶν πρόσθεν· ἀλλὰ τὰ μὲν τοιαῦτα ἀπῆν πάντα, καρποὺς δὲ ἀφθόνους εἶχον ἀπό τε δένδρων δρῶν καὶ πολλῆς ὕλης, οὐχ ὑπὸ γεωργίας φυομένους, ἀλλʼ αὐτομάτης ἀναδιδούσης τῆς γῆς. γυμνοὶ δὲ καὶ ἄστρωτοι, θυραυλοῦντες τὰ πολλὰ ἐνέμοντο. τὸ γὰρ τῶν ὡρῶν αὐτοῖς ἄλυπον ἐκέκρατο, μαλακὰς δὲ εὐνὰς εἶχον, ἀναφυομένης ἐκ γῆς πόας ἀφθόνου. τὸν δὴ βίον, ὦ Σώκρατες, ἀκούεις μὲν τὸν τῶν ἐπὶ Κρόνου· τόνδε δʼ, ὡς λόγος ἐπὶ Διὸς εἶναι, τὸν νῦν, παρὼν αὐτὸς ᾔσθησαι. ### English translation (Claude) “God himself shepherded them, presiding over them, as now men, being a different and more divine living creature, shepherd other kinds lower than themselves. And while he shepherded them there were no constitutions, nor possession of wives and children; for all came back to life out of the earth, remembering nothing of what went before. All such things were absent; but they had abundant fruits from oaks and much other woodland, not growing by farming, but the earth yielding them of itself. Naked and without bedding, they mostly lived in the open; for the seasons were tempered for them without pain, and they had soft beds from the abundant grass springing from the earth. This life, Socrates, you hear of as the life under Cronus; this present one, said to be under Zeus, you have experienced yourself.” ### Extrabiblical texts - Plato, Pol. 271e–272b (Plato (works)): quotation, high confidence ### Translation notes - Plato, Statesman 271e–272b. ### Citation (SBL) Eusebius, Praep. ev. 12.13.2 (Dindorf 2:96; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-13-2). ## Preparation for the Gospel 12.14.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-14-1 - Source: Dindorf 2:96 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses records the serpent speaking; Plato speaks of talking with beasts. ### Greek text Πάλιν Μώσεως ἀναγράψαντος ὅτι ἦν ὁ ὄφις φρονιμώτερος πάντων τῶν θηρίων, οἷά τε εἶπεν ὁ ὄφις τῇ γυναικὶ καὶ ἡ γυνὴ τῷ ὄφει, καὶ τὰς ὁμιλίας τοῦ ὄφεως ἐκθεμένου, ὁ Πλάτων οἷα γράφει ἐπά- κουσον ### English translation (Claude) Again, Moses recorded that the serpent was wiser than all the beasts, and what the serpent said to the woman and the woman to the serpent, setting out the serpent’s conversations. Hear what Plato writes: ### Scripture references - Gen 3:1: allusion, high confidence ### Translation notes - Gen 3:1–5. ### Citation (SBL) Eusebius, Praep. ev. 12.14.1 (Dindorf 2:96; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-14-1). ## Preparation for the Gospel 12.14.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-14-2 - Source: Dindorf 2:96–97 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato: the men of Cronus could converse with beasts. ### Greek text “Εἰ μὲν τοίνυν οἱ τρόφιμοι τοῦ Κρόνου, πα- ρούσης αὐτοῖς οὕτω πολλῆς σχολῆς καὶ δυνάμεως πρὸς τὸ μὴ μόνον ἀνθρώποις, ἀλλὰ καὶ θηρίοις διὰ λόγων δύνασθαι ξυγγίνεσθαι, κατεχρῶντο τούτοις σύμπασιν ἐπὶ φιλοσοφίαν, μετά τε θηρίων καὶ μετʼ ἀλλήλων ὁμιλοῦντες, καὶ πυνθανόμενοι παρὰ πάσης φύσεως εἴ τινά τις ἰδίαν δύναμιν ἔχουσα ᾔσθετό τι διάφορον τῶν ἄλλων εἰς ξυναγυρμὸν φρονήσεως, εὔ- κριτον ὅτι τῶν νῦν οἱ τότε μυρίως πρὸς εὐδαιμονίαν διέφερον. ### English translation (Claude) “If, then, the nurslings of Cronus, having so much leisure and the ability to converse through speech not only with men but also with beasts, used all these for philosophy, conversing with beasts and with one another, and inquiring of every nature whether any, having some power of its own, perceived something different from the rest toward gathering wisdom, it is easy to judge that those of that time were ten thousand times happier than those of today. ### Extrabiblical texts - Plato, Pol. 272b–c (Plato (works)): quotation, high confidence ### Translation notes - Plato, Statesman 272b–c. ### Citation (SBL) Eusebius, Praep. ev. 12.14.2 (Dindorf 2:96–97; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-14-2). ## Preparation for the Gospel 12.14.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-14-3 - Source: Dindorf 2:97 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Whether they used this gift wisely is uncertain. ### Greek text εἰ δʼ ἐμπιπλάμενοι σίτων ἄδην καὶ πότων διελέγοντο πρὸς ἀλλήλους καὶ τὰ θηρία μύθους, οἷοι δὴ καὶ τανῦν περὶ αὐτῶν λέγονται, καὶ τοῦθʼ, οὕτως γε κατʼ ἐμὴν δόξαν ἀποφήνασθαι, καὶ μάλα εὔκριτον. ὅμως δʼ οὖν ταῦτα μὲν ἀφῶμεν, ἕως ἂν ἡμῖν μηνυτής τις ἱκανὸς φανῇ, ποτέρως οἱ τότε τὰς ἐπιθυμίας εἶχον περί τε ἐπιστημῶν καὶ τῆς τῶν λόγων χρείας.” ### English translation (Claude) But if, being filled to excess with food and drink, they told one another and the beasts such tales as are now told about them, this too, to declare my own opinion, is very easy to judge. Nevertheless let us leave these things, until some competent informer appears to tell us which way the men of that time had their desires concerning knowledge and the use of speech.” ### Extrabiblical texts - Plato, Pol. 272c–d (Plato (works)): quotation, high confidence ### Translation notes - Plato, Statesman 272c–d. ### Citation (SBL) Eusebius, Praep. ev. 12.14.3 (Dindorf 2:97; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-14-3). ## Preparation for the Gospel 12.15.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-15-1 - Source: Dindorf 2:97 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses prefaced his laws with the history of the flood and the patriarchs. ### Greek text Μώσης νομοθεσίαν ἀνθρώποις καταβεβλημένος ἐνόμισεν αὑτῷ δεῖν ἀρχαιολογίας ἐν τοῖς προοιμίοις· μνημονεύει δὲ τοῦ κατακλυσμοῦ καὶ τοῦ μετʼ αὐτὸν βίου τῶν ἀνθρώπων, ἔπειτα παλαιῶν ἀνδρῶν τῶν παρʼ Ἑβραίοις θεοφιλῶν, καὶ τῶν δὲ ἄλλως ἐν πλημμελείαις ἐξητασμένων τὴν πολιτείαν ὑφηγεῖται, κατάλληλον οἷς ἐνομοθέτει τὴν περὶ τούτων ἡγησάμενος ἱστορίαν ἔσεσθαι. ### English translation (Claude) Moses, laying down legislation for men, thought he ought to include ancient history in his preface. He mentions the flood and the life of men after it, then describes the way of life of the ancient men among the Hebrews dear to God, and of those otherwise found in transgressions, thinking that the history of these would be appropriate to what he was legislating. ### Scripture references - Gen 7:17: allusion, medium confidence ### Translation notes - Gen 6–50. ### Citation (SBL) Eusebius, Praep. ev. 12.15.1 (Dindorf 2:97; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-15-1). ## Preparation for the Gospel 12.15.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-15-2 - Source: Dindorf 2:97–98 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato’s Laws too begins its history with floods. ### Greek text καὶ ὁ Πλάτων δὲ ὡσαύτως, παρελθὼν ἐπὶ τὴν τῶν νόμων γραφὴν τὸν αὐτὸν τῷ Μωσεῖ ζηλοῖ τρόπον· ἐν προοιμίοις γοῦν τῶν Νόμων τῇ κατʼ αὐτὸν ἀρχαιολογίᾳ κέχρηται, κα- τακλυσμοῦ μνημονεύσας καὶ τοῦ μετὰ τὸν κατακλυσμὸν βίου· ἀρχόμενος γοῦν τοῦ τρίτου τῶν Νόμων ἐπάκουσον ἅ φησιν “Ἆρʼ οὖν οἱ παλαιοὶ λόγοι ὑμῖν ἀλήθειαν ἔχειν τινὰ δοκοῦσι; Ποῖοι δή; Τὸ πολλὰς ἀνθρώπων φθορὰς γεγονέναι κατακλυσμοῖς τε καὶ νόσοις καὶ ἄλλοις πολλοῖς, ἐν οἷς βραχύ τι τῶν ἀνθρώπων λείπεσθαι γένος. Πάνυ μὲν οὖν πιθανὸν τὸ τοιοῦτον πᾶν παντί. ### English translation (Claude) And Plato likewise, coming to the writing of laws, emulates the same way as Moses: in the preface of the Laws he uses his own ancient history, mentioning a flood and the life after the flood. Hear what he says at the start of the third book of the Laws: “Do the ancient accounts seem to you to have some truth? — Which ones? — That there have been many destructions of men by floods and plagues and many other things, in which only a small part of the human race was left. — Everything of that sort is very credible to everyone. ### Extrabiblical texts - Plato, Leg. 677a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 3.677a. ### Citation (SBL) Eusebius, Praep. ev. 12.15.2 (Dindorf 2:97–98; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-15-2). ## Preparation for the Gospel 12.15.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-15-3 - Source: Dindorf 2:98 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Survivors of the flood were mountain shepherds. ### Greek text Φέρε δὴ, νοήσωμεν μίαν τῶν πολλῶν ταύτην, τὴν τῷ κατακλυσμῷ γενομένην. Τὸ ποῖόν τι περὶ αὐτῆς διανοηθέντες; ῾Ως οἱ τότε περιφυγόντες τὴν φθορὰν σχεδὸν ὄρειοί τινες ἂν εἶεν νομεῖς, ἐν κορυφαῖς που σμικρὰ ζώπυρα τοῦ τῶν ἀνθρώπων διασεσωσμένα γένους. Δῆλον. ### English translation (Claude) — Come, then, let us consider one of the many, the one that came by the flood. — Thinking what about it? — That those who then escaped the destruction would be some hill shepherds, small embers of the human race saved on mountain-tops. — Clearly. ### Extrabiblical texts - Plato, Leg. 677a–b (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 3.677a–b. ### Citation (SBL) Eusebius, Praep. ev. 12.15.3 (Dindorf 2:98; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-15-3). ## Preparation for the Gospel 12.15.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-15-4 - Source: Dindorf 2:98 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The flood destroyed the cities and the arts. ### Greek text Καὶ δὴ τοὺς τοιούτους γε ἀνάγκη που τῶν ἄλλων ἀπείρους εἶναι τεχνῶν καὶ τῶν ἐν τοῖς ἄστεσι πρὸς ἀλλήλους μηχανῶν εἴς τε πλεονεξίας καὶ φιλονεικίας, καὶ ὁπόσα ἄλλα κακουργήματα πρὸς ἀλλήλους ἐπινοοῦσιν. Εἰκὸς γοῦν. Θῶμεν δὴ τὰς ἐν τοῖς πεδίοις πόλεις καὶ πρὸς θαλάττῃ κατοικούσας ἄρδην ἐν τῷ τότε χρόνῳ διαφθείρεσθαι. Θῶμεν. Οὐκοῦν ὄργανά τε πάντα ἀπόλλυσθαι, καὶ εἴ τι τέχνης ἦν ἐχόμενον σπουδαίως εὑρημένον ἢ πολιτικῆς ἢ καὶ σοφίας τινὸς ἑτέρας, πάντα ἔρρειν ταῦτα ἐν τῷ τότε χρόνῳ φήσομεν.” ### English translation (Claude) — And such men must have been inexperienced in the other arts, and in the devices that men in cities use against one another for greed and rivalry, and all the other wrongs they devise against each other. — Likely enough. — Let us suppose, then, that the cities in the plains and by the sea were utterly destroyed at that time. — Let us. — Then we shall say that all tools perished, and that whatever belonged to art, earnestly discovered, whether of statecraft or of some other wisdom, all these were lost at that time.” ### Extrabiblical texts - Plato, Leg. 677b–c (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 3.677b–c. ### Citation (SBL) Eusebius, Praep. ev. 12.15.4 (Dindorf 2:98; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-15-4). ## Preparation for the Gospel 12.15.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-15-5 - Source: Dindorf 2:98 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: After the flood the earth was desolate but abundant. ### Greek text Καὶ μεθʼ ἕτερά φησιν “ Οὐκοῦν οὕτω δὴ λέγωμεν ἔχειν τότε, ὅτε ἐγένετο ἡ φθορὰ, τὰ περὶ τοὺς ἀνθρώπους πράγματα, μυρίαν μέν τινα φοβερὰν ἐρημίαν, γῆς δὲ ἀφθόνου πλῆθος πάμπολυ.” ### English translation (Claude) And after other things he says: “Let us say, then, that human affairs were thus at the time when the destruction happened: a vast and frightful desolation, but a great abundance of land.” ### Extrabiblical texts - Plato, Leg. 677e (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 3.677e. ### Citation (SBL) Eusebius, Praep. ev. 12.15.5 (Dindorf 2:98; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-15-5). ## Preparation for the Gospel 12.15.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-15-6 - Source: Dindorf 2:98–99 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato follows Moses’ order: flood, early history, then laws. ### Greek text Ταῦτα καὶ τοιαῦτα ἕτερα εἰπὼν ἐπεξέρχεται βίους τῶν μετὰ τὸν κατακλυσμὸν ἀνθρώπων, εἶθʼ, ὥσπερ Μωσῆς τὴν τῶν πάλαι θεοφιλῶν Ἑβραίων πολιτείαν ἐπισυνάπτει τῇ μετὰ τὸν κατακλυσμὸν ὑφηγήσει, καὶ ὁ Πλάτων ὁμοίως μετὰ τοὺς βίους τῶν μετὰ τὸν κατακλυσμὸν τὰ Ἑλληνικὰ πειρᾶται ἀρχαιολογεῖν, ὡς ἐκεῖνος τὰ Ἑβραίων, τῶν τε ἐπὶ Τροίας μνημονεύει, καὶ τῆς πρώτης ἐν Λακεδαίμονι πολιτείας, Περσῶν τε, καὶ τῶν παρὰ τούτοις εἴτʼ ὀρθῶς εἴτε καὶ μὴ βεβιωκότων· εἶτα μετὰ τὴν τούτων ἱστορίαν ἀπάρχεται τῆς τῶν νόμων διαθέσεως, κἀν τούτῳ Μωσεῖ κατακολουθήσας. ### English translation (Claude) Having said this and other such things, he goes through the lives of men after the flood; then, as Moses joins the way of life of the ancient Hebrews dear to God to his account after the flood, so Plato likewise after the lives of those after the flood tries to tell the ancient history of the Greeks, as Moses did that of the Hebrews: he mentions the Trojan War, the first constitution in Lacedaemon, the Persians, and those among them who lived rightly or not; then, after the history of these, he begins the arrangement of the laws, in this too following Moses. ### Extrabiblical texts - Plato, Leg. 678a–702e (Plato (works)): allusion, high confidence ### Translation notes - Plato, Laws 3.678–702 (summarized). ### Citation (SBL) Eusebius, Praep. ev. 12.15.6 (Dindorf 2:98–99; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-15-6). ## Preparation for the Gospel 12.16.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-16-1 - Source: Dindorf 2:99 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Like Moses, Plato makes divine goods the source of human goods. ### Greek text Μώσεως τὴν πᾶσαν αὐτοῦ νομοθεσίαν τήν τε κατʼ αὐτὸν πολιτείαν εὐσεβείας τοῦ τῶν ὅλων θεοῦ ἀναρτήσαντος, ἀπό τε τοῦ πάντων δημιουργοῦ τὴν καταρχὴν τῆς νομοθεσίας πεποιημένου, ἔπειτα τῶν θείων ἀγαθῶν ἐξέρχεσθαι τὰ ἀνθρώπινα διδάξαντος, τά τε θεῖα ἐπὶ τὸν πάντων ἡγεμόνα νοῦν, αὐτὸν δὴ τὸν τῶν ὅλων θεὸν, ἀναθέντος, θέα ὅπως καὶ ὁ φιλόσοφος τοῖς αὐτοῖς βαίνων ἴχνεσιν ἐπιμέμφεται μὲν τοῖς Κρητῶν καὶ Λακεδαιμονίων νομοθέ- ταις, τὸν δʼ ἀρέσκοντα Μωσεῖ νόμον ἐκδιδάσκει, λέγων οὕτως ### English translation (Claude) Moses made all his legislation and his constitution depend on piety toward the God of the universe, began his legislation from the Creator of all, taught that human goods proceed from divine goods, and referred the divine to the ruling Mind of all, the God of the universe himself. See how the philosopher, walking in the same footsteps, blames the lawgivers of the Cretans and Lacedaemonians and teaches the law that pleased Moses, saying thus: ### Citation (SBL) Eusebius, Praep. ev. 12.16.1 (Dindorf 2:99; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-16-1). ## Preparation for the Gospel 12.16.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-16-2 - Source: Dindorf 2:99 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato’s Laws: good laws provide all goods. ### Greek text “ Πῆ δὴ οὖν σε ἔτʼ ἂν ἐβουλόμην διελόμενον λέγειν αὐτός τʼ ἀκούειν; βούλει σοι φράζω; Πάνυ μὲν οὖν, ὦ ξένε. Ἐχρῆν εἰπεῖν, ὅτι οἱ Κρητῶν νόμοι οὐκ εἰσὶ μάτην διαφερόντως ἐν πᾶσιν εὐδόκιμοι τοῖς Ἕλλησιν· ἔχουσι γὰρ ὀρθῶς τοὺς αὐτοῖς χρωμένους εὐδαίμονας ἀποτελοῦντες· ἅπαντα γὰρ τἀγαθὰ πορίζουσι. ### English translation (Claude) “How, then, would I have wished you to distinguish and speak, and myself to hear? Shall I tell you? — By all means, stranger. — You should have said: the laws of the Cretans are not in vain especially esteemed among all the Greeks; for they are right, making those who use them happy; for they provide all goods. ### Extrabiblical texts - Plato, Leg. 631b (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 1.631b; the quotation runs through 12.16.8. ### Citation (SBL) Eusebius, Praep. ev. 12.16.2 (Dindorf 2:99; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-16-2). ## Preparation for the Gospel 12.16.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-16-3 - Source: Dindorf 2:99–100 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Human goods (health, beauty, strength, wealth) depend on divine goods. ### Greek text διττὰ δʼ ἀγαθά ἐστι, τὰ μὲν ἀνθρώπινα, τὰ δὲ θεῖα· ἥρτηται δὲ ἐκ τῶν θείων θάτερα· καὶ ἐὰν μὲν δέχηται τὰ μείζονα πόλις, κτᾶται καὶ τὰ ἐλάττονα· εἰ δὲ μὴ, στέρεται ἀμφοῖν. ἔστι δὲ τὰ μὲν ἐλάττονα ὧν ἡγεῖται ὑγίεια, κάλλος δὲ δεύτερον, τὸ δὲ τρίτον ἰσχὺς εἴς τε δρόμον καὶ εἰς τὰς ἄλλας πάσας κινήσεις τῷ σώματι, τέταρτον δὲ πλοῦτος οὐ τυφλὸς, ἀλλʼ ὀξὺ βλέπων, ἄνπερ ἅμʼ ἕπηται φρονήσει. ### English translation (Claude) And goods are twofold, some human, some divine; and the one kind depends on the divine; and if a city receives the greater, it gains the lesser too; if not, it is deprived of both. The lesser are those led by health; beauty is second; third, strength for running and all other motions of the body; fourth, wealth, not blind but sharp-sighted, if it follows wisdom. ### Extrabiblical texts - Plato, Leg. 631b–c (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 1.631b–c. ### Citation (SBL) Eusebius, Praep. ev. 12.16.3 (Dindorf 2:99–100; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-16-3). ## Preparation for the Gospel 12.16.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-16-4 - Source: Dindorf 2:100 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The divine goods are wisdom, temperance, justice, and courage. ### Greek text ὃ δὴ πρῶτον αὖ τῶν θείων ἡγεμονοῦν ἐστιν ἀγαθῶν, ἡ φρόνησις, δεύτερον δὲ μετὰ νοῦν σώφρων ψυχῆς ἕξις, ἐκ δὲ τούτων μετὰ ἀνδρείας κραθέντων τρίτον ἂν εἴη δικαιοσύνη, τέταρτον δὲ ἀνδρεία. ταῦτα δὲ πάντα ἐκείνων ἔμπροσθεν τέτακται φύσει, καὶ δὴ καὶ τῷ νομοθέτῃ τακτέον οὕτω. ### English translation (Claude) And first, again, of the divine goods, the leader is wisdom; second, after mind, a temperate state of soul; from these mixed with courage, third would be justice; and fourth courage. All these are by nature ranked before those, and the lawgiver too must rank them so. ### Extrabiblical texts - Plato, Leg. 631c–d (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 1.631c–d. ### Citation (SBL) Eusebius, Praep. ev. 12.16.4 (Dindorf 2:100; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-16-4). ## Preparation for the Gospel 12.16.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-16-5 - Source: Dindorf 2:100 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: All must look to the divine, and the divine to the ruling Mind. ### Greek text μετὰ δὲ ταῦτα τὰς ἄλλας προστάξεις τοῖς πολίταις εἰς ταῦτα βλεπούσας αὐτοῖς εἶναι διακελευστέον, τούτων δὲ τὰ μὲν ἀνθρώπινα εἰς τὰ θεῖα, τὰ δὲ θεῖα εἰς τὸν ἡγεμόνα νοῦν σύμπαντα βλέπειν. ### English translation (Claude) After this he must bid the citizens that the other ordinances given them look to these, and of these the human to the divine, and the divine all to the ruling Mind. ### Extrabiblical texts - Plato, Leg. 631d (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 1.631d. ### Citation (SBL) Eusebius, Praep. ev. 12.16.5 (Dindorf 2:100; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-16-5). ## Preparation for the Gospel 12.16.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-16-6 - Source: Dindorf 2:100 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The lawgiver must guide marriage, child-rearing, and desires by praise and blame. ### Greek text περί τε γάμους ἀλλήλοις ἐπικοινουμένους, μετὰ δὲ ταῦτα ἐν ταῖς τῶν παίδων γεννήσεσι καὶ τροφαῖς, ὅσοι τε ἄρσενες καὶ ὅσαι θήλειαι, νέων τε ὄντων καὶ ἐπὶ τὸ πρεσβύτερον ἰόντων μέχρι γήρως, τιμῶντα ὀρθῶς ἐπιμελεῖσθαι δεῖ καὶ ἀτιμάζοντα, ἐν ἀπάσαις ταῖς τούτων ὁμιλίαις τάς τε λύπας αὐτῶν καὶ τὰς ἡδονὰς καὶ τὰς ἐπιθυμίας ξυμπάντων τε ἐρώτων τὰς σπουδὰς ἐπεσκεμμένον καὶ παραπεφυλαχότα ψέγειν τε ὀρθῶς καὶ ἐπαινεῖν διʼ αὐτῶν τῶν νόμων.” ### English translation (Claude) And in their marriages with one another, and after that in the begetting and rearing of children, male and female, young and growing older up to old age, he must take care of them, honouring and dishonouring rightly; and in all their associations he must consider and watch their pains and pleasures and desires and the pursuits of all their loves, and blame and praise rightly through the laws themselves. ### Extrabiblical texts - Plato, Leg. 631d–632a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 1.631d–632a. ### Citation (SBL) Eusebius, Praep. ev. 12.16.6 (Dindorf 2:100; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-16-6). ## Preparation for the Gospel 12.16.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-16-7 - Source: Dindorf 2:100 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Guardians ensure all follows temperance and justice. ### Greek text Καὶ μετὰ βραχέα φησί “ Κατιδὼν δὲ ὁ θεὶς τοὺς νόμους πᾶσι τούτοις φύλακας ἐπιστήσει, τοὺς μὲν διὰ φρονήσεως, τοὺς δὲ διʼ ἀληθοῦς δόξης ἰόντας, ὅπως πάντα ταῦτα ξυνδήσας ὁ νοῦς ἑπόμενα σωφροσύνῃ καὶ δικαιοσύνῃ ἀποφήνῃ, ἀλλὰ μὴ πλούτῳ μηδὲ φιλοτιμίᾳ. ### English translation (Claude) And after a little he says: “And having seen this, the one who laid down the laws will set guardians over all these, some proceeding by wisdom, others by true opinion, so that Mind, binding all these together, may show them following temperance and justice, not wealth or ambition. ### Extrabiblical texts - Plato, Leg. 632c (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 1.632c. ### Citation (SBL) Eusebius, Praep. ev. 12.16.7 (Dindorf 2:100; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-16-7). ## Preparation for the Gospel 12.16.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-16-8 - Source: Dindorf 2:100–101 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato asks how the laws of Minos and Lycurgus embody this order. ### Greek text οὕτως, ὦ ξένοι, ἔγωγε ἤθελον ἂν ὑμᾶς, καὶ ἔτι νῦν βούλομαι, διεξελθεῖν πῶς ἐν τοῖς τοῦ Διὸς λεγομένοις νόμοις, τοῖς τε τοῦ Πυθίου Ἀπόλλωνος, οὓς Μίνως τε καὶ Λυκοῦργος ἐθέτην, ἔνεστί τε πάντα ταῦτα, καὶ ὅπη τάξιν εἰληφότα διάδηλά ἐστι τῷ περὶ νόμων ἐμπείρῳ τέχνῃ τε καί τισιν ἔθεσι, τοῖς δὲ ἄλλοις ἡμῖν οὐδαμῶς ἐστι καταφανῆ.” ### English translation (Claude) So, strangers, I would have wished you, and still wish now, to go through how in the laws said to be of Zeus and of Pythian Apollo, which Minos and Lycurgus laid down, all these things are present, and how, having taken their order, they are evident to one experienced in laws by art and certain habits, though to the rest of us they are in no way plain.” ### Extrabiblical texts - Plato, Leg. 632d (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 1.632d. ### Citation (SBL) Eusebius, Praep. ev. 12.16.8 (Dindorf 2:100–101; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-16-8). ## Preparation for the Gospel 12.16.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-16-9 - Source: Dindorf 2:101 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ said to seek the kingdom first; Moses set righteous men as guardians. ### Greek text Καὶ παρʼ ἡμῖν δὲ εἴρηται “ζητεῖτε πρῶτον τὴν βασιλείαν καὶ τὴν δικαιοσύνην, καὶ πάντα ταῦτα προστεθήσεται ὑμῖν.” ἀλλὰ καὶ Μώσης πολὺ πρότερον ἀπὸ τῆς περὶ θεοῦ διδασκαλίας τὴν ἀρχὴν πεποιημένος, ἐξῆς τε ἐφαρμόσας τὴν κατʼ αὐτὸν πολιτείαν καὶ τὰ περὶ συμβολαίων καὶ τὰ περὶ τοῦ κοινοῦ βίου νόμιμα, τοῖς πᾶσιν ἄρχοντας καὶ φύλακας καθίστησι τοὺς τῷ θεῷ ἱερωμένους, ὡς καὶ τὰ λόγια διδάσκει, ἄνδρας δικαίους, μισοῦντας ὑπερηφανίαν, τοὺς μὲν διὰ φρονήσεως, τοὺς δὲ διʼ ἀληθοῦς δόξης ἰόντας. ### English translation (Claude) And among us it is said: “Seek first the kingdom and its righteousness, and all these things shall be added to you.” And Moses too, much earlier, having made his beginning from the teaching about God, and next fitted his constitution and the laws on contracts and common life, sets over all rulers and guardians consecrated to God, as the oracles teach, righteous men, hating arrogance, some proceeding by wisdom and others by true opinion. ### Scripture references - Matt 6:33: quotation, high confidence - Exod 18:21: allusion, high confidence ### Translation notes - Matt 6:33; Exod 18:21. ### Citation (SBL) Eusebius, Praep. ev. 12.16.9 (Dindorf 2:101; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-16-9). ## Preparation for the Gospel 12.17.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-17-1 - Source: Dindorf 2:101 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato: children learn their future work through play. ### Greek text “ Λέγω οὖν καί φημι τὸν ὁτιοῦν ἀγαθὸν ἄνδρα μέλλοντα ἔσεσθαι τοῦτʼ αὐτὸ ἐκ παίδων εὐ- θὺς μελετᾶν παίζοντά τε καὶ σπουδάζοντα ἐν τοῖς τοῦ πράγματος ἑκάστοις προσήκουσιν· οἶον τὸν μέλλοντα ἀγαθὸν ἔσεσθαι γεωργὸν ἤ τινα οἰκοδόμον, τὸν μὲν οἰκοδομοῦντά τι τῶν παιδικῶν οἰκοδομημάτων παίζειν χρὴ, τὸν δʼ αὖ γεωργοῦντα, καὶ ὄργανα ἑκατέρῳ σμικρὰ, τῶν ἀληθινῶν μιμήματα, παρασκευάζειν τὸν τρέφοντα αὐτῶν ἑκάτερον, καὶ δὴ καὶ τῶν μαθημάτων ὅσα ἀναγκαῖα προμεμαθηκέναι προμανθάνειν, οἷον τέκτονα μετρεῖν ἢ σταθμᾶσθαι, καὶ πολεμικὸν ἱππεύειν παίζοντα ἤ τι τῶν τοιούτων ἄλλο ποιοῦντα, καὶ πειρᾶσθαι διὰ τῶν παιδιῶν ἐκεῖσε τρέπειν τὰς ἡδονὰς καὶ ἐπιθυμίας τῶν παίδων, οἷ ἀφικομένους αὐτοὺς δεῖ τέλος ἔχειν. ### English translation (Claude) “I say, then, and declare that anyone who is to be a good man at anything must practise this very thing from childhood, in play and in earnest, in the things proper to the matter: for instance, one who is to be a good farmer or builder must play, the one at building some childish buildings, the other at farming; and the one who rears each must provide each with small tools, imitations of real ones; and must have them learn beforehand whatever studies must be learned beforehand, such as a carpenter measuring or using the rule, and a soldier riding in play or doing something else of the kind; and must try through their games to turn the children’s pleasures and desires to the end they must reach. ### Extrabiblical texts - Plato, Leg. 643b–c (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 1.643b–c. ### Citation (SBL) Eusebius, Praep. ev. 12.17.1 (Dindorf 2:101; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-17-1). ## Preparation for the Gospel 12.17.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-17-2 - Source: Dindorf 2:101–102 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Education is right nurture leading the child to love excellence. ### Greek text κεφάλαιον δὴ παιδείας λέγομεν τὴν ὀρθὴν τροφὴν, ἣ τοῦ παίζοντος τὴν ψυχὴν εἰς ἔρωτα ὅτι μάλιστα ἄξει τούτου, ὃ δεήσει γενόμενον ἄνδρα αὐτὸν τέλειον εἶναι τῆς τοῦ πράγματος ἀρετῆς.” ### English translation (Claude) We say, then, that the sum of education is right nurture, which, as the child plays, will lead his soul most of all to love what he must be perfect in when he becomes a man, in the excellence of the matter.” ### Extrabiblical texts - Plato, Leg. 643c–d (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 1.643c–d. ### Citation (SBL) Eusebius, Praep. ev. 12.17.2 (Dindorf 2:101–102; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-17-2). ## Preparation for the Gospel 12.17.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-17-3 - Source: Dindorf 2:102 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses commanded teaching the law to children, as the Jews still do. ### Greek text Καὶ τοῦτο προλαβὼν Μωσῆς ἐνομοθέτησεν εἰπὼν “καὶ ἔσται τὰ ῥήματα ταῦτα, ὅσα ἐγὼ ἐντέλλομαί σοι σήμερον, ἐν τῇ καρδίᾳ σου καὶ ἐν τῇ ψυχῇ σου, καὶ προβιβάσεις αὐτὰ τοῖς υἱοῖς σου.” ὃ δὴ καὶ πράττειν σύνηθες παισὶν Ἑβραίων, ἐξ ἁπαλῆς ἡλικίας τοὺς νέους ἅπαντας τοῖς τῆς θεοσεβείας παιδεύμασιν ἀνατρέφουσι· τοῦτο δὲ καὶ εἰς δεῦρο κατά τι πάτριον ἔθος παρὰ τῷ Ἰουδαίων ἔθνει σπουδάζεται. ### English translation (Claude) And Moses, anticipating this, legislated, saying: “And these words, which I command you today, shall be in your heart and in your soul, and you shall teach them to your sons.” And this the sons of the Hebrews are accustomed to do, rearing all the young from a tender age in the teachings of piety; and this is pursued even to this day by a kind of ancestral custom among the Jewish nation. ### Scripture references - Deut 6:6: quotation, high confidence - Deut 6:7: quotation, high confidence ### Translation notes - Deut 6:6–7, following the Septuagint. ### Citation (SBL) Eusebius, Praep. ev. 12.17.3 (Dindorf 2:102; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-6-1/#p-12-17-3). ## Preparation for the Gospel 12.18.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-18-1 - Source: Dindorf 2:102 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato: true education is training in virtue for citizenship. ### Greek text “ Μὴ τοίνυν μηδὲ ὃ λέγομεν εἶναι παιδείαν ἀόριστον γένηται. νῦν γὰρ ὀνειδίζοντες ἐπαινοῦντές τε ἑκάστων τὰς τροφὰς λέγομεν ὡς τὸν μὲν πεπαιδευμένον ἡμῶν ὄντα τινὰ, τὸν δὲ ἀπαίδευτον, ἐνίοτε εἴς τε τὰς καπηλείας καὶ ναυκληρίας καὶ ἄλλων τινῶν τοιούτων μάλα πεπαιδευμένων σφόδρα ἀνθρώπων. οὐ γὰρ ταῦτα ἡγουμένων, ὡς ἔοικεν, εἶναι παιδείαν ὁ νῦν λόγος ἂν εἴη, τὴν δὲ πρὸς ἀρετὴν ἐκ παίδων παιδείαν, ποιοῦσαν ἐπιθυμητήν τε καὶ ἐραστὴν τοῦ πολίτην γενέσθαι τέλεον, ἄρχειν τε καὶ ἄρχεσθαι ἐπιστάμενον μετὰ δίκης. ### English translation (Claude) “Let not, then, what we call education be left undefined. For now, in reproaching and praising the upbringing of each, we say that one of us is educated and another uneducated, sometimes even of men very highly educated in retail trade and shipping and other such things. But our present account would be of those who do not think these things education, but the education from childhood toward virtue, which makes one desire and love to become a perfect citizen, knowing how to rule and be ruled with justice. ### Extrabiblical texts - Plato, Leg. 643d–e (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 1.643d–e. ### Citation (SBL) Eusebius, Praep. ev. 12.18.1 (Dindorf 2:102; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-18-1). ## Preparation for the Gospel 12.18.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-18-2 - Source: Dindorf 2:102 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Training for money or strength without justice is not education. ### Greek text ταύτην τὴν τροφὴν ἀφο- ρισάμενος ὁ λόγος οὗτος, ὡς ἐμοὶ φαίνεται, νῦν βούλοιτʼ ἂν μόνην παιδείαν προσαγορεύειν, τὴν δὲ εἰς χρήματα τείνουσαν ἥ τινα πρὸς ἰσχὺν ἢ καὶ πρὸς ἄλλην τινὰ σοφίαν ἄνευ νοῦ καὶ δίκης βάναυσόν τε εἶναι καὶ ἀνελεύθερον, καὶ οὐκ ἀξίαν τὸ παράπαν παιδείαν καλεῖσθαι. ### English translation (Claude) Marking off this nurture, this account, as it seems to me, would now wish to call it alone education; while that which aims at money, or at strength, or at any other cleverness without mind and justice, is vulgar and illiberal and not at all worthy to be called education. ### Extrabiblical texts - Plato, Leg. 643e–644a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 1.643e–644a. ### Citation (SBL) Eusebius, Praep. ev. 12.18.2 (Dindorf 2:102; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-18-2). ## Preparation for the Gospel 12.18.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-18-3 - Source: Dindorf 2:102–103 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Right education makes men good and must be pursued through life. ### Greek text ἡμεῖς δὲ μηδʼ ἐν ὀνόματι διαφερώμεθα αὐτοῖς, ἀλλʼ ὁ νῦν δὴ λόγος ἡμῖν ὁμολογη- θεὶς μενέτω, ὡς οἵ γε ὀρθῶς πεπαιδευμένοι σχεδὸν ἀγαθοὶ γίνονται, καὶ δεῖ δὴ τὴν παιδείαν μηδαμοῦ ἀτιμάζειν, ὡς πρῶτον τῶν καλλίστων τοῖς ἀρίστοις ἀνδράσι παραγιγνόμενον· καὶ εἴ ποτε ἐξέρχεται, δυνατὸν δέ ἐστιν ἐπανορθοῦσθαι, τοῦτο ἀεὶ δραστέον διὰ βίου παντὶ κατὰ δύναμιν.” ### English translation (Claude) But let us not quarrel with them over a name; let the account just agreed by us stand, that those rightly educated become, generally, good; and that education must never be despised, as being the first of the finest things that come to the best men; and if ever it goes astray and can be set right, this must always be done by everyone throughout life as far as he can.” ### Extrabiblical texts - Plato, Leg. 644a–b (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 1.644a–b. ### Citation (SBL) Eusebius, Praep. ev. 12.18.3 (Dindorf 2:102–103; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-18-3). ## Preparation for the Gospel 12.18.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-18-4 - Source: Dindorf 2:103 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Education trains children to love and hate rightly. ### Greek text Καὶ ἐν τῷ δευτέρῳ δὲ τῶν Νόμων ἐπιλέγει “Παιδείαν δὴ λέγω τὴν παραγινομένην πρῶτον παισὶν ἀρετὴν, ἡδονὴ δὲ καὶ φιλία καὶ λύπη καὶ μῖσος ἐὰν ὀρθῶς ἐν ψυχαῖς ἐγγίγνωνται μή πω δυναμένων λόγον λαμβάνειν, λαβόντων δὲ τὸν λόγον συμφωνήσωσι τῷ λόγῳ, ὀρθῶς εἰθίσθαι ὑπὸ τῶν προσηκόντων ἐθῶν· αὕτη ἔσθʼ ἡ συμφωνία ξύμπασα μὲν ἀρετὴ, τὸ δὲ περὶ τὰς ἡδονὰς καὶ λύπας τεθραμμένον αὐτῆς ὀρθῶς, ὥστε μισεῖν μὲν ἃ χρὴ μισεῖν εὐθὺς ἐξ ἀρχῆς μέχρι τέλους, στέργειν δὲ ἃ χρὴ στέργειν, τοῦτʼ αὐτὸ ἀποτεμὼν τῷ λόγῳ καὶ παιδείαν προσαγορεύων κατά γε τὴν ἐμὴν ὀρθῶς ἂν προσαγορεύοις.” ### English translation (Claude) And in the second book of the Laws he adds: “I call education the virtue that first comes to children: if pleasure and love and pain and hatred arise rightly in their souls while they cannot yet grasp reason, and when they have grasped reason they agree with reason that they have been rightly trained by fitting habits; this agreement as a whole is virtue; but the part of it that is rightly trained concerning pleasures and pains, so as to hate what one must hate from the very beginning to the end, and to love what one must love, if you cut this off in your account and call it education, you would, in my view, be calling it rightly.” ### Extrabiblical texts - Plato, Leg. 653b–c (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 2.653b–c. ### Citation (SBL) Eusebius, Praep. ev. 12.18.4 (Dindorf 2:103; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-18-4). ## Preparation for the Gospel 12.18.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-18-5 - Source: Dindorf 2:103 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: David taught children the fear of the Lord. ### Greek text Ταῦτα ὁ Πλάτων. προλαβὼν δὲ αὐτὸν ὁ Δαβὶδ ἐν ψαλμῳδίαις, μισεῖν ἃ δεῖ μισεῖν καὶ στέργειν διδάσκων ἃ δεῖ στέργειν, τάδε φησί “δεῦτε τέκνα ἀκούσατέ μου, φόβον κυρίου διδάξω ὑμᾶς. τίς ἐστιν ἄνθρωπος ὁ θέλων ζωὴν, ἀγαπῶν ἡμέρας ἰδεῖν ἀγαθάς; παῦσον τὴν γλῶσσάν σου ἀπὸ κακοῦ, καὶ χείλη σου τοῦ μὴ λαλῆσαι δόλον. ἔκκλινον ἀπὸ κακοῦ, καὶ, ποίησον ἀγαθόν· ζήτησον εἰρήνην, καὶ δίωξον αὐτήν.” ### English translation (Claude) So Plato. But David anticipated him in his psalms, teaching to hate what one must hate and to love what one must love. He says: “Come, children, listen to me; I will teach you the fear of the Lord. Who is the man who desires life, loving to see good days? Keep your tongue from evil, and your lips from speaking deceit. Turn away from evil and do good; seek peace and pursue it.” ### Scripture references - Ps 34:11 (33:12 LXX): quotation, high confidence - Ps 34:12 (33:13 LXX): quotation, high confidence - Ps 34:13 (33:14 LXX): quotation, high confidence - Ps 34:14 (33:15 LXX): quotation, high confidence ### Translation notes - Ps 34:11–14 (33:12–15 LXX). ### Citation (SBL) Eusebius, Praep. ev. 12.18.5 (Dindorf 2:103; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-18-5). ## Preparation for the Gospel 12.18.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-18-6 - Source: Dindorf 2:103–104 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Solomon’s Proverbs instruct children in wisdom. ### Greek text καὶ ὁ Σολομῶν ὁμοίως “ἀκούσατε” φησὶ “παῖδες παιδείαν πατρός. δῶρον γὰρ ἀγαθὸν δωροῦμαι ὑμῖν· τῶν ἐμῶν νόμων μὴ ἐπιλανθάνησθε.” καὶ πάλιν “ κτῆσαι σοφίαν, κτῆσαι σύνεσιν, μὴ ἐπιλάθῃ.” καὶ “ εἶπον τὴν σοφίαν σὴν ἀδελφὴν εἶναι, τὴν δὲ φρόνησιν γνώριμον περιποίησαι σεαυτῷ.” καὶ “ ὁδοὺς ἀσεβῶν μὴ ἐπέλθῃς, μηδὲ ζηλώσῃς ὁδοὺς παρανόμων. μυρία δʼ ἂν εὕροις ἄλλα τοιαῦτα ἐν τοῖς Ἑβραίων γράμμασι, παιδευτικὰ πρὸς εὐσεβείας καὶ ἀρετῆς ἀνάληψιν, νέοις ὁμοῦ καὶ τελείοις τὴν ἡλικίαν προσήκοντα. ### English translation (Claude) And Solomon likewise: “Hear, children,” he says, “the instruction of a father; for I give you a good gift; do not forget my laws.” And again: “Acquire wisdom, acquire understanding; do not forget.” And: “Say that wisdom is your sister, and make understanding your friend.” And: “Do not go on the ways of the ungodly, nor envy the ways of the lawless.” You would find countless other such things in the writings of the Hebrews, instructive toward taking up piety and virtue, fitting for young and grown alike. ### Scripture references - Prov 4:1: quotation, high confidence - Prov 4:2: quotation, high confidence - Prov 4:5: quotation, high confidence - Prov 7:4: quotation, high confidence - Prov 4:14: quotation, high confidence ### Translation notes - Prov 4:1–2, 5; 7:4; 4:14 (Septuagint). ### Citation (SBL) Eusebius, Praep. ev. 12.18.6 (Dindorf 2:103–104; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-18-6). ## Preparation for the Gospel 12.19.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-19-1 - Source: Dindorf 2:104 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The tabernacle copied heavenly patterns; Plato says the like. ### Greek text Τοῦ θείου χρησμοῦ φήσαντος Μωσεῖ “ ὅρα, ποιήσεις πάντα κατὰ τὸν τύπον τὸν δειχθέντα σοι ἐν τῷ ὄρει” τοῦ τε ἱεροῦ λόγου σαφέστερον εἰπόντος οἵτινες ὑποδείγματι καὶ σκιᾷ ἐλάτρευον τῶν ἐπουρανίων”, εἰκόνα τε ἄντικρυς τῶν ἐν νοητοῖς θειοτέρων τὰ παρὰ Μωσεῖ σύμβολα περιέχειν διδάσκοντος, ἐπάκουσον ὅπως καὶ ὁ Πλάτων τὰ ὅμοια διερμηνεύει ἐν ἕκτῳ τῆς Πολιτείας ὧδε γράφων ### English translation (Claude) The divine oracle said to Moses, “See, you shall make all things according to the pattern shown you on the mountain,” and the sacred word said more clearly, “who serve a copy and shadow of the heavenly things,” teaching that the symbols in Moses contain an image of the more divine things in the intelligible realm. Hear how Plato too interprets the like in the sixth book of the Republic, writing thus: ### Scripture references - Exod 25:40: quotation, high confidence - Heb 8:5: quotation, high confidence ### Translation notes - Exod 25:40; Heb 8:5. ### Citation (SBL) Eusebius, Praep. ev. 12.19.1 (Dindorf 2:104; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-19-1). ## Preparation for the Gospel 12.19.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-19-2 - Source: Dindorf 2:104 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato: the philosopher becomes divine by communion with the divine. ### Greek text “ Θεῷ δὴ καὶ κόσμῳ ὅ γε φιλόσοφος ὁμιλῶν κόσμιός τε καὶ θεῖος εἰς τὸ δυνατὸν ἀνθρώπῳ γίγνεται· διαβολὴ δὲ ἐν πᾶσι πολλή. ### English translation (Claude) “The philosopher, then, associating with what is divine and ordered, becomes ordered and divine as far as is possible for a man; but there is much slander everywhere. ### Extrabiblical texts - Plato, Resp. 500c–d (Plato (works)): quotation, high confidence ### Translation notes - Plato, Republic 6.500c–d; the quotation runs through 12.19.9. ### Citation (SBL) Eusebius, Praep. ev. 12.19.2 (Dindorf 2:104; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-19-2). ## Preparation for the Gospel 12.19.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-19-3 - Source: Dindorf 2:104 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The philosopher will shape others after the divine pattern. ### Greek text Παντάπασι μὲν οὖν. Ἂν οὖν τις, εἶπον, αὐτῷ ἀνάγκη γένηται, ἃ ἐκεῖ ὁρᾷ, μελετῆσαι εἰς ἀνθρώπων ἤθη καὶ ἰδίᾳ καὶ δημοσίᾳ τιθέναι, καὶ μὴ μόνον ἑαυτὸν πλάττειν, ἆρα κακὸν δημιουργὸν αὐτὸν οἴει γενήσεσθαι σωφροσύνης τε καὶ δικαιοσύνης καὶ ξυμπάσης τῆς δημοτικῆς ἀρετῆς; Ἥκιστά γε, ἦ δʼ ὅς. ### English translation (Claude) — Certainly. — If, then, I said, some necessity comes upon him to practise putting what he sees there into the characters of men, in private and in public, and not to mould himself only, do you think he will be a bad craftsman of temperance and justice and all civic virtue? — Not at all, he said. ### Extrabiblical texts - Plato, Resp. 500d (Plato (works)): quotation, high confidence ### Translation notes - Plato, Republic 6.500d. ### Citation (SBL) Eusebius, Praep. ev. 12.19.3 (Dindorf 2:104; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-19-3). ## Preparation for the Gospel 12.19.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-19-4 - Source: Dindorf 2:104 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A city is happy only if drawn after the divine pattern. ### Greek text Ἀλλʼ ἐὰν δὴ αἴσθωνται οἱ πολλοὶ ὅτι ἀληθῆ περὶ αὐτοῦ λέγομεν, χαλεπανοῦσι δὴ τοῖς φιλοσόφοις καὶ ἀπιστήσουσιν ἡμῖν λέγουσιν ὡς οὐκ ἄν ποτε ἄλλως εὐδαιμονήσειε πόλις, εἰ μὴ αὐτὴν διαγράψειαν οἱ τῷ θείῳ παραδείγματι χρώμενοι ζωγράφοι; ### English translation (Claude) — But if the many perceive that we speak the truth about him, will they still be angry with the philosophers and disbelieve us when we say that a city could never be happy otherwise unless it were sketched by painters using the divine pattern? ### Extrabiblical texts - Plato, Resp. 500d–e (Plato (works)): quotation, high confidence ### Translation notes - Plato, Republic 6.500d–e. ### Citation (SBL) Eusebius, Praep. ev. 12.19.4 (Dindorf 2:104; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-19-4). ## Preparation for the Gospel 12.19.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-19-5 - Source: Dindorf 2:104–105 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: First the tablet must be wiped clean. ### Greek text Οὐ χαλεπανοῦσιν, ἦ δʼ ὃς, ἐάν περ αἴσθωνται. Ἀλλὰ δὴ τίνα λέγεις τρόπον τῆς διαγραφῆς; Λαβόντες, ἦν δʼ ἐγὼ, ὥσπερ πίνακα πόλιν τε καὶ ἤθη ἀνθρώπων, πρῶτον μὲν καθαρὰν ποιήσειαν ἂν, ὃ οὐ πάνυ ῥᾴδιον. ### English translation (Claude) — They will not be angry, he said, if they perceive it. But what manner of sketching do you mean? — Taking the city and the characters of men, I said, as a tablet, they would first make it clean, which is not at all easy. ### Extrabiblical texts - Plato, Resp. 501a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Republic 6.501a. ### Citation (SBL) Eusebius, Praep. ev. 12.19.5 (Dindorf 2:104–105; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-19-5). ## Preparation for the Gospel 12.19.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-19-6 - Source: Dindorf 2:105 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: They will not legislate until the city is clean. ### Greek text ἀλλʼ οὖν οἶσθʼ ὅτι τούτῳ ἂν εὐθὺς τῶν ἄλλων διενέγκαιεν, τῷ μήτε ἰδιώτου μήτε πόλεως ἐθελῆσαι ἂν ἅψασθαι, μηδὲ γράφειν νόμους, πρὶν παραλαβεῖν καθαρὰν, ἢ αὐτοὶ ποιήσαι. ### English translation (Claude) But you know that in this they would at once differ from others: they would not be willing to touch either private man or city, nor to write laws, before receiving it clean or making it so themselves. ### Extrabiblical texts - Plato, Resp. 501a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Republic 6.501a. ### Citation (SBL) Eusebius, Praep. ev. 12.19.6 (Dindorf 2:105; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-19-6). ## Preparation for the Gospel 12.19.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-19-7 - Source: Dindorf 2:105 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Then they sketch the constitution. ### Greek text Καὶ ὀρθῶς γε, ἔφη. Οὐκοῦν μετὰ ταῦτα οἴει ὑπογράψασθαι ἂν τὸ σχῆμα τῆς πολιτείας; Τί μήν; ### English translation (Claude) — And rightly, he said. — Then after this do you think they would sketch the outline of the constitution? — Of course. ### Extrabiblical texts - Plato, Resp. 501a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Republic 6.501a. ### Citation (SBL) Eusebius, Praep. ev. 12.19.7 (Dindorf 2:105; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-19-7). ## Preparation for the Gospel 12.19.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-19-8 - Source: Dindorf 2:105 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: They paint the human character after the divine, the “godlike” in Homer’s word. ### Greek text Ἔπειτα, οἶμαι, ἀπεργαζόμενοι πυκνὰ ἂν ἑκατέρωσε ἀποβλέποιεν, πρός τε τὸ φύσει δίκαιον καὶ καλὸν καὶ σῶφρον καὶ πάντα τὰ τοιαῦτα, καὶ πρὸς ἐκεῖνο αὖ τὸ ἐν τοῖς ἀνθρώποις, ἐμποιοῖεν ξυμμιγνύντες τε καὶ κεραννύντες ἐκ τῶν ἐπιτηδευμάτων τὸ ἀνδρείκελον, ἀπʼ ἐκείνου τεκμαι- ρόμενοι, ὃ δὴ Ὅμηρος ἐκάλεσεν ἐν τοῖς ἀνθρώποις ἐγγιγνόμενον θεοειδές τε καὶ θεοείκελον. ### English translation (Claude) — Then, I think, as they work, they would often look in both directions, to what is by nature just and beautiful and temperate and all such things, and in turn to what is in men, and they would put in, mixing and blending from their pursuits, the likeness of man, judging from that which Homer called, when it appears in men, godlike and the image of God. ### Extrabiblical texts - Plato, Resp. 501b (Plato (works)): quotation, high confidence - Homer, Il. 1.131 (Homer, Iliad): allusion, low confidence ### Translation notes - Plato, Republic 6.501b, alluding to Homer’s epithets θεοειδής and θεοείκελος (e.g. Iliad 1.131). ### Citation (SBL) Eusebius, Praep. ev. 12.19.8 (Dindorf 2:105; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-19-8). ## Preparation for the Gospel 12.19.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-19-9 - Source: Dindorf 2:105 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: They work until human characters are dear to God. ### Greek text Ὀρθῶς, ἔφη. Καὶ τὸ μὲν ἂν, οἶμαι, ἐξαλείφοιεν, τὸ δὲ πάλιν ἐγγράφοιεν, ἕως ἂν ὅτι μάλιστα τὰ ἀνθρώπεια ἤθη εἰς ὅσον ἐνδέχεται θεοφιλῆ ποιήσειαν. ### English translation (Claude) — Rightly, he said. — And they would rub out one thing and paint in another again, until they made human characters dear to God as far as possible.” ### Extrabiblical texts - Plato, Resp. 501b–c (Plato (works)): quotation, high confidence ### Translation notes - Plato, Republic 6.501b–c. ### Citation (SBL) Eusebius, Praep. ev. 12.19.9 (Dindorf 2:105; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-19-9). ## Preparation for the Gospel 12.20.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-20-1 - Source: Dindorf 2:105 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato: education draws children toward the right principle of the law. ### Greek text “ Δοκεῖ μοι τρίτον ἢ τέταρτον ὁ λόγος εἰς ταὐτὸν περιφερόμενος ἥκειν, ὡς ἄρα παιδεία μέν ἐσθʼ ἡ παίδων ὁλκή τε καὶ ἀγωγὴ πρὸς τὸν ὑπὸ τοῦ νόμου λόγον ὀρθὸν εἰρημένον καὶ τοῖς ἐπιεικεστάτοις καὶ πρεσβυτάτοις διʼ ἐμπειρίαν ξυνδεδογμένον ὡς ὄντως ὀρθός ἐστιν. ### English translation (Claude) “The argument seems to me to have come round for the third or fourth time to the same point: that education is the drawing and leading of children toward the principle declared right by the law and agreed by the most reasonable and oldest, through experience, to be truly right. ### Extrabiblical texts - Plato, Leg. 659d (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 2.659d; the quotation runs through 12.20.3. ### Citation (SBL) Eusebius, Praep. ev. 12.20.1 (Dindorf 2:105; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-20-1). ## Preparation for the Gospel 12.20.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-20-2 - Source: Dindorf 2:105–106 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Songs are charms that train children’s feelings, like medicine in pleasant food. ### Greek text ἵνʼ οὖν ἡ ψυχὴ τοῦ παιδὸς μὴ ἐναντία χαίρειν καὶ λυπεῖσθαι ἐθίζηται τῷ νόμῳ καὶ τοῖς ὑπὸ τοῦ νόμου τεθειμένοις, ἀλλὰ ξυνέπηται χαίρουσά τε καὶ λυπουμένη τοῖς αὐτοῖς οἷσπερ ὁ γέρων, τούτων ἕνεκα, ἃς ᾠδὰς καλοῦμεν, ὄντως μὲν ἐπῳδαὶ ταῖς ψυχαῖς αὗται νῦν γεγονέναι, πρὸς τὴν τοιαύτην ἣν λέγομεν συμφωνίαν ἐσπουδασμέναι, διὰ δὲ τὸ σπουδὴν μὴ δύνασθαι φέρειν τὰς τῶν νέων ψυχὰς, παιδιαί τε καὶ ᾠδαὶ καλεῖσθαι καὶ πράττεσθαι, καθάπερ τοῖς κάμνουσί τε καὶ ἀσθενῶς ἔχουσι τὰ σώματα ἐν ἡδέσι τέ τισι σιτίοις καὶ πόμασι τὴν χρήστην πειρῶνται τροφὴν προσφέρειν οἶς μέλει τούτων, τὴν δὲ τῶν πονηρῶν ἐν ἀηδέσιν, ἵνα τὴν μὲν ἀσπάζωνται, τὴν δὲ μισεῖν ὀρθῶς ἐθίζωνται. ### English translation (Claude) So that the soul of the child may not be accustomed to feel joy and pain contrary to the law and those obedient to the law, but may follow, rejoicing and grieving at the same things as the old man, for this reason what we call songs have become in reality charms for souls, earnestly designed for such harmony as we speak of; but because the souls of the young cannot bear earnestness, they are called and practised as games and songs; just as for the sick and those weak in body, those who care for them try to give wholesome food in pleasant foods and drinks, and unwholesome in unpleasant, so that they may welcome the one and rightly learn to hate the other. ### Extrabiblical texts - Plato, Leg. 659d–660a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 2.659d–660a. ### Citation (SBL) Eusebius, Praep. ev. 12.20.2 (Dindorf 2:105–106; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-20-2). ## Preparation for the Gospel 12.20.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-20-3 - Source: Dindorf 2:106 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Poets must be made to praise good men; Christian children learn the Psalms. ### Greek text ταὐτὸν δὲ καὶ τὸν ποιητικὸν ὁ ὀρθὸς νομοθέτης ἐν τοῖς καλοῖς ῥήμασι καὶ ἐπαινετοῖς πείσει τε καὶ ἀναγκάσει μὴ πείθων, τὰ τῶν σωφρόνων τε καὶ ἀνδρείων καὶ πάντως ἀγαθῶν ἀνδρῶν ἔν τε ῥυθμοῖς σχήματα καὶ ἐν ἁρμονίαισι μέλη ποιοῦντα ὀρθῶς ποιεῖν.” Εἰκότως ἄρα καὶ παρʼ ἡμῖν τὰς ὑπὸ τῶν θείων προφητῶν πεποιημένας ᾠδὰς καὶ τοὺς εἰς θεὸν ὕμνους μελετᾶν οἱ παῖδες ἐθίζονται. ### English translation (Claude) In the same way the right lawgiver will persuade, and compel if he cannot persuade, the poet to compose rightly, in fine and praiseworthy words, the forms in rhythms and the tunes in harmonies of temperate, brave, and wholly good men.” With good reason, then, among us too children are trained to practise the songs composed by the divine prophets and the hymns to God. ### Extrabiblical texts - Plato, Leg. 660a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 2.660a. ### Citation (SBL) Eusebius, Praep. ev. 12.20.3 (Dindorf 2:106; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-20-3). ## Preparation for the Gospel 12.21.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-21-1 - Source: Dindorf 2:106 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato: the just man is happy whatever his fortune; the unjust miserable however rich. ### Greek text “Τοὺς ποιητὰς ἀναγκάζετε λέγειν ὡς ὁ μὲν ἀγαθὸς ἀνὴρ σώφρων ὢν καὶ δίκαιος εὐδαίμων ἐστὶ μακάριος, ἐάν τε μέγας καὶ ἰσχυρὸς, ἐάν τε σμικρὸς καὶ ἀσθενὴς ᾖ, καὶ ἐὰν πλουτῇ καὶ μή· ἐὰν δὲ ἄρα πλουτῇ μὲν Κινύρα τε καὶ Μίδα μᾶλλον, ᾖ δὲ ἄδικος, ἄθλιός τέ ἐστι καὶ ἀνιαρῶς ζῇ. ### English translation (Claude) “You compel the poets to say that the good man, being temperate and just, is happy and blessed, whether he is great and strong or small and weak, rich or not; but if he is richer than Cinyras and Midas but unjust, he is wretched and lives in misery. ### Extrabiblical texts - Plato, Leg. 660e (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 2.660e; the quotation runs through 12.21.5. ### Citation (SBL) Eusebius, Praep. ev. 12.21.1 (Dindorf 2:106; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-21-1). ## Preparation for the Gospel 12.21.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-21-2 - Source: Dindorf 2:106–107 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato reworks Tyrtaeus: without justice no good avails. ### Greek text καὶ οὔτʼ ἂν μνησαίμην, φησὶν ὑμῖν ὁ ποιητὴς, εἴπερ ὀρθῶς λέγει, οὔτʼ ἐν λόγῳ ἄνδρα τιθείμην, ὃς μὴ πάντα τὰ λεγόμενα καλὰ μετὰ δικαιοσύνης πράττοι καὶ κτῷτο, καὶ δὴ καὶ δηίων τοιοῦτος ὢν ὀρέγοιτʼ ἐγγύθεν ἱστάμενος· ἄδικος δὲ ὢν μήτε τολμῴη ὁρῶν φόνον αἱματόεντα μήτε νικῴη θέων Θρηίκιον Βορέην, μηδὲ ἄλλο αὐτῷ μηδὲν τῶν λεγομένων ἀγαθῶν γίγνοιτό ποτε· τὰ γὰρ ὑπὸ τῶν πολλῶν λεγόμενα ἀγαθὰ οὐκ ὀρθῶς λέγεται. ### English translation (Claude) ‘Nor would I mention,’ your poet says to you, if he speaks rightly, ‘nor hold of account a man’ who does not do and possess all the things called fine with justice; and indeed, being such, ‘might he reach for the foe, standing close’; but being unjust, ‘may he neither dare to look on bloody slaughter, nor outrun in racing the Thracian north wind,’ nor may any other of the so-called goods ever come to him. For the things called good by the many are not rightly called so. ### Extrabiblical texts - Plato, Leg. 660e–661a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 2.660e–661a, adapting lines of Tyrtaeus (fragment 12). ### Citation (SBL) Eusebius, Praep. ev. 12.21.2 (Dindorf 2:106–107; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-21-2). ## Preparation for the Gospel 12.21.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-21-3 - Source: Dindorf 2:107 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The many count health, beauty, wealth, and power as goods. ### Greek text λέγεται γὰρ ὡς ἄριστον μὲν ὑγιαίνειν, δεύτερον δὲ κάλλος, τρίτον δὲ πλοῦτος· μυρία δὲ ἄλλα ἀγαθὰ λέγεται· καὶ γὰρ ὀξὺ ὁρᾶν καὶ ἀκούειν καὶ πάντα ὅσα ἔχεται τῶν αἰσθήσεων εὐαισθήτως ἔχειν, ἔτι δὲ καὶ τὸ ποιεῖν τυραννοῦντα ὅ τι ἂν ἐπιθυμῇ, καὶ τὸ δὴ τέλος ἀπάσης μακαριότητος εἶναι τὸ πάντα ταῦτα κεκτημένον ἀθάνατον εἶναι γενόμενον ὅτι τάχιστα. ### English translation (Claude) For it is said that the best is health, second beauty, third wealth; and countless other goods are named: to see and hear sharply and to have keen perception in all the senses, and further to do whatever one desires as a tyrant, and the end of all blessedness to be immortal as quickly as possible, having all these. ### Extrabiblical texts - Plato, Leg. 661a–b (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 2.661a–b. ### Citation (SBL) Eusebius, Praep. ev. 12.21.3 (Dindorf 2:107; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-21-3). ## Preparation for the Gospel 12.21.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-21-4 - Source: Dindorf 2:107 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Goods are good only for the just; for the unjust they are evils. ### Greek text ὑμεῖς δὲ καὶ ἐγώ που τάδε λέγομεν, ὡς ταῦτά ἐστι ξύμπαντα δικαίοις μὲν καὶ ὁσίοις ἀνδράσιν ἄριστα κτήματα, ἀδίκοις δὲ κάκιστα ξύμπαντα, ἀρξάμενα ἀπὸ τῆς ὑγείας. καὶ δὴ καὶ τὸ ὁρᾶν καὶ τὸ ἀκούειν καὶ αἰσθάνεσθαι καὶ τὸ παράπαν ζῆν μέγιστον μὲν κακὸν τὸν ξύμπαντα χρόνον ἀθάνατον ὄντα καὶ κεκτημένον πάντα τὰ λεγόμενα ἀγαθὰ πλὴν δικαιοσύνης τε καὶ ἀρετῆς ἁπάσης, ἔλαττον δὲ, ἐὰν ὡς ὀλίγιστον ὁ τοιοῦτος χρόνον ἐπιζῴη. ### English translation (Claude) But you and I say this: that all these are the best possessions for just and holy men, but the worst of all for the unjust, beginning with health; and indeed seeing and hearing and perceiving and living at all is the greatest evil for one who is immortal for all time and has all the so-called goods but justice and all virtue, and a lesser evil if such a man lives on as short a time as possible. ### Extrabiblical texts - Plato, Leg. 661b–c (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 2.661b–c. ### Citation (SBL) Eusebius, Praep. ev. 12.21.4 (Dindorf 2:107; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-21-4). ## Preparation for the Gospel 12.21.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-21-5 - Source: Dindorf 2:107 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Poets must teach that true good belongs only to the good. ### Greek text ταῦτα δὴ λέγειν οἶμαι τοὺς παρʼ ὑμῖν ποιητὰς, ἅπερ ἐγὼ, πείσετε καὶ ἀναγκάσετε, καὶ ἔτι τούτοις ἑπομένους ῥυθμούς τε καὶ ἁρμονίας ἀποδόντας παιδεύειν οὕτω τοὺς νέους ὑμῶν. ἦ γὰρ ὁρᾶτε; ἐγὼ μὲν γὰρ λέγω σαφῶς τὰ μὲν κακὰ λεγόμενα ἀγαθὰ τοῖς ἀδίκοις εἶναι, τοῖς δὲ δικαίοις κακά· τὰ δὲ ἀγαθὰ τοῖς μὲν ἀγαθοῖς ὄντως ἀγαθὰ, τοῖς δὲ κακοῖς κακά. ὅπερ οὖν ἠρόμην, ἆρα ξυμφωνοῦμεν ἐγώ τε καὶ ὑμεῖς, ἢ πῶς; ” ### English translation (Claude) This, I think, you will persuade and compel your poets to say, as I do, and further to educate your young thus, giving rhythms and harmonies that follow these. For do you see? I say clearly that the so-called evils are goods for the unjust and evils for the just; and the goods are truly good for the good, but evil for the bad. What I asked, then: do you and I agree, or how?” ### Extrabiblical texts - Plato, Leg. 661c–d (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 2.661c–d. ### Citation (SBL) Eusebius, Praep. ev. 12.21.5 (Dindorf 2:107; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-21-5). ## Preparation for the Gospel 12.21.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-21-6 - Source: Dindorf 2:107–108 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Psalms already taught what Plato says of true blessedness. ### Greek text Οὐ πόρρω ταῦτα τυγχάνει τῶν τοῦ Δαβὶδ ψαλμῶν, οὓς προλαβὼν θείῳ πνεύματι συνέταξε διʼ ᾠδῶν καὶ ὕμνων τίς μὲν ὁ ἀληθῶς μακάριος, τίς δὲ ὁ τούτῳ ἐναντίος παιδεύσας. ἐντεῦθεν γοῦν αὐτῷ καὶ κατάρχεται ἡ βίβλος φήσαντι “ μακάριος ἀνὴρ ὃς οὐκ ἐπορεύθη ἐν βουλῇ ἀσεβῶν, ” καὶ τὰ ὅμοια. ἃ δὴ μεταβαλὼν ὁ Πλάτων φησὶ δεῖν τοὺς ποιητὰς λέγειν “ ὡς ὁ μὲν ἀγαθὸς ἀνὴρ σώφρων ὢν καὶ δίκαιος εὐδαίμων ἐστὶ καὶ μακάριος· ἐὰν δὲ ἄρα ᾖ δὲ ἄδικος, ἄθλιός ἐστιν.” ὃ καὶ αὐτὸ πάλιν ὁ Δαβὶδ ὧδέ πως ἐξέδωκε διὰ τῶν ψαλμῶν εἰπὼν “ πλοῦτος ἐὰν ῥέῃ, μὴ προστίθεσθε καρδίαν.’ καὶ πάλιν “ μὴ φοβοῦ ὅταν πλουτήσῃ ἄνθρωπος, καὶ ὅταν πληθυνθῇ ἡ δόξα τοῦ οἴκου αὐτοῦ.” ἐπιὼν δʼ ἂν εὕροις ἕκαστα τῶν εἰρημένων τῷ φιλοσόφῳ πρὸς λέξιν κείμενα διʼ ὅλης τῆς ἱερᾶς τῶν ψαλμῶν γραφῆς. ### English translation (Claude) These things are not far from the psalms of David, which he composed long before by the divine Spirit, teaching through songs and hymns who is truly blessed and who the opposite. Indeed his book begins with this, saying, “Blessed is the man who has not walked in the counsel of the ungodly,” and the like. Changing these, Plato says the poets must say “that the good man, being temperate and just, is happy and blessed; but if he is unjust, he is wretched.” And this again David set out thus in the psalms: “If riches flow in, set not your heart on them.” And again: “Do not fear when a man becomes rich, and when the glory of his house is increased.” Going through them, you would find each of the philosopher’s sayings set down almost word for word throughout the sacred writing of the psalms. ### Scripture references - Ps 1:1: quotation, high confidence - Ps 62:10 (61:11 LXX): quotation, high confidence - Ps 49:16 (48:17 LXX): quotation, high confidence ### Extrabiblical texts - Plato, Leg. 660e (Plato (works)): quotation, high confidence ### Translation notes - Ps 1:1; Ps 62:10 (61:11 LXX); Ps 49:16 (48:17 LXX). ### Citation (SBL) Eusebius, Praep. ev. 12.21.6 (Dindorf 2:107–108; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-21-6). ## Preparation for the Gospel 12.22.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-22-1 - Source: Dindorf 2:108 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato: fixing good music by law is the work of a god or divine man. ### Greek text “ Νομοθετικὸν μὲν οὖν καὶ πολιτικὸν ὑπερβαλλόντως. ἀλλʼ ἕτερα φαῦλα ἂν εὕροις αὐτόθι· τοῦτο δʼ οὖν τὸ περὶ μουσικὴν ἀληθές τε καὶ ἄξιον ἐννοίας, ὅτι δυνατὸν ἄρα ἦν περὶ τῶν τοιούτων νομοθετεῖσθαι βεβαίως θαρροῦντα μέλη τὰ τὴν ὀρθότητα φύσει παρεχόμενα. τοῦτο δὲ θεοῦ ἢ θείου τινὸς ἀνδρὸς ἂν εἴη.” ### English translation (Claude) “Remarkably fit for lawgiving and statecraft. But you would find other bad things there; yet this about music is true and worth thinking on: that it was possible to legislate firmly about such things, and confidently to consecrate tunes that by nature have correctness. This would be the work of a god or some divine man.” ### Extrabiblical texts - Plato, Leg. 657a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 2.657a. ### Citation (SBL) Eusebius, Praep. ev. 12.22.1 (Dindorf 2:108; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-22-1). ## Preparation for the Gospel 12.22.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-22-2 - Source: Dindorf 2:108 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Hebrews used only inspired songs in worship. ### Greek text Εἰκότως ἄρα καὶ παρʼ Ἑβραίοις νενομοθέτητο μηδὲ ἄλλους ὕμνους καὶ ᾠδὰς ἐν ταῖς θείαις διδασκαλίαις ἀποδέχεσθαι ἢ τὰς ὑπὸ τοῦ θείου πνεύματος διὰ τῶν θείων καὶ προφητικῶν ἀνδρῶν πεποιημένας, τά τε τούτοις κατάλληλα μέλη τῷ συνήθει παρʼ αὐτοῖς ᾀδόμενα τρόπῳ. ### English translation (Claude) With good reason, then, among the Hebrews it had been laid down by law to accept in the divine teachings no other hymns and songs than those composed by the divine Spirit through divine and prophetic men, and the tunes fitting these, sung in the manner customary among them. ### Citation (SBL) Eusebius, Praep. ev. 12.22.2 (Dindorf 2:108; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-22-2). ## Preparation for the Gospel 12.23.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-23-1 - Source: Dindorf 2:108–109 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato: music is judged by the pleasure of the best men. ### Greek text “ Συγχωρῶ γε τό γε τοσοῦτον καὶ ἐγὼ τοῖς πολλοῖς, δεῖν τὴν μουσικὴν ἡδονῇ κρίνεσθαι, μὴ μέντοι τῶν γε ἐπιτυχόντων, ἀλλὰ σχεδὸν ἐκείνην εἶναι μοῦσαν καλλίστην, ἥτις τοὺς βελτίστους καὶ ἱκανῶς πεπαιδευμένους τέρπει, μάλιστα δὲ ἥτις ἕνα τὸν ἀρετῇ τε καὶ παιδείᾳ διαφέροντα. ### English translation (Claude) “So much I too grant the many, that music must be judged by pleasure, yet not the pleasure of chance comers; but that is nearly the finest music which delights the best and adequately educated, and above all that which delights the one man who excels in virtue and education. ### Extrabiblical texts - Plato, Leg. 658e–659a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 2.658e–659a; through 12.23.3. ### Citation (SBL) Eusebius, Praep. ev. 12.23.1 (Dindorf 2:108–109; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-23-1). ## Preparation for the Gospel 12.23.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-23-2 - Source: Dindorf 2:109 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Judges of music need wisdom and courage. ### Greek text διὰ ταῦτα δὲ ἀρετῆς φαμὲν δεῖσθαι τοὺς τούτων κριτὰς, ὅτι τῆς τε ἄλλης μετόχους αὐτοὺς εἶναι δεῖ φρονήσεως καὶ δὴ καὶ τῆς ἀνδρείας. ### English translation (Claude) For this reason we say the judges of these things need virtue, because they must share in wisdom and also in courage. ### Extrabiblical texts - Plato, Leg. 659a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 2.659a. ### Citation (SBL) Eusebius, Praep. ev. 12.23.2 (Dindorf 2:109; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-23-2). ## Preparation for the Gospel 12.23.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-23-3 - Source: Dindorf 2:109 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The judge must teach the audience, not follow it. ### Greek text οὔτε γὰρ παρὰ θεάτρου δεῖ τόν γε ἀληθῆ κριτὴν κρίνειν μανθάνοντα καὶ ἐκπληττόμενον ὑπὸ τοῦ θορύβου τῶν πολλῶν καὶ τῆς αὐτοῦ ἀπαιδευσίας, οὔτʼ αὖ γιγνώσκοντα διʼ ἀνανδρίαν καὶ δειλίαν ἐκ τοῦ αὐτοῦ στόματος, οὑπερ τοὺς θεοὺς ἐπεκαλέσατο, μέλλων κρίνειν, ἐκ τούτου ψευδόμενον ἀποφαίνεσθαι ῥᾳθύμως τὴν κρίσιν· οὐ γὰρ μαθητὴς, ἀλλὰ διδάσκαλος, ὥς γε τὸ δίκαιον, θεατῶν τῶν μᾶλλον ὁ κριτὴς καθίζει, καὶ ἐναντιωσόμενος τοῖς τὴν ἡδονὴν μὴ προσηκόντως μηδὲ ὀρθῶς ἀποδιδοῦσι θεαταῖς.” ### English translation (Claude) For the true judge must not judge by learning from the theatre and being overwhelmed by the clamour of the many and his own lack of education; nor, knowing better, through cowardice and timidity, give judgment carelessly with the same mouth with which he invoked the gods when about to judge, lying; for the judge sits, as is just, not as a pupil but rather as a teacher of the spectators, and to oppose those who give the spectators pleasure unfittingly and wrongly.” ### Extrabiblical texts - Plato, Leg. 659a–b (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 2.659a–b. ### Citation (SBL) Eusebius, Praep. ev. 12.23.3 (Dindorf 2:109; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-23-3). ## Preparation for the Gospel 12.23.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-23-4 - Source: Dindorf 2:109 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Among the Hebrews a few inspired men judged which prophetic books were canonical. ### Greek text Καὶ παρʼ Ἑβραίοις τὸ παλαιὸν οὐ τοῦ πλήθους ἦν τὸ κρίνειν τοὺς ἐκ θείου πνεύματος προφερομένους λόγους καὶ τὰς ἐνθέους ᾠδὰς, ἀλλʼ ἦσαν βραχεῖς καὶ σπάνιοι, μέτοχοι καὶ αὐτοὶ θείου πνεύματος διακριτικοῦ τῶν λεγομένων, οἶς καὶ μόνοις ἐξῆν ἐγκρίνειν καὶ ἀφιεροῦν τὰς προφητῶν βίβλους, τὰς δὲ τῶν μὴ τοιούτων ἀποδοκιμάζειν. ### English translation (Claude) And among the Hebrews of old, the judging of the words brought forth by the divine Spirit and the inspired songs belonged not to the multitude; but there were a few, and rare, sharers themselves of the divine Spirit that discerns what is said, to whom alone it was permitted to approve and consecrate the books of the prophets, and to reject those of others. ### Citation (SBL) Eusebius, Praep. ev. 12.23.4 (Dindorf 2:109; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-23-4). ## Preparation for the Gospel 12.24.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-24-1 - Source: Dindorf 2:109–110 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato’s Laws on drinking parties. ### Greek text “Καὶ ὅπερ ὁ λόγος ἐν ἀρχαῖς ἐβουλήθη, ὁ τὴν τῷ τοῦ Διονύσου χορῷ βοήθειαν ἐπιδεῖξαι καλῶς λεγομένην, εἰς δύναμιν εἴρηκε. σκοπώμεθα δὴ εἰ τοῦθʼ οὕτω γέγονε. θορυβώδης μέν που ὁ ξύλλογος ὁ τοιοῦτος ἐξ ἀνάγκης προιούσης τῆς πόσεως ἔτι μᾶλλον ἀεὶ ξυμβαίνει γενόμενος, ὅπερ ὑπεθέμεθα κατʼ ἀρχὰς ἀναγκαῖον εἶναι γίνεσθαι περὶ τῶν νῦν λεγομένων. Ἀνάγκη. ### English translation (Claude) “And what the argument wished at the beginning, to show that the aid to the chorus of Dionysus is well spoken of, it has said as far as it could. Let us consider whether this has come about so. Such a gathering necessarily becomes more and more tumultuous as the drinking goes on, which we supposed at the beginning must happen concerning what is now being said. — Necessarily. ### Extrabiblical texts - Plato, Leg. 671a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 2.671a; the quotation runs through 12.24.4. ### Citation (SBL) Eusebius, Praep. ev. 12.24.1 (Dindorf 2:109–110; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-24-1). ## Preparation for the Gospel 12.24.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-24-2 - Source: Dindorf 2:110 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Drink makes men boastful and unruly. ### Greek text Πᾶς δέ γε αὐτὸς αὑτοῦ κουφότερος αἴρεται καὶ γέγηθέ τε καὶ παρρησίας ἐμπίμπλαται καὶ ἀνηκουστίας ἐν τῷ τοιούτῳ τῶν πέλας, ἄρχων δʼ ἱκανὸς ἀξιοῖ αὑτοῦ τε καὶ τῶν ἄλλων γεγονέναι. Τί μήν; ### English translation (Claude) — Everyone is lifted up lighter than himself, rejoices, is filled with free speech and with not listening to his neighbours in such a state, and thinks himself fit to rule himself and others. — Certainly. ### Extrabiblical texts - Plato, Leg. 671b (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 2.671b. ### Citation (SBL) Eusebius, Praep. ev. 12.24.2 (Dindorf 2:110; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-24-2). ## Preparation for the Gospel 12.24.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-24-3 - Source: Dindorf 2:110 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Wine softens the soul like iron in fire. ### Greek text Οὐκοῦν ἔφαμεν, ὅταν γίνηται ταῦτα, καθάπερ σίδηρον, τὰς ψυχὰς τῶν πινόντων διαπύρους γινομένας μαλακωτέρας γίνεσθαι καὶ νεωτέρας, ὥστʼ εὐαγώγους ξυμβαίνειν τῷ δυναμένῳ τε καὶ ἐπισταμένῳ παιδεύειν τε καὶ πλάττειν, καθάπερ ὅτʼ ἦσαν νέαι; ### English translation (Claude) — Did we not say that when this happens, the souls of the drinkers, like iron, becoming fiery, grow softer and younger, so that they become easily led by one able and knowing how to educate and mould them, as when they were young? ### Extrabiblical texts - Plato, Leg. 671b–c (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 2.671b–c. ### Citation (SBL) Eusebius, Praep. ev. 12.24.3 (Dindorf 2:110; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-24-3). ## Preparation for the Gospel 12.24.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-24-4 - Source: Dindorf 2:110 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Laws and sober guardians must control drinking parties. ### Greek text τοῦτον δὲ εἶναι τὸν πλάστην τὸν αὐτὸν, ὥσπερ τότε, τὸν ἀγαθὸν νομοθέτην, οὗ νόμους εἶναι δεῖ συμποτικοὺς, δυναμένους τὸν εὔελπιν καὶ θαρ- ραλέον ἐκεῖνον γινόμενον καὶ ἀναισχυντότερον τοῦ δέοντος, καὶ οὐ θέλοντα τάξιν καὶ τὸ κατὰ μέρος σιγῆς καὶ λόγου καὶ πόσεως καὶ μούσης ὑπομένειν, ἐθέλειν ποιεῖν πάντα τούτοις τἀναντία, καὶ εἰσιόντι τῷ μὴ καλῷ θάρρει τὸν κάλλιστον διαμαχόμενον φόβον εἰσπέμπειν οἵους τε εἶναι μετὰ δίκης, ὃν αἰδῶ τε καὶ αἰσχύνην θεῖον φόβον ὠνομάκαμεν. Ἔστι ταῦτα. Τούτων δέ γε τῶν νόμων εἶναι νομοφύλακας καὶ συνδημιουργοὺς αὐτοῖς τοὺς ἀθορύβους καὶ νήφοντας.” ### English translation (Claude) And that this moulder is the same as then, the good lawgiver, whose laws for drinking parties must be able to make the one who has become hopeful and bold, more shameless than he ought, and unwilling to keep order and his turn in silence and speech and drinking and music, willing to do the opposite of all these; and to send in against the shameful boldness, as it enters, the finest fear to fight it, with justice, which we have named reverence and shame, a divine fear. — That is so. — And that the guardians of these laws and their fellow-craftsmen should be the calm and sober.” ### Extrabiblical texts - Plato, Leg. 671c–d (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 2.671c–d. ### Citation (SBL) Eusebius, Praep. ev. 12.24.4 (Dindorf 2:110; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-24-4). ## Preparation for the Gospel 12.24.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-24-5 - Source: Dindorf 2:110 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christians sing hymns at meals under the care of their overseers. ### Greek text Εἰκότως τοιγαροῦν καὶ ἡμῖν αὐτοῖς ἐν τοῖς συμποσίοις ᾠδὰς καὶ ὕμνους εἰς θεὸν πεποιημένους ᾄδειν παραδέδοται, τοῦ προσήκοντος κόσμου τῶν παρʼ ἡμῖν φυλάκων ἐπιμελομένων. ### English translation (Claude) With good reason, then, it has been handed down to us too to sing at our banquets songs and hymns composed to God, with our guardians attending to the fitting order. ### Citation (SBL) Eusebius, Praep. ev. 12.24.5 (Dindorf 2:110; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-24-5). ## Preparation for the Gospel 12.25.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-25-1 - Source: Dindorf 2:110–111 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato’s Laws severely restrict the drinking of wine. ### Greek text Εἰ μέν τις πόλις, ὡς οὔσης σπουδῆς, τῷ ἐπιτηδεύματι τῷ νῦν εἰρημένῳ χρήσεται μετὰ νόμων καὶ τάξεως, ὡς τοῦ σωφρονεῖν εἵνεκα μελέτη χρωμένη, καὶ τῶν ἄλλων ἡδονῶν μὴ ἀφέξεται ὡσαύτως καὶ κατὰ τὸν αὐτὸν λόγον, τοῦ κρατεῖν αὐτῶν ἕνεκα μηχανωμένη, τοῦτον μὲν τὸν τρόπον ἅπασι τούτοις χρηστέον· εἰ δʼ ὡς παιδιᾷ τε, καὶ ἐξέσται τῷ βουλομένῳ, καὶ ὅταν βούληται, καὶ μεθʼ ὧν ἂν βούληται, πίνειν μετʼ ἐπιτηδευμάτων ὡντινωνοῦν ἄλλων, οὐκ ἂν τιθείμην ταύτην τὴν ψῆφον, ὡς δεῖ ποτὲ μέθῃ χρῆσθαι ταύτην τὴν πόλιν ἢ τοῦτον τὸν ἄνδρα, ἀλλʼ ἔτι μᾶλλον τῆς Κρητῶν καὶ Λακεδαιμονίων χρείας προσθείμην ἂν τῷ Καρχηδονίων νόμῳ, μηδέποτε μηδένα ἐπὶ στρατοπέδου γεύεσθαι τούτου τοῦ πόματος, ἀλλʼ ὑδροποσίαις συγγίνεσθαι τοῦτον τὸν χρόνον ἅπαντα, καὶ κατὰ πόλιν μήτε δοῦλον μήτε δούλην γεύεσθαι μηδέποτε, μηδὲ ἄρχοντας τοῦτον τὸν ἐνιαυτὸν ὃν ἂν ἄρχωσι, μηδʼ αὖ κυβερνήτας μηδὲ δικαστὰς ἐνεργοὺς ὄντας οἴνου γεύεσθαι τὸ παράπαν, μηδὲ ὅστις βουλευσόμενος εἰς βουλὴν ἀξίαν τινὰ λόγου συνέρχεται, μηδέ γε μεθʼ ἡμέραν μηδένα τὸ παράπαν, εἰ μὴ σωμασκίας ἢ νόσων ἕνεκα, μηδʼ αὖ νύκτωρ, ὅταν ἐπινοῇ τις παῖδας ποιεῖσθαι ἀνὴρ ἢ καὶ γυνή. καὶ ἄλλα δὲ πάμπολλα ἄν τις λέγοι, ὡς τοῖς νοῦν τε καὶ νόμον ἔχουσιν ὀρθὸν οὐ ποτέος οἶνος, ὥστε κατὰ τὸν λόγον τοῦτον οὐδʼ ἀμπελώνων ἂν πολλῶν δέοι οὐδʼ ᾗτινι πόλει, τακτὰ δὲ τἄλλα ἂν εἴη γεωργήματα καὶ πᾶσα ἡ δίαιτα.” ### English translation (Claude) [Plato:] “If a city will use the practice just described seriously, with laws and order, using it as training for temperance, and will not abstain from other pleasures in the same way and on the same principle, but devise means to master them, then all these must be used in this way. But if it is used as play, and anyone who wishes may drink whenever he wishes, with whomever he wishes, along with any other pursuits, I would not cast my vote that this city or this man should ever use drunkenness; but I would go even further than the practice of the Cretans and Lacedaemonians, and add to the law of the Carthaginians: that no one ever taste this drink on campaign, but keep to water-drinking all that time; and in the city, that neither slave nor slave-woman ever taste it, nor magistrates in the year they hold office, nor helmsmen nor judges while on duty taste wine at all, nor anyone who goes to deliberate in any council worth mention; nor anyone at all by day, except for bodily training or illness; nor again by night, when a man or woman intends to beget children. And one could name very many other cases in which wine is not to be drunk by those who have sense and right law; so that by this account no city would need many vineyards, but the other crops and the whole way of life would be ordered.” ### Extrabiblical texts - Plato, Leg. 673e–674c (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 2.673e–674c. The opening words are introduced without a heading in the text. ### Citation (SBL) Eusebius, Praep. ev. 12.25.1 (Dindorf 2:110–111; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-25-1). ## Preparation for the Gospel 12.25.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-25-2 - Source: Dindorf 2:111–112 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses, Solomon, and Paul restrict wine as Plato does. ### Greek text Καὶ Μωσῆς δὲ προλαβὼν μὴ δεῖν τοὺς ἱερέας οἴνου ἀπογεύεσθαι κατὰ τὸν τῆς ἱερουργίας καιρὸν, νομοθετεῖ φάσκων “καὶ ἐλάλησε κύριος τῷ Ἀαρὼν, λέγων, οἶνον καὶ σίκερα οὐ πίεσθε σὺ καὶ οἱ υἱοί σου μετὰ σοῦ, ἡνίκα ἂν εἰσπορεύησθʼ εἰς τὴν σκηνὴν τοῦ μαρτυρίου, ἢ προσπορευομένων ὑμῶν πρὸς τὸ θυσιαστήριον, καὶ οὐ μὴ ἀποθάνητε· νόμιμον αἰώνιον εἰς τὰς γενεὰς ὑμῶν. ὁ δὲ αὐτὸς καὶ τοῖς εὐχὴν εὐχομένοις νομοθετεῖ λέγων “ ἀνὴρ ἢ γυνὴ, ὃς ἂν μεγάλως εὔξηται εὐχὴν, ἀφαγνίσασθαι ἁγνείαν κυρίῳ, ἀπὸ οἴνου καὶ σίκερα ἁγνισθήσεται ’ καὶ ὄξος ἐξ οἴνου, καὶ ὄξος ἐκ σίκερα οὐ πίεται. ’ ἀλλὰ καὶ Σολομῶν τοὺς ἄρχοντας καὶ τοὺς δικαστὰς εἴργει τῆς χρήσεως, λέγων “ μετὰ βουλῆς πάντα ποίει, μετὰ βουλῆς οἰνοπότει. οἱ δυνάσται θυμώδεις εἰσὶν, οἶνον μὴ πινέτωσαν, ἵνα μὴ πιόντες ἐπιλάθωνται τῆς σοφίας καὶ τῶν πόνων. καὶ ὁ ἀπόστολος δὲ νόσων ἕνεκα ἐπιτρέπει Τιμοθέῳ λέγων “ ὀλίγῳ οἴνῳ χρῶ διὰ τὸν στόμαχόν σου καὶ τὰς πυκνάς σου ἀσθενείας.” ### English translation (Claude) And Moses, anticipating this, legislates that the priests must not taste wine during the time of their sacred service, saying: “And the Lord spoke to Aaron, saying, You and your sons with you shall not drink wine or strong drink when you go into the tent of witness, or when you approach the altar, and you shall not die; it is a perpetual statute for your generations.” And he also legislates for those who make a vow, saying: “A man or woman who makes a great vow, to consecrate himself in purity to the Lord, shall abstain from wine and strong drink, and shall not drink vinegar from wine or vinegar from strong drink.” And Solomon too keeps rulers and judges from its use, saying: “Do everything with counsel; drink wine with counsel. Rulers are prone to anger; let them not drink wine, lest when they drink they forget wisdom and their labours.” And the apostle permits it to Timothy for illness, saying, “Use a little wine for your stomach’s sake and your frequent illnesses.” ### Scripture references - Lev 10:8: quotation, high confidence - Lev 10:9: quotation, high confidence - Num 6:2: quotation, high confidence - Num 6:3: quotation, high confidence - Prov 31:4: quotation, medium confidence - Prov 31:5: quotation, medium confidence - 1 Tim 5:23: quotation, high confidence ### Translation notes - Lev 10:8–9; Num 6:2–3; Prov 31:4–5 (Septuagint, with an added line); 1 Tim 5:23. ### Citation (SBL) Eusebius, Praep. ev. 12.25.2 (Dindorf 2:111–112; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-25-2). ## Preparation for the Gospel 12.26.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-26-1 - Source: Dindorf 2:112 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato: the ideal city has existed, perhaps in some barbarian land, and can exist. ### Greek text “Εἰ τοίνυν ἄκροις εἰς φιλοσοφίαν πόλεως τις ἀνάγκη ἐπιμεληθῆναι ἢ γέγονεν ἐν τῷ ἀπείρῳ τῷ παρεληλυθότι χρόνῳ ἢ καὶ νῦν ἐστιν ἔν τινι βαρ- βαρικῷ τόπῳ, πόρρω που ἐκτὸς ὄντι τῆς ἡμετέρας ὄψεως, ἢ καὶ ἔπειτα γενήσεται, περὶ τούτου ἕτοιμοι τῷ λόγῳ διαμάχεσθαι, ὡς γέγονεν ἡ εἰρημένη πολιτεία, καὶ ἔστι, καὶ γενήσεταί γε, ὅταν αὐτὴ ἡ Μοῦσα πόλεως ἐγκρατὴς γένηται. οὐ γὰρ ἀδύνατος γενέσθαι, οὐδʼ ἡμεῖς ἀδύνατα λέγομεν.” ### English translation (Claude) “If, then, some necessity to take care of a city has come to those supreme in philosophy, either in the boundless time past, or now is in some barbarian place far outside our sight, or will be hereafter, we are ready to contend in argument that the constitution described has been, is, and will be, whenever this Muse becomes master of a city. For it is not impossible for it to come about, nor do we speak of impossibilities.” ### Extrabiblical texts - Plato, Resp. 499c–d (Plato (works)): quotation, high confidence ### Translation notes - Plato, Republic 6.499c–d. Eusebius reads the “barbarian place” as the Hebrew commonwealth. ### Citation (SBL) Eusebius, Praep. ev. 12.26.1 (Dindorf 2:112; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-26-1). ## Preparation for the Gospel 12.27.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-27-1 - Source: Dindorf 2:112–113 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato’s Laws: each man is at war with himself. ### Greek text “ Αὐτῷ δὲ πρὸς ἑαυτὸν πότερον ὡς πολεμίῳ πρὸς πολέμιον διανοητέον, ἢ πῶς ἔτι λέγομεν; Ω ξένε Ἀθηναῖε, οὐ γάρ οὐ ἐθέλοιμʼ ἂν προσαγορεύειν· δοκεῖς γάρ μοι τῆς θεοῦ ἐπωνυμίας ἄξιος εἶναι μᾶλλον ἐπονομάζεσθαι·) τὸν γὰρ λόγον ἐπʼ ἀρχὴν ὀρθῶς ἀναγαγὼν σαφέστερον ἐποίησας, ὥστε ῥᾷον ἀνευρήσεις ὅτι νῦν δὴ ὀρθῶς ὑφʼ ἡμῶν ἐρρέθη τὸ πολεμίους εἶναι πάντας πᾶσι δημοσίᾳ τε καὶ ἰδίᾳ ἑκάστους αὐτοὺς σφίσιν αὐτοῖς. ### English translation (Claude) “And is a man to think of himself in relation to himself as an enemy to an enemy, or how do we still say? — Athenian stranger (for I would not call you Attic; you seem to me worthy rather to be named after the goddess), by rightly taking the argument back to its beginning you have made it clearer, so that you will more easily find that we rightly said just now that all are enemies of all, publicly, and privately each to himself. ### Extrabiblical texts - Plato, Leg. 626c–d (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 1.626c–d; through 12.27.6. The parenthesis is damaged in the digital text (words lost); translated with the sense of Plato’s text. ### Citation (SBL) Eusebius, Praep. ev. 12.27.1 (Dindorf 2:112–113; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-27-1). ## Preparation for the Gospel 12.27.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-27-2 - Source: Dindorf 2:113 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Self-mastery is the first of victories. ### Greek text Πῶς εἴρηκας, ὦ θαυμάσιε; Κἀνταῦθα, ὦ ξένε, τὸ νικᾶν αὐτὸν ἑαυτὸν πασῶν νικῶν πρώτη τε καὶ ἀρίστη, τὸ δὲ ἡττᾶσθαι αὐτὸν ὑφʼ ἑαυτοῦ πάντων αἴσχιστόν τε ἅμα καὶ κάκιστον. ταῦτα γὰρ ὡς πολέμου ἐν ἑκάστοις ἡμῶν ὄντος πρὸς ἡμᾶς αὐτοὺς σημαίνει.” ### English translation (Claude) — How do you mean, my admirable friend? — Here too, stranger, to conquer oneself is the first and best of all victories, and to be defeated by oneself the most shameful and worst of all. For these words signify that there is a war in each of us against ourselves.” ### Extrabiblical texts - Plato, Leg. 626e (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 1.626e. ### Citation (SBL) Eusebius, Praep. ev. 12.27.2 (Dindorf 2:113; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-27-2). ## Preparation for the Gospel 12.27.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-27-3 - Source: Dindorf 2:113 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Pleasure and pain are inner counsellors; reasoning judges between them. ### Greek text Καὶ μεθʼ ἕτερα τούτοις προστίθησι λέγων “Οὐκοῦν ἕνα μὲν ἡμῶν ἕκαστον αὐτὸν τιθῶμεν; Ναί. Δύο δὲ κεκτημένον ἐν αὑτῷ ξυμβούλω ἐναντίω τε καὶ ἄφρονε, ὣ προσαγορεύομεν ἡδονὴν καὶ λύπην; Ἐστι ταῦτα. Πρὸς δὲ τούτοιν ἀμφοῖν αὖ δόξας μελλόντων, οἶν κοινὸν μὲν ὄνομα ἐλπὶς, ἴδιον δὲ φόβος μὲν ἡ πρὸ λύπης ἐλπὶς, θάρρος δὲ ἡ πρὸ τοῦ ἐναντίου. ἐπὶ δὲ πᾶσι τούτοις λογισμὸς ὅ τί ποτʼ αὐτῶν ἄμεινον ἢ χεῖρον, ὃς γενόμενος δόγμα πόλεως κοινὸν νόμος ἐπωνόμασται.” ### English translation (Claude) And after other things he adds: “Shall we, then, set down each of us as one? — Yes. — But possessing within himself two counsellors, opposed and foolish, which we call pleasure and pain? — That is so. — And besides both of these, opinions about the future, whose common name is expectation; and in particular fear, the expectation before pain, and confidence, before the opposite. And over all these, reasoning about which of them is better or worse; which, when it becomes the common decree of a city, is named law.” ### Extrabiblical texts - Plato, Leg. 644c–d (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 1.644c–d. ### Citation (SBL) Eusebius, Praep. ev. 12.27.3 (Dindorf 2:113; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-27-3). ## Preparation for the Gospel 12.27.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-27-4 - Source: Dindorf 2:113–114 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato’s image of the soul as a puppet pulled by cords; the golden cord of reason must be followed. ### Greek text Καὶ ἐξῆς φησιν “ Τόδε δʼ ἴσμεν, ὅτι ταῦτα τὰ πάθη ἐν ἡμῖν οἷον νεῦρα ἢ σμήρινθοί τινες ἐνοῦσαι σπῶσί τε ἡμᾶς καὶ ἀλλήλαις ἀνθέλκουσιν ἐναντίαι οὖσαι ἐπʼ ἐναντίας πράξεις, οὗ δὴ διωρισμένη ἀρετὴ καὶ κακία κεῖται. μιᾷ γάρ φησιν ὁ λόγος δεῖν τῶν ἕλξεων ξυνεπόμενον ἀεὶ καὶ μηδαμῆ ἀπολειπόμενον ἐκείνης ἀνθέλκειν τοῖς ἄλλοις νεύροις ἕκαστον, ταύτην δʼ εἶναι τὴν τοῦ λογισμοῦ ἀγωγὴν χρυσῆν καὶ ἱερὰν, τῆς πόλεως κοινὸν νόμον ἐπικαλουμένην, ἄλλας δὲ σκληρὰς καὶ σιδηρᾶς, τὴν δὲ μαλακὴν ἅτε χρυσῆν οὖσαν, τὰς δὲ ἄλλας παντοδαποῖς εἴδεσιν ὁμοίας· δεῖν δὲ τῇ καλλίστῃ ἀγωγῇ τοῦ νόμου ἀεὶ ξυλλαμβάνειν· ἅτε γὰρ τοῦ λογισμοῦ καλοῦ μὲν ὄντος, πράου τε καὶ οὐ βιαίου, δεῖσθαι ὑπηρετῶν αὐτοῦ τὴν ἀγωγὴν, ὅπως ἂν ἐν ἡμῖν τὸ χρυσοῦν γένος νικᾷ τὰ ἄλλα γένη. καὶ οὕτω δὴ περὶ θαυμάτων ὡς ὄντων ἡμῶν μῦθος ἀρετῆς σεσωσμένος ἂν εἴη, καὶ τὸ κρείττω ἑαυτοῦ καὶ ἥττω εἶναι τρόπον τινὰ φανερὸν ἂν γένοιτο μᾶλλον ὃ νοεῖ, καὶ ὅτι πόλιν καὶ ἰδιώτην, τὸν μὲν λόγον ἀληθῆ λαβόντα ἐν ἑαυτῷ περὶ τῶν ἕλξεων τούτῳ ἑπόμενον δεῖ ζῆν ### English translation (Claude) And next he says: “This we know, that these feelings within us, like sinews or cords, pull us and draw against one another, being opposite, toward opposite actions; and there lies the boundary of virtue and vice. For the argument says each must always follow one of the pulls and never let go of it, pulling against the other sinews; and this is the golden and sacred drawing of reasoning, called the common law of the city; the others are hard and iron, while this is soft, being golden, and the others are like all manner of forms. One must always assist the finest drawing, that of law; for since reasoning is fine, gentle and not violent, its drawing needs helpers, so that the golden kind in us may prevail over the other kinds. And so the myth of virtue, about our being puppets, would be preserved, and what it means to be stronger or weaker than oneself would become somehow clearer; and that a city and a private man must, the one taking within himself the true account of these pulls, live following it; ### Extrabiblical texts - Plato, Leg. 644e–645b (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 1.644e–645b. “About our being puppets” renders θαυμάτων (puppets, marvels); the sense is Plato’s. ### Citation (SBL) Eusebius, Praep. ev. 12.27.4 (Dindorf 2:113–114; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-27-4). ## Preparation for the Gospel 12.27.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-27-5 - Source: Dindorf 2:114 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A city must make reason its law. ### Greek text πόλιν δὲ ἢ παρὰ θεῶν τινὸς ἢ παρʼ αὐτοῦ τούτου γνόντος ταῦτα λόγον παραλαβοῦσαν, νόμον θεμένην, αὑτῇ τε ὁμιλεῖν καὶ ταῖς ἄλλαις πόλεσιν· οὕτω κακία δὴ καὶ ἀρετὴ σαφέστερον ἡμῖν διηρθρωμένον ἂν εἴη.” ### English translation (Claude) and a city, receiving an account from one of the gods or from one who knows these things, making it law, live with itself and with other cities. So vice and virtue would be more clearly distinguished for us.” ### Extrabiblical texts - Plato, Leg. 645b (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 1.645b. ### Citation (SBL) Eusebius, Praep. ev. 12.27.5 (Dindorf 2:114; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-27-5). ## Preparation for the Gospel 12.27.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-27-6 - Source: Dindorf 2:114 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul too describes the inner war. ### Greek text Καὶ παρʼ ἡμῖν ὁ θεῖος τὰ ὅμοια διδάσκει λόγος φάσκων “ συνήδομαι δὲ τῷ νόμῳ τοῦ θεοῦ κατὰ τὸν ἔσω ἄνθρωπον, βλέπω δὲ ἕτερον νόμον ἐν τοῖς μέλεσί μου ἀντιστρατευόμενον τῷ νόμῳ τοῦ νοός μου.’ καὶ πάλιν “ μεταξὺ ἀλλήλων τῶν λογισμῶν κατηγορούντων, ἢ καὶ ἀπολογουμένων, ” ὅσα τε ἄλλα τούτοις παραπλήσια. ### English translation (Claude) And among us the divine word teaches the like, saying: “I delight in the law of God according to the inner man, but I see another law in my members warring against the law of my mind.” And again: “their thoughts meanwhile accusing or else excusing one another,” and other such things. ### Scripture references - Rom 7:22: quotation, high confidence - Rom 7:23: quotation, high confidence - Rom 2:15: quotation, high confidence ### Translation notes - Rom 7:22–23; 2:15. ### Citation (SBL) Eusebius, Praep. ev. 12.27.6 (Dindorf 2:114; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-27-6). ## Preparation for the Gospel 12.28.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-28-1 - Source: Dindorf 2:114–115 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato: soul and its states are older than body. ### Greek text “ Μεμνήμεθά γε μὴν ὁμολογήσαντες ἐν τοῖς πρόσθεν ὡς εἰ ψυχὴ φανείη πρεσβυτέρα τοῦ σώματος οὖσα, καὶ τὰ ψυχῆς τῶν τοῦ σώματος ἔσοιτο πρεσβύτερα. Πάνυ μὲν οὖν. Τρόποι δὲ καὶ ἤθη καὶ βουλήσεις καὶ λογισμοὶ καὶ δόξαι ἀληθεῖς ἐπιμέλειαί τε καὶ μνῆμαι πρότερα μήκους σωμάτων καὶ πλάτους καὶ βάθους καὶ ῥώμης εἴη γεγονότα ἂν, εἴπερ καὶ ψυχὴ σώματος. Ἀνάγκη. ### English translation (Claude) “We remember having agreed earlier that if soul were shown to be older than body, the things of soul would also be older than those of body. — Certainly. — Then manners, characters, wishes, reasonings, true opinions, cares, and memories would have come before length, breadth, depth, and strength of bodies, if soul is before body. — Necessarily. ### Extrabiblical texts - Plato, Leg. 896c–d (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 10.896c–d. ### Citation (SBL) Eusebius, Praep. ev. 12.28.1 (Dindorf 2:114–115; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-28-1). ## Preparation for the Gospel 12.28.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-28-2 - Source: Dindorf 2:115 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Soul is the cause of good and evil; Moses too speaks of the soul sinning. ### Greek text Ἄρʼ οὖν τὸ μετὰ τοῦτο ὁμολογεῖν ἀναγκαῖον, τῶν τε ἀγαθῶν αἰτίαν εἶναι ψυχὴν καὶ τῶν κακῶν καὶ καλῶν καὶ αἰσχρῶν δικαίων τε καὶ ἀδίκων καὶ πάντων τῶν ἐναντίων, εἴπερ τῶν πάντων γε αὐτὴν θήσομεν αἰτίαν; ” Καὶ ταῦτα δὲ ἀπὸ τοῦ δεκάτου τῶν Νόμων προκείσθω. συνᾴδει δὲ αὐτοῖς ὁ Μώσης πολλάκις ἐν τοῖς νόμοις εἰπὼν “ καὶ ἐὰν ψυχὴ ἁμάρτῃ καὶ ποιήσῃ πλημμέλημα·” καὶ ὅσα τούτοις ἐμφερῶς εἴρηται παρʼ αὐτῷ. ### English translation (Claude) — Must we not, then, agree next that soul is the cause of good and evil, fair and foul, just and unjust, and all opposites, if we are to make it the cause of all things?” Let these too be set down from the tenth book of the Laws. And Moses agrees with them, saying often in his laws, “And if a soul sins and commits a trespass,” and other things said by him in like manner. ### Scripture references - Lev 5:15: quotation, medium confidence ### Extrabiblical texts - Plato, Leg. 896d (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 10.896d; Lev 5:15 and similar formulas (Septuagint). ### Citation (SBL) Eusebius, Praep. ev. 12.28.2 (Dindorf 2:115; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-18-1/#p-12-28-2). ## Preparation for the Gospel 12.29.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-29-1 - Source: Dindorf 2:115 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Scripture praises the solitary life of the wise; Plato describes the true philosopher. ### Greek text Τῆς παρʼ Ἑβραίοις γραφῆς περὶ τοῦ σπουδῇ φιλοσοφοῦντος φασκούσης “ ἀγαθὸν ἀνδρὶ ὅταν ἄρῃ ζυγὸν ἐν νεότητι αὐτοῦ· καθήσεται κατὰ μόνας, καὶ σιωπήσεται ὅτι ᾖρεν ἐφʼ ἑαυτῷ· καὶ περὶ τῶν θεοφιλῶν προφητῶν, ὡς ἄρα διʼ ἀκρότητα φιλοσοφίας ἐν ἐρημίαις καὶ ὄρεσι καὶ σπηλαίοις διῆγον, πρὸς μόνῳ τῷ θεῷ τὴν διάνοιαν ἔχοντες, ἐπάκουσον τοῦ Πλάτωνος ὅπως καὶ αὐτὸς τὸν τοιόνδε τοῦ βίου τρόπον ἐκθειάζει, ὧδέ πη περὶ τοῦ ἄκρως φιλοσοφοῦντος διεξιών ### English translation (Claude) The Scripture of the Hebrews says of one who earnestly pursues wisdom, “It is good for a man to bear the yoke in his youth; he will sit alone and keep silent, because he has taken it upon himself”; and of the prophets dear to God, that through the height of their philosophy they lived in deserts and mountains and caves, keeping their minds on God alone. Hear how Plato too deifies such a way of life, describing the perfect philosopher somewhat as follows: ### Scripture references - Lam 3:27: quotation, high confidence - Lam 3:28: quotation, high confidence - Heb 11:38: allusion, high confidence ### Translation notes - Lam 3:27–28; Heb 11:38. ### Citation (SBL) Eusebius, Praep. ev. 12.29.1 (Dindorf 2:115; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-29-1). ## Preparation for the Gospel 12.29.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-29-2 - Source: Dindorf 2:115–116 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato’s Theaetetus: the true philosopher ignores civic affairs. ### Greek text “ Λέγωμεν δὴ, ὡς ἔοικεν, ἐπεὶ σοί γε δοκεῖ, περὶ τῶν κορυφαίων· τί γὰρ ἄν τις τούς γε φαύλως διατρίβοντας ἐν φιλοσοφίᾳ λέγοι; οὗτοι δέ που ἐκ νέων πρῶτον μὲν εἰς ἀγορὰν οὐκ ἴσασι τὴν ὁδὸν, οὐδὲ ὅπου δικαστήριον, ἢ βουλευτήριον, ἤ τι κοινὸν ἄλλο τῆς πόλεως συνέδριον· νόμους δὲ καὶ ψηφίσματα λεγόμενα ἢ γεγραμμένα οὔθʼ ὁρῶσιν οὔτʼ ἀκούουσι. σπουδαὶ δὲ ἑταιρειῶν ἐπʼ ἀρχὰς καὶ σύνοδοι καὶ δεῖπνα καὶ σὺν αὐλητρίσι κῶμοι, οὐδὲ ὄναρ πράττειν προσίσταται αὐτοῖς. ### English translation (Claude) “Let us speak, then, as it seems, since you think so, of the leaders; for why should one speak of those who spend their time poorly in philosophy? These from youth do not know the way to the marketplace, nor where the law court is, or the council house, or any other common meeting place of the city; laws and decrees, spoken or written, they neither see nor hear. The eagerness of political clubs for offices, and meetings, and dinners, and revels with flute-girls, does not occur to them to do even in a dream. ### Extrabiblical texts - Plato, Theaet. 173c–d (Plato (works)): quotation, high confidence ### Translation notes - Plato, Theaetetus 173c–d; the quotation runs through 12.29.21. ### Citation (SBL) Eusebius, Praep. ev. 12.29.2 (Dindorf 2:115–116; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-29-2). ## Preparation for the Gospel 12.29.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-29-3 - Source: Dindorf 2:116 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The philosopher’s mind roams the universe while his body stays in the city. ### Greek text εὖ δὲ ἢ κακῶς τί γέγονεν ἐν πόλει, ἢ τί τῳ κακόν ἐστιν ἐκ προγόνων γεγονὸς ἢ πρὸς ἀνδρῶν ἢ γυναικῶν, μᾶλλον αὐτὸν λέληθεν ἢ οἱ τῆς θαλάσσης λεγόμενοι χόες. καὶ ταῦτα πάντα οὐδʼ ὅτι οὐκ οἶδεν οἶδεν· οὐδὲ γὰρ αὐτῶν ἀπέχεται τοῦ εὐδοκιμεῖν χάριν, ἀλλὰ τῷ ὄντι τὸ σῶμα μόνον ἐν τῇ πόλει κεῖται αὐτοῦ καὶ ἐπιδημεῖ· ἡ δὲ διάνοια, ταῦτα πάντα ἡγησαμένη σμικρὰ καὶ οὐδὲν, ἀτιμάσασα πανταχῆ πέταται, κατὰ Πίνδαρον, τά τε γᾶς ὑπένερθε καὶ τὰ ἐπίπεδα γεωμετροῦσα, οὐρανοῦ τε ὕπερ ἀστρονομοῦσα, καὶ πᾶσαν πάντη φύσιν ἐρευνωμένη τῶν ὄντων ἑκάστου ὅλου, εἰς τῶν ἐγγὺς οὐδὲν ἑαυτὴν συγκαθιεῖσα. ### English translation (Claude) Whether anything in the city has gone well or ill, or what evil has come to anyone from his ancestors, men or women, escapes him more than the proverbial pitchers of sea-water. And he does not even know that he does not know all this; for he does not hold aloof from them for the sake of reputation, but in truth only his body lies and dwells in the city, while his mind, considering all these things small and nothing, despising them, flies everywhere, as Pindar says, ‘measuring the things beneath the earth’ and the surfaces, ‘and astronomizing above the heavens,’ and searching out every nature of each whole of the things that are, not lowering itself to any of the things near at hand. ### Extrabiblical texts - Plato, Theaet. 173d–174a (Plato (works)): quotation, high confidence - Pindar, frag. (Pindar (odes and fragments)): quotation, medium confidence ### Translation notes - Plato, Theaetetus 173d–174a, quoting Pindar (fragment). ### Citation (SBL) Eusebius, Praep. ev. 12.29.3 (Dindorf 2:116; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-29-3). ## Preparation for the Gospel 12.29.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-29-4 - Source: Dindorf 2:116 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Thales fell into a well while stargazing. ### Greek text Πῶς τοῦτο λέγεις, ὦ Σώκρατες; Ὥσπερ καὶ Θαλῆν ἀστρονομοῦντα, ὦ Θεόδωρε, καὶ ἄνω βλέποντα, πεσόντα εἰς φρέαρ Θρᾷττά τις ἐμμελὴς καὶ χαρίεσσα θεραπαινὶς ἀποσκῶψαι λέγεται, ὡς τὰ μὲν ἐν οὐρανῷ προθυμοῖτο εἰδέναι, τὰ δὲ ἔμπροσθεν αὐτοῦ καὶ παρὰ πόδας λανθάνοι αὐτόν. ### English translation (Claude) — How do you mean this, Socrates? — As Thales too, Theodorus, while astronomizing and looking up, fell into a well, and a witty and charming Thracian servant-girl is said to have mocked him, saying that he was eager to know the things in heaven, but what was in front of him and at his feet escaped him. ### Extrabiblical texts - Plato, Theaet. 174a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Theaetetus 174a. ### Citation (SBL) Eusebius, Praep. ev. 12.29.4 (Dindorf 2:116; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-29-4). ## Preparation for the Gospel 12.29.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-29-5 - Source: Dindorf 2:116 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The philosopher studies what man is, not what his neighbour does. ### Greek text ταὐτὸν δὲ ἀρκεῖ σκῶμμα ἐπὶ πάντας ὅσοι ἐν φιλοσοφίᾳ διάγουσι. τῷ γὰρ ὄντι τὸν τοιοῦτον ὁ μὲν πλησίον καὶ ὁ γείτων λέληθεν, οὐ μόνον ὅ τι πράττει, ἀλλʼ ὀλίγου καὶ εἰ ἄνθρωπός ἐστιν ἤ τι ἄλλο θρέμμα. τί δέ ποτʼ ἐστὶν ἄνθρωπος, καὶ τί τῇ τοιαύτῃ φύσει προσήκει διάφορον τῶν ἄλλων ποιεῖν ἢ πάσχειν, ζητεῖ τε καὶ πράγματα ἔχει διερευνώμενος. μανθάνεις γάρ που, ὦ Θεόδωρε, ἢ οὔ; ### English translation (Claude) The same jest suffices for all who spend their lives in philosophy. For truly his neighbour escapes such a one, not only what he is doing but almost whether he is a man or some other creature. But what man is, and what it befits such a nature to do or suffer different from others, he seeks and takes pains to investigate. You understand, Theodorus, or not? ### Extrabiblical texts - Plato, Theaet. 174b (Plato (works)): quotation, high confidence ### Translation notes - Plato, Theaetetus 174b. ### Citation (SBL) Eusebius, Praep. ev. 12.29.5 (Dindorf 2:116; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-29-5). ## Preparation for the Gospel 12.29.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-29-6 - Source: Dindorf 2:116–117 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In public life the philosopher seems ridiculous. ### Greek text Ἔγωγε, καὶ ἀληθῆ λέγεις. Τοιγάρτοι, ὦ φίλε, ἰδίᾳ τε συγγιγνόμενος ὁ τοιοῦτος ἑκάστῳ καὶ δημοσίᾳ, ὅπερ ἀρχόμενος ἔλεγον, ὅταν ἐν δικαστηρίῳ ἤ που ἄλλοθι ἀναγκασθῇ περὶ τῶν παρὰ πόδας καὶ τῶν ἐν ὀφθαλμοῖς διαλέγεσθαι, γέλωτα παρέχει οὐ μόνον Θρᾴτταις, ἀλλὰ καὶ τῷ ἄλλῳ ὄχλῳ, εἰς φρέατά τε καὶ πᾶσαν ἀπορίαν ἐμπίπτων ὑπὸ ἀπειρίας, καὶ ἡ ἀσχημοσύνη δεινὴ, δόξαν ἀβελτερίας παρεχομένη. ### English translation (Claude) — I do, and you speak truly. — Therefore, my friend, such a man, in his dealings with each person privately and in public, as I said at the beginning, when he is compelled in a law court or anywhere else to talk about what is at his feet and before his eyes, provides laughter not only to Thracian girls but to the rest of the crowd, falling into wells and every perplexity through inexperience; and his awkwardness is terrible, giving an impression of stupidity. ### Extrabiblical texts - Plato, Theaet. 174b–c (Plato (works)): quotation, high confidence ### Translation notes - Plato, Theaetetus 174b–c. ### Citation (SBL) Eusebius, Praep. ev. 12.29.6 (Dindorf 2:116–117; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-29-6). ## Preparation for the Gospel 12.29.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-29-7 - Source: Dindorf 2:117 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: He cannot slander and laughs at boasting. ### Greek text ἔν τε γὰρ ταῖς λοιδορίαις ἴδιον ἔχει οὐδὲν οὐδένα λοιδορεῖν, ἅτε οὐκ εἰδὼς κακὸν οὐδὲν οὐδενὸς ἐκ τοῦ μὴ μεμελετηκέναι· ἀπορῶν οὖν γελοῖος φαίνεται· ἔν τε τοῖς ἐπαίνοις καὶ ταῖς τῶν ἄλλων μεγαλαυχίαις οὐ προσποιήτως, ἀλλὰ τῷ ὄντι γελῶν ἔνδηλος γιγνόμενος ληρώδης δοκεῖ εἶναι. ### English translation (Claude) For in abuse he has nothing of his own with which to abuse anyone, since he knows no evil of anyone, not having studied it; so being at a loss he appears ridiculous. And in praises and the boasts of others, laughing not in pretence but really, he is plainly seen and thought a fool. ### Extrabiblical texts - Plato, Theaet. 174c–d (Plato (works)): quotation, high confidence ### Translation notes - Plato, Theaetetus 174c–d. ### Citation (SBL) Eusebius, Praep. ev. 12.29.7 (Dindorf 2:117; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-29-7). ## Preparation for the Gospel 12.29.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-29-8 - Source: Dindorf 2:117 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: He sees kings as herdsmen of a difficult flock. ### Greek text τύραννόν τε γὰρ ἢ βασιλέα ἐγκωμιαζόμενον ἕνα τῶν νομέων, οἷον συβώτην ἢ ποιμένα ἤ τινα βουκόλον, ἡγεῖται ἀκούειν εὐδαιμονιζόμενον πολὺ βδάλλοντα· δυσκολώτερον δὲ ἐκείνων ζῷον καὶ ἐπιβουλότερον ποιμαίνειν τε καὶ βδάλλειν νομίζει αὐτούς· ### English translation (Claude) For when a tyrant or king is praised, he thinks he hears one of the herdsmen, a swineherd or shepherd or cowherd, being called happy for milking much; but he thinks they shepherd and milk a creature more troublesome and treacherous than those. ### Extrabiblical texts - Plato, Theaet. 174d (Plato (works)): quotation, high confidence ### Translation notes - Plato, Theaetetus 174d. ### Citation (SBL) Eusebius, Praep. ev. 12.29.8 (Dindorf 2:117; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-29-8). ## Preparation for the Gospel 12.29.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-29-9 - Source: Dindorf 2:117 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Great estates seem small to one who contemplates the whole earth. ### Greek text ἄγροικον δὲ καὶ ἀπαίδευτον ὑπὸ ἀσχολίας οὐδὲν ἧττον τῶν νομέων τὸν τοιοῦτον ἀναγκαῖον γίγνεσθαι, σηκὸν ἐν ὄρει τὸ τεῖχος περιβεβλημένον. γῆς δὲ ὅταν μυρία πλέθρα ἢ ἔτι πλείω ἀκούσῃ, ὅστις ἄρα κεκτημένος θαυμαστὰ πλήθη κέκτηται, πάνσμικρα δοκεῖ ἀκούειν, εἰς ἅπασαν εἰωθὼς τὴν γῆν βλέπειν. ### English translation (Claude) And such a ruler must become no less boorish and uneducated than the herdsmen, through lack of leisure, having a wall built round him like a fold on a mountain. And when he hears that someone, possessing ten thousand acres of land or more, possesses an amazing amount, he thinks he hears of very little, being used to look at the whole earth. ### Extrabiblical texts - Plato, Theaet. 174d–e (Plato (works)): quotation, high confidence ### Translation notes - Plato, Theaetetus 174d–e. ### Citation (SBL) Eusebius, Praep. ev. 12.29.9 (Dindorf 2:117; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-29-9). ## Preparation for the Gospel 12.29.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-29-10 - Source: Dindorf 2:117–118 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Pride in ancestry seems petty to the philosopher. ### Greek text τὰ δὲ δὴ γένη ὑμνούντων, ὡς γενναῖός τις ἑπτὰ πάππους πλουσίους ἔχων ἀποφῆναι, παντάπασιν ἀμβλὺ καὶ ἐπὶ σμικρὸν ὁρώντων ἡγεῖται τὸν ἔπαινον, ὑπὸ ἀπαιδευσίας οὐ δυναμένων εἰς τὸ πᾶν ἀεὶ βλέπειν, οὐδὲ λογίζεσθαι ὅτι πάππων καὶ προγόνων μυριάδες ἑκάστῳ γεγόνασιν ἀναρίθμητοι, ἐν αἷς πλούσιοι καὶ πτωχοὶ καὶ βασιλεῖς καὶ δοῦλοι βάρβα- ροί τε Ἕλληνες πολλάκις μυρίοι γεγόνασιν ὁτῳοῦν, ἀλλʼ ἐπὶ πέντε καὶ εἴκοσι καταλόγῳ προγόνων σεμνυ- νομένων, ἢ καὶ ἀναφερόντων εἰς Ἡρακλέα τὸν Ἀμφιτρύωνος, ἄτοπα αὐτῷ καταφαίνεται τῆς σμικρολογίας, ὅτι δὲ ὁ ἀπʼ Ἀμφιτρύωνος εἰς τὸ ἄνω πεντεκαιεικοστὸς τοιοῦτος ἦν, οἵα συνέβαινεν αὐτῷ τύχῃ, καὶ ὁ πεντηκοστὸς ἀπʼ αὐτοῦ γελᾷ, οὐ δυναμένων λογίζεσθαί τε καὶ χαυνότητα ἀνοήτου ψυχῆς ἀπαλλάττειν. ### English translation (Claude) And when men praise ancestry, saying someone is noble because he can show seven rich grandfathers, he thinks the praise comes from people with dull and short sight, unable through lack of education to look always at the whole, or to reckon that every man has had countless myriads of grandfathers and ancestors, among whom rich and poor, kings and slaves, barbarians and Greeks have often been by the ten thousand for anyone. When men pride themselves on a list of twenty-five ancestors, or trace themselves back to Heracles son of Amphitryon, the pettiness seems absurd to him; and he laughs that the twenty-fifth from Amphitryon upward was such as fortune made him, and the fiftieth from him too, because they cannot reckon and rid themselves of the vanity of a foolish soul. ### Extrabiblical texts - Plato, Theaet. 174e–175b (Plato (works)): quotation, high confidence ### Translation notes - Plato, Theaetetus 174e–175b. ### Citation (SBL) Eusebius, Praep. ev. 12.29.10 (Dindorf 2:117–118; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-29-10). ## Preparation for the Gospel 12.29.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-29-11 - Source: Dindorf 2:118 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The many laugh at the philosopher. ### Greek text ἐν ἅπασι δὴ τούτοις ὁ τοιοῦτος ὑπὸ τῶν πολλῶν καταγελᾶται, τὰ μὲν ὑπερηφάνως ἔχων, ὡς δοκεῖ, τὰ δʼ ἐν ποσὶν ἀγνοῶν τε καὶ ἐν ἑκάστοις ἀπορῶν. Παντάπασι τὰ γιγνόμενα λέγεις, ὦ Σώκρατες. ### English translation (Claude) In all these things such a man is laughed at by the many, sometimes seeming arrogant, sometimes ignorant of what is at his feet and at a loss in each case. — You describe exactly what happens, Socrates. ### Extrabiblical texts - Plato, Theaet. 175b (Plato (works)): quotation, high confidence ### Translation notes - Plato, Theaetetus 175b. ### Citation (SBL) Eusebius, Praep. ev. 12.29.11 (Dindorf 2:118; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-29-11). ## Preparation for the Gospel 12.29.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-29-12 - Source: Dindorf 2:118 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: When the petty man must discuss justice and happiness, he in turn becomes ridiculous. ### Greek text Ὅταν δέ γε τινὰ αὐτὸς, ὦ φίλε, ἑλκύσῃ ἄνω, καὶ ἐθελήσῃ τις αὐτῷ ἐκβῆναι ἐκ τοῦ, τί ἐγώ σε ἀδικῶ ἢ σὺ ἐμέ, εἰς σκέψιν αὖ τῆς δικαιοσύνης τε καὶ ἀδικίας, τί τε ἑκάτερον αὐτοῖν καὶ τί τῶν πάντων ἢ ἀλλήλων διαφέρετον, ἢ ἐκ τοῦ εἰ βασιλεὺς εὐδαίμων κεκτημένος τε αὖ πολὺ χρυσίον, ἢ βασιλείας πέρι καὶ ἀνθρωπίνης ὅλως εὐδαιμονίας καὶ ἀθλιότητος ἐπίσκεψιν, ποίω τέ τινε ἐστὸν καὶ τίνα τρόπον ἀνθρώπου φύσει προσήκει τὸ μὲν κτήσασθαι αὐτοῖν, τὸ δὲ ἀποφυγεῖν· περὶ πάντων τούτων ὅταν αὖ δέῃ λόγον διδόναι τὸν σμικρὸν ἐκεῖνον τὴν ψυχὴν καὶ δριμὺν καὶ δικανικὸν, πάλιν αὖ ἀντίστροφα ἀποδίδωσιν· ἰλιγγιῶν τε ἀπὸ ὑψηλοῦ κρεμασθεὶς καὶ βλέπων μετέωρος ἄνωθεν ὑπὸ ἀηθείας ἀδημονῶν τε καὶ ἀπορῶν καὶ βαρβαρίζων γέλωτα Θρᾴτταις μὲν οὐ παρέχει, οὐδʼ ἄλλῳ ἀπαιδεύτῳ οὐδενὶ, οὐ γὰρ αἰσθάνονται, τοῖς δʼ ἐναντίως ἢ ὡς ἀνδραπόδοις τραφεῖσι πᾶσιν. ### English translation (Claude) — But when he himself, my friend, draws someone upward, and that one is willing to step out of ‘What wrong do I do you, or you me?’ into the consideration of justice and injustice themselves, what each is and how they differ from everything else and from each other; or out of ‘Is a king happy who has much gold?’ into the examination of kingship and of human happiness and misery in general, what sort of things they are and in what way it befits human nature to gain the one and flee the other; when that petty, sharp, litigious soul has to give an account of all these, he pays back in kind: dizzy from hanging on high and looking down from above, through unfamiliarity at a loss and perplexed and stammering, he provides laughter not to Thracian girls or any other uneducated person, for they do not perceive it, but to all who have been brought up the opposite of slaves. ### Extrabiblical texts - Plato, Theaet. 175b–d (Plato (works)): quotation, high confidence ### Translation notes - Plato, Theaetetus 175b–d. ### Citation (SBL) Eusebius, Praep. ev. 12.29.12 (Dindorf 2:118; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-29-12). ## Preparation for the Gospel 12.29.13 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-29-13 - Source: Dindorf 2:118–119 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The free philosopher versus the servile man of affairs. ### Greek text οὗτος δὴ ἑκατέρου τρόπος, ὦ Θεόδωρε, ὁ μὲν τῷ ὄντι ἐν ἐλευθερίᾳ τε καὶ σχολῇ τεθραμμένου, ὃν δὴ φιλόσοφον καλεῖς, ᾧ ἀνεμέσητον εὐήθει δοκεῖν καὶ οὐδενὶ εἶναι, ὅταν εἰς δουλικὰ ἐμπέσῃ διακονήματα, οἶον στρωματόδεσμον μὴ ἐπισταμένου συσκευάσασθαι, μηδὲ ὄψον ἡδῦναι, ἢ θῶπας λόγους· ὁ δʼ αὖ τὰ μὲν τοιαῦτα πάντα δυναμένου τορῶς τε καὶ ὀξέως διακονεῖν, ἀναβάλλεσθαι δὲ οὐκ ἐπισταμένου ἐπὶ δεξιὰ ἐλευθέρως, οὐδʼ ἁρμονίαν λόγων λαβόντος ὀρθῶς ὑμνῆσαι θεῶν τε καὶ ἀνδρῶν εὐδαιμόνων βίον ἀληθῆ. ### English translation (Claude) This is the character of each, Theodorus: the one truly raised in freedom and leisure, whom you call a philosopher, for whom it is no blame to seem simple and of no account when he falls into servile tasks, such as not knowing how to pack a bedding-roll or season a dish or flattering speeches; the other able to perform all such things smartly and quickly, but not knowing how to wear his cloak like a free man, nor to take up the harmony of words and rightly hymn the true life of gods and happy men. ### Extrabiblical texts - Plato, Theaet. 175d–176a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Theaetetus 175d–176a. ### Citation (SBL) Eusebius, Praep. ev. 12.29.13 (Dindorf 2:118–119; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-29-13). ## Preparation for the Gospel 12.29.14 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-29-14 - Source: Dindorf 2:119 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Evil cannot be destroyed; it haunts mortal nature. ### Greek text Εἰ πάντας, ὦ Σώκρατες, πείθοις ἃ λέγεις ὥσπερ ἐμὲ, πλείων ἂν εἰρήνη καὶ κακὰ ἐλάττω κατʼ ἀνθρώπους εἴη. Ἀλλʼ οὔτʼ ἀπολέσθαι τὰ κακὰ δυνατὸν, ὦ Θεόδωρε· ὑπεναντίον γάρ τι τῷ ἀγαθῷ ἀεὶ εἶναι ἀνάγκη· οὔτʼ ἐν θεοῖς αὐτὰ ἱδρῦσθαι, τὴν δὲ θνητὴν φύσιν καὶ τόνδε τὸν τόπον περιπολεῖ ἐξ ἀνάγκης. ### English translation (Claude) — If you persuaded all, Socrates, of what you say as you persuade me, there would be more peace and fewer evils among men. — But evils cannot be destroyed, Theodorus; for there must always be something opposed to the good; nor can they be established among the gods, but they necessarily haunt mortal nature and this region. ### Extrabiblical texts - Plato, Theaet. 176a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Theaetetus 176a. ### Citation (SBL) Eusebius, Praep. ev. 12.29.14 (Dindorf 2:119; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-29-14). ## Preparation for the Gospel 12.29.15 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-29-15 - Source: Dindorf 2:119 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato: escape is becoming like God, just and holy with wisdom. ### Greek text διὸ καὶ πειρᾶσθαι χρὴ ἐνθένδε ἐκεῖσε φεύγειν ὅτι τάχιστα. φυγὴ δὲ ὁμοίωσις θεῷ κατὰ τὸ δυνατόν· ὁμοίωσις δὲ δίκαιον καὶ ὅσιον μετὰ φρονήσεως γενέσθαι. ἀλλὰ γὰρ, ὦ ἄριστε, οὐ πάνυ τι ῥᾴδιον πεῖσαι ὡς ἄρα οὐχ ὧν ἕνεκα οἱ πολλοί φασι δεῖν πονηρίαν μὲν φεύγειν, ἀρετὴν δὲ διώκειν, τούτων χάριν τὸ μὲν ἐπιτηδευτέον, τὸ δʼ οὔ, ἵνα δὴ μὴ κακὸς καὶ ἵνα ἀγαθὸς δοκῇ εἶναι. ### English translation (Claude) Therefore one must try to flee from here to there as quickly as possible. And flight is becoming like God as far as possible; and becoming like him is becoming just and holy with wisdom. But, my good man, it is not at all easy to persuade people that it is not for the reasons the many give that one should flee vice and pursue virtue, practising the one and not the other, so as not to seem bad and to seem good. ### Extrabiblical texts - Plato, Theaet. 176a–b (Plato (works)): quotation, high confidence ### Translation notes - Plato, Theaetetus 176a–b; a passage often cited by the Fathers. ### Citation (SBL) Eusebius, Praep. ev. 12.29.15 (Dindorf 2:119; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-29-15). ## Preparation for the Gospel 12.29.16 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-29-16 - Source: Dindorf 2:119 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God is perfectly just; the most just man is most like him. ### Greek text ταῦτα μὲν γάρ ἐστιν ὁ λεγόμενος γραῶν ὕθλος, ὡς ἐμοὶ φαίνεται· τὸ δὲ ἀληθὲς ὧδε λέγομεν. θεὸς οὐδαμῇ οὐδαμῶς ἄδικος, ἀλλʼ ὡς οἷόν τε δικαιότατος, καὶ οὐκ ἔστιν αὐτῷ ὁμοιότερον οὐδὲν ἢ ὃς ἂν ἡμῶν αὖ γένηται ὅτι δικαιότατος. περὶ τούτου καὶ ἡ ὡς ἀληθῶς δεινότης ἀνδρὸς καὶ ἡ οὐδένειά τε καὶ ἡ ἀνανδρία. ### English translation (Claude) For this is what is called an old wives’ tale, as it seems to me; but the truth we state thus. God is in no way unjust, but as just as possible, and there is nothing more like him than whoever of us becomes as just as possible. On this depend a man’s true cleverness and his worthlessness and unmanliness. ### Extrabiblical texts - Plato, Theaet. 176b–c (Plato (works)): quotation, high confidence ### Translation notes - Plato, Theaetetus 176b–c. ### Citation (SBL) Eusebius, Praep. ev. 12.29.16 (Dindorf 2:119; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-29-16). ## Preparation for the Gospel 12.29.17 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-29-17 - Source: Dindorf 2:119–120 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Knowing God’s justice is true wisdom; all else is vulgar. ### Greek text ἡ μὲν γὰρ τούτου γνῶσις σοφία καὶ ἀρετὴ ἀληθινὴ, ἡ δὲ ἄγνοια ἀμαθία καὶ κακία ἐναργής· αἱ δʼ ἄλλαι δεινότητές τε δοκοῦσαι καὶ σοφίαι ἐν μὲν πολιτικαῖς δυναστείαις γιγνόμεναι φορτικαὶ, ἐν δὲ τέχναις βάναυσοι. τῷ οὖν ἀδικοῦντι καὶ ἀνόσια λέγοντι ἢ πράττοντι μακρῷ ἄριστʼ ἔχει τὸ μὴ συγχωρεῖν δεινῷ ὑπὸ πανουργίας εἶναι. ### English translation (Claude) For the knowledge of this is wisdom and true virtue, and ignorance of it is folly and manifest vice; while the other seeming cleverness and wisdoms, arising in political powers, are vulgar, and in the arts mechanical. For one who does wrong and says or does unholy things, it is far best not to grant that he is clever through villainy. ### Extrabiblical texts - Plato, Theaet. 176c–d (Plato (works)): quotation, high confidence ### Translation notes - Plato, Theaetetus 176c–d. ### Citation (SBL) Eusebius, Praep. ev. 12.29.17 (Dindorf 2:119–120; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-29-17). ## Preparation for the Gospel 12.29.18 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-29-18 - Source: Dindorf 2:120 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The wicked are ignorant of the inescapable penalty of injustice. ### Greek text ἀγάλλονται γὰρ τῷ ὀνείδει, καὶ οἴονται ἀκούειν ὅτι οὐ λῆροί εἰσι, γῆς ἄλλως ἄχθη, ἀλλʼ ἄνδρες οἵους δεῖ ἐν πόλει τοὺς σωθησομένους. λεκτέον οὖν τἀληθὲς, ὅτι τοσούτῳ μᾶλλόν εἰσιν οἷοι οὐκ οἴονται, ὅτι οὐχὶ οἴονται. ἀγνοοῦσι γὰρ ζημίαν ἀδικίας, ὃ δεῖ ἥκιστα ἀγνοεῖν. οὐ γάρ ἐστιν ἣν δοκοῦσι, πληγαί τε καὶ θάνατοι, ὧν ἐνίοτε πάσχουσιν οὐδὲν ἀδικοῦντες, ἀλλὰ ἣν ἀδύνατον ἐκφυγεῖν. ### English translation (Claude) For they glory in the reproach, and think they hear that they are not triflers, ‘idle burdens of the earth,’ but men such as those who are to be saved in a city ought to be. So the truth must be told, that they are all the more what they do not think, because they do not think it. For they are ignorant of the penalty of injustice, which one should least be ignorant of. For it is not what they think, blows and deaths, which they sometimes suffer while doing no wrong, but one which it is impossible to escape. ### Extrabiblical texts - Plato, Theaet. 176d–e (Plato (works)): quotation, high confidence - Homer, Il. 18.104 (Homer, Iliad): quotation, high confidence ### Translation notes - Plato, Theaetetus 176d–e, quoting Homer, Iliad 18.104. ### Citation (SBL) Eusebius, Praep. ev. 12.29.18 (Dindorf 2:120; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-29-18). ## Preparation for the Gospel 12.29.19 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-29-19 - Source: Dindorf 2:120 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The unjust become like the godless pattern and live its life as their penalty. ### Greek text Τίνα δὴ λέγεις; Παραδειγμάτων, ὦ φίλε, ἐν τῷ ὄντι ἑστώτων, τοῦ μὲν θείου εὐδαιμονεστάτου, τοῦ δὲ ἀθέου ἀθλιωτάτου, οὐχ ὁρῶντες ὅτι οὕτως ἔχει, ὑπὸ ἠλιθιότητός τε καὶ τῆς ἐσχάτης ἀνοίας λανθάνουσι τῷ μὲν ὁμοιούμενοι διὰ τὰς ἀδίκους πράξεις, τῷ δὲ ἀνομοιούμενοι· οὗ δὴ τίνουσι δίκην, ζῶντες τὸν εἰκότα βίον ᾧ ὁμοιοῦνται. ### English translation (Claude) — What do you mean? — Patterns, my friend, being set up in reality, one divine and most happy, the other godless and most wretched, not seeing that this is so, through silliness and utter folly they do not notice that by their unjust deeds they become like the one and unlike the other; for which they pay the penalty, living the life that suits the one they resemble. ### Extrabiblical texts - Plato, Theaet. 176e–177a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Theaetetus 176e–177a. ### Citation (SBL) Eusebius, Praep. ev. 12.29.19 (Dindorf 2:120; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-29-19). ## Preparation for the Gospel 12.29.20 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-29-20 - Source: Dindorf 2:120 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The unjust will not be received in the pure place after death. ### Greek text ἂν δὲ εἴπωμεν ὅτι, ἂν μὴ ἀπαλ- λαγῶσι τῆς δεινότητος, καὶ τελευτήσαντας αὐτοὺς ἐκεῖνος μὲν ὁ τῶν κακῶν καθαρὸς τόπος οὐ δέξεται, ἐνθάδε δὲ τὴν αὑτοῖς ὁμοιότητα διαγωγῆς ἀεὶ ἕξουσι, κακοὶ κακοῖς συνόντες, ταῦτα δὴ καὶ παντάπασιν ὡς δεινοὶ καὶ πανοῦργοι ἀνοήτων τινῶν ἀκούσονται. ### English translation (Claude) And if we tell them that, unless they are rid of their cleverness, when they die that place pure of evils will not receive them, but here they will always have the life like themselves, evil men consorting with evil, they will listen to these things as clever and villainous men listening to fools. ### Extrabiblical texts - Plato, Theaet. 177a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Theaetetus 177a. ### Citation (SBL) Eusebius, Praep. ev. 12.29.20 (Dindorf 2:120; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-29-20). ## Preparation for the Gospel 12.29.21 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-29-21 - Source: Dindorf 2:120–121 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Pressed in argument, the clever unjust collapse like children. ### Greek text Καὶ μάλα δὴ, ὦ Σώκρατες. Οἶδά τοι, ὦ ἑταῖρε. ἓν μέντοι τι αὐτοῖς συμβέβηκεν, ὅταν ἰδίᾳ λόγον δέῃ δοῦναί τε καὶ δέξασθαι περὶ ὧν ψέγουσι, καὶ ἐθελήσωσιν ἀνδρικῶς πολὺν χρόνον ὑπομεῖναι, καὶ μὴ ἀνάνδρως φυγεῖν, τότε ἀτόπως, ὦ δαιμόνιε, τελευτῶντες οὐκ ἀρέσκουσιν αὐτοὶ αὑτοῖς περὶ ὧν λέγουσι, καὶ ἡ ῥητορικὴ ἐκείνη πως ἀπομαραίνεται, ὥστε παίδων μηδὲν δοκεῖν διαφέρειν.” ### English translation (Claude) — Very much so, Socrates. — I know it, my friend. One thing, however, happens to them: when they have to give and receive an account privately about what they blame, and are willing to hold out manfully for a long time and not flee cowardly, then strangely, my good man, they end up not pleasing themselves with what they say, and that rhetoric of theirs somehow withers away, so that they seem no different from children.” ### Extrabiblical texts - Plato, Theaet. 177b (Plato (works)): quotation, high confidence ### Translation notes - Plato, Theaetetus 177b. ### Citation (SBL) Eusebius, Praep. ev. 12.29.21 (Dindorf 2:120–121; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-29-21). ## Preparation for the Gospel 12.30.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-30-1 - Source: Dindorf 2:121 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul: the world’s wisdom is foolishness with God. ### Greek text Καὶ παρʼ ἡμῖν περὶ πάσης τῆς ἐν ἀνθρώποις σοφιστείας εἴρηται “ ἡ γὰρ σοφία τοῦ κόσμου τούτου μωρία παρὰ τῷ θεῷ ἐστί. γέγραπται γὰρ, ἀπολῶ τὴν σοφίαν τῶν σοφῶν, καὶ τὴν σύνεσιν τῶν συνετῶν ἀθετήσω. ποῦ σοφός; ποῦ γραμματεύς; ποῦ συζητητὴς τοῦ αἰῶνος τούτου;” ### English translation (Claude) And among us it is said of all the sophistry among men: “For the wisdom of this world is foolishness with God. For it is written, I will destroy the wisdom of the wise, and the understanding of the prudent I will set aside. Where is the wise man? Where is the scribe? Where is the disputer of this age?” ### Scripture references - 1 Cor 3:19: quotation, high confidence - 1 Cor 1:19: quotation, high confidence - 1 Cor 1:20: quotation, high confidence - Isa 29:14: allusion, medium confidence ### Translation notes - 1 Cor 3:19; 1:19–20 (quoting Isa 29:14). ### Citation (SBL) Eusebius, Praep. ev. 12.30.1 (Dindorf 2:121; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-30-1). ## Preparation for the Gospel 12.30.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-30-2 - Source: Dindorf 2:121 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Look to the unseen and eternal. ### Greek text ἀλλὰ καὶ περὶ τοῦ δεῖν μηδὲν σμικρολόγον φρονεῖν τοὺς κατὰ θεὸν φιλοσοφοῦντας διδασκόμεθα ἐν οἷς εἴρηται “σκοπούντων ἡμῶν οὐ τὰ βλεπόμενα, ἀλλὰ τὰ μὴ βλεπόμενα· τὰ γὰρ βλεπόμενα πρόσκαιρα, τὰ δὲ μὴ βλεπόμενα αἰώνια.” ### English translation (Claude) And about those who philosophize according to God not thinking anything petty, we are taught where it is said: “while we look not at the things that are seen, but at the things that are not seen; for the things that are seen are temporary, but the things that are not seen are eternal.” ### Scripture references - 2 Cor 4:18: quotation, high confidence ### Translation notes - 2 Cor 4:18. ### Citation (SBL) Eusebius, Praep. ev. 12.30.2 (Dindorf 2:121; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-30-2). ## Preparation for the Gospel 12.30.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-30-3 - Source: Dindorf 2:121 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Scripture too says evil belongs to this earthly life. ### Greek text καὶ περὶ τοῦ τὴν κακίαν περὶ γῆν καὶ τὸν θνητὸν βίον εἰλεῖσθαί φησί που ὁ θεῖος λόγος “ἐξαγοραζόμενοι τὸν καιρὸν, ὅτι αἱ ἡμέραι πονηραί εἰσι.’ καὶ “ἀρκετὸν τῇ ἡμέρᾳ ἡ κακία αὐτῆς.” λέγει δὲ καὶ ὁ προφήτης “ἀρὰ καὶ κλοπὴ καὶ μοιχεία καὶ φόνος κέχυται ἐπὶ τῆς γῆς, καὶ αἵματα ἐφʼ αἵμασι μίσγουσι. ### English translation (Claude) And on evil being bound up with earth and mortal life, the divine word says somewhere: “redeeming the time, because the days are evil”; and, “sufficient for the day is its evil.” And the prophet says: “Cursing and theft and adultery and murder are poured out on the earth, and they mingle blood with blood.” ### Scripture references - Eph 5:16: quotation, high confidence - Matt 6:34: quotation, high confidence - Hos 4:2: quotation, high confidence ### Translation notes - Eph 5:16; Matt 6:34; Hos 4:2 (Septuagint). ### Citation (SBL) Eusebius, Praep. ev. 12.30.3 (Dindorf 2:121; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-30-3). ## Preparation for the Gospel 12.30.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-30-4 - Source: Dindorf 2:121 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses teaches following and imitating God. ### Greek text περὶ δὲ τοῦ φεύγειν ἐνθένδε παρὰ τὸν θεὸν φησὶν ὁ Μώσης “ὀπίσω κυρίου τοῦ θεοῦ σου πορεύσῃ, καὶ πρὸς αὐτὸν κολληθήσῃ. ” ὁ δʼ αὐτὸς μιμεῖσθαι τὸν θεὸν διδάσκει λέγων “ἅγιοι ἔσεσθε, ὅτι κύριος ὁ θεὸς ἡμῶν ἅγιός ἐστι.” ### English translation (Claude) And about fleeing from here to God, Moses says: “You shall walk after the Lord your God, and cleave to him.” And the same teaches imitation of God, saying, “You shall be holy, because the Lord our God is holy.” ### Scripture references - Deut 13:4: quotation, high confidence - Lev 19:2: quotation, high confidence ### Translation notes - Deut 13:4; Lev 19:2. ### Citation (SBL) Eusebius, Praep. ev. 12.30.4 (Dindorf 2:121; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-30-4). ## Preparation for the Gospel 12.30.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-30-5 - Source: Dindorf 2:121 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: David taught God’s justice and contempt for wealth. ### Greek text δίκαιον δὲ καὶ ὁ Δαβὶδ τὸν θεὸν εἰδὼς ἡμᾶς τε αὐτοὺς μιμητὰς γενέσθαι παρορμῶν φησι “δίκαιος κύριος, καὶ δικαιοσύνας ἠγάπησεν.” ὁ δʼ αὐτὸς πλούτου καταφρονεῖν ἐπαίδευσε λέγων “πλοῦτος ἐὰν ῥέῃ, μὴ προστίθεσθε καρδίαν.” καὶ “μὴ φοβοῦ ὅταν πλουτήσῃ ἄνθρωπος, καὶ ὅταν πληθυνθῇ ἡ δόξα τοῦ οἴκου αὐτοῦ· ὅτι οὐκ ἐν τῷ ἀποθνήσκειν αὐτὸν λήψεται τὰ πάντα, οὐδὲ συγκαταβήσεται αὐτῷ ἡ δόξα αὐτοῦ.” ### English translation (Claude) And David, knowing that God is just and urging us to become imitators, says, “The Lord is righteous and has loved righteousness.” And the same taught contempt of wealth, saying, “If riches flow in, set not your heart on them”; and, “Do not fear when a man becomes rich, and when the glory of his house is increased; for when he dies he will take nothing with him, nor will his glory go down with him.” ### Scripture references - Ps 11:7 (10:7 LXX): quotation, high confidence - Ps 62:10 (61:11 LXX): quotation, high confidence - Ps 49:16 (48:17 LXX): quotation, high confidence - Ps 49:17 (48:18 LXX): quotation, high confidence ### Translation notes - Ps 11:7 (10:7 LXX); Ps 62:10 (61:11 LXX); Ps 49:16–17 (48:17–18 LXX). ### Citation (SBL) Eusebius, Praep. ev. 12.30.5 (Dindorf 2:121; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-30-5). ## Preparation for the Gospel 12.30.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-30-6 - Source: Dindorf 2:121–122 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Trust not in princes. ### Greek text ἀλλὰ μηδὲ τὰς ἐν ἀνθρώποις ἀρχὰς θαυμάζειν ἐδίδασκεν ἐν τούτοις “μὴ πεποίθατε ἐπʼ ἄρχοντας, ἐφʼ υἱοὺς ἀνθρώπων, οἶς οὐκ ἔστι σωτηρία. ἐξελεύσεται τὸ πνεῦμα αὐτοῦ, καὶ ἀπελεύσεται εἰς τὴν γῆν αὐτοῦ· ἐν ἐκείνῃ τῇ ἡμέρᾳ ἀπολοῦνται πάντες οἱ διαλογισμοὶ αὐτοῦ.” ### English translation (Claude) And he taught not to admire human offices either, in these words: “Put not your trust in princes, in the sons of men, in whom there is no salvation. His spirit will go forth, and he will return to his earth; in that day all his thoughts will perish.” ### Scripture references - Ps 146:3 (145:3 LXX): quotation, high confidence - Ps 146:4 (145:4 LXX): quotation, high confidence ### Translation notes - Ps 146:3–4 (145:3–4 LXX). ### Citation (SBL) Eusebius, Praep. ev. 12.30.6 (Dindorf 2:121–122; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-30-6). ## Preparation for the Gospel 12.31.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-31-1 - Source: Dindorf 2:122 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato: a lawgiver may tell the young a beneficial falsehood. ### Greek text “ Νομοθέτης δὲ οὗ τι καὶ σμικρὸν ὄφελος, εἰ καὶ μὴ τοῦτο ἦν οὕτως ἔχον, ὡς καὶ νῦν αὐτὸ ᾕρηχʼ ὁ λόγος ἔχειν, εἴπερ τι καὶ ἄλλο ἐτόλμησεν ἂν ἐπʼ ἀγαθῷ ψεύδεσθαι πρὸς τοὺς νέους, ἔστιν ὅ τι τούτου ψεῦδος λυσιτελέστερον ἂν ἐψεύσατό ποτε καὶ δυνάμενον μᾶλλον ποιεῖν μὴ βίᾳ, ἀλλʼ ἑκόντας πάντας πάντα τὰ δίκαια; Καλὸν μὲν ἡ ἀλήθεια, ὦ ξένε, καὶ μόνιμον· ἔοικε μὴν οὐ ῥᾴδιον εἶναι πείθειν. ” ### English translation (Claude) “A lawgiver of even small use, even if this were not so as the argument has now proved it to be, if he ever dared to lie to the young for a good purpose, could he ever tell a more profitable lie than this, and one more able to make all do all just things, not by force but willingly? — Truth is fine, stranger, and lasting; but it seems not easy to persuade.” ### Extrabiblical texts - Plato, Leg. 663d–e (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 2.663d–e. ### Citation (SBL) Eusebius, Praep. ev. 12.31.1 (Dindorf 2:122; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-31-1). ## Preparation for the Gospel 12.31.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-31-2 - Source: Dindorf 2:122 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Scripture uses human images of God for the benefit of the simple. ### Greek text Μυρία δʼ ἂν εὕροις τοιαῦτα καὶ ἐν ταῖς Ἑβραίων γραφαῖς, ὡς ἂν περὶ θεοῦ ζηλοῦντος, ἢ ὑπνοῦντος, ἢ ὀργιζομένου, ἤ τισιν ἄλλοις ἀνθρωποπαθέσιν ἐνεχομένου ἐπʼ ὠφελείᾳ τῶν δεομένων τοῦ τοιοῦδε τρόπου παρειλημμένα. ### English translation (Claude) And you would find countless such things in the Scriptures of the Hebrews too, such as speaking of God as jealous, or sleeping, or angry, or subject to other human passions, used for the benefit of those who need such a manner. ### Scripture references - Exod 20:5: allusion, low confidence - Ps 44:23 (43:24 LXX): allusion, low confidence ### Translation notes - Eusebius means anthropomorphic language such as Exod 20:5 and Ps 44:23. ### Citation (SBL) Eusebius, Praep. ev. 12.31.2 (Dindorf 2:122; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-31-2). ## Preparation for the Gospel 12.32.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-32-1 - Source: Dindorf 2:122–123 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato: the whole city, slave and free, men and women, should sing its hymns. ### Greek text “Ἆρʼ οὖν ἡμῖν τά γε ἔμπροσθεν ὁμολογεῖται; Τοῦ πέρι; Τὸ δεῖν πάντα ἄνδρα καὶ παῖδα, ἐλεύθερον καὶ δοῦλον, θῆλύν τε καὶ ἄρρενα, καὶ ὅλῃ τῇ πόλει ὅλην τὴν πόλιν αὐτὴν ἑαυτῇ ἐπᾴδουσαν μὴ παύεσθαί ποτε ταῦτα ἃ διεληλύθαμεν, ἁμωσγέπως ἀεὶ μεταβαλλόμενα καὶ πάντως παρεχόμενα ποικιλίαν, ὥστʼ ἀπληστίαν εἶναί τινα τῶν ὕμνων τοῖς ᾄδουσι καὶ ἡδονήν. Πῶς δʼ οὐκ ἂν ὁμολογοῖτʼ ἂν δεῖν ταῦτα οὕτω πράττεσθαι;” ### English translation (Claude) [Plato:] “Is what went before agreed by us? — About what? — That every man and child, free and slave, female and male, and the whole city must never cease chanting to the whole city itself these things we have gone through, always changed somehow and offering every variety, so that the singers may have an insatiable desire and pleasure in the hymns. — How could it not be agreed that this should be done?” ### Extrabiblical texts - Plato, Leg. 665c (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 2.665c. The section begins without its heading in the text. ### Citation (SBL) Eusebius, Praep. ev. 12.32.1 (Dindorf 2:122–123; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-32-1). ## Preparation for the Gospel 12.32.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-32-2 - Source: Dindorf 2:123 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato’s Republic: men generally excel women. ### Greek text Καὶ ἐν τῷ πέμπτῳ δὲ τῆς Πολιτείας ὅμοια τούτοις γράφει τάδε λέγων “Οἶσθά τι οὖν ὑπʼ ἀνθρώπων μελετώμενον, ἐν ᾧ οὐ πάντα ταῦτα τὸ τῶν ἀνδρῶν γένος διαφερόντως ἔχει ἢ τὸ τῶν γυναικῶν; ἢ μακρολογῶμεν τήν τε ὑφαντικὴν λέγοντες καὶ τὴν τῶν ποπάνων τε καὶ ἑψημάτων θεραπείαν, ἐν οἷς δή τι δοκεῖ τὸ γυναικεῖον γένος εἶναι, οὗ καὶ καταγελαστότατόν ἐστι πάντων ἡττώμενον; ### English translation (Claude) And in the fifth book of the Republic he writes similar things, saying: “Do you know, then, of anything practised by men in which the male sex does not excel the female in all these respects? Or shall we make a long story of weaving and the care of cakes and boiled dishes, in which the female sex seems to be something, and in which its defeat is most laughable of all? ### Extrabiblical texts - Plato, Resp. 455c–d (Plato (works)): quotation, high confidence ### Translation notes - Plato, Republic 5.455c–d; through 12.32.6. ### Citation (SBL) Eusebius, Praep. ev. 12.32.2 (Dindorf 2:123; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-32-2). ## Preparation for the Gospel 12.32.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-32-3 - Source: Dindorf 2:123 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Natural gifts are distributed in both sexes; women can share all pursuits. ### Greek text Ἀληθῆ, ἔφη, λέγεις, ὅτι πολὺ κρατεῖται ἐν ἅπασιν, ὡς ἔπος εἰπεῖν, τὸ γένος τοῦ γένους· γυναῖκες μέντοι πολλαὶ πολλῶν ἀνδρῶν βελτίους εἰς πολλά· τὸ δὲ ὅλον ἔχει ὡς σὺ λέγεις. Οὐδὲν ἄρα ἐστὶν, ὦ φίλε, ἐπιτήδευμα τῶν πόλιν διοικούντων γυναικὸς διότι γυνὴ, οὐδʼ ἀνδρὸς, διότι ἀνὴρ, ἀλλʼ ὁμοίως διεσπαρμέναι αἱ φύσεις ἐν ἀμφοῖν τοῖν ζῴοιν, καὶ πάντων μὲν μετέχει γυνὴ ἐπιτηδευμάτων κατὰ φύσιν, πάντων δὲ ἀνὴρ, ἐπὶ πᾶσι δὲ ἀσθενέστερον γυνὴ ἀνδρός. ### English translation (Claude) — You speak truly, he said, that one sex is much surpassed by the other in nearly everything; yet many women are better than many men in many things; but on the whole it is as you say. — There is no pursuit, then, my friend, among those who govern a city, that belongs to a woman as woman, nor to a man as man; but the natural gifts are scattered alike in both creatures, and woman shares by nature in all pursuits, and man in all, but in all woman is weaker than man. ### Extrabiblical texts - Plato, Resp. 455d–e (Plato (works)): quotation, high confidence ### Translation notes - Plato, Republic 5.455d–e. ### Citation (SBL) Eusebius, Praep. ev. 12.32.3 (Dindorf 2:123; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-32-3). ## Preparation for the Gospel 12.32.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-32-4 - Source: Dindorf 2:123 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Women differ in aptitude as men do. ### Greek text Πάνυ γε. Ἤ οὖν ἀνδράσι πάντα προστάξομεν, γυναικὶ δὲ οὐδέν; Καὶ πῶς; Ἀλλʼ ἔστι γὰρ, οἶμαι, ὡς φήσομεν, καὶ γυνὴ ἰατρικὴ, ἡ δʼ οὔ, καὶ μουσικὴ, ἡ δʼ ἄμουσος φύσει. Τί μήν; Καὶ γυμναστικὴ δὲ ἄρα οὐδὲ πολεμικὴ, ἡ δὲ ἀπόλεμος καὶ οὐ φιλογυμναστική; Οἶμαι ἔγωγε. Τί δέ; φιλόσοφός τε καὶ μισόσοφος; καὶ θυμοειδὴς, ἡ δὲ ἄθυμός; Ἔστι καὶ ταῦτα. ### English translation (Claude) — Certainly. — Shall we, then, assign everything to men and nothing to woman? — How could we? — But there is, I think, as we shall say, one woman fit for medicine and another not, one musical and another unmusical by nature. — Certainly. — And one fit for gymnastics and war, and another unwarlike and not fond of gymnastics? — I think so. — And one a lover of wisdom and another a hater of it? And one spirited, another spiritless? — These too exist. ### Extrabiblical texts - Plato, Resp. 455e–456a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Republic 5.455e–456a. ### Citation (SBL) Eusebius, Praep. ev. 12.32.4 (Dindorf 2:123; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-32-4). ## Preparation for the Gospel 12.32.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-32-5 - Source: Dindorf 2:123 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Some women are fit to be guardians. ### Greek text Ἔστιν ἄρα καὶ φυλακικὴ γυνὴ, ἡ δʼ οὔ· ἢ οὐ τοιαύτην καὶ τῶν ἀνδρῶν τῶν φυλακικῶν φύσιν ἐξελεξάμεθα; τοιαύτην μὲν οὖν. ### English translation (Claude) — There is, then, a woman fit to be a guardian and another not; or did we not choose such a nature for the men who are guardians too? — Such indeed. ### Extrabiblical texts - Plato, Resp. 456a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Republic 5.456a. ### Citation (SBL) Eusebius, Praep. ev. 12.32.5 (Dindorf 2:123; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-32-5). ## Preparation for the Gospel 12.32.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-32-6 - Source: Dindorf 2:123–124 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Capable women should share guardianship with men. ### Greek text Καὶ γυναικὸς ἄρα καὶ ἀνδρὸς ἡ αὐτὴ φύσις εἰς φυλακὴν πόλεως, πλὴν ὅσῳ ἀσθενεστέρα, ἡ δὲ ἰσχυροτέρα ἐστί. Φαίνεται. Καὶ γυναῖκες ἄρα αἱ τοιαῦται τοῖς τοιούτοις ἀνδράσιν ἐκλεκτέαι συνοικεῖν τε καὶ ξυμφυλάττειν, ἐπείπερ εἰσὶν ἱκαναὶ καὶ ξυγγενεῖς αὐτοῖς τὴν φύσιν.” ### English translation (Claude) — Then the nature of woman and man is the same for guarding a city, except in so far as one is weaker and the other stronger. — It seems so. — Such women, then, must be chosen to live with such men and guard with them, since they are capable and akin to them in nature.” ### Extrabiblical texts - Plato, Resp. 456a–b (Plato (works)): quotation, high confidence ### Translation notes - Plato, Republic 5.456a–b. ### Citation (SBL) Eusebius, Praep. ev. 12.32.6 (Dindorf 2:123–124; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-32-6). ## Preparation for the Gospel 12.32.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-32-7 - Source: Dindorf 2:124 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Christian teaching admits all, men and women, slave and free, barbarian and Greek. ### Greek text Εἰκότως ἄρα καὶ ὁ παρʼ ἡμῖν λόγος ὑποδέχεται πᾶν γένος οὐ μόνον ἀνδρῶν, ἀλλὰ καὶ γυναικῶν, οὐδʼ ἐλευθέρων καὶ δούλων μόνον, ἀλλὰ καὶ βαρβάρων καὶ Ἑλλήνων, εἰς τὴν κατὰ θεὸν παιδείαν τε καὶ φιλοσοφίαν. ### English translation (Claude) With good reason, then, our teaching too receives every race, not only of men but also of women, not only of free and slave but also of barbarians and Greeks, into the education and philosophy that is according to God. ### Scripture references - Gal 3:28: allusion, medium confidence - Col 3:11: allusion, medium confidence ### Translation notes - Compare Gal 3:28; Col 3:11. ### Citation (SBL) Eusebius, Praep. ev. 12.32.7 (Dindorf 2:124; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-32-7). ## Preparation for the Gospel 12.33.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-33-1 - Source: Dindorf 2:124 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato: an institution cannot be judged from instances without a good ruler. ### Greek text “Σκεψώμεθα δὴ πη τῇδε. Φέρε, εἴ τις αἰγῶν τροφὴν καὶ τὸ ζῷον αὐτὸ, κτῆμα ὡς ἔστι καλὸν, ἐπαινοῖ, ἄλλος δέ τις ἑωρακὼς αἶγας χωρὶς νεμομένας αἰπόλου ἐν ἐργασίμοις χωρίοις δρώσας κακὰ διαψέγοι, καὶ πᾶν θρέμμα ἄναρχον ἢ μετὰ κακῶν ἀρχόντων ἰδὼν οὕτω μέμφοιτο, τὸν τοῦ τοιούτου ψόγον ἡγούμεθα ὑγιὲς ἄν ποτε ψέξαι καὶ ὁτιοῦν; Καὶ πῶς;” Καὶ μετʼ ὀλίγα ### English translation (Claude) “Let us consider it this way. Come, if someone praised the rearing of goats and the animal itself as a fine possession, and another, having seen goats grazing without a goatherd and doing damage in cultivated land, blamed them, and seeing any flock without a ruler or with bad rulers found fault with it so, do we think the blame of such a man would ever be sound about anything? — How could it?” And after a little: ### Extrabiblical texts - Plato, Leg. 639a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 1.639a. ### Citation (SBL) Eusebius, Praep. ev. 12.33.1 (Dindorf 2:124; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-33-1). ## Preparation for the Gospel 12.33.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-33-2 - Source: Dindorf 2:124 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Judges of institutions must see them under good rulers. ### Greek text “Τί δὲ ἐπαινέτην ἢ ψέκτην κοινωνίας ἡστινοσοῦν, ᾗ πέφυκέ τε εἶναι ἄρχων μετʼ ἐκείνου τε ὠφέλιμός ἐστιν· ὁ δὲ μήτε ἑωρακὼς εἴη ποτὲ ὀρθῶς αὐτὴν ἑαυτῇ κοινωνοῦσαν μετʼ ἄρχοντος, ἀεὶ δὲ ἄναρχον ἢ μετὰ κακῶν ἀρχόντων ξυνοῦσαν· οἰόμεθα δή ποτε τοὺς τοιούτους θεωροὺς τῶν τοιούτων κοινωνιῶν χρηστόν τι ψέξειν ἢ ἐπαινεῖσθαι; Πῶς δʼ ἄν;” ### English translation (Claude) “And what of one who praises or blames any association whatever which by nature has a ruler and is beneficial with him, if he has never seen it rightly associating with a ruler, but always without a ruler or with bad rulers? Do we think such observers of such associations will ever blame or praise anything usefully? — How could they?” ### Extrabiblical texts - Plato, Leg. 639e–640a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 1.639e–640a. ### Citation (SBL) Eusebius, Praep. ev. 12.33.2 (Dindorf 2:124; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-33-2). ## Preparation for the Gospel 12.33.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-33-3 - Source: Dindorf 2:124–125 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christianity should be judged by those who live it rightly, not by the disorderly. ### Greek text Οὐ δὴ χρὴ καὶ παρʼ ἡμῖν εἴ τινες φαίνοιντο δίχα προστάτου καὶ ἄρχοντος, ἢ μετὰ κακῶν ἀρχόντων δρῶντες κακὰ ψέγειν τὸ πᾶν ἡμῶν διδασκαλεῖον, μᾶλλον δὲ ἀπὸ τῶν ὀρθῶς μετιόντων τὸ θεοσεβὲς πολίτευμα θαυμάζειν. ### English translation (Claude) So among us too, if some appear doing evil without a leader and ruler, or with bad rulers, one must not blame our whole school, but rather admire the God-fearing commonwealth from those who pursue it rightly. ### Citation (SBL) Eusebius, Praep. ev. 12.33.3 (Dindorf 2:124–125; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-33-3). ## Preparation for the Gospel 12.34.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-34-1 - Source: Dindorf 2:125 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Proverbs on praising the righteous after death; Plato agrees. ### Greek text Ἐν ταῖς Παροιμίαις Σολομῶνος συντόμως φερομένου τοῦ “μνήμη δικαίων μετʼ ἐγκωμίων, ὄνομα δὲ ἀσεβῶν σβέννυται· ” καὶ πάλιν εἰρημένου τοῦ “μὴ μακαρίσῃς ἄνδρα πρὸ τελευτῆς αὐτοῦ, ’ ἐπάκουσον ὅπως τὴν διάνοιαν ἑρμηνεύει λέγων ὁ Πλάτων ἐν τῷ ἑβδόμῳ τῶν Νόμων· ### English translation (Claude) In Solomon’s Proverbs it is said concisely, “The memory of the righteous is with praises, but the name of the ungodly is quenched”; and again it is said, “Call no man blessed before his end.” Hear how Plato interprets the sense, saying in the seventh book of the Laws: ### Scripture references - Prov 10:7: quotation, high confidence ### Extrabiblical texts - Sir 11:28 (Sirach): quotation, high confidence ### Translation notes - Prov 10:7 (Septuagint); the second saying is Sirach 11:28, cited by Eusebius as from Solomon. ### Citation (SBL) Eusebius, Praep. ev. 12.34.1 (Dindorf 2:125; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-34-1). ## Preparation for the Gospel 12.34.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-34-2 - Source: Dindorf 2:125 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato: the good should be praised after death. ### Greek text “Τῶν πολιτῶν ὁπόσοι τέλος ἔχοιεν τοῦ βίου κατὰ σώματα ἢ κατὰ ψυχὰς ἔργα ἐξειργασμένοι καλὰ καὶ ἐπίπονα καὶ τοῖς νόμοις εὐπειθεῖς γεγονότες, ἐγκωμίων αὐτοὺς τυγχάνειν πρέπον ἂν εἴη. Πῶς δʼ οὔ; ### English translation (Claude) “Those of the citizens who have reached the end of life having done fine and laborious deeds of body or soul and having been obedient to the laws, it would be fitting for them to receive praises. — How not? ### Extrabiblical texts - Plato, Leg. 801e–802a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 7.801e–802a. ### Citation (SBL) Eusebius, Praep. ev. 12.34.2 (Dindorf 2:125; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-34-2). ## Preparation for the Gospel 12.34.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-34-3 - Source: Dindorf 2:125 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The living should not be praised until life’s end. ### Greek text Τούς γε μὴν ἔτι ζῶντας ἐγκωμίοις τε καὶ ὕμνοις τιμᾶν οὐκ ἀσφαλὲς, πρὶν ἂν ἅπαντά τις τὸν βίον διαδραμὼν τέλος ἐπιστήσηται καλόν. ταῦτα δὲ πάντα ἡμῖν ἔστω κοινὰ ἀνδράσι τε καὶ γυναιξὶν ἀγαθοῖς καὶ ἀγαθαῖς διαφανῶς γενομένοις.” ### English translation (Claude) — But to honour the living with praises and hymns is not safe, until one has run through his whole life and set a fine end to it. Let all this be common to us for men and women who have clearly become good.” ### Extrabiblical texts - Plato, Leg. 802a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 7.802a. ### Citation (SBL) Eusebius, Praep. ev. 12.34.3 (Dindorf 2:125; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-34-3). ## Preparation for the Gospel 12.35.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-35-1 - Source: Dindorf 2:125 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Proverbs and Plato both warn against wealth and poverty. ### Greek text “Πλοῦτον δὲ καὶ πενίαν μή μοι δῷς” τοῦ Σολομῶνος φήσαντος ἐν Παροιμίαις, ὁ Πλάτων ἐν δʼ Πολιτείας φησίν “Ἕτερα δὲ, ὡς ἔοικε, τοῖς φύλαξιν εὑρήκαμεν, ἃ παντὶ τρόπῳ φυλακτέον ὅπως μή ποτε αὐτοὺς λήσῃ εἰς τὴν πόλιν παραδύντα. τὰ ποῖα ταῦτα; Πλοῦτός τε, ἦν δʼ ἐγὼ, καὶ πενία· ὡς τοῦ μὲν τρυφὴν καὶ ἀργίαν καὶ νεωτερισμὸν ἐμποιοῦντος, τῆς δʼ ἀνελευθερίαν καὶ κακοεργίαν πρὸς τῷ νεωτερισμῷ.” Κακοεργία δέ ἐστι πᾶσα πρᾶξις ἄτιμος. ### English translation (Claude) Solomon having said in Proverbs, “Give me neither wealth nor poverty,” Plato says in the fourth book of the Republic: “We have found, it seems, other things for the guardians, which they must guard against in every way, lest they slip into the city unnoticed. — What are these? — Wealth, I said, and poverty; the one producing luxury, idleness, and revolution, the other illiberality and bad workmanship besides revolution.” Bad workmanship (kakoergia) is every dishonourable action. ### Scripture references - Prov 30:8: quotation, high confidence ### Extrabiblical texts - Plato, Resp. 421e–422a (Plato (works)): quotation, high confidence ### Translation notes - Prov 30:8; Plato, Republic 4.421e–422a. The last sentence is Eusebius’s gloss. ### Citation (SBL) Eusebius, Praep. ev. 12.35.1 (Dindorf 2:125; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-35-1). ## Preparation for the Gospel 12.36.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-36-1 - Source: Dindorf 2:125–126 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses and Plato both command honour and fear toward parents and elders. ### Greek text Πάλιν Μώσεως ἐν τοῖς νόμοις φάντος “ἕκαστος πατέρα αὐτοῦ καὶ μητέρα φοβείσθω· καὶ, τίμα τὸν πατέρα σου καὶ τὴν μητέρα σου, ἵνα εὖ σοι ᾖ, ” καὶ ὁ Πλάτων ὁμοίως Μωσεῖ καὶ τιμᾶν καὶ φοβεῖσθαι ὧδέ πως φησὶν ἐν τοῖς Νόμοις “ Πᾶς δὴ νοῦν ἔχων φοβεῖται καὶ τιμᾷ γονέων εὐχὰς, εἰδὼς πολλοῖς καὶ πολλάκις ἐπιτελεῖς γενομένας.” Καὶ πάλιν ἐν ἑτέρῳ φησὶ “Πᾶς ἡμῖν αἰδείσθω τὸν ἑαυτοῦ πρεσβύτερον ἔργῳ τε καὶ λόγῳ. τὸν δὲ προέχοντα εἴκοσιν ἡλικίας ἔτεσιν ἄρρενα ἢ θῆλυν νομίζων ὡς πατέρα ἢ μητέρα διευλαβείσθω. ” ### English translation (Claude) Again, Moses said in the laws, “Let each one fear his father and mother”; and, “Honour your father and your mother, that it may be well with you.” And Plato, like Moses, speaks of both honouring and fearing, somewhat thus in the Laws: “Every man of sense fears and honours the prayers of parents, knowing that they have often been fulfilled for many.” And again in another place he says: “Let everyone among us reverence his elder in deed and word; and him who is twenty years older, male or female, let him regard and revere as father or mother.” ### Scripture references - Lev 19:3: quotation, high confidence - Exod 20:12: quotation, high confidence ### Extrabiblical texts - Plato, Leg. 931e (Plato (works)): quotation, high confidence - Plato, Leg. 879c (Plato (works)): quotation, high confidence ### Translation notes - Lev 19:3; Exod 20:12; Plato, Laws 11.931e and 9.879c. ### Citation (SBL) Eusebius, Praep. ev. 12.36.1 (Dindorf 2:125–126; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-36-1). ## Preparation for the Gospel 12.37.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-37-1 - Source: Dindorf 2:126 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses forbade enslaving Hebrews; Plato forbade enslaving Greeks. ### Greek text Μώσεως ἐν τοῖς νόμοις ἀπαγορεύσαντος Ἑβραίοις Ἑβραίους δουλεύειν, καὶ φήσαντος “ ἐὰν κτήσῃ παῖδα Ἑβραῖον, ἓξ ἔτη δουλεύσει σοί· τῷ δὲ ἑβδόμῳ ἔτει ἐξαποστελεῖς αὐτὸν ἐλεύθερον” καὶ ὁ Πλάτων ὁμοίως ἐν Πολιτείᾳ φησί “ Μηδὲ Ἕλληνα ἄρα δοῦλον ἐκτῆσθαι μήτε αὐτοὺς, τοῖς τε ἄλλοις Ἕλλησιν οὕτω ξυμβουλεύειν; Πάνυ μὲν οὖν, ἔφη· μᾶλλόν τʼ ἂν οὖν. οὕτω πρὸς βαρβάρους τρέποιντο, ἑαυτῶν δὲ ἀπέχοιντο.” ### English translation (Claude) Moses in his laws forbade Hebrews to enslave Hebrews, saying, “If you buy a Hebrew servant, he shall serve you six years; and in the seventh year you shall send him away free.” And Plato likewise says in the Republic: “Then they themselves are not to own a Greek as slave, and are to advise the other Greeks so? — Certainly, he said; so they would rather turn against barbarians and keep off one another.” ### Scripture references - Exod 21:2: quotation, high confidence ### Extrabiblical texts - Plato, Resp. 469b–c (Plato (works)): quotation, high confidence ### Translation notes - Exod 21:2; Plato, Republic 5.469b–c. ### Citation (SBL) Eusebius, Praep. ev. 12.37.1 (Dindorf 2:126; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-37-1). ## Preparation for the Gospel 12.38.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-38-1 - Source: Dindorf 2:126–127 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato forbids moving boundary-stones, as the Law does. ### Greek text “Μὴ κινείτω γῆς ὅρια μηδεὶς μήτε οἰκείου πολίτου γείτονος μήτε ὁμοτέρμονος, ἐν ἐσχατιαῖς κεκτημένου ἄλλῳ ξένῳ γειτονῶν, νομίσας τὸ τὰ ἀκίνητα κινεῖν ἀληθῶς τοῦτʼ εἶναι.” Καὶ ἐξῆς φησιν ‘Ὅς δʼ ἂν ἐπεργάζηται τὰ τοῦ γείτονος, ὑπερβαίνων τοὺς ὅρους, τὸ μὲν βλάβος ἀποτινέτω, τῆς δὲ ἀναιδείας ἅμα καὶ ἀνελευθερίας ἕνεκα ἰατρευόμενος διπλάσιον τοῦ βλάβους ἄλλο ἐκτισάτω τῷ βλαφθέντι.” ### English translation (Claude) [Plato:] “Let no one move the boundaries of land, either of a fellow-citizen neighbour, or of a bordering foreigner, if he owns land at the frontier; considering that this is truly to move the immovable.” And next he says: “Whoever works over his neighbour’s land, overstepping the boundaries, let him pay the damage; and, to be cured of his shamelessness and meanness, let him pay a further double of the damage to the one harmed.” ### Scripture references - Deut 19:14: allusion, medium confidence - Prov 22:28: allusion, medium confidence ### Extrabiblical texts - Plato, Leg. 842e–843d (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 8.842e–843d. Gifford’s chapter heading compares Prov 22:28 (“Remove not the ancient landmarks”); compare Deut 19:14. ### Citation (SBL) Eusebius, Praep. ev. 12.38.1 (Dindorf 2:126–127; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-38-1). ## Preparation for the Gospel 12.39.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-39-1 - Source: Dindorf 2:127 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato: children do not bear their father’s guilt, except after three generations. ### Greek text “Ἑνὶ δὲ λόγῳ, πατρὸς ὀνείδη καὶ τιμωρίας παίδων μηδενὶ συνέπεσθαι, πλὴν ἐάν τις τινὶ πατὴρ καὶ πάππος καὶ πάππου πατὴρ ἐφεξῆς ὄφλωσι θανάτου δίκην. ” ### English translation (Claude) [Plato:] “In a word, the reproaches and punishments of a father are not to follow any of the children, except if someone’s father and grandfather and great-grandfather in succession have incurred the penalty of death.” ### Scripture references - Exod 20:5: allusion, medium confidence ### Extrabiblical texts - Plato, Leg. 856c–d (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 9.856c–d. Gifford’s chapter heading compares Exod 20:5. ### Citation (SBL) Eusebius, Praep. ev. 12.39.1 (Dindorf 2:127; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-39-1). ## Preparation for the Gospel 12.40.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-40-1 - Source: Dindorf 2:127 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses and Plato both require double restitution for theft. ### Greek text Μώσεως νόμου φάντος “ ἐὰν κλέψῃ τις μόσχον, ἢ πρόβατον, καὶ σφάξῃ αὐτὸ, ἢ ἀποδῶται, πέντε μόσχους ἀποτίσει ἀντὶ τοῦ μόσχου, καὶ τέσσαρα πρόβατα ἀντὶ προβάτου· ἐὰν δὲ καταλειφθῇ καὶ εὑρεθῇ ἐν τῇ χειρὶ αὐτοῦ τὸ κλέμμα, ἀπὸ μόσχου καὶ ὄνου ἕως προβάτου ζῶντα διπλὰ ἀποτίσει” ἐπάκουσον ὡς καὶ ὁ Πλάτων τούτοις ἕπεται λέγων “ Κλέπτῃ δὲ, ἐάν τε μέγα ἐάν τε μικρὸν κλέπτη τις, εἷς αὖ νόμος ἐπικείσθω καὶ μία δίκης τιμωρία σύμπασι. τὸ μὲν γὰρ δὴ κλαπὲν χρεὼν διπλάσιον πρῶτον ἐκτίνειν, ἐὰν ὄφλῃ τις τὴν τοιαύτην δίκην καὶ ἱκανὴν ἔχῃ τὴν ἄλλην οὐσίαν ἀποτίνειν ὑπὲρ τοῦ κλήρου, ἐὰν δὲ μὴ, δεδέσθαι ἕως ἂν ἐκτίσῃ ἢ πείσῃ τὸν καταδικασάμενον.” ### English translation (Claude) Moses’ law said, “If anyone steals a calf or a sheep and slaughters it or sells it, he shall pay five calves for the calf and four sheep for the sheep; but if the stolen thing is found alive in his hand, from calf and ass to sheep, he shall pay double.” Hear how Plato follows these, saying: “For a thief, whether he steals much or little, let one law and one penalty apply to all: he must first pay double the stolen thing, if he is convicted in such a suit and has enough other property beyond his allotment to pay; if not, he is to be bound until he pays or persuades the one who convicted him.” ### Scripture references - Exod 22:1 (21:37 LXX): quotation, high confidence - Exod 22:4 (22:3 LXX): quotation, high confidence ### Extrabiblical texts - Plato, Leg. 857a (Plato (works)): quotation, high confidence ### Translation notes - Exod 22:1, 4 (21:37; 22:3 LXX); Plato, Laws 9.857a. ### Citation (SBL) Eusebius, Praep. ev. 12.40.1 (Dindorf 2:127; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-40-1). ## Preparation for the Gospel 12.41.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-41-1 - Source: Dindorf 2:127 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses and Plato both acquit one who kills a night thief. ### Greek text Πάλιν Μώσεως φάντος “ ἐὰν δὲ ἐν τῷ διορύγματι εὑρεθῇ ὁ κλέπτης καὶ πληγεὶς ἀποθάνῃ, οὐκ ἔστιν αὐτῷ φόνος, συνᾴδει κἀν τούτῳ λέγων ὁ Πλάτων “Νύκτωρ φῶρα εἰς οἰκίαν ἰόντα ἐπὶ κλοπῇ χρημάτων ἐὰν ἑλὼν κτείνῃ τις, ἔστω καθαρός· καὶ ἐὰν λωποδύτην ἀμυνόμενος ἀποκτείνῃ, καθαρὸς ἔστω. ### English translation (Claude) Again Moses said, “If the thief is found breaking in and is struck and dies, there is no bloodguilt for him”; Plato agrees in this too, saying: “If anyone catches and kills a thief entering a house by night to steal property, let him be guiltless; and if he kills a robber in self-defence, let him be guiltless.” ### Scripture references - Exod 22:2 (22:1 LXX): quotation, high confidence ### Extrabiblical texts - Plato, Leg. 874b–c (Plato (works)): quotation, high confidence ### Translation notes - Exod 22:2 (22:1 LXX); Plato, Laws 9.874b–c. ### Citation (SBL) Eusebius, Praep. ev. 12.41.1 (Dindorf 2:127; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-41-1). ## Preparation for the Gospel 12.42.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-42-1 - Source: Dindorf 2:127–128 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses and Plato both punish an animal that kills a person. ### Greek text Ἐὰν δὲ ἄρα ὑποζύγιον ἢ ζῷον ἄλλο τι φονεύσῃ τινὰ πλὴν τῶν ὅσα ἐν ἀγῶνι τῶν δημοσίᾳ τιθεμένων ἀθλεύοντά τι τοιοῦτον δράσῃ, ἐπεξίτωσαν μὲν οἱ προσήκοντες τοῦ φόνου τῷ κτείναντι, διαδικαζόντων δὲ τῶν ἀγρονόμων οἷσιν ἂν καὶ ὁπόσοις προστάξῃ ὁ προσήκων, τὸ δὲ ὄφλον ἔξω τῶν ὅρων τῆς χώρας ἀποκτείναντας διορίσαι.” Ταῦτα ὁ Πλάτων. ὁ δὲ Μώσης προλαβών φησιν “ ἐὰν δὲ κερατίσῃ ταῦρος ἄνδρα ἢ γυναῖκα καὶ ἀποθάνῃ, λίθοις λιθοβοληθήσεται ὁ ταῦρος, καὶ οὐ βρωθήσεται τὰ κρέα αὐτοῦ· ὁ δὲ κύριος τοῦ ταύρου ἀθῷος ἔσται. ### English translation (Claude) [Plato:] “If a beast of burden or other animal kills anyone, except those that do such a thing while competing in a public contest, let the relatives prosecute the killer for murder, and let some of the country wardens, whoever and as many as the relative appoints, decide the case; and let the guilty animal be killed and cast beyond the borders of the country.” So Plato. But Moses, anticipating him, says: “If a bull gores a man or woman and they die, the bull shall be stoned with stones, and its flesh shall not be eaten; but the owner of the bull shall be guiltless.” ### Scripture references - Exod 21:28: quotation, high confidence ### Extrabiblical texts - Plato, Leg. 873e (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 9.873e; Exod 21:28. ### Citation (SBL) Eusebius, Praep. ev. 12.42.1 (Dindorf 2:127–128; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-42-1). ## Preparation for the Gospel 12.43.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-43-1 - Source: Dindorf 2:128 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Ezekiel speaks of Israel as mixed metals; Plato has a myth of metals. ### Greek text Τῆς προφητικῆς γραφῆς λεγούσης “υἱὲ ἀν- θρώπου, ἰδοὺ γεγόνασί μοι ὁ οἶκος Ἰσραὴλ ἀναμεμιγμένοι πάντες χαλκῷ καὶ κασσιτέρῳ καὶ σιδήρῳ καὶ μολίβδῳ, ἐν μέσῳ καμίνου ἀργυρίου ἀναμεμιγμένοι εἰσί. διὰ τοῦτο εἰπὸν τάδε λέγει κύριος, ἀνθʼ ὧν ἐγένεσθε πάντες εἰς σύγκρασιν μίαν, διὰ τοῦτο ἐγὼ εἰσδέξομαι ὑμᾶς, καθὼς εἰσδέχεται ἄργυρος καὶ χαλκὸς καὶ σίδηρος καὶ μόλιβδος καὶ κασσίτερος εἰς μέσον καμίνου, τοῦ ἐκφυσῆσαι εἰς αὐτοὺς πῦρ, τοῦ χωνευθῆναι” καὶ ὁ Πλάτων ὡσαύτως ἐπάκουσον ἃ φησιν ### English translation (Claude) The prophetic Scripture says: “Son of man, behold, the house of Israel has become to me all mixed with bronze and tin and iron and lead; in the midst of a furnace they are mixed with silver. Therefore say, Thus says the Lord: Because you have all become one alloy, therefore I will gather you as silver and bronze and iron and lead and tin are gathered into the midst of a furnace, to blow fire upon them, to melt them.” And hear likewise what Plato says: ### Scripture references - Ezek 22:18: quotation, high confidence - Ezek 22:19: quotation, high confidence - Ezek 22:20: quotation, high confidence ### Translation notes - Ezek 22:18–20 (Septuagint). ### Citation (SBL) Eusebius, Praep. ev. 12.43.1 (Dindorf 2:128; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-43-1). ## Preparation for the Gospel 12.43.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-43-2 - Source: Dindorf 2:128 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato’s myth of the metals in the citizens. ### Greek text “ Οὐκοῦν ἀκούετε λοιπὸν τοῦ μύθου. ἐσμὲν γὰρ δὴ πάντες οἱ ἐν τῇ πόλει ἀδελφοὶ, ὡς φήσομεν πρὸς αὐτοὺς μυθολογοῦντες, ἀλλʼ ὁ θεὸς πλάττων, ὅσοι μὲν ὑμῶν ἱκανοὶ ἄρχειν, χρυσὸν ἐν τῇ γενέσει ξυνέμισγεν αὐτοῖς, διότι τιμιώτατοί εἰσιν· ὅσοι δʼ ἐπίκουροι, ἄργυρον· σίδηρον δὲ καὶ χαλκὸν τοῖς γεωργοῖς καὶ τοῖς ἄλλοις δημιουργοῖς. ### English translation (Claude) “Hear, then, the rest of the myth. For we in the city are all brothers, as we shall say to them in the myth; but God, in fashioning you, mixed gold in the birth of those of you fit to rule, because they are most precious; silver in the auxiliaries; and iron and bronze in the farmers and the other craftsmen. ### Extrabiblical texts - Plato, Resp. 415a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Republic 3.415a; through 12.43.4. ### Citation (SBL) Eusebius, Praep. ev. 12.43.2 (Dindorf 2:128; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-43-2). ## Preparation for the Gospel 12.43.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-43-3 - Source: Dindorf 2:128 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Children may be of a different metal from their parents. ### Greek text ἅτε οὖν ξυγ- γενεῖς ὄντες ἅπαντες, τὸ μὲν πολὺ ὁμοίους ἂν ὑμῖν αὐτοῖς γεννῷτε, ἔστι δʼ ὅτε ἐκ χρυσοῦ γεννηθείη ἂν ἀργυροῦν, καὶ ἐξ ἀργυροῦ χρυσοῦν ἔκγονον, καὶ τἄλλα πάντα ἐξ ἀλλήλων οὕτως. ### English translation (Claude) Since, then, you are all akin, you would mostly beget children like yourselves; but sometimes a silver offspring might be born from gold, and a golden from silver, and all the rest so from one another. ### Extrabiblical texts - Plato, Resp. 415a–b (Plato (works)): quotation, high confidence ### Translation notes - Plato, Republic 3.415a–b. ### Citation (SBL) Eusebius, Praep. ev. 12.43.3 (Dindorf 2:128; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-43-3). ## Preparation for the Gospel 12.43.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-43-4 - Source: Dindorf 2:128–129 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Rulers must sort children by their metal, whatever their birth. ### Greek text τοῖς οὖν ἄρχουσι καὶ πρῶτον καὶ μάλιστα παραγγέλλει ὁ θεὸς ὅπως μηδενὸς οὕτω φύλακες ἀγαθοὶ γένωνται, μηδʼ οὕτω σφόδρα φυλάξωσι μηδὲν ὡς τοὺς ἐκγόνους, ὅ τι αὐτοῖς τούτων ἐν ταῖς ψυχαῖς παραμέμικται, καὶ ἐὰν σφέτερος ἔκγονος ὑπόχαλκος ἢ ὑποσίδηρος γένηται, μηδενὶ τρόπῳ κατελεήσωσιν, ἀλλὰ τὴν τῇ φύσει προσήκουσαν τιμὴν ἀποδιδόντες ὤσουσιν ἢ εἰς δημιουργοὺς ἢ γεωργοὺς, καὶ ἐὰν αὖ ἐκ τούτων ἢ ὑπόχρυσος ἢ ὑπάργυρος φυῇ τις, τιμήσαντες ἀνάξουσι τοὺς μὲν εἰς φυλακὴν, τοὺς δʼ εἰς ἐπικουρίαν, ὡς χρησμοῦ ὄντος τότε τὴν πόλιν διαφθαρῆναι, ὅταν αὐτὴν ὁ σιδηροῦς φύλαξ ἢ ὁ χαλκοῦς διαφυλάξῃ. τοῦτον οὖν τὸν μῦθον ὅπως ἂν πεισθεῖεν ἔχεις τινὰ μηχανήν;” ### English translation (Claude) To the rulers, then, first and above all God commands that they be good guardians of nothing so much, nor guard anything so carefully, as their offspring, to see which of these metals is mixed in their souls; and if their own offspring has bronze or iron in it, they are in no way to pity it, but giving it the honour fitting its nature, thrust it among the craftsmen or farmers; and if again from these one is born with gold or silver, they are to honour and raise him, some to guardianship, others to the auxiliaries, as there is an oracle that the city will be destroyed when the iron or bronze guardian guards it. Have you any device, then, for persuading them of this myth?” ### Extrabiblical texts - Plato, Resp. 415b–c (Plato (works)): quotation, high confidence ### Translation notes - Plato, Republic 3.415b–c. ### Citation (SBL) Eusebius, Praep. ev. 12.43.4 (Dindorf 2:128–129; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-43-4). ## Preparation for the Gospel 12.44.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-44-1 - Source: Dindorf 2:129 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Ezekiel and Christ on true and false shepherds; Plato agrees. ### Greek text Τῆς παρʼ Ἑβραίοις προφητείας φασκούσης πρὸς τοὺς προεστῶτας τοῦ πλήθους “ὦ ποιμένες Ἰσραὴλ, μὴ βόσκουσι ποιμένες ἑαυτούς; οὐ τὰ πρόβατα βόσκουσιν οἱ ποιμένες; ἰδοὺ τὸ γάλα κατεσθίετε, καὶ τὸ παχὺ σφάζετε, καὶ τὰ ἔρια περιβάλλεσθε, καὶ τὰ πρόβατά μου οὐ βόσκετε· καὶ τὸ ἀπολωλὸς οὐκ ἐζητήσατε, καὶ τὸ συντετριμένον οὐ κατεδήσατε, καὶ τὸ πλανώμενον οὐκ ἐπεστρέψατε·” ἀλλὰ καὶ τοῦ σωτηρίου λόγου φάσκοντος “ ὁ ποιμὴν ὁ καλὸς τὴν ψυχὴν αὐτοῦ τίθησιν ὑπὲρ τῶν προβάτων, ὁ δὲ μισθωτὸς καὶ οὐκ ὢν ποιμὴν, οὗ οὐκ ἔστιν ἴδια τὰ πρόβατα, καταλείπει αὐτά”, ἐπάκουσον καὶ τοῦ Πλάτωνος ἐν τῷ πρώτῳ τῆς Πολιτείας ὅπως ποτὲ ταῦτα διερμηνεύει ### English translation (Claude) The prophecy of the Hebrews says to the leaders of the multitude: “O shepherds of Israel, do shepherds feed themselves? Do not the shepherds feed the sheep? Behold, you eat the milk, and slaughter the fat, and clothe yourselves with the wool, and you do not feed my sheep; and the lost you have not sought, and the broken you have not bound up, and the straying you have not turned back.” And the saving Word says: “The good shepherd lays down his life for the sheep; but the hireling, who is not a shepherd, whose own the sheep are not, leaves them.” Hear also how Plato interprets these things in the first book of the Republic: ### Scripture references - Ezek 34:2: quotation, high confidence - Ezek 34:3: quotation, high confidence - Ezek 34:4: quotation, high confidence - John 10:11: quotation, high confidence - John 10:12: quotation, high confidence ### Translation notes - Ezek 34:2–4 (Septuagint); John 10:11–12. ### Citation (SBL) Eusebius, Praep. ev. 12.44.1 (Dindorf 2:129; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-44-1). ## Preparation for the Gospel 12.44.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-44-2 - Source: Dindorf 2:129–130 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato: the true shepherd and ruler seeks the good of the flock. ### Greek text “ Νῦν δὲ ὁρᾷς, ὦ Θρασύμαχε, ἔτι γὰρ τὰ ἔμπροσθεν ἐπισκεψώμεθα, ὅτι τὸν ὡς ἀληθῶς ἰατρὸν τὸ πρῶτον ὁριζόμενος τὸν ὡς ἀληθῶς ποιμένα, οὐκέτι ᾤου δεῖν ὕστερον ἀκριβῶς φυλάξαι, ἀλλὰ πιαίνειν οἴει αὐτὸν τὰ πρόβατα, καθʼ ὅσον ποιμήν ἐστιν, οὐ πρὸς τὸ τῶν προβάτων βέλτιστον βλέποντα, ἀλλʼ ὥσπερ δαιτυμόνα τινὰ καὶ μέλλοντα ἑστιάσασθαι πρὸς τὴν εὐωχίαν, ἢ αὖ πρὸς τὸ ἀποδόσθαι, ὥσπερ χρηματιστὴν, ἀλλʼ οὐ ποιμένα. τῇ ποιμενικῇ δʼ οὐ δήπου ἄλλου του μέλει ἢ ἐφʼ ᾧ τέτακται, ὅπως τούτῳ τὸ βέλτιστον ἐκποριεῖ, ἐπεὶ τά γε αὐτῆς ὥστʼ εἶναι βελτίστην ἱκανῶς δήπου ἐκπεπόρισται, ἕως γε ἂν μηδὲν ἐνδέῃ τοῦ ποιμενικὴ εἶναι. οὕτω δὴ ᾤμην ἔγωγε νῦν δὴ ἀναγκαῖον εἶναι ἡμῖν ὁμολογεῖν πᾶσαν ἀρχὴν, καθʼ ὅσον ἀρχὴ, μηδενὶ ἄλλῳ τὸ βέλτιστον σκοπεῖσθαι ἢ ἐκείνῳ τῷ ἀρχομένῳ τε καὶ θεραπευομένῳ, ἐν πολιτικῇ καὶ ἰδιωτικῇ ἀρχῇ. σὺ δὲ τοὺς ἄρχοντας ἐν ταῖς πόλεσι, τοὺς ὡς ἀληθῶς ἄρχοντας, ἑκόντας οἴει ἄρχειν;” ### English translation (Claude) “But now you see, Thrasymachus (for let us still examine what went before), that having first defined the true physician, you no longer thought it necessary afterwards to keep strictly to the true shepherd, but you think he fattens the sheep, so far as he is a shepherd, not looking to what is best for the sheep, but like a banqueter about to feast, to the good cheer, or again to selling them, like a money-maker, not a shepherd. But the shepherd’s art surely cares for nothing else than that over which it is set, how to provide the best for it; since its own needs, to be the best possible, have surely been sufficiently provided, so long as it lacks nothing of being the shepherd’s art. So I thought it necessary for us now to agree that every rule, so far as it is rule, considers what is best for nothing else than the one ruled and cared for, in political and private rule. But do you think that rulers in cities, true rulers, rule willingly?” ### Extrabiblical texts - Plato, Resp. 345b–e (Plato (works)): quotation, high confidence ### Translation notes - Plato, Republic 1.345b–e. ### Citation (SBL) Eusebius, Praep. ev. 12.44.2 (Dindorf 2:129–130; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-44-2). ## Preparation for the Gospel 12.45.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-45-1 - Source: Dindorf 2:130 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Isaiah’s image of spiritual labour; Socrates as midwife. ### Greek text Τῆς παρʼ Ἑβραίοις προφητείας λεγούσης “ ἐκ τοῦ φόβου σου, κύριε, ἐν γαστρὶ ἐλάβομεν καὶ ὠδινήσαμεν καὶ ἐτέκομεν πνεῦμα σωτηρίας” ὁ Πλάτων ἐν Θεαιτήτῳ τάδε λέγοντα Σωκράτην ποιεῖ “Πάσχουσι δὴ οἱ ἐμοὶ συγγιγνόμενοι ταὐτὸν ταῖς τικτούσαις· ὠδίνουσι γὰρ καὶ ἀπορίας ἐμπίπλανται νύκτας τε καὶ ἡμέρας πολὺ μᾶλλον ἢ ἐκεῖναι. ταύτην δὲ τὴν ὠδῖνα ἐγείρειν τε καὶ ἀποπαύειν ἡ ἐμὴ τέχνη δύναται.” ### English translation (Claude) The prophecy of the Hebrews says, “From fear of you, O Lord, we conceived and were in labour and brought forth a spirit of salvation.” Plato in the Theaetetus makes Socrates say this: “Those who associate with me suffer the same as women in childbirth; for they are in labour and full of perplexity night and day, much more than they. And my art can rouse this labour and bring it to an end.” ### Scripture references - Isa 26:18: quotation, high confidence ### Extrabiblical texts - Plato, Theaet. 151a (Plato (works)): quotation, high confidence ### Translation notes - Isa 26:18 (Septuagint); Plato, Theaetetus 151a. ### Citation (SBL) Eusebius, Praep. ev. 12.45.1 (Dindorf 2:130; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-45-1). ## Preparation for the Gospel 12.46.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-46-1 - Source: Dindorf 2:130–131 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Ezekiel’s four-faced creatures; Plato has a composite image of the soul. ### Greek text Τοῦ προφήτου Ἰεζεκιὴλ φήσαντος “ἐγένετο ἐπʼ ἐμὲ χεὶρ κυρίου, καὶ εἶδον, καὶ ἰδοὺ πνεῦμα ἐξαῖρον ἤρχετο ἀπὸ βορρᾶ, ” καὶ ἐξῆς εἰπόντος “καὶ ἐν τῷ μέσῳ, ὡς ὁμοίωμα τεσσάρων ζῴων. καὶ ἡ ὅρασις αὐτῶν ὡς ὁμοίωμα ἀνθρώπου ἐπʼ αὐτοῖς, καὶ πρόσωπα τέσσαρα τῷ ἑνί. καὶ ὁμοίωσις τῶν προσώπων αὐτῶν, πρόσωπον ἀνθρώπου, καὶ πρόσωπον λέοντος ἐκ δεξιῶν τοῖς τέσσαρσι, καὶ πρόσωπον μόσχου ἐξ ἀριστερῶν τοῖς τέσσαρσι. καὶ πρόσωπον ἀετοῦ τοῖς τέσσαρσι, ” καὶ ὁ Πλάτων ὁμοίως ἄκουσον ἅ φησι ### English translation (Claude) The prophet Ezekiel said, “The hand of the Lord came upon me, and I saw, and behold, a lifting wind came from the north,” and next, “And in the midst, as it were a likeness of four living creatures; and their appearance was as the likeness of a man upon them; and four faces to each one. And the likeness of their faces: a face of a man, and a face of a lion on the right for the four, and a face of a calf on the left for the four, and a face of an eagle for the four.” Hear likewise what Plato says: ### Scripture references - Ezek 1:3: quotation, high confidence - Ezek 1:4: quotation, high confidence - Ezek 1:5: quotation, high confidence - Ezek 1:10: quotation, high confidence ### Translation notes - Ezek 1:3–10 (Septuagint, abridged). ### Citation (SBL) Eusebius, Praep. ev. 12.46.1 (Dindorf 2:130–131; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-46-1). ## Preparation for the Gospel 12.46.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-46-2 - Source: Dindorf 2:131 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato’s image of the soul as a composite creature. ### Greek text “ Νῦν δὴ, ἔφην, αὐτῷ διαλεγώμεθα, ἐπειδὴ διωμολογησάμεθα, τό τε ἀδικεῖν καὶ τὸ δίκαια πράττειν ἣν ἑκάτερον ἔχει δύναμιν. Πῶς; ἔφη. Εἰκόνα πλάσαντες τῆς ψυχῆς λόγῳ, ἵνα εἰδῇ ὁ ἐκεῖνα λέγων οἵαν ἔλεγε. Ποίαν τινά; ἦ δʼ ὅς. Τῶν τοιούτων τινὰ, ἦν δʼ ἐγὼ, οἷαι μυθολογοῦνται παλαιαὶ γενέσθαι φύσεις, ἥ τε Χιμαίρας καὶ ἡ Σκύλλης καὶ Κερβέρου, καὶ ἄλλαι τινὲς συχναὶ λέγονται συμπεφυκυῖαι ἰδέαι πολλαὶ εἰς ἓν γενέσθαι. ### English translation (Claude) “Now, then, I said, let us converse with him, since we have agreed what power doing wrong and doing right each have. — How? he said. — By moulding in speech an image of the soul, so that the one who says those things may know what he was saying. — What sort of image? he said. — One of those, I said, such as the natures that the myths say arose of old, that of the Chimaera, and of Scylla, and of Cerberus, and many others in which many forms are said to have grown together into one. ### Extrabiblical texts - Plato, Resp. 588b–c (Plato (works)): quotation, high confidence ### Translation notes - Plato, Republic 9.588b–c; through 12.46.6. ### Citation (SBL) Eusebius, Praep. ev. 12.46.2 (Dindorf 2:131; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-46-2). ## Preparation for the Gospel 12.46.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-46-3 - Source: Dindorf 2:131 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The soul’s lowest part is a many-headed beast. ### Greek text Λέγονται γὰρ, ἔφη. Πλάττε τοίνυν μίαν μὲν ἰδέαν θηρίου ποικίλου καὶ πολυκεφάλου, ἡμέρων δὲ θηρίων ἔχοντος κεφαλὰς κύκλῳ καὶ ἀγρίων, καὶ δυνατοῦ μεταβάλλειν καὶ φύειν ἐξ αὐτοῦ ταῦτα πάντα. Δεινοῦ πλάστου, ἔφη, τὸ ἔργον· ὅμως δʼ, ἐπειδὴ εὐπλαστότερον κηροῦ καὶ τῶν τοιούτων ὁ λόγος, πεπλάσθω. ### English translation (Claude) — They are said to, he said. — Mould, then, one form of a creature, many-coloured and many-headed, having a ring of heads of tame and wild beasts, and able to change and grow all these out of itself. — It is the work of a skilled moulder, he said; but since speech is more easily moulded than wax and such things, let it be moulded. ### Extrabiblical texts - Plato, Resp. 588c–d (Plato (works)): quotation, high confidence ### Translation notes - Plato, Republic 9.588c–d. ### Citation (SBL) Eusebius, Praep. ev. 12.46.3 (Dindorf 2:131; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-46-3). ## Preparation for the Gospel 12.46.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-46-4 - Source: Dindorf 2:131 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Beast, lion, and man are joined within the outward form of a man. ### Greek text Μίαν δὴ τοίνυν ἄλλην ἰδέαν λέοντος, μίαν δὲ ἀνθρώπου· πολὺ δὲ μέγιστον ἔστω τὸ πρῶτον, καὶ δεύτερον τὸ δεύτερον. Ταῦτʼ, ἔφη, ῥᾴω, καὶ πέπλασται. Σύναπτε τοίνυν αὐτὰ εἰς ἓν τρία ὄντα, ὥστε πη ξυμπεφυκέναι ἀλλήλοις. Ξυνῆπται, ἔφη. Περίπλασον δὴ αὐτοῖς ἔξωθεν ἑνὸς εἰκόνα, τὴν τοῦ ἀνθρώπου, ὥστε τῷ μὴ δυναμένῳ τὰ ἐντὸς ὁρᾶν, ἀλλὰ τὸ ἔξω μόνον ἔλυτρον ὁρῶντι, ἓν ζῷον φαίνεσθαι, ἄνθρωπον. ### English translation (Claude) — Then another form of a lion, and one of a man; let the first be much the greatest, and the second second. — That is easier, he said, and it is moulded. — Join them, then, three as they are, into one, so that they grow together somehow. — They are joined, he said. — Mould round them on the outside the image of one, that of the man, so that to one who cannot see what is inside, but sees only the outer sheath, it appears one creature, a man. ### Extrabiblical texts - Plato, Resp. 588d–e (Plato (works)): quotation, high confidence ### Translation notes - Plato, Republic 9.588d–e. ### Citation (SBL) Eusebius, Praep. ev. 12.46.4 (Dindorf 2:131; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-46-4). ## Preparation for the Gospel 12.46.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-46-5 - Source: Dindorf 2:131–132 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Injustice feeds the beast and starves the man within. ### Greek text Περιπέπλασται, ἔφη. Λέγωμεν δὴ τῷ λέγοντι ὡς λυσιτελεῖ τούτῳ ἀδικεῖν τῷ ἀνθρώπῳ, δίκαια δὲ πράττειν οὐ ξυμφέρει, διότι οὐδὲν ἄλλο φήσει ἢ λυσιτελεῖν αὐτῷ τὸ παντοδαπὸν θηρίον εὐωχοῦντι ποιεῖν ἰσχυρὸν καὶ τὸν λέοντα καὶ τὰ περὶ τὸν λέοντα, τὸν δὲ ἄνθρωπον λιμοκτονεῖν καὶ ποιεῖν ἀσθενῆ, ὥστε ἕλκεσθαι ὅπη ἂν ἐκείνων ὁπότερον ἄγῃ, καὶ μηδὲν ἕτερον ἑτέρῳ ξυνεθίζειν μηδὲ φίλον ποιεῖν, ἀλλʼ ἐᾶν αὐτὰ ἐν αὑτοῖς δάκνεσθαί τε καὶ μαχόμενα ἐσθίειν ἄλληλα. ### English translation (Claude) — It is moulded round, he said. — Let us say, then, to one who says that it profits this man to do wrong, and that to do right does not benefit him, that he is saying nothing else than that it profits him to feast the many-shaped beast and make it strong, and the lion and what goes with the lion, and to starve the man and make him weak, so that he is dragged wherever either of those leads, and does not accustom one to the other or make them friends, but lets them bite and fight and devour one another. ### Extrabiblical texts - Plato, Resp. 588e–589a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Republic 9.588e–589a. ### Citation (SBL) Eusebius, Praep. ev. 12.46.5 (Dindorf 2:131–132; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-46-5). ## Preparation for the Gospel 12.46.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-46-6 - Source: Dindorf 2:132 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Justice lets the inner man rule and tame the beast. ### Greek text Παντάπασι γὰρ, ἔφη, ταῦτʼ ἂν λέγοι ὁ τὸ ἀδικεῖν ἐπαινῶν. Οὐκοῦν αὖ ὁ τὰ δίκαια λέγων λυσιτελεῖν φαίη ἂν δεῖν ταῦτα πράττειν καὶ ταῦτα λέγειν, ὅθεν τοῦ ἀνθρώπου ὁ ἐντὸς ἄνθρωπος ἔσται ἐγκρατέστατος, καὶ τοῦ πολυκεφάλου θρέμματος ἐπιμελήσεται ὥσπερ γεωργὸς, τὰ μὲν ἥμερα τρέφων καὶ τιθασσεύων, τὰ δὲ ἄγρια ἀποκωλύων φύεσθαι, ξύμμαχον ποιησάμενος τὴν τοῦ λέοντος φύσιν, καὶ κοινῇ πάντων κηδόμενος, φίλα ποιησάμενος ἀλλήλοις τε καὶ αὑτῷ, οὕτω θρέψει; Κομιδῇ γὰρ αὖ λέγει ταῦτα ὁ τὸ δίκαιον ἐπαινῶν.” ### English translation (Claude) — Entirely so, he said; that is what the praiser of injustice would say. — Then again, the one who says that just things profit would say that one must do and say what will make the inner man most master of the man, and he will take care of the many-headed creature like a farmer, nourishing and taming the gentle parts and preventing the wild from growing, making the lion’s nature his ally, and caring for all in common, making them friends to one another and to himself, and so rear them? — That is exactly what the praiser of justice says.” ### Extrabiblical texts - Plato, Resp. 589a–b (Plato (works)): quotation, high confidence ### Translation notes - Plato, Republic 9.589a–b. Christian readers linked Plato’s “inner man” with Paul’s (Rom 7:22). ### Citation (SBL) Eusebius, Praep. ev. 12.46.6 (Dindorf 2:132; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-46-6). ## Preparation for the Gospel 12.47.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-47-1 - Source: Dindorf 2:132–133 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato, like Israel, divides his citizens into twelve tribes. ### Greek text Τοῦ παντὸς Ἑβραίων ἔθνους εἰς δώδεκα φυλὰς διεσταλμένου καὶ ὁ Πλάτων ὁμοίως τοῦτο χρῆναι δεῖν ἐπὶ τῶν αὑτοῦ πολιτῶν φυλάξαι νομοθετεῖ, λέγων ὧδε “ Δώδεκα μὲν ἡμῖν ἡ χώρα πᾶσα εἰς δύναμιν ἴσα μόρια νενεμήσθω. φυλὴ δὲ μία τῷ μορίῳ ἑκάστῳ ἐπι- κληρωθεῖσα κατʼ ἐνιαυτὸν παρεχέτω πέντε οἶον ἀγρο- νόμους τε φυλάρχους.” Καὶ πάλιν φησί “ Ταξιάρχους αὐτοῖσι προβάλλεσθαι μὲν τοὺς αἱρεθέντας στρατηγοὺς δώδεκα, ἑκάστῃ φυλῇ ταξίαρχον.” ### English translation (Claude) The whole nation of the Hebrews was divided into twelve tribes, and Plato likewise legislates that this should be kept among his citizens, saying thus: “Let the whole country be divided by us into twelve parts as equal as possible; and let one tribe, allotted to each part, provide each year five country-wardens and tribe-leaders.” And again he says: “The generals chosen are to nominate twelve captains, one captain for each tribe.” ### Extrabiblical texts - Plato, Leg. 760b (Plato (works)): quotation, high confidence - Plato, Leg. 755e (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 6.760b and 755e (both somewhat abridged). ### Citation (SBL) Eusebius, Praep. ev. 12.47.1 (Dindorf 2:132–133; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-29-1/#p-12-47-1). ## Preparation for the Gospel 12.48.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-48-1/#p-12-48-1 - Source: Dindorf 2:133 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jerusalem’s site resembles Plato’s ideal city site. ### Greek text Τῆς παρὰ παισὶν Ἑβραίων πάλαι πρότερον συνεστώσης βασιλικῆς μητροπόλεως, ἄποθεν μὲν θαλάσσης οὔσης, ἐν ὄρεσι δὲ κατῳκισμένης, πάμφορόν τε γῆν κεκτημένης, καὶ ὁ Πλάτων τοιαύτην τινὰ εἶναι δεῖν φησι τὴν πρὸς αὐτοῦ κατοικιζομένην ἐν τοῖς Νόμοις. λέγει δὲ ὧδε ### English translation (Claude) The royal capital of the sons of the Hebrews, established long before, was far from the sea, settled in the mountains, and had a land producing all things; and Plato says in the Laws that the city founded by him should be of some such kind. He speaks thus: ### Citation (SBL) Eusebius, Praep. ev. 12.48.1 (Dindorf 2:133; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-48-1/#p-12-48-1). ## Preparation for the Gospel 12.48.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-48-1/#p-12-48-2 - Source: Dindorf 2:133 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato’s city is eighty stades from the sea. ### Greek text “ Τόδε δὲ περὶ αὐτῆς ἐστὶν ὃ βουλόμενος μᾶλλον ἐπερωτῶ, πότερον ἐπιθαλαττίδιος ἔσται τις ἢ χερσαία. Σχεδὸν, ὦ ξένε, ἀπέχει θαλάττης γε ἡ πόλις, ἧς πέρι τὰ νῦν δὴ λεχθέντα ἡμῖν, εἴς τινας ὀγδοήκοντα σταδίους. Τί δέ; λιμένες ἆρʼ εἰσὶ κατʼ αὐτῆς, ἢ τὸ παράπαν ἀλίμενος; Εὐλίμενος μὲν οὖν ταύτῃ γε, ὡς δυνατόν ἐστι μάλιστα, ὦ ξένε. ### English translation (Claude) “This is what I ask about it, wishing rather to know: will it be on the sea or inland? — The city we have now been speaking of, stranger, is about eighty stades from the sea. — What then? Are there harbours along it, or is it entirely without harbours? — It is as well provided with harbours as possible, stranger. ### Extrabiblical texts - Plato, Leg. 704b (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 4.704b; through 12.48.5. ### Citation (SBL) Eusebius, Praep. ev. 12.48.2 (Dindorf 2:133; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-48-1/#p-12-48-2). ## Preparation for the Gospel 12.48.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-48-1/#p-12-48-3 - Source: Dindorf 2:133–134 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The land is fertile, rugged, and without neighbours. ### Greek text Παπαῖ, οἷον λέγεις. τί δέ; περὶ αὐτὴν ἡ χώρα πότερα πάμφορος, ἢ καί τινων ἐπιδεής; Σχεδὸν οὐδενὸς ἐπιδεής. Γείτων δὲ αὐτῆς πόλις ἆρʼ ἔσται τις πλησίον; Οὐ πάνυ, διὸ κατοικίζεται· παλαιὰ γάρ τις ἐξοίκησις ἐν τῷ τόπῳ γενομένη τὴν χώραν ταύτην ἔρημον ἀπείργασται χρόνον ἀμήχανον ὅσον. Τί δέ; πεδίων τε καὶ ὀρῶν καὶ ὕλης πῶς μέρος ἑκάστων ἡμῖν εἴληχε; Προσέοικε τῇ τῆς ἄλλης Κρήτης φύσει ὅλῃ. Τραχυτέραν αὐτὴν ἢ πεδινωτέραν ἂν λέγοις; Πάνυ μὲν οὖν. ### English translation (Claude) — Alas, what you say! But what of the country around it: does it produce all things, or does it lack some? — It lacks almost nothing. — Will there be a neighbouring city near it? — Not at all; that is why it is being settled; for an emigration from the place long ago has left this country deserted for an immense time. — What then? How much of plains, mountains, and woodland has fallen to our lot? — It resembles the nature of the rest of Crete as a whole. — Would you call it rugged rather than level? — Certainly. ### Extrabiblical texts - Plato, Leg. 704b–c (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 4.704b–c. A phrase in the middle is printed in Latin letters in the digital text (a transliteration of the Greek); translated from the sense. ### Citation (SBL) Eusebius, Praep. ev. 12.48.3 (Dindorf 2:133–134; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-48-1/#p-12-48-3). ## Preparation for the Gospel 12.48.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-48-1/#p-12-48-4 - Source: Dindorf 2:134 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Distance from the sea protects the city’s virtue. ### Greek text Οὐ τοίνυν ἀνίατος ἂν εἴη πρὸς ἀρετῆς κτῆσιν. εἰ μὲν γὰρ ἐπιθαλαττία τε ἔμελλεν εἶναι καὶ εὐλίμενος καὶ μὴ πάμφορος, ἀλλʼ ἐπιδεὴς πολλῶν, μεγάλου τινὸς ἔδει σωτῆρός γε αὐτῇ καὶ νομοθετῶν θείων τινῶν, εἰ μὴ πολλά τε ἔμελλεν ἤθη καὶ ποικίλα καὶ φαῦλα ἕξειν τοιαύτη φύσει γενομένη· νῦν δὲ παραμύθιον ἔχει τὸ τῶν ὀγδοήκοντα σταδίων. ### English translation (Claude) — Then it would not be incurable for the acquisition of virtue. For if it were to be on the sea, well harboured, and not producing all things but lacking many, it would need some great saviour and divine lawgivers, if it were not to have many varied and bad characters, being of such a nature; but as it is, the eighty stades are a consolation. ### Extrabiblical texts - Plato, Leg. 704d (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 4.704d. ### Citation (SBL) Eusebius, Praep. ev. 12.48.4 (Dindorf 2:134; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-48-1/#p-12-48-4). ## Preparation for the Gospel 12.48.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-48-1/#p-12-48-5 - Source: Dindorf 2:134 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The sea breeds faithlessness and wealth corrupts; Eusebius turns to Plato’s rejection of Greek poetry. ### Greek text ἐγγύτερον μέντοι τοῦ δέοντος κεῖται τῆς θαλάττης, σχεδὸν ὅσον εὐλιμενωτέραν φὴς αὐτὴν εἶναι. ὅμως δὲ ἀγαπητὸν καὶ τοῦτο. πρόσοικος γὰρ θάλαττα χώρᾳ τὸ μὲν παρʼ ἑκάστην ἡμέραν ἡδὺ, μάλα γε μὴν ὄντως ἁλμυρὸν καὶ πικρὸν γειτόνημα· ἐμπορίας γὰρ καὶ χρηματισμοῦ διὰ καπηλείας ἐμπιπλᾶσα ἑαυτὴν, ἤθη παλίμβολα καὶ ἄπιστα ταῖς ψυχαῖς ἐντίκτουσα, αὐτήν τε πρὸς αὑτὴν τὴν πόλιν ἄπιστον καὶ ἄφιλον ποιεῖ, καὶ πρὸς τοὺς ἄλλους ἀνθρώπους ὡσαύτως. παραμύθιον δὲ δὴ πρὸς ταῦτα καὶ τὸ πάμφορος εἶναι κέκτηται, τραχεῖα δὲ οὖσα δῆλον ὡς οὐκ ἂν πολύφορός τʼ εἴη καὶ πάμφορος ἅμα. τοῦτο γὰρ ἔχουσα, πολλὴν ἐξαγωγὴν ἂν παρεχομένη, νομίσματος ἀργυροῦ καὶ χρυσοῦ πάλιν ἀντεπίμπλατʼ ἄν· οὗ μεῖζον κακὸν, ὡς ἔπος εἰπεῖν, πόλει ἀνθʼ ἑνὸς ἓν οὐδὲν ἂν γένοιτο εἰς γενναίων καὶ δικαίων ἠθῶν κτῆσιν.” Ἀλλὰ γὰρ τοσούτων ἡμῖν καὶ μέχρι τοῦδε ἀποδεδειγμένων σκεψώμεθα ὅπως τὸν τῆς παρʼ Ἑβραίοις παιδείας τρόπον διʼ ὧν εἰρήκαμεν ἀποδεξάμενος τὸν Ἑλληνικὸν παραιτεῖται, γράφων ἐν τῷ δεκάτῳ τῆς Πολιτείας ὧδε ### English translation (Claude) It lies nearer the sea than it should, about as much as you say it is well harboured. Still even this is acceptable. For the sea, neighbour to a country, is pleasant day by day, but in truth a salty and bitter neighbour; filling the place with trade and money-making through retail, it breeds shifty and faithless characters in souls, and makes the city faithless and unfriendly to itself and likewise to other men. A consolation for this, too, is its producing all things; and being rugged, it clearly could not be both very productive and all-producing. For having this, providing much export, it would be filled in return with silver and gold coin; than which, so to speak, no greater evil could come to a city, one thing for another, for the acquisition of noble and just characters.” But since so much has been shown by us thus far, let us consider how, having accepted the Hebrew way of education through what we have said, he rejects the Greek, writing thus in the tenth book of the Republic: ### Extrabiblical texts - Plato, Leg. 705a–b (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 4.705a–b. ### Citation (SBL) Eusebius, Praep. ev. 12.48.5 (Dindorf 2:134; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-48-1/#p-12-48-5). ## Preparation for the Gospel 12.49.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-48-1/#p-12-49-1 - Source: Dindorf 2:134–135 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato: imitative poetry corrupts the mind; even Homer must be judged. ### Greek text “Ὡς μὲν πρὸς ὑμᾶς εἰρήσθω, οὐ γάρ μου κατερεῖτε πρὸς τοὺς τῆς τραγῳδίας ποιητὰς καὶ τοὺς ἄλλους πάντας τοὺς μιμητικοὺς) λώβη ἔοικεν εἶναι πάντα τὰ τοιαῦτα τῆς τῶν ἀκουόντων διανοίας, ὅσοι μὴ ἔχουσι φάρμακον τὸ εἰδέναι αὐτὰ οἶα τυγχάνει ὄντα. Πῇ δὴ, ἔφη, διανοούμενος λέγεις; Ῥητέον, ἦν δʼ ἐγὼ, καίτοι φιλία γέ τίς με καὶ αἰδὼς ἐκ παιδὸς ἔχουσα περὶ Ὁμήρου ἀποκωλύει λέγειν. ### English translation (Claude) “To speak among ourselves (for you will not denounce me to the tragic poets and all the other imitators), all such things seem to be a corruption of the minds of the hearers, of those who do not have as a remedy the knowledge of what they really are. — What are you thinking of in saying this? he said. — It must be said, I said, although a certain love and reverence for Homer, held from childhood, keeps me from speaking. ### Extrabiblical texts - Plato, Resp. 595b (Plato (works)): quotation, high confidence ### Translation notes - Plato, Republic 10.595b; through 12.49.14. ### Citation (SBL) Eusebius, Praep. ev. 12.49.1 (Dindorf 2:134–135; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-48-1/#p-12-49-1). ## Preparation for the Gospel 12.49.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-48-1/#p-12-49-2 - Source: Dindorf 2:135 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Truth must come before honour to Homer. ### Greek text ἔοικε γὰρ τῶν καλῶν ἀπάντων τούτων τῶν τραγικῶν πρῶτος διδάσκαλός τε καὶ ἡγεμὼν γενέσθαι. ἀλλʼ οὐ γὰρ πρό γε τῆς ἀληθείας τιμητέος ἀνὴρ, ἀλλʼ ὃ λέγω ῥητέον. Πάνυ μὲν οὖν, ἔφη.” ### English translation (Claude) For he seems to have been the first teacher and leader of all these fine tragedians. But a man must not be honoured above the truth, and what I mean must be said. — Certainly, he said.” ### Extrabiblical texts - Plato, Resp. 595b–c (Plato (works)): quotation, high confidence ### Translation notes - Plato, Republic 10.595b–c. ### Citation (SBL) Eusebius, Praep. ev. 12.49.2 (Dindorf 2:135; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-48-1/#p-12-49-2). ## Preparation for the Gospel 12.49.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-48-1/#p-12-49-3 - Source: Dindorf 2:135 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Poets are not judged on medicine or the arts. ### Greek text Εἶθʼ ἐξῆς ἐπιλέγει “Τῶν μὲν τοίνυν ἄλλων πέρι μὴ ἀπαιτῶμεν λόγον Ὅμηρον, μηδὲ ἄλλον ὁντινοῦν τῶν ποιητῶν, ἐρωτῶντες, εἰ ἰατρικός τις ἦν αὐτῶν, ἀλλὰ μὴ μιμητὴς μόνον ἰατρικῶν λόγων, τίνας ὑγιεῖς ποιητής τις τῶν παλαιῶν ἢ τῶν νέων λέγεται πεποιηκέναι, ὥσπερ Ἀσκληπιὸς, ἢ τίνας μαθητὰς ἰατρικῆς κατελίπετο, ὥσπερ ἐκεῖνος τοὺς ἐκγόνους· μηδʼ αὖ περὶ τὰς ἄλλας τέχνας αὐτὸν ἐρωτῶμεν, ἀλλʼ ἐῶμεν. ### English translation (Claude) Then next he adds: “About the other matters let us not demand an account from Homer or any other of the poets, asking whether any of them was a physician and not only an imitator of medical talk, whom any poet of old or new is said to have made healthy, as Asclepius did, or what pupils in medicine he left, as he left his descendants; nor let us ask him about the other arts, but let them be. ### Extrabiblical texts - Plato, Resp. 599b–c (Plato (works)): quotation, high confidence ### Translation notes - Plato, Republic 10.599b–c. ### Citation (SBL) Eusebius, Praep. ev. 12.49.3 (Dindorf 2:135; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-48-1/#p-12-49-3). ## Preparation for the Gospel 12.49.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-48-1/#p-12-49-4 - Source: Dindorf 2:135 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Which city did Homer improve? ### Greek text περὶ δὲ τῶν μεγίστων τε καὶ καλλίστων, ὧν ἐπιχειρεῖ λέγειν Ὅμηρος, πολέμων τε πέρι καὶ στρατηγιῶν καὶ διοικήσεων πόλεων, καὶ παιδείας πέρι ἀνθρώπων, δίκαιον που ἐρωτᾶν αὐτὸν πυνθανομένους, ὦ φίλε Ὅμηρε, εἴπερ μὴ τρίτος ἀπὸ τῆς ἀληθείας εἶ ἀρετῆς πέρι εἰδώλου δημιουργὸς, ὃν δὴ μιμητὴν ὡρισάμεθα, ἀλλὰ καὶ δεύτερος, καὶ οἷός τε ἦσθα γινώσκειν ποῖα ἐπιτηδεύματα βελτίους ἢ χείρους ἀνθρώπους ποιεῖ ἰδίᾳ καὶ δημοσίᾳ, λέγε ἡμῖν τίς τῶν πόλεων διὰ σὲ βέλτιον ᾤκησεν, ὥσπερ διὰ Λυκοῦργον Λακεδαίμων καὶ διʼ ἄλλους πολλοὺς πολλαὶ μεγάλαι τε καὶ σμικραί. ### English translation (Claude) But about the greatest and finest things of which Homer undertakes to speak, wars and generalships and the administration of cities and the education of men, it is surely just to ask him: ‘Dear Homer, if you are not third from the truth about virtue, a maker of an image, whom we defined as an imitator, but second, and could know what pursuits make men better or worse in private and public, tell us which of the cities was better governed through you, as Lacedaemon through Lycurgus and many cities great and small through many others. ### Extrabiblical texts - Plato, Resp. 599c–d (Plato (works)): quotation, high confidence ### Translation notes - Plato, Republic 10.599c–d. ### Citation (SBL) Eusebius, Praep. ev. 12.49.4 (Dindorf 2:135; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-48-1/#p-12-49-4). ## Preparation for the Gospel 12.49.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-48-1/#p-12-49-5 - Source: Dindorf 2:135–136 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Homer neither gave laws nor led wars. ### Greek text σὲ δὲ τίς αἰτιᾶται πόλις ἀγαθὸν νομοθέτην γεγονέναι καὶ σφὰς ὠφεληκέναι; Χαρώνδαν μὲν γὰρ Ἰταλία καὶ Σικελία, καὶ ἡμεῖς Σόλωνα· σὲ δὲ τίς; ἕξει τινὰ εἰπεῖν; Οὐκ οἴομαι, ἔφη ὁ Γλαύκων· οὔκουν λέγεταί γε, οὐδʼ ὑπʼ αὐτῶν Ὁμηριδῶν. Ἀλλὰ δὴ τίς πόλεμος ἐπὶ Ὁμήρου ὑπʼ ἐκείνου ἄρχοντος ἢ συμβουλεύοντος εὖ πολεμηθεὶς μνημονεύεται; Οὐδείς. ### English translation (Claude) What city credits you with having been a good lawgiver and benefited it? Italy and Sicily credit Charondas, and we Solon; but who you?’ Will he be able to name any? — I think not, said Glaucon; none is spoken of, even by the Homeridae themselves. — But is any war in Homer’s time remembered as well fought under his command or counsel? — None. ### Extrabiblical texts - Plato, Resp. 599d–600a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Republic 10.599d–600a. ### Citation (SBL) Eusebius, Praep. ev. 12.49.5 (Dindorf 2:135–136; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-48-1/#p-12-49-5). ## Preparation for the Gospel 12.49.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-48-1/#p-12-49-6 - Source: Dindorf 2:136 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Homer invented nothing practical. ### Greek text Ἀλλʼ οἶα δὴ εἰς τὰ ἔργα σοφοῦ ἀνδρὸς πολλαὶ ἐπίνοιαι καὶ εὐμήχανοι εἰς τέχνας ἤ τινας ἄλλας πράξεις λέγονται, ὥσπερ αὖ Θάλεώ τε πέρι τοῦ Μιλησίου καὶ Ἀναχάρσιδος τοῦ Σκύθου; Οὐδαμῶς τοιοῦτον οὐδέν. ### English translation (Claude) — But are many ingenious inventions in the arts or other practical matters told of him, as of a wise man in deeds, as of Thales of Miletus and Anacharsis the Scythian? — Nothing of the kind at all. ### Extrabiblical texts - Plato, Resp. 600a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Republic 10.600a. ### Citation (SBL) Eusebius, Praep. ev. 12.49.6 (Dindorf 2:136; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-48-1/#p-12-49-6). ## Preparation for the Gospel 12.49.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-48-1/#p-12-49-7 - Source: Dindorf 2:136 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Homer founded no school as Pythagoras did. ### Greek text Ἀλλὰ δὴ, εἰ μὴ δημοσίᾳ, ἰδίᾳ τισὶν ἡγεμὼν παιδείας αὐτὸς ζῶν λέγεται Ὅμηρος γενέσθαι, οἳ ἐκεῖνον ἠγάπων ἐπὶ συνουσίᾳ καὶ τοῖς ὕστερον ὁδόν τινα παρέδοσαν βίου Ὁμηρικὴν, ὥσπερ Πυθαγόρας αὐτός τε διαφερόντως ἐπὶ τούτῳ ἠγαπήθη, καὶ οἱ ὕστεροι ἔτι καὶ νῦν Πυθαγόρειον τρόπον ἐπονομάζοντες τοῦ βίου διαφανεῖς πη δοκοῦσιν εἷναι ἐν τοῖς ἄλλοις; ### English translation (Claude) — But if not in public, is Homer said to have been privately in his lifetime a leader of education to some who loved him for his company and handed down to later men a Homeric way of life, as Pythagoras was himself especially loved for this, and his successors, even now calling their way of life Pythagorean, seem somehow distinguished among the rest? ### Extrabiblical texts - Plato, Resp. 600a–b (Plato (works)): quotation, high confidence ### Translation notes - Plato, Republic 10.600a–b. ### Citation (SBL) Eusebius, Praep. ev. 12.49.7 (Dindorf 2:136; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-48-1/#p-12-49-7). ## Preparation for the Gospel 12.49.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-48-1/#p-12-49-8 - Source: Dindorf 2:136 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Homer’s disciple Creophylus was a nonentity. ### Greek text Οὐδʼ αὖ, ἔφη, τοιοῦτον οὐδὲν λέγεται. ὁ γὰρ Κρεώφυλος, ὦ Σώκρατες, ὁ τοῦ Ὁμήρου ἑταῖρος, τοῦ ὀνόματος ἂν γε- λοιότερος ἔτι πρὸς παιδείαν φανείη, εἰ τὰ λεγόμενα περὶ Ὁμήρου ἀληθῆ ἐστί. ### English translation (Claude) — Nothing of that kind either is told, he said. For Creophylus, Socrates, Homer’s companion, would appear even more ridiculous in education than in his name, if what is said about Homer is true. ### Extrabiblical texts - Plato, Resp. 600b (Plato (works)): quotation, high confidence ### Translation notes - Plato, Republic 10.600b. Creophylus’s name suggests “meat-lover.” ### Citation (SBL) Eusebius, Praep. ev. 12.49.8 (Dindorf 2:136; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-48-1/#p-12-49-8). ## Preparation for the Gospel 12.49.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-48-1/#p-12-49-9 - Source: Dindorf 2:136 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If Homer could truly educate, he would have had many disciples. ### Greek text λέγεται γάρ που ὡς πολλὴ ἀμέλεια περὶ αὐτὸν ἦν ἐπʼ αὐτοῦ ἐκείνου, ὅτε ἔζη. Λέγεται γὰρ οὖν, ἦν δʼ ἐγώ. ἀλλʼ οἴει, ὦ Γλαύκων, εἰ τῷ ὄντι οἷός τε ἦν παιδεύειν ἀνθρώπους καὶ βελτίους ἀπεργάζεσθαι Ὅμηρος, ἅτε περὶ τούτων οὐ μιμεῖσθαι, ἀλλὰ γινώσκειν δυνάμενος, οὐκ ἄρʼ ἂν πολλοὺς ἑταίρους ἐποιήσατο καὶ ἐτιμᾶτο καὶ ἠγαπᾶτο ὑπʼ αὐτῶν; ### English translation (Claude) For it is said that Homer was much neglected by that very man while he lived. — It is said, I said. But do you think, Glaucon, if Homer were really able to educate men and make them better, being able not to imitate but to know about these things, he would not have made many companions and been honoured and loved by them? ### Extrabiblical texts - Plato, Resp. 600b–c (Plato (works)): quotation, high confidence ### Translation notes - Plato, Republic 10.600b–c. ### Citation (SBL) Eusebius, Praep. ev. 12.49.9 (Dindorf 2:136; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-48-1/#p-12-49-9). ## Preparation for the Gospel 12.49.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-48-1/#p-12-49-10 - Source: Dindorf 2:136–137 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Sophists were adored for their teaching. ### Greek text ἀλλὰ Πρωταγόρας μὲν ἄρα ὁ Ἀβδηρίτης καὶ Πρόδικος ὁ Κεῖος καὶ ἄλλοι πάμπολλοι δύνανται τοῖς ἐφʼ ἑαυτῶν παρεστάναι, ἰδίᾳ συγγινόμενοι, ὡς οὔτε οἰκίαν οὔτε πόλιν τὴν αὐτῶν οἰκεῖν οἷοί τε ἔσονται, ἐὰν μὴ σφεῖς αὐτῶν τῆς παιδείας ἐπιστατήσωσι, καὶ ἐπὶ ταύτῃ τῇ σοφίᾳ οὕτω σφόδρα φιλοῦνται, ὥστε μόνον οὐκ ἐπὶ ταῖς κεφαλαῖς περιφέρουσιν αὐτοὺς οἱ ἑταῖροι. ### English translation (Claude) But Protagoras of Abdera and Prodicus of Ceos and very many others can persuade their contemporaries, in private intercourse, that they will be unable to manage either their household or their city unless they themselves supervise their education; and for this wisdom they are so loved that their companions all but carry them about on their heads. ### Extrabiblical texts - Plato, Resp. 600c–d (Plato (works)): quotation, high confidence ### Translation notes - Plato, Republic 10.600c–d. ### Citation (SBL) Eusebius, Praep. ev. 12.49.10 (Dindorf 2:136–137; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-48-1/#p-12-49-10). ## Preparation for the Gospel 12.49.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-48-1/#p-12-49-11 - Source: Dindorf 2:137 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Homer would not have been left to wander if he could teach virtue. ### Greek text Ὅμηρον δὲ ἄρα οἱ ἐπʼ ἐκείνου, εἴπερ οἷός τε ἦν πρὸς ἀρετὴν ὀνίναι ἀν- θρώπους, ἢ Ἡσίοδον ῥαψῳδεῖν ἂν περιιόντας εἴων, καὶ οὐχὶ μᾶλλον ἂν αὐτῶν ἀντείχοντο ἢ τοῦ χρυσοῦ, καὶ ἠνάγκαζον παρὰ σφίσιν οἴκοι εἶναι, ἢ εἰ μὴ ἔπει- θον, αὐτοὶ ἂν ἐπαιδαγώγουν, ὅπη ᾔεσαν, ἕως ἱκανῶς παιδείας μεταλάβοιεν; ### English translation (Claude) And would the men of Homer’s time, if he were able to benefit men toward virtue, have let him or Hesiod go about reciting, and not have clung to them more than to gold and compelled them to stay at home with them, or, if they could not persuade them, followed them themselves wherever they went until they had received enough education? ### Extrabiblical texts - Plato, Resp. 600d–e (Plato (works)): quotation, high confidence ### Translation notes - Plato, Republic 10.600d–e. ### Citation (SBL) Eusebius, Praep. ev. 12.49.11 (Dindorf 2:137; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-48-1/#p-12-49-11). ## Preparation for the Gospel 12.49.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-48-1/#p-12-49-12 - Source: Dindorf 2:137 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Poets imitate images of virtue, like painters of shoemakers. ### Greek text Παντάπασιν, ἔφη, δο- κεῖς μοι, ὦ Σώκρατες, ἀληθῆ λέγειν. Οὐκοῦν τι- θῶμεν ἀπὸ Ὁμήρου ἀρξάμενοι πάντας τοὺς ποιητι- κοὺς μιμητὰς εἰδώλων ἀρετῆς εἷναι καὶ τῶν ἄλλων περὶ ὧν ποιοῦσι, τῆς δʼ ἀληθείας οὐχ ἅπτεσθαι; ἀλλʼ ὥσπερ νῦν δὴ ἐλέγομεν, ὁ ζωγράφος σκυτοτό- μον ποιήσει δοκοῦντα εἶναι, αὐτός τε οὐκ ἐπαίων περὶ σκυτοτομίας, καὶ τοῖς μὴ ἐπαίουσιν, ἐκ τῶν χρωμάτων δὲ καὶ σχημάτων θεωροῦσι; ### English translation (Claude) — You seem to me, Socrates, he said, to speak entirely the truth. — Shall we, then, set down that all the poets, beginning from Homer, are imitators of images of virtue and of the other things they make, and do not touch the truth; but, as we were just saying, the painter will make what seems a shoemaker, knowing nothing of shoemaking himself, to those who know nothing either, but look at colours and shapes? ### Extrabiblical texts - Plato, Resp. 600e–601a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Republic 10.600e–601a. ### Citation (SBL) Eusebius, Praep. ev. 12.49.12 (Dindorf 2:137; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-48-1/#p-12-49-12). ## Preparation for the Gospel 12.49.13 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-48-1/#p-12-49-13 - Source: Dindorf 2:137 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Poetry colours ignorance with metre. ### Greek text Πάνυ μὲν οὖν. Οὕτω δὴ, οἶμαι, καὶ τὸν ποιητικὸν φήσομεν χρώματα ἄττα ἑκάστῳ τῶν τεχνῶν τοῖς ὀνόμασι καὶ ῥήμασιν ἐπιχρωματίζειν αὐτὸν οὐκ ἐπαίοντα, ἀλλʼ ἢ μιμεῖσθαι, ὥστε ἑτέροις τοιούτοις ἐκ τῶν λό- γῶν θεωροῦσι δοκεῖν, ἐάν τε περὶ σκυτοτομίας τι λέγῃ ἐν μέτρῳ καὶ ῥυθμῷ καὶ ἁρμονίᾳ, πάνυ εὖ δο- κεῖν λέγεσθαι, ἐάν τε περὶ στρατηγίας, ἐάν τε περὶ ἄλλου ὁτουοῦν ’ ### English translation (Claude) — Certainly. — So, I think, we shall say that the poet too colours each of the arts with certain colours by his words and phrases, not understanding them except to imitate, so that to others like him, looking from the words, if he speaks of shoemaking in metre, rhythm, and harmony, it seems very well said, or of generalship, or of anything else; ### Extrabiblical texts - Plato, Resp. 601a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Republic 10.601a. ### Citation (SBL) Eusebius, Praep. ev. 12.49.13 (Dindorf 2:137; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-48-1/#p-12-49-13). ## Preparation for the Gospel 12.49.14 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-48-1/#p-12-49-14 - Source: Dindorf 2:137 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Without music, poetry’s emptiness appears. ### Greek text οὕτω φύσει αὐτὰ ταῦτα μεγά- λην τινὰ κήλησιν ἔχειν, ἐπεὶ γυμνωθέντα γε τῶν τῆς μουσικῆς χρωμάτων τὰ τῶν ποιητῶν, αὐτὰ ἐφʼ ἑαυ- τῶν λεγόμενα, οἶμαί σε εἰδέναι οἷα φαίνεται. τεθέα- ’σαι γὰρ, ἢ οὔ; Ἔγωγʼ, ἔφη.” ### English translation (Claude) so great a charm do these things by nature have; since, stripped of the colours of music, the works of the poets, spoken by themselves, you know, I think, how they appear. You have seen it, have you not? — I have, he said.” ### Extrabiblical texts - Plato, Resp. 601a–b (Plato (works)): quotation, high confidence ### Translation notes - Plato, Republic 10.601a–b. ### Citation (SBL) Eusebius, Praep. ev. 12.49.14 (Dindorf 2:137; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-48-1/#p-12-49-14). ## Preparation for the Gospel 12.49.15 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-48-1/#p-12-49-15 - Source: Dindorf 2:137–138 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius turns to Plato on God and providence, beginning with the atheists’ views. ### Greek text Καὶ τούτων δὲ οὕτως ἐχόντων εὖ μοι ἔχειν δο- κεῖ βραχέα ἄττα τῶν Πλάτωνος διελθεῖν, διʼ ὧν λο- γικώτερον τὸν περὶ θεοῦ καὶ προνοίας συνίστησι λό- γον, τοῖς Ἑβραίων κἀν τούτῳ παριστάμενος δόγμασι. πρῶτα δὲ θεασώμεθα ὅπως τὰς δόξας τῶν ἀθέων ἐκτίθησι· ### English translation (Claude) This being so, it seems good to me to go through a few of Plato’s passages in which he establishes the doctrine of God and providence more rationally, siding in this too with the doctrines of the Hebrews. First let us see how he sets out the opinions of the atheists: ### Citation (SBL) Eusebius, Praep. ev. 12.49.15 (Dindorf 2:137–138; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-48-1/#p-12-49-15). ## Preparation for the Gospel 12.50.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-48-1/#p-12-50-1 - Source: Dindorf 2:138 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato’s Laws: some ascribe all things to nature, art, and chance. ### Greek text “Λέγουσί πού τινες ὡς πάντα ἐστὶ τὰ πράγματα γιγνόμενα καὶ γενόμενα καὶ γενησόμενα τὰ μὲν φύσει, τὰ δὲ τέχνῃ, τὰ δὲ διὰ τύχην. Οὐκοῦν καλῶς. Εἰκός γέ τοί που σοφοὺς ἄνδρας ὀρθῶς λέγειν. ἑπόμενοί γε μὴν αὐτοῖς σκεψώμεθα τοὺς ἐκεῖθεν τί ποτε καὶ τυγχάνουσι διανοούμενοι. ### English translation (Claude) “Some say, I think, that all things that are coming to be, have come to be, and will come to be, come to be some by nature, some by art, and some by chance. — Is that not well said? — It is likely, surely, that wise men speak rightly. Following them, however, let us consider what those on that side really have in mind. ### Extrabiblical texts - Plato, Leg. 888e (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 10.888e; through 12.50.11. ### Citation (SBL) Eusebius, Praep. ev. 12.50.1 (Dindorf 2:138; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-48-1/#p-12-50-1). ## Preparation for the Gospel 12.50.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-48-1/#p-12-50-2 - Source: Dindorf 2:138 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: They say nature and chance make the greatest things, art the lesser. ### Greek text Πάντως. Ἔοικε, φασὶ, τὰ μὲν μέγιστα αὐτῶν καὶ κάλλιστα ἀπεργάζεσθαι φύσιν καὶ τύχην, τὰ δὲ σμικρότερα τέχνην, ἣν δὴ παρὰ φύσεως λαμβάνουσαν τὴν τῶν μεγάλων καὶ πρώτων γένεσιν ἔργων πλάττειν καὶ τεκταίνεσθαι πάντα τὰ σμικρότατα, ἃ δὴ τεχνικὰ πάντες προσαγορεύομεν. ### English translation (Claude) — By all means. — It seems, they say, that nature and chance produce the greatest and finest of them, and art the lesser; which, receiving from nature the generation of the great and first works, moulds and fashions all the smaller ones, which we all call artificial. ### Extrabiblical texts - Plato, Leg. 889a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 10.889a. ### Citation (SBL) Eusebius, Praep. ev. 12.50.2 (Dindorf 2:138; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-48-1/#p-12-50-2). ## Preparation for the Gospel 12.50.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-48-1/#p-12-50-3 - Source: Dindorf 2:138–139 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The atheists derive the cosmos from soulless elements by chance. ### Greek text Πῶς λέγεις; Ὦδʼ ἔτι σαφέστερον ἐρῶ. πῦρ καὶ ὕδωρ καὶ γῆν καὶ ἀέρα φύσει πάντα εἶναι καὶ τύχῃ φασὶ, τέχνῃ δὲ οὐδὲν τούτων. καὶ τὰ μετὰ ταῦτα αὖ σώματα, γῆς τε καὶ ἡλίου καὶ σελήνης ἄστρων τε πέρι, διὰ τούτων γεγονέναι παντελῶς ὄντων ἀψύχων· τύχῃ δὲ φερόμενα τῇ τῆς δυνάμεως ἕκαστα ἑκάστων, ᾗ συμπέπτωκεν ἁρμόττοντα οἰκείως πως, θερμὰ ψυχροῖς, ἢ ξηρὰ πρὸς ὑγρὰ καὶ μαλακὰ πρὸς σκληρὰ, καὶ πάντα ὁπόσα τῇ τῶν ἐναντίων κράσει κατὰ τύχην ἐξ ἀνάγκης συνεκεράσθη, ταύτῃ καὶ κατὰ ταὐτὰ οὕτως γεγεννηκέναι τόν τε οὐρανὸν ὅλον καὶ πάντα ὁπόσα ἂν κατʼ οὐρανόν, καὶ ζῷα αὖ καὶ φυτὰ ξύμπαντα, ὡρῶν πασῶν ἐκ τούτων γενομένων, οὐ διὰ νοῦν, φασὶν, οὐδὲ διά τινα θεὸν οὐδὲ διὰ τέχνην, ἀλλʼ ὃ λέγομεν, φύσει καὶ τύχῃ. ### English translation (Claude) — How do you mean? — I will put it more clearly thus. Fire, water, earth, and air, they say, all exist by nature and chance, and none of them by art; and the bodies that come next, of earth and sun and moon and stars, came to be through these, which are wholly soulless; carried by chance, each by the force of each, as they happened to fit together in some suitable way, hot with cold, or dry with wet, and soft with hard, and all that by the mixture of opposites were blended by necessity according to chance, in this way and on these terms they have begotten the whole heaven and all that is in heaven, and all animals and plants, all the seasons arising from these; not through mind, they say, nor through any god, nor through art, but, as we say, by nature and chance. ### Extrabiblical texts - Plato, Leg. 889b–c (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 10.889b–c. ### Citation (SBL) Eusebius, Praep. ev. 12.50.3 (Dindorf 2:138–139; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-48-1/#p-12-50-3). ## Preparation for the Gospel 12.50.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-48-1/#p-12-50-4 - Source: Dindorf 2:139 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Art is later and mortal; law, they say, is mere art. ### Greek text τέχνην δὲ ὕστερον ἐκ τούτων ὑστέραν γενομένην, αὐτὴν θνητὴν ἐκ θνητῶν, ὕστερα γεγεννηκέναι παιδιάς τινας ἀληθείας οὐ σφόδρα μετεχούσας, ἀλλʼ εἴδωλʼ ἄττα ξυγγενῆ ἑαυτῶν, οἷα γραφικὴ γεννᾷ καὶ μουσικὴ καὶ ὅσαι ταύταις εἰσὶ συνέριθοι τέχναι. αἳ δʼ εἴ τι καὶ σπουδαῖον ἄρα γεννῶσι τῶν τεχνῶν, εἶναι ταύτας ὁπόσαι τῇ φύσει ἐκοίνωσαν τὴν αὑτῶν δύναμιν, οἷον αὖ ἰατρικὴ καὶ γεωργικὴ καὶ γυμναστική. καὶ δὴ καὶ τὴν πολιτικὴν σμικρόν τι μέρος εἶναί φασι κοινωνοῦν φύσει, τέχνῃ δὲ τὸ πολύ. οὕτω δὲ καὶ τὴν νομοθεσίαν πᾶσαν οὐ φύσει, τέχνῃ δὲ, ἧς οὐκ ἀληθεῖς εἶναι τὰς θέσεις. ### English translation (Claude) And art, arising later from these, itself mortal from mortals, has later begotten certain playthings sharing little in truth, images akin to themselves, such as painting and music produce and the arts that work with them. And the arts that do produce something serious are those that share their power with nature, such as medicine, farming, and gymnastics. And statecraft, they say, is a small part sharing in nature, but mostly art; and so all legislation is not by nature but by art, and its enactments are not true. ### Extrabiblical texts - Plato, Leg. 889c–e (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 10.889c–e. ### Citation (SBL) Eusebius, Praep. ev. 12.50.4 (Dindorf 2:139; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-48-1/#p-12-50-4). ## Preparation for the Gospel 12.50.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-48-1/#p-12-50-5 - Source: Dindorf 2:139 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: They say gods, morality, and justice exist only by convention. ### Greek text Πῶς λέγεις; Θεούς, ὦ μακάριε, πρῶτον εἶναί φασιν οὗτοι τέχνῃ, οὐ φύσει, ἀλλά τισι νόμοις, καὶ τούτους ἄλλους ἄλλῃ, ὅπη ἕκαστοι ἑαυτοῖς συνωμολόγησαν νομοθετούμενοι. καὶ δὴ καὶ τὰ καλὰ φύσει μὲν ἄλλα εἶναι, νόμῳ δὲ ἕτερα· τὰ δὲ δὴ δίκαια οὐδʼ εἶναι τὸ παράπαν φύσει, ἀλλʼ ἀμφισβητοῦντας διατελεῖν ἀλλήλοις καὶ μετατιθεμένους ἀεὶ ταῦτα· ἃ δʼ ἂν μετάθωνται καὶ ὅταν, τότε κύρια ἕκαστα εἶναι, γιγνόμενα τέχνῃ καὶ νόμοις, ἀλλʼ οὐ δή τινι φύσει. ### English translation (Claude) — How do you mean? — Gods, my blessed friend, these men say first exist by art, not by nature, but by certain laws, and these different in different places, as each people agreed among themselves in legislating. And the noble things are by nature one thing and by law another; and the just things are not by nature at all, but men go on disputing with one another and always changing them; and whatever they change, and whenever, then each is in force, coming to be by art and laws, but not by any nature. ### Extrabiblical texts - Plato, Leg. 889e–890a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 10.889e–890a. ### Citation (SBL) Eusebius, Praep. ev. 12.50.5 (Dindorf 2:139; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-48-1/#p-12-50-5). ## Preparation for the Gospel 12.50.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-48-1/#p-12-50-6 - Source: Dindorf 2:139–140 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Such teaching corrupts the young and breeds impiety and faction. ### Greek text ταῦτʼ ἐστὶν, ὦ φίλοι, ἅπαντα ἀνδρῶν σοφῶν παρὰ νέοις ἀνθρώποις, ἰδιωτῶν τε καὶ ποιητῶν, φασκόντων εἶναι τὸ δικαιότατον, ὅ τι τις ἂν νικᾶ, βιαζόμε- νος. ὅθεν ἀσέβειαί τε ἀνθρώποις ἐμπίπτουσιν νέοις, ὡς οὐκ ὄντων θεῶν οἴους ὁ νόμος προστάττει δια- νοεῖσθαι δεῖν, στάσεις τε διὰ ταῦτα, ἑλκόντων πρὸς τὸν κατὰ φύσιν ὀρθὸν βίον, ὅς ἐστι τῇ ἀληθείᾳ κρα- τοῦντα ζῆν τῶν ἄλλων, καὶ μὴ δουλεύοντα ἑτέροισι κατὰ νόμον. Οἶον διελήλυθας, ὦ ξένε, λόγον, καὶ ὅσην λώβην ἀνθρώπων νέων δημοσίᾳ πόλεσί τε καὶ ἰδίοις οἴκοις.” ### English translation (Claude) These, my friends, are all the sayings of men wise in the eyes of the young, both prose writers and poets, who declare that the most just thing is whatever one can win by force. Hence impieties fall upon young men, as though the gods were not such as the law commands us to think them; and factions arise for this reason, as men draw others toward the life that is right by nature, which is in truth to live mastering others and not serving others according to law. — What an account you have gone through, stranger, and what a ruin of young men, publicly for cities and in private households!” ### Extrabiblical texts - Plato, Leg. 890a–b (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 10.890a–b. ### Citation (SBL) Eusebius, Praep. ev. 12.50.6 (Dindorf 2:139–140; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-48-1/#p-12-50-6). ## Preparation for the Gospel 12.50.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-48-1/#p-12-50-7 - Source: Dindorf 2:140 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The atheists make the elements first and soul later. ### Greek text Καὶ μεθʼ ἕτερά φησιν “Ἀλλά γε δὴ πάλιν λέγε μοι, Κλεινία, καὶ σύ· κοινωνὸν γὰρ δεῖ σε εἷναι τῶν λόγων· κινδυνεύει γὰρ ὁ λέγων ταῦτα πῦρ καὶ ὕδωρ καὶ γῆν καὶ ἀέρα πρῶτα τῶν πάντων ἡγεῖσθαι εἶναι, καὶ τὴν φύσιν ὀνομάζειν ταῦτα αὐτὰ, ψυχὴν δʼ ἐκ τούτων ὕστερον. ἔοικε δὲ οὐ κινδυνεύειν, ἀλλʼ ὄντως σημαίνειν ταῦτα ἡμῖν τῷ λόγῳ. Πάνυ μὲν οὖν. ### English translation (Claude) And after other things he says: “But tell me again, Clinias, you too, for you must share in the discussion: the one who says this seems to think that fire, water, earth, and air are the first of all things, and to call these very things nature, and soul to come from them later. And he seems not merely to suggest but really to declare this to us in his argument. — Certainly. ### Extrabiblical texts - Plato, Leg. 891b–c (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 10.891b–c. ### Citation (SBL) Eusebius, Praep. ev. 12.50.7 (Dindorf 2:140; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-48-1/#p-12-50-7). ## Preparation for the Gospel 12.50.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-48-1/#p-12-50-8 - Source: Dindorf 2:140 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: This is the spring of all foolish opinions about nature. ### Greek text Ἆρʼ οὖν πρὸς Διὸς οἷον πηγήν τινα ἀνοήτου δόξης ἀνευρήκαμεν ἀνθρώπων ὁπόσοι πώποτε τῶν περὶ φύσεως ἐφήψαντο ζητημάτων; σκόπει πάντα λόγον ἐξετάζων· οὐ γὰρ δὴ σμικρόν γε τὸ διαφέρον, εἰ φανεῖεν οἱ λόγων ἁπτόμενοι ἀσεβῶν ἄλλοις τε ἐξάρχοντες μηδὲ εὖ τοῖς λόγοις, ἀλλʼ ἐξημαρτημένως χρώμενοι. δοκεῖ τοίνυν μοι ταῦτα οὕτως ἔχειν. Εὖ λέγεις· ἀλλʼ ὅπη δὴ, πειρῶ φράζειν. Ἔοικε τοίνυν ἀηθεστέρων ἁπτέον εἶναι λόγων. ” ### English translation (Claude) — Have we, then, by Zeus, found as it were a spring of the foolish opinion of all men who have ever handled inquiries about nature? Consider, examining every argument; for it makes no small difference if those who handle impious arguments and lead others on are shown to use their arguments not even well but wrongly. Now it seems to me that this is so. — Well said; but try to explain how. — It seems, then, that we must touch on rather unfamiliar arguments.” ### Extrabiblical texts - Plato, Leg. 891c–d (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 10.891c–d. ### Citation (SBL) Eusebius, Praep. ev. 12.50.8 (Dindorf 2:140; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-48-1/#p-12-50-8). ## Preparation for the Gospel 12.50.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-48-1/#p-12-50-9 - Source: Dindorf 2:140–141 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Soul is older than all bodies and governs their changes. ### Greek text Καὶ μετὰ βραχέα ἐπιλέγει “ Ψυχήν, ὦ ἑταῖρε, ἠγνοηκέναι κινδυνεύουσι μὲν ὀλίγου ξύμπαντες οἷόν τε ὂν τυγχάνει καὶ δύναμιν ἣν ἔχει, τῶν τε ἄλλων αὐτῆς πέρι καὶ δὴ καὶ γενέ- σεως, ὡς ἐν πρώτοις ἐστὶ σωμάτων ἔμπροσθεν πάντων γενομένη, καὶ μεταβολῆς τε αὐτῶν καὶ μετακοσμήσεως ἀπάσης ἄρχει παντὸς μᾶλλον. εἰ δʼ ἐστὶ ταῦτα οὕτως, ἆρʼ οὐκ ἐξ ἀνάγκης τὰ ψυχῆς συγγενῆ πρότερα ἂν εἴη γεγονότα τῶν σώματι προσηκόντων, οὔσης γε αὐτῆς πρεσβυτέρας ἢ σώματος; Ἀνάγκη. ### English translation (Claude) And after a little he adds: “Almost all of them, my friend, seem ignorant of what soul is and what power it has, both in other respects and especially as to its origin: that it is among the first things, having come to be before all bodies, and governs every change and rearrangement of them more than anything. And if this is so, must not the things akin to soul necessarily have come to be before those belonging to body, since soul is older than body? — Necessarily. ### Extrabiblical texts - Plato, Leg. 892a–b (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 10.892a–b. ### Citation (SBL) Eusebius, Praep. ev. 12.50.9 (Dindorf 2:140–141; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-48-1/#p-12-50-9). ## Preparation for the Gospel 12.50.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-48-1/#p-12-50-10 - Source: Dindorf 2:141 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Mind and art are prior to what is called nature. ### Greek text Δόξα δὴ καὶ ἐπιμέλεια καὶ νοῦς καὶ τέχνη καὶ νόμος σκληρῶν καὶ μαλακῶν καὶ βαρέων καὶ κούφων πρότερα ἂν εἴη· καὶ δὴ καὶ τὰ μεγάλα καὶ πρῶτα ἔργα καὶ πράξεις τέχνης ἂν γίγνοιτο, ὄντα ἐν πρώτοις, τὰ δὲ φύσει καὶ φύσις, ἣν οὐκ ὀρθῶς αὐτοὶ ἐπονομάζουσι, τούτου ὕστερα καὶ ἀρχόμενα ἂν ἐκ τέχνης εἴη καὶ νοῦ. Πῶς οὐκ ὀρθῶς; ### English translation (Claude) Opinion, then, and care and mind and art and law would be prior to hard and soft, heavy and light; and indeed the great and first works and deeds would be those of art, being among the first, while things by nature, and nature itself, which they wrongly so name, would be later than this and governed by art and mind. — How wrongly? ### Extrabiblical texts - Plato, Leg. 892b (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 10.892b. ### Citation (SBL) Eusebius, Praep. ev. 12.50.10 (Dindorf 2:141; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-48-1/#p-12-50-10). ## Preparation for the Gospel 12.50.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-48-1/#p-12-50-11 - Source: Dindorf 2:141 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Soul, being first, is most truly “by nature.” ### Greek text Φύσιν βούλονται λέγειν γένεσιν τὴν περὶ τὰ πρῶτα. εἰ δὲ φανήσεται ψυχὴ πρῶτον, οὐ πῦρ οὐδὲ ἀὴρ, ψυχὴ δʼ ἐν πρώτοις γεγενημένη, σχεδὸν ὀρθότατα λέγοιτʼ ἂν εἶναι διαφερόντως φύσει. ταῦτʼ ἔσθʼ οὕτως ἔχοντα, ἂν ψυχήν τις ἐπιδείξῃ πρεσβυτέραν οὖσαν σώματος, ἄλλως δὲ οὐδαμῶς. Ἀληθέστατα λέγεις. ### English translation (Claude) — By nature they mean the generation of the first things. But if soul is shown to be first, not fire or air, but soul having come to be among the first, it would most rightly be said to be pre-eminently by nature. This is so if one shows that soul is older than body, and not otherwise. — Most true. ### Extrabiblical texts - Plato, Leg. 892c (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 10.892c. ### Citation (SBL) Eusebius, Praep. ev. 12.50.11 (Dindorf 2:141; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-48-1/#p-12-50-11). ## Preparation for the Gospel 12.51.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-1 - Source: Dindorf 2:141 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato invokes God before proving the gods’ existence. ### Greek text Ἄγε δὴ, θεὸν εἴ ποτε παρακλητέον ἡμῖν, νῦν ἔστω τοῦτο οὕτω γενόμενον· ἐπί γε ἀπόδειξιν τὴν αὑτῶν, ὡς εἰσὶ, σπουδῇ πάσῃ παρακεκλήσθων· ἐχόμενοι δὲ ὥς τινος ἀσφαλοῦς πείσματος ἐπεισβαίνωμεν εἰς τὸν νῦν λόγον. καί μοι ἐλεγχομένῳ περὶ τὰ τοιαῦτα ἐρωτήσεσι τοιαῖσδε ἀσφαλέστατα ἀποκρίνεσθαι φαίνεται κατὰ τάδε. ### English translation (Claude) “Come, then, if ever we must call upon God, let it be done now; let the gods be earnestly invoked for the demonstration of their own existence; and holding fast as to a secure cable, let us embark on the present argument. And when I am examined on such matters with such questions, it seems safest to answer as follows. ### Extrabiblical texts - Plato, Leg. 893b (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 10.893b; the quotation runs through 12.52.33 with omissions. ### Citation (SBL) Eusebius, Praep. ev. 12.51.1 (Dindorf 2:141; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-1). ## Preparation for the Gospel 12.51.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-2 - Source: Dindorf 2:141–142 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Some things move and some rest, in one place or several. ### Greek text ὦ ξένε, ὁπόταν φῇ τις, ἆρα ἕστηκε μὲν πάντα, κινεῖται δὲ οὐδὲν, ἢ τούτῳ πᾶν τοὐναντίον; ἢ τὰ μὲν αὐτῶν κινεῖται, τὰ δὲ μένει; Τὰ μὲν κινεῖταί που, φήσω, τὰ δὲ μένει. Μῶν οὖν οὐκ ἐν χώρᾳ τινὶ τά τε ἑστῶτα ἕστηκε καὶ τὰ κινούμενα κινεῖται; Πῶς γὰρ οὔ; Καὶ τὰ μέν γε ἐν μιᾷ ἕδρᾳ που τοῦτο ἂν δρῴη, τὰ δὲ ἐν πλείοσι. ### English translation (Claude) ‘Stranger, when someone says, Do all things stand still and nothing move, or the very opposite; or do some of them move and others remain?’ — Some move, I shall say, and others remain. — ‘Do not the things standing stand, and the things moving move, in some place?’ — Of course. — ‘And some would do this in one location, others in several.’ ### Extrabiblical texts - Plato, Leg. 893b–c (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 10.893b–c. ### Citation (SBL) Eusebius, Praep. ev. 12.51.2 (Dindorf 2:141–142; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-2). ## Preparation for the Gospel 12.51.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-3 - Source: Dindorf 2:142 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Rotation in place is one kind of motion. ### Greek text Τὰ τὴν τῶν ἑστώτων ἐν μέσῳ λαμβάνοντα δύναμιν λέγεις, φήσομεν, ἐν ἐνὶ κινεῖσθαι, καθάπερ ἡ τῶν ἑστᾶναι λεγομένων κύκλων στρέφεται περιφορά; Ναί.” ### English translation (Claude) ‘You mean, we shall say, that things taking the power of the stationary in the centre move in one place, as the revolution of circles said to stand still turns?’ — Yes.” ### Extrabiblical texts - Plato, Leg. 893c (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 10.893c. ### Citation (SBL) Eusebius, Praep. ev. 12.51.3 (Dindorf 2:142; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-3). ## Preparation for the Gospel 12.51.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-4 - Source: Dindorf 2:142 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If all stood still, which motion would come first? ### Greek text Καὶ ἐξῆς ἐπιλέγει “ Ἔτι δὴ καὶ τῇδε εἴπωμεν, καὶ ἀποκρινώμεθα πάλιν ἡμῖν αὐτοῖσιν. εἰ σταίη πως τὰ πάντα ὁμοῦ γενόμενα, καθάπερ πλεῖστοι τῶν τοιούτων τολμῶσι λέγειν, τίνα ἄρα ἐν αὐτοῖς ἀνάγκη πρώτην κίνησιν γενέσθαι τῶν εἰρημένων; ### English translation (Claude) And next he adds: “Let us speak in this way too, and answer ourselves again. If all things should somehow come together and stand still, as most of such people dare to say, which of the motions described must first arise in them? ### Extrabiblical texts - Plato, Leg. 895a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 10.895a. ### Citation (SBL) Eusebius, Praep. ev. 12.51.4 (Dindorf 2:142; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-4). ## Preparation for the Gospel 12.51.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-5 - Source: Dindorf 2:142 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Self-motion must come first. ### Greek text Τὴν αὐτὴν ἑαυτὴν δήπου κινοῦσαν. ὑπʼ ἄλλου γὰρ οὐ μή ποτε ἔμπροσθεν μεταπέσῃ, μηδεμιᾶς γʼ ἐν αὐτοῖς οὔσης ἔμπροσθεν μεταπτώσεως. ### English translation (Claude) — Surely the one that moves itself. For it could never first be changed by another, since there was no prior change among them. ### Extrabiblical texts - Plato, Leg. 895a–b (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 10.895a–b. ### Citation (SBL) Eusebius, Praep. ev. 12.51.5 (Dindorf 2:142; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-5). ## Preparation for the Gospel 12.51.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-6 - Source: Dindorf 2:142 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Self-motion is the oldest and mightiest change. ### Greek text Ἀρχὴν ἄρα κινήσεων πασῶν καὶ πρώτην ἔν τε ἑστῶσι γενομένην καὶ ἐν κινουμένοις οὖσαν, τὴν ἑαυτὴν κινοῦσαν, φήσομεν ἀναγκαίως εἶναι πρεσβυτάτην καὶ κρατίστην μεταβολῶν πασῶν, τὴν δὲ ἀλλοιουμένην ὑφʼ ἑτέρου, κινοῦσαν δὲ ἕτερα, δευτέραν. Ἀληθέστατα λέγεις. ### English translation (Claude) — We shall say, then, that the beginning of all motions, the first to arise among things at rest and present in things moving, the self-moving, is necessarily the oldest and mightiest of all changes, and that which is altered by another and moves others is second. — Most true. ### Extrabiblical texts - Plato, Leg. 895b (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 10.895b. ### Citation (SBL) Eusebius, Praep. ev. 12.51.6 (Dindorf 2:142; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-6). ## Preparation for the Gospel 12.51.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-7 - Source: Dindorf 2:142 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: What do we call self-motion in a body? ### Greek text Ὁπότε δὴ τοίνυν ἐνταῦθα ἐσμὲν τοῦ λόγου, τόδε ἀποκρινώμεθα. Τὸ ποῖον; Ἐὰν ἴδωμέν που ταύτην γενομένην ἐν τῷ γηίνῳ ἢ ἐνύδρῳ ἢ πυροειδεῖ, κεχωρισμένῳ ἢ καὶ ξυμμιγεῖ, τί ποτε φήσομεν ἐν τῷ τοιούτῳ πάθος ἐνεῖναι; ### English translation (Claude) — Since, then, we are at this point of the argument, let us answer this. — What? — If we see this motion arising somewhere in what is earthy or watery or fiery, separate or mixed, what shall we say is the condition in such a thing? ### Extrabiblical texts - Plato, Leg. 895b–c (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 10.895b–c. ### Citation (SBL) Eusebius, Praep. ev. 12.51.7 (Dindorf 2:142; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-7). ## Preparation for the Gospel 12.51.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-8 - Source: Dindorf 2:142–143 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Self-motion is life, and life is soul. ### Greek text Μῶν ἆρά με ἐρωτᾷς εἰ ζῆν αὐτὸ προσεροῦμεν, ὅταν αὐτὸ αὑτὸ κινῇ; Ναί. Ζῆν· πῶς γὰρ οὔ; Τί δὲ, ὅταν ψυχὴν ἔν τισι ὁρῶμεν, μῶν ἄλλο ἢ ταὐτὸν τούτῳ ζῆν ὁμολογητέον; Οὐκ ἄλλο. Ἔχε δὴ πρὸς Διός· ἆρʼ οὐκ ἂν ἐθέλοις περὶ ἕκαστον τρία νοεῖν; ### English translation (Claude) — Are you asking me whether we shall say it lives, when it moves itself? — Yes. — It lives; of course. — And when we see soul in things, must we not admit that this is life, nothing else? — Nothing else. — Stop, then, by Zeus: would you not be willing to think of three things about each thing? ### Extrabiblical texts - Plato, Leg. 895c–d (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 10.895c–d. ### Citation (SBL) Eusebius, Praep. ev. 12.51.8 (Dindorf 2:142–143; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-8). ## Preparation for the Gospel 12.51.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-9 - Source: Dindorf 2:143 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Each thing has substance, definition, and name. ### Greek text Πῶς λέγεις; Ἓν μὲν τὴν οὐσίαν, ἓν δὲ τῆς οὐσίας τὸν λόγον, ἓν δὲ τὸ ὄνομα. καὶ δὴ καὶ ἐρωτήσεις εἶναι περὶ τὸ ὂν ἅπαν δύο. Πῶς; Τοτὲ μὲν ἡμῶν ἕκαστον τοὔνομα προτεινόμενον αὐτὸ τὸν λόγον ἀπαιτεῖν, τοτὲ δὲ τὸν λόγον αὐτὸν προτεινόμενον ἐρωτᾶν αὖ τοὔνομα. ἆρά γε τὸ τοιόνδε αὖ βουλόμεθα νῦν λέγειν; ### English translation (Claude) — How do you mean? — One, the substance; one, the definition of the substance; one, the name. And indeed there are two questions about everything that is. — How? — Sometimes each of us, proposing the name, asks for the definition; sometimes, proposing the definition itself, asks in turn for the name. Do we wish now to say something of this kind? ### Extrabiblical texts - Plato, Leg. 895d (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 10.895d. ### Citation (SBL) Eusebius, Praep. ev. 12.51.9 (Dindorf 2:143; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-9). ## Preparation for the Gospel 12.51.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-10 - Source: Dindorf 2:143 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Example: “even” and its definition. ### Greek text Τὸ ποῖον; Ἔστι που δίχα διαιρούμενον εἰς ἴσα μέρη ἐν ἄλλοισί τε καὶ ἐν ἀριθμῷ. τούτῳ δὴ τῷ κατʼ ἀριθμὸν ὄνομα μὲν ἄρτιον, λόγος δὲ ἀριθμὸς διαιρούμενος εἰς ἴσα δύο μέρη. Ναί. ### English translation (Claude) — What kind? — There is something divided in two into equal parts, in other things and in number. Of this, in number, the name is “even,” and the definition “number divisible into two equal parts.” — Yes. ### Extrabiblical texts - Plato, Leg. 895e (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 10.895e. ### Citation (SBL) Eusebius, Praep. ev. 12.51.10 (Dindorf 2:143; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-10). ## Preparation for the Gospel 12.51.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-11 - Source: Dindorf 2:143 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Name and definition indicate the same thing. ### Greek text Τὸ τοιοῦτον φράζω. Μῶν οὖν οὐ ταὐτὸν ἑκατέρως προσαγορεύομεν, ἐάν τε τὸν λόγον ἐρωτώμενοι τοὔνομα ἀποδιδῶμεν, ἐάν τε τοὔνομα τὸν λόγον ἄρτιον ὀνόματι καὶ λόγῳ, δίχα διαιρούμενον ἀριθμὸν προσαγορεύοντες, ταὐτὸν ὄν; Παντάπασι μὲν οὖν. ### English translation (Claude) — This is the kind of thing I mean. Do we not name the same thing either way, whether, asked for the definition, we give the name, or, asked for the name, the definition, calling the same thing by name “even” and by definition “number divided in two”? — Certainly. ### Extrabiblical texts - Plato, Leg. 895e (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 10.895e. ### Citation (SBL) Eusebius, Praep. ev. 12.51.11 (Dindorf 2:143; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-11). ## Preparation for the Gospel 12.51.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-12 - Source: Dindorf 2:143–144 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Soul is defined as self-moving motion. ### Greek text Ὦι δὴ ψυχὴ τοὔνομα, τίς τούτου λόγος; ἔχομεν ἄλλον πλὴν τὸν νῦν δὴ ῥηθέντα, τὴν δυναμένην αὐτὴν ἑαυτὴν κινεῖν κίνησιν; Τὸ ἑαυτὸ κινεῖν φὴς λόγον ἔχειν τὴν αὐτὴν οὐσίαν ἥνπερ τοὔνομα, ὃ δὴ πάντες ψυχὴν προσαγορεύομεν; ### English translation (Claude) — Then of the thing whose name is soul, what is its definition? Have we any other than the one just stated, the motion able to move itself? — Do you say that self-motion has as definition the same substance which has the name we all call soul? ### Extrabiblical texts - Plato, Leg. 895e–896a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 10.895e–896a. ### Citation (SBL) Eusebius, Praep. ev. 12.51.12 (Dindorf 2:143–144; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-12). ## Preparation for the Gospel 12.51.13 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-13 - Source: Dindorf 2:144 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Soul is the first motion and the oldest of all. ### Greek text Φημί γε. εἰ δʼ ἔστι τοῦτο οὕτως ἔχον, ἆρʼ ἔτι ποθοῦμεν μὴ ἱκανῶς δεδεῖχθαι ψυχὴν ταὐτὸν ὂν καὶ τὴν πρώτην γένεσιν καὶ κίνησιν τῶν τε ὄντων καὶ γεγονότων καὶ ἐσομένων καὶ πάντων αὖ τῶν ἐναντίων τούτοις, ἐπειδή γε ἀνεφάνη μεταβολῆς τε καὶ κινήσεως ἁπάσης αἰτία ἅπασιν; Οὔκ, ἀλλὰ ἱκανώτατα δέδεικται ψυχὴ τῶν πάντων πρεσβυτάτη, γενομένη γε ἀρχὴ κινήσεως. ### English translation (Claude) — I do. And if this is so, do we still feel it has not been sufficiently shown that soul is the same as the first generation and motion of all things that are, have been, and will be, and of all their opposites, since it has appeared as the cause of all change and motion in all things? — No; it has been most sufficiently shown that soul is the oldest of all things, being the beginning of motion. ### Extrabiblical texts - Plato, Leg. 896a–b (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 10.896a–b. ### Citation (SBL) Eusebius, Praep. ev. 12.51.13 (Dindorf 2:144; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-13). ## Preparation for the Gospel 12.51.14 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-14 - Source: Dindorf 2:144 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Motion caused by another is secondary, belonging to soulless body. ### Greek text Ἆρʼ οὖν οὐχ ἡ διʼ ἕτερον ἐν ἄλλῳ γινομένη κίνησις, αὐτὸ δὲ ἐν αὑτῷ μηδέποτε παρέχουσα κινεῖσθαι μηδὲν, δευτέρα τε καὶ ὁπόσων ἀριθμῶν βούλοιτο ἄν τις ἀριθμεῖν αὐτὴν πολλοστὴν, τοσούτων, σώματος οὖσα ὄντως ἀψύχου μεταβολή. Ὀρθῶς. ### English translation (Claude) — Then is not the motion that arises in one thing through another, but never makes anything move in itself, second, and as many numbers down as one cares to count it, being a change of a body truly soulless? — Rightly. ### Extrabiblical texts - Plato, Leg. 896b (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 10.896b. ### Citation (SBL) Eusebius, Praep. ev. 12.51.14 (Dindorf 2:144; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-14). ## Preparation for the Gospel 12.51.15 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-15 - Source: Dindorf 2:144 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Soul rules; body is ruled. ### Greek text Ὀρθῶς ἄρα καὶ κυρίως ἀληθέστατά τε καὶ τελεώτατα εἰρηκότες ἂν ἦμεν ψυχὴν μὲν προτέραν γεγονέναι σώματος, ἢ μὴ, σῶμα δὲ δεύτερόν τε καὶ ὕστερον ψυχῆς ἀρχούσης ἀρχόμενον κατὰ φύσιν. Ἀληθέστατα μὲν οὖν. ### English translation (Claude) — Then we would have spoken rightly, properly, most truly and completely in saying that soul came to be before body, and body second and later, being ruled by soul, the ruler, according to nature. — Most true. ### Extrabiblical texts - Plato, Leg. 896b–c (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 10.896b–c. The digital text inserts “or not” (ἢ μὴ), not in Plato; translated by sense. ### Citation (SBL) Eusebius, Praep. ev. 12.51.15 (Dindorf 2:144; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-15). ## Preparation for the Gospel 12.51.16 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-16 - Source: Dindorf 2:144 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The states of soul are older than those of body. ### Greek text Μεμνήμεθά γε μὴν ὁμολογήσαντες ἐν τοῖς πρόσθεν ὡς εἰ ψυχὴ φανείη πρεσβυτέρα σώματος οὖσα, καὶ τὰ ψυχῆς τῶν τοῦ σώματος ἔσοιτο πρεσβύτερα. Πάνυ μὲν οὖν. ### English translation (Claude) — We remember having agreed earlier that if soul were shown to be older than body, the things of soul would also be older than those of body. — Certainly. ### Extrabiblical texts - Plato, Leg. 896c (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 10.896c (also quoted at 12.28.1). ### Citation (SBL) Eusebius, Praep. ev. 12.51.16 (Dindorf 2:144; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-16). ## Preparation for the Gospel 12.51.17 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-17 - Source: Dindorf 2:144–145 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Mental states precede bodily properties. ### Greek text Τρόποι δὲ καὶ ἤθη καὶ βουλήσεις καὶ λογισμοὶ καὶ δόξαι ἀληθεῖς ἐπιμέλειαί τε καὶ μνῆμαι πρότερα μήκους σωμάτων καὶ πλάτους καὶ βάθους καὶ ῥώμης εἴη γεγονότα ἂν, εἴπερ καὶ ψυχὴ σώματος. Ἀνάγκη. ### English translation (Claude) — Then manners, characters, wishes, reasonings, true opinions, cares, and memories would have come before the length, breadth, depth, and strength of bodies, if soul is before body. — Necessarily. ### Extrabiblical texts - Plato, Leg. 896c–d (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 10.896c–d. ### Citation (SBL) Eusebius, Praep. ev. 12.51.17 (Dindorf 2:144–145; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-17). ## Preparation for the Gospel 12.51.18 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-18 - Source: Dindorf 2:145 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Soul is the cause of good and evil. ### Greek text Ἄρʼ οὖν τὸ μετὰ τοῦτο ὁμολογεῖν ἀναγκαῖον τῶν τε ἀγαθῶν αἰτίαν εἶναι ψυχὴν καὶ τῶν κακῶν καὶ καλῶν καὶ αἰσχρῶν δικαίων τε καὶ ἀδίκων καὶ πάντων τῶν ἐναντίων, εἴπερ τῶν πάντων γε αὐτὴν θήσομεν αἰτίαν; Πῶς γὰρ οὔ; ### English translation (Claude) — Must we not, then, agree next that soul is the cause of good and evil, fair and foul, just and unjust, and all opposites, if we are to make it the cause of all things? — How not? ### Extrabiblical texts - Plato, Leg. 896d (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 10.896d. ### Citation (SBL) Eusebius, Praep. ev. 12.51.18 (Dindorf 2:145; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-18). ## Preparation for the Gospel 12.51.19 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-19 - Source: Dindorf 2:145 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: At least two souls govern the heaven, good and evil. ### Greek text Ψυχὴν δὴ διοικοῦσαν καὶ ἐνοικοῦσαν ἐν ἅπασι τοῖς πάντη κινουμένοις μῶν οὐ καὶ τὸν οὐρανὸν ἀνάγκη διοικεῖν φάναι; Τί μήν; Μίαν, ἢ πλείους; Πλείους· ἐγὼ ὑπὲρ σφῶν ἀποκρινοῦμαι δυοῖν μέν γέ που ἔλαττον μηδὲν τιθῶμεν, τῆς τε εὐεργέτιδος καὶ τῆς τἀναντία δυναμένης ἐξεργάζεσθαι. ### English translation (Claude) — Must we not say, then, that soul, governing and dwelling in all things that move in every direction, governs the heaven too? — Certainly. — One soul, or more? — More, I will answer for you both; let us set down no fewer than two, one that does good and one able to work the opposite. ### Extrabiblical texts - Plato, Leg. 896d–e (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 10.896d–e (compare 11.26.2). ### Citation (SBL) Eusebius, Praep. ev. 12.51.19 (Dindorf 2:145; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-19). ## Preparation for the Gospel 12.51.20 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-20 - Source: Dindorf 2:145 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Soul moves all things; with mind it leads to good, with folly to the opposite. ### Greek text Σφόδρα ὀρθῶς εἴρηκας. Εἶεν. ἄγει μὲν δὴ ψυχὴ πάντα τὰ κατʼ οὐρανὸν καὶ γῆν καὶ θάλατταν ταῖς αὑτῆς κινήσεσιν, αἷς ὀνόματά ἐστι βούλεσθαι, σκοπεῖσθαι, ἐπιμελεῖσθαι, βουλεύεσθαι, δοξάζειν ὀρθῶς, ἐψευσμένως, χαίρουσαν, λυπουμένην, θαρροῦσαν, φοβουμένην, μισοῦσαν, στέργουσαν, καὶ πάσαις ὅσαι τούτων ξυγγενεῖς ἢ πρωτουργοὶ κινήσεις τὰς δευτερουργοὺς αὖ παραλαμβάνουσαι κινήσεις σωμάτων ἄγουσι πάντα εἰς αὔξησιν καὶ φθίσιν καὶ διάκρισιν καὶ σύγκρισιν καὶ τούτοις ἑπομένας θερμότητας, ψύξεις, βαρύτητας, κουφότητας, σκληρὸν καὶ μαλακὸν, λευκὸν καὶ μέλαν, αὐστηρὸν καὶ γλυκὺ καὶ πικρὸν] καὶ πᾶσιν οἷς ψυχὴ χρωμένη, νοῦν μὲν προσλαμβάνουσα αἰεὶ θεῖον ὀρθῶς θεοῖς ὀρθὰ καὶ εὐδαίμονα παιδαγωγεῖ πάντα, ἀνοίᾳ δὲ ξυγγενομένη πάντα αὖ τἀναντία τούτοις ἀπεργάζεται. ### English translation (Claude) — You have spoken very rightly. — Well, then. Soul leads all things in heaven and on earth and in the sea by its own motions, whose names are wishing, considering, caring, deliberating, opining rightly and falsely, rejoicing, grieving, being confident, fearing, hating, loving, and all the motions akin to these, or primary motions, which, taking over in turn the secondary motions of bodies, lead all things to growth and decay, separation and combination, and the heat and cold, heaviness and lightness, hard and soft, white and black, harsh and sweet and bitter that follow these; and with all these, soul, when it takes mind as its ally, rightly a god to gods, guides all things to what is right and happy; but when it consorts with folly, it works all the opposite. ### Extrabiblical texts - Plato, Leg. 896e–897b (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 10.896e–897b. A stray closing bracket after “bitter” in the digital text is ignored. “Rightly a god to gods” renders a phrase that is corrupt in the manuscripts of Plato; translated as printed. ### Citation (SBL) Eusebius, Praep. ev. 12.51.20 (Dindorf 2:145; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-20). ## Preparation for the Gospel 12.51.21 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-21 - Source: Dindorf 2:145–146 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Which soul rules the heavens, the wise or the foolish? ### Greek text τιθῶμεν ταῦτα οὕτως ἔχειν; ἢ ἔτι διστάζομεν εἰ ἑτέρως πως ἔχει; Οὐδαμῶς. Πότερον οὖν δὴ ψυχῆς τὸ γένος ἐγκρατὲς οὐρανοῦ καὶ γῆς καὶ πάσης τῆς περιόδου γεγονέναι φῶμεν τὸ φρόνιμον καὶ ἀρετῆς πλῆρες, ἢ τὸ μηδέτερα κεκτημένον; βούλεσθε οὖν πρὸς ταῦτα ὧδε ἀποκρινώμεθα; Πῶς; ### English translation (Claude) Shall we set down that this is so? Or do we still doubt whether it is otherwise? — Not at all. — Shall we say, then, that the kind of soul that has become master of heaven and earth and the whole revolution is the wise and virtuous one, or the one that has neither? Do you wish us to answer this as follows? — How? ### Extrabiblical texts - Plato, Leg. 897b–c (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 10.897b–c. ### Citation (SBL) Eusebius, Praep. ev. 12.51.21 (Dindorf 2:145–146; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-21). ## Preparation for the Gospel 12.51.22 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-22 - Source: Dindorf 2:146 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The orderly heavens show that the best soul governs them. ### Greek text Εἰ μὲν, ὦ θαυμάσιε, φῶμεν, ἡ ξύμπασα οὐρανοῦ ὁδὸς ἅμα καὶ φορὰ καὶ τῶν ἐν αὐτῷ ὄντων ἀπάντων νοῦ κινήσει καὶ περιφορᾷ καὶ λογισμοῖς ὁμοίαν φύσιν ἔχει καὶ ξυγγενῶς ἔρχεται, δῆλον ὡς τὴν ἀρίστην ψυχὴν φατέον ἐπιμελεῖσθαι τοῦ κόσμου παντὸς καὶ ἄγειν αὐτὸν τὴν τοιαύτην ὁδὸν ἐκείνην. Ὀρθῶς. ### English translation (Claude) — If, my admirable friend, we say that the whole course and motion of heaven and of all that is in it has a nature like the motion, revolution, and reasonings of mind, and proceeds in a kindred way, clearly we must say that the best soul cares for the whole cosmos and leads it along that path. — Rightly. ### Extrabiblical texts - Plato, Leg. 897c (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 10.897c. ### Citation (SBL) Eusebius, Praep. ev. 12.51.22 (Dindorf 2:146; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-22). ## Preparation for the Gospel 12.51.23 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-23 - Source: Dindorf 2:146 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The nature of mind’s motion is hard to state. ### Greek text Εἰ δὲ μανικός τε καὶ ἀτάκτως ἔρχεται, τὴν κάκην. Καὶ ταῦτα ὀρθότατα. Τίνα οὖν δὴ νοῦ κίνησις φύσιν ἔχει; τοῦτο ἤδη χαλεπὸν, ὦ φίλοι, ἐρώτημα ἀποκρινόμενον εἰπεῖν ἐμφρόνως. διὸ δὴ καὶ ἐμὲ τῆς ἀποκρίσεως ὑμῖν δίκαιον τανῦν προσλαμβάνειν. Εὖ λέγεις. ### English translation (Claude) — But if it proceeds madly and in disorder, the evil soul. — This too is most right. — What nature, then, has the motion of mind? This, my friends, is a hard question to answer wisely. So it is right that I should now join you in the answer. — Well said. ### Extrabiblical texts - Plato, Leg. 897d (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 10.897d. ### Citation (SBL) Eusebius, Praep. ev. 12.51.23 (Dindorf 2:146; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-23). ## Preparation for the Gospel 12.51.24 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-24 - Source: Dindorf 2:146 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Mind must be seen in an image, as the sun cannot be gazed at. ### Greek text Μὴ τοίνυν ἐξ ἐναντίας οἷον εἰς ἥλιον ἀποβλέποντες, νύκτα ἐν μεσημβρίᾳ ἐπαγόμενοι, ποιησώμεθα τὴν ἀπόκρισιν, ὡς νοῦν ποτὲ θνητοῖς ὄμμασιν ὀψόμενοί τε καὶ γνωσόμενοι ἱκανῶς· πρὸς δὲ εἰκόνα τοῦ ἐρωτωμένου βλέποντας ἀσφαλέστερον ὁρᾶν. ### English translation (Claude) — Let us not, then, as though looking straight at the sun and bringing night on ourselves at midday, make our answer as if we would ever see mind with mortal eyes and know it sufficiently; it is safer to look at an image of what is asked. ### Extrabiblical texts - Plato, Leg. 897d–e (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 10.897d–e. ### Citation (SBL) Eusebius, Praep. ev. 12.51.24 (Dindorf 2:146; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-24). ## Preparation for the Gospel 12.51.25 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-25 - Source: Dindorf 2:146–147 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Mind is like one of the ten kinds of motion. ### Greek text Πῶς λέγεις; Ἧι προσέοικε κινήσει νοῦς, τῶν δέκα κινήσεων τὴν εἰκόνα λάβωμεν, ἣν συναναμνησθεὶς ὑμῖν ἐγὼ κοινῇ τὴν ἀπόκρισιν ποιήσομαι. Κάλλιστα ἂν λέγοις. Μεμνήμεθα τοίνυν τοῦτό γε τοσοῦτον τῶν τότε, ὅτι τῶν ἁπάντων τὰ μὲν κινεῖσθαι, τὰ δὲ μένειν ἔθεμεν. Ναί. ### English translation (Claude) — How do you mean? — Let us take the image of that one of the ten motions which mind resembles; recalling it with you, I shall make the answer together. — You would speak most finely. — We remember, then, this much of what was said then, that of all things we set down some as moving and others as remaining. — Yes. ### Extrabiblical texts - Plato, Leg. 897e (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 10.897e. ### Citation (SBL) Eusebius, Praep. ev. 12.51.25 (Dindorf 2:146–147; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-25). ## Preparation for the Gospel 12.51.26 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-26 - Source: Dindorf 2:147 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Rotation in one place is most like mind. ### Greek text Τῶν δʼ αὖ κινουμένων τὰ μὲν ἐν ἐνὶ τόπῳ κινεῖσθαι, τὰ δʼ ἐν πλείοσι φερόμενα. Ἔστι ταύτῃ. Τούτοιν δὴ τοῖν κινήσεοιν τὴν ἐν ἐνὶ φερομένην ἀεὶ περί γέ τι μέσον ἀνάγκη κινεῖσθαι τῶν ἐντόρνων οὐσῶν μίμημά τι κύκλων, εἶναί τε αὐτὴν τῇ τοῦ νοῦ περιόδῳ πάντως ὡς δυνατὸν οἰκειοτάτην τε καὶ ὁμοίαν. ### English translation (Claude) — And of the things moving, some move in one place, others travel in several. — It is so. — Of these two motions, the one travelling in one place must always move about some centre, an imitation of circles turned on a lathe, and be in every way as akin and as like as possible to the revolution of mind. ### Extrabiblical texts - Plato, Leg. 898a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 10.898a. ### Citation (SBL) Eusebius, Praep. ev. 12.51.26 (Dindorf 2:147; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-26). ## Preparation for the Gospel 12.51.27 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-27 - Source: Dindorf 2:147 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Mind moves like a perfect rotating sphere. ### Greek text Πῶς λέγεις; Τὸ κατὰ ταὐτὰ δήπου καὶ ὡσαύτως καὶ ἐν τῷ αὐτῷ καὶ περὶ τὰ αὐτὰ καὶ πρὸς τὰ αὐτὰ καὶ ἕνα λόγον καὶ τάξιν μίαν ἄμφω κινεῖσθαι λέγοντες νοῦν τήν τε ἐν ἐνὶ φερομένην κίνησιν, σφαίρας ἐντόρνου ἀπεικασμένα φοραῖς, οὐκ ἄν ποτε φανεῖμεν φαῦλοι δημιουργοὶ λόγῳ καλῶν εἰκόνων. ### English translation (Claude) — How do you mean? — If we say that mind and the motion travelling in one place both move in the same way and manner, in the same place, about the same things, toward the same things, according to one principle and one order, likened to the movements of a sphere turned on a lathe, we would never appear poor craftsmen of fair images in speech. ### Extrabiblical texts - Plato, Leg. 898a–b (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 10.898a–b. ### Citation (SBL) Eusebius, Praep. ev. 12.51.27 (Dindorf 2:147; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-27). ## Preparation for the Gospel 12.51.28 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-28 - Source: Dindorf 2:147 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Disorderly motion is akin to folly. ### Greek text Ὀρθότατα λέγεις. Οὐκοῦν αὕτη γε ἡ μηδέποτε ὡσαύτως μηδὲ κατὰ τὰ αὐτὰ μηδʼ ἐν ταὐτῷ μηδὲ περὶ ταὐτὰ μηδὲ πρὸς τὰ αὐτὰ μηδʼ ἐν ἐνὶ φερομένη μηδʼ ἐν κόσμῳ μηδʼ ἐν τάξει μηδʼ ἔν τινι λόγῳ κίνησις ἀνοίας ἂν αὖ πάσης εἴη ξυγγενής. ### English translation (Claude) — You speak most rightly. — Then the motion that is never in the same way, nor uniform, nor in the same place, nor about the same things, nor toward the same, nor in one, nor in order, nor in arrangement, nor in any principle, would be akin to all folly. ### Extrabiblical texts - Plato, Leg. 898b (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 10.898b. ### Citation (SBL) Eusebius, Praep. ev. 12.51.28 (Dindorf 2:147; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-28). ## Preparation for the Gospel 12.51.29 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-29 - Source: Dindorf 2:147 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Either the best soul or its opposite drives the heavens. ### Greek text Εἴη γὰρ ἂν ἀληθέστατα. Τανῦν δὴ χαλεπὸν οὐδὲν ἔτι διαρρήδην εἰπεῖν ὡς, ἐπειδὴ ψυχὴ μέν ἐστιν ἡ περιάγουσα ἡμῖν πάντα, τὴν δὲ οὐρανοῦ περιφορὰν ἐξ ἀνάγκης περιάγειν φατέον ἐπιμελουμένην καὶ κοσμοῦσαν ἤτοι τὴν ἀρίστην ψυχὴν ἢ τὴν ἐναντίαν. ### English translation (Claude) — Most truly. — Now it is no longer hard to say expressly that, since soul is what drives all things round for us, we must say that the revolution of heaven is necessarily driven round, cared for, and ordered either by the best soul or by its opposite. ### Extrabiblical texts - Plato, Leg. 898c (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 10.898c. ### Citation (SBL) Eusebius, Praep. ev. 12.51.29 (Dindorf 2:147; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-29). ## Preparation for the Gospel 12.51.30 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-30 - Source: Dindorf 2:147–148 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Virtuous soul drives the heavens. ### Greek text Ὦ ξένε, ἀλλʼ ἐκ γε τῶν νῦν εἰρημένων ὅσιον ἄλλως λέγειν ἢ πᾶσαν ἀρετὴν ἔχουσαν ψυχὴν μίαν ἢ πλείους περιάγειν αὐτά. Κάλλιστα, ὦ Κλεινία, ὑπήκουσας τοῖς λόγοις. τόδε δὲ προσυπάκουσον ἔτι. ### English translation (Claude) — Stranger, from what has now been said it would not be holy to say otherwise than that one soul or more, possessing all virtue, drive them round. — You have listened to the arguments most finely, Clinias. Now listen to this further. ### Extrabiblical texts - Plato, Leg. 898c (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 10.898c. ### Citation (SBL) Eusebius, Praep. ev. 12.51.30 (Dindorf 2:147–148; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-30). ## Preparation for the Gospel 12.51.31 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-31 - Source: Dindorf 2:148 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Each star too is driven by soul. ### Greek text Τὸ ποῖον; Ἥλιον καὶ σελήνην καὶ τὰ ἄλλα ἄστρα, εἴπερ ψυχὴ περιάγει πάντα, ἆρʼ οὐ καὶ ἓν ἕκαστον; Τί μήν; Περὶ ἑνὸς δὴ ποιησώμεθα λόγους, οἱ καὶ ἐπὶ πάντα ἁρμόττοντες ἡμῖν τὰ ἄστρα φανοῦνται. ### English translation (Claude) — What? — If soul drives all things round, does it not drive each one too, the sun and moon and the other stars? — Certainly. — Let us make our argument about one, which will appear to fit all the stars. ### Extrabiblical texts - Plato, Leg. 898d (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 10.898d. ### Citation (SBL) Eusebius, Praep. ev. 12.51.31 (Dindorf 2:148; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-31). ## Preparation for the Gospel 12.51.32 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-32 - Source: Dindorf 2:148 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The sun’s soul is seen only by the mind. ### Greek text Τίνος; Ἡλίου πᾶς ἄνθρωπος σῶμα μὲν ὁρᾷ, ψυχὴν δὲ οὐδείς· οὐδὲ γὰρ ἄλλου σώματος οὐδενὸς οὔτε ζῶντος οὔτε ἀποθανόντος τῶν ζῴων οὐδενός, ἀλλὰ ἐλπὶς πολλὴ τὸ παράπαν τὸ γένος ἡμῖν τοῦτο ἀναίσθητον πάσαις ταῖς τοῦ σώματος αἰσθήσεσι περιπεφυκέναι, νοητὸν δὲ εἶναι. μόνῳ νῷ δὴ καὶ νοήματι λάβωμεν αὐτοῦ πέρι τὸ τοιόνδε. ### English translation (Claude) — Which? — Of the sun every man sees the body, but no one the soul; nor that of any other body of any living creature, alive or dead; but there is much reason to hope that this kind is wholly imperceptible to all the bodily senses and perceptible to mind. Let us grasp by mind and thought alone something like this about it. ### Extrabiblical texts - Plato, Leg. 898d–e (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 10.898d–e. A stray bracket in the digital text is ignored. ### Citation (SBL) Eusebius, Praep. ev. 12.51.32 (Dindorf 2:148; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-32). ## Preparation for the Gospel 12.51.33 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-33 - Source: Dindorf 2:148 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Three ways soul could move the sun. ### Greek text Ποῖον; Ἥλιον εἰ περιάγει ψυχὴ, τριῶν αὐτὴν ἓν λέγοντες δρᾶν σχεδὸν οὐκ ἀποτευξόμεθα. Τίνων; ### English translation (Claude) — What? — If soul drives the sun round, we shall hardly fail if we say it does one of three things. — What? ### Extrabiblical texts - Plato, Leg. 898e (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 10.898e. ### Citation (SBL) Eusebius, Praep. ev. 12.51.33 (Dindorf 2:148; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-33). ## Preparation for the Gospel 12.51.34 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-34 - Source: Dindorf 2:148–149 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Soul moves the sun from within, by a body, or by bodiless power. ### Greek text Ὡς ἢ ἐνοῦσα ἐντὸς τῷ περιφερεῖ τούτῳ φαινομένῳ σώματι πάντη διακομίζει τὸ τοιοῦτον, καθάπερ ἡμᾶς ἡ παρʼ ἡμῖν ψυχὴ πάντη περιφέρει· ἤ ποθεν ἔξωθεν σῶμα αὑτῇ πορισαμένη πυρὸς ἤ τινος ἀέρος, ὡς λόγος ἐστί τινων, ὠθεῖ βίᾳ σώματι σῶμα· ἢ τρίτον αὐτὴ ψιλὴ σώματος οὖσα, ἔχουσα δὲ δυνάμεις ἄλλας τινὰς ὑπερβαλλούσας, θαύματι ποδηγεῖ. Ναί. Τοῦτο μὲν ἀνάγκη, τούτων ἕν γέ τι δρῶσαν ψυχὴν πάντα διάγειν.” ### English translation (Claude) — Either, being within this round visible body, it carries it everywhere, as the soul in us carries us about everywhere; or, providing itself from outside with a body of fire or some air, as some say, it pushes body by body with force; or third, being itself bare of body but having certain other surpassing powers, it guides it by wonder. — Yes. — This, then, is necessary: that soul drives all things doing one of these.” ### Extrabiblical texts - Plato, Leg. 898e–899a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 10.898e–899a. ### Citation (SBL) Eusebius, Praep. ev. 12.51.34 (Dindorf 2:148–149; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-34). ## Preparation for the Gospel 12.51.35 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-35 - Source: Dindorf 2:149 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato’s Philebus: the wise agree that mind is king of heaven and earth. ### Greek text Ταῦτα μὲν οὖν ἐν τῷ δεκάτῳ τῶν Νόμων εἴρηται τῷ φιλοσόφῳ. καὶ ἐν τῷ Φιλήβῳ δὲ ἐπάκουσον ὅπως τὴν αὐτὴν κατασκευάζει διάνοιαν “Πάντες γὰρ συμφωνοῦσιν οἱ σοφοὶ, ὄντως σεμνύνοντες, ὡς νοῦς ἐστι βασιλεὺς ἡμῖν οὐρανοῦ τε καὶ γῆς. καὶ ἴσως εὖ λέγουσι· διὰ μακροτέρων δʼ, εἰ βούλει, τὴν σκέψιν αὐτοῦ τοῦ γένους ποιησώμεθα. ### English translation (Claude) These things, then, are said by the philosopher in the tenth book of the Laws. Hear also how he establishes the same thought in the Philebus: “For all the wise agree, truly exalting themselves, that mind is our king of heaven and earth; and perhaps they are right. But if you wish, let us make the inquiry into this kind at greater length. ### Extrabiblical texts - Plato, Phileb. 28c (Plato (works)): quotation, high confidence ### Translation notes - Plato, Philebus 28c; the quotation runs through 12.51.48. ### Citation (SBL) Eusebius, Praep. ev. 12.51.35 (Dindorf 2:149; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-35). ## Preparation for the Gospel 12.51.36 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-36 - Source: Dindorf 2:149 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Is the universe governed by chance or by mind? ### Greek text Λέγε ὅπως βούλει, μηδὲν μῆκος ὑπολογιζόμενος ἡμῖν, ὦ Σώκρατες, ὡς οὐκ ἀπεχθησόμενος. Καλῶς εἶπας. ἀρξώμεθα δέ πως ὧδε ἐπανερωτῶντες. Πῶς; Πότερον, ὦ Πρώταρχε, τὰ ξύμπαντα καὶ τόδε τὸ καλούμενον ὅλον ἐπιτροπεύειν φῶμεν τὴν τοῦ ἀλόγου καὶ εἰκῆ δύναμιν καὶ τὸ ὅπη ἔτυχεν, ἢ τἀναντία, καθάπερ οἱ πρόσθεν ἡμῶν ἔλεγον, νοῦν καὶ φρόνησίν τινα θαυμαστὴν συντάττουσαν διακυβερνᾶν; ### English translation (Claude) — Speak as you wish, taking no account of length for us, Socrates, since you will not offend us. — Well said. Let us begin somehow thus, asking in turn. — How? — Protarchus, shall we say that all things and this so-called universe are governed by the power of the irrational and random and the merely chance, or the opposite, as those before us said, that mind and a wonderful wisdom order and steer them? ### Extrabiblical texts - Plato, Phileb. 28d (Plato (works)): quotation, high confidence ### Translation notes - Plato, Philebus 28d. ### Citation (SBL) Eusebius, Praep. ev. 12.51.36 (Dindorf 2:149; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-36). ## Preparation for the Gospel 12.51.37 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-37 - Source: Dindorf 2:149 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: It is impious to deny that mind orders the cosmos. ### Greek text Οὐδὲν τῶν αὐτῶν, ὦ θαυμάσιε Σώκρατες· ὃ μὲν γὰρ δὴ σὺ λέγεις, νῦν οὐδʼ ὅσιον εἶναί μοι φαίνεται· τὸ δὲ νοῦν πάντα διακοσμεῖν αὐτὰ φάναι καὶ τῆς ὄψεως τοῦ κόσμου καὶ ἡλίου καὶ σελήνης καὶ ἄστρων καὶ πάσης τῆς περιφορᾶς ἄξιον, καὶ οὐκ ἄλλως ἔγωγʼ ἄν ποτε περὶ αὐτῶν εἴποιμι, οὐδʼ ἂν δόξαιμι. ### English translation (Claude) — Not at all the same, admirable Socrates; what you say now does not seem to me even holy; but to say that mind orders all things is worthy of the sight of the cosmos, sun, moon, stars, and the whole revolution, and I would never speak or think otherwise about them. ### Extrabiblical texts - Plato, Phileb. 28e (Plato (works)): quotation, high confidence ### Translation notes - Plato, Philebus 28e. A stray bracket in the digital text is ignored. ### Citation (SBL) Eusebius, Praep. ev. 12.51.37 (Dindorf 2:149; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-37). ## Preparation for the Gospel 12.51.38 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-38 - Source: Dindorf 2:149–150 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Socrates and Protarchus accept the risk of affirming providence. ### Greek text Βούλει δή τι καὶ ἡμεῖς τοῖς ἔμπροσθεν ὁμολογούμενον ξυμφήσωμεν, ὡς ταῦθʼ οὕτως ἔχει; καὶ μὴ μόνον οἰώμεθα δεῖν τὰ ἀλλότρια ἄνευ κινδύνου λέγειν, ἀλλὰ καὶ συγκινδυνεύωμεν καὶ μετέχωμεν τοῦ ψόγου, ὅταν ἀνὴρ δεινὸς φῇ ταῦτα μὴ οὕτως, ἀλλʼ ἀτάκτως ἔχειν; Πῶς γὰρ οὐκ ἂν βουλοίμην; Ἴθι δὴ, τὸν ἐπιόντα περὶ τούτων λόγον νῦν ἡμῖν ἄθρει. ### English translation (Claude) — Do you wish, then, that we too agree with those before us that this is so, and not think we should only repeat others’ views without risk, but share the risk and the blame, when a clever man says these things are not so but disordered? — How could I not wish it? — Come, then, look at the argument that now confronts us about these things. ### Extrabiblical texts - Plato, Phileb. 28e–29a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Philebus 28e–29a. ### Citation (SBL) Eusebius, Praep. ev. 12.51.38 (Dindorf 2:149–150; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-38). ## Preparation for the Gospel 12.51.39 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-39 - Source: Dindorf 2:150 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Living bodies are made of the elements. ### Greek text Λέγε μόνον. Τὰ περὶ τὴν τῶν σωμάτων φύσιν ἁπάντων τῶν ζῴων, πῦρ καὶ ὕδωρ καὶ πνεῦμα, καθορῶμέν που, καὶ γῆν, καθάπερ οἱ χειμαζόμενοί φασιν, ἐνόντα ἐν τῇ συστάσει; Καὶ μάλα. Χειμαζόμεθα γὰρ ὄντως ὑπὸ ἀπορίας ἐν τοῖς νῦν λόγοις. Φέρε δὴ περὶ ἑκάστου τῶν παρʼ ἡμῖν λάβε τὸ τοιόνδε. ### English translation (Claude) — Just tell it. — We see, I suppose, that the things concerning the nature of the bodies of all living creatures, fire, water, and breath, and earth too, as storm-tossed sailors say, are present in their composition? — Certainly. — For we are truly storm-tossed by perplexity in the present arguments. — Come, then, take something like this about each of the things in us. ### Extrabiblical texts - Plato, Phileb. 29a–b (Plato (works)): quotation, high confidence ### Translation notes - Plato, Philebus 29a–b. ### Citation (SBL) Eusebius, Praep. ev. 12.51.39 (Dindorf 2:150; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-39). ## Preparation for the Gospel 12.51.40 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-40 - Source: Dindorf 2:150 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The elements in us are small and impure compared with those in the universe. ### Greek text Ποῖον; Ὅτι σμικρόν τε τούτων ἕκαστον παρʼ ἡμῖν ἔνεστι καὶ φαῦλον καὶ οὐδαμῆ οὐδαμῶς εἰλικρινὲς ὂν καὶ τὴν δύναμιν οὐκ ἀξίαν τῆς φύσεως ἔχον. ἐν ἐνὶ δὲ λαβὼν περὶ πάντων νόει ταὐτόν. Οἶον πῦρ ἔστι μέν που παρʼ ἡμῖν, ἔστι δʼ ἐν τῷ παντί. ### English translation (Claude) — What? — That each of these is present in us small and poor and in no way pure, and having a power unworthy of its nature. Take it in one case and understand the same of all. For instance, there is fire in us, and there is fire in the universe. ### Extrabiblical texts - Plato, Phileb. 29b (Plato (works)): quotation, high confidence ### Translation notes - Plato, Philebus 29b. ### Citation (SBL) Eusebius, Praep. ev. 12.51.40 (Dindorf 2:150; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-40). ## Preparation for the Gospel 12.51.41 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-41 - Source: Dindorf 2:150 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Our fire derives from the fire of the universe, not the reverse. ### Greek text Τί μήν; Οὐκοῦν σμικρὸν μέν τι τὸ παρʼ ἡμῖν καὶ ἀσθενὲς καὶ φαῦλον, τὸ δʼ ἐν τῷ παντὶ πλήθει τε θαυμαστὸν καὶ κάλλει καὶ πάσῃ δυνάμει τῇ περὶ τὸ πῦρ οὔσῃ. Καὶ μάλα ἀληθὲς ὃ λέγεις. Τί δέ; τρέφεται καὶ γίνεται ἐκ τούτου καὶ ἄρχεται τὸ τοῦ παντὸς πῦρ ὑπὸ τοῦ παρʼ ἡμῖν πυρὸς, ἢ τοὐναντίον ὑπʼ ἐκείνου τό τε ἐμὸν καὶ τὸ σὸν καὶ τὸ τῶν ἄλλων ζῴων ἅπαντʼ ἴσχει ταῦτα; Τοῦτο μὲν οὐδὲ ἀποκρίσεως ἄξιον ἐρωτᾷς. ### English translation (Claude) — Certainly. — Is not the fire in us small, weak, and poor, while that in the universe is wonderful in quantity, beauty, and every power that belongs to fire? — What you say is very true. — Well, is the fire of the universe nourished, generated, and ruled by the fire in us, or, on the contrary, do mine and yours and that of the other creatures have all these things from that? — That question is not even worth answering. ### Extrabiblical texts - Plato, Phileb. 29c (Plato (works)): quotation, high confidence ### Translation notes - Plato, Philebus 29c. ### Citation (SBL) Eusebius, Praep. ev. 12.51.41 (Dindorf 2:150; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-41). ## Preparation for the Gospel 12.51.42 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-42 - Source: Dindorf 2:150–151 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The same holds for earth and the other elements. ### Greek text Ὀρθῶς. Ταῦτα γὰρ ἐρεῖς, οἶμαι, περί τε τῆς ἐν τοῖς ζῴοις γῆς τῆς ἐνθάδε καὶ τῆς ἐν τῷ παντὶ, καὶ τῶν ἄλλων δὴ ὅσων ἠρώτησα ὀλίγον ἔμπροσθεν, οὕτως ἀποκρινῇ. Τίς γὰρ ἀποκρινόμενος ἄλλως ὑγιαίνων ἄν ποτε φανείη; ### English translation (Claude) — Rightly. For you will say the same, I think, about the earth here in living creatures and that in the universe, and you will answer so about all the other things I asked a little before. — For who answering otherwise would ever appear sane? ### Extrabiblical texts - Plato, Phileb. 29c–d (Plato (works)): quotation, high confidence ### Translation notes - Plato, Philebus 29c–d. ### Citation (SBL) Eusebius, Praep. ev. 12.51.42 (Dindorf 2:150–151; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-42). ## Preparation for the Gospel 12.51.43 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-43 - Source: Dindorf 2:151 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The cosmos too is a body made of the elements. ### Greek text Σχεδὸν οὐδʼ ὁστισοῦν. ἀλλὰ τὸ μετὰ τοῦτο ἑξῆς ἕπου. πάντα γὰρ ταῦτα ἡμεῖς τὰ νῦν δὴ λεχθέντα ἆρʼ οὐκ εἰς ἓν συγκείμενα ἰδόντες ἐπωνομάσαμεν σῶμα; Τί μήν; Ταὐτὸν δὴ λάβε καὶ περὶ τοῦδε ὃν κόσμον λέγομεν· διὰ τὸν αὐτὸν γὰρ τρόπον ἂν εἴη που σῶμα, σύνθετον ὂν ἐκ τῶν αὐτῶν. Ὀρθότατα λέγεις. ### English translation (Claude) — Hardly anyone. But follow what comes next. All these things just mentioned, seeing them put together into one, did we not name body? — Certainly. — Take the same about this which we call cosmos; for in the same way it would be a body, being composed of the same things. — You speak most rightly. ### Extrabiblical texts - Plato, Phileb. 29d–e (Plato (works)): quotation, high confidence ### Translation notes - Plato, Philebus 29d–e. ### Citation (SBL) Eusebius, Praep. ev. 12.51.43 (Dindorf 2:151; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-43). ## Preparation for the Gospel 12.51.44 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-44 - Source: Dindorf 2:151 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Our body derives from the body of the cosmos. ### Greek text Πότερον οὖν ἐκ τούτου τοῦ σώματος ὅλως τὸ παρʼ ἡμῖν σῶμα, ἢ ἐκ τοῦ παρʼ ἡμῖν τοῦτο τρέφεταί τε καὶ ὅσα νῦν δὴ περὶ αὐτῶν ἐπείπομεν εἴληφέ τε καὶ ἔχει; Καὶ τοῦθʼ ἕτερον, ὦ Σώκρατες, οὐκ ἄξιον ἐρωτήσεως. Τί δέ; ἀ όδε τρα ἄξιον ἐρωτήσεως; ἢ πῶς ἐρεῖς,. ### English translation (Claude) — Is our body, then, wholly nourished from this body, or this one from ours, and has received and holds all that we just said about them? — This too, Socrates, is not worth asking. — Well, is this worth asking? Or how will you say? ### Extrabiblical texts - Plato, Phileb. 29e–30a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Philebus 29e–30a. The words before “worth asking” are garbled in the digital text; translated by sense. ### Citation (SBL) Eusebius, Praep. ev. 12.51.44 (Dindorf 2:151; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-44). ## Preparation for the Gospel 12.51.45 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-45 - Source: Dindorf 2:151 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Our soul must come from the soul of the universe. ### Greek text Λέγε τὸ ποῖον. Τὸ παρʼ ἡμῖν σῶμα ἆρʼ οὐ ψυχὴν φήσομεν ἔχειν; Δῆλον ὅτι φήσομεν. Πόθεν, ὦ φίλε Πρώταρχε, λαβὸν, εἴπερ μὴ τό γε τοῦ παντὸς σῶμα ἔμψυχον ὂν ἐτύγχανε, ταὐτά γε ἔχον τούτῳ καὶ ἔτι πάντη καλλίονα; Δῆλον ὡς οὐδαμόθεν ἄλλοθεν, ὦ Σώκρατες. ### English translation (Claude) — Tell me what. — Shall we not say that our body has a soul? — Clearly we shall. — From where, dear Protarchus, did it get it, unless the body of the universe were ensouled, having the same things as this and still more beautiful in every way? — Clearly from nowhere else, Socrates. ### Extrabiblical texts - Plato, Phileb. 30a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Philebus 30a. ### Citation (SBL) Eusebius, Praep. ev. 12.51.45 (Dindorf 2:151; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-45). ## Preparation for the Gospel 12.51.46 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-46 - Source: Dindorf 2:151–152 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The cause that is wisdom in us must be wisdom in the universe. ### Greek text Οὐ γάρ που δοκοῦμέν γε, ὦ Πρώταρχε, τὰ τέτταρα ἐκεῖνα, πέρας καὶ ἄπειρον καὶ κοινὸν καὶ τὸ τῆς αἰτίας γένος ἐν ἅπασι τέταρτον ἐνὸν, τοῦτʼ ἐν μὲν τοῖς παρʼ ἡμῖν ψυχήν τε παρέχον καὶ σωμασκίαν ἐμποιοῦν καὶ πταίσαντος σώματος ἰατρικὴν καὶ ἐν ἄλλοις ἄλλα συντιθὲν καὶ ἀσκούμενον πᾶσαν καὶ παντοίαν σοφίαν ἐπικαλεῖσθαι, τῶν δὲ αὐτῶν τούτων ὄντων ἐν ὅλῳ τε οὐρανῷ καὶ κατὰ μεγάλα μέρη, καὶ προσέτι καλῶν καὶ εἰλικρινῶν, ἐν τούτοις δὲ οὐκ ἄρα μεμηχανῆσθαι τὴν τῶν καλλίστων καὶ τιμιωτάτων φύσιν. Ἀλλʼ οὐδαμῶς τοῦτό γʼ ἂν λόγον ἔχοι. ### English translation (Claude) — For surely we do not think, Protarchus, that of those four, limit, the unlimited, the mixture, and the kind of the cause present in all as a fourth, this last, which in things among us provides soul and produces bodily training and medicine when the body stumbles, and in other things puts together other things and repairs them, is called all and every wisdom, while, these same things being in the whole heaven and in its great parts, and moreover beautiful and pure, it did not after all contrive in them the nature of the most beautiful and precious things. — That would make no sense at all. ### Extrabiblical texts - Plato, Phileb. 30a–b (Plato (works)): quotation, high confidence ### Translation notes - Plato, Philebus 30a–b. ### Citation (SBL) Eusebius, Praep. ev. 12.51.46 (Dindorf 2:151–152; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-46). ## Preparation for the Gospel 12.51.47 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-47 - Source: Dindorf 2:152 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A cause called wisdom and mind orders the seasons. ### Greek text Οὐκοῦν εἰ μὴ τοῦτο, μετʼ ἐκείνου τοῦ λόγου ἂν ἑπόμενοι βέλτιον λέγοιμεν, ὡς ἔστιν, ἃ πολλάκις εἰρήκαμεν, ἄπειρόν τε ἐν τῷ παντὶ πολὺ καὶ πέρας ἱκανὸν, καί τις ἐπʼ αὐτοῖς αἰτία οὐ φαύλη, κοσμοῦσά τε καὶ συντάττουσα ἐνιαυτοὺς καὶ ὥρας καὶ μῆνας, σοφία καὶ νοῦς λεγομένη δικαιότατα. Δικαιότατα δῆτα. ### English translation (Claude) — Then if not this, we would do better to follow that account and say that there is, as we have often said, much unlimited in the universe and sufficient limit, and over them a cause of no mean sort, ordering and arranging years and seasons and months, most justly called wisdom and mind. — Most justly indeed. ### Extrabiblical texts - Plato, Phileb. 30c (Plato (works)): quotation, high confidence ### Translation notes - Plato, Philebus 30c. ### Citation (SBL) Eusebius, Praep. ev. 12.51.47 (Dindorf 2:152; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-47). ## Preparation for the Gospel 12.51.48 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-48 - Source: Dindorf 2:152 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A royal soul and mind are in Zeus. ### Greek text Σοφία μὴν καὶ νοῦς ἄνευ ψυχῆς οὐκ ἄν ποτε γενοίσθην. Οὐ γὰρ οὖν. Οὐκοῦν ἐν μὲν τῇ τοῦ Διὸς ἐρεῖς φύσει βασιλικὴν μὲν ψυχὴν, βασιλικὸν δὲ νοῦν ἐγγίνεσθαι διὰ τὴν τῆς αἰτίας δύναμιν, ἐν δὲ ἄλλοις ἄλλα καλὰ, καθότι φίλον ἑκάστοις λέγεσθαι.” ### English translation (Claude) — But wisdom and mind could never come to be without soul. — No indeed. — Then you will say that in the nature of Zeus a royal soul and a royal mind come to be through the power of the cause, and in others other fine things, as each likes to be called.” ### Extrabiblical texts - Plato, Phileb. 30c–d (Plato (works)): quotation, high confidence ### Translation notes - Plato, Philebus 30c–d. ### Citation (SBL) Eusebius, Praep. ev. 12.51.48 (Dindorf 2:152; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-51-1/#p-12-51-48). ## Preparation for the Gospel 12.52.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-12-52-1 - Source: Dindorf 2:152–153 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato’s Laws: answer to those who think the gods do not care for men. ### Greek text “ Τὸν δʼ ἡγούμενον μὲν θεοὺς εἶναι, μὴ φροντίζειν δὲ αὐτοὺς τῶν ἀνθρωπίνων πραγμάτων, παραμυθητέον. ὦ ἄριστε δὴ, φῶμεν, ὅτι μὲν ἡγῇ θεοὺς, συγγένειά τις ἴσως σε θεία πρὸς τὸ ξύμφυτον ἄγει τιμᾶν καὶ νομίζειν εἶναι· κακῶν δὲ ἀνθρώπων καὶ ἀδίκων τύχαι ἰδίᾳ καὶ δημοσίᾳ, ἀληθείᾳ μὲν οὐκ εὐδαίμονες, δόξαις δὲ εὐδαιμονιζόμεναι σφόδρα, ἀλλʼ οὐκ ἐμμελῶς ἄγουσί σε πρὸς ἀσέβειαν, ἔν τε Μούσαις οὐκ ὀρθῶς ὑμνούμεναι ἅμα καὶ ἐν παντοίοις λόγοις. ### English translation (Claude) “The one who believes there are gods, but that they do not care for human affairs, must be encouraged. ‘Best of men,’ let us say, ‘that you believe in gods, a certain divine kinship perhaps leads you to honour what is akin to you and think it exists; but the fortunes of bad and unjust men, privately and publicly, not truly happy but greatly esteemed happy in opinion, lead you astray toward impiety, being wrongly celebrated in songs and in all kinds of writings. ### Extrabiblical texts - Plato, Leg. 899d–e (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 10.899d–e; the quotation runs through 12.52.33. ### Citation (SBL) Eusebius, Praep. ev. 12.52.1 (Dindorf 2:152–153; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-12-52-1). ## Preparation for the Gospel 12.52.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-12-52-2 - Source: Dindorf 2:153 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The prosperity of the wicked makes some think the gods do not care. ### Greek text ἢ καὶ πρὸς τέλος ἴσως [ἀνοσίους] ἀνθρώπους ὁρῶν ἐλθόντας γηραιοὺς, παῖδας παίδων καταλιπόντας ἐν τιμαῖς ταῖς μεγίσταις, ταράττῃ τανῦν ὅταν ἐν ἅπασι τούτοις ἰδὼν ἢ διʼ ἀκοῆς αἰσθόμενος, ἢ καὶ παντάπασιν αὐτὸς αὐτῶν τινι αὐτόπτης προστυχὼν πολλῶν ἀσεβημάτων καὶ δεινῶν γενομένων τισὶ διʼ αὐτὰ ταῦτα ὁρᾷς ἐκ σμικρῶν εἰς τυραννίδας τε καὶ τὰ μέγιστα ἀφικομένους· τότε διὰ πάντα τὰ τοιαῦτα δῆλος εἶ μέμφεσθαι μὲν θεοὺς ὡς αἰτίους ὄντας τῶν τοιούτων διὰ ξυγγένειαν οὐκ ἂν ἐθέλων, ἀγόμενος δὲ ὑπό τε ἀλογίας ἅμα καὶ οὐ δυνάμενος δυσχεραίνειν θεοὺς εἰς τοῦτο νῦν τὸ πάθος ἐλήλυθας, ὥστʼ εἶναι μὲν δοκεῖν αὐτοὺς, τῶν δʼ ἀνθρωπίνων καταφρονεῖν καὶ ἀμελεῖν πραγμάτων. ### English translation (Claude) Or perhaps, seeing men reach old age, leaving children’s children in the greatest honours, you are disturbed now when among all these you have seen, or learned by hearing, or yourself happened to witness, men who through many terrible impious deeds have risen from small beginnings to tyrannies and the greatest positions; then through all such things you are clearly unwilling, because of kinship, to blame the gods as responsible for such things; but led by unreason and unable to be angry with the gods, you have come into this present state, so as to think that they exist, but despise and neglect human affairs. ### Extrabiblical texts - Plato, Leg. 899e–900b (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 10.899e–900b. The editor brackets “unholy” (ἀνοσίους), marking it for deletion; it is left out. A stray bracket later in the section is ignored. ### Citation (SBL) Eusebius, Praep. ev. 12.52.2 (Dindorf 2:153; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-12-52-2). ## Preparation for the Gospel 12.52.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-12-52-3 - Source: Dindorf 2:153 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato will extend the argument against atheism. ### Greek text ἵνα οὖν μὴ ἐπὶ μεῖζον ἔλθῃ σοι πάθος πρὸς ἀσέβειαν τὸ νῦν παρὸν δόγμα, ἀλλʼ ἐάν πως οἷον ἀποδιοπομπήσασθαι λόγοις αὐτὸ προσιὸν γενώμεθα δυνατοὶ, πειρώμεθα, συνάψαντες τὸν ἐξῆς λόγον, ᾧ πρὸς τὸν παράπαν οὐχ ἡγούμενον θεοὺς ἐξ ἀρχῆς διεπερανάμεθα, τούτῳ τανῦν προσχρήσασθαι. ### English translation (Claude) So that the present doctrine may not grow into a greater state of impiety in you, but if somehow we can ward it off by argument as it approaches, let us try, connecting the next argument to the one by which we argued from the beginning against the man who does not believe in gods at all, to use it now. ### Extrabiblical texts - Plato, Leg. 900b (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 10.900b. ### Citation (SBL) Eusebius, Praep. ev. 12.52.3 (Dindorf 2:153; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-12-52-3). ## Preparation for the Gospel 12.52.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-12-52-4 - Source: Dindorf 2:153 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The interlocutors will answer for the young man. ### Greek text σὺ δʼ, ὦ Κλεινία τε καὶ Μέγιλλε, ὑπὲρ τοῦ νέου, καθάπερ ἐν τοῖς ἔμπροσθεν, ἀποκρινόμενοι διαδέχεσθε· ἐὰν δέ τι δύσκολον ἐγγίγνηται τοῖς λόγοις, ἐγὼ σφῶν, ὥσπερ νῦν δὴ, δεξάμενος διαβιβῶ τὸν ποταμόν. Ὀρθῶς λέγεις· καὶ σύ τε οὕτω ταῦτα δρᾷ ποιήσομέν τε ἡμεῖς εἰς τὸ δυνατὸν ἃ λέγεις. ### English translation (Claude) And you, Clinias and Megillus, take up the answering for the young man as before; and if anything difficult comes up in the arguments, I will take you and carry you across the river, as just now. — You speak rightly; do so, and we will do what you say as far as we can. ### Extrabiblical texts - Plato, Leg. 900b–c (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 10.900b–c. ### Citation (SBL) Eusebius, Praep. ev. 12.52.4 (Dindorf 2:153; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-12-52-4). ## Preparation for the Gospel 12.52.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-12-52-5 - Source: Dindorf 2:153–154 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The good gods care for small things as well as great. ### Greek text Ἀλλʼ οὐδὲν τάχʼ ἂν ἴσως εἴη χαλεπὸν ἐνδείξασθαι τοῦτό γε, ὡς ἐπιμελεῖς σμικρῶν εἰσὶ θεοὶ οὐχ ἧττον, μᾶλλον δὲ, ἢ τῷ μεγέθει διαφερόντων. ἤκουε γάρ που καὶ παρῆν τοῖς νῦν δὴ λεγομένοις ὡς ἀγαθοί γε ὄντες πᾶσαν ἀρετὴν τὴν τῶν πάντων ἐπιμέλειαν οἰκειοτάτην αὑτῶν οὖσαν κέκτηνται. Καὶ σφόδρα γε ἐπήκουε. ### English translation (Claude) — But perhaps it would not be hard to show this, that the gods care for small things no less, but rather more, than for those of surpassing size. For he heard, I suppose, and was present at what was just said, that being good with all virtue they possess the care of all things as most proper to themselves. — He heard it very well. ### Extrabiblical texts - Plato, Leg. 900c–d (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 10.900c–d. ### Citation (SBL) Eusebius, Praep. ev. 12.52.5 (Dindorf 2:153–154; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-12-52-5). ## Preparation for the Gospel 12.52.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-12-52-6 - Source: Dindorf 2:154 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Virtue includes temperance, mind, and courage. ### Greek text Τὸ μετὰ τοῦτο τοίνυν κοινῇ συνεξεταζόντων τίνα λέγοντες ἀρετὴν αὐτῶν ὁμολογοῦμεν αὐτοὺς ἀγαθοὺς εἶναι. φέρε, τὸ σωφρονεῖν νοῦν τε κεκτῆσθαι φαμὲν ἀρετῆς, τὰ δὲ ἐναντία κακίας; Φαμέν. Τί δέ; ἀρετῆς μὲν ἀνδρείαν εἶναι, δειλίαν δὲ κακίας; ### English translation (Claude) — Next, then, let them examine together with us what virtue we mean in agreeing that they are good. Come, do we say that to be temperate and to have mind belong to virtue, and their opposites to vice? — We do. — Well, that courage belongs to virtue, and cowardice to vice? ### Extrabiblical texts - Plato, Leg. 900d (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 10.900d. ### Citation (SBL) Eusebius, Praep. ev. 12.52.6 (Dindorf 2:154; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-12-52-6). ## Preparation for the Gospel 12.52.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-12-52-7 - Source: Dindorf 2:154 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The gods have no share in vice. ### Greek text Πάνυ μὲν οὖν. Καὶ τὰ μὲν αἰσχρὰ τούτων, τὰ δὲ καλὰ φήσομεν; Ἀνάγκη. Καὶ τῶν μὲν προσήκειν ἡμῖν, εἴπερ, ὁπόσα φλαῦρα, θεοῖς δὲ οὔτε μέγα οὔτε σμικρὸν τῶν τοιούτων μετὸν ἐροῦμεν; Καὶ ταῦθʼ οὕτως ὁμολογοῖ πᾶς ἄν. ### English translation (Claude) — Certainly. — And shall we say that some of these are shameful and others noble? — Necessarily. — And shall we say that whatever is base of these belongs to us, if anything does, but that the gods have no share, great or small, in such things? — Everyone would agree to that too. ### Extrabiblical texts - Plato, Leg. 900d–e (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 10.900d–e. ### Citation (SBL) Eusebius, Praep. ev. 12.52.7 (Dindorf 2:154; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-12-52-7). ## Preparation for the Gospel 12.52.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-12-52-8 - Source: Dindorf 2:154 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Idleness and neglect are vices, as of drones. ### Greek text Τί δέ; ἀμέλειάν τε καὶ ἀργίαν καὶ τρυφὴν εἰς ἀρετὴν ψυχῆς θήσομεν; ἢ πῶς λέγεις; Καὶ πῶς; Ἀλλʼ εἰς τοὐναντίον; Ναί. Τἀναντία ἄρα τούτοις εἰς τοὐναντίον; Τοὐναντίον. Τί οὖν; τρυφῶν δὴ καὶ ἀμελὴς ἀργός τε, ὃν ὁ ποιητὴς κηφῆσι κοθούροισι μάλιστα εἴκελον ἔφασκεν εἶναι, γίγνοιτʼ ἂν ὁ τοιοῦτος πᾶς ἡμῖν; ### English translation (Claude) — Well, shall we set down neglect, idleness, and luxury as virtue of soul? Or how do you say? — How could we? — But as its opposite? — Yes. — Then their opposites as the opposite? — The opposite. — What then? Will everyone luxurious, careless, and idle, whom the poet said is most like the stingless drones, be such a one to us? ### Extrabiblical texts - Plato, Leg. 900e–901a (Plato (works)): quotation, high confidence - Hesiod, Op. 304 (Hesiod, Works and Days): quotation, high confidence ### Translation notes - Plato, Laws 10.900e–901a, quoting Hesiod, Works and Days 304. ### Citation (SBL) Eusebius, Praep. ev. 12.52.8 (Dindorf 2:154; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-12-52-8). ## Preparation for the Gospel 12.52.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-12-52-9 - Source: Dindorf 2:154–155 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God cannot have the vice of neglect. ### Greek text Ὀρθότατά γε εἰπών. Οὐκοῦν τόν γε θεὸν οὐ ῥητέον ἔχειν ἦθος τοιοῦτον ὅ γε αὐτὸς μισεῖ· τῷ δέ τι τοιοῦτον φθέγγεσθαι πειρωμένῳ οὐκ ἐπιτρεπτέον. Οὐ μὲν δή· πῶς γὰρ ἄν; Ὦι δὴ προσήκει μὲν πράττειν καὶ ἐπιμελεῖσθαι διαφερόντως τινὸς, ὁ δὲ τούτου τοῦ γένους τῶν μὲν μεγάλων ἐπιμελεῖται, τῶν σμικρῶν δὲ ἀμελεῖ· κατὰ τίνα οὖν ἐπαινοῦντες τὸν τοιοῦτον λόγον οὐκ ἂν παντάπασι πλημμελοῖμεν; σκοπῶμεν δὲ ὧδε. ἆρʼ οὐ κατὰ δύο εἴδη τὸ τοιοῦτον πράττει ὁ πράττων, εἴτε θεὸς εἴτε ἄνθρωπος; Ποίω δὴ λέγομεν; ### English translation (Claude) — Very rightly said. — Then we must not say that God has such a character as he himself hates; nor permit anyone who tries to utter such a thing. — No indeed; how could we? — The one whose part it is to act and care especially for something, but who of this kind cares for great things and neglects the small, on what ground could we praise such a one without utterly erring? Let us consider it thus: does not one who acts so act in one of two ways, whether god or man? — Which two do we mean? ### Extrabiblical texts - Plato, Leg. 901a–b (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 10.901a–b. ### Citation (SBL) Eusebius, Praep. ev. 12.52.9 (Dindorf 2:154–155; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-12-52-9). ## Preparation for the Gospel 12.52.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-12-52-10 - Source: Dindorf 2:155 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Neglect arises from indifference or laziness, not from impossibility. ### Greek text Ἢ διαφέρον οὐδὲν οἰόμενος εἶναι τῷ ὅλῳ, ἀμελουμένων τῶν σμικρῶν, ἢ ῥᾳθυμίᾳ καὶ τρυφῇ, εἰ διαφέρει, ὁ δὲ ἀμελεῖ· ἢ ἔστιν ἄλλως πως γιγνομένη ἀμέλεια; οὐ γάρ που, ὅταν γε ἀδύνατον ᾖ τῶν πάντων ἐπιμελεῖσθαι, τότε ἀμέλεια ἔσται τῶν σμικρῶν ἢ μεγάλων μὴ ἐπιμελουμένῳ, ὧν ἂν δυνάμει θεὸς ἢ φαῦλός τις ὢν ἐλλιπὴς καὶ μὴ δυνατὸς ἐπιμελεῖσθαι γίγνηται. Πῶς γὰρ ἄν; ### English translation (Claude) — Either thinking it makes no difference to the whole if the small things are neglected, or, if it does make a difference, neglecting through laziness and luxury; or is there some other way neglect arises? For surely, when it is impossible to care for all things, there will be no neglect of small or great in one who does not care for what, through weakness, god or some poor creature is deficient and unable to care for. — How could there be? ### Extrabiblical texts - Plato, Leg. 901b–c (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 10.901b–c. ### Citation (SBL) Eusebius, Praep. ev. 12.52.10 (Dindorf 2:155; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-12-52-10). ## Preparation for the Gospel 12.52.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-12-52-11 - Source: Dindorf 2:155 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The gods know, see, and hear all things. ### Greek text Νῦν δὴ δύο ὄντες τρισὶν ἡμῖν οὖσιν ἀποκρινάσθωσαν, οἱ θεοὺς μὲν ἀμφότεροι ὁμολογοῦντες εἶναι, παραιτητοὺς δὲ ἕτερος, ὁ δὲ ἀμελεῖς τῶν σμικρῶν. πρῶτον μὲν θεοὺς ἀμφότεροί φατε γινώσκειν, καὶ ὁρᾶν καὶ ἀκούειν πάντα, λαθεῖν δὲ αὐτοὺς οὐδὲν δυνατὸν εἶναι τῶν ὁπόσων εἰσὶν αἱ αἰσθήσεις τε καὶ ἐπιστῆμαι. ταύτῃ λέγετε ἔχειν ταῦτα, ἢ πῶς; Οὕτως. ### English translation (Claude) — Now, then, let the two answer us three, both agreeing that there are gods, but one saying they can be bought off, the other that they neglect small things. First, you both say that the gods know, see, and hear all things, and nothing of which there are senses and knowledge can escape them. Do you say it is so, or how? — So. ### Extrabiblical texts - Plato, Leg. 901c–d (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 10.901c–d. ### Citation (SBL) Eusebius, Praep. ev. 12.52.11 (Dindorf 2:155; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-12-52-11). ## Preparation for the Gospel 12.52.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-12-52-12 - Source: Dindorf 2:155–156 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The gods are all-powerful and good, and cannot be lazy. ### Greek text Τί δέ; δύνασθαι πάντα ὁπόσων αὖ δύναμίς ἐστι θνητοῖς τε καὶ ἀθανάτοις; Πῶς γὰρ οὐ συγχωρήσονται καὶ ταῦτα οὕτως ἔχειν; Καὶ μὴν ἀγαθούς τε καὶ ἀρίστους ὡμολογήκαμεν αὐτοὺς εἶναι, πέντε ὄντες. Σφόδρα γε. Ἆρʼ οὖν οὐ ῥᾳθυμίᾳ μὲν καὶ τρυφῇ ἀδύνατον αὐτοὺς ὁμολογεῖν πράττειν ὁτιοῦν τὸ παράπαν, ὄντας γε οἵους λέγομεν; δειλίας γὰρ ἔγγονος ἔν γε ἡμῖν ἀργία, ῥᾳθυμία δὲ ἀργίας καὶ τρυφῆς. ### English translation (Claude) — Well, that they can do all things of which mortals and immortals have power? — How will they not agree that this too is so? — And indeed we five have agreed that they are good and best. — Certainly. — Then is it not impossible to admit that they do anything at all through laziness and luxury, being such as we say? For in us idleness is the offspring of cowardice, and laziness of idleness and luxury. ### Extrabiblical texts - Plato, Leg. 901d–e (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 10.901d–e. ### Citation (SBL) Eusebius, Praep. ev. 12.52.12 (Dindorf 2:155–156; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-12-52-12). ## Preparation for the Gospel 12.52.13 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-12-52-13 - Source: Dindorf 2:156 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Gods do not neglect through idleness. ### Greek text Ἀληθέστατα λέγεις. Ἀργίᾳ μὲν δὴ καὶ ῥᾳθυμίᾳ οὐδεὶς ἀμελεῖ θεῶν, οὐ γὰρ μέτεστιν αὐτῷ που δειλίας. Ὀρθότατα λέγεις. Οὐκοῦν τὸ λοιπὸν, εἴπερ ἀμελοῦσι τῶν σμικρῶν καὶ ὀλίγων τῶν περὶ τὸ πᾶν, ἢ γινώσκοντες ὡς τὸ παράπαν οὐδενὸς τῶν τοιούτων ἐπιμελεῖσθαι δεῖ, δρῷεν ἂν τοῦτο· ἢ τί τὸ λοιπὸν, πλὴν τὸ γινώσκειν τοὐναντίον; Οὐδέν. ### English translation (Claude) — Most true. — No god, then, neglects through idleness and laziness, for he has no share in cowardice. — Most rightly said. — The remaining possibility, then, if they neglect the small and few things of the universe, is that they do this either knowing that one should not care for any such thing at all; or what remains but knowing the opposite? — Nothing. ### Extrabiblical texts - Plato, Leg. 901e–902a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 10.901e–902a. ### Citation (SBL) Eusebius, Praep. ev. 12.52.13 (Dindorf 2:156; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-12-52-13). ## Preparation for the Gospel 12.52.14 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-12-52-14 - Source: Dindorf 2:156 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Do the gods neglect through ignorance or weakness of will? ### Greek text Πότερον οὖν, ὦ ἄριστε καὶ βέλτιστε, θῶμέν σε λέγοντα, ὡς ἀγνοοῦντάς τε καὶ δέον ἐπιμελεῖσθαι διʼ ἄγνοιαν ἀμελοῦντας, ἢ γινώσκοντας ὅτι δεῖ, καθάπερ οἱ φαυλότατοι τῶν ἀνθρώπων λέγονται ποιεῖν, εἰδότες ἄλλα εἶναι βέλτιον πράττειν ὧν δὴ πράττουσι διά τινας ἥττας ἡδονῶν ἢ λυπῶν οὐ ποιεῖν; ### English translation (Claude) — Shall we set you down, my excellent and best friend, as saying that they neglect through ignorance, not knowing it is necessary to care; or knowing that they must, as the worst of men are said to do, knowing other things to be better than what they do, yet not doing them through some defeat by pleasures or pains? ### Extrabiblical texts - Plato, Leg. 902a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 10.902a. ### Citation (SBL) Eusebius, Praep. ev. 12.52.14 (Dindorf 2:156; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-12-52-14). ## Preparation for the Gospel 12.52.15 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-12-52-15 - Source: Dindorf 2:156 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Men are the most god-fearing creatures and possessions of the gods. ### Greek text Πῶς γὰρ ἄν; Οὐκοῦν δὴ τά γε ἀνθρώπινα πράγματα τῆς τε ἐμψύχου μετέχει φύσεως ἅμα καὶ θεοσεβέστατον αὐτό ἐστι πάντων ζῴων ἄνθρωπος. Ἔοικε γοῦν. Θεῶν γε μὴν κτήματά φαμεν εἶναι πάντα ὁπόσα θνητὰ ζῷα ἢ νοερὰ ὧνπερ καὶ τὸν οὐρανὸν ὅλον. Πῶς γὰρ οὔ; ### English translation (Claude) — How could they? — Then human affairs share in the ensouled nature, and man himself is the most god-fearing of all living creatures. — It seems so. — And we say that all mortal creatures are possessions of the gods, whose possession the whole heaven is too. — How not? ### Extrabiblical texts - Plato, Leg. 902b (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 10.902b. A stray bracket in the digital text is ignored. ### Citation (SBL) Eusebius, Praep. ev. 12.52.15 (Dindorf 2:156; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-12-52-15). ## Preparation for the Gospel 12.52.16 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-12-52-16 - Source: Dindorf 2:156–157 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Whether men are small or great, the gods would not neglect them. ### Greek text Ἤδη τοίνυν ἢ σμικρὰ ἢ μεγάλα τις φάτω ταῦτα εἶναι τοῖς θεοῖς· οὐδετέρως γὰρ τοῖς κεκτημένοις ἡμᾶς ἀμελεῖν ἂν εἴη προσῆκον, ἐπιμελεστάτοις γε οὖσι καὶ ἀρίστοις. σκοπῶμεν γὰρ καὶ τόδε ἔτι πρὸς τούτοις. Τὸ ποῖον; Τὸ περί τε αἰσθήσεως καὶ δυνάμεως, ἆρʼ οὐκ ἐναντίως ἀλλήλοιν πρὸς ῥᾳστώνην καὶ χαλεπότητά ἐστον πεφυκότε; Πῶς λέγεις; ### English translation (Claude) — Now let anyone say these things are small or great to the gods; in neither case would it be fitting for our owners to neglect us, since they are most careful and best. Let us consider this too besides. — What? — Concerning perception and power: are they not by nature opposite to each other in ease and difficulty? — How do you mean? ### Extrabiblical texts - Plato, Leg. 902b–c (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 10.902b–c. ### Citation (SBL) Eusebius, Praep. ev. 12.52.16 (Dindorf 2:156–157; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-12-52-16). ## Preparation for the Gospel 12.52.17 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-12-52-17 - Source: Dindorf 2:157 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A physician must care for small parts too. ### Greek text Ὁρᾶν μέν που καὶ ἀκούειν τὰ σμικρὰ χαλεπώτερον ἢ τὰ μεγάλα, φέρειν δὲ αὖ καὶ κρατεῖν καὶ ἐπιμελεῖσθαι τῶν σμικρῶν καὶ ὀλίγων παντὶ ῥᾷον ἢ τῶν ἐναντίων. Καὶ πολύ γε. Ἰατρῷ δὴ προστεταγμένον ὅλον τι θεραπεύειν βουλομένῳ καὶ δυναμένῳ, τῶν μὲν μεγάλων ἐπιμελὲς ἔσται, τῶν μορίων δὲ καὶ σμικρῶν ἀμελές· εἶθʼ ἕξει ποτὲ καλῶς αὐτῷ τὸ πᾶν; Οὐδαμῶς. ### English translation (Claude) — It is harder to see and hear small things than great; but to carry, master, and care for small and few things is easier for anyone than the opposite. — Much. — If a physician is charged with treating a whole, wishing and able to do so, and cares for the great parts but neglects the members and small ones, will the whole ever be well for him? — By no means. ### Extrabiblical texts - Plato, Leg. 902c–d (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 10.902c–d. ### Citation (SBL) Eusebius, Praep. ev. 12.52.17 (Dindorf 2:157; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-12-52-17). ## Preparation for the Gospel 12.52.18 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-12-52-18 - Source: Dindorf 2:157 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Great things depend on small, as large stones on small. ### Greek text Οὐ μὴν οὐδέ γε κυβερνήταις οὐδὲ στρατηγοῖς οὐδʼ οἰκονόμοις οὐδʼ αὖ τισι πολιτικοῖς οὐδὲ ἄλλῳ τῶν τοιούτων οὐδενὶ χωρὶς τῶν ὀλίγων ἢ σμικρῶν πολλὰ ἢ μεγάλα· οὐδὲ γὰρ ἄνευ τῶν σμικρῶν τοὺς μεγάλους φασὶν οἱ λιθολόγοι λίθους εὖ κεῖσθαι. Πῶς γὰρ ἄν; ### English translation (Claude) — Nor for helmsmen, generals, household managers, statesmen, or anyone else of the kind, will the many or great go well without the few or small; for even stonemasons say the large stones do not lie well without the small. — How could they? ### Extrabiblical texts - Plato, Leg. 902d–e (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 10.902d–e. ### Citation (SBL) Eusebius, Praep. ev. 12.52.18 (Dindorf 2:157; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-12-52-18). ## Preparation for the Gospel 12.52.19 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-12-52-19 - Source: Dindorf 2:157–158 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God is not worse than a human craftsman who perfects small and great alike. ### Greek text Μὴ τοίνυν τὸν θεὸν ἀξιώσωμέν ποτε θνητῶν δημιουργῶν φαυλότερον, οἱ τὰ προσήκοντα αὐτοῖς ἔργα, ὅσῳπερ ἂν ἀμείνους ὦσι, τόσῳ ἀκριβέστερα καὶ τελεώτερα μιᾷ τέχνῃ σμικρὰ καὶ μεγάλα ἀπεργάζονται· τὸν δὲ θεὸν ὄντα τε σοφώτατον βουλόμενόν τε ἐπιμελεῖσθαι καὶ δυνάμενον, ὧν μὲν ῥᾷον ἐπιμεληθῆναι, σμικρῶν ὄντων, μηδαμῆ ἐπιμελεῖσθαι, καθάπερ ἀργὸν ἢ δειλόν τινα διὰ πόνους ῥᾳθυμοῦντα, τῶν δὲ μεγάλων. ### English translation (Claude) — Let us never, then, think God worse than mortal craftsmen, who, the better they are, the more precisely and perfectly they finish by one art the works proper to them, small and great; and that God, being wisest and willing and able to care, would not care at all for those things which are easier to care for, being small, like someone idle or cowardly shirking through toil, but only for the great. ### Extrabiblical texts - Plato, Leg. 902e–903a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 10.902e–903a. ### Citation (SBL) Eusebius, Praep. ev. 12.52.19 (Dindorf 2:157–158; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-12-52-19). ## Preparation for the Gospel 12.52.20 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-12-52-20 - Source: Dindorf 2:158 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God’s neglect is refuted; a myth must now persuade. ### Greek text Μηδαμῶς δόξαν τοιαύτην περὶ θεῶν, ὦ ξένε, ἀποδεχώμεθα· οὐδαμῆ γὰρ οὔτε ὅσιον οὔτʼ ἀληθὲς τὸ διανόημα διανοοίμεθʼ ἄν. Δοκοῦμεν δέ μοι νῦν ἤδη καὶ μεγάλα μετρίως διειλέχθαι τῷ φιλαιτίῳ τῆς ἀμελείας πέρι θεῶν. Ναί. Τῷ γε βιάζεσθαι τοῖς λόγοις ὁμολογεῖν αὐτὸν μὴ λέγειν ὀρθῶς. ἐπῳδῶν γε μὴν προσδεῖσθαί μοι δοκεῖ καὶ μύθων ἔτι τινῶν. Ποίων, ὦ ἀγαθέ; ### English translation (Claude) — Let us by no means, stranger, accept such an opinion about the gods; for we would be thinking a thought in no way holy or true. — It seems to me that we have now argued sufficiently with the one who loves to accuse the gods of neglect. — Yes. — In forcing him by argument to agree that he does not speak rightly. Yet he seems to me still to need some charms of myth. — What kind, my good man? ### Extrabiblical texts - Plato, Leg. 903a–b (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 10.903a–b. ### Citation (SBL) Eusebius, Praep. ev. 12.52.20 (Dindorf 2:158; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-12-52-20). ## Preparation for the Gospel 12.52.21 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-12-52-21 - Source: Dindorf 2:158 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: All things are arranged for the good of the whole. ### Greek text Πείσωμεν τὸν νεανίαν τοῖς λόγοις ὡς τῷ τοῦ παντὸς ἐπιμελουμένῳ πρὸς τὴν σωτηρίαν καὶ ἀρετὴν τοῦ ὅλου πάντʼ ἐστὶ συντεταγμένα, ὧν καὶ τὸ μέρος εἰς δύναμιν ἕκαστον τὸ προσῆκον πάσχει καὶ ποιεῖ. τούτοις δέ εἰσιν ἄρχοντες προστεταγμένοι ἑκάστοις ἐπὶ τὸ σμικρότατον ἀεὶ πάθης καὶ πράξεως, εἰς μερισμὸν τὸν ἔσχατον τέλος ἀπειργασμένοι· ### English translation (Claude) — Let us persuade the young man by argument that the one who cares for the universe has arranged all things for the preservation and virtue of the whole, each part of which, as far as it can, suffers and does what is fitting. Over these, rulers are appointed for each, down to the smallest degree of being acted on and acting, accomplishing the end down to the last division; ### Extrabiblical texts - Plato, Leg. 903b (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 10.903b. ### Citation (SBL) Eusebius, Praep. ev. 12.52.21 (Dindorf 2:158; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-12-52-21). ## Preparation for the Gospel 12.52.22 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-12-52-22 - Source: Dindorf 2:158 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The part exists for the whole, not the whole for the part. ### Greek text ὧν ἓν καὶ τὸ σὸν, ὦ σχέτλιε, μόριον εἰς τὸ πᾶν ξυντείνει βλέπον ἀεὶ, καίπερ πάνσμικρον ὅν. σὲ δὲ λέληθε περὶ τοῦτο αὐτὸ ὡς γένεσις ἕνεκα ἐκείνου γίνεται πᾶσα, ὅπως ᾖ τῷ τοῦ παντὸς βίῳ ὑπάρχουσα εὐδαίμων οὐσία, οὐχ ἕνεκα σοῦ γινομένη, σὺ δʼ ἕνεκα ἐκείνου. πᾶς γὰρ ἰατρὸς καὶ πᾶς ἔντεχνος δημιουργὸς παντὸς μὲν ἕνεκα πάντα ἐργάζεται, πρὸς τὸ κοινῇ ξυντείνων βέλτιστον, μέρος μὴν ἕνεκα ὅλου καὶ οὐχὶ ὅλον μέρους ἕνεκα ἀπεργάζεται. ### English translation (Claude) of which your part too, poor wretch, though very small, always contributes to and looks toward the whole. But it has escaped you about this very thing that all becoming takes place for the sake of that, so that a blessed being may belong to the life of the universe; it does not come about for your sake, but you for its sake. For every physician and every skilled craftsman does everything for the sake of the whole, aiming at the common best, and makes the part for the sake of the whole, not the whole for the sake of the part. ### Extrabiblical texts - Plato, Leg. 903b–d (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 10.903b–d. ### Citation (SBL) Eusebius, Praep. ev. 12.52.22 (Dindorf 2:158; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-12-52-22). ## Preparation for the Gospel 12.52.23 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-12-52-23 - Source: Dindorf 2:158–159 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God, like a draughts-player, moves better souls to better places and worse to worse. ### Greek text σὺ δὲ ἀγανακτεῖς ἀγνοῶν ὅπη τὸ περὶ σὲ ἄριστον τῷ παντὶ ξυμβαίνει καὶ σοὶ κατὰ δύναμιν τὴν τῆς κοινῆς γενέσεως. ἐπεὶ δὲ ἀεὶ ψυχὴ συντεταγμένη σώματι τοτὲ μὲν ἄλλῳ, τοτὲ δʼ ἄλλῳ, μεταβάλλει παντοίας μεταβολὰς, διʼ ἑαυτὴν ἢ διʼ ἑτέραν ψυχὴν, οὐδὲν ἄλλο ἔργον τῷ πεττευτῇ λείπεται πλὴν μετατιθέναι τὸ μὲν ἄμεινον γινόμενον ἦθος εἰς βελτίω τόπον, χεῖρον δὲ εἰς τὸν χείρονα, ἵνα τὸ πρέπον ἕκαστον τῆς μοίρας λαγχάνῃ. ### English translation (Claude) But you are vexed, not knowing how what is best for you turns out for the universe and for you according to the power of common becoming. And since soul, always joined to a body, now one, now another, undergoes every kind of change, through itself or through another soul, no other task is left for the draughts-player than to move the character that becomes better to a better place, and the worse to the worse, so that each may receive its fitting lot. ### Extrabiblical texts - Plato, Leg. 903d (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 10.903d. ### Citation (SBL) Eusebius, Praep. ev. 12.52.23 (Dindorf 2:158–159; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-12-52-23). ## Preparation for the Gospel 12.52.24 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-12-52-24 - Source: Dindorf 2:159 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The gods’ care of all is easy. ### Greek text Πῇ λέγεις; Ἧιπερ ἂν ἔχοι λόγον ῥᾳστώνη ἐπιμελείας θεοῖς τῶν πάντων, ταύτῃ μοι δοκῶ φράζειν. εἰ μὲν γὰρ πρὸς τὸ ὅλον ἀεὶ βλέπων πλάττοι τις μετασχηματίζων τὰ πάντα, οἷον ἐκ πυρὸς ὕδωρ ἔμψυχον, καὶ μὴ πολλὰ ἐξ ἑνὸς, ἢ ἐκ πολλῶν ἕν, πρώτης ἢ δευτέρας ἢ καὶ τρίτης γενέσεως μετειληφότα, πλήθεσιν ἄπειρʼ ἂν εἴη τῆς μετατιθεμένης κοσμήσεως. νῦν δʼ ἐστὶ θαυμαστὴ ῥᾳστώνη τῷ τοῦ παντὸς ἐπιμελουμένῳ. ### English translation (Claude) — How do you mean? — In the way in which the gods’ ease of caring for all things would make sense, I think I am explaining. For if one were always to mould and reshape all things looking to the whole, as making ensouled water from fire, and not many from one or one from many, having shared in a first or second or even third generation, the rearranged order would be infinite in number. But as it is there is wonderful ease for the one who cares for the universe. ### Extrabiblical texts - Plato, Leg. 903e–904a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 10.903e–904a. Part of the section is damaged in the digital text; translated by sense. ### Citation (SBL) Eusebius, Praep. ev. 12.52.24 (Dindorf 2:159; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-12-52-24). ## Preparation for the Gospel 12.52.25 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-12-52-25 - Source: Dindorf 2:159 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God arranged all so that virtue would prevail in the universe. ### Greek text Πῶς αὖ λέγεις; Ὧδε. ἐπειδὴ κατεῖδεν ἡμῶν ὁ βασιλεὺς ἐμψύχους οὔσας τὰς πράξεις ἁπάσας καὶ πολλὴν μὲν ἀρετὴν ἐν αὐταῖς οὖσαν, πολλὴν δὲ κακίαν, ἀνώλεθρον δὲ ὂν γενόμενον, ἀλλʼ οὐκ αἰώνιον, ψυχὴν καὶ σῶμα, καθάπερ οἱ κατὰ νόμον ὄντες θεοί· γένεσις γὰρ οὐκ ἄν ποτε ἦν ζῴων ἀπολομένου τούτοιν θατέρου· καὶ τὸ μὲν ὠφελεῖν ἀεὶ πεφυκὸς ὂν ἀγαθὸν ψυχῆς διενοήθη, τὸ δὲ κακὸν βλάπτειν· ταῦτα πάντα ξυνιδὼν ἐμηχανήσατο ποῦ κείμενον ἕκαστον τῶν μερῶν νικῶσαν ἀρετὴν, ἡττωμένην δὲ κακίαν ἐν τῷ παντὶ παρέχοι μάλιστʼ ἂν καὶ ῥᾴστα καὶ ἄριστα. ### English translation (Claude) — How again? — Thus. Since our king saw that all our actions are ensouled and that there is much virtue in them and much vice; and that soul and body, having come to be, are indestructible but not eternal, like the gods established by law (for there would never be generation of living things if either of these perished); and he considered that the good of soul by nature always benefits and the bad harms; seeing all this, he devised where each of the parts should be placed so as to make virtue victorious and vice defeated in the universe most fully, easily, and best. ### Extrabiblical texts - Plato, Leg. 904a–b (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 10.904a–b. ### Citation (SBL) Eusebius, Praep. ev. 12.52.25 (Dindorf 2:159; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-12-52-25). ## Preparation for the Gospel 12.52.26 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-12-52-26 - Source: Dindorf 2:159–160 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God left our character to our own wills. ### Greek text μεμηχάνηται δὴ πρὸς πᾶν τοῦτο τὸ ποῖόν τι γιγνόμενον ἀεὶ ποίαν ἔδραν δεῖ μεταλαμβάνον οἰκίζεσθαι καὶ τίνας ποτὲ τόπους· τῆς δὲ γενέσεως τοῦ ποίου τινὸς ἀφῆκε ταῖς βουλήσεσιν ἑκάστων ἡμῶν τὰς αἰτίας. ὅπη γὰρ ἂν ἐπιθυμῇ καὶ ὁποῖός τις ὢν τὴν ψυχὴν, ταύτῃ σχεδὸν ἑκάστοτε καὶ τοιοῦτος γίγνεται ἅπας ἡμῶν ὡς τὸ πολύ. Τὸ γοῦν εἰκός. ### English translation (Claude) He has devised, then, for all this, what seat each must take and dwell in, and what places, as it becomes of what kind; but the causes of becoming of what kind he left to the wills of each of us. For as each of us desires and is in soul, so for the most part each time and of such a kind does each of us become. — That is likely. ### Extrabiblical texts - Plato, Leg. 904b–c (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 10.904b–c. ### Citation (SBL) Eusebius, Praep. ev. 12.52.26 (Dindorf 2:159–160; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-12-52-26). ## Preparation for the Gospel 12.52.27 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-12-52-27 - Source: Dindorf 2:160 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Souls rise or sink by their own choices to fitting places. ### Greek text Μεταβάλλει μὲν τοίνυν πάνθʼ ὅσα μέτοχά ἐστι ψυχῆς, ἐν αὐτοῖς κεκτημένα τὴν τῆς μεταβολῆς αἰτίαν· μεταβάλλοντα δὲ φέρεται κατὰ τὴν τῆς εἱμαρμένης τάξιν καὶ νόμον. Σμικρότερα μὲν τῶν ἠθῶν μεταβάλλοντα ἐλάττω κατὰ τὸ τῆς χώρας ἐπίπεδον μεταπορεύεται, πλείω δὲ καὶ ἀδικώτερα μεταπεσόντα εἰς βάθος τά τε κάτω λεγόμενα τῶν τόπων, ὅσα Ἅιδην τε καὶ τὰ τούτων ἐχόμενα τῶν ὀνομάτων ἐπονομάζοντες σφόδρα φοβοῦνται καὶ ὀνειροπολοῦσι ζῶντες διαλυθέντες τε τῶν σωμάτων. Μείζω δὴ ψυχὴ κακίας ἢ ἀρετῆς ὁπόταν μεταβάλλῃ διὰ τὴν αὑτῆς βούλησίν τε καὶ ὁμιλίαν γενομένη ἰσχυρὰν, ὁπόταν μὲν ἀρετῇ θείᾳ προσμέξασα γίνηται διαφερόντως τοιαῦτα, διαφέροντα καὶ μετέβαλε τόπον ἅγιον ὅλον, μετακομισθεῖσα εἰς ἀμείνω τινὰ τόπον ἕτερον· ὅταν δὲ τἀναντία, ἐπὶ τἀναντία μεθιδρύσατο τὸν αὑτῆς βίον. ### English translation (Claude) — All things, then, that share in soul change, having the cause of change in themselves; and changing, they are carried according to the order and law of destiny. Those whose characters change less move less along the level of the earth; those that fall more and into greater injustice go into the depth and the regions called below, which, naming them Hades and the like, men greatly fear and dream of, living and released from their bodies. And when a soul undergoes a greater change of vice or virtue through its own will and strong association, when, mixing with divine virtue, it becomes such especially, it is especially moved to a place wholly holy, carried to some other better place; and when the opposite, it removes its life to the opposite. ### Extrabiblical texts - Plato, Leg. 904c–e (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 10.904c–e. ### Citation (SBL) Eusebius, Praep. ev. 12.52.27 (Dindorf 2:160; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-12-52-27). ## Preparation for the Gospel 12.52.28 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-12-52-28 - Source: Dindorf 2:160 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Divine justice: like goes to like, in life and after death. ### Greek text αὕτη τοι δίκη ἐστὶ θεῶν οἳ Ὄλυμπον ἔχουσιν, ὦ παῖ καὶ νεανίσκε, ἀμελεῖσθαι δοκῶν ὑπὸ θεῶν· κακίω μὲν γινόμενον πρὸς τὰς κακίους ψυχὰς, ἀμείνω δὲ πρὸς τὰς ἀμείνους πορευόμενον ἔν τε ζωῇ καὶ ἐν πᾶσι θανάτοις πάσχειν τε ἃ προσῆκον δρᾶν ἐστι τοῖς προσφυέσι τοὺς προσφερεῖς καὶ ποιεῖν. ### English translation (Claude) ‘This is the justice of the gods who hold Olympus,’ O child and young man, who think yourself neglected by the gods: that one who becomes worse goes to the worse souls, and one who becomes better to the better, and in life and in all deaths suffers and does what it is fitting for like to do to like. ### Extrabiblical texts - Plato, Leg. 904e–905a (Plato (works)): quotation, high confidence - Homer, Od. 19.43 (Homer, Odyssey): quotation, high confidence ### Translation notes - Plato, Laws 10.904e–905a, quoting Homer, Odyssey 19.43. ### Citation (SBL) Eusebius, Praep. ev. 12.52.28 (Dindorf 2:160; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-12-52-28). ## Preparation for the Gospel 12.52.29 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-12-52-29 - Source: Dindorf 2:160–161 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: No one escapes divine justice, in earth, heaven, or Hades. ### Greek text Ταύτης τῆς δίκης οὔτε σὺ μήποτε οὔτʼ ἄλλος ἀτυχὴς γενόμενος ἐπεύξεται περιγενέσθαι θεῶν, ἣν πασῶν δίκην [δικῶν] διαφερόντως ἔταξάν τε οἱ τάξαντες χρεών τε ἐξευλαβεῖσθαι τὸ παράπαν. Οὐ γὰρ ἀμεληθήσῃ ποτὲ ὑπʼ αὐτῆς, οὐχ οὕτω σμικρὸς ὢν δύσῃ κατὰ τὸ τῆς γῆς βάθος, οὐδʼ ὑψηλὸς γενόμενος εἰς τὸν οὐρανὸν ἀναπτήσῃ τίσεις δὲ αὐτῷ τὴν προσήκουσαν τιμωρίαν εἴτʼ ἐνθάδε μένων εἴτε καὶ ἐν Ἅιδου διαπορευθεὶς εἴτε καὶ τούτων εἰς ἁγιώτερον ἔτι διακομισθεὶς τόπον. ### English translation (Claude) From this justice neither you nor any other unfortunate will ever boast that he has escaped the gods, the justice which those who ordained it ordained above all others, and which one must beware of altogether. For you will never be neglected by it: not though you were so small as to sink into the depth of the earth, nor so high as to fly up to heaven; but you will pay it the fitting penalty, whether you stay here, or pass to Hades, or are carried to a place still more remote than these. ### Extrabiblical texts - Plato, Leg. 905a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 10.905a. The editor brackets “of penalties” (δικῶν), marking it for deletion; it is left out. “More remote” renders ἁγιώτερον (“holier”) as printed; Plato’s text reads ἀγριώτερον (“wilder”). ### Citation (SBL) Eusebius, Praep. ev. 12.52.29 (Dindorf 2:160–161; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-12-52-29). ## Preparation for the Gospel 12.52.30 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-12-52-30 - Source: Dindorf 2:161 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The prosperity of the wicked does not prove the gods’ neglect. ### Greek text ὁ αὐτὸς δὲ λόγος σοι καὶ περὶ ἐκείνων ἂν εἴη τῶν οὓς σὺ κατιδὼν ἐκ σμικρῶν μεγάλους γεγονότας ἀνοσιουργήσαντας, ἤ τι τοιοῦτον πράξαντας, ᾠήθης ἐξ ἀθλίων εὐδαίμονας γεγονέναι, καὶ ὡς ἐν κατόπτροις αὐτῶν ταῖς πράξεσιν ἡγήσω καθεωρακέναι τὴν πάντων ἀμέλειαν θεῶν, οὐκ εἰδὼς αὐτῶν τὴν συντέλειαν, ὅπη ποτὲ τῷ παντὶ ξυμβάλλεται. γινώσκειν δὲ αὐτὴν, ὦ πάντων ἀνδρειότατε, πρὸς οὐδὲν δοκεῖς, ἥν τις μὴ γινώσκων οὐδʼ ἂν τύπον ἴδοι ποτὲ, οὐδὲ λόγον ξυμβάλλεσθαι περὶ βίου δυνατὸς ἂν γένοιτο εἰς εὐδαιμονίαν τε καὶ δυσδαίμονα τύχην. ### English translation (Claude) The same account would apply for you to those whom you saw rise from small to great through unholy deeds or some such acts, and thought had become happy from wretched, and supposed you had seen in their deeds, as in mirrors, the neglect of all things by the gods, not knowing their contribution, how it contributes to the whole. And you think, bravest of men, that there is no need to know it; yet without knowing it one would never see even an outline, nor be able to give an account of life with regard to happiness and unhappy fortune. ### Extrabiblical texts - Plato, Leg. 905b–c (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 10.905b–c. ### Citation (SBL) Eusebius, Praep. ev. 12.52.30 (Dindorf 2:161; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-12-52-30). ## Preparation for the Gospel 12.52.31 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-12-52-31 - Source: Dindorf 2:161 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: May God help the young man; the third argument follows. ### Greek text ταῦτα εἰ μέν σε πείθει Κλεινίας ὅδε καὶ ξύμπασα ἡμῶν ἥδε ἡ γερουσία, περὶ θεῶν ὡς οὐκ οἶσθα ὅ τι λέγεις, καλῶς ἄν σοι θεὸς αὐτὸς ξυλλαμβάνοι· εἰ δʼ ἐπιδεὴς ἔτι λόγου ἂν εἴης, λεγόντων ἡμῶν πρὸς τὸν τρίτον ἐπάκουε, εἰ νοῦν καὶ ὁπωσοῦν ἔχεις.” ### English translation (Claude) If Clinias here and this whole council of elders persuade you of this, that you do not know what you are saying about the gods, God himself would kindly help you; but if you still need argument, listen as we speak to the third man, if you have any sense at all.” ### Extrabiblical texts - Plato, Leg. 905c–d (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 10.905c–d. ### Citation (SBL) Eusebius, Praep. ev. 12.52.31 (Dindorf 2:161; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-12-52-31). ## Preparation for the Gospel 12.52.32 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-12-52-32 - Source: Dindorf 2:161 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Psalm 139 anticipated Plato on the inescapability of God. ### Greek text Τούτων ὁ νοῦς, εἰ καὶ μὴ τὰ ῥήματα, ἐν τοῖς Ἑβραίων λογίοις προκαταβέβληται συντομώτατα καὶ διʼ ὀλίγων τῆς διανοίας περιεχομένης. τό τε γὰρ “οὐχ οὕτω σμικρὸς ὢν δύσῃ κατὰ τὸ τῆς γῆς βάθος, οὐδʼ ὑψηλὸς γενόμενος εἰς τὸν οὐρανὸν ἀναπτήσῃ ὅμοιον ἂν εἴη τῷ παρὰ τῷ Δαβὶδ τοῦτον ἔχοντι τὸν τρόπον “ ποῦ πορευθῶ ἀπὸ τοῦ πνεύματός σου, καὶ ἀπὸ τοῦ προσώπου σου ποῦ φύγω; ἐὰν ἀναβῶ εἰς τὸν οὐρανὸν, σὺ ἐκεῖ εἶ· ἐὰν καταβῶ εἰς τὸν Ἀίδην, πάρει. ### English translation (Claude) The sense of these things, if not the words, had been laid down beforehand in the oracles of the Hebrews, with the meaning contained very concisely and in few words. For “not though you were so small as to sink into the depth of the earth, nor so high as to fly up to heaven” would be like what David has in this way: “Where shall I go from your Spirit, and where shall I flee from your face? If I go up to heaven, you are there; if I go down to Hades, you are present. ### Scripture references - Ps 139:7 (138:7 LXX): quotation, high confidence - Ps 139:8 (138:8 LXX): quotation, high confidence ### Translation notes - Ps 139:7–8 (138:7–8 LXX). ### Citation (SBL) Eusebius, Praep. ev. 12.52.32 (Dindorf 2:161; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-12-52-32). ## Preparation for the Gospel 12.52.33 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-12-52-33 - Source: Dindorf 2:161–162 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Scripture anticipated all of Plato’s argument; Eusebius counts prophets and apostles alike as Hebrews. ### Greek text εἰ ἀναλάβοιμι πτέρυγας καὶ κατασκηνώσαιμι εἰς τὰ ἔσχατα τῆς θαλάσσης· καὶ γὰρ ἐκεῖ ἡ χείρ σου ὁδηγήσει ” ἀλλὰ καὶ τὸ οἱ οὐρανοὶ διηγοῦνται δόξαν θεοῦ, καὶ ποίησιν χειρῶν αὐτοῦ ἀναγγέλλει τὸ στερέωμα. καὶ πάλιν ἐν τῷ Ἠσαίᾳ τὸ “ ἀναβλέψατε εἰς ὕψος τοὺς ὀφθαλμοὺς ὑμῶν, καὶ ἴδετε τίς κατέδειξε ταῦτα πάντα.” καὶ τὸ “ἐκ μεγέθους καὶ καλλονῆς κτισμάτων ἀναλόγως ὁ γενεσιουργὸς θεωρεῖται.” καὶ τὸ “τὰ γὰρ ἀόρατα αὐτοῦ ἀπὸ κτίσεως κόσμου τοῖς ποιήμασι νοούμενα καθορᾶται, ἥ τε ἀΐδιος αὐτοῦ δύναμις καὶ θειότης.” ἀλλὰ καὶ τὸ “ἐζήλωσα ἐπὶ τοῖς ἀνόμοις, εἰρήνην ἁμαρτωλῶν θεωρῶν” μεταπεφράσθαι μοι δοκεῖ ὑπὸ τοῦ Πλάτωνος διὰ τοῦ “ὁ αὐτὸς δὲ λόγος σοι καὶ περὶ ἐκείνων ἂν εἴη τῶν οὓς σὺ κατιδὼν ἐκ μικρῶν μεγάλους γεγονότας ἀνοσιουργήσαντας, ἤ τι τοιοῦτον πράξαντας, ᾠήθης ἐξ ἀθλίων εὐδαίμονας γεγονέναι.” καὶ τὰ ἄλλα δὲ ὅσα τούτοις ὁμοίως εἴρηται προύλαβε τὴν εἰς πλάτος ἐκτεθεῖσαν τοῦ Πλάτωνος ἑρμηνείαν ἐν τοῖς Ἑβραίων λόγοις. ἕκαστον δʼ οὖν αὐτῶν κατὰ μέρος εὕροις ἂν ἀκριβῶς ἐξετάζων τοῖς Ἑβραίων συμφερόμενον γράμμασι. Ἑβραίων δὲ εἶναι λόγους οὐ μόνον τὰ παρὰ Μωσεῖ λόγιά φημι, ἀλλὰ καὶ τὰ τῶν ἄλλων μετὰ Μωσέα θεοφιλῶν ἀνδρῶν, εἴτε προφητῶν εἴτε καὶ ἀποστόλων τοῦ σωτῆρος ἡμῶν, ὧν ἡ τῶν δογμάτων συμφωνία μιᾶς εἰκότως αὐτοὺς καὶ τῆς αὐτῆς προσηγορίας ἀξιώσειεν. ### English translation (Claude) If I take wings and dwell in the uttermost parts of the sea, even there your hand will lead me.” And also: “The heavens declare the glory of God, and the firmament proclaims the work of his hands.” And again in Isaiah: “Lift up your eyes on high, and see who has shown all these things.” And: “From the greatness and beauty of created things the Creator is correspondingly seen.” And: “For his invisible things from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and divinity.” And “I was envious of the lawless, seeing the peace of sinners” seems to me to have been paraphrased by Plato in “The same account would apply for you to those whom you saw rise from small to great through unholy deeds or some such acts, and thought had become happy from wretched.” And the other things said like these anticipated Plato’s broad exposition in the words of the Hebrews. Examining each of them closely you would find it agreeing with the writings of the Hebrews. And by the words of the Hebrews I mean not only the oracles in Moses, but also those of the other men dear to God after Moses, whether prophets or apostles of our Saviour, whose agreement in doctrine would rightly deem them worthy of one and the same name. ### Scripture references - Ps 139:9 (138:9 LXX): quotation, high confidence - Ps 139:10 (138:10 LXX): quotation, high confidence - Ps 19:1 (18:2 LXX): quotation, high confidence - Isa 40:26: quotation, high confidence - Rom 1:20: quotation, high confidence - Ps 73:3 (72:3 LXX): quotation, high confidence ### Extrabiblical texts - Wis 13:5 (Wisdom of Solomon): quotation, high confidence - Plato, Leg. 905b (Plato (works)): quotation, high confidence ### Translation notes - Ps 139:9–10 (138:9–10 LXX); Ps 19:1 (18:2 LXX); Isa 40:26; Wisdom of Solomon 13:5; Rom 1:20; Ps 73:3 (72:3 LXX). ### Citation (SBL) Eusebius, Praep. ev. 12.52.33 (Dindorf 2:161–162; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-12-52-33). ## Preparation for the Gospel, Book 13, preface 1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-13-0-1 - Source: Dindorf 2:162–163 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius explains why he follows Moses rather than Plato, and first shows Plato’s rejection of the Greek theologians. ### Greek text Ἐπειδὴ πέφηνεν ἐν τοῖς πρὸ τούτου συγγράμμασιν ἡ κατὰ Πλάτωνα φιλοσοφία κατὰ πλεῖστα Μωσέως καὶ τῶν παρʼ Ἑβραίοις ἱερῶν λόγων ἑρμηνείαν ὥσπερ ἐπὶ τὴν Ἑλλάδα φωνὴν περιέχουσα, ἔρχομαι νῦν ὁμοῦ καὶ τὰ λείποντα προσαποδοῦναι τῷ λόγῳ, καὶ τὰ τοῖς πρὸ ἡμῶν εἰς τοὺς τόπους εἰρημένα διελθεῖν, ὁμοῦ καὶ διαβολῆς εὐλόγου αἰτίαν ἀπολυσόμένος, εἰ δή τις ἡμῖν ἐπικαλῶν φαίη, τί δή ποτʼ οὖν, Μώσεως καὶ Πλάτωνος τὰ συνῳδὰ πεφιλοσοφηκότων, οὐχὶ τὰ Πλάτωνος, ἀλλὰ τὰ Μώσεως μέτιμεν, τοὔμπαλιν δέον, ὅτι δὴ πρὸς τοῖς ἴσοις δόγμασι προσήκων ἡμίν γένοιτʼ ἂν Ἕλλησιν οὖσιν ὁ Ἑλληνικὸς μᾶλλον ἢ ὁ βάρβαρος. ὀκνῶν δὲ ἀπαντήσαι πρὸς τοῦτο αἰδοῖ τῇ πρὸς τὸν φιλόσοφον, τοῦτον μὲν εἰς ὕστερόν ἀνατίθεμαι τὸν λόγον, τὰ δέ γε πρῶτά μοι λεχθέντα πρῶτα διασκέψομαι. λαβὼν οὖν ἀνάγνωθι ὁποίαν ἐπήγετο δόξαν ὁ Πλάτων περὶ τῶν Ἑλληνικῶν θεολόγων τε καὶ ποιητῶν, ὅπως τε πάσας τὰς πατρίους περὶ τῶν θεῶν ὑπολήψεις ἠθέτει καὶ τὴν ἐν αὐτοῖς ἀτοπίαν διήλεγχεν. ### English translation (Claude) Since it has been shown in the preceding books that the philosophy of Plato contains, in very many points, a rendering of Moses and of the sacred writings of the Hebrews into the Greek tongue, so to speak, I come now both to add what remains to the argument and to go through what our predecessors have said on these subjects, and at the same time to clear myself of a plausible charge, should anyone accuse us and say: Why, then, when Moses and Plato have taught philosophy in agreement, do we pursue the teachings of Moses and not those of Plato, when the reverse ought to be the case, since, the doctrines being equal, the Greek rather than the barbarian would be the fitting guide for us who are Greeks? But since I shrink from answering this, out of respect for the philosopher, I put off this discussion till later, and shall first examine the points I mentioned first. Take, then, and read what opinion Plato held of the Greek theologians and poets, and how he set aside all the ancestral notions about the gods and exposed the absurdity in them. ### Citation (SBL) Eusebius, Praep. ev. 13.0.1 (Dindorf 2:162–163; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-13-0-1). ## Preparation for the Gospel 13.1.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-13-1-1 - Source: Dindorf 2:163 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato (Timaeus): we must believe the old poets about the gods’ origin, since they claim to be the gods’ offspring. ### Greek text Περὶ δὲ τῶν ἄλλων δαιμόνων εἰπεῖν τε καὶ γνῶναι τὴν γένεσιν μεῖζον ἢ καθʼ ἡμᾶς, πιστευτέον δὲ τοῖς εἰρηκόσιν ἔμπροσθεν, ἐκγόνοις μὲν θεῶν οὐσιν, ὡς ἔφασαν, σαφῶς δέ που τοὺς ἑαυτῶν προγόνους εἰδόσιν. ἀδύνατον οὖν θεῶν παισὶν ἀπιστεῖν, καίπερ ἄνευ εἰκότων καὶ ἀναγκαίων ἀποδείξεων λέγουσιν, ἀλλʼ ὡς οἰκεῖα φασκόντων ἀπαγγέλλειν ἑπομένους τῷ νόμῳ πιστευτέον. ### English translation (Claude) “Concerning the other daimones, to tell and to know their origin is beyond us; we must believe those who have spoken of it before, who were, as they said, offspring of the gods, and surely, I suppose, knew their own ancestors well. It is impossible, then, to disbelieve the children of gods, even though they speak without probable or necessary proofs; but since they profess to report what concerns their own family, we must follow the law and believe them. ### Extrabiblical texts - Plato, Tim. 40d–e (Plato (works)): quotation, high confidence ### Translation notes - Plato, Timaeus 40d–e. “Daimones” here is the Greek term for lesser divine beings. ### Citation (SBL) Eusebius, Praep. ev. 13.1.1 (Dindorf 2:163; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-13-1-1). ## Preparation for the Gospel 13.1.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-13-1-2 - Source: Dindorf 2:163 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato’s summary of the poets’ genealogy of the gods. ### Greek text οὕτως οὖν κατʼ ἐκείνους ἡμῖν ἡ γένεσις περὶ τούτων τῶν θεῶν ἐχέτω καὶ λεγέσθω. Γῆς τε καὶ Οὐρανοῦ παῖδες Ὠκεανός τε καὶ Τηθὺς ἐγενέσθην, τούτων δὲ Φόρκυς Κρόνος τε καὶ Ῥέα [καὶ ὅσοι μετὰ τούτων, ] ἐκ δὲ Κρόνου Ρέας Ζεὺς Ἥρα τε καὶ πάντες ὅσους ἴσμεν ἀδελφοὺς λεγομένους αὐτῶν, ἔτι τε τούτων ἄλλους ἐκγόνους. ### English translation (Claude) Let the origin of these gods, then, be held and told by us as they tell it. Of Earth and Heaven were born Oceanus and Tethys; of these, Phorcys, Cronus and Rhea; and of Cronus and Rhea, Zeus and Hera and all whom we know as their reputed brothers and sisters, and further other offspring of these.” ### Extrabiblical texts - Plato, Tim. 40e–41a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Timaeus 40e–41a. The editor deletes “and all who came with them” after Rhea. ### Citation (SBL) Eusebius, Praep. ev. 13.1.2 (Dindorf 2:163; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-13-1-2). ## Preparation for the Gospel 13.1.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-13-1-3 - Source: Dindorf 2:163–164 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius: Plato mocks the poets by calling them children of gods. ### Greek text Διὰ τούτων πιστεύειν τοῖς περὶ θεῶν μύθοις καὶ αὐτοῖς δὲ τοῖς τῶν μύθων ποιηταῖς ὡς δὴ θεῶν ἐκγόνοις οὖσι παρακελευσάμενος, πρῶτα μὲν διὰ τοῦ φάναι ἐκγόνους εἶναι τῶν θεῶν τοὺς ποιητὰς χλευάζειν μοι δοκεῖ, ὡς καὶ τῶν θεῶν ἀνθρώπων γεγονότων καὶ τοῖς ἐκγόνοις ὁμοίων τὴν φύσιν. ### English translation (Claude) By these words he bids us believe the myths about the gods, and the very poets of the myths as being offspring of the gods. First, by saying that the poets are offspring of the gods, he seems to me to mock them, as though the gods too had been men and were like their offspring in nature. ### Citation (SBL) Eusebius, Praep. ev. 13.1.3 (Dindorf 2:163–164; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-13-1-3). ## Preparation for the Gospel 13.1.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-13-1-4 - Source: Dindorf 2:164 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato’s irony shows he speaks against his own judgment, out of deference to the law. ### Greek text διαβάλλει δʼ ἑξῆς ἄντικρυς τοὺς θεολόγους, οὓς ἐκγόνους ἔφησεν εἶναι θεῶν διʼ ὧν ἐπάγει φάσκων ‘καίπερ ἄνευ εἰκότων καὶ ἀναγκαίων ἀποδείξεων λέγουσι” διʼ ὧν τε προστίθησι τὸ “ ὡς ἔφασαν.” παίζειν δʼ ἔοικε λέγων “ σαφῶς γέ που τοὺς ἑαυτῶν προγόνους εἰδόσι·” καὶ τὸ “ ἀδύνατον θεῶν παισὶν ἀπιστεῖν. καὶ τὸ παρὰ γνώμην δὲ ταῦτα λέγειν τῶν νόμων ἕνεκα διαρρήδην παρίστησιν, ὁμολογήσας ὅτι δέοι ἑπομένους τῷ νόμῳ πιστεύειν αὐτοῖς. ### English translation (Claude) Next he openly discredits the theologians whom he called offspring of the gods, by what he adds, saying “although they speak without probable or necessary proofs,” and by what he inserts, “as they said.” He seems to be joking when he says, “surely, I suppose, they knew their own ancestors well,” and “it is impossible to disbelieve the children of gods.” And he makes it quite plain that he says these things against his own judgment for the sake of the laws, when he admits that one must follow the law and believe them. ### Citation (SBL) Eusebius, Praep. ev. 13.1.4 (Dindorf 2:164; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-13-1-4). ## Preparation for the Gospel 13.1.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-13-1-5 - Source: Dindorf 2:164 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius introduces Plato’s Epinomis. ### Greek text ὅτι δὲ ταῦτʼ ἐνόει ἐπάκουσον ὅπως γυμνῇ καὶ ἀκατακαλύπτῳ φωνῇ τοὺς δὴ θεολόγους ἅπαντας διαβάλλει, κόπτων ἐν ἐπινομίδι τούτοις τοῖς ῥήμασιν ### English translation (Claude) That this was his meaning, hear how with a bare and unveiled voice he discredits all the so-called theologians, striking at them in the Epinomis in these words: ### Citation (SBL) Eusebius, Praep. ev. 13.1.5 (Dindorf 2:164; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-13-1-5). ## Preparation for the Gospel 13.2.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-13-2-1 - Source: Dindorf 2:164 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato (Epinomis) resolves to give a better account of the origin of the gods than earlier writers. ### Greek text “ Θεογονίαν τοίνυν καὶ ζῳογονίαν ἀναγκαῖον, ὡς ἔοικεν, πρῶτόν μοι κακῶς ἀπεικασάντων τῶν ἔμπροσθεν, βέλτιον ἀπεικάσαι κατὰ τὸν ὕστερον λόγον, ἀναλαβόντα ὃν πρὸς τοὺς ἀσεβεῖς ἐπικεχείρηκα λόγον.” ### English translation (Claude) “Theogony and zoogony, then, it seems, I must first set forth better, since those before us represented them badly, taking up again, in accordance with what was said later, the argument I attempted against the impious.” ### Extrabiblical texts - Plato, Epin. 980c–d (Plato (works)): quotation, high confidence ### Translation notes - [Plato], Epinomis 980c–d. ### Citation (SBL) Eusebius, Praep. ev. 13.2.1 (Dindorf 2:164; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-13-2-1). ## Preparation for the Gospel 13.2.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-13-2-2 - Source: Dindorf 2:164 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius introduces Plato, Republic 2. ### Greek text Ὅτι δʼ εὐλόγως τὴν τῶν πρώτων θεολογίαν παραιτεῖται διδάσκει ἐν τῷ δευτέρῳ τῆς Πολιτείας, ἔνθα τὸν νοῦν ἐπιστῆσαι ἄξιον ὁπόσα καὶ οἷα περὶ τῶν αὐτῶν ποιητῶν τε καὶ θεολόγων τῶν γε ἐκ παλαιοῦ παραδεδομένων περὶ τῶν Ἑλληνικῶν θεῶν διέξεισιν, ὧδε ῥήμασιν αὐτοῖς φάσκων ### English translation (Claude) That he has good reason to reject the theology of the ancients he teaches in the second book of the Republic. There it is worth paying attention to how many and what kind of things he relates about these same poets and theologians, concerning the traditions handed down of old about the Greek gods. He speaks in these very words: ### Citation (SBL) Eusebius, Praep. ev. 13.2.2 (Dindorf 2:164; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/12-52-1/#p-13-2-2). ## Preparation for the Gospel 13.3.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-3-1 - Source: Dindorf 2:164–165 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Socrates begins his critique of the poets’ myths about the gods. ### Greek text “Ἐν τοῖς μείζοσιν, ἦν δʼ ἐγὼ, μύθοις ὀψόμεθα καὶ τοὺς ἐλάττους. δεῖ γὰρ δὴ τὸν αὐτὸν τύπον εἶναι καὶ ταὐτὸν δύνασθαι τούς τε μείζους καὶ τοὺς ἐλάττους. ἢ οὐκ οἴει; ἔγωγε, ἔφη· ἀλλʼ οὐκ ἐννοῶ οὐδὲ τοὺς μείζους τίνας λέγεις. Οὓς Ἡσίοδός τε, εἶπον, καὶ Ὅμηρος ἡμῖν ἐλεγέτην καὶ οἶ ἄλλοι ποιηταί. οὗτοι γάρ που μύθους ψευδεῖς τοῖς ἀνθρώποις συντιθέντες ἔλεγόν τε καὶ λέγουσι. ### English translation (Claude) “In the greater myths, I said, we shall see the lesser too. For the greater and the lesser must be of the same stamp and have the same effect. Do you not think so? I do, he said; but I do not see what you mean by the greater either. Those, I said, that Hesiod and Homer told us, and the other poets. For they, I suppose, composed false myths for mankind, and told them, and still tell them. ### Extrabiblical texts - Plato, Resp. 377d (Plato (works)): quotation, high confidence ### Translation notes - Plato, Republic 2.377d. ### Citation (SBL) Eusebius, Praep. ev. 13.3.1 (Dindorf 2:164–165; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-3-1). ## Preparation for the Gospel 13.3.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-3-2 - Source: Dindorf 2:165 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The chief fault of the poets is portraying the gods falsely. ### Greek text Ποίους δὴ, ἦ δʼ ὃς, καὶ τί αὐτῶν μεμφόμενος λέγεις; Ὅπερ, ἦν δʼ ἐγὼ, χρὴ πρῶτόν τε καὶ μάλιστα μέμφεσθαι, ἄλλως τε καὶ ἐάν τις μὴ καλῶς ψεύδηται. Τί τοῦτο; Ὅταν εἰκάζῃ τις κακῶς οὐσίαν τῷ λόγῳ περὶ θεῶν τε καὶ ἡρώων, οἶοί εἰσιν, ὥσπερ γραφεὺς μηδὲν ἐοικότα γράφων οἷς ἂν ὅμοια βουληθῇ γράψαι. Καὶ γὰρ, ἔφη, ὀρθῶς ἔχει τὰ τοιαῦτα μέμφεσθαι. ἀλλὰ πῶς δὴ λέγομεν καὶ ποῖα; ### English translation (Claude) What kind, he said, and what fault do you find in them? The fault, I said, that ought to be blamed first and most of all, especially if the lie is not a good one. What is that? When someone represents badly in words what the gods and heroes are like, as a painter does whose picture is not at all like the things he wished to paint. Yes, he said, it is right to blame such things. But how do we mean, and what sort? ### Extrabiblical texts - Plato, Resp. 377d–e (Plato (works)): quotation, high confidence ### Translation notes - Plato, Republic 2.377d–e. ### Citation (SBL) Eusebius, Praep. ev. 13.3.2 (Dindorf 2:165; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-3-2). ## Preparation for the Gospel 13.3.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-3-3 - Source: Dindorf 2:165 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The tales of Heaven and Cronus should not be told to the young. ### Greek text Πρῶτον μὲν δὴ, ἦν δʼ ἐγὼ, τὸ μέγιστον καὶ περὶ τῶν μεγίστων ψεῦδος ὁ εἰπὼν οὐ καλῶς ἐψεύσατο, ὡς Οὐρανός τε εἰργάσατο ἅ φησι δρᾶσαι αὐτὸν Ἡσίοδος, ὅ τε αὖ Κρόνος ὡς ἐτιμωρήσατο αὐτόν. τὰ δὲ δὴ Κρόνου ἔργα καὶ πάθη ὑπὸ τοῦ υἱέος, οὐδʼ ἂν εἰ ἦν ἀληθῆ, ᾤμην δεῖν ῥᾳδίως οὕτω λέγεσθαι πρὸς ἄφρονάς τε καὶ νέους, ἀλλὰ μάλιστα μὲν σιγᾶσθαι, εἰ δʼ ἀνάγκη τις ἦν λέγειν, διʼ ἀπορρήτων ἀκούειν ὡς ὀλιγίστους, θυσαμένους οὐ χοῖρον, ἀλλά τι μέγα καὶ ἄπορον θῦμα, ὅπως ὡς ἐλαχίστοις συνέβη ἀκοῦσαι. ### English translation (Claude) First, I said, he who told the greatest lie about the greatest things did not lie well: that Heaven did what Hesiod says he did, and how Cronus in turn took vengeance on him. As for the deeds of Cronus and what he suffered at the hands of his son, even if they were true I should not think they ought to be told so lightly to the foolish and the young, but rather passed over in silence; or, if there were some necessity to tell them, that as few as possible should hear them in secret, after sacrificing not a pig but some great and hard-to-obtain victim, so that very few might happen to hear them. ### Extrabiblical texts - Plato, Resp. 377e–378a (Plato (works)): quotation, high confidence - Hesiod, Theog. 154–210 (Hesiod, Theogony): allusion, high confidence ### Translation notes - Plato, Republic 2.377e–378a; Hesiod, Theogony 154–210, 453–506. ### Citation (SBL) Eusebius, Praep. ev. 13.3.3 (Dindorf 2:165; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-3-3). ## Preparation for the Gospel 13.3.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-3-4 - Source: Dindorf 2:165 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Such stories would excuse crime among the young. ### Greek text Καὶ γὰρ, ἦ δʼ ὃς, οὑτοί τοί γε οἶ λόγοι χαλεποί Καὶ οὐ λεκτέοι γε, ἔφην, ὧ Ἀδείμαντε, ἐν τῇ ἡμετέρᾳ πόλει. οὐδὲ λεκτέον νέῳ ἀκούοντι ὡς ἀδικῶν τὰ ἔσχατα οὐδὲν ἂν θαυμαστὸν ποιοῖ, οὐδʼ αὖ ἀδικοῦντα πατέρα κολάζων παντὶ τρόπῳ, ἀλλὰ δρῴη ἂν ὅπερ θεῶν οἱ πρῶτοί τε καὶ μέγιστοι. Οὐ μὰ τὸν Δία, ἦ δʼ ὃς, οὐδὲ αὐτῷ μοι δοκεῖ ἐπιτήδεια εἶναι λέγειν. ### English translation (Claude) Yes, he said, these stories are indeed hard. And they are not to be told, Adeimantus, I said, in our city. Nor must a young man be told that in committing the worst crimes he would be doing nothing remarkable, nor again in punishing a father who wrongs him in every way, but would only be doing what the first and greatest of the gods did. No, by Zeus, he said, I do not think them fit to be told either. ### Extrabiblical texts - Plato, Resp. 378b (Plato (works)): quotation, high confidence ### Translation notes - Plato, Republic 2.378b. ### Citation (SBL) Eusebius, Praep. ev. 13.3.4 (Dindorf 2:165; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-3-4). ## Preparation for the Gospel 13.3.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-3-5 - Source: Dindorf 2:165–166 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Tales of wars among the gods must not be told; the poets must teach harmony. ### Greek text Οὐδέ γε, ἦν δʼ ἐγὼ, τὸ παράπαν ὡς θεοὶ θεοῖς πολεμοῦσί τε καὶ ἐπιβουλεύουσι καὶ μάχονται· οὔτε γὰρ ἀληθῆ· εἴ γε δεῖ ἡμῖν τοὺς μέλλοντας τὴν πόλιν φυλάσσειν αἴσχιστον νομίζεῖν τὸ ῥᾳδίως ἀλλήλοις ἀπεχθάνεσθαι. πολλοῦ δεῖ γιγαντομαχίας τε μυθολογητέον αὐτοῖς καὶ ποικιλτέον καὶ ἄλλας ἔχθρας πολλὰς καὶ παντοδαπὰς θεῶν τε καὶ ἡρώων πρὸς συγγενεῖς τε καὶ οἰκείους αὐτῶν, ἀλλʼ εἴ πως μέλλοιμεν πείσειν ὡς οὐδεὶς πώποτε πολίτης ἕτερος ἑτέρῳ ἀπήχθετο οὐδʼ ἐστὶ τοῦτο ὅσιον, τοιαῦτα μᾶλλον λεκτέα πρὸς τὰ παιδία εὐθὺς, καὶ γέρουσι καὶ γραυσὶ καὶ πρεσβυτέροις γιγνομένοις, καὶ τοὺς ποιητὰς ἐγγὺς τούτων ἀναγκαστέον λογοποιεῖν. ### English translation (Claude) Nor at all, I said, that gods make war on gods and plot against them and fight them, for it is not even true; if, that is, those who are to guard our city must think it most shameful to quarrel lightly with one another. Far less must we tell them tales of the battles of the giants, or embroider them, or the many other enmities of all kinds of gods and heroes toward their kin and family. But if we are somehow to persuade them that no citizen ever hated another and that this is unholy, such things rather must be told to the children from the start, and by old men and old women and those growing older; and the poets must be compelled to compose close to these. ### Extrabiblical texts - Plato, Resp. 378b–d (Plato (works)): quotation, high confidence ### Translation notes - Plato, Republic 2.378b–d. ### Citation (SBL) Eusebius, Praep. ev. 13.3.5 (Dindorf 2:165–166; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-3-5). ## Preparation for the Gospel 13.3.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-3-6 - Source: Dindorf 2:166 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Homer’s battles of the gods are excluded, allegorized or not. ### Greek text Ἥρας δὲ δεσμοὺς ὑπὸ υἱέος καὶ Ἡφαίστου ῥίψεις ὑπὸ πατρὸς, μέλλοντος τῇ μητρὶ ἀμύνειν τυπτομένῃ, καὶ θεομαχίας ὅσας Ὅμηρος πεποίηκεν, οὐ παραδεκτέον εἰς τὴν πόλιν, οὔτʼ ἐν ὑπονοίαις πεποιημένας οὔτε ἄνευ ὑπονοιῶν. ### English translation (Claude) But Hera’s binding by her son, and Hephaestus’ being hurled out by his father when he was going to defend his mother as she was beaten, and all the battles of the gods that Homer has composed, must not be admitted into the city, whether they are composed with hidden meanings or without hidden meanings. ### Extrabiblical texts - Plato, Resp. 378d (Plato (works)): quotation, high confidence - Homer, Il. 1.586–594 (Homer, Iliad): allusion, medium confidence ### Translation notes - Plato, Republic 2.378d; compare Homer, Iliad 1.586–594; 20–21. ### Citation (SBL) Eusebius, Praep. ev. 13.3.6 (Dindorf 2:166; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-3-6). ## Preparation for the Gospel 13.3.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-3-7 - Source: Dindorf 2:166 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The young cannot discern allegory, so their first stories must teach virtue. ### Greek text ὁ γὰρ νέος οὐχ οἷός τε κρίνειν ὅ τι τε ὑπόνοια καὶ ὅ τι μὴ, ἀλλʼ ἃ ἂν τηλικοῦτος ὢν λάβῃ ἐν ταῖς δόξαις, δυσέκνιπτά τε καὶ ἀμετάστατα φιλεῖ γίγνεσθαι. ὧν δὴ ἴσως ἕνεκα περὶ παντὸς ποιητέον, ἃ πρῶτα ἀκούουσιν, ὅτι κάλλιστα μεμυθολογημένα πρὸς ἀρετὴν ἀκούειν. ### English translation (Claude) For the young person cannot judge what is a hidden meaning and what is not; whatever he takes into his opinions at that age tends to become indelible and unchangeable. For which reason, perhaps, we should take the greatest care that the first things they hear should be stories composed as finely as possible for the sake of virtue.” ### Extrabiblical texts - Plato, Resp. 378d–e (Plato (works)): quotation, high confidence ### Translation notes - Plato, Republic 2.378d–e. ### Citation (SBL) Eusebius, Praep. ev. 13.3.7 (Dindorf 2:166; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-3-7). ## Preparation for the Gospel 13.3.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-3-8 - Source: Dindorf 2:166 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The founders of the city set the patterns for the poets. ### Greek text Ἔχει γὰρ, ἔφη, λόγον· ἀλλʼ εἴ τις αὖ καὶ ταῦτα ἐρωτῴη ἡμᾶς ἅττα ἐστὶ καὶ τίνες οἶ μῦθοι, τίνας ἂν φαῖμεν; καὶ ἐγὼ εἶπον, ὦ Ἀδείμαντε, οὐκ ἐσμὲν ποιηταὶ ἐγώ τε καὶ σὺ ἐν τῷ παρόντι, ἀλλʼ οἰκισταὶ πόλεως. οἰκισταῖς δὲ τοὺς μὲν τύπους προσήκει εἰδέναι ἐν οἷς δεῖ μυθολογεῖν τοὺς ποιητὰς, παρʼ οὓς ἐὰν ποιῶσιν οὐκ ἐπιτρεπτέον, οὐ μὴν αὐτοῖς γε ποιητέον μύθους. ### English translation (Claude) “Yes, he said, that is reasonable. But if someone were to ask us what these are and what the stories are, what should we say? And I said: Adeimantus, you and I are not poets at present but founders of a city. Founders ought to know the patterns on which the poets must compose their myths, and from which they must not be allowed to depart when they compose; but they need not compose myths themselves. ### Extrabiblical texts - Plato, Resp. 378e–379a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Republic 2.378e–379a. Eusebius continues the quotation. ### Citation (SBL) Eusebius, Praep. ev. 13.3.8 (Dindorf 2:166; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-3-8). ## Preparation for the Gospel 13.3.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-3-9 - Source: Dindorf 2:166 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The first pattern: God must be represented as he is, that is, good. ### Greek text Ὀρθῶς, ἔφη· ἀλλʼ αὐτὸ δὴ τοῦτο οἷ τύποι περὶ θεολογίας τίνες ἂν εἶεν; Τοιοίδε πού τινες, ἦν δʼ ἐγὼ, οἷος τυγχάνει ὢν ὁ θεὸς, ἀεὶ δή που ἀποδοτέον, ἐάν τέ τις αὐτὸν ἐν ἔπεσι ποιῇ ἐάν τε ἐν μέλεσιν ἐάν τε ἐν τραγῳδίᾳ. Δεῖ γάρ. Οὐκοῦν ἀγαθὸς ὁ θεὸς τῷ ὄντι τε καὶ λεκτέον οὕτω. ### English translation (Claude) Right, he said. But just this: what would the patterns for speaking about the gods be? Something like this, I said: God must always be represented as he really is, whether one composes about him in epic, in lyric, or in tragedy. He must. Is not God truly good, and must he not be spoken of as such? ### Extrabiblical texts - Plato, Resp. 379a–b (Plato (works)): quotation, high confidence ### Translation notes - Plato, Republic 2.379a–b. The Greek word translated “speaking about the gods” is theologia. ### Citation (SBL) Eusebius, Praep. ev. 13.3.9 (Dindorf 2:166; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-3-9). ## Preparation for the Gospel 13.3.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-3-10 - Source: Dindorf 2:166–167 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The good cannot harm and so cannot cause evil. ### Greek text Τί μήν; Ἀλλὰ μὴν οὐδέν γε τῶν ἀγαθῶν βλαβερόν. ἦ γάρ; Οὔ μοι δοκεῖ. Ἄρʼ οὖν τὸ μὴ βλαβερὸν βλάπτει; Οὐδαμῶς. Ὃ δὲ μὴ βλάπτει, κακόν τι ποιεῖ; Οὐδὲ τοῦτο. ὁ δέ γε μηδὲν κακὸν ποιεῖ, οὐδʼ ἄν τινος εἴη κακοῦ αἴτιον. Πῶς γάρ; Τί δέ; ὠφέλιμον τὸ ἀγαθόν; Ναί. Αἴτιον ἄρα εὐπραγίας; Ναί. ### English translation (Claude) Of course. But surely nothing good is harmful, is it? I think not. Does what is not harmful do harm? Not at all. And does what does no harm do any evil? No, nor that. And what does no evil would not be the cause of any evil? How could it? Again, is the good beneficial? Yes. Then it is the cause of well-being? Yes. ### Extrabiblical texts - Plato, Resp. 379b (Plato (works)): quotation, high confidence ### Translation notes - Plato, Republic 2.379b. ### Citation (SBL) Eusebius, Praep. ev. 13.3.10 (Dindorf 2:166–167; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-3-10). ## Preparation for the Gospel 13.3.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-3-11 - Source: Dindorf 2:167 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God, being good, is not the cause of evils. ### Greek text Οὐκ ἄρα πάντων γε αἴτιον τὸ ἀγαθὸν, ἀλλὰ τῶν μὲν εὖ ἐχόντων αἴτιον, τῶν δὲ κακῶν ἀναίτιον. Παντελῶς γε, ἔφη. Οὐδʼ ἄρα, ἦν δʼ ἐγὼ, ὁ θεὸς, ἐπειδὴ ἀγαθὸς, πάντων ἂν εἴη αἴτιος, ὡς οἶ πολλοὶ λέγουσιν, ἀλλʼ ὀλίγων τοῖς ἀνθρώποις αἴτιος, πολλῶν δὲ ἀναίτιος· πολὺ γὰρ ἐλάττω τὰ ἀγαθὰ τῶν κακῶν ἡμῖν. καὶ τῶν μὲν ἀγαθῶν οὐδὲν ἄλλο αἰτιατέον, τῶν δὲ κακῶν ἄλλα ἄττα δεῖ ζητεῖν τὰ αἴτια, ἀλλʼ οὐ τὸν θεόν. ### English translation (Claude) Then the good is not the cause of all things, but of things that are well it is the cause, and of evils it is not the cause. Entirely so, he said. Then neither, I said, would God, since he is good, be the cause of all things, as the many say; he is the cause of few things for men, and not the cause of many; for our good things are far fewer than our evils. And of the good things no one else must be held the cause; but of the evils we must seek some other causes, and not God. ### Extrabiblical texts - Plato, Resp. 379b–c (Plato (works)): quotation, high confidence ### Translation notes - Plato, Republic 2.379b–c. ### Citation (SBL) Eusebius, Praep. ev. 13.3.11 (Dindorf 2:167; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-3-11). ## Preparation for the Gospel 13.3.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-3-12 - Source: Dindorf 2:167 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Homer’s two jars of Zeus are rejected. ### Greek text Ἀληθέστατα, ἔφη, δοκεῖς μοι λέγειν. Οὐκ ἄρα, ἦν δʼ ἐγὼ, ἀποδεκτέον οὔτε Ομήρου οὔτε ἄλλου ποιητοῦ ταύτην τὴν ἁμαρτίαν περὶ τοὺς θεοὺς ἀνοήτως ἁμαρτάνοντος, καὶ λέγοντος ὡς δοιοὶ πίθοι κατακείαται ἐν Δῖός οὔδει κηρῶν ἔμπλειοι, ὁ μὲν ἐσθλῶν, αὐτὰρ ὁ δειλῶν· ### English translation (Claude) You seem to me to speak most truly, he said. Then we must not accept, I said, from Homer or any other poet, this foolish error about the gods, when he says that “two jars stand on the floor of Zeus, full of fates, the one of good, the other of evil;” ### Extrabiblical texts - Plato, Resp. 379c–d (Plato (works)): quotation, high confidence - Homer, Il. 24.527–528 (Homer, Iliad): quotation, high confidence ### Translation notes - Plato, Republic 2.379c–d, quoting Homer, Iliad 24.527–528 (in a form differing slightly from our Homer). ### Citation (SBL) Eusebius, Praep. ev. 13.3.12 (Dindorf 2:167; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-3-12). ## Preparation for the Gospel 13.3.13 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-3-13 - Source: Dindorf 2:167 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Further lines of Homer on Zeus’ gifts are rejected. ### Greek text καὶ ᾧ μὲν ἂν μίξας ὁ Ζεὺς ἀμφοτέρων δῷ, ἄλλοτε μέν γε κακῷ ὅ γε κύρεται, ἄλλοτε δʼ ἐσθλῷ. ᾧ δʼ ἂν μὴ, ἀλλʼ ἄκρατα τὰ ἕτερα, τὸν δὲ κακὴ βούβρωστις ἐπὶ χθόνα δῖαν ἐλαύνει· ### English translation (Claude) “and to whom Zeus gives a mixture of both, he meets now with evil, now with good;” but to whom he gives not so, but the one kind unmixed, “him evil hunger drives over the divine earth;” ### Extrabiblical texts - Plato, Resp. 379d (Plato (works)): quotation, high confidence - Homer, Il. 24.530–532 (Homer, Iliad): quotation, high confidence ### Translation notes - Plato, Republic 2.379d, quoting Homer, Iliad 24.530–532 (freely). ### Citation (SBL) Eusebius, Praep. ev. 13.3.13 (Dindorf 2:167; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-3-13). ## Preparation for the Gospel 13.3.14 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-3-14 - Source: Dindorf 2:167–168 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Poets who make the gods causes of evil are rejected, including Aeschylus. ### Greek text οὐδʼ ὡς ταμίας ὁ Ζεὺς ἡμῖν ἀγαθῶν τε κακῶν τε τέτυκται. τὴν δὲ τῶν ὅρκων καὶ σπονδῶν σύγχυσιν, ἣν ὁ Πάνδαρος συνέχεεν, ἐάν τις φῇ διʼ Ἀθηνᾶς τε καὶ Δῖός γεγονέναι, οὐκ ἐπαινεσόμεθα· οὐδὲ θεῶν ἔριν τε καὶ κρίσιν διὰ Θέμιδός τε καὶ Δῖός· οὐδʼ αὖ, ὡς Αίσχύλος λέγει, ἐατέον ἀκούειν τοὺς νέους, ὅτι θεὸς μὲν αἰτίαν φύει βροτοῖς, ὅταν κακῶσαι δῶμα παμπήδην θέλῃ. ### English translation (Claude) nor that Zeus “is made the steward for us of good and evil alike.” And as for the breaking of the oaths and truce, which Pandarus brought about, if anyone says it came about through Athena and Zeus, we shall not approve; nor the strife and judgment of the gods through Themis and Zeus; nor again must we let the young hear, as Aeschylus says, that “God plants a cause in mortals when he wishes to destroy a house utterly.” ### Extrabiblical texts - Plato, Resp. 379e–380a (Plato (works)): quotation, high confidence - Homer, Il. 4.84 (Homer, Iliad): quotation, medium confidence - Aeschylus, Niobe (fragment) (Aeschylus (plays and fragments)): quotation, high confidence ### Translation notes - Plato, Republic 2.379e–380a. Zeus as steward: compare Homer, Iliad 4.84; 19.224; Pandarus: Iliad 4; the strife of the gods: Iliad 20.4; Aeschylus, Niobe (fragment). ### Citation (SBL) Eusebius, Praep. ev. 13.3.14 (Dindorf 2:167–168; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-3-14). ## Preparation for the Gospel 13.3.15 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-3-15 - Source: Dindorf 2:168 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If misfortunes are ascribed to God, they must be presented as just and beneficial punishment. ### Greek text ἀλλʼ ἐάν τις ποιῇ ἐν οἶς ταῦτα τὰ ἰαμβεῖα ἔνεστι, τὰ τῆς Νιόβης πάθη ἤ τὰ Πελοπιδῶν ἤ τὰ Τρωϊκὰ ἤ τι ἄλλο τῶν τοιούτων, ἤ οὐ θεοῦ ἔργα ἐατέον αὐτὰ λέγειν, ἤ εἰ θεοῦ, ἐξευρετέον αὐτοῖς σχεδὸν ὅν νῦν ἡμεῖς λόγον ζητοῦμεν, καὶ λεκτέον ὡς ὁ μὲν θεὸς δίκαιά τε καὶ ἀγαθὰ εἰργάζετο, οἱ δὲ ὠνίναντο κολαζόμενοι. ὡς δʼ ἄθλιοι μὲν οἱ δίκην διδόντες, ἦν δὲ ὁ δρῶν ταῦτα θεὸς, οὐκ ἐκτέον λέγειν τὸν ποιητήν. ### English translation (Claude) But if anyone composes a work containing these iambics, the sufferings of Niobe, or of the descendants of Pelops, or the Trojan tale, or anything else of this kind, we must either not allow him to say they are the deeds of God, or if of God, he must find for them something like the account we are now seeking, and must say that God did what was just and good, and that they were benefited by being punished. But that those who pay the penalty are miserable, and that the one who did this was God, the poet must not be allowed to say. ### Extrabiblical texts - Plato, Resp. 380a–b (Plato (works)): quotation, high confidence ### Translation notes - Plato, Republic 2.380a–b. ### Citation (SBL) Eusebius, Praep. ev. 13.3.15 (Dindorf 2:168; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-3-15). ## Preparation for the Gospel 13.3.16 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-3-16 - Source: Dindorf 2:168 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Punishment from God may be described as beneficial. ### Greek text ἀλλʼ εἰ μὲν ὅτι ἐδεήθησαν κολάσεως λέγοιεν ὡς ἄθλιοι οἱ κακοὶ, διδόντες δὲ δίκην ὠφελοῦντο ὑπὸ τοῦ θεοῦ, ἐατέον. ### English translation (Claude) But if they should say that the wicked were miserable because they needed punishment, and that in paying the penalty they were benefited by God, that must be allowed. ### Extrabiblical texts - Plato, Resp. 380b (Plato (works)): quotation, high confidence ### Translation notes - Plato, Republic 2.380b. ### Citation (SBL) Eusebius, Praep. ev. 13.3.16 (Dindorf 2:168; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-3-16). ## Preparation for the Gospel 13.3.17 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-3-17 - Source: Dindorf 2:168 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The claim that God causes evil must be resisted in every way. ### Greek text κακῶν δὲ αἴτιον φάναι θεόν τινι γίγνεσθαι ἀγαθὸν ὄντα, διαμαχητέον παντὶ τρόπῳ, μήτε τινὰ ταῦτα λέγειν ἐν τῇ ἑαυτοῦ πόλει, εἰ μέλλει εὐνομήσεσθαι, μήτε τινὰ ἀκούειν, μήτε νεώτερον μήτε πρεσβύτερον, μήτε ἐν μέτρῳ μήτʼ ἄνευ μέτρου μυθολογοῦντα, ὡς οὔτε ὅσια ἄν λεγόμενα, εἰ λέγοιτο, οὔτε ξύμφορα ἡμῖν οὔτε ξύμφωνα αὐτὰ αὑτοῖς. ### English translation (Claude) But that God, being good, becomes the cause of evils to anyone, we must contend against in every way, that no one should say this in his own city, if it is to be well governed, and that no one, younger or older, should hear it, whether told in verse or without verse; since such things, if said, would be neither holy, nor profitable to us, nor consistent with themselves. ### Extrabiblical texts - Plato, Resp. 380b–c (Plato (works)): quotation, high confidence ### Translation notes - Plato, Republic 2.380b–c. ### Citation (SBL) Eusebius, Praep. ev. 13.3.17 (Dindorf 2:168; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-3-17). ## Preparation for the Gospel 13.3.18 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-3-18 - Source: Dindorf 2:168 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: First law: God is the cause only of good. ### Greek text Ξύμψηφός σοι εἰμὶ, ἔφη, τούτου τοῦ νόμου, κάμοὶ ἀρέσκει. Οὖτος μὲν τοίνυν, ἦν δʼ ἐγὼ, εἶς ἄν εἴη τῶν περὶ θεοῦ νόμων τε καὶ τύπων, ἐν οἶς δεήσει τούς τε λέγοντας λέγειν καὶ τοὺς ποιοῦντας ποιεῖν μὴ πάντων αἴτιον τὸν θεὸν, ἀλλὰ τῶν ἀγαθῶν. Καὶ μάλα, ἔφη, ἀπόχρη. ### English translation (Claude) I vote with you for this law, he said, and it pleases me. This, then, I said, would be one of the laws and patterns concerning God, by which speakers must speak and poets compose: that God is not the cause of all things, but of the good. And it is quite sufficient, he said. ### Extrabiblical texts - Plato, Resp. 380c (Plato (works)): quotation, high confidence ### Translation notes - Plato, Republic 2.380c. ### Citation (SBL) Eusebius, Praep. ev. 13.3.18 (Dindorf 2:168; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-3-18). ## Preparation for the Gospel 13.3.19 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-3-19 - Source: Dindorf 2:168 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Second question: does God change his form or deceive? ### Greek text Τί δὲ δὴ ὁ δεύτερος ὅδε; ἆρα γόητα τὸν θεὸν οἴει εἶναι, καὶ οἶον ἐξ ἐπιβουλῆς φαντάζεσθαι ἄλλοτε ἐν ἄλλαις ἰδεαις, τοτὲ μὲν αὐτὸν γιγνόμενον καὶ ἀλλάττοντα τὸ αὑτοῦ εἶδος εἰς πολλὰς μορφὰς, τοτὲ δὲ ἡμᾶς ἀπατῶντα καὶ ποιοῦντα περὶ αὑτοῦ τοιαῦτα δοκεῖν, ἤ ἁπλοῦν τε εἶναι, καὶ πάντων ἥκιστα τῆς αὑτοῦ ἰδέας ἐκβαίνειν; Οὐκ ἔχω, ἔφη, νῦν γε οὕτως εἰπεῖν. ### English translation (Claude) And what of this second one? Do you think God is a sorcerer, who appears by design now in one form and now in another, at one time himself changing and altering his own shape into many forms, at another deceiving us and making us think such things of him? Or is he simple, and least of all things departs from his own form? I cannot say offhand, he said. ### Extrabiblical texts - Plato, Resp. 380d (Plato (works)): quotation, high confidence ### Translation notes - Plato, Republic 2.380d. ### Citation (SBL) Eusebius, Praep. ev. 13.3.19 (Dindorf 2:168; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-3-19). ## Preparation for the Gospel 13.3.20 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-3-20 - Source: Dindorf 2:168–169 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: What is best is least changed by external causes. ### Greek text Τί δὲ τόδε; οὐκ ἀνάγκη, εἴπερ τι ἐξίσταιτο τῆς αὑτοῦ ἰδέας, ἢ αὐτὸ ὑφʼ αὑτοῦ μεθίστασθαι, ἢ ὑπʼ ἄλλου; Ἀνάγκη. Οὐκοῦν ὑπὸ μὲν ἄλλου τὰ ἄριστα ἔχοντα ἥκιστα ἀλλοιοῦταί τε καὶ κινεῖται, οἶον σῶμα ὑπὸ σιτίων τε καὶ ποτῶν καὶ πόνων, καὶ πᾶν φυτὸν ὑπὸ εἰλήσεων τε καὶ ἀνέμων καὶ τῶν τοιούτων παθημάτων, οὐ τὸ ὑγιέστατόν τε καὶ χαριέστατον ἥκιστα ἀλλοιοῦται; Πῶς δʼ οὔ; ### English translation (Claude) What of this? If anything departs from its own form, must it not be changed either by itself or by something else? It must. Are not things that are in the best condition least altered and moved by something else, as a body by food and drink and toil, and every plant by the heat of the sun and winds and such affections? Is not the healthiest and strongest least altered? Of course. ### Extrabiblical texts - Plato, Resp. 380d–e (Plato (works)): quotation, high confidence ### Translation notes - Plato, Republic 2.380d–e. ### Citation (SBL) Eusebius, Praep. ev. 13.3.20 (Dindorf 2:168–169; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-3-20). ## Preparation for the Gospel 13.3.21 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-3-21 - Source: Dindorf 2:169 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The best soul and the best-made things are least altered. ### Greek text Ψυχὴν δὲ οὐ τὴν ἀνδρειοτάτην καὶ φρονιμωτάτην ἥκιστʼ ἄν τι πάθος ἔξωθεν ταράξειέτε φρονιμωτάτην Ναί. Καὶ μήν που καὶ τά γε ξύνθετα πάντα σκεύη τε καὶ οἰκοδομήματα καὶ ἀμφιέσματα, κατὰ τὸν αὐτὸν λόγον, τὰ εὖ εἰργασμένα καὶ εὖ ἔχοντα ὑπὸ χρόνου τε καὶ τῶν ἄλλων παθημάτων ἥκιστα ἀλλοιοῦται. Ἒστι ταῦτα. ### English translation (Claude) And would not any affection from outside least disturb the soul that is bravest and wisest? Yes. And surely, on the same principle, all composite things, utensils and buildings and garments, those that are well made and in good condition are least altered by time and other affections. That is so. ### Extrabiblical texts - Plato, Resp. 381a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Republic 2.381a. The digital text repeats “wisest” after “disturb”, apparently a slip; Plato’s text adds “and alter”. Translated by sense. ### Citation (SBL) Eusebius, Praep. ev. 13.3.21 (Dindorf 2:169; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-3-21). ## Preparation for the Gospel 13.3.22 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-3-22 - Source: Dindorf 2:169 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God, being in the best condition, is not changed by others. ### Greek text Πᾶνʼ δὴ τὸ καλῶς ἔχον ἢ φύσει ἢ τέχνῃ ἢ ἀμφοτέροις ἐλαχίστην μεταβολὴν ὑπʼ ἄλλου ἐνδέχεται. Ἔοικεν. Ἀλλὰ μὴν ὁ θεός γε καὶ τὰ τοῦ θεοῦ πάντη ἄριστα ἔχει. Πῶς δʼ οὔ; Ταύτῃ μὲν δὴ ἥκιστʼ ἂν πολλὰς μορφὰς ἴσχοι ὁ θεός. Ἥκιστα δῆτα. Ἀλλʼ ἆρα αὐτὸς αὑτὸν μεταβάλλοι ἂν καὶ ἀλλοιοῖ; Δηλονότι, ἔφη, εἴπερ ἀλλοιοῦται. ### English translation (Claude) Then everything that is in good condition, by nature or by art or by both, admits least of change from something else. So it seems. But God and what belongs to God are in every way in the best condition. Of course. In this way, then, God would least of all have many forms. Least of all, indeed. But would he change and alter himself? Clearly, he said, if he is altered at all. ### Extrabiblical texts - Plato, Resp. 381a–b (Plato (works)): quotation, high confidence ### Translation notes - Plato, Republic 2.381a–b. ### Citation (SBL) Eusebius, Praep. ev. 13.3.22 (Dindorf 2:169; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-3-22). ## Preparation for the Gospel 13.3.23 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-3-23 - Source: Dindorf 2:169 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God could only change for the worse, which no one would choose. ### Greek text Πότερον οὖν ἐπὶ τὸ βέλτιόν τε καὶ κάλλιον μεταβάλλει ἑαυτὸν, ἢ ἐπὶ τὸ χεῖρον καὶ αἴσχιον αὑτοῦ; Ἀνάγκη, ἔφη, ἐπὶ τὸ χεῖρον ἑαυτοῦ, εἴπερ ἀλλοιοῦται· οὐ γάρ που ἐνδεᾶ γε φήσομεν τὸν θεὸν κάλλους ἢ ἀρετῆς εἶναι. Ὀρθότατα, ἦν δʼ ἐγὼ, λέγεις. καὶ οὕτως ἔχοντος δοκεῖ ἄν τίς σοι, ὦ Ἀδείμαντε, ἑκὼν αὑτὸν χείρω ποιεῖν ὁπῃοῦν ἢ θεῶν ἢ ἀνθρώπων; ### English translation (Claude) Then does he change himself for the better and fairer, or for the worse and uglier than himself? Necessarily for the worse, he said, if he is altered; for we shall surely not say that God is lacking in beauty or virtue. Very right, I said. And this being so, do you think, Adeimantus, that anyone, whether of gods or men, would willingly make himself worse in any way? ### Extrabiblical texts - Plato, Resp. 381b–c (Plato (works)): quotation, high confidence ### Translation notes - Plato, Republic 2.381b–c. ### Citation (SBL) Eusebius, Praep. ev. 13.3.23 (Dindorf 2:169; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-3-23). ## Preparation for the Gospel 13.3.24 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-3-24 - Source: Dindorf 2:169–170 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God remains forever in his own form; Homer’s disguised gods are rejected. ### Greek text Ἀδύνατον, ἔφη. Ἀδύνατον ἄρα, ἔφην, καὶ θεὸν ἐθέλειν αὑτὸν ἀλλοιοῦν, ἀλλʼ, ὡς ἔοικε, κάλλιστος καὶ ἄριστος ὢν εἰς τὸ δυνατὸν ἕκαστος αὐτῶν μένει ἀεὶ ἁπλῶς ἐν τῇ αὑτοῦ μορφῇ. Πᾶσα, ἔφη, ἀνάγκη ἔμοιγε δοκεῖ. Μηδεὶς ἄρα, ἦν δʼ ἐγὼ, ὦ ἄριστε, λεγέτω ἡμῖν τῶν ποιητῶν ὡς θεοὶ ξείνοισιν ἐοικότες ἀλλοδαποῖσιν, παντοῖοι τελέθοντες, ἐπιστρωφῶσι πόληας. ### English translation (Claude) Impossible, he said. Then it is impossible, I said, that a god should wish to alter himself; but, as it seems, each of them, being as fair and good as possible, remains for ever simply in his own form. That seems to me entirely necessary, he said. Then let none of the poets, my good friend, I said, tell us that “gods, in the likeness of strangers from other lands, taking all kinds of shapes, go about the cities;” ### Extrabiblical texts - Plato, Resp. 381c–d (Plato (works)): quotation, high confidence - Homer, Od. 17.485–486 (Homer, Odyssey): quotation, high confidence ### Translation notes - Plato, Republic 2.381c–d, quoting Homer, Odyssey 17.485–486. ### Citation (SBL) Eusebius, Praep. ev. 13.3.24 (Dindorf 2:169–170; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-3-24). ## Preparation for the Gospel 13.3.25 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-3-25 - Source: Dindorf 2:170 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Tales of shape-changing gods in tragedy are rejected. ### Greek text μηδὲ Πρωτέως τε καὶ Θέτιδος καταψευδέσθω μηδεὶς, μηδʼ ἐν τραγῳδίαις μηδʼ έν τοῖς ἄλλοις ποιἤμασιν εἰσαγέτω Ἥραν ἠλλοιωμένην, ὡς ἱέρειαν ἀγείρουσαν Ἰνάχου Ἀργείου ποταμοῦ παισὶν βιοδώροις. ### English translation (Claude) nor let anyone tell lies about Proteus and Thetis, nor bring in Hera, in tragedies or in other poems, transformed, as a priestess begging “for the life-giving children of Inachus, the Argive river.” ### Extrabiblical texts - Plato, Resp. 381d (Plato (works)): quotation, high confidence - Aeschylus, Xantriae (fragment) (Aeschylus (plays and fragments)): quotation, medium confidence ### Translation notes - Plato, Republic 2.381d; the verse is from Aeschylus, Xantriae (a fragment known only from Plato). ### Citation (SBL) Eusebius, Praep. ev. 13.3.25 (Dindorf 2:170; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-3-25). ## Preparation for the Gospel 13.3.26 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-3-26 - Source: Dindorf 2:170 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Mothers must not frighten children with tales of gods roaming in disguise. ### Greek text καὶ ἄλλα τοιαῦτα πολλὰ μὴ ἡμῖν ψευδέσθωσαν. μηδʼ αὖ ὑπὸ τούτων ἀναπειθόμεναι αἶ μητέρες τὰ παιδία ἐκδειματούντων, λέγουσαι τοὺς μύθους κακῶς, ὡς ἄρα θεοί τινες περιέρχονται νύκτωρ πολλοῖς ξένοις καὶ παντοδαποῖς ἰνδαλλόμενοι, ἵνα μὴ ἅμα μὲν εἰς θεοὺς βλασφημῶσιν, ἅμα δὲ τοὺς παῖδας ἀπεργάζωνται δειλοτέρους. Μὴ γὰρ, ἔφη. ### English translation (Claude) And let them not tell us many other such lies. Nor again let mothers, persuaded by them, terrify their children by telling the tales badly, that certain gods go about by night in the likeness of many strangers of all kinds, so that they may not both blaspheme against the gods and at the same time make their children more cowardly. No, indeed, he said. ### Extrabiblical texts - Plato, Resp. 381e (Plato (works)): quotation, high confidence ### Translation notes - Plato, Republic 2.381e. ### Citation (SBL) Eusebius, Praep. ev. 13.3.26 (Dindorf 2:170; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-3-26). ## Preparation for the Gospel 13.3.27 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-3-27 - Source: Dindorf 2:170 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Could God deceive by false appearances? ### Greek text Ἀλλʼ ἆρα, ἦν δʼ ἐγὼ, αὐτοὶ μὲν οἶ θεοί εἰσιν οἷοι μὴ μεταβάλλειν, ἡμᾶς δὲ ποιοῦσι δοκεῖν σφᾶς παντοδαποὺς φαίνεσθαι ἐξαπατῶντες καὶ γοητεύοντες; Ἴσως, ἔφη. Τί δέ; ἦν δʼ ἐγώ· ψεύδεσθαι ὁ θεὸς ἐθέλοι ἂν ἢ λόγῳ ἢ ἔργῳ φαντάσματα προτείνων; Οὐκ οἶδα, ἦ δʼ ὅς. ### English translation (Claude) But perhaps, I said, the gods themselves are such as not to change, but make us think that they appear in all sorts of forms, deceiving and bewitching us? Perhaps, he said. What then? I said. Would God be willing to lie, in word or deed, by presenting a phantom? I do not know, he said. ### Extrabiblical texts - Plato, Resp. 381e–382a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Republic 2.381e–382a. ### Citation (SBL) Eusebius, Praep. ev. 13.3.27 (Dindorf 2:170; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-3-27). ## Preparation for the Gospel 13.3.28 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-3-28 - Source: Dindorf 2:170 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: All gods and men hate the “true lie” in the soul. ### Greek text Οὐκ οἶσθα, ἦν δʼ ἐγὼ, ὅτι τό γε ὡς ἀληθῶς ψεῦδος, εἰ οἷόν τε τοῦτʼ εἰπεῖν, πάντες θεοί τε καὶ ἄνθρωποι μισοῦσι; Πῶς, ἔφη, λέγεις; Οἶσθά που, ἦν δʼ ἐγὼ, ὅτι τῷ κυριωτάτῳ ἑαυτῶν ψεύδεσθαι καὶ περὶ τὰ κυριώτατα οὐδεὶς ἑκὼν ἐθέλει, ἀλλὰ πάντων μάλιστα φοβεῖται ἐκεῖ αὐτὸ κεκτῆσθαι. Οὐδὲ νῦν πω, ἦ δʼ ὃς, μανθάνω. ### English translation (Claude) Do you not know, I said, that the true lie, if one may so call it, is hated by all gods and men? How do you mean? he said. You know, I suppose, I said, that no one is willing to be deceived in the most sovereign part of himself and about the most sovereign things, but fears above all to have falsehood there. Even now I do not understand, he said. ### Extrabiblical texts - Plato, Resp. 382a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Republic 2.382a. ### Citation (SBL) Eusebius, Praep. ev. 13.3.28 (Dindorf 2:170; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-3-28). ## Preparation for the Gospel 13.3.29 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-3-29 - Source: Dindorf 2:170 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Ignorance in the soul about reality is the falsehood men hate most. ### Greek text Οἴει γάρ τί με, ἔφην, σεμνὸν λέγειν· ἐγὼ δὲ λέγω ὅτι τῇ ψυχῇ περὶ τὰ ὄντα ψεύδεσθαί τε καὶ ἐψεῦσθαι καὶ ἀμαθῆ εἶναι καὶ ἐνταῦθα ἔχειν τε καὶ κεκτῆσθαι τὸ ψεῦδος πάντες ἥκιστʼ ἂν δέξαιντο καὶ μισοῦσι μάλιστα αὐτὸ ἐν τῷ τοιούτῳ. ### English translation (Claude) For you think I am saying something grand, I said. But I mean that to be deceived and to have been deceived in the soul about the things that are, and to be ignorant, and to have and hold falsehood there, is what all would least accept, and they hate it most of all in such a place. ### Extrabiblical texts - Plato, Resp. 382b (Plato (works)): quotation, high confidence ### Translation notes - Plato, Republic 2.382b. ### Citation (SBL) Eusebius, Praep. ev. 13.3.29 (Dindorf 2:170; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-3-29). ## Preparation for the Gospel 13.3.30 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-3-30 - Source: Dindorf 2:170–171 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The lie in words is only an image of the true lie, ignorance in the soul. ### Greek text Πολύ γʼ, ἔφη. Ἀλλὰ μὴν ὀρθότατά γʼ ἂν, ὃ νῦν δὴ ἔλεγον, τοῦτο ὡς ἀληθῶς ψεῦδος καλοῖτο, ἡ ἐν τῇ ψυχῇ τοῦ ἐψευσμένου ἄγνοια, ἐπεὶ τό γε ἐν τοῖς λόγοις μίμημά τι τοῦ ἐν τῇ ψυχῇ ἐστι παθήματος καὶ ὕστερον γεγονὸς εἴδωλον, οὐ πάνυ ἄκρατον ψεῦδος. ἢ οὐχ οὕτω; Πάνυ μὲν οὑν. ### English translation (Claude) Very much so, he said. But surely, as I said just now, this would most rightly be called the true lie: the ignorance in the soul of one deceived; for the lie in words is a kind of imitation of the affection in the soul, an image that comes after, not a wholly unmixed lie. Is it not so? Quite so. ### Extrabiblical texts - Plato, Resp. 382b–c (Plato (works)): quotation, high confidence ### Translation notes - Plato, Republic 2.382b–c. ### Citation (SBL) Eusebius, Praep. ev. 13.3.30 (Dindorf 2:170–171; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-3-30). ## Preparation for the Gospel 13.3.31 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-3-31 - Source: Dindorf 2:171 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A lie in words can be useful as medicine against enemies or deranged friends. ### Greek text Τὸ μὲν δὴ τῷ ὄντι ψεῦδος οὐ μόνον ὑπὸ θεῶν, ἀλλὰ καὶ ὑπὸ ἀνθρώπων μισεῖται. Δοκεῖ μοι. Τί δὲ δή; τὸ ἐν τοῖς λόγοις ψεῦδος πότε καὶ ἐν τῷ χρήσιμον, ὥστε μὴ ἄξιον εἶναι μίσους; ἆρʼ οὐ πρός τε τοὺς πολεμίους καὶ τῶν καλουμένων φίλων, ὅταν διὰ μανίαν ἤ τινα ἄνοιαν κακόν τι ἐπιχειρῶσι πράττειν, τότε ἀποτροπῆς ἕνεκα ὡς φάρμακον χρήσιμον γίγνεται; ### English translation (Claude) The real lie, then, is hated not only by gods but also by men. I think so. What of the lie in words? When and to whom is it useful, so as not to deserve hatred? Is it not useful against enemies, and with those we call friends, when through madness or some folly they try to do something evil, then as a medicine to turn them from it? ### Extrabiblical texts - Plato, Resp. 382c (Plato (works)): quotation, high confidence ### Translation notes - Plato, Republic 2.382c. ### Citation (SBL) Eusebius, Praep. ev. 13.3.31 (Dindorf 2:171; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-3-31). ## Preparation for the Gospel 13.3.32 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-3-32 - Source: Dindorf 2:171 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: None of the uses of falsehood applies to God, who knows ancient things. ### Greek text καὶ ἐν αἷς νῦν δὴ ἐλέγομεν ταῖς μυθολογίαις, διὰ τὸ μὴ εἰδέναι ὅπη τἀληθὲς ἔχει περὶ τῶν παλαιῶν, ἀφομοιοῦντες τῷ ἀληθεῖ τὸ ψεῦδος ὅτι μάλιστα, οὕτω χρήσιμον ποιοῦμεν; Καὶ μάλα, ἦ δʼ ὃς, οὕτως ἔχει. Κατὰ τί δὴ οὖν τούτων τῷ θεῷ τὸ ψεῦδος χρήσιμον; πότερον διὰ τὸ μὴ εἰδέναι τὰ παλαιὰ ἀφομοιῶν ἂν ψεύδοιτο; Γελοῖον μέντἂν εἴη, ἔφη. ### English translation (Claude) And in the myths we were speaking of just now, because we do not know the truth about ancient things, we make the falsehood as much like the truth as possible, and so make it useful? Indeed, he said, it is so. In which of these ways, then, is falsehood useful to God? Would he lie through not knowing ancient things, making them seem likely? That would be absurd, he said. ### Extrabiblical texts - Plato, Resp. 382c–d (Plato (works)): quotation, high confidence ### Translation notes - Plato, Republic 2.382c–d. ### Citation (SBL) Eusebius, Praep. ev. 13.3.32 (Dindorf 2:171; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-3-32). ## Preparation for the Gospel 13.3.33 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-3-33 - Source: Dindorf 2:171 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God has no reason to lie and is wholly free of falsehood. ### Greek text Ποιητὴς μὲν ἄρα ἐν θεῷ ψευδὴς οὐκ ἔνι; Οὔ μοι δοκεῖ. Ἀλλὰ δεδιὼς τοὺς ἐχθροὺς ἂν ψεύδοιτο; Πολλοῦ γε δεῖ. Ἀλλὰ διʼ οἰκείων ἄνοιαν, ἢ μανίαν; Ἀλλʼ οὐδεὶς, ἔφη, τῶν ἀνοήτων καὶ μαινομένων θεοφιλής. Οὐκ ἄρα ἐστὶν οὗ ἕνεκα ἂν θεὸς ψεύδοιτο; Οὐκ ἔστι. Πάντη ἄρα ἀψευδὲς τὸ δαιμόνιόν τε καὶ τὸ θεῖον. Παντάπάσι μὲν οὖν, ἔφη. ### English translation (Claude) Then there is no lying poet in God? I think not. But would he lie for fear of his enemies? Far from it. Or because of the folly or madness of his friends? But no one who is foolish or mad, he said, is dear to the gods. Then there is no reason why God should lie? There is none. Then the daimonic and the divine are in every way free from falsehood. Altogether, he said. ### Extrabiblical texts - Plato, Resp. 382d–e (Plato (works)): quotation, high confidence ### Translation notes - Plato, Republic 2.382d–e. ### Citation (SBL) Eusebius, Praep. ev. 13.3.33 (Dindorf 2:171; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-3-33). ## Preparation for the Gospel 13.3.34 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-3-34 - Source: Dindorf 2:171–172 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Second law: God is simple and true and neither changes nor deceives. ### Greek text Κομιδῆ ἄρα ὁ θεὸς ἀπλοῦν καὶ ἀληθὲς ἔν τʼ ἔργῳ καὶ λόγῳ, καὶ οὔτε αὐτὸς μεθέσταται, οὔτε ἄλλους ἐξαπατᾷ, οὔτε κατὰ φαντασίας, οὔτε κατὰ σημείων πομπὰς, οὔθʼ ὕπαρ οὔτʼ ὄναρ. Οὕτως, ἔφη, ἔμοιγε καὶ αὐτῷ φαίνεται σοῦ λέγοντος. Συγχωρεῖς ἄρα, ἔφην, τοῦτον δεύτερον τύπον εἶναι ἐν ᾧ δεῖ περὶ θεῶν καἰ λέγειν καὶ ποιεῖν, ὡς μήτε αὐτοὺς γόητας ὄντας τῷ μεταβάλλειν ἑαυτοὺς μήθʼ ἡμᾶς ψεύδεσι παράγειν ἐν λόγῳ ἢ ἔν ἔργω; Συγχωρῶ. ### English translation (Claude) Then God is altogether simple and true in deed and word, and neither changes himself nor deceives others, whether by appearances or by the sending of signs, whether waking or dreaming. So it seems to me too, he said, as you speak. You agree, then, I said, that this is the second pattern by which we must speak and compose about the gods: that they are not sorcerers who change themselves, nor lead us astray by falsehoods in word or deed? I agree. ### Extrabiblical texts - Plato, Resp. 382e–383a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Republic 2.382e–383a. Plato’s text adds “or by words” (κατὰ λόγους), which Eusebius has in his paraphrase at 13.3.46; it is lacking here. ### Citation (SBL) Eusebius, Praep. ev. 13.3.34 (Dindorf 2:171–172; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-3-34). ## Preparation for the Gospel 13.3.35 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-3-35 - Source: Dindorf 2:172 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Homer’s lying dream and Aeschylus’ lying Apollo are rejected. ### Greek text Πολλὰ ἄρα Ὁμήρου ἐπαινοῦντες ἄλλα τοῦτο οὐκ ἐπαινεσόμεθα, τὴν τοῦ ἐνυπνίου πομπὴν ὑπὸ Διὸς τῷ Ἀγαμέμνονι· οὐδʼ Αἰσχύλου, ὅταν φῇ ἡ Θέτις, τὸν Ἀπόλλω ἐν τοῖς αὐτῆς γάμοις ᾄδοντα ἐνδατεῖσθαι τὰς ἑὰς εὐπαιδίας, νόσων τʼ απείρους καὶ μακραίωνος τύχας Παιὼν ἐπευφήμησεν, εὐθυμῶν ἐμέ. κἀγὼ τὸ Φοίβου θεῖον ἀψευδὲς στόμα ἤλπιζον εἶναι, μαντικῇ βρύον τέχνῃ. ὁ δʼ αὐτὸς ὑμνῶν, αὐτὸς ἐν θοίνῃ παρὼν, αὐτὸς τάδʼ εἰπὼν, αὐτός ἐστιν ὁ κτανὼν τὸν παῖδα τὸν ἐμόν. ### English translation (Claude) Then, though we praise much in Homer, this we shall not praise: the sending of the dream by Zeus to Agamemnon; nor Aeschylus, when Thetis says that Apollo, singing at her wedding, dwelt on her happy motherhood: “free from sickness, and fortunes of long life, he hailed with a paean, cheering me. And I hoped that Phoebus’ divine mouth was free of falsehood, teeming with the prophetic art. But he himself who sang, himself present at the feast, himself who said these things, he it is who slew my son.” ### Extrabiblical texts - Plato, Resp. 383a–b (Plato (works)): quotation, high confidence - Homer, Il. 2.1–34 (Homer, Iliad): allusion, high confidence - Aeschylus, fragment (Aeschylus (plays and fragments)): quotation, high confidence ### Translation notes - Plato, Republic 2.383a–b; Homer, Iliad 2.1–34; Aeschylus, an unidentified play (fragment). The text here is shorter than Plato’s at the start of the quotation (a line seems to have dropped out); translated as it stands. ### Citation (SBL) Eusebius, Praep. ev. 13.3.35 (Dindorf 2:172; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-3-35). ## Preparation for the Gospel 13.3.36 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-3-36 - Source: Dindorf 2:172 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Poets who speak so of the gods are excluded from education. ### Greek text ὅταν τις τοιαῦτα λέγῃ περὶ θεῶν, χαλεπανοῦμέν τε καὶ χορὸν οὐ δώσομεν, οὐδὲ τοὺς διδασκάλους ἐάσομεν ἐπὶ παιδείᾳ χρῆσθαι τῶν νέων, εἰ μέλλουσιν ἡμῖν οἱ φύλακες θεοσεβεῖς τε καὶ θεῖοι γίγνεσθαι, καθʼ ὅσον ἀνθρώπῳ ἐπὶ πλεῖστον οἷόν τε. Παντάπασιν, ἔφη, ἔγωγε τοὺς τύπους τούτους συγχωρῶ, καὶ ὡς νόμοις ἂν αὐτοῖς χρῴμην.” ### English translation (Claude) When anyone says such things about the gods, we shall be angry and refuse him a chorus, nor shall we allow teachers to use them for the education of the young, if our guardians are to be god-fearing and godlike, so far as is possible for a human being. I entirely agree with these patterns, he said, and would use them as laws.” ### Extrabiblical texts - Plato, Resp. 383c (Plato (works)): quotation, high confidence ### Translation notes - Plato, Republic 2.383c. ### Citation (SBL) Eusebius, Praep. ev. 13.3.36 (Dindorf 2:172; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-3-36). ## Preparation for the Gospel 13.3.37 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-3-37 - Source: Dindorf 2:172 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Hebrew Scripture has no shameful myths and teaches, like Plato, that God and his works are good. ### Greek text Ταῦτα μὲν ὁ Πλάτων. εὕροις δʼ ἂν τὴν Ἑβραίων γραφὴν οὐδαμῶς μὲν μύθους αἰσχροὺς περὶ Τοῦ τῶν ὅλων θεοῦ, ἀλλʼ οὐδὲ περὶ τῶν ἀμφʼ αὐτὸν θείων ἀγγέλων, οὐδέ γε περὶ τῶν θεοφιλῶν ἀνδρῶν ὁμοίως ταῖς Ἑλληνικαῖς θεολογίαις περιέχουσαν, τὸν δὲ ὑπὸ τοῦ Πλάτωνος ἐκτεθέντα τύπον, ὅτι τε ἀγαθὸς ὢν ὁ θεὸς τυγχάνει, καὶ τὰ πρὸς αὐτοῦ γεγονότα πάντα τοιαῦτα. ### English translation (Claude) So much for Plato. But you would find that the Scripture of the Hebrews contains no shameful myths at all about the God of the universe, nor even about the divine angels around him, nor indeed about the men dear to God, as the Greek theologies do; rather it contains the pattern set out by Plato, that God is good and that all things made by him are of the same kind. ### Citation (SBL) Eusebius, Praep. ev. 13.3.37 (Dindorf 2:172; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-3-37). ## Preparation for the Gospel 13.3.38 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-3-38 - Source: Dindorf 2:172–173 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses calls all God’s works good; Scripture teaches that God is not the cause of evils. ### Greek text ἐφʼ ἑκάστῳ δʼ οὖν τῶν δημιουργημάτων ὁ θαυμάσιος Μωςῆς ἐπιλέγει “καὶ εἶδεν ὁ θεὸς ὅτι καλόν.” ἐπί τε πᾶσι τὸν περὶ πάντων συγκεφαλαιούμενος λόγον φηςὶ “καὶ εἶδεν ὁ θεὸς πάντα ὅσα ἐποίησε, καὶ ἰδοὺ καλὰ λίαν.” δόγμα δʼ Ἑβραίων ἐστὶ καὶ τὸ μὴ εἶναι τὸν θεὸν κακῶν αἴτιον, εἰ δὴ ὁ θεὸς θάνατον οὐκ ἐποίησεν, οὐδὲ τέρπεται ἐπʼ ἀπωλείᾳ ζώντων· ἔκτισε γὰρ εἰς τὸ εἶναι τὰ πάντα, καὶ σωτήριοι αἱ γενέσεις τοῦ κόσμου· “φθόνῳ δὲ διαβόλου θάνατος εἰσῆλθεν εἰς τὸν κόσμον.” ### English translation (Claude) At each of the things he made, the admirable Moses adds, “And God saw that it was good.” And summing up the account of all things, he says, “And God saw all things that he had made, and behold, they were very good.” It is also a doctrine of the Hebrews that God is not the cause of evils, since “God did not make death, nor does he delight in the destruction of the living; for he created all things that they might exist, and the generations of the world are wholesome”; “but through the envy of the devil death entered into the world.” ### Scripture references - Gen 1:10: quotation, high confidence - Gen 1:31: quotation, high confidence ### Extrabiblical texts - Wis 1:13–14 (Wisdom of Solomon): quotation, high confidence - Wis 2:24 (Wisdom of Solomon): quotation, high confidence ### Translation notes - Gen 1:10–25, 31; Wisdom of Solomon 1:13–14; 2:24. ### Citation (SBL) Eusebius, Praep. ev. 13.3.38 (Dindorf 2:172–173; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-3-38). ## Preparation for the Gospel 13.3.39 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-3-39 - Source: Dindorf 2:173 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The vine passage shows evil comes from free choice; God’s punishments are remedies like a physician’s. ### Greek text διὸ καὶ παρὰ τῷ προφήτῃ εἰσῆκται λέγων ὁ θεὸς πρὸς τὸν ἐξ οἰκείας προαιρέσεως κακὸν γεγενημένον. “ἐγὼ δὲ ἐφύτευσά σε ἄμπελον καρποφόρον πᾶσαν ἀληθινήν· πῶς ἐστράφης εἰς τὰ ὀπίσω ἡ ἄμπελος ἡ ἀλλοτρία;” εἰ δέ που λέγοιτο κακὰ τοῖς φαύλοις ἐκ θεοῦ συμβαίνειν, ὁμωνύμως ἀκουστέον, ὡς τῶν τιμωριῶν οὕτω κεκλημένων, ἃς ἀγαθὸς ὢν ὁ θεὸς οὐκ ἐπὶ βλάβῃ τῶν τιμωρουμένων, ἐπʼ ὠφελείᾳ δὲ καὶ συμφέροντι λέγεται ἐπάγειν· ὥσπερ ἂν καὶ ἰατρὸς ἐπὶ σωτηρίᾳ τῶν καμνόντων κακὰ νομίζοιτο προσφέρειν τὰς ἀλγεινὰς καὶ πικρὰς θεραπείας. ### English translation (Claude) Therefore in the prophet too God is introduced saying to him who became evil by his own choice: “But I planted you a fruitful vine, wholly true; how have you turned back, you strange vine?” And if anywhere it is said that evils come upon the wicked from God, it must be understood in a different sense, punishments being so called, which God, being good, is said to inflict not to harm those punished but for their benefit and advantage; just as a physician might be thought to apply evils when, for the saving of the sick, he applies painful and bitter remedies. ### Scripture references - Jer 2:21: quotation, high confidence ### Translation notes - Jer 2:21 (Septuagint). Eusebius has “turned back” where the usual Septuagint text has “turned to bitterness.” ### Citation (SBL) Eusebius, Praep. ev. 13.3.39 (Dindorf 2:173; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-3-39). ## Preparation for the Gospel 13.3.40 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-3-40 - Source: Dindorf 2:173 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Scripture’s “evils from God” are beneficial discipline, as both Plato and Proverbs teach. ### Greek text διὸ καὶ ἐπὶ τῆς θείας γραφῆς ἔνθα εἴρηται κακὰ ἀνθρώποις ἐπάγεσθαι ὑπὸ τοῦ θεοῦ, τὰ παρὰ τῷ Πλάτωνι λεκτέον, ὡς ὁ μὲν θεὸς δίκαιά τε καὶ ἀγαθὰ εἰργάζετο, καὶ ὅτε τὰ σκυθρωπὰ καὶ ἀνθρώποις κακὰ νενομισμένα τοῖς τούτων ἀξίοις ἐπῆγεν, οἱ δὲ ὤναντο κολαζόμενοι, οὐ μόνον κατὰ τὸν φιλόσοφον, ἀλλὰ καὶ κατὰ τὴν Ἑβραίων γραφὴν λέγουσαν “ὃν γὰρ ἀγαπᾷ κύριος παιδεύει· μαστιγοῖ δὲ πάντα υἱὸν ὃν παραδέχεται.” ### English translation (Claude) So too in the divine Scripture, where evils are said to be brought upon men by God, we must say what Plato says: that God did what was just and good, and when he brought gloomy things, thought evils by men, upon those who deserved them, they were benefited by being punished, not only according to the philosopher but also according to the Scripture of the Hebrews, which says, “For whom the Lord loves he disciplines, and he scourges every son whom he receives.” ### Scripture references - Prov 3:12: quotation, high confidence - Heb 12:6: quotation, medium confidence ### Extrabiblical texts - Plato, Resp. 380b (Plato (works)): quotation, high confidence ### Translation notes - Prov 3:12 (Septuagint), quoted also in Heb 12:6; Plato, Republic 2.380b. ### Citation (SBL) Eusebius, Praep. ev. 13.3.40 (Dindorf 2:173; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-3-40). ## Preparation for the Gospel 13.3.41 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-3-41 - Source: Dindorf 2:173 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius repeats Plato’s rule on divine punishment and applies it to Scripture. ### Greek text ὧς δʼ ἄθλιοι μὲν οἱ δίκην διδόντες, ἦν δʼ ὁ δρῶν ταῦτα ὁ θεὸς, οὐκ ἐατέον λέγειν τὸν ποιητὴν, ἀλλʼ εἰ μὲν ὅτι ἐδεήθησαν κολάσεως λέγοιεν ὡς ἄθλιοι κακοὶ, διδόντες δὲ δίκην ὠφελοῦντο ὑπὸ τοῦ θεοῦ, ἐατέον· κακῶν δὲ αἴτιον φάναι θεόν τινι γίνεσθαι, ἀγαθὸν ὄντα, διαμαχητέον παντὶ τρόπῳ. ### English translation (Claude) But that those who pay the penalty are miserable, and that the one who did this was God, the poet must not be allowed to say; but if they should say that the wicked were miserable because they needed punishment, and that in paying the penalty they were benefited by God, that must be allowed; but that God, being good, becomes the cause of evils to anyone, we must contend against in every way. ### Extrabiblical texts - Plato, Resp. 380b (Plato (works)): quotation, high confidence ### Translation notes - Plato, Republic 2.380b, repeated. ### Citation (SBL) Eusebius, Praep. ev. 13.3.41 (Dindorf 2:173; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-3-41). ## Preparation for the Gospel 13.3.42 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-3-42 - Source: Dindorf 2:173–174 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Malachi and the Psalms teach God’s unchangeableness. ### Greek text ἀλλὰ καὶ περὶ τοῦ μὴ ἀλλοιοῦσθαι τὸν θεὸν ἡ παρʼ ῾Εβραίὄις προφητεία ὧδέ πη ἐκ προσώπου τοῦ θεοῦ διδάσκει λέγουσα “ διότι ἐγὼ κύριος ὁ θεὸς ὑμῶν, καὶ οὐκ ἠλλοίωμαι.” καὶ ἐν ταῖς θεολογίαις δὲ ὁ Δαβὶδ ἀναφωνεῖ λέγων “ πάντες ὡς ἱμάτιον παλαιωθήσονται, καὶ ὡσεὶ περιβόλαιον ἑλίξεις αὐτοὺς, καὶ ἀλλαγήσονται· σὺ δὲ ὁ αὐτὸς εἶ, καὶ τὰ ἔτη σου οὐκ ἐκλείψουσιν.” ### English translation (Claude) Moreover, concerning God’s not being changed, the prophecy among the Hebrews teaches somehow thus, speaking in the person of God: “For I am the Lord your God, and I am not changed.” And in his theologies David cries out, saying: “All will grow old like a garment, and like a cloak you will roll them up, and they will be changed; but you are the same, and your years will not fail.” ### Scripture references - Mal 3:6: quotation, high confidence - Ps 102:26 (101:27 LXX): quotation, high confidence - Ps 102:27 (101:28 LXX): quotation, high confidence ### Translation notes - Mal 3:6; Ps 102:26–27 (Septuagint 101:27–28). ### Citation (SBL) Eusebius, Praep. ev. 13.3.42 (Dindorf 2:173–174; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-3-42). ## Preparation for the Gospel 13.3.43 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-3-43 - Source: Dindorf 2:174 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Word’s appearances in human form are not deceptive transformations but a healing medicine. ### Greek text εἰ δέ πη τὸν τοῦ θεοῦ λόγον εἰσάγουσιν ἐν εἴδει καὶ σχήματι ἀνθρωπείῳ παραφαινόμενον, λεκτέον ὡς οὐ κατὰ τοὺς Ἑλλήνων μύθους ὁμοίως Πρωτεῖ καὶ Θέτιδι καὶ Ἥρᾳ, οὐδʼ ὡς οἶ θεοὶ οἶ περιερχόμενοι νύκτωρ πολλοῖς ζῴοις καὶ παντοδαποῖς ἰνδαλλόμενοι, καὶ τὸν τοῦ θεοῦ λόγον ἀνθρώποις πεφηνότα εἰσάγουσιν οἱ Ἑβραίων λόγοι, ἀλλʼ ὡς αὐτὸς ὁ Πλάτων δεῖν ποτέ φησιν ἐπὶ φίλων εὐεργεσίᾳ, ὅταν διὰ μανίαν ἤ τινα ἄνοιαν κακόν τι ἐπιχειρῶσι πράττειν, τότε ἀποτροπῆς ἕνεκα ὡς φάρμακον χρήσιμον γενέσθαι τὴν τοῦ θεοῦ εἰς ἀνθρώπους πάροδον. ### English translation (Claude) And if anywhere they bring in the Word of God appearing in human form and shape, it must be said that the writings of the Hebrews introduce the Word of God as having appeared to men, not as in the Greek myths, like Proteus and Thetis and Hera, nor like the gods who go about by night in the likeness of many and various creatures, but, as Plato himself says one must at times do for the benefit of friends, “when through madness or some folly they try to do something evil, then for the sake of turning them from it”, God’s coming among men became useful as a medicine. ### Extrabiblical texts - Plato, Resp. 382c (Plato (works)): allusion, high confidence ### Translation notes - Plato, Republic 2.381d–e, 382c, applied by Eusebius to the appearances of the Word. ### Citation (SBL) Eusebius, Praep. ev. 13.3.43 (Dindorf 2:174; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-3-43). ## Preparation for the Gospel 13.3.44 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-3-44 - Source: Dindorf 2:174 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Word came to heal humankind, which had fallen into a madness that forgot God and itself. ### Greek text ἐπεὶ οὑν τῶν ἐπὶ γῆς ζῴων οὐδὲν ἢν θεοφιλέστερον γένος ἀνθρώπου, συγγενές τε καὶ οἰκεῖον τῷ τοῦ θεοῦ λόγῳ, παρʼ οὗ καὶ λογικὸς τὴν τῆς ψυχῆς φύσιν ἀπείργαστο, εἰκότως, οἷα φίλου ζῴου κηδόμενον, τὸν ἐπουράνιον λόγον ἥκειν ἐπὶ θεραπείᾳ φασὶ παντὸς τοὐ γένους, νόσον καὶ μανίαν ἔκτοπον ὑπομείναντος, ὡς μήτε τὸν πατέρα γινώσκειν θεὸν, μήτε τὴν οἰκείαν τῆς νοερᾶς φύσεως οὐσίαν, μήτʼ αὐ θεοῦ πρόνοιαν, σώτειραν τῶν ὅλων, εἰς ἀλόγου δὲ ζῴου σχεδὸν ὅσον παρατροπὴν ἥκοντος. ### English translation (Claude) Since, then, of all living things on earth none was a race dearer to God than man, akin and related to the Word of God, from whom he had also received the rational nature of his soul, it was fitting, they say, that the heavenly Word, caring for him as for a dear creature, should come to heal the whole race, which had suffered a strange disease and madness, so as to know neither God the Father, nor the proper being of its own intellectual nature, nor again God’s providence, the savior of the universe, but had come almost to the derangement of an irrational animal. ### Citation (SBL) Eusebius, Praep. ev. 13.3.44 (Dindorf 2:174; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-3-44). ## Preparation for the Gospel 13.3.45 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-3-45 - Source: Dindorf 2:174–175 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The incarnate Word was truly man and truly the Word of God, without deception. ### Greek text διὸ δὴ τὸν σωτῆρα καὶ ἰατρὸν ἐπιστῆναι λέγουσιν, οὐ μὲν δὴ τῆς οἰκείας ἐκστάντα φύσεως, οὐδέ γε ψευσάμενον τοὺς ὁρῶντας, ἄμφω δὲ ἀληθῆ φυλάξαντα, τό τε ἀφανὲς καὶ τὸ ὁρώμενον. πῆ μὲν γὰρ ἀληθὴς ἄνθρωπος ἑωρᾶτο, πῆ δὲ θεοῦ λόγος ἦν ἀληθὴς, οὐ γοητεύων, οὐδὲ τοὺς θεωμένους ἐξαπατῶν, ἐπειδὴ τὸ θεῖον ἀψευδὲς καλῶς ἔχειν ἐδόκει καὶ Πλάτωνι. ### English translation (Claude) That is why they say the Savior and Physician came, not departing from his own nature, nor deceiving those who saw him, but preserving both truly, the invisible and the visible. For in one respect he was seen as a true man, and in another he was truly the Word of God, not bewitching or deceiving those who beheld him, since Plato too thought it right that the divine should be free from falsehood. ### Citation (SBL) Eusebius, Praep. ev. 13.3.45 (Dindorf 2:174–175; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-3-45). ## Preparation for the Gospel 13.3.46 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-3-46 - Source: Dindorf 2:175 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Word acted truly, not in mere appearance, through the man he assumed, to reconcile all to the Father. ### Greek text κομιδῇ ἄρα ὁ θεὸς λόγος ἁπλοῦς ὢν καὶ ἀληθὴς ἔν τε ἔργῳ καὶ λόγῳ, οὔτε αὐτὸς μεθίστατο, οὕτε ἄλλους ἐξηπάτα. οὔτε κατὰ φαντασίας, οὔτε κατὰ λόγους, οὔτε κατὰ σημείων πομπὰς, οὔθʼ οὐδʼ ὄναρ. πάντα γὰρ ὅσα τοιαῦτα, οἶα λογικῶν ψυχῶν ἰατρὸς, σωτηρίας ἕνεκα τοῦ παντὸς ἀνθρώπων γένους ἀληθῶς, ἀλλʼ οὐ δοκήσει διʼ οὗ ἀνείληφεν ἀνθρώπου διεπραγματεύσατο, τὴν πρὸς τὸν αὑτοῦ πατέρα φιλίαν τε καὶ ὑποστροφὴν διὰ τῆς κατηγγελμένης ὑπʼ αὐτοῦ θεογνωσίας τε καὶ ἀληθοῦς εὐσεβείας πᾶσιν ἡμῖν δωρούμένος. ### English translation (Claude) Truly, then, God the Word, being simple and true in deed and word, neither changed himself nor deceived others, whether by appearances, or by words, or by the sending of signs, or in dreams. For all such things, as physician of rational souls, he carried out for the salvation of the whole human race truly, and not in appearance, through the man whom he had taken up, granting to us all friendship with his own Father and return to him, through the knowledge of God and true godliness proclaimed by him. ### Extrabiblical texts - Plato, Resp. 382e (Plato (works)): allusion, high confidence ### Translation notes - Adapting Plato, Republic 2.382e. “Not in appearance” (οὐ δοκήσει) excludes a docetic view. Something seems lost before “or in dreams” (Plato has “waking or dreaming”). ### Citation (SBL) Eusebius, Praep. ev. 13.3.46 (Dindorf 2:175; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-3-46). ## Preparation for the Gospel 13.3.47 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-3-47 - Source: Dindorf 2:175 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius applies Plato’s rule of exclusion to those who teach otherwise. ### Greek text καὶ τὰ μὲν ἡμέτερα τοιαῦτα· τοῖς δὲ ἄλλως λέγουσι χαλεπανοῦμέν τε καὶ χορὸν οὐ δώσομεν, οὐδέ γε τοὺς διδασκάλους ἐάσομεν ἐπὶ παιδείᾳ χρῆσθαι τῶν νέων, εἰ μέλλουσιν ἡμῖν οἶ φύλακες θεοσεβεῖς τε καὶ θεῖοι γίνεσθαι, ὡς καὶ τῷ φιλοσόφῳ ἄριστα ἔχειν ἐδόκει. ### English translation (Claude) Such, then, is our teaching. But with those who speak otherwise we shall be angry and refuse them a chorus, nor shall we allow teachers to use them for the education of the young, if our guardians are to be god-fearing and godlike, as seemed best to the philosopher too. ### Extrabiblical texts - Plato, Resp. 383c (Plato (works)): allusion, high confidence ### Translation notes - Plato, Republic 2.383c. ### Citation (SBL) Eusebius, Praep. ev. 13.3.47 (Dindorf 2:175; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-3-47). ## Preparation for the Gospel 13.4.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-4-1 - Source: Dindorf 2:175 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Socrates (Euthyphro): people accept the crimes of Zeus and Cronus yet blame Euthyphro. ### Greek text “ Αὐτοὶ γὰρ οἱ ἄνθρωποι τυγχάνουσι νομίζοντες τὸν Δία τῶν θεῶν ἄριστον καὶ δικαιότατον, καὶ τοῦτον ὁμολογοῦσι τὸν αὑτοῦ πατέρα δῆσαι, ὅτι τοὺς υἱεῖς κατέπινεν οὐκ ἐν δίκῃ, καὶ ἐκεῖνόν γε αὖ τὸν αὑτοῦ πατέρα ἐκτεμεῖν διʼ ἕτερα τοιαῦτα· ἐμοὶ δὲ χαλεπαίνουσιν ὅτι τῷ πατρὶ ἐπεξέρχομαι ἀδικοῦντι, καὶ οὕτως αὐτοὶ αὑτοῖς τὰ ἐναντία λέγουσι περί τε τῶν θεῶν καὶ περὶ ἐμοῦ. ### English translation (Claude) “For these very people believe that Zeus is the best and most just of the gods, and they admit that he bound his own father because he unjustly swallowed his sons, and that that father in turn castrated his own father for other such reasons; yet they are angry with me because I proceed against my father for his wrongdoing, and so they contradict themselves both about the gods and about me. ### Extrabiblical texts - Plato, Euthyphr. 5e–6a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Euthyphro 5e–6a. The speaker here is Euthyphro, who is prosecuting his father. ### Citation (SBL) Eusebius, Praep. ev. 13.4.1 (Dindorf 2:175; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-4-1). ## Preparation for the Gospel 13.4.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-4-2 - Source: Dindorf 2:175–176 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Socrates suggests that his doubts about such myths are why he is prosecuted. ### Greek text Ἄρα γε, ὦ Εὐθύφρον, τοῦτʼ ἐστὶν οὗ ἕνεκα τὴν γραφὴν φεύγω ὅτι τὰ τοιαῦτα ἐπειδάν τις περὶ τῶν θεῶν λέγῃ, δυσχερῶς πως ἀποδέχομαι διʼ ἃ δὴ, ὡς ἔοικε, φήσει τίς με ἐξαμαρτάνειν. νῦν οὖν εἰ καὶ σοὶ ταῦτα συνδοκεῖ τῷ εὖ εἰδότι περὶ τῶν τοιούτων, ἀνάγκη δὴ, ὡς ἔοικε, καὶ ἡμῖν συγχωρεῖν. τί γὰρ καὶ φήσομεν, οἵ γε [καὶ]αὐτοὶ ὁμολογούμεν περὶ αὐτῶν μηδὲν εἰδέναι; ἀλλά μοι εἰπὲ πρὸς φιλίου, σὺ ὡς ἀληθῶς ἡγῇ ταῦτα οὕτω γεγονέναι; Καὶ ἔτι τούτων θαυμασιώτερα, ὧ Σώκρατες, ἃ οἱ πολλοὶ οὐκ ἴσασι. ### English translation (Claude) Is this, then, Euthyphro, the reason why I am being prosecuted, that whenever anyone says such things about the gods I somehow find them hard to accept? For this, it seems, someone will say I do wrong. Now then, if you too, who know such matters well, agree with these things, we too must agree, it seems. For what are we to say, we who admit that we ourselves know nothing about them? But tell me, by the god of friendship, do you truly believe these things happened so? Yes, Socrates, and things still more wonderful than these, which the many do not know. ### Extrabiblical texts - Plato, Euthyphr. 6a–b (Plato (works)): quotation, high confidence ### Translation notes - Plato, Euthyphro 6a–b. The editor deletes “also” (καί) before “ourselves.” ### Citation (SBL) Eusebius, Praep. ev. 13.4.2 (Dindorf 2:175–176; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-4-2). ## Preparation for the Gospel 13.4.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-4-3 - Source: Dindorf 2:176 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Socrates asks whether the battles of the gods painted and woven at Athens are true. ### Greek text Καὶ πόλεμον ἄρα ἡγῇ [σὺ εἰναι] τῷ ὄντι ἐν τοῖς θεοῖς πρὸς ἀλλήλους, καὶ ἔχθρας γε δεινὰς καὶ μάχας καὶ ἄλλα τοιαῦτα πολλὰ, οἷα λέγεταί τε ὑπὸ τῶν ποιητῶν, καὶ ὑπὸ τῶν ἀγαθῶν γραφέων τά τε ἄλλα ἱερὰ ἡμῖν καταπεποίκιλται καὶ δὴ καὶ τοῖς μεγάλοις Παναθηναίοις ὁ πέπλος μεστὸς τῶν τοιούτων ποικιλμάτων ἀνάγεται εἰς τὴν ἀκρόπολιν. ταῦτα ἀληθῆ εἶναι φῶμεν, ὦ Εὐθύφρον; ### English translation (Claude) Then do you believe there really is war among the gods against one another, and terrible enmities and battles and many other such things, such as are told by the poets, and with which our other sacred things are adorned by good painters, and especially the robe that is carried up to the Acropolis at the Great Panathenaea, full of such embroideries? Are we to say these things are true, Euthyphro? ### Extrabiblical texts - Plato, Euthyphr. 6b–c (Plato (works)): quotation, high confidence ### Translation notes - Plato, Euthyphro 6b–c. The editor deletes “you to be” (σὺ εἶναι). ### Citation (SBL) Eusebius, Praep. ev. 13.4.3 (Dindorf 2:176; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-4-3). ## Preparation for the Gospel 13.4.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-4-4 - Source: Dindorf 2:176 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Euthyphro offers more tales; Eusebius introduces Numenius. ### Greek text Μὴ μόνα γε, ὦ Σώκρατες, ἀλλʼ ὅπερ ἄρτι εἶπον, καὶ ἄλλα σοι ἐγὼ πολλὰ, ἐάν περ βούλῃ, περὶ τῶν θεῶν διηγήσομαι, ἃ σὺ ἀκούων εὖ οἶδʼ ὅτι ἐκπλαγήσῃ.” Ταῦτα ὁ Πλάτων ἐν τῷ Εὐθύφρονι. διασαφεῖ δὲ τὴν διάνοιαν ὁ Νουμήνιος ἐν τῷ περὶ τῶν παρὰ Πλάτωνι ἀπορρήτων ὧδέ πη λέγων ### English translation (Claude) Not only these, Socrates; but, as I said just now, I will also tell you, if you like, many other things about the gods which I am sure will astonish you when you hear them.” So Plato in the Euthyphro. And Numenius makes his meaning clear in his work On the Secrets in Plato, speaking somewhat as follows: ### Extrabiblical texts - Plato, Euthyphr. 6c (Plato (works)): quotation, high confidence ### Translation notes - Plato, Euthyphro 6c. ### Citation (SBL) Eusebius, Praep. ev. 13.4.4 (Dindorf 2:176; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-4-4). ## Preparation for the Gospel 13.5.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-5-1 - Source: Dindorf 2:176–177 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Numenius: Plato criticized Athenian theology safely by putting it in Euthyphro’s mouth. ### Greek text “Εἰ μὲν γράφειν ὑποτεινάμενος ὁ Πλάτων περὶ τῆς θεολογίας τῆς τῶν Ἀθηναίων εἶτα ἐδυσχέραινεν αὐτῇ καὶ κατηγόρει ἐχούσῃ στάσεις μὲν πρὸς ἀλλήλους, τέκνων δὲ τῶν μὲν μίξεις, τῶν δὲ ἐδωδὰς, τῶν δὲ ἀντὶ τούτων πατράσι τιμωρίας ἀδελφῶν τε ἀδελφοῖς ὑμνούσῃ, καὶ ἄλλα τοιαῦτα· εἴπερ ὁ Πλάτων ταυτὰ λαβὼν εἰς τὸ φανερὸν κατηγόρει παρασχεῖν ἄν δοκεῖ μοι τοῖς Ἀθηναίοις αἰτίαν πάλιν κακοῖς γενέσθαι ἀποκτείνασι καὶ αὐτὸν, ὥσπερ τὸν Σωκράτην. ἐπεὶ δὲ ζῆν μὲν οὐκ ἂν προείλετο μᾶλλον ἢ ἀληθεύειν, ἑώρα δὲ ζῆν τε καὶ ἀληθεύειν ἀσφαλῶς δυνησόμενος, ἔθηκεν ἐν μὲν τῷ σχήματι τῶν Ἀθηναίων τὸν Εὐθύφρονα, ὄντα ἄνδρα ἀλαζόνα καὶ κοάλεμον καὶ εἴ τις ἄλλος θεολογεῖ κακῶς, αὐτὸν δὲ τὸν Σωκράτην ἐπʼ αὐτοῦ τε καὶ ἐν τῷ ἰδίῳ σχηματισμῷ ἐν ᾧπερ εἰωθότως ἤλεγχεν ἑκάστῳ προσομιλῶν.” ### English translation (Claude) “If Plato, having undertaken to write about the theology of the Athenians, had then shown his displeasure with it and accused it of telling of the gods’ factions against one another, and of the unions of some with their children, and of others devouring them, and of others in return punishing their fathers and brothers punishing brothers, and other such things; if Plato had taken these and accused them openly, he would, I think, have given the Athenians occasion to become wicked again and to kill him too, as they did Socrates. But since he would not have chosen to live rather than to tell the truth, and yet saw that he could both live and tell the truth safely, he put Euthyphro in the character of the Athenians, a boastful and stupid man and as bad a theologian as any, and set Socrates himself against him in his own character, in which he was accustomed to refute everyone he talked with.” ### Extrabiblical texts - Numenius, fr. 23 (Numenius of Apamea): quotation, high confidence ### Translation notes - Numenius, On the Secrets in Plato (fragment 23 des Places). ### Citation (SBL) Eusebius, Praep. ev. 13.5.1 (Dindorf 2:176–177; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-5-1). ## Preparation for the Gospel 13.6.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-6-1 - Source: Dindorf 2:177 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Socrates (Crito): he follows only the best reasoning. ### Greek text “Ὠ φίλε Κρίτων, ἡ προθυμία σου πολλοῦ ἀξία, εἰ μετά τινος ὀρθότητος εἴη· εἰ δὲ μὴ, ὅσῳ μείζων, τοσούτῳ χαλεπωτέρα. σκοπεῖσθαι οὖν χρὴ ἡμᾶς, εἴτε ταῦτα πρακτέον εἴτε μὴ, ὡς ἐγὼ οὐ μόνον νῦν, ἀλλὰ καὶ ἀεὶ τοιοῦτος οἷος τῶν ἐμῶν μηδενὶ ἄλλῳ πείθεσθαι ἢ τῷ λόγῳ ὃς ἄν μοι λογιζομένῳ βέλτιστος φαίνηται. ### English translation (Claude) “My dear Crito, your eagerness is worth a great deal, if it has some rightness with it; but if not, the greater it is, the harder it is to deal with. We must therefore consider whether we should do this or not; for I am not only now but always the kind of man who obeys nothing else in me but the reasoning that appears best to me when I reflect. ### Extrabiblical texts - Plato, Crito 46b (Plato (works)): quotation, high confidence ### Translation notes - Plato, Crito 46b. ### Citation (SBL) Eusebius, Praep. ev. 13.6.1 (Dindorf 2:177; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-6-1). ## Preparation for the Gospel 13.6.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-6-2 - Source: Dindorf 2:177 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Socrates will not abandon his principles for fear of the many. ### Greek text τοὺς δὲ λόγους οὓς ἐν τῷ ἔμπροσθεν ἔλεγον οὐ δύναμαι νῦν ἐκβάλλειν, ἐπειδή μοι ἥδε ἡ τύχη γέγονεν, ἀλλὰ σχεδόν τι ὅμοιοι φαίνονταί μοι, καὶ τοὺς αὐτοὺς πρεσβεύω καὶ τιμῶ οὕσπερ καὶ πρότερον· ὧν ἐὰν μὴ βελτίω ἔχωμεν λέγειν ἐν τῷ παρόντι, εὖ ἴσθι ὅτι οὐ μή σοι συγχωρήσω, οὐδʼ ἂν πλείω τῶν νῦν παρόντων ἡ τῶν πολλῶν δύναμις ὥσπερ παῖδας ἡμᾶς μορμολύττηται, δεσμούς τε καὶ θανάτους ἐπιπέμπουσα καὶ χρημάτων ἀφαιρέσεις. ### English translation (Claude) The arguments I used before I cannot now throw out because this fortune has come upon me; they seem to me much the same, and I respect and honor the same ones as before. Unless we can say something better at present, be sure that I will not give way to you, not even if the power of the many tries to frighten us like children with more bugbears than now, sending against us chains and deaths and confiscations of property. ### Extrabiblical texts - Plato, Crito 46b–c (Plato (works)): quotation, high confidence ### Translation notes - Plato, Crito 46b–c. ### Citation (SBL) Eusebius, Praep. ev. 13.6.2 (Dindorf 2:177; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-6-2). ## Preparation for the Gospel 13.6.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-6-3 - Source: Dindorf 2:177 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Socrates asks whether his principle about opinions still holds now that he faces death. ### Greek text πῶς οὖν ἂν μετριώτατα σκοποίμεθα αὐτά; εἰ πρῶτον μὲν τοῦτον τὸν λόγον ἀναλάβοιμεν, ὃν σὺ λέγεις, τὸν περὶ τῶν δοξῶν, πότερον καλῶς ἐλέγετο ἑκάστοτε ἢ οὒ, ὅτι ταῖς μὲν δεῖ τῶν δοξῶν προσέχειν τὸν νοῦν, ταῖς δὲ οὔ· ἢ πρὶν μέν με δεῖν ἀποθνήσκειν καλῶς ἐλέγετο, νῦν δὲ κατάδηλος ἄρα ἐγένετο ὅτι ἄλλως ἕνεκα λόγου ἐλέγετο, ἦν δὲ παιδιὰ καὶ φλυαρία ὡς ἀληθῶς. ### English translation (Claude) How, then, should we examine these things most reasonably? If first we take up this argument that you put forward about opinions, whether it was rightly said each time or not, that we should pay attention to some opinions and not to others? Or was it rightly said before I had to die, while now it has become plain that it was said merely for the sake of argument, and was really child’s play and nonsense? ### Extrabiblical texts - Plato, Crito 46c–d (Plato (works)): quotation, high confidence ### Translation notes - Plato, Crito 46c–d. ### Citation (SBL) Eusebius, Praep. ev. 13.6.3 (Dindorf 2:177; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-6-3). ## Preparation for the Gospel 13.6.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-6-4 - Source: Dindorf 2:177–178 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The principle: some opinions are to be valued and others not. ### Greek text ἐπιθυμῶ δʼ ἔγωγε ἐπισκέψασθαι, ὦ Κρίτων, κοινῇ μετὰ σοῦ, εἴ τί μοι ἀλλοιότερος φανεῖται, ἐπειδὴ ὧδʼ ἔχω, ἢ ὁ αὐτὸς, καὶ ἐάσομεν χαίρειν ἢ πεισόμεθα αὐτῷ. ἐλέγετο δέ πως, ὡς ἐγᾦμαι, ἑκάστοτε ὧδε ὑπὸ τῶν οἰομένων τι λέγειν ὥσπερ νῦν δὴ ἐγὼ ἔλεγον, ὅτι τῶν δοξῶν ἃς οἱ ἄνθρωποι δοξάζουσι δέοι τὰς μὲν περὶ πολλοῦ ποιεῖσθαι, τὰς δὲ μή. ### English translation (Claude) I long, Crito, to examine together with you whether it will appear any different to me now that I am in this situation, or the same, and whether we shall dismiss it or obey it. It used to be said, I think, each time, by those who thought they were saying something, as I was saying just now, that of the opinions men hold some should be valued highly and others not. ### Extrabiblical texts - Plato, Crito 46d (Plato (works)): quotation, high confidence ### Translation notes - Plato, Crito 46d. ### Citation (SBL) Eusebius, Praep. ev. 13.6.4 (Dindorf 2:177–178; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-6-4). ## Preparation for the Gospel 13.6.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-6-5 - Source: Dindorf 2:178 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Crito agrees that not all opinions or all men’s opinions are to be honored. ### Greek text τοῦτο πρὸς θεῶν, ὦ Κρίτων, οὐ δοκεῖ καλῶς σοι λέγεσθαι; σὺ γὰρ, ὅσα γε τάνθρώπεια, ἐκτὸς εἶ τοῦ μέλλειν ἀποθνήσκειν αὔριον, καὶ οὐκ ἄν σε παρακρούοι ἡ παροῦσα συμφορά. σκόπει δή· οὐχ ἱκανῶς δοκεῖ σοι λέγεσθαι ὅτι οὐ πάσας χρὴ τὰς δόξας τὰς τῶν ἀνθρώπων τιμᾶν, ἀλλὰ τὰς μὲν, τὰς δʼ οὔ; οὐδὲ πάντων, ἀλλὰ τῶν μὲν, τῶν δʼ οὔ; τί φῄς; ταῦτα οὐχὶ καλῶς λέγεται; Καλῶς. ### English translation (Claude) Tell me, by the gods, Crito, does this not seem to you well said? For you, as far as human things go, are in no danger of dying tomorrow, and the present misfortune would not lead you astray. Consider, then: does it not seem to you sufficiently said that we must not honor all the opinions of men, but some and not others, nor those of all men, but of some and not others? What do you say? Is this not well said? It is. ### Extrabiblical texts - Plato, Crito 46d–47a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Crito 46d–47a. ### Citation (SBL) Eusebius, Praep. ev. 13.6.5 (Dindorf 2:178; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-6-5). ## Preparation for the Gospel 13.6.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-6-6 - Source: Dindorf 2:178 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A man in training heeds only his trainer or physician. ### Greek text Οὐκοῦν τὰς μὲν χρηστὰς τιμᾶν, τὰς δὲ πονηρὰς μή; Ναί. Χρησταὶ δὲ οὐχ αἱ τῶν φρονίμων, πονηραὶ δὲ αἱ τῶν ἀφρόνων; Πῶς δὲ οὔ; Φέρε δὴ, πῶς αὖ τὰ τοιαῦτα ἐλέγετο; γυμναζόμενος ἀνὴρ καὶ τοῦτο πράττων πότερον παντὸς ἀνδρὸς ἐπαίνῳ καὶ ψόγῳ καὶ δόξῃ τὸν νοῦν προσέχει, ἢ ἑνὸς μόνου ἐκείνου ὃς ἂν τυγχάνῃ ἰατρὸς ἢ παιδοτρίβης ὤν; ῾Ενὸς μόνου. ### English translation (Claude) Then the good ones are to be honored, and the bad ones not? Yes. And the good are those of the wise, and the bad those of the foolish? Of course. Come, then, how was this sort of thing put? Does a man in training, and practicing it, pay attention to the praise and blame and opinion of every man, or only of that one who happens to be a physician or trainer? Of that one alone. ### Extrabiblical texts - Plato, Crito 47a–b (Plato (works)): quotation, high confidence ### Translation notes - Plato, Crito 47a–b. ### Citation (SBL) Eusebius, Praep. ev. 13.6.6 (Dindorf 2:178; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-6-6). ## Preparation for the Gospel 13.6.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-6-7 - Source: Dindorf 2:178–179 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Disobeying the expert and following the many harms the body. ### Greek text Οὐκοῦν φοβεῖσθαι χρὴ τοὺς ψόγους καὶ ἀσπάζεσθαι τοὺς ἐπαίνους τοὺς τοῦ ἑνὸς ἐκείνου, ἀλλὰ μὴ τοὺς τῶν πολλῶν. Δηλαδή. Ταύτῃ ἄρα αὐτῷ πρακτέον καὶ γυμναστέον, καὶ ἐδεστέον γε καὶ ποτέον, ᾗ ἂν τῷ ἐνὶ δοκῇ τῷ ἐπιστάτῃ καὶ ἐπαΐοντι μᾶλλον ἢ ξύμπασι τοῖς ἄλλοις. Ἒστι ταῦτα. Εἷεν. ἀπειθήσας δὲ τῷ ἐνὶ καὶ ἀτιμάσας αὐτοῦ τὴν δόξαν καὶ τοὺς ἐπαίνους, τιμήσας δὲ τοὺς τῶν πολλῶν καὶ μηδὲν ἐπαιόντων ἆρα οὐδὲν κακὸν πείσεται; Πῶς γὰρ οὔ; Τί δʼ ἐστὶ τὸ κακὸν τοῦτο; καὶ ποῖ τείνει, καὶ εἰς τί τῶν τοῦ ἀπειθοῦντος; Δηλονότι εἰς τὸ σῶμα· τοῦτο γὰρ διόλλυσι. ### English translation (Claude) Then he should fear the blame and welcome the praise of that one man, and not of the many. Clearly. Then he must act and train, and eat and drink, in the way that seems good to the one man, the overseer who understands, rather than to all the rest together. That is so. Well then. If he disobeys the one and dishonors his opinion and praise, and honors those of the many who understand nothing, will he not suffer some harm? Of course. And what is this harm? Where does it tend, and to what part of the one who disobeys? Clearly to the body; for this it ruins. ### Extrabiblical texts - Plato, Crito 47b–c (Plato (works)): quotation, high confidence ### Translation notes - Plato, Crito 47b–c. ### Citation (SBL) Eusebius, Praep. ev. 13.6.7 (Dindorf 2:178–179; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-6-7). ## Preparation for the Gospel 13.6.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-6-8 - Source: Dindorf 2:179 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In matters of justice too, one must follow the one who understands, not the many. ### Greek text Καλῶς λέγεις. οὐκοῦν καὶ τὰ ἄλλα, ὠ Κρίτων, οὕτως, ἵνα μὴ πάντα διίωμεν. καὶ δὴ καὶ περὶ τῶν δικαίων καὶ ἀδίκων καὶ αἰσχρῶν καὶ καλῶν καὶ ἀγαθῶν καὶ κακῶν, περὶ ὧν νῦν ἡ βουλὴ ἡμῖν ἐστι, πότερον τῇ τῶν πολλῶν δόξῃ δεῖ ἡμᾶς ἕπεσθαι καὶ φοβεῖσθαι αὐτὴν, ἢ τῇ τοῦ ἑνὸς, εἴ τίς ἐστιν ἐπαίων, ὅν δεῖ καὶ αἰσχύνεσθαι καὶ φοβεῖσθαι μᾶλλον ἢ ξύμπαντας τοὺς ἄλλους; ᾧ εἰ μὴ ἀκολουθήσομεν, διαφθεροῦμεν ἐκεῖνο καὶ λωβησόμεθα ὃ τῷ μὲν δικαίῳ βέλτιον ἐγίνετο, τῷ δὲ ἀδίκῳ ἀπώλλυτο. ἢ οὐδέν ἐστι τοῦτο; Οἶμαι ἔγωγε, ὠ Σώκρατες. ### English translation (Claude) You are right. And so with other things, Crito, so that we need not go through them all; and especially concerning things just and unjust, shameful and honorable, good and evil, about which we are now deliberating: must we follow the opinion of the many and fear it, or that of the one, if there is one who understands, whom we ought to respect and fear more than all the others together? If we do not follow him, we shall corrupt and maim that which used to become better by justice and was destroyed by injustice. Or is this nothing? I think it is something, Socrates. ### Extrabiblical texts - Plato, Crito 47c–d (Plato (works)): quotation, high confidence ### Translation notes - Plato, Crito 47c–d. ### Citation (SBL) Eusebius, Praep. ev. 13.6.8 (Dindorf 2:179; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-6-8). ## Preparation for the Gospel 13.6.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-6-9 - Source: Dindorf 2:179–180 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Life is not worth living with a ruined body. ### Greek text Φέρε δὴ, ἐὰν τὸ ὑπὸ τοῦ ὑγιεινοῦ μὲν βέλτιον γινόμενον, ὑπὸ τοῦ νοσώδους δὲ διαφθειρόμενον διολέσωμεν, πειθόμενοι μὴ τῇ τῶν ἐπαιόντων δόξῃ, ἆρα βιωτὸν ἡμῖν ἐστι διεφθαρμένου αὐτοῦ; ἔστι δέ που τοῦτο σῶμα, ἢ οὐχί; Ναί. Ἀρʼ οὖν βιωτὸν ἡμῖν ἐστι μετὰ μοχθηροῦ καὶ διεφθαρμένου σώματος; Οὐδαμῶς. ### English translation (Claude) Come, then: if we destroy what is made better by the healthy and ruined by the unhealthy, by obeying an opinion not that of those who understand, is life worth living for us when it is ruined? And this, I suppose, is the body, is it not? Yes. Is life worth living with a wretched and ruined body? By no means. ### Extrabiblical texts - Plato, Crito 47d–e (Plato (works)): quotation, high confidence ### Translation notes - Plato, Crito 47d–e. ### Citation (SBL) Eusebius, Praep. ev. 13.6.9 (Dindorf 2:179–180; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-6-9). ## Preparation for the Gospel 13.6.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-6-10 - Source: Dindorf 2:180 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The part of us concerned with justice is far more precious than the body. ### Greek text Ἀλλὰ μετʼ ἐκείνου ἄρα ἐστὶν ἡμῖν βιωτὸν διεφθαρμένου ὃ τὸ ἄδικον μὲν λωβᾶται, τὸ δὲ δίκαιον ὀνίνησιν; ἢ φαυλότερον ἡγούμεθα εἶναι τοῦ σώματος ἐκεῖνο, ὅ τι ποτʼ ἐστὶ τῶν ἡμετέρων, περὶ ὃ ἥ τε ἀδικία καὶ ἡ δικαιοσύνη ἐστίν; Οὐδαμῶς. Ἀλλὰ τιμιώτερον; Πολύ γε. ### English translation (Claude) But is life worth living for us when that is ruined which injustice maims and justice benefits? Or do we think that part of us, whatever it is, with which injustice and justice are concerned, to be inferior to the body? By no means. More precious, then? Far more. ### Extrabiblical texts - Plato, Crito 47e–48a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Crito 47e–48a. ### Citation (SBL) Eusebius, Praep. ev. 13.6.10 (Dindorf 2:180; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-6-10). ## Preparation for the Gospel 13.6.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-6-11 - Source: Dindorf 2:180 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: We must heed the one who knows and the truth itself, not the many. ### Greek text Οὐκ ἄρα, ὠ βέλτιστε, πάνυ ἡμῖν οὕτω φροντιστέον τί ἐροῦσιν οἱ πολλοὶ ἡμᾶς, ἀλλὰ τί ὁ ἐπαίων περὶ τῶν δικαίων καὶ ἀδίκων, ὁ εἷς, καὶ αὐτὴ ἡ ἀλήθεια. ὥστε πρῶτον μὲν ταύτῃ οὐκ ὀρθῶς εἰσηγῇ, εἰσηγούμενος τῆς τῶν πολλῶν δόξης δεῖν ἡμᾶς φροντίζειν περὶ τῶν δικαίων καὶ καλῶν καὶ ἀγαθῶν καὶ τῶν ἐναντίων.” ### English translation (Claude) Then, my excellent friend, we should not care so very much what the many will say of us, but what the one who understands about just and unjust things will say, the one, and the truth itself. So first, in this, you are not proposing rightly when you propose that we must care about the opinion of the many concerning things just and honorable and good and their opposites.” ### Extrabiblical texts - Plato, Crito 48a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Crito 48a. ### Citation (SBL) Eusebius, Praep. ev. 13.6.11 (Dindorf 2:180; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-6-11). ## Preparation for the Gospel 13.6.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-6-12 - Source: Dindorf 2:180 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christians in persecution, like the Hebrew martyrs, heed the Word of God, not the many. ### Greek text Καὶ ὁ σωτήριος δὲ λόγος φησὶ “ δόξαν τὴν παρὰ ἀνθρώπων ζητεῖτε, καὶ τὴν δόξαν τὴν παρὰ μόνου τοῦ ἑνὸς οὐ ζητεῖτε.” διὸ καὶ ἡμεῖς ἐν τοῖς ὑπὲρ εὐσεβείας ἀγῶσιν ὀρθῶς πράττομεν οὐ σκοποῦντες τί ἡμὰς οἶ πολλοὶ ἐροῦσιν, ἀλλὰ τί βούλεται εἷς ὁ τοῦ θεοῦ λόγος, ὃν ἅπαξ κρίσει ἑλομένους προσήκει ὁμοίως καὶ τότε ὥσπερ αὖ καὶ πρότερον τιμᾶν, καὶ μὴ μετατίθεσθαι, μηδʼ ἂν ἡ τῶν πολλῶν δύναμις ὥσπερ παῖδας ἡμᾶς μορμολύττηται. τοιοῦτοι δὲ ἦσαν καὶ οἶ πάλαι παρʼ Ἑβραίοις ἐν μαρτυρίῳ διαλάμψαντες. ### English translation (Claude) And the saving Word also says, “You seek the glory that comes from men, and you do not seek the glory that comes from the only One.” Therefore we too act rightly in our contests for godliness, not considering what the many will say of us, but what the one Word of God wills, whom, once we have chosen him by judgment, it is fitting to honor then just as before, and not to change sides, not even if the power of the many tries to frighten us like children. Such too were those among the Hebrews of old who shone in martyrdom. ### Scripture references - John 5:44: quotation, high confidence ### Extrabiblical texts - Plato, Crito 46c (Plato (works)): allusion, high confidence ### Translation notes - John 5:44 (freely). Eusebius applies Socrates’ words in Crito 46c to Christian martyrdom. ### Citation (SBL) Eusebius, Praep. ev. 13.6.12 (Dindorf 2:180; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-3-1/#p-13-6-12). ## Preparation for the Gospel 13.7.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-7-1 - Source: Dindorf 2:180–181 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Socrates (Crito): doing wrong is always evil and shameful. ### Greek text “ Οὐδενὶ τρόπῳ φαμὲν ἑκόντας ἀδικητέον εἶναι, ἢ τινὶ μὲν ἀδικητέον τρόπῳ, τινὶ δʼ οὔ; ἢ οὐδαμῶς τό γε ἀδικεῖν οὔτε καλὸν οὔτε ἀγαθὸν, ὡς πολλάκις ἡμῖν καὶ ἐν τῷ ἔμπροσθεν χρόνῳ ὡμολογήθη; ὅπερ καὶ ἄρτι ἐλέγετο. ἢ πᾶσαι ἡμῖν ἐκεῖναι αἱ πρόσθεν ὁμολογίαι ἐν ταῖσδε ταῖς ὀλίγαις ἡμέραις ἐκκεχυμέναι εἰσὶ, καὶ πάλαι, ὠ Κρίτων, ἆρα τηλικοίδε γέροντες ἄνδρες πρὸς ἀλλήλους σπουδῇ διαλεγόμενοι ἐλάθομεν ἡμᾶς αὐτοὺς παίδων οὐδὲν διαφέροντες; ἢ παντὸς μᾶλλον οὕτως ἔχει ὥσπερ τότε ἐλέγετο ἡμῖν, εἴτε φασὶν οἶ πολλοὶ εἴτε μὴ, καὶ εἴτε δεῖ ἡμᾶς ἔτι τῶνδε χαλεπώτερα πάσχειν εἴτε καὶ πραότερα, ὅμως τό γε ἀδικεῖν τῷ ἀδικοῦντι καὶ κακὸν καὶ αἰσχρὸν τυγχάνει ὂν παντὶ τρόπῳ; φαμὲν ἢ οὔ; Φαμέν. ### English translation (Claude) “Do we say that one must in no way do wrong willingly, or that one must do wrong in one way but not in another? Or is doing wrong in no way either good or honorable, as we have often agreed in former times? Which is what was said just now too. Or have all those former agreements of ours been poured away in these few days, and have we, Crito, at our age, old men talking seriously with one another, long been unaware that we were no better than children? Or is it above all as it was said by us then: whether the many say so or not, and whether we must suffer still harder things than these or gentler ones, nevertheless doing wrong is in every way evil and shameful for the one who does it? Do we say so or not? We do. ### Extrabiblical texts - Plato, Crito 49a–b (Plato (works)): quotation, high confidence ### Translation notes - Plato, Crito 49a–b. ### Citation (SBL) Eusebius, Praep. ev. 13.7.1 (Dindorf 2:180–181; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-7-1). ## Preparation for the Gospel 13.7.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-7-2 - Source: Dindorf 2:181 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: One must not return wrong or evil for wrong. ### Greek text Οὐδαμῶς ἄρα δεῖ ἀδικεῖν. Οὐ δῆτα. Οὐδὲ ἀδικούμενον ἄρα ἀνταδικεῖν, ὡς οἶ πολλοὶ οἴονται, ἐπειδή γε οὐδαμῶς δεῖ ἀδικεῖν; Οὐ φαίνεται. Τί δὲ δή; κακουργεῖν δεῖ, ὠ Κρίτων, ἢ οὔ; Οὐ δεῖ δήπου, ὠ Σώκρατες. Τί δέ; ἀντικακουργεῖν κακῶς πάσχοντα, ὡς οἱ πολλοί φασι, δίκαιον, ἢ οὐ δίκαιον; Ούδαμῶς. Τὸ γάρ που κακὸν ποιεῖν ἀνθρώπους τοῦ ἀδικεῖν οὐδὲν διαφέρει. Καλῶς λέγεις. ### English translation (Claude) Then one must in no way do wrong. Certainly not. Then one must not even, when wronged, do wrong in return, as the many think, since one must in no way do wrong? It seems not. And what of this: must one do evil, Crito, or not? Surely not, Socrates. And what? To do evil in return when one suffers evil, as the many say, is it just or not just? Not at all. For doing evil to men, I suppose, differs in no way from doing wrong. You are right. ### Extrabiblical texts - Plato, Crito 49b–c (Plato (works)): quotation, high confidence ### Translation notes - Plato, Crito 49b–c. ### Citation (SBL) Eusebius, Praep. ev. 13.7.2 (Dindorf 2:181; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-7-2). ## Preparation for the Gospel 13.7.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-7-3 - Source: Dindorf 2:181–182 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Socrates asks Crito to agree that retaliation is never right. ### Greek text Οὔτε ἄρα ἀνταδικεῖν δεῖ οὔτε κακῶς ποιεῖν οὐδένα ἀνθρώπων, οὐδʼ ἂν ὁτιοῦν πάσχῃ τις ὑπʼ αὐτῶν. ἀλλʼ ὅρα, ὠ Κρίτων, ταῦτα καθομολογῶν ὅπως μὴ παρὰ δόξαν ὁμολογῇς. οἶδα γὰρ ὅτι ὀλίγοις τισὶ ταῦτα καὶ δοκεῖ καὶ δόξει. οἶς οὖν οὕτω δέδοκται καὶ οἶς μὴ, τούτοις οὐκ ἔστι κοινὴ βουλὴ, ἀλλʼ ἀνάγκη τούτους ἀλλήλων καταφρονεῖν, ὁρῶντας τὰ ἀλλήλων βουλεύματα. σκόπει δὴ οὖν καὶ σὺ εὖ μάλα, πότερον κοινωνεῖς καὶ συνδοκεῖ σοι καὶ ἀρχώμεθα ἐντεῦθεν βουλευόμενοι, ὡς οὐδέποτε ὀρθῶς ἔχοντος οὔτε τοῦ ἀδικεῖν οὔτε τοῦ ἀνταδικεῖν οὔτε τοῦ κακῶς πάσχοντα ἀμύνεσθαι ἀντιδρῶντα κακῶς· ἤ ἀφίστασαι καὶ ου κοινωνεῖς τῆς ἀρχῆς; ἐμοὶ μὲν γὰρ καὶ πάλαι οὕτω καὶ νῦν ἔτι δοκεῖ. ### English translation (Claude) Then one must neither do wrong in return nor do evil to any man, whatever one may suffer at their hands. But see, Crito, in agreeing to this, that you do not agree against your belief. For I know that only a few think this and will think it. Between those who think so and those who do not there is no common counsel, but they must despise one another when they see one another’s decisions. So consider very carefully whether you share and agree with this, and let us begin our deliberation from here: that it is never right to do wrong, or to do wrong in return, or, when suffering evil, to defend oneself by doing evil in return. Or do you stand apart and not share this starting point? For to me it seemed so long ago and still seems so now. ### Extrabiblical texts - Plato, Crito 49c–e (Plato (works)): quotation, high confidence ### Translation notes - Plato, Crito 49c–e. ### Citation (SBL) Eusebius, Praep. ev. 13.7.3 (Dindorf 2:181–182; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-7-3). ## Preparation for the Gospel 13.7.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-7-4 - Source: Dindorf 2:182 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: One must keep just agreements. ### Greek text καὶ σοὶ δὲ εἴ πη ἄλλῃ δέδοκται, λέγε καὶ δίδασκε· εἰ δʼ ἐμμένεις τοῖς προσθεν, τὸν μετὰ τοῦτο ἄκουε. Ἀλλʼ ἐμμένω τε καὶ συνδοκεὶ μοι· ἀλλὰ λέγε. Λέγω δὴ αὖ τὸ μετὰ τοῦτο, μᾶλλον δὲ ἐρωτῶ, πότερον ἅ ἄν τις ὁμολογήσῃ τῳ δίκαια ὄντα ποιητεον, ἤ ἐξαπατητέον; Ποιητέον.” ### English translation (Claude) If you think otherwise, speak and teach me; but if you abide by what was said before, hear what follows. I abide by it and agree; speak. Then I say next, or rather I ask: when one has agreed with someone on things that are just, must one do them, or cheat? One must do them.” ### Extrabiblical texts - Plato, Crito 49e (Plato (works)): quotation, high confidence ### Translation notes - Plato, Crito 49e. ### Citation (SBL) Eusebius, Praep. ev. 13.7.4 (Dindorf 2:182; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-7-4). ## Preparation for the Gospel 13.7.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-7-5 - Source: Dindorf 2:182 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Scripture, like Plato, forbids returning evil for evil. ### Greek text Τούτοις παράθες τὸ “μηδενὶ κακὸν ἀντὶ κακοῦ ἀποδιδόντες, ” καὶ τὸ “εὐλογεῖτε τοὺς καταρωμένους ὑμᾶς· προσεύχεσθε ὑπὲρ τῶν ἐπηρεαζόντων καὶ διωκόντων ὑμᾶς, ἵνα γένησθε υἱοὶ τοῦ πατρὸς ὑμῶν τοῦ ἐν τοῖς οὐρανοῖς, ὅστις τὸν ἥλιον αὑτοῦ ἀνατέλλει ἐπὶ πονηροὺς καὶ ἀγαθοὺς καὶ βρέχει ἐπὶ δικαίους καὶ ἀδίκους. ” καὶ ἔτι τὸ “λοιδορούμενοι εὐλογοῦμεν, διωκόμενοι ἀνεχόμεθα, δυσφημούμενοι παρακαλοῦμεν, ” ἐν τοῖς παρʼ ἡμῖν ἱεροῖς φερόμενα γράμμασι. καὶ ὁ προφήτης δὲ παρʼ Ἑβραίοις φηςὶν “εἰ ἀνταπέδωκα τοῖς ἀνταποδιδοῦσί μοι κακά.” καὶ πάλιν “μετὰ τῶν μισούντων τὴν εἰρήνην ἤμην εἰρηνικός.” ### English translation (Claude) Set beside these the words, “repaying no one evil for evil,” and “Bless those who curse you; pray for those who mistreat and persecute you, that you may become sons of your Father who is in heaven, who makes his sun rise on the evil and the good, and sends rain on the just and the unjust,” and further, “Being reviled, we bless; being persecuted, we endure; being slandered, we entreat,” which are contained in our sacred writings. And the prophet among the Hebrews says, “If I have repaid those who repaid me with evil”; and again, “With those who hate peace I was peaceable.” ### Scripture references - Rom 12:17: quotation, high confidence - Matt 5:44: quotation, high confidence - Matt 5:45: quotation, high confidence - Luke 6:28: quotation, medium confidence - 1 Cor 4:12: quotation, high confidence - 1 Cor 4:13: quotation, high confidence - Ps 7:4 (7:5 LXX): quotation, high confidence - Ps 120:7 (119:7 LXX): quotation, high confidence ### Translation notes - Rom 12:17; Matt 5:44–45 (with Luke 6:28); 1 Cor 4:12–13; Ps 7:4 (Septuagint 7:5); Ps 120:7 (Septuagint 119:7). ### Citation (SBL) Eusebius, Praep. ev. 13.7.5 (Dindorf 2:182; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-7-5). ## Preparation for the Gospel 13.8.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-8-1 - Source: Dindorf 2:182–183 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Laws rebuke Socrates for wishing to escape against his agreements. ### Greek text “Σὺ δὲ τότε μὲν ἐκαλλωπίζου ὡς οὐκ ἀγανακτῶν εἰ δέοι τεθνάναι σε, ἀλλὰ ᾑροῦ, ως ἔφησθα, πρὸ τῆς φυγῆς θάνατον· νῦν δὲ οὐτε ἐκείνους τοὺς λόγους αἰσχύνῃ οὐτε ἡμῶν τῶν νόμων ἐντρέπῃ, ἐπιχειρῶν ἡμᾶς διαφθεῖραι· πράττεις τε ὅπερ ἂν δοῦλος ὁ φαυλότατος πράξειεν, ἀποδιδράσκειν ἐπιχειρῶν παρὰ τὰς συνθήκας τε καὶ ὁμολογίας καθʼ ἃς ἡμῖν συνέθου πολιτεύεσθαι. ### English translation (Claude) “But you then prided yourself on not being distressed if you had to die, and you chose, as you said, death rather than exile. But now you are neither ashamed of those words nor do you respect us, the laws, trying to destroy us; and you are doing what the meanest slave would do, trying to run away contrary to the compacts and agreements by which you agreed with us to live as a citizen. ### Extrabiblical texts - Plato, Crito 52c–d (Plato (works)): quotation, high confidence ### Translation notes - Plato, Crito 52c–d (the Laws of Athens speaking). ### Citation (SBL) Eusebius, Praep. ev. 13.8.1 (Dindorf 2:182–183; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-8-1). ## Preparation for the Gospel 13.8.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-8-2 - Source: Dindorf 2:183 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Laws: Socrates freely agreed to them over seventy years. ### Greek text πρῶτον μὲν οὖν ἡμῖν τοῦτʼ αὐτὸ ἀπόκριναι, εἰ ἀληθῆ λέγομεν φάσκοντές σε ὡμολογηκέναι πολιτεύεσθαι καθʼ ἡμᾶς ἔργῳ, ἀλλʼ οὐ λόγῳ, ἢ οὐκ ἀληθῆ; τί φῶμεν πρὸς ταῦτα, ὦ Κρίτων; ἄλλο τι ἢ ὁμολογῶμεν; Ἀνάγκη, ὦ Σώκρατες. Ἀλλὰ τί οὖν, ἂν φαῖεν, ἢ συνθήκας πρὸς ἡμᾶς αὐτοὺς καὶ ὁμολογίας παραβαίνεις, οὐχ ὑπὸ ἀνάγκης ὁμολογήσας, οὐδὲ ἀπατηθεὶς, οὐδὲ ἐν ὀλίγῳ χρόνῳ ἀναγκασθεὶς βουλεύσασθαι, ἀλλʼ ἐν ἔτεσιν ἑβδομήκοντα, ἐν οἷς ἐξῆν σοι ἀπιέναι, εἰ μὴ ἠρέσκομεν ἡμεῖς, μηδὲ δίκαιαι ἐφαίνοντό σοι αἱ ὁμολογίαι εἶναι. ### English translation (Claude) First, then, answer us this very thing: are we speaking the truth in saying that you agreed to live as a citizen according to us in deed and not merely in word, or not? What shall we say to this, Crito? Must we not agree? We must, Socrates. Then what, they would say, are you doing but transgressing your compacts and agreements with us, which you made not under compulsion, nor deceived, nor forced to decide in a short time, but in seventy years, during which you were free to leave if we did not please you, or if the agreements did not seem just to you? ### Extrabiblical texts - Plato, Crito 52d–e (Plato (works)): quotation, high confidence ### Translation notes - Plato, Crito 52d–e. ### Citation (SBL) Eusebius, Praep. ev. 13.8.2 (Dindorf 2:183; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-8-2). ## Preparation for the Gospel 13.8.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-8-3 - Source: Dindorf 2:183 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Socrates’ lifelong residence in Athens shows his consent to its laws. ### Greek text σὺ δὲ οὔτε Λακεδαίμονα προῃροῦ οὔτε Κρήτην, ἃς δὴ ἑκάστοτε φῂς εὐνομεῖσθαι, οὔτε ἄλλην οὐδεμίαν τῶν Ἑλληνίδων πόλεων, οὐδὲ τῶν βαρβαρικῶν, ἀλλὰ ἐλάττω ἐξ αὐτῆς ἀπεδήμησας ἢ οἶ χωλοί τε καὶ τυφλοὶ καὶ οἱ ἄλλοι ἀνάπηροι. οὕτω σοι διαφερόντως τῶν ἄλλων Ἀθηναίων ἤρεσκεν ἡ πόλις τε καὶ ἡμεῖς οἱ νόμοι δηλονότι· τίνι γὰρ ἂν πόλις ἀρέσκοι ἄνευ νόμων; νῦν δὲ δὴ οὐκ ἐμμένεις τοῖς ὡμολογημένοις; ἐὰν ἡμῖν γε πείθῃ, ὦ Σώκρατες.” ### English translation (Claude) But you preferred neither Lacedaemon nor Crete, which you are always saying are well governed, nor any other of the Greek cities, nor of the barbarian ones; you went away from the city less than the lame and the blind and the other cripples. So much more than the other Athenians did the city please you, and we the laws, clearly; for who would be pleased with a city without laws? And now will you not abide by your agreements? You will, if you are persuaded by us, Socrates.” ### Extrabiblical texts - Plato, Crito 52e–53a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Crito 52e–53a. ### Citation (SBL) Eusebius, Praep. ev. 13.8.3 (Dindorf 2:183; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-8-3). ## Preparation for the Gospel 13.9.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-9-1 - Source: Dindorf 2:183–184 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Laws: as a lawbreaker in exile Socrates could no longer teach virtue honorably. ### Greek text “Ὅστις γὰρ νόμων διαφθορεύς ἐστι, σφόδρα που δόξειεν ἂν νέων τε καὶ ἀνοήτων ἀνθρώπων διαφθορεὺς εἶναι. πότερον οὖν φεύξῃ τάς τε εὐνομουμένας πόλεις καὶ τῶν ἀνδρῶν τοὺς κοσμιωτάτους; καὶ τοῦτο ποιοῦντι ἆρα ἄξιόν σοι ζῆν ἔσται; ἢ πλησιάσεις τούτοις καὶ ἀναισχυντήσεις διαλεγόμενός τινας λόγους, ὦ Σώκρατες, ἢ οὕσπερ ἐνθάδε, ὡς ἡ ἀρετὴ καὶ ἡ δικαιοσύνη πλείστου ἄξιον τοῖς ἀνθρώποις καὶ τὰ νόμιμα καὶ οἶ νόμοι; καὶ οὐκ οἴει ἄσχημον φανεῖσθαι τὸ τοῦ Σωκράτους πρᾶγμα; οἴεσθαί γε χρή. ### English translation (Claude) “For whoever is a destroyer of laws would surely seem to be a destroyer of young and foolish men. Will you then flee the well-governed cities and the most orderly of men? And if you do this, will your life be worth living? Or will you approach them and shamelessly converse with them, Socrates, and say what? The same things you say here, that virtue and justice are of the greatest worth to men, and customs and laws? And do you not think that the affair of Socrates will appear unseemly? One must think so. ### Extrabiblical texts - Plato, Crito 53b–c (Plato (works)): quotation, high confidence ### Translation notes - Plato, Crito 53b–c. “And say what?” renders the sense; the digital text reads “converse with them, what words, Socrates?” ### Citation (SBL) Eusebius, Praep. ev. 13.9.1 (Dindorf 2:183–184; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-9-1). ## Preparation for the Gospel 13.9.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-9-2 - Source: Dindorf 2:184 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In Thessaly men would laugh at his disguised escape. ### Greek text ἀλλʼ ἐκ μὲν τούτων τῶν τόπων ἀπαρεῖς, ἥξεις δὲ εἰς Θετταλίαν παρὰ τοὺς ξένους τοὺς Κρίτωνος· ἐκεῖ γὰρ δὴ πλείστη ἀταξία καὶ ἀκολασία, καὶ ἴσως ἂν ἡδέως σου ἀκούοιεν ὡς γελοίως ἐκ τοῦ δεσμωτηρίου ἀπεδίδρασκες, σκευήν τέ τινα περιθέμενος ἢ διφθέραν λαβὼν ἢ ἄλλα οἷα δὴ εἰώθασιν ἐνσκευάζεσθαι οἱ ἀποδιδράσκοντες, καὶ τὸ σχῆμα τὸ σαυτοῦ μεταλλάξας. ### English translation (Claude) But you will leave these places and go to Thessaly, to Crito’s friends; for there is the greatest disorder and licentiousness there, and perhaps they would gladly hear from you how comically you ran away from the prison, putting on some disguise, or taking a leather cloak, or the other things runaways usually dress in, and changing your own appearance. ### Extrabiblical texts - Plato, Crito 53d (Plato (works)): quotation, high confidence ### Translation notes - Plato, Crito 53d. ### Citation (SBL) Eusebius, Praep. ev. 13.9.2 (Dindorf 2:184; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-9-2). ## Preparation for the Gospel 13.9.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-9-3 - Source: Dindorf 2:184 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Laws: escape would make Socrates a fawning parasite and betray his teaching. ### Greek text ὅτι δὲ γέρων ἀνὴρ μικροῦ χρόνου τῷ βίῳ λοιποῦ ὄντος, ὡς τὸ εἰκὸς, ἐτόλμησας οὕτω γλίσχρως ἐπιθυμεῖν ζῆν, νόμους τοὺς μεγίστους παραβὰς, οὐδεὶς ὃς ἐρεῖ; ἴσως, ἂν μή τινα λυπήσῃς· εἰ δὲ μὴ, ἀκούσῃ, ὦ Σώκρατες, πολλὰ καὶ ἀνάξια σαυτοῦ. ὑπερχόμενος δὴ βιώσῃ πάντας ἀνθρώπους καὶ δουλεύων, τί ποιῶν ἢ εὐωχούμενος ἐν Θετταλίᾳ, ὥσπερ ἐπὶ δεῖπνον ἀποδεδημηκὼς εἰς Θετταλίαν. λόγοι δὲ ἐκεῖνοι οἱ περὶ δικαιοσύνης καὶ τῆς ἄλλης ἀρετῆς ποῦ ἡμῖν ἔσονται; ἀλλὰ δὴ τῶν παίδων ἕνεκα βούλει ζῆν, ἵνα αὐτοὺς ἐκθρέψῃς καὶ παιδεύσῃς; ### English translation (Claude) And that, an old man with little of life likely left, you dared to cling so greedily to life, transgressing the greatest laws, will no one say it? Perhaps not, if you offend no one; but otherwise, Socrates, you will hear many things unworthy of yourself. You will live, then, fawning on all men and serving them, doing what, except feasting in Thessaly, as if you had gone abroad to Thessaly for a dinner? And those arguments about justice and the rest of virtue, where will they be for us? But you wish to live for your children’s sake, to bring them up and educate them? ### Extrabiblical texts - Plato, Crito 53d–54a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Crito 53d–54a. ### Citation (SBL) Eusebius, Praep. ev. 13.9.3 (Dindorf 2:184; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-9-3). ## Preparation for the Gospel 13.9.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-9-4 - Source: Dindorf 2:184 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: His children would be cared for without his escape. ### Greek text τί δέ; εἰς Θετταλίαν αὐτοὺς ἀγαγὼν θρέψεις τε καὶ παιδεύσεις, ξένους ποιήσας, ἵνα καὶ τοῦτό σου ἀπολαύσωσιν; ἢ τοῦτο μὲν οὒ, αὐτοῦ δὲ τρεφόμενοι σοῦ ζῶντος βέλτιον θρέψονται καὶ παιδεύσονται, μὴ συνόντος σοῦ αὐτοῖς; οἶ γὰρ ἐπιτήδειοι οἱ σοὶ ἐπιμελήσονται αὐτῶν. ### English translation (Claude) What then? Will you take them to Thessaly and bring them up and educate them there, making them foreigners, so that they may enjoy this from you too? Or not that, but if they are brought up here while you are alive, will they be better brought up and educated though you are not with them? For your friends will take care of them. ### Extrabiblical texts - Plato, Crito 54a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Crito 54a. ### Citation (SBL) Eusebius, Praep. ev. 13.9.4 (Dindorf 2:184; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-9-4). ## Preparation for the Gospel 13.9.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-9-5 - Source: Dindorf 2:184 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: His friends will care for his children if he dies. ### Greek text πότερον δὲ ἐὰν εἰς Θετταλίαν ἀποδημήσῃς, ἐπιμελήσονται· ἐὰν δὲ εἰς Ἅιδου ἀποδημήσῃς, οὐχὶ ἐπιμελήσονται, εἴπερ γέ τι ὄφελος αὐτῶν ἐστι τῶν σοι φασκόντων ἐπιτηδείων εἶναι; οἴεσθαί γε χρή. ### English translation (Claude) Will they care for them if you go abroad to Thessaly, but not care for them if you go abroad to Hades, if those who say they are your friends are of any use? One must think they will. ### Extrabiblical texts - Plato, Crito 54a–b (Plato (works)): quotation, high confidence ### Translation notes - Plato, Crito 54a–b. ### Citation (SBL) Eusebius, Praep. ev. 13.9.5 (Dindorf 2:184; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-9-5). ## Preparation for the Gospel 13.9.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-9-6 - Source: Dindorf 2:184–185 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Laws: put nothing before justice, so as to give account in Hades. ### Greek text ἀλλʼ, ὦ Σώκρατες, πειθόμενος ἡμῖν τοῖς σοῖς τροφεῦσι μήτε παῖδας περὶ πλείονος ποιοῦ μήτε τὸ ζῆν μήτε ἄλλο μηδὲν πρὸ τοῦ δικαίου, ἵνα εἰς Ἅιδου ἐλθὼν ἔχῃς ταῦτα πάντα ἀπολογήσασθαι τοῖς ἐκεῖ ἄρχουσιν· οὔτε γὰρ ἐνθάδε σοι φαινεται ταῦτα πράττοντι ἄμεινον εἶναι οὐδὲ δικαιότερον οὐδὲ ὁσιώτερον οὐδὲ ἄλλῳ τῶν σῶν οὐδενὶ, οὔτε ἐκεῖσε ἀφικομένῳ ἄμεινον ἔσται. ### English translation (Claude) No, Socrates, obey us who brought you up, and put neither children nor life nor anything else before justice, so that when you come to Hades you may have all this to say in your defense to the rulers there. For neither here does it appear better for you, nor more just, nor holier, nor for any of yours, if you do these things, nor will it be better when you arrive there. ### Extrabiblical texts - Plato, Crito 54b (Plato (works)): quotation, high confidence ### Translation notes - Plato, Crito 54b. ### Citation (SBL) Eusebius, Praep. ev. 13.9.6 (Dindorf 2:184–185; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-9-6). ## Preparation for the Gospel 13.9.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-9-7 - Source: Dindorf 2:185 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If he escapes, the Laws here and in Hades will be against him. ### Greek text ἀλλὰ νῦν μὲν ἠδικημένος ἄπει, ἐὰν ἀπίῃς, οὐχ ὑφʼ ἡμῶν τῶν νόμων, ἀλλʼ ὑπʼ ἀνθρώπων· ἐὰν δὲ ἐξέλθῃς οὕτως αἰσχρῶς, ἀνταδικήσας τε καὶ ἀντικακουργήσας, τὰς σαυτοῦ ὁμολογίας τε καὶ συνθήκας τὰς πρὸς ἡμὰς παραβὰς· κακὰ ἐργασάμενος τούτους οὓς ἥκιστα ἔδει, σαυτόν τε καὶ τοὺς φίλους καὶ πατρίδα καὶ ἡμᾶς, ἡμεῖς τέ σοι χαλεπανοῦμεν ζῶντι καὶ ἐκεῖ οἶ ἡμέτεροι ἀδελφοὶ, οἱ ἐν Ἅιδου νόμοι, οὐκ εὐμενῶς σε ὑποδέξονται, εἰδότες ὅτι καὶ ἡμᾶς ἐπεχείρησας ἀπολέσαι τὸ σὸν μέρος.” ### English translation (Claude) But now you will depart, if you depart, wronged not by us the laws but by men. But if you go out so shamefully, returning wrong for wrong and evil for evil, transgressing your own agreements and compacts with us, and doing evil to those you should least of all, yourself, your friends, your country and us, we shall be angry with you while you live, and there our brothers, the laws in Hades, will not receive you kindly, knowing that you tried to destroy us as far as lay in you.” ### Extrabiblical texts - Plato, Crito 54b–c (Plato (works)): quotation, high confidence ### Translation notes - Plato, Crito 54b–c. ### Citation (SBL) Eusebius, Praep. ev. 13.9.7 (Dindorf 2:185; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-9-7). ## Preparation for the Gospel 13.10.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-10-1 - Source: Dindorf 2:185 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Socrates (Apology): a good man considers only whether he acts justly, not the risk of death. ### Greek text “Ἴσως δʼ ἂν οὖν εἴποι τις, εἶτʼ οὐκ αἰσχύνῃ, ὠ Σώκρατες, τοιοῦτον ἐπιτήδευμα ἐπιτηδεύσας, ἐξ οὗ κινδυνεύεις νυνὶ ἀποθανεῖν; ἐγὼ δὲ τούτῳ δίκαιον ἂν λόγον ἀντείποιμι, ὅτι οὐ καλῶς λέγεις, ὠ ἄνθρωπε, εἰ οἴει δεῖν κίνδυνον ὑπολογίζεσθαι τοῦ ζῆν ἢ τεθνάναι ἄνδρα ὅτου τι καὶ σμικρὸν ὄφελός ἐστιν, ἀλλʼ οὐκ ἐκεῖνο μόνον σκοπεῖν, ὅταν πράττῃ, πότερον δίκαια ἢ ἄδικα πράττει, καὶ ἀνδρὸς ἀγαθοῦ ἔργα ἢ κακοῦ. ### English translation (Claude) “Perhaps someone may say, ‘Are you not ashamed, Socrates, to have followed such a pursuit that you are now in danger of being put to death?’ I would answer him with a just reply: ‘You do not speak well, man, if you think that a man who is of even a little use should take into account the risk of living or dying, and not consider this alone when he acts, whether he does what is just or unjust, the deeds of a good man or a bad.’ ### Extrabiblical texts - Plato, Apol. 28b (Plato (works)): quotation, high confidence ### Translation notes - Plato, Apology 28b. ### Citation (SBL) Eusebius, Praep. ev. 13.10.1 (Dindorf 2:185; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-10-1). ## Preparation for the Gospel 13.10.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-10-2 - Source: Dindorf 2:185–186 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Achilles chose death rather than dishonor. ### Greek text φαῦλοι γὰρ ἂν τῷ γε σῷ λόγῳ εἶεν τῶν ἡμιθέων ὅσοι ἐν Τροίᾳ τετελευτήκασιν, οἵ τε ἄλλοι καὶ ὁ τῆς Θέτιδος υἱὸς, ὃς τοσοῦτον τοῦ κινδύνου κατεφρόνησε παρὰ τὸ αἰσχρόν τι ὑπομεῖναι ὥστε, ἐπειδὴ εἶπεν ἡ μήτηρ αὐτῷ προθυμουμένῳ Ἕκτορα ἀποκτεῖναι, θεὸς οὖσα, οὑτωσί πως, ὡς ἐγᾦμαι, ὠ παῖ, εἰ τιμωρήσεις Πατρόκλῳ τῷ ἑταίρῳ τὸν φόνον καὶ Ἕκτορα ἀποκτενεῖς, αὐτὸς ἀποθανῇ. αὐτίκα γάρ τοι φησὶ) μεθʼ Ἕκτορα πότμος ἑτοῖμος. ὁ δὲ τοῦτο ἀκούσας τοῦ μὲν θανάτου καὶ τοῦ κινδύνου ὠλιγώρησεν, πολὺ δὲ μᾶλλον δείσας τὸ ζῆν κακὸς ὢν καὶ τοῖς φίλοις μὴ τιμωρεῖν, αὐτίκα, φησὶ, τεθναίην δίκην ἐπιθεὶς τῷ ἀδικοῦντι, ἴνα μὴ ἐνθάδε μένω καταγέλαστος παρὰ νηυσὶ κορωνίσιν, ἄχθος ἀρούρης. ### English translation (Claude) For by your argument all the demigods who died at Troy would be worthless, and especially the son of Thetis, who so despised danger in comparison with enduring anything shameful that, when his mother, a goddess, said to him, as he was eager to kill Hector, something like this, I think: ‘My child, if you avenge the slaying of your comrade Patroclus and kill Hector, you will die yourself; for straightway,’ she says, ‘after Hector your fate is ready’; he, on hearing this, made light of death and danger, and fearing far more to live as a coward and not avenge his friends, ‘Straightway,’ he says, ‘may I die, having punished the wrongdoer, that I may not stay here a laughingstock beside the curved ships, a burden on the earth.’ ### Extrabiblical texts - Plato, Apol. 28b–d (Plato (works)): quotation, high confidence - Homer, Il. 18.96–104 (Homer, Iliad): quotation, high confidence ### Translation notes - Plato, Apology 28b–d, quoting Homer, Iliad 18.96, 98, 104. ### Citation (SBL) Eusebius, Praep. ev. 13.10.2 (Dindorf 2:185–186; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-10-2). ## Preparation for the Gospel 13.10.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-10-3 - Source: Dindorf 2:186 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: One must hold one’s post whatever the danger. ### Greek text μὴ αὐτὸν οἴει φροντίσαι θανάτου καὶ κινδύνου; οὕτω γὰρ ἔχει, ὠ ἄνδρες Ἀθηναῖοι, τῇ ἀληθείᾳ· οὗ ἄν τις αὑτὸν τάξῃ, ἡγησάμενος βέλτιστον εἶναι, ἢ ὑπὸ ἄρχοντος ταχθῇ, ἐνταῦθα δεῖ, ὡς ἐμοὶ δοκεῖ, μένοντα κινδυνεύειν, μηδὲν ὑπολογιζόμενον μήτε θάνατον μήτε ἄλλο μηδὲν πρὸ τοῦ αἰσχροῦ. ### English translation (Claude) Do you think he gave thought to death and danger? For this is the truth, men of Athens: wherever a man stations himself, thinking it best, or is stationed by his commander, there he must, I think, stay and face danger, taking into account neither death nor anything else before disgrace. ### Extrabiblical texts - Plato, Apol. 28d (Plato (works)): quotation, high confidence ### Translation notes - Plato, Apology 28d. ### Citation (SBL) Eusebius, Praep. ev. 13.10.3 (Dindorf 2:186; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-10-3). ## Preparation for the Gospel 13.10.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-10-4 - Source: Dindorf 2:186 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Socrates will not desert the post the god gave him. ### Greek text ἐγὼ οὖν δεινὰ ἂν εἴην εἰργασμένος, ὠ ἄνδρες Ἀθηναῖοι, εἰ ὅτε μέν με οἱ ἄρχοντες ἔταττον, οὓς ὑμεῖς εἵλεσθε ἄρχειν μου, καὶ ἐν Ποτιδαίᾳ καὶ ἐν Ἀμφιπόλει καὶ ἐπὶ Δηλίῳ, καὶ ἄλλοθί που, οὗ ἐκεῖνοι ἔταττον ἔμενον ὥσπερ καὶ ἄλλος τις καὶ ἐκινδύνευον ἀποθανεῖν, τοῦ δὲ θεοῦ τάττοντος, ὡς ἐγὼ ᾠήθην τε καὶ ὑπέλαβον, φιλοσοφοῦντά με δεῖν ζῆν καὶ ἐξετάζοντα ἐμαυτὸν καὶ τοὺς ἄλλους, ἐνταῦθα δὲ φοβηθεὶς θάνατον ἢ ἄλλο ὁτιοῦν πρᾶγμα λίποιμι τὴν τάξιν. ### English translation (Claude) I would have done a terrible thing, men of Athens, if, when the commanders whom you chose to command me stationed me at Potidaea and Amphipolis and Delium, I stayed where they stationed me, like anyone else, and ran the risk of death, but when the god stationed me, as I thought and believed, to live philosophizing and examining myself and others, I should then, through fear of death or anything else whatever, desert my post. ### Extrabiblical texts - Plato, Apol. 28e–29a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Apology 28d–29a. ### Citation (SBL) Eusebius, Praep. ev. 13.10.4 (Dindorf 2:186; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-10-4). ## Preparation for the Gospel 13.10.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-10-5 - Source: Dindorf 2:186–187 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Fearing death is pretending to know what one does not know. ### Greek text δεινὸν μέντἂν εἴη, καὶ ὡς ἀληθῶς τότʼ ἄν με δικαίως εἰσάγοι τις εἰς δικαστήριον, ὅτι οὐ νομίζω θεοὺς εἶναι ἀπειθῶν τῇ μαντείᾳ καὶ δεδιὼς θάνατον καὶ οἰόμενος σοφὸς εἶναι οὐκ ὤν. τὸ γάρ τοι θάνατον δεδιέναι, ὠ ἄνδρες, οὐδὲν ἄλλο ἐστὶν ἢ δοκεῖν σοφὸν εἶναι μὴ ὄντα· δοκεῖν γὰρ εἰδέναι ἐστὶν ἃ οὐκ οἶδεν. οἶδε μὲν γὰρ οὐδεὶς τὸν θάνατον οὐδʼ εἰ τυγχάνει τῷ ἀνθρώπῳ πάντων μέγιστον ὂν τῶν ἀγαθῶν, δεδίασι δὲ ὡς εὖ εἰδότες ὅτι μέγιστον τῶν κακῶν ἐστί. καίτοι πῶς οὐκ ἀμαθία ἐστὶν αὕτη ἡ ἐπονείδιστος, ἡ τοῦ οἴεσθαι εἰδέναι ἃ οὐκ οἶδεν; ### English translation (Claude) That would indeed be terrible, and then truly someone might justly bring me to court for not believing that there are gods, disobeying the oracle, fearing death, and thinking myself wise when I am not. For to fear death, gentlemen, is nothing other than to think oneself wise when one is not; for it is to think one knows what one does not know. No one knows whether death is not even the greatest of all goods for man, yet they fear it as if they knew well that it is the greatest of evils. And is not this the shameful ignorance, to think one knows what one does not know? ### Extrabiblical texts - Plato, Apol. 29a–b (Plato (works)): quotation, high confidence ### Translation notes - Plato, Apology 29a–b. ### Citation (SBL) Eusebius, Praep. ev. 13.10.5 (Dindorf 2:186–187; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-10-5). ## Preparation for the Gospel 13.10.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-10-6 - Source: Dindorf 2:187 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Socrates knows that wrongdoing is evil; he will not fear death, which may be good. ### Greek text ἐγὼ δʼ, ὠ ἄνδρες, τούτῳ καὶ ἐνταῦθα διαφέρω τῶν πολλῶν ἴσως ἀνθρώπων· καὶ εἰ δή τῳ σοφώτερός του φαίην εἶναι, τούτῳ ἂν, ὅτι οὐκ εἰδὼς ἱκανῶς περὶ τῶν ἐν Ἅιδου, οὕτω καὶ οἴομαι οὐκ εἰδέναι· τὸ δὲ ἀδικεῖν καὶ ἀπειθεῖν τῷ βελτίονι, καὶ θεῷ καὶ ἀνθρώπῳ, ὅτι κακὸν καὶ αἰσχρόν ἐστιν οἶδα. πρὸ οὖν τῶν κακῶν ὧν οἶδα ὅτι κακά ἐστιν, ἃ μὴ οἶδα εἰ καὶ ἀγαθὰ ὄντα τυγχάνει, οὐδέποτε φοβηθήσομαι, οὐδὲ φεύξομαι. ### English translation (Claude) In this, gentlemen, and here, I perhaps differ from most men; and if I were to say that I am wiser than anyone in anything, it would be in this: that not knowing enough about the things in Hades, I also think I do not know. But that to do wrong and to disobey one’s better, whether god or man, is evil and shameful, I know. So I shall never fear or flee things which I do not know may not even be good, rather than evils which I know to be evils. ### Extrabiblical texts - Plato, Apol. 29b (Plato (works)): quotation, high confidence ### Translation notes - Plato, Apology 29b. ### Citation (SBL) Eusebius, Praep. ev. 13.10.6 (Dindorf 2:187; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-10-6). ## Preparation for the Gospel 13.10.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-10-7 - Source: Dindorf 2:187 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Suppose the court acquitted Socrates on condition that he stop philosophizing. ### Greek text ὥστε οὐδʼ εἴ με νῦν ὑμεῖς ἀφίετε, Ἀνύτῳ ἀπιστήσαντες, ὃς ἔφη ἢ τὴν ἀρχὴν οὐ δεῖν ἐμὲ δεῦρο εἰσελθεῖν ἢ ἐπειδὴ εἰσῆλθον οὐχ οἶόν τε εἶναι τὸ μὴ οὐκ ἀποκτεῖναί με, λέγων πρὸς ὑμᾶς ὡς εἰ διαφευξοίμην, ἤδη ἂν ὑμῶν οἱ υἱεῖς ἐπιτηδεύοντες ἃ Σωκράτης διδάσκει πάντες παντάπασι διαφθαρήσονται, εἴ μοι πρὸς ταῦτα εἴποιτε, ὢ Σώκρατες, νῦν μὲν Ἀνύτω οὐ πεισόμεθα, ἀλλʼ ἀφίεμέν σε, ἐπὶ τούτῳ μέντοι ἐφʼ ᾧ τε μηκέτι ἐν ταύτῃ τῇ ζητήσει διατρίβειν μηδὲ φιλοσοφεῖν· ἐὰν δὲ ἁλῷς ἔτι τοῦτο πράττων, ἀποθανῇ ### English translation (Claude) So that even if you were now to acquit me, disbelieving Anytus, who said that either I ought not to have been brought here at all, or, since I have been brought, it was impossible not to put me to death, telling you that if I escaped, your sons, practicing what Socrates teaches, would all be utterly corrupted; if you were to say to me in reply, ‘Socrates, we will not now be persuaded by Anytus, but we acquit you, on this condition, however, that you no longer spend your time in this search or philosophize; and if you are caught still doing this, you shall die’; ### Extrabiblical texts - Plato, Apol. 29c (Plato (works)): quotation, high confidence ### Translation notes - Plato, Apology 29b–c. ### Citation (SBL) Eusebius, Praep. ev. 13.10.7 (Dindorf 2:187; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-10-7). ## Preparation for the Gospel 13.10.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-10-8 - Source: Dindorf 2:187–188 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Socrates would obey the god rather than the Athenians. ### Greek text εἰ οὖν με, ὅπερ εἶπον, ἐπὶ τούτοις ἀφίοιτε, εἴποιμι ἂν ὑμῖν ὅτι ἐγὼ ὑμᾶς, ὠ ἄνδρες Ἀθηναῖοι, ἀσπάζομαι μὲν καὶ φιλῶ, πείσομαι δὲ μᾶλλον τῷ θεῷ ἢ ὑμῖν, καὶ ἕως περ ἂν ἐμπνέω καὶ οἷός ὢ τε ὢ, οὐ μὴ παύσομαι φιλοσοφῶν καὶ ὑμῖν παρακελευόμενός τε καὶ ἐνδεικνύμενος, ὅτῳ ἂν ἀεὶ ἐντυγχάνω ὑμῶν, λέγων οἷαπερ εἴωθα.” Καὶ μετὰ βραχέα ἐπιλέγει ### English translation (Claude) if, then, as I said, you were to acquit me on these terms, I would say to you: ‘Men of Athens, I hold you in affection and love you, but I will obey the god rather than you; and as long as I breathe and am able, I will not stop philosophizing and exhorting you and pointing out the truth to whichever of you I meet, saying what I am accustomed to say.’” And after a little he adds: ### Extrabiblical texts - Plato, Apol. 29c–d (Plato (works)): quotation, high confidence ### Translation notes - Plato, Apology 29c–d. ### Citation (SBL) Eusebius, Praep. ev. 13.10.8 (Dindorf 2:187–188; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-10-8). ## Preparation for the Gospel 13.10.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-10-9 - Source: Dindorf 2:188 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Death is either dreamless sleep or a migration; either is good. ### Greek text “Ἔννοήσωμεν δὴ καὶ τῇδε, ὡς πολλὴ ἐλπίς ἐστιν ἀγαθὸν αὐτὸ εἶναι. δυοῖν γὰρ θάτερόν ἐστι τὸ τεθνάναι· ἢ γὰρ οἷον μηδέν τι εἶναι μηδὲ αἴσθησιν μηδεμίαν μηδενὸς ἔχειν τὸν τεθνεῶτα, ἢ κατὰ τὰ λεγόμενα μεταβολή τις τυγχάνει οὖσα καὶ μετοίκησις τῇ ψυχῇ τοῦ τόπου τοῦ ἐνθένδε εἰς ἄλλον τόπον. καὶ εἴτε δὴ μηδεμία αἴσθησίς ἐστιν, ἀλλʼ οἷον ὕπνος, ἐπειδάν τις καθεύδων μηδὲ ὄναρ μηδὲν ὁρᾷ, θαυμάσιον κέρδος ἂν εἴη [ὁ] θάνατος. ### English translation (Claude) “Let us reflect in this way too, that there is great hope that it is a good. For to be dead is one of two things: either the dead man is as it were nothing and has no perception of anything, or, as is said, it is a change and a migration of the soul from this place to another. And if there is no perception, but it is like a sleep when one sleeps and sees not even a dream, death would be a wonderful gain. ### Extrabiblical texts - Plato, Apol. 40c–d (Plato (works)): quotation, high confidence ### Translation notes - Plato, Apology 40c–d. The editor deletes the article before “death.” ### Citation (SBL) Eusebius, Praep. ev. 13.10.9 (Dindorf 2:188; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-10-9). ## Preparation for the Gospel 13.10.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-10-10 - Source: Dindorf 2:188 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Dreamless sleep is better than most days and nights, so such a death is gain. ### Greek text ἐγὼ γὰρ ἂν οἶμαι, εἴ τινα ἐκλεξάμενον δέοι ταύτην τὴν νύκτα ἐν ᾗ οὕτω κατέδαρθεν ὥστε μηδὲν ὄναρ ἰδεῖν, καὶ τὰς ἄλλας νύκτας τε καὶ ἡμέρας τὰς τοῦ βίου τοῦ ἑαυτοῦ ἀντιπαραθέντα ταύτῃ τῇ νυκτὶ, εἰ δέοι σκεψάμενον εἰπεῖν πόσας ἄμεινον καὶ ἥδιον ἡμέρας καὶ νύκτας ταύτης τῆς νυκτὸς βεβίωκεν ἐν τῷ ἑαυτοῦ βίῳ, οἶμαι ἂν οὐχὶ ἰδιώτην τινὰ, ἀλλὰ τὸν μέγαν βασιλέα εὐαριθμήτους ἂν εὑρεῖν αὐτὸν ταύτας πρὸς τὰς ἄλλας ἡμέρας τε καὶ νύκτας. εἰ οὖν τοιοῦτον ὁ θάνατός ἐστι, κέρδος ἔγωγε λέγω· καὶ γὰρ οὐδὲν πλεῖον ὁ πᾶς χρόνος φαίνεται οὕτως εἶναι ἢ μία νύξ. ### English translation (Claude) For I think that if someone had to pick out the night in which he slept so soundly as not even to dream, and set beside it the other nights and days of his own life, and had to consider and say how many days and nights in his life he had lived better and more pleasantly than that night, I think that not merely a private person but the Great King himself would find them easy to count compared with the other days and nights. If death is like this, I call it a gain; for then all time appears to be no more than a single night. ### Extrabiblical texts - Plato, Apol. 40d–e (Plato (works)): quotation, high confidence ### Translation notes - Plato, Apology 40d–e. ### Citation (SBL) Eusebius, Praep. ev. 13.10.10 (Dindorf 2:188; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-10-10). ## Preparation for the Gospel 13.10.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-10-11 - Source: Dindorf 2:188–189 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If death is a journey, one will meet the true judges of the dead. ### Greek text εἰ δʼ αὖ οἷον ἀποδημῆσαί ἐστιν ὁ θάνατος ἐνθένδε εἰς ἄλλον τόπον, καὶ ἀληθῆ ἐστι τὰ λεγόμενα, ὡς ἄρα ἐκεῖ εἰσὶν ἅπαντες οἱ τεθνεῶτες, τί μεῖζον ἀγαθὸν τούτου εἴη ἂν, ὠ ἄνδρες δικασταί; εἰ γάρ τις ἀφικόμενος εἰς Ἅιδου, ἀπαλλαγεὶς τούτων τῶν φασκόντων δικαστῶν εἶναι, εὑρήσει τοὺς ὡς ἀληθῶς δικαστὰς, οἵπερ καὶ λέγονται ἐκεῖ δικάζειν, Μίνως τε καὶ ῾Ραδάμανθυς καὶ Αἰακὸς καὶ Τριπτόλεμος, καὶ ἄλλοι ὅσοι τῶν ἡμιθέων δίκαιοι ἐγένοντο ἐν τῷ ἑαυτῶν βίῳ, ἄρα φαύλη ἂν εἴη ἡ ἀποδημία; ### English translation (Claude) But if death is like a journey from here to another place, and what is said is true, that all the dead are there, what greater good could there be than this, judges? For if a man, arriving in Hades and rid of these who call themselves judges, will find the true judges who are said to judge there, Minos and Rhadamanthus and Aeacus and Triptolemus, and all the other demigods who were just in their own life, would the journey be a poor one? ### Extrabiblical texts - Plato, Apol. 40e–41a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Apology 40e–41a. ### Citation (SBL) Eusebius, Praep. ev. 13.10.11 (Dindorf 2:188–189; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-10-11). ## Preparation for the Gospel 13.10.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-10-12 - Source: Dindorf 2:189 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Socrates would gladly die to converse with the great men of old. ### Greek text ἢ αὖ Ὀρφεῖ ξυγγενέσθαι καὶ Μουσαίῳ καὶ Ἡσιόδῳ καὶ Ὁμήρῳ ἐπὶ πόσῳ ἄν τις δέξαιτʼ ἂν ὑμῶν; ἐγὼ μὲν γὰρ πολλάκις ἐθέλω τεθνάναι, εἴπερ ταῦτά ἐστιν ἀληθῆ, ἐπεὶ ἔμοιγε καὶ αὐτῷ θαυμαστὴ ἂν εἴη ἡ διατριβὴ αὐτόθι, ὁπότε ἐντύχοιμι Παλαμήδει καὶ Αἴαντι τῷ Τελαμῶνος καὶ εἴ τις ἄλλος τῶν παλαιῶν διὰ κρίσιν ἄδικον τέθνηκεν· ἀντιπαραβάλλοντι τὰ ἐμαυτοῦ πάθη πρὸς τὰ ἐκείνων, ὡς ἐγᾦμαι, οὐκ ἂν ἀηδὲς εἴη. καὶ δὴ καὶ τὸ μέγιστον, τοὺς ἐκεῖ ἐξετάζοντα καὶ ἐρευνῶντα ὥσπερ τοὺς ἐνταῦθα διάγειν, τίς αὐτῶν σοφός ἐστι καὶ τίς οἴεται μὲν, ἔστι δʼ οὔ. ” ### English translation (Claude) Or again, to be with Orpheus and Musaeus and Hesiod and Homer, what would any of you not give? I am willing to die many times, if these things are true; since for me myself the time spent there would be wonderful, when I met Palamedes and Ajax son of Telamon and any other of the ancients who died through an unjust judgment. To compare my own sufferings with theirs would, I think, not be unpleasant. And above all, to spend my time examining and searching those there, as I do those here, which of them is wise and which thinks he is but is not.” ### Extrabiblical texts - Plato, Apol. 41a–b (Plato (works)): quotation, high confidence ### Translation notes - Plato, Apology 41a–b. ### Citation (SBL) Eusebius, Praep. ev. 13.10.12 (Dindorf 2:189; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-10-12). ## Preparation for the Gospel 13.10.13 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-10-13 - Source: Dindorf 2:189 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Scripture too teaches obedience to God over men and the blessed life of the righteous after death. ### Greek text Καὶ παρʼ ἡμῖν “ πειθαρχεῖν δεῖ θεῷ μᾶλλον ἢ ἀνθρώποις” εἴρηται. καὶ “μὴ φοβεῖσθε ἀπὸ τῶν ἀποκτεινόντων τὸ σῶμα, τὴν δὲ ψυχὴν οὐ δυναμένων ἀποκτεῖναι. εἰδέναι τε, ὅτι ἐὰν ἡ ἐπίγειος ἡμῶν οἰκία τοῦ σκήνους καταλυθῇ, οἰκοδομὴν ἐκ θεοῦ ἔχομεν, οἰκίαν ἀχειροποίητον, αἰώνιον ἐν τοῖς οὐρανοῖς· ὅτι τε ἐκδημοῦντες ἀπὸ τοῦ σώματος ἐνδημοῦμεν τῷ κυρίῳ ” ὃς καὶ πᾶσι τοῖς εἰς αὐτὸν ἠλπικόσιν ἐπήγγελται εἰς κόλπους Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακὼβ ἀναπαύσεσθαι, μετά τε τῶν ἄλλων παρʼ Ἑβραίοις θεοφιλῶν προφητῶν τε καὶ δικαίων ἐν μακαρίᾳ ζωῇ τὸν μακρὸν αἰῶνα διάξειν. ### English translation (Claude) And among us it is said, “We must obey God rather than men,” and, “Do not fear those who kill the body but cannot kill the soul”; and we know that “if our earthly house of this tent is dissolved, we have a building from God, a house not made with hands, eternal in the heavens,” and that “being away from the body we are at home with the Lord,” who has promised all who have hoped in him that they shall rest in the bosom of Abraham and Isaac and Jacob, and with the other men dear to God among the Hebrews, prophets and righteous men, shall spend the long ages in blessed life. ### Scripture references - Acts 5:29: quotation, high confidence - Matt 10:28: quotation, high confidence - 2 Cor 5:1: quotation, high confidence - 2 Cor 5:8: quotation, high confidence - Luke 16:22: allusion, medium confidence - Matt 8:11: allusion, medium confidence ### Translation notes - Acts 5:29; Matt 10:28; 2 Cor 5:1, 8; compare Luke 16:22; Matt 8:11. ### Citation (SBL) Eusebius, Praep. ev. 13.10.13 (Dindorf 2:189; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-10-13). ## Preparation for the Gospel 13.11.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-11-1 - Source: Dindorf 2:189–190 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato (Republic): those who die nobly are to be honored as daimones, and their tombs revered. ### Greek text “ Τῶν δὲ δὴ ἀποθανόντων ἐπὶ στρατείας ὃς ἂν εὐδοκιμήσας τελευτήσῃ, ἆρʼ οὐ πρῶτον μὲν φήσομεν τοῦ χρυσοῦ γένους εἶναι; Πᾶνʼ γε μάλιστα. Ἀλλʼ οὐ πεισόμεθα Ἡσιόδῳ, ἐπειδάν τινες τοῦ τοιούτου γένους τελευτήσωσιν, ὡς ἄρα οἱ μὲν δαίμονες ἁγνοὶ ἐπιχθόνιοι τελέθουσιν, ἐσθλοὶ, ἀλεξίκακοι, φύλακες μερόπων ἀνθρώπων; Πεισόμεθα μὲν οὖν. Διαπυθόμενοι ἄρα τοῦ θεοῦ πῶς χρὴ τοὺς δαιμονίους τε καὶ θείους τιθέναι καὶ τίνι διαφόρῳ, οὕτω καὶ ταύτῃ θήσομεν ᾗ ἂν ἐξηγῆται; Τί δʼ οὐ μέλλομεν; Καὶ τὸν λοιπὸν δὴ χρόνον ὡς δαίμονας γεγονότας οὕτω θεραπεύσομέν τε καὶ προσκυνήσομεν αὐτῶν τὰς θήκας; τὰ αὐτὰ δὲ ταῦτα νομιοῦμεν, ὅταν τις γήρᾳ ἤ τινι ἄλλῳ τρόπῳ τελευτήσῃ τῶν ὅσοι ἂν διαφερόντως ἐν τῷ βίῳ ἀγαθοὶ κριθῶσι.” ### English translation (Claude) “Of those who die on campaign, whoever dies having distinguished himself, shall we not say first that he is of the golden race? Most certainly. And shall we not believe Hesiod, that when any of this race die, ‘they become holy daimones upon the earth, noble, averters of evil, guardians of mortal men’? We shall believe him. Then we shall inquire of the god how we must bury such daimonic and divine men, and with what distinction, and bury them in whatever way he directs? Why should we not? And for the rest of time we shall tend and revere their tombs as those of daimones. And we shall hold the same customs whenever any of those who were judged exceptionally good in life die of old age or in any other way.” ### Extrabiblical texts - Plato, Resp. 468e–469b (Plato (works)): quotation, high confidence - Hesiod, Op. 122–123 (Hesiod, Works and Days): quotation, high confidence ### Translation notes - Plato, Republic 5.468e–469b, quoting Hesiod, Works and Days 122–123. ### Citation (SBL) Eusebius, Praep. ev. 13.11.1 (Dindorf 2:189–190; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-11-1). ## Preparation for the Gospel 13.11.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-11-2 - Source: Dindorf 2:190 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius applies Plato’s honors for the noble dead to Christian veneration of the martyrs’ tombs. ### Greek text Καὶ ταῦτα δὲ ἁρμόζει ἐπὶ τῇ τῶν θεοφιλῶν τελευτῇ, οὓς στρατιώτας τῆς ἀληθοῦς εὐσεβείας οὐκ ἂν ἁμάρτοις εἰπὼν παραλαμβάνεσθαι. ὅθεν καὶ ἐπὶ τὰς θήκας αὐτῶν ἔθος ἡμῖν παριέναι, καὶ τὰς εὐχὰς παρὰ ταύταις ποιεῖσθαι, τιμᾶν τε τὰς μακαρίας αὐτῶν ψυχὰς, ὡς εὐλόγως καὶ τούτων ὑφʼ ἡμῶν γιγνομένων. ### English translation (Claude) These words also fit the death of those dear to God, whom you would not be wrong to call soldiers of true godliness. Hence it is also our custom to go to their tombs, to make our prayers beside them, and to honor their blessed souls, these things too being reasonably done by us. ### Translation notes - Eusebius describes the Christian custom of praying at the martyrs’ tombs; translated as written. ### Citation (SBL) Eusebius, Praep. ev. 13.11.2 (Dindorf 2:190; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-11-2). ## Preparation for the Gospel 13.11.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-11-3 - Source: Dindorf 2:190 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius turns to earlier writers who traced Greek borrowings, beginning with Aristobulus. ### Greek text ἀλλὰ γὰρ ἡμεῖς μὲν ταῦτα ἐκ τῶν Πλάτωνος ἀνελεξάμεθα· φιλόκαλος δέ τις ἄλλος καὶ τούτων ἔτι πλείω ἂν εὕροι παρὰ τῷ αὐτῷ σύμφωνα τοῖς ἡμετέροις δόγμασι, τάχα δὲ καὶ παρʼ ἑτέροις. ἐπεὶ δὲ τῆς αὐτῆς ἡμῖν ὑποθέσεως προλαβόντες ἐφήψαντο καὶ ἄλλοι, εὖ μοι δοκεῖ ἐπισκέψασθαι δεῖν καὶ τὰ τούτοις πεπονημένα. παραθήσω δὲ πρώτου Ἀριστοβούλου, τοῦ ἐξ Ἑβραίων φιλοσόφου, τὰς οὕτως ἐχούσας φωνάς ### English translation (Claude) But we have gathered these things from Plato; another lover of fine things might find even more in the same author in agreement with our doctrines, and perhaps in others too. And since others before us have also taken up the same subject, I think it well that we should also look at what they have worked out. I shall set out first the words of Aristobulus, the philosopher from among the Hebrews, which run thus: ### Citation (SBL) Eusebius, Praep. ev. 13.11.3 (Dindorf 2:190; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-11-3). ## Preparation for the Gospel 13.12.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-12-1 - Source: Dindorf 2:190–191 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Aristobulus: Plato and Pythagoras borrowed from an early Greek translation of the Law. ### Greek text “ Φανερὸν ὅτι κατηκολούθησεν ὁ Πλάτων τῇ καθʼ ἡμᾶς νομοθεσίᾳ, καὶ φανερός ἐστι περιειργασμένος ἕκαστα τῶν ἐν αὐτῇ. διηρμήνευται γὰρ πρὸ Δημητρίου τοῦ Φαληρέως διʼ ἑτέρων, πρὸ τῆς Ἀλεξάνδρου καὶ Περσῶν ἐπικρατήσεως, τά τε κατὰ τὴν ἐξαγωγὴν τὴν ἐξ Αἰγύπτου τῶν Ἑβραίων, ἡμετέρων δὲ πολιτῶν, καὶ ἡ τῶν γεγονότων ἁπάντων αὐτοῖς ἐπιφάνεια, καὶ κράτησις τῆς χώρας, καὶ τῆς ὅλης νομοθεσίας ἐπεξήγησις, ὡς εὔδηλον εἷναι τὸν προειρημένον φιλόσοφον εἰληφέναι πολλά· γέγονε γὰρ πολυμαθὴς, καθὼς καὶ Πυθαγόρας πολλὰ τῶν παρʼ ἡμῖν μετενέγκας εἰς τὴν ἑαυτοῦ δογματοποιίαν κατεχώρισεν. ### English translation (Claude) “It is clear that Plato followed our legislation, and he has clearly studied each of the things in it closely. For before Demetrius of Phalerum, before the rule of Alexander and of the Persians, it had been translated by others: the account of the exodus of the Hebrews, our fellow countrymen, from Egypt, and the manifestation of all that happened to them, and the conquest of the land, and the exposition of the whole legislation; so that it is quite clear that the aforesaid philosopher took many things from it, for he was very learned, just as Pythagoras also transferred many of our teachings and set them in his own body of doctrine. ### Extrabiblical texts - Aristobulus, Aristob. fr. 3 (Aristobulus (fragments)): quotation, high confidence ### Translation notes - Aristobulus, fragment 3 (also in Clement, Miscellanies 1.22.150). ### Citation (SBL) Eusebius, Praep. ev. 13.12.1 (Dindorf 2:190–191; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-12-1). ## Preparation for the Gospel 13.12.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-12-2 - Source: Dindorf 2:191 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The full translation of the Law was made under Ptolemy Philadelphus. ### Greek text ἡ δʼ ὅλη ἑρμηνεία τῶν διὰ τοῦ νόμου πάντων ἐπὶ τοῦ προσαγορευθέντος Φιλαδέλφου βασιλέως, σοῦ δὲ προγόνου, προσενεγκαμένου μείζονα φιλοτιμίαν, Δημητρίου τοῦ Φαληρέως πραγματευσαμένου τὰ περὶ τούτων.” ### English translation (Claude) But the complete translation of everything in the law took place under the king called Philadelphus, your ancestor, who brought greater zeal to it, Demetrius of Phalerum managing the matters concerning it.” ### Extrabiblical texts - Aristobulus, Aristob. fr. 3 (Aristobulus (fragments)): quotation, high confidence ### Translation notes - Aristobulus, fragment 3, addressed to King Ptolemy. ### Citation (SBL) Eusebius, Praep. ev. 13.12.2 (Dindorf 2:191; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-12-2). ## Preparation for the Gospel 13.12.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-12-3 - Source: Dindorf 2:191 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Aristobulus: God’s “voice” means his creative works. ### Greek text Εἶτα μεταξύ τινα εἰπὼν ἐπιφέρει λέγων “ Δεῖ γὰρ λαμβάνειν τὴν θείαν φωνὴν οὐ ῥητὸν λόγον, ἀλλʼ ἔργων κατασκευὰς, καθὼς καὶ διὰ τῆς νομοθεσίας ἡμῖν ὅλην τὴν γένεσιν τοῦ κόσμου θεοῦ λόγους εἴρηκεν ὁ Μώσης. συνεχῶς γάρ φησιν ἐφʼ ἑκάστου “καὶ εἶπεν ὁ θεὸς, καὶ ἐγένετο.” ### English translation (Claude) Then, after saying some things in between, he goes on to say: “For the divine voice must be taken not as spoken speech but as the construction of works, just as Moses in the legislation has called the whole creation of the world words of God. For he says continually at each thing, ‘And God said, and it came to be.’ ### Scripture references - Gen 1:3: allusion, high confidence ### Extrabiblical texts - Aristobulus, Aristob. fr. 4 (Aristobulus (fragments)): quotation, high confidence ### Translation notes - Aristobulus, fragment 4; Gen 1:3–24. ### Citation (SBL) Eusebius, Praep. ev. 13.12.3 (Dindorf 2:191; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-12-3). ## Preparation for the Gospel 13.12.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-12-4 - Source: Dindorf 2:191 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Aristobulus: Greek philosophers and Orpheus echo Moses on God’s rule over creation. ### Greek text δοκοῦσι δέ μοι περιειργασμένοι πάντα κατηκολουθηκέναι τούτῳ Πυθαγόρας τε καὶ Σωκράτης καὶ Πλάτων, λέγοντες ἀκούειν φωνῆς θεοῦ, τὴν κατασκευὴν τῶν ὅλων συνθεωροῦντες ἀκριβῶς ὑπὸ θεοῦ γεγονυῖαν καὶ συνεχομένην ἀδιαλείπτως. ἔτι δὲ καὶ Ὀρφεὺς ἐν ποιήμασι τῶν κατὰ τὸν ἱερὸν λόγον αὐτῷ λεγομένων οὕτως ἐκτίθεται περὶ τοῦ διακρατεῖσθαι θείᾳ δυνάμει τὰ πάντα καὶ γενητὰ ὑπάρχειν, καὶ ἐπὶ πάντων εἶναι τὸν θεόν. λέγει δʼ οὕτως ### English translation (Claude) And it seems to me that Pythagoras and Socrates and Plato, having studied everything closely, followed him, when they say that they hear the voice of God, contemplating accurately the construction of the universe as made by God and held together by him without ceasing. Further, Orpheus too, in verses from the sayings according to the Sacred Discourse attributed to him, sets out thus concerning all things being held together by divine power, and being created, and God being over all. He speaks thus: ### Extrabiblical texts - Aristobulus, Aristob. fr. 4 (Aristobulus (fragments)): quotation, high confidence ### Translation notes - Aristobulus, fragment 4. ### Citation (SBL) Eusebius, Praep. ev. 13.12.4 (Dindorf 2:191; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-12-4). ## Preparation for the Gospel 13.12.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-12-5 - Source: Dindorf 2:191–192 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: An Orphic poem proclaims one invisible creator God, seen only by a Chaldean (Abraham) and by the one born of the water (Moses). ### Greek text φθέγξομαι οἷς θέμις ἐστὶ, θύρας δʼ ἐπίθεσθε βέβηλοι, φεύγοντες δικαίων θεσμοὺς, θείοιο τεθέντος πᾶσι νόμου· σὺ δʼ ἄκουε, φαεσφόρου ἔκγονε Μήνης Μουσαῖʼ· ἐξερέω γὰρ ἀληθέα, μηδέ σε τὰ πρὶν ἐν στήθεσσι φανέντα φίλης αἰῶνος ἀμέρσῃ, εἰς δὲ λόγον θεῖον βλέψας τούτῳ προσέδρευε, ἰθύνων κραδίης νοερὸν κύτος· εὑ δʼ ἐπίβαινε ἀτραπιτοῦ, μοῦνον δʼ ἐσόρα κόσμοιο τυπωτὴν ἀθάνατον. παλαιὸς δὲ λόγος περὶ τοῦδε φαείνει, εἷς ἔστʼ αὐτοτελὴς, αὐτοῦ δʼ ὕπο πάντα τελεῖται, ἐν δʼ αὐτοῖς αὐτὸς περινίσσεται, οὐδέ τις αὐτὸν εἰσοράα ψυχῶν θνητῶν. νῷ δʼ εἰσοράαται. αὐτὸς δʼ ἐξ ἀγαθῶν θνητοῖς κακὸν οὐκ ἐπιτέλλει ἀνθρώποις· αὐτῷ δὲ χάρις καὶ μῖσος ὀπηδεῖ, καὶ πόλεμος καὶ λοιμὸς ἰδʼ ἄλγεα δακρυόεντα, οὐδέ τις ἐσθʼ ἕτερος· σὺ δέ κεν ῥέα πάντʼ ἐσορήσαις, αἴ κεν ἴδῃς αὐτόν· πρὶν δή ποτε δεῦρʼ ἐπὶ γαῖαν, τέκνον ἐμὸν, δείξω σοι, ὁπηνίκα δέρκομαι αὐτοῦ ἴχνια καὶ χεῖρα στιβαρὴν κρατεροῖο θεοῖο. αὐτὸν δʼ οὐχ ὁρόω· περὶ γὰρ νέφος ἐστήρικται λοιπὸν ἐμοί· στᾶσιν δὲ δέκα πτυχαὶ ἀνθρώποισιν· οὐ γάρ κέν τις ἔδοι θνητῶν μερόπων κραίνοντα, εἰ μὴ μουνογενής τις ἀπορρὼξ φύλου ἄνωθεν Χαλδαίων· ἴδρις γὰρ ἴην ἄστροιο πορείης, καὶ σφαίρης κίνημʼ ἀμφὶ χθόνα ὡς περιτέλλει, κυκλοτερές δʼ ἐν ἴσῳ, κατὰ δὲ σφέτερον κνώδακα· πνεύματα δʼ ἡνιοχεῖ περί τʼ ἠέρα καὶ περὶ χεῦμα νάματος· ἐκφαίνει δὲ πυρὸς σέλας ἰφιγενήτου. αὐτὸς δὴ μέγαν αὖθις ἐπʼ οὐρανὸν ἐστήρικται χρυσέῳ εἰνὶ θρόνῳ· γαίη δʼ ὑπὸ ποσσὶ βέβηκε· χεῖρα δὲ δεξιτερὴν ἐπὶ τέρμασιν ὠκεανοῖο ἐκτέτακεν· ὀρέων δὲ τρέμει βάσις ἔνδοθι θυμῷ, οὐδὲ φέρειν δύναται κρατερὸν μένος. ἔστι δὲ πάντως αὐτὸς ἐπουράνιος, καὶ ἐπὶ χθονὶ πάντα τελευτᾷ, ἀρχὴν αὐτὸς ἔχων καὶ μέσσην ἠδὲ τελευτὴν, ὡς λόγος ἀρχαίων, ὡς ὑλογενὴς διέταξεν, ἐκ θεόθεν γνώμαισι λαβὼν κατὰ δίπλακα θεσμόν. ἄλλως οὐ θεμιτὸν δὲ λέγειν· τρομέω δέ γε γυῖα, ἐν νόῳ. ἐξ ὑπάτου κραίνει περὶ πάντʼ ἐνὶ τάξει. ὦ τέκνον, σὺ δὲ τοῖσι νόοισι πελάζεο, γλώσσης εὖ μάλʼ ἐπικρατέων, στέρνοισι δὲ ἔνθεο φήμην.” ### English translation (Claude) “I will speak to those for whom it is lawful; but close the doors, you profane, fleeing the ordinances of the just, since the divine law has been laid down for all. But you, Musaeus, offspring of the light-bringing Moon, listen; for I will tell the truth, and let not what appeared before in your breast deprive you of dear life. But looking to the divine Word, wait on it, directing the intelligent vessel of your heart; and tread well the path, and look only to the immortal molder of the world. An ancient saying shines forth about him: he is one, complete in himself, and by him all things are brought to completion; and he himself moves among them, yet none of mortal souls beholds him, but he is beheld by mind. He does not, out of good things, send evil upon mortal men; but favor and hatred attend him, and war and plague and tearful sorrows; nor is there any other. You would easily see all things, if you were to see him. Before that, here on earth, my child, I will show you, when I behold his footprints and the strong hand of the mighty God. But him I do not see; for a cloud is set fast about him for the rest of me; and ten folds stand before men. For no one of mortal men could see him ruling, except a certain only-begotten one, a shoot from above of the race of the Chaldeans; for he was skilled in the course of the star, and in how the movement of the sphere revolves around the earth, in a circle evenly, each on its own axis; and he guides the winds around the air and around the stream of water; and he makes appear the gleam of mighty-born fire. He himself again is set fast upon the great heaven on a golden throne, and the earth stands beneath his feet; and he has stretched out his right hand to the ends of the ocean; and the base of the mountains trembles within at heart, and cannot bear his mighty strength. He is wholly heavenly, and brings all things to their end on earth, himself holding the beginning and the middle and the end, as the saying of the ancients, as the one born of the water ordained, having received it from God in his judgments, according to the twofold law. It is not lawful to speak otherwise; I tremble in my limbs, in my mind. From on high he rules over all things in order. O child, draw near with your thoughts, keeping well control of your tongue, and store the saying in your breast.” ### Extrabiblical texts - Orpheus (attributed), Orph. frag. Testament (Orpheus (attributed), Orphic poems (fragments)): quotation, high confidence - Aristobulus, Aristob. fr. 4 (Aristobulus (fragments)): quotation, high confidence ### Translation notes - The Orphic “Testament” (Diathēkai), in the recension quoted by Aristobulus (fragment 4). “The only-begotten … of the race of the Chaldeans” is usually taken as Abraham, and “the one born of the water” (ὑλογενής, probably for ὑδογενής) as Moses. Several lines are corrupt in the transmitted text; translated by sense. ### Citation (SBL) Eusebius, Praep. ev. 13.12.5 (Dindorf 2:191–192; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-12-5). ## Preparation for the Gospel 13.12.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-12-6 - Source: Dindorf 2:192–193 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Aratus’ Phaenomena opens with God’s presence everywhere and his care for men. ### Greek text καὶ Ἄρατος δὲ περὶ τῶν αὐτῶν φησιν οὕτως Ἐκ Δῖὸς ἀρχώμεσθα, τὸν οὐδέποτʼ ἄνδρες ἐῶσιν ἄρρητον· μεσταὶ δὲ θεοῦ πᾶσαι μὲν ἀγυιαὶ, πᾶσαι δʼ ἀνθρώπων ἀγοραὶ, μεστὴ δὲ θάλασσα, καὶ λιμένες. πάντη δὲ θεοῦ κεχρήμεθα πάντες. τοῦ γὰρ καὶ γένος ἐσμέν· ὁ δʼ ἤπιος ἀνθρώποισι δεξιὰ σημαίνει, λαοὺς δʼ ἐπὶ ἔργον ἐγείρει, μιμνήσκων βιότοιο· λέγει δʼ ὅτε βῶλος ἀρίστη βουσί τε καὶ μακέλῃσι, λέγει δʼ ὅτε δεξιαὶ ὧραι καὶ φυτὰ γυρῶσαι, καὶ σπέρματα πάντα βαλέσθαι. ### English translation (Claude) And Aratus too speaks thus about the same things: “From Zeus let us begin, whom men never leave unspoken; full of God are all the streets, and all the marketplaces of men, and full is the sea and the harbors; and everywhere we all have need of God. For we are also his offspring; and he, kindly to men, gives favorable signs, and rouses the peoples to work, reminding them of their livelihood; he tells when the soil is best for oxen and for mattocks, he tells when the seasons are favorable both to dig around plants and to sow all seeds.” ### Scripture references - Acts 17:28: echo, medium confidence ### Extrabiblical texts - Aratus, Phaen. 1–9 (Aratus, Phaenomena): quotation, high confidence - Aristobulus, Aristob. fr. 4 (Aristobulus (fragments)): quotation, high confidence ### Translation notes - Aratus, Phaenomena 1–9, quoted by Aristobulus (fragment 4); Aristobulus himself says (13.12.7) that he has altered the divine names. Compare Acts 17:28. ### Citation (SBL) Eusebius, Praep. ev. 13.12.6 (Dindorf 2:192–193; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-12-6). ## Preparation for the Gospel 13.12.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-12-7 - Source: Dindorf 2:193 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Aristobulus: the poets’ “Zeus” really refers to God. ### Greek text σαφῶς οἶμαι δεδεῖχθαι ὅτι διὰ πάντων ἐστὶν ἡ δύναμις τοῦ θεοῦ. καθὼς δὲ δεῖ σεσημάγκαμεν περιαιροῦντες τὸν διὰ τῶν ποιημάτων Δία καὶ Ζῆνα· τὸ γὰρ τῆς διανοίας αὐτῶν ἐπὶ θεὸν ἀναπέμπεται· διόπερ οὕτως ἡμῖν εἴρηται. οὐκ ἀπεοικότως οὖν τοῖς ἐπιζητουμένοις προενηνέγμεθα ταῦτα. ### English translation (Claude) I think it has been clearly shown that the power of God is through all things. And we have marked it as is fitting, removing the Dis and Zeus of the verses; for their meaning refers to God; that is why we have spoken so. We have, then, not unfittingly brought these things forward for the matters under inquiry. ### Extrabiblical texts - Aristobulus, Aristob. fr. 4 (Aristobulus (fragments)): quotation, high confidence ### Translation notes - Aristobulus, fragment 4. Dis and Zeus are forms of the name Zeus. ### Citation (SBL) Eusebius, Praep. ev. 13.12.7 (Dindorf 2:193; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-12-7). ## Preparation for the Gospel 13.12.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-12-8 - Source: Dindorf 2:193 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Jewish law aims at piety, justice, self-control, and the other true goods. ### Greek text πᾶσι γὰρ τοῖς φιλοσόφοις ὁμολογεῖται ὅτι δεῖ περὶ θεοῦ διαλήψεις ὁσίας ἔχειν, ὃ μάλιστα παρακελεύεται καλῶς ἡ καθʼ ἡμᾶς αἵρεσις. ἡ δὲ τοῦ νόμου κατασκευὴ πᾶσα τοῦ καθʼ ἡμᾶς περὶ εὐσεβείας τέτακται καὶ δικαιοσύνης καὶ ἐγκρατείας καὶ τῶν λοιπῶν ἀγαθῶν τῶν κατὰ ἀλήθειαν. ” ### English translation (Claude) For all the philosophers agree that we must hold holy conceptions about God, which our school especially enjoins, and well. And the whole structure of our law is ordered with reference to godliness and justice and self-control and the other things that are truly good.” ### Extrabiblical texts - Aristobulus, Aristob. fr. 4 (Aristobulus (fragments)): quotation, high confidence ### Translation notes - Aristobulus, fragment 4. ### Citation (SBL) Eusebius, Praep. ev. 13.12.8 (Dindorf 2:193; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-12-8). ## Preparation for the Gospel 13.12.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-12-9 - Source: Dindorf 2:193 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Aristobulus: God gave the seventh day as rest; it is also the first day, the birth of light. ### Greek text Τούτοις ἑξῆς μεθʼ ἕτερα ἐπιλέγει “Ἐχομένως δʼ ἐστὶν ὡς ὁ θεὸς τὸν ὅλον κόσμον κατεσκεύακε, καὶ δέδωκεν ἀνάπαυσιν ἡμῖν διὰ τὸ κακόπαθον εἶναι πᾶσι τὴν βιοτὴν τὴν ἑβδόμην ἡμέραν, ἢ δὴ καὶ πρώτη φυσικὼς ἂν λέγοιτο φωτὸς γένεσις, ἐν ᾧ τὰ πάντα συνθεωρεῖται. ### English translation (Claude) Next after these, after other things, he adds: “It follows that God, having constructed the whole world, also gave us, because life is toilsome for all, the seventh day as a rest; which might also in nature be called the first, the genesis of light, in which all things are viewed together. ### Scripture references - Gen 2:2: allusion, high confidence - Gen 2:3: allusion, high confidence ### Extrabiblical texts - Aristobulus, Aristob. fr. 5 (Aristobulus (fragments)): quotation, high confidence ### Translation notes - Aristobulus, fragment 5; Gen 2:2–3; Exod 20:11. ### Citation (SBL) Eusebius, Praep. ev. 13.12.9 (Dindorf 2:193; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-12-9). ## Preparation for the Gospel 13.12.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-12-10 - Source: Dindorf 2:193 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Wisdom is the source of all light, like a lamp. ### Greek text μεταφέροιτο δʼ ἂν τὸ αὐτὸ καὶ ἐπὶ τῆς σοφίας· τὸ γὰρ πᾶν φῶς ἐστὶν ἐξ αὐτῆς. καί τινες εἰρήκασι τῶν ἐκ τῆς αἱρέσεως ὄντες τῆς ἐκ τοῦ Περιπάτου λαμπτῆρος αὐτὴν ἔχειν τάξιν· ἀκολουθοῦντες γὰρ αὐτῇ συνεχῶς ἀτάραχοι καταστήσονται διʼ ὅλου τοῦ βίου. ### English translation (Claude) The same might be transferred to wisdom also, for all light comes from it. And some of those of the Peripatetic school have said that it holds the place of a lamp; for those who follow it continually will remain undisturbed throughout their whole life. ### Extrabiblical texts - Aristobulus, Aristob. fr. 5 (Aristobulus (fragments)): quotation, high confidence ### Translation notes - Aristobulus, fragment 5. ### Citation (SBL) Eusebius, Praep. ev. 13.12.10 (Dindorf 2:193; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-12-10). ## Preparation for the Gospel 13.12.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-12-11 - Source: Dindorf 2:193–194 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Solomon says wisdom existed before creation; God’s rest means he fixed the order of things, not that he stopped acting. ### Greek text σαφέστερον δὲ καὶ κάλλιον τῶν ἡμετέρων προγόνων τις εἶπε Σολομῶν αὐτὴν πρὸ οὐρανοῦ καὶ γῆς ὑπάρχειν. τὸ δὲ σύμφωνόν ἐστι τῷ προειρημένῳ. τὸ δὲ διασαφουμενον διὰ τῆς νομοθεσίας ἀποπεπαυκέναι τὸν θεὸν ἐν αὐτῇ, τοῦτο οὐχ, ὥς τινες ὑπολαμβάνουσι, μηκέτι ποιεῖν τι τὸν θεὸν καθέστηκεν, ἀλλʼ ἐπὶ τῷ καταπεπαυκέναι τὴν τάξιν αὐτῶν οὕτως εἰς πάντα τὸν χρόνον τεταχέναι. ### English translation (Claude) But one of our ancestors, Solomon, said more clearly and finely that it existed before heaven and earth. And this agrees with what was said before. And what is made clear by the legislation, that God rested on it, does not mean, as some suppose, that God no longer makes anything; it means that, having caused their order to cease, he has so ordered it for all time. ### Scripture references - Prov 8:22: allusion, high confidence - Gen 2:2: allusion, high confidence ### Extrabiblical texts - Aristobulus, Aristob. fr. 5 (Aristobulus (fragments)): quotation, high confidence ### Translation notes - Aristobulus, fragment 5; Prov 8:22–31; Gen 2:2. ### Citation (SBL) Eusebius, Praep. ev. 13.12.11 (Dindorf 2:193–194; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-12-11). ## Preparation for the Gospel 13.12.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-12-12 - Source: Dindorf 2:194 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The six days show the order of creation; the Sabbath is a sign of reason, our seventh faculty. ### Greek text σημαίνει γὰρ ὡς ἐν ἓξ ἡμέραις ἐποίησε τόν τε οὐρανὸν καὶ τὴν γῆν καὶ πάντα τὰ ἐν αὐτοῖς, ἵνα τοὺς χρόνους δηλώσῃ καὶ τὴν τάξιν προείπῃ τί τίνος προτερεῖ. τάξας γάρ, οὕτως αὐτὰ συνέχει καὶ [οὐ] μεταποιεῖ. διασεσάφηκε δʼ ἡμῖν αὐτὴν ἔννομον ἕνεκεν σημείου τοῦ περὶ ἡμᾶς ἑβδόμου λόγου καθεστῶτος, ἐν ᾧ γνῶσιν ἔχομεν ἀνθρωπίνων καὶ θείων πραγμάτων. ### English translation (Claude) For it signifies that in six days he made heaven and earth and all things in them, so as to show the times and foretell the order, what comes before what. For having ordered them, he so holds them together and changes them. And he has made it clear to us as legal (the seventh day) as a sign of the seventh faculty established in us, reason, by which we have knowledge of things human and divine. ### Scripture references - Exod 20:11: allusion, high confidence ### Extrabiblical texts - Aristobulus, Aristob. fr. 5 (Aristobulus (fragments)): quotation, high confidence ### Translation notes - Aristobulus, fragment 5; Exod 20:11. The editor deletes “not” before “changes.” “It” is the seventh day. ### Citation (SBL) Eusebius, Praep. ev. 13.12.12 (Dindorf 2:194; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-12-12). ## Preparation for the Gospel 13.12.13 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-12-13 - Source: Dindorf 2:194 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The cosmos moves in sevens; Hesiod calls the seventh day holy. ### Greek text διʼ ἑβδομάδων δὲ καὶ πᾶς ὁ κόσμος κυκλεῖται τῶν ζῳογονουμένων καὶ τῶν φυομένων ἁπάντων· τῷ δὲ σάββατον αὐτὴν προσαγορεύεσθαι διερμηνεύεται ἀνάπαυσις οὖσα. διασαφεῖ δὲ καὶ Ὅμηρος καὶ Ἡσίοδος, μετειληφότες ἐκ τῶν ἡμετέρων βιβλίων ἱερὰν εἶναι. Ἡσίοδος μὲν οὕτως· πρῶτον ἕνη τετράς τε καὶ ἑβδόμη ἱερὸν ἦμαρ· καὶ πάλιν λέγει· ἑβδομάτη δʼ αὖτις λαμπρὸν φάος ἠελίοιο. ### English translation (Claude) And the whole world of all living things and all growing things revolves in sevens; and its being called the Sabbath is interpreted as being rest. And Homer and Hesiod also make it clear that it is holy, having taken it from our books. Hesiod thus: “First the first of the month, the fourth, and the seventh, a holy day.” And again he says: “And on the seventh again the bright light of the sun.” ### Extrabiblical texts - Aristobulus, Aristob. fr. 5 (Aristobulus (fragments)): quotation, high confidence - Hesiod, Op. 770–771 (Hesiod, Works and Days): quotation, high confidence ### Translation notes - Aristobulus, fragment 5; Hesiod, Works and Days 770–771; the second line is not in our text of Hesiod. ### Citation (SBL) Eusebius, Praep. ev. 13.12.13 (Dindorf 2:194; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-12-13). ## Preparation for the Gospel 13.12.14 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-12-14 - Source: Dindorf 2:194 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Lines ascribed to Homer on the seventh day. ### Greek text Ὅμηρος δὲ οὕτω λέγει· ἑβδομάτη δἤπειτα κατήλυθεν, ἱερὸν ἦμαρ· καὶ πάλιν· ἕβδομον ἦμαρ ἔην καὶ τῷ τετέλεστο ἅπαντα· καί· ἑβδομάτῃ δʼ ἠοῖ λίπομεν ῥόον ἐξ Ἀχέροντος. ### English translation (Claude) And Homer speaks thus: “And then on the seventh came down the holy day.” And again: “It was the seventh day, and on it all things had been finished.” And: “And on the seventh dawn we left the stream of Acheron.” ### Extrabiblical texts - Aristobulus, Aristob. fr. 5 (Aristobulus (fragments)): quotation, high confidence - Homer, Od. 12.399 (Homer, Odyssey): echo, low confidence ### Translation notes - Aristobulus, fragment 5. These lines are not found in our texts of Homer; compare Odyssey 10.80–81; 12.399; 15.477. ### Citation (SBL) Eusebius, Praep. ev. 13.12.14 (Dindorf 2:194; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-12-14). ## Preparation for the Gospel 13.12.15 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-12-15 - Source: Dindorf 2:194–195 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The seventh day signifies leaving forgetfulness and vice behind and gaining knowledge of truth. ### Greek text τοῦτο δὴ σημαίνων, ὡς ἀπὸ τῆς κατὰ ψυχὴν λήθης καὶ κακίας ἐν τῷ κατὰ ἀλήθειαν ἑβδόμῳ λόγῳ καταλιμπάνεται τὰ προειρημένα καὶ γνῶσιν ἀληθείας λαμβάνομεν, καθὼς προείρηται. ### English translation (Claude) Signifying this, that from forgetfulness and wickedness of soul what was said before is left behind on the true seventh, which is reason, and we receive knowledge of the truth, as has been said before. ### Extrabiblical texts - Aristobulus, Aristob. fr. 5 (Aristobulus (fragments)): quotation, high confidence ### Translation notes - Aristobulus, fragment 5. ### Citation (SBL) Eusebius, Praep. ev. 13.12.15 (Dindorf 2:194–195; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-12-15). ## Preparation for the Gospel 13.12.16 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-12-16 - Source: Dindorf 2:195 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Aristobulus cites Linus on the seventh day; Eusebius turns to Clement. ### Greek text Λίνος δέ φησιν οὕτως· ἑβδομάτῃ δʼ ἠοῖ τετελεσμένα πάντα τέτυκται· καὶ πάλιν· ἑβδόμη εἰν ἀγαθοῖς καὶ ἑβδόμη ἐστὶ γενέθλη καί· ἑβδόμη ἐν πρώτοισι καὶ ἑβδόμη ἐστὶ τελείη. καί· ἑπτὰ δὲ πάντα τέτυκται ἐν οὐρανῷ ἀστερόεντι, ἐν κύκλοισι φανέντʼ ἐπιτελλομένοις ἐνιαυτοῖς." Τὰ μὲν οὖν Ἀριστοβούλου τοιαῦτα. ὁποῖα δὲ καὶ Κλήμεντι περὶ τῆς αὐτῆς εἴρηται ὑποθέσεως, γνοίης ἂν διὰ τούτων ### English translation (Claude) And Linus says thus: “On the seventh dawn all things were made complete.” And again: “The seventh is among the good, and the seventh is birth.” And: “The seventh among the first, and the seventh is perfect.” And: “All things are made seven in the starry heaven, appearing in circles as the years come round.”” Such, then, are the words of Aristobulus. And what Clement too has said on the same subject you may learn from the following: ### Extrabiblical texts - Aristobulus, Aristob. fr. 5 (Aristobulus (fragments)): quotation, high confidence ### Translation notes - Aristobulus, fragment 5; the lines ascribed to Linus are unidentified elsewhere. ### Citation (SBL) Eusebius, Praep. ev. 13.12.16 (Dindorf 2:195; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-12-16). ## Preparation for the Gospel 13.13.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-13-1 - Source: Dindorf 2:195 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Clement: the Stoics drew from Scripture their notion of God as spirit, though Christians call God Maker only. ### Greek text "Τὰ δʼ ἑξῆς προσαποδοτέον καὶ τὴν ἐκ τῆς βαρβάρου φιλοσοφίας Ἑλληνικὴν κλοπὴν σαφέστερον ἤδη παραστατέον. φασὶ γὰρ σῶμα εἶναι τὸν θεὸν οἱ Στωϊκοὶ καὶ πνεῦμα κατʼ οὐσίαν, ὥσπερ ἀμέλει καὶ τὴν ψυχήν. πάντα ταῦτα ἄντικρυς εὑρήσεις ἐν ταῖς γραφαῖς. μὴ γάρ μοι τὰς ἀλληγορίας αὐτῶν ἐννοήσῃς τανῦν ὡς ἡ γνωστικὴ παραδίδωσιν ἀλήθεια, εἰ ἄλλο τι δεικνύουσαι, καθάπερ οἱ σοφοὶ παλαισταί, ἄλλο μηνύουσιν. ἀλλʼ οἱ μὲν διήκειν διὰ πάσης τῆς οὐσίας τὸν θεόν φασιν, ἡμεῖς δὲ ποιητὴν μόνον αὐτὸν καλοῦμεν καὶ λόγῳ ποιητήν. ### English translation (Claude) “We must add what follows, and now show more clearly the Greek theft from the barbarian philosophy. The Stoics say that God is a body, and a spirit in his essence, just as indeed they say of the soul. All these things you will find plainly in the Scriptures. But do not think for now of their allegories as the knowledge-bearing truth hands them down, if, like skilled wrestlers, they point to one thing and signify another. The Stoics say that God pervades all being; but we call him only Maker, and Maker by the word. ### Extrabiblical texts - Clement of Alexandria, Strom. 5.14.89 (Miscellanies): quotation, high confidence ### Translation notes - Clement of Alexandria, Miscellanies 5.14.89. Eusebius now quotes Clement at length (to 13.13.65). ### Citation (SBL) Eusebius, Praep. ev. 13.13.1 (Dindorf 2:195; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-13-1). ## Preparation for the Gospel 13.13.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-13-2 - Source: Dindorf 2:195–196 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Clement: the Stoics misread Wisdom of Solomon; Plato hints that there is one true principle. ### Greek text παρήγαγε δʼ αὐτοὺς τὸ ἐν τῇ Σοφίᾳ εἰρημένον "διήκει δὲ καὶ χωρεῖ διὰ πάντων διὰ τὴν καθαρότητα", ἐπεὶ μὴ συνῆκαν λέγεσθαι ταῦτα ἐπὶ τῆς σοφίας τῆς πρωτοκτίστου τῷ θεῷ. ναί, φασίν· ἀλλὰ ὕλην ὑποτίθενται οἱ φιλόσοφοι ἐν ταῖς ἀρχαῖς, οἵ τε Στωϊκοὶ καὶ Πλάτων καὶ Πυθαγόρας, ἀλλὰ καὶ Ἀριστοτέλης ὁ Περιπατητικὸς, οὐχὶ δὲ μίαν ἀρχήν. ἴστωσαν οὖν τὴν καλουμένην ὕλην ἄποιον καὶ ἀσχημάτιστον λεγομένην πρὸς αὐτῶν, τολμηρὸν δὲ εἰ μὴ ὂν πρὸς τοῦ Πλάτωνος εἰρῆσθαι, καὶ μή τι μυστικώτατα μίαν τὴν ὄντως οὖσαν ἀρχὴν εἰδὼς ἐν τῷ Τιμαίῳ αὐταῖς φησι ταῖς λέξεσι ### English translation (Claude) What misled them was what is said in Wisdom: “It pervades and penetrates all things because of its purity,” since they did not understand that this is said of the wisdom first created by God. Yes, they say, but the philosophers posit matter among the first principles, the Stoics and Plato and Pythagoras, and Aristotle the Peripatetic too, and not one principle. Let them know, then, that the so-called matter is said by them to be without quality and without shape, and Plato was bold enough to say that it is not being; and perhaps, knowing in a very mystical way that the one truly existing principle is one, he says in the Timaeus in these very words: ### Extrabiblical texts - Clement of Alexandria, Strom. 5.14.89–90 (Miscellanies): quotation, high confidence - Wis 7:24 (Wisdom of Solomon): quotation, high confidence ### Translation notes - Clement, Miscellanies 5.14.89–90; Wisdom of Solomon 7:24. ### Citation (SBL) Eusebius, Praep. ev. 13.13.2 (Dindorf 2:195–196; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-13-2). ## Preparation for the Gospel 13.13.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-13-3 - Source: Dindorf 2:196 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato (Timaeus) declines to state the first principle. ### Greek text “ Νῦν δὴ οὖν τό γε παρʼ ἡμῶν ὧδε ἐχέτω· τὴν μὲν περὶ ἀπάντων, εἴτε ἀρχὴν εἴτε ἀρχὰς, εἴτε ὅπη δοκεῖ τούτων πέρι, τὸ νῦν οὐ ῥητέον, διʼ ἄλλο μὲν οὐδὲν, διὰ δὲ τὸ χαλεπὸν εἶναι κατὰ τὸν παρόντα τρόπον τῆς διεξόδου δηλῶσαι τὰ δοκοῦντα.” ### English translation (Claude) “Now let our view be this: the principle of all things, or principles, or whatever one thinks about them, is not to be stated now, for no other reason than that it is hard to make one’s opinions clear in the present manner of exposition.” ### Extrabiblical texts - Clement of Alexandria, Strom. 5.14.90 (Miscellanies): quotation, high confidence - Plato, Tim. 48c (Plato (works)): quotation, high confidence ### Translation notes - Clement, Miscellanies 5.14.90, quoting Plato, Timaeus 48c. ### Citation (SBL) Eusebius, Praep. ev. 13.13.3 (Dindorf 2:196; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-13-3). ## Preparation for the Gospel 13.13.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-13-4 - Source: Dindorf 2:196 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Clement: Greek errors about matter, chance, and providence arose from misreading Scripture. ### Greek text “ Ἄλλως τε ἡ λέξις ἡ προφητικὴ ἐκείνη ῾ἡ δὲ γῆ ἦν ἀόρατος καὶ ἀκατασκεύαστοςʼ ἀφορμὰς αὐτοῖς ὑλικῆς οὐσίας παρέσχηται. ναὶ μὴν Ἐπικούρῳ μὲν ἡ τοῦ αὐτομάτου παρείσδυσις οὐ παρακολουθήσαντι τῷ ῥητῷ γέγονεν ἐντεῦθεν ῾ματαιότης ματαιοτήτων, τὰ πάντα ματαιότης. Ἀριστοτέλει δὲ μέχρι σελήνης ἐπῆλθε καταγαγεῖν τὴν πρόνοιαν ἐκ τοῦδε τοῦ ψαλμοῦ ῾κύριε ἐν τῷ οὐρανῷ τὸ ἔλεός σου καὶ ἡ ἀλήθειά σου ἕως τῶν νεφελῶν.᾿ οὐδέπω γὰρ ἀπεκαλύπτετο ἡ τῶν προφητικῶν δήλωσις μυστηρίων πρὸ τῆς τοῦ κυρίου παρουσίας ### English translation (Claude) “Besides, that prophetic phrase, ‘And the earth was invisible and unformed,’ gave them grounds for a material substance. And indeed Epicurus’ introduction of chance came from this, since he did not follow the saying, ‘Vanity of vanities, all is vanity.’ And it occurred to Aristotle to bring providence down as far as the moon from this psalm: ‘Lord, your mercy is in the heaven, and your truth reaches to the clouds.’ For the revelation of the prophetic mysteries had not yet been unveiled before the coming of the Lord. ### Scripture references - Gen 1:2: quotation, high confidence - Eccl 1:2: quotation, high confidence - Ps 36:5 (35:6 LXX): quotation, high confidence ### Extrabiblical texts - Clement of Alexandria, Strom. 5.14.90 (Miscellanies): quotation, high confidence ### Translation notes - Clement, Miscellanies 5.14.90; Gen 1:2 (Septuagint); Eccl 1:2; Ps 36:5 (Septuagint 35:6). ### Citation (SBL) Eusebius, Praep. ev. 13.13.4 (Dindorf 2:196; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-13-4). ## Preparation for the Gospel 13.13.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-13-5 - Source: Dindorf 2:196–197 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Clement: Plato’s fiery punishers in the Myth of Er are Scripture’s angels. ### Greek text τάς τε αὖ μετὰ θάνατον κολάσεις καὶ τὴν διὰ πυρὸς τιμωρίαν ἀπὸ τῆς βαρβάρου φιλοσοφίας ἥ τε ποιητικὴ πᾶσα μοῦσα, ἀλλὰ καὶ ἡ Ἑλληνικὴ φιλοσοφία ὑφείλετο. Πλάτων γοῦν ἐν τῷ τελευταίῳ τῆς Πολιτείας αὐταῖς φησι ταῖς λέξεσιν “ Ἐνταῦθα δὴ ἄνδρες ἄγριοι διάπυροι ἰδεῖν παρεστῶτες καὶ καταμανθάνοντες τὸ φθέγμα τοὺς μὲν ἰδίᾳ παραλαβόντες ἦγον, τὸν δὲ Ἀριδαῖον καὶ τοὺς ἄλλους συμποδίσαντες χεῖράς τε καὶ πόδας, καὶ κεφαλὴν καταβαλόντες, καὶ ἐκδείραντες, εἷλκον παρὰ τὴν ὁδὸν ἐκτὸς ἐπʼ ἀσπαλάθων κνάπτοντες.” Οἱ μὲν γὰρ ἄνδρες οἶ διάπυροι ἀγγέλους αὐτῷ βούλονται δηλοῦν, οἱ παραλαβόντες τοὺς ἀδίκους κολάζουσιν. “Ο ποιῶν φησὶ τοὺς ἀγγέλους πνεύματα καὶ τοὺς λειτουργοὺς πῦρ φλέγον.’ ### English translation (Claude) Again, the punishments after death and the retribution by fire were stolen from the barbarian philosophy both by all the poetic Muse and by Greek philosophy. Plato, at least, in the last book of the Republic says in these very words: “Then wild men, fiery to look upon, standing by and hearing the sound, took some away apart and led them off; but Ardiaeus and the others they bound hand and foot and head, threw them down and flayed them, and dragged them along the road outside, carding them on thorns.” By the fiery men he means angels, who seize the unjust and punish them. “Who makes his angels spirits,” it says, “and his ministers a flaming fire.” ### Scripture references - Ps 104:4 (103:4 LXX): quotation, high confidence ### Extrabiblical texts - Clement of Alexandria, Strom. 5.14.90–91 (Miscellanies): quotation, high confidence - Plato, Resp. 615e–616a (Plato (works)): quotation, high confidence ### Translation notes - Clement, Miscellanies 5.14.90–91; Plato, Republic 10.615e–616a; Ps 104:4 (Septuagint 103:4). The digital text reads “Aridaeus” for Plato’s Ardiaeus. ### Citation (SBL) Eusebius, Praep. ev. 13.13.5 (Dindorf 2:196–197; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-13-5). ## Preparation for the Gospel 13.13.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-13-6 - Source: Dindorf 2:197 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Clement: Plato knew of hell’s fires and of guardian angels. ### Greek text “Ἕπεται δὲ τούτοις τὴν ψυχὴν εἶναι ἀθάνατον. τὸ γὰρ κολαζόμενον ἢ παιδευόμενον ἐν αἰσθήσει ὂν ζῇ, κἂν πάσχειν λέγηται. τί δέ; οὐχὶ οἶδεν ὁ Πλάτων καὶ πυρὸς ποταμοὺς καὶ τῆς γῆς τὸ βάθος, τὴν πρὸς τῶν βαρβάρων γέενναν καλουμένην, Τάρταρον ποιητικῶς ὀνομάζων, Κωκυτόν τε καὶ Ἀχέροντα καὶ Πυριφλεγέθοντα καὶ τοιαῦτά τινα εἰς τὴν παίδευσιν σωφρονίζοντα παρεισάγων κολαστήρια; τῶν σμικρῶν δὲ κατὰ τὴν γραφὴν καὶ ἐλαχίστων τοὺς ἀγγέλους τοὺς ὁρῶντας τὸν θεὸν, πρὸς δὲ καὶ τὴν εἰς ἡμὰς διʼ ἀγγέλων τῶν ἐφεστώτων ἥκουσαν ἐπισκοπὴν ἐμφαίνων νῦν οὐκ ὀκνεῖ γραφειν Ἐπειδὴ πάσας τὰς ψυχὰς τοὺς βίους ῄρῆσθαι, ὥσπερ ἔλαχον, ἐν τάξει προσιέναι πρὸς τὴν Λάχεσιν, ἐκείνην δὲ ἑκάστῳ, ὅν εἵλετο δαίμονα, τοῦτον φύλακα τοῦ βίου συμπέμπειν, καὶ ἀποπληρωτὴν τῶν αἱρεθέντων. “Τάχα δὲ καὶ τῷ Σωκράτει τὸ δαιμόνιον τοιοῦτόν τι ᾐνίσσετο.” ### English translation (Claude) “It follows from this that the soul is immortal. For what is punished or corrected, being in a state of perception, lives, even if it is said to suffer. Again, does not Plato know of rivers of fire and the depth of the earth, which the barbarians call Gehenna, naming it poetically Tartarus, and bringing in Cocytus and Acheron and Pyriphlegethon and certain other such places of punishment that chasten for correction? And showing the angels of the little and least ones, as the Scripture says, who see God, and also the oversight that comes to us through the angels set over us, he does not hesitate to write: ‘When all the souls had chosen their lives, they went in order, as they had drawn lots, to Lachesis; and she sent with each the daimon he had chosen, as guardian of his life and fulfiller of the things chosen.’ Perhaps Socrates’ daimonion too hinted at something of this kind.” ### Scripture references - Matt 18:10: allusion, high confidence ### Extrabiblical texts - Clement of Alexandria, Strom. 5.14.91 (Miscellanies): quotation, high confidence - Plato, Resp. 620d–e (Plato (works)): quotation, high confidence ### Translation notes - Clement, Miscellanies 5.14.91; Plato, Phaedo 113a–114a; Republic 10.620d–e; Matt 18:10. ### Citation (SBL) Eusebius, Praep. ev. 13.13.6 (Dindorf 2:197; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-13-6). ## Preparation for the Gospel 13.13.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-13-7 - Source: Dindorf 2:197–198 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Clement: Plato taught that the world came into being from one maker out of nothing. ### Greek text “ Ναὶ μὴν γεννητὸν εἶναι τὸν παραλαβόντες ἐδογμάτισαν οἱ φιλόσοφοι. καὶ ὅ γε Πλάτων ἄντικρυς εἴρηκε Πότερον ἦν ἀρχὴν ἔχων γενέσεως οὐδεμίαν, ἡ γέγονεν, ἀπʼ ἀρχῆς τινος ἀρξάμενος; ὁρατός τε γὰρ ἁπτός τε καὶ σῶμα ἕχει.” “ Αὖθίς τε ὁπόταν εἴπῃ ῾τὸν μὲν οὖν ποιητὴν καὶ πατέρα τοῦδε τοῦ παντὸς εὑρεῖν τε ἔργον, ᾿ οὐ μόνον γεννητὸν ἔδειξε τὸν κόσμον, ἀλλὰ καὶ ἐξ αὐτοῦ γεγονέναι σημαίνει, ὡς ἂν ἐκ μόνου γενομένου καὶ ἐκ μὴ ὄντος ὑποστάντος. ### English translation (Claude) “And indeed the philosophers, having taken it over, taught that the world came into being. And Plato said plainly: ‘Has it had no beginning of generation, or has it come to be, having started from some beginning? For it is visible and tangible and has a body.’ And again, when he says, ‘To find the maker and father of this universe is a task,’ he not only showed that the world came into being, but signifies that it came to be from him as from one alone, and was brought into existence out of what was not. ### Extrabiblical texts - Clement of Alexandria, Strom. 5.14.92 (Miscellanies): quotation, high confidence - Plato, Tim. 28b–c (Plato (works)): quotation, high confidence ### Translation notes - Clement, Miscellanies 5.14.92; Plato, Timaeus 28b, 28c. - The digital text has lost “the world” (κόσμον) after “that”; translated by sense. ### Citation (SBL) Eusebius, Praep. ev. 13.13.7 (Dindorf 2:197–198; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-7-1/#p-13-13-7). ## Preparation for the Gospel 13.13.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-8 - Source: Dindorf 2:198 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Clement: Plato’s evil-working soul in the Laws is the devil of Scripture. ### Greek text γενητὸν δὲ καὶ οἶ Στωϊκοὶ τίθενται τὸν κόσμον. τόν τε ὑπὸ τῆς βαρβάρου φιλοσοφίας θρυλούμενον διάβολον, τὸν τῶν δαιμόνων ἄρχοντα, κακοεργὸν εἶναι ψυχὴν ἐν τῷ δεκάτῳ τῶν Νόμων ὁ Πλάτων λέγει ταῖσδε ταῖς λέξεσι “Ψυχὴν διοικοῦσαν καὶ ἐνοικοῦσαν τοῖς πάντη κινουμένοις μῶν οὐ καὶ τὸν οὐρανὸν ἀνάγκη διοικεῖν φάναι; Τί μήν; Μίαν, ἢ πλείους; Πλείους, ἐγὼ ὑπὲρ σφῶν ἀποκρινοῦμαι. δυοῖν μέν που ἔλαττον μηδὲν τιθῶμεν, τῆς τε εὐεργέτιδος καὶ τῆς τἀναντία δυναμένης ἐξεργάζεσθαι.” ### English translation (Claude) The Stoics too hold that the world came into being. And the devil, of whom the barbarian philosophy speaks so much, the ruler of the demons, Plato in the tenth book of the Laws calls an evil-working soul, in these words: “Must we not say that soul, which governs and dwells in all things that move in every way, governs heaven also? Of course. One, or more? More, I shall answer for you both. Let us suppose no fewer than two: one beneficent, and one able to work the opposite.” ### Extrabiblical texts - Clement of Alexandria, Strom. 5.14.92 (Miscellanies): quotation, high confidence - Plato, Leg. 896d–e (Plato (works)): quotation, high confidence ### Translation notes - Clement, Miscellanies 5.14.92; Plato, Laws 10.896d–e. ### Citation (SBL) Eusebius, Praep. ev. 13.13.8 (Dindorf 2:198; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-8). ## Preparation for the Gospel 13.13.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-9 - Source: Dindorf 2:198 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Clement: Plato’s Phaedrus and Laws echo Paul on the struggle against spiritual powers. ### Greek text ῾Ομοίως δὲ κἀν τῷ Φαίδρῳ τάδε γράφει Ἒστι μὲν δὴ καὶ ἄλλα κακὰ, ἀλλά τις δαίμων ἔμιξε τοῖς πλείστοις ἐν τῷ παραυτίκα ἡδονήν. Ἀλλὰ κἀν τῷ δεκάτῳ τῶν Νόμων ἄντικρυς τὸ ἀποστολικὸν δείκνυσιν ἐκεῖνο ῾οὐκ ἔστιν ἡμῖν ἡ πάλη πρὸς αἷμα καὶ σάρκα, ἀλλὰ πρὸς τὰ πνευματικὰ τῶν ἐν οὐρανοῖςʼ ὧδέ πως γράφων ### English translation (Claude) So too in the Phaedrus he writes this: “There are also other evils, but some daimon has mixed pleasure for the moment into most of them.” And in the tenth book of the Laws he plainly shows that apostolic saying, “Our wrestling is not against blood and flesh, but against the spiritual things in the heavens,” writing somewhat thus: ### Scripture references - Eph 6:12: quotation, high confidence ### Extrabiblical texts - Clement of Alexandria, Strom. 5.14.92–93 (Miscellanies): quotation, high confidence - Plato, Phaedr. 240a–b (Plato (works)): quotation, high confidence ### Translation notes - Clement, Miscellanies 5.14.92–93; Plato, Phaedrus 240a–b; Eph 6:12. ### Citation (SBL) Eusebius, Praep. ev. 13.13.9 (Dindorf 2:198; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-9). ## Preparation for the Gospel 13.13.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-10 - Source: Dindorf 2:198–199 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato (Laws): the battle between good and evil in heaven is unending. ### Greek text “Ἐπειδὴ γὰρ συνεχωρήσαμεν ἡμῖν αὐτοῖς εἶναι μὲν τὸν οὐρανὸν πολλῶν μεστὸν ἀγαθῶν, εἷναι δὲ καὶ τῶν ἐναντίων, πλειόνων δὲ τῶν μή· μάχη, φαμὲν, ἀθάνατός ἐσθʼ ἡ τοιαύτη καὶ φυλακῆς θαυμαστῆς δεομένη.” ### English translation (Claude) “For since we have agreed among ourselves that heaven is full of many good things, and also of their opposites, but more of those that are not good, such a battle, we say, is undying, and requires wonderful watchfulness.” ### Extrabiblical texts - Clement of Alexandria, Strom. 5.14.93 (Miscellanies): quotation, high confidence - Plato, Leg. 906a (Plato (works)): quotation, high confidence ### Translation notes - Clement, Miscellanies 5.14.93; Plato, Laws 10.906a. ### Citation (SBL) Eusebius, Praep. ev. 13.13.10 (Dindorf 2:198–199; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-10). ## Preparation for the Gospel 13.13.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-11 - Source: Dindorf 2:199 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Clement: Moses distinguishes the intelligible world (the first day) from the sensible. ### Greek text Κόσμον τε αὖθις τὸν μὲν νοητὸν οἶδεν ἡ βάρβαρος φιλοσοφία, τὸν δὲ αἰσθητόν· καὶ τὸν μὲν ἀρχέτυπον, τὸν δὲ εἰκόνα τοῦ καλοῦ παραδείγματος. καὶ τὸν μὲν ἀνατίθησι μονάδι, ὡς ἂν νοητὸν, τὸν δὲ αἰσθητὸν ἑξάδι· γάμος γὰρ παρὰ τοῖς Πυθαγορείοις, ὡς ἂν γόνιμος ἀριθμὸς, ἡ ἑξὰς καλεῖται. καὶ ἐν μὲν τῇ μονάδι συνίστησιν οὐρανὸν ἀόρατον καὶ γῆν ἁγίαν καὶ φῶς νοητόν· ἐν ἀρχῇ γὰρ, φησὶν, ἐποίησεν ὁ θεὸς τὸν οὐρανὸν καὶ τὴν γῆν· ἡ δὲ γῆ ἦν ἀόρατος. ### English translation (Claude) Again, the barbarian philosophy knows one world that is intelligible and another that is sensible; the one the archetype, the other the image of the beautiful pattern. The one it assigns to the monad, as intelligible; the sensible to the hexad; for among the Pythagoreans the hexad is called marriage, as being the generative number. And in the monad it establishes an invisible heaven and a holy earth and intelligible light; for “in the beginning,” it says, “God made the heaven and the earth; and the earth was invisible.” ### Scripture references - Gen 1:1: quotation, high confidence - Gen 1:2: quotation, high confidence ### Extrabiblical texts - Clement of Alexandria, Strom. 5.14.93 (Miscellanies): quotation, high confidence ### Translation notes - Clement, Miscellanies 5.14.93; Gen 1:1–2. ### Citation (SBL) Eusebius, Praep. ev. 13.13.11 (Dindorf 2:199; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-11). ## Preparation for the Gospel 13.13.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-12 - Source: Dindorf 2:199 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Clement: Plato’s ideas and sensible copies derive from Genesis. ### Greek text εἶτʼ ἐπιφέρει ‘καὶ εἶπεν ὁ θεὸς, γενέσθω φῶς, καὶ ἐγένετο φῶς.’ ἐν δὲ τῇ κοσμογονίᾳ τῇ αἰσθητῇ οὐρανὸν ἐδημιούργει· τὸ δὲ στερεὸν αἰσθητὸν, γῆν τε ὁρατὴν καὶ φῶς βλεπόμενον· ἆρʼ οὐ δοκεῖ σοι ἐντεῦθεν ὁ Πλάτων ζῴων ἰδέας ἐν τῷ νοητῷ ἀπολείπειν κόσμῳ καὶ τὰ εἴδη τὰ αἰσθητὰ κατὰ τὰ γένη δημιουργεῖν τὰ νοητά; ### English translation (Claude) Then it adds, “And God said, Let there be light, and there was light.” And in the sensible creation he made a solid heaven, for what is solid is sensible, and an earth that is visible, and light that is seen. Does it not seem to you that from this Plato leaves ideas of living things in the intelligible world and makes the sensible species according to the intelligible kinds? ### Scripture references - Gen 1:3: quotation, high confidence - Gen 1:8: allusion, high confidence ### Extrabiblical texts - Clement of Alexandria, Strom. 5.14.93–94 (Miscellanies): quotation, high confidence ### Translation notes - Clement, Miscellanies 5.14.93–94; Gen 1:3, 6–10. ### Citation (SBL) Eusebius, Praep. ev. 13.13.12 (Dindorf 2:199; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-12). ## Preparation for the Gospel 13.13.13 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-13 - Source: Dindorf 2:199 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Clement: Moses’ body from earth and soul breathed from God is echoed by Plato. ### Greek text εἰκότως ἄρα ἐκ γῆς μὲν τὸ σῶμα διαπλάττεσθαι λέγει Μώσης, ὃ γήινόν φησιν ὁ Πλάτων σκῆνος, ψυχὴν δὲ τὴν λογικὴν ἄνωθεν ἐμπνευσθῆναι ὑπὸ θεοῦ εἰς πρόσωπον. ἐνταῦθα γὰρ τὸ ἡγεμονικὸν ἱδρῦσθαι λέγουσι, τὴν διὰ τῶν αἰσθητηρίων ἐπεισόδιον τῆς ψυχῆς ἐπὶ τοῦ πρωτοπλάστου εἴσοδον ἑρμηνεύοντες, διὸ καὶ κατʼ εἰκόνα καὶ καθʼ ὁμοίωσιν τὸν ἄνθρωπον γεγονέναι. ### English translation (Claude) Fittingly, then, Moses says that the body was molded from earth, which Plato calls the earthly tent, but that the rational soul was breathed in from above by God into the face. For there, they say, the ruling faculty is seated, interpreting the entry of the soul through the senses into the first-formed man as an addition; and that is why man was made after the image and likeness. ### Scripture references - Gen 2:7: allusion, high confidence - Gen 1:26: allusion, high confidence ### Extrabiblical texts - Clement of Alexandria, Strom. 5.14.94 (Miscellanies): quotation, high confidence ### Translation notes - Clement, Miscellanies 5.14.94; Gen 2:7; 1:26; compare Plato, Phaedo 81c; [Plato], Axiochus 366a. ### Citation (SBL) Eusebius, Praep. ev. 13.13.13 (Dindorf 2:199; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-13). ## Preparation for the Gospel 13.13.14 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-14 - Source: Dindorf 2:199–200 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Clement: the Word is God’s image, the human mind the image of the image; likeness means following God. ### Greek text εἰκὼν μὲν γὰρ θεοῦ λόγος ὁ θεῖος καὶ βασιλικὸς, ἄνθρωπος ἀπαθὴς, εἰκὼν δʼ εἰκόνος ἀνθρώπινος νοῦς. ἑτέρῳ δʼ εἰ βούλει παραλαβεῖν ὀνόματι τὴν ἐξομοίωσιν, εὕροις ἂν παρὰ τῷ Μωσεῖ ἀκολουθίαν ὀνομαζομένην θείαν. φησὶ γὰρ ‘ὀπίσω κυρίου τοῦ θεοῦ ὑμῶν πορεύεσθε, καὶ τὰς ἐντολὰς αὐτοῦ φυλάξατε.’ ἀκόλουθοι δʼ οἶμαι καὶ θεραπευταὶ θεοῦ πάντες οἱ ἐνάρετοι. ### English translation (Claude) For the image of God is the divine and royal Word, the impassible man; and the image of the image is the human mind. And if you wish to take the likeness by another name, you would find it called in Moses a divine following. For he says, “Walk after the Lord your God, and keep his commandments.” And all the virtuous, I think, are followers and servants of God. ### Scripture references - Deut 13:4: quotation, high confidence ### Extrabiblical texts - Clement of Alexandria, Strom. 5.14.94 (Miscellanies): quotation, high confidence ### Translation notes - Clement, Miscellanies 5.14.94; Deut 13:4. ### Citation (SBL) Eusebius, Praep. ev. 13.13.14 (Dindorf 2:199–200; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-14). ## Preparation for the Gospel 13.13.15 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-15 - Source: Dindorf 2:200 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Clement: Stoic and Platonic ideals of the goal of life and of friendship come from Scripture. ### Greek text Ἐντεῦθεν δʼ οἶ μὲν Στωϊκοὶ τὸ τέλος τῆς φιλοσοφίας τὸ ἀκολούθως τῇ φύσει ζῆν εἰρήκασιν, ὁ Πλάτων δὲ ὁμοίωσιν θεῷ, ὡς ἐν τῷ δευτέρῳ παρεστήσαμεν Στρωματεῖ, Ζήνων τε ὁ Στωϊκὸς παρὰ Πλάτωνος λαβὼν, ὁ δὲ ἀπὸ τῆς βαρβάρου φιλοσοφίας, τοὺς ἀγαθοὺς πάντας ἀλλήλων εἶναι φίλους λέγει. φησὶ γὰρ ἐν τῷ Φαιδρῷ Σωκράτης ὡς οὐχ εἵμαρται κακὸν κακῷ φίλον εἶναι, οὐδʼ ἀγαθὸν ἀγαθῷ μὴ φίλον. ### English translation (Claude) From this the Stoics have said that the end of philosophy is to live in accordance with nature, and Plato, likeness to God, as we showed in the second Miscellany. And Zeno the Stoic, taking it from Plato, and Plato from the barbarian philosophy, says that all the good are friends of one another. For Socrates says in the Phaedrus that it is not fated that the bad should be friend to the bad, nor the good not friend to the good. ### Extrabiblical texts - Clement of Alexandria, Strom. 5.14.95 (Miscellanies): quotation, high confidence - Plato, Phaedr. 255b (Plato (works)): quotation, high confidence - Zeno of Citium, Zeno (Zeno of Citium): echo, medium confidence ### Translation notes - Clement, Miscellanies 5.14.95; Plato, Phaedrus 255b; Clement, Miscellanies 2.19–22. ### Citation (SBL) Eusebius, Praep. ev. 13.13.15 (Dindorf 2:200; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-15). ## Preparation for the Gospel 13.13.16 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-16 - Source: Dindorf 2:200 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato: like is dear to like, and God is the measure of all things. ### Greek text ὅπερ κἀν τῷ Λύσιδι ἀπέδειξεν ἱκανῶς, ὡς ἐν ἀδικίᾳ καὶ πονηρίᾳ οὐκ ἄν ποτε σωθείη φιλία. καὶ ὁ Ἀθηναῖος ξένος ὁμοίως φησὶ ‟Πρᾶξιν εἷναι φίλην καὶ ἀκόλουθον θεῷ καὶ λόγον ἔχουσαν ἀρχαῖον, ὅταν τὸ μὲν ὅμοιον τῷ ὁμοίῳ μετρίῳ ὄντι φίλον ἦ, τὰ δὲ ἄμετρα οὔτε τοῖς ἀμέτροις, οὔτε τοῖς ἐμμέτροις· ὁ δὲ θεὸς ἡμῖν πάντων χρημάτων μέτρον ἂν εἴη.” ### English translation (Claude) This he also proved sufficiently in the Lysis: that friendship could never be preserved in injustice and wickedness. And the Athenian Stranger likewise says: “That action is dear to God and follows him which has an ancient saying in its favor, that like is dear to like when it is measured, but things without measure are dear neither to the measureless nor to the measured; and God would be for us the measure of all things.” ### Extrabiblical texts - Clement of Alexandria, Strom. 5.14.95 (Miscellanies): quotation, high confidence - Plato, Leg. 716c (Plato (works)): quotation, high confidence ### Translation notes - Clement, Miscellanies 5.14.95; Plato, Lysis 214c–d; Laws 4.716c. ### Citation (SBL) Eusebius, Praep. ev. 13.13.16 (Dindorf 2:200; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-16). ## Preparation for the Gospel 13.13.17 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-17 - Source: Dindorf 2:200 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato: the good man is a friend of God; likeness to the divine is the goal of life. ### Greek text Εἶτα ὑποβὰς ἐπάγει Πλάτων ‟Πᾶς γὰρ δὴ ἀγαθὸς ἀγαθῷ ὅμοιος, κατὰ δὲ καὶ θεῷ ἐοικὼς ἀγαθῷ τε παντὶ φίλος ὑπάρχει καὶ θεῷ.” Ἐνταῦθα γενόμενος κἀκείνου ἀνεμνήσθην· ἐπὶ τέλει γὰρ τοῦ Τιμαίου λέγει Τῷ κατανοουμένῳ τὸ κατανοοῦν ἐξομοιῶσαι δεῖν κατὰ τὴν ἀρχαίαν φύσιν, ὁμοιώσαντα δὲ τέλος ἔχειν τοῦ προτεθέντος ἀνθρώποις ὑπὸ θεῶν ἀρίστου βίου πρός τε τὸν παρόντα καὶ τὸν ἔπειτα χρόνον.” ### English translation (Claude) Then, a little further on, Plato adds: “For every good man is like the good man, and being like God, is a friend both to every good man and to God.” Having come to this point, I remembered that too; for at the end of the Timaeus he says: “One must make that which thinks like that which is thought, according to its original nature; and having made it like, one has the end of the best life set before men by the gods, for the present and for the time to come.” ### Extrabiblical texts - Clement of Alexandria, Strom. 5.14.95–96 (Miscellanies): quotation, high confidence - Plato, Leg. 716d (Plato (works)): quotation, high confidence - Plato, Tim. 90d (Plato (works)): quotation, high confidence ### Translation notes - Clement, Miscellanies 5.14.95–96; Plato, Laws 4.716d; Timaeus 90d. The words in Clement are loosely cited from Plato. - “And being like God” translates the sense; the digital text has lost a word (“likewise”). ### Citation (SBL) Eusebius, Praep. ev. 13.13.17 (Dindorf 2:200; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-17). ## Preparation for the Gospel 13.13.18 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-18 - Source: Dindorf 2:200–201 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Clement: Plato’s myth of the metals shows that men are brothers under one God. ### Greek text Καὶ μετὰ βραχέα ἐπιλέγει “Ἀδελφοὺς δʼ εἶναι ἡμᾶς, ὡς ἂν τοῦ ἑνὸς θεοῦ ὄντας καὶ ἑνὸς διδασκάλου, φαίνεταί που καὶ Πλάτων καλῶς ὧδέ πως “ Ἐστὲ μὲν γὰρ πάντες οἶ ἐν τῇ πόλει ἀδελφοὶ, ὡς φήσομεν πρὸς αὐτοὺς μυθολογοῦντες. ἀλλʼ ὁ θεὸς πλάττων, ὅσοι μὲν ὑμῶν ἱκανοὶ ἄρχειν, χρυσὸν ἐν τῇ γενέσει συνέμιξεν αὐτοῖς, διὸ τιμιώτατοί εἰσιν· ὅσοι δὲ ἐπίκουροι, ἄργυρον· σίδηρον δὲ καὶ χαλκὸν τοῖς γεωργοῖς καὶ τοῖς ἄλλοις δημιουργοῖς.” ### English translation (Claude) And a little after he adds: “That we are brothers, as being of the one God and of one Teacher, Plato too seems to show well, somewhat thus: ‘For you are all brothers in the city, as we shall say to them in telling the myth. But God, in molding those of you who are fit to rule, mixed gold into them at their birth, which is why they are most honored; into the auxiliaries, silver; and iron and bronze into the farmers and the other craftsmen.’” ### Scripture references - Matt 23:8: allusion, medium confidence ### Extrabiblical texts - Clement of Alexandria, Strom. 5.14.98 (Miscellanies): quotation, high confidence - Plato, Resp. 415a (Plato (works)): quotation, high confidence ### Translation notes - Clement, Miscellanies 5.14.98; Plato, Republic 3.415a; compare Matt 23:8. ### Citation (SBL) Eusebius, Praep. ev. 13.13.18 (Dindorf 2:200–201; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-18). ## Preparation for the Gospel 13.13.19 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-19 - Source: Dindorf 2:201 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Clement: some read Plato’s three metals as Jews, Greeks, and Christians, with the Holy Spirit as the royal gold. ### Greek text Ὅθεν ἀνάγκη φησὶ γεγονέναι, ἀσπάζεσθαί τε καὶ φιλεῖν τούτους μὲν ταῦτα ἐφʼ οἶς γνῶσις, ἐκείνους δὲ ἐφʼ οἷς δόξα. ἴσως γὰρ τὴν ἐκλεκτὴν ταύτην φύσιν γνώσεως ἐφιεμένην μαντεύεται, εἰ μή τι τρεῖς τινας ὑποτιθέμενος φύσεις, τρεῖς πολιτείας, ὡς ὑπέλαβόν τινες, διαγράφει, καὶ Ἰουδαίων μὲν ἀργυρᾶν, Ἑλλήνων δὲ τὴν τρίτην, Χριστιανῶν δὲ, οἷς ὁ χρυσὸς ὁ βασιλικὸς ἐγκαταμέμικται, τὸ ἅγιον πνεῦμα. ### English translation (Claude) Hence, he says, it is necessary that some love and embrace the things in which there is knowledge, and others those in which there is opinion. For perhaps he divines this elect nature that aspires to knowledge; unless, positing three natures, he describes three polities, as some have supposed: the silver of the Jews, the third of the Greeks, and of the Christians, in whom the royal gold has been mixed, the Holy Spirit. ### Extrabiblical texts - Clement of Alexandria, Strom. 5.14.98 (Miscellanies): quotation, high confidence ### Translation notes - Clement, Miscellanies 5.14.98; Plato, Republic 5.480a. Clement reports this reading as that of “some”; translated as written. ### Citation (SBL) Eusebius, Praep. ev. 13.13.19 (Dindorf 2:201; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-19). ## Preparation for the Gospel 13.13.20 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-20 - Source: Dindorf 2:201–202 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Clement: Plato’s philosopher in the Theaetetus pictures the Christian life. ### Greek text τόν τε Χριστιανῶν βίον ἐμφαίνων κατὰ λέξιν γράφει ἐν τῷ Θεαιτήτῳ ‟Λέγωμεν δὴ περὶ τῶν κορυφαίων· τί γὰρ ἄν τούς γε φαύλως διατρίβοντας ἐν φιλοσοφίᾳ λέγοι; οὗτοι δέ που οὔτε εἰς ἀγορὰν ἴσασι τὴν ὁδὸν οὔτε ὅπου δικαστήριον ἢ βουλευτήριον ἤ τι κοινὸν ἄλλο τῆς πόλεως συνέδριον, νόμους δὲ καὶ ψηφίσματα λεγόμενα ἢ γεγραμμένα οὔτε ὁρῶσιν οὔτε ἀκούουσι. σπουδαὶ δὲ ἑταιρειῶν καὶ σύνοδοι καὶ σὺν αὐλητρίσι κῶμοι, οὐδὲ ὄναρ πράττειν προσίσταται αὐτοῖς. εὖ δὲ ἢ κακῶς τι γέγονεν ἐν πόλει, ἤ τί τῳ κακόν ἐστι γεγονὸς ἐκ προγόνων, μᾶλλον αὐτοὺς λέληθεν ἢ οἶ τῆς θαλάσσης λεγόμενοι χόες. καὶ ταῦτα οὔθʼ ὅτι οὐκ οἶδεν οἶδεν, ἀλλὰ τῷ ὄντι τὸ σῶμα μόνον ἐν τῇ πόλει κεῖται αὐτοῦ καὶ ἐπιδημεῖ, αὐτὸς δὲ πέταται, κατὰ Πίνδαρον, τὰ γᾶς ὑπένερθεν, οὐρανοῦ τε ὕπερ ἀστρονομῶν καὶ πᾶσαν πάντη φύσιν ἐρευνώμενος.” ### English translation (Claude) And describing the life of Christians, he writes word for word in the Theaetetus: “Let us speak of the leaders; for why should one speak of those who spend their time in philosophy poorly? These, I suppose, do not know from their youth the way to the marketplace, or where the court or council chamber is, or any other public meeting place of the city; laws and decrees, spoken or written, they neither see nor hear. The eagerness of political clubs for offices, and meetings, and revels with flute-girls, it does not occur to them even in a dream to engage in. Whether anything has happened well or badly in the city, or what evil has come to anyone from his ancestors, escapes them more than the proverbial measures of the sea. And he does not even know that he does not know all these things; but in truth only his body lies and dwells in the city, while he himself flies, as Pindar says, ‘beneath the earth’ and ‘above the heaven,’ studying the stars and searching out every nature everywhere.” ### Extrabiblical texts - Clement of Alexandria, Strom. 5.14.98 (Miscellanies): quotation, high confidence - Plato, Theaet. 173c–e (Plato (works)): quotation, high confidence - Pindar, fr. 292 (Pindar (odes and fragments)): quotation, medium confidence ### Translation notes - Clement, Miscellanies 5.14.98; Plato, Theaetetus 173c–e; Pindar, fragment 292. ### Citation (SBL) Eusebius, Praep. ev. 13.13.20 (Dindorf 2:201–202; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-20). ## Preparation for the Gospel 13.13.21 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-21 - Source: Dindorf 2:202 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Clement: Plato echoes Christ on truthfulness and oaths; the philosophers learned God’s creative word from Moses. ### Greek text ‟Πάλιν αὖ τῷ τοῦ κυρίου ῥητῷ τῷ ἔστω τὸ ναὶ ναὶ καὶ τὸ οὒ οὔ ἐκεῖνα ἀπεικαστέον ἀλλά μοι ψεῦδός τε συγχωρῆσαι καὶ ἀλήθειαν ἀφανίσαι οὐδαμῶς θέμις. τῷ τε περὶ τοῦ ὀμόσαι ἀπαγορεύσει συνᾴδει ἥδε ἡ ἐν τῇ δεκάτῳ τῶν Νόμων λέξις “ἔπαινός τε ὅρκος τε περὶ παντὸς ἀπέστω.” καὶ τὸ σύνολον Πυθαγόρας καὶ Σωκράτης καὶ Πλάτων λέγοντες ἀκούειν φωνῆς θεοῦ, τὴν κατασκευὴν τῶν ὅλων θεωροῦντες ἀκριβῶς ὑπὸ θεοῦ γεγονυῖαν καὶ συνεχομένην ἀδιαλείπτως, ἀκηκόασι τοῦ Μώσεως λέγοντος ‘εἶπε καὶ ἐγένετο, τὸν λόγον τοῦ θεοῦ ἔργον εἶναι διαγράφοντος. ### English translation (Claude) “Again, with the Lord’s saying, ‘Let your yes be yes and your no no,’ we must compare this: ‘But it is in no way lawful for me to admit a lie and to do away with the truth.’ And with the prohibition of swearing agrees this phrase in the tenth book of the Laws: ‘Let praise and oath be absent from everything.’ And in general, Pythagoras and Socrates and Plato, when they say that they hear the voice of God, contemplating the structure of the universe as made by God accurately and held together without ceasing, have heard Moses saying, ‘He spoke and it came to be,’ describing the word of God as a work. ### Scripture references - Matt 5:37: quotation, high confidence - Jas 5:12: allusion, medium confidence - Ps 33:9 (32:9 LXX): quotation, high confidence ### Extrabiblical texts - Clement of Alexandria, Strom. 5.14.99 (Miscellanies): quotation, high confidence - Plato, Theaet. 151d (Plato (works)): quotation, high confidence - Plato, Leg. 917b–c (Plato (works)): quotation, medium confidence ### Translation notes - Clement, Miscellanies 5.14.99; Matt 5:37; Plato, Theaetetus 151d; Laws 11.917b–c (Clement says “the tenth book”); Ps 33:9 (Septuagint 32:9); Gen 1:3. Compare Aristobulus at 13.12.4. ### Citation (SBL) Eusebius, Praep. ev. 13.13.21 (Dindorf 2:202; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-21). ## Preparation for the Gospel 13.13.22 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-22 - Source: Dindorf 2:202 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Clement: Greek writers echo the creation of man from dust. ### Greek text ἐπί τε τῆς τοῦ ἀνθρώπου ἐκ χοὸς διαπλάσεως ἱστάμενοι γήινον μὲν οἶ φιλόσοφοι παρʼ ἕκαστα τὸ σῶμα ἀναγορεύουσιν, Ὅμηρος δὲ οὐκ ὀκνεῖ ἐν κατάρας μέρει τίθεσθαι τὸ ἀλλʼ ὑμεῖς μὲν πάντες ὕδωρ καὶ γαῖα γένοισθε, καθάπερ Ἠσαίας ‘καὶ καταπατήσατε αὐτοὺς’ λέγων ‘ὡς πηλόν.’ ### English translation (Claude) And dwelling on the molding of man from dust, the philosophers constantly call the body earthly; and Homer does not hesitate to put as a curse, “But may you all become water and earth,” just as Isaiah says, “And trample them like clay.” ### Scripture references - Gen 2:7: allusion, high confidence - Isa 41:25: quotation, medium confidence ### Extrabiblical texts - Clement of Alexandria, Strom. 5.14.99 (Miscellanies): quotation, high confidence - Homer, Il. 7.99 (Homer, Iliad): quotation, high confidence ### Translation notes - Clement, Miscellanies 5.14.99; Gen 2:7; Homer, Iliad 7.99; Isa 41:25 (compare 10:6). ### Citation (SBL) Eusebius, Praep. ev. 13.13.22 (Dindorf 2:202; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-22). ## Preparation for the Gospel 13.13.23 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-23 - Source: Dindorf 2:202–203 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Callimachus and Hesiod speak of man formed from clay. ### Greek text Καλλίμαχος δὲ διαρρήδην γράφει ἢν κεῖνος οὑνιαυτὸς, ᾧ ποτὲ πτηνὸν καὶ τοὐν θαλάσσῃ καὶ τὸ τετράπουν οὕτως ἐφθέγγεθʼ, ὡς ὁ πηλὸς ὁ Προμηθέως. πάλιν τε ὁ αὐτὸς ‘εἴ σε ἔφη ‘Προμηθεὺς ἔπλασε, καὶ πηλοῦ μὴ ἐξ ἑτέρου γέγονας.’ Ἡσίοδός τε ἐπὶ τῆς Πανδώρας λέγει Ἥφαιστον δὲ κέλευσε περικλυτὸν ὅττι τάχιστα γαίαν ὕδει φύρειν, ἐν δʼ ἀνθρώπου θέμεν αὐδὴν καὶ νόον. ### English translation (Claude) And Callimachus writes explicitly: “That was the year in which the winged creature, and that in the sea, and the four-footed spoke just as the clay of Prometheus.” And again the same: “If Prometheus molded you, and you are not made of other clay.” And Hesiod says of Pandora: “And he bade famous Hephaestus with all speed mix earth with water, and put in it the voice and mind of a human being.” ### Extrabiblical texts - Clement of Alexandria, Strom. 5.14.100 (Miscellanies): quotation, high confidence - Callimachus, fr. 192 (Callimachus (hymns and fragments)): quotation, medium confidence - Hesiod, Op. 60–62 (Hesiod, Works and Days): quotation, high confidence ### Translation notes - Clement, Miscellanies 5.14.100; Callimachus, Iambi, fragments 192 and 493 (Pfeiffer); Hesiod, Works and Days 60–62. ### Citation (SBL) Eusebius, Praep. ev. 13.13.23 (Dindorf 2:202–203; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-23). ## Preparation for the Gospel 13.13.24 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-24 - Source: Dindorf 2:203 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Clement: Stoic “craftsmanlike fire” and Homer’s separation of Oceanus and Tethys echo Scripture. ### Greek text πῦρ μὲν οὖν τεχνικὸν, ὁδῷ βαδίζον εἰς γένεσιν, τὴν φύσιν ὁρίζονται οἱ Στωϊκοί· πῦρ δὲ καὶ φῶς ἀλληγορεῖται ὁ θεὸς καὶ ὁ λόγος αὐτοῦ πρὸς τῆς γραφῆς. τί δέ; οὐχὶ καὶ Ὅμηρος παραφράζων χωρισμὸν τοῦ ὕδατος ἀπὸ τῆς γῆς καὶ τὴν ἀποκάλυψιν τὴν ἐμφανῆ τῆς ξηρᾶς ἐπὶ τῆς Τηθύος καὶ τοῦ Ὠκεανοῦ λέγει ἤδη γὰρ δηρὸν χρόνον ἀλλήλων ἀπέχονται εὐνῆς καὶ φιλότητος; ### English translation (Claude) The Stoics define nature as craftsmanlike fire, proceeding methodically to generation; and God and his Word are spoken of allegorically by Scripture as fire and light. What then? Does not Homer too, paraphrasing the separation of the water from the earth and the manifest uncovering of the dry land, say of Tethys and Oceanus, “For already for a long time they have kept apart from each other’s bed and love”? ### Scripture references - Deut 4:24: allusion, medium confidence - Gen 1:9: allusion, high confidence ### Extrabiblical texts - Clement of Alexandria, Strom. 5.14.100–101 (Miscellanies): quotation, high confidence - Homer, Il. 14.206–207 (Homer, Iliad): quotation, high confidence - Zeno of Citium, Zeno (Zeno of Citium): allusion, medium confidence ### Translation notes - Clement, Miscellanies 5.14.100–101; Deut 4:24; Gen 1:9; Homer, Iliad 14.206–207. ### Citation (SBL) Eusebius, Praep. ev. 13.13.24 (Dindorf 2:203; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-24). ## Preparation for the Gospel 13.13.25 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-25 - Source: Dindorf 2:203 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Clement: Greek poets confess God’s omnipotence. ### Greek text πάλιν τὸ δυνατὸν ἐν πάσι προσάπτουσι καὶ οἱ παρʼ Ἕλλησι λογιώτατοι τῷ θεῷ· ὁ μὲν Ἐπίχαρμος, Πυθαγόρειος δὲ ἣν, λέγων οὐδὲν ἐκφεύγει τὸ θεῖον, τοῦτο γινώσκειν σε δεῖ· αὐτός ἐστʼ ἀμῶν ἐπόπτης, ἀδυνατεῖ δʼ οὐδὲν θεός. ὁ μελοποιὸς δὲ θεῷ δυνατὸν ἐκ μελαίνας νυκτὸς ἀμίαντον ὄρσαι φάος, κελαινεφεῖ δὲ σκότει καλύψαι καθαρὸν ἁμέρας σέλας. ὁ μόνος ἡμέρας ἐνεστώσης νύκτα ποιῆσαι δυνάμενος, φησὶ, θεὸς οὗτός ἐστιν. ### English translation (Claude) Again, the most learned among the Greeks also attribute power in all things to God: Epicharmus, who was a Pythagorean, saying: “Nothing escapes the divine; this you must know; he himself is our overseer, and nothing is impossible for God.” And the lyric poet: “It is possible for God to raise up spotless light out of black night, and to cover with dark-clouded gloom the pure gleam of day.” He alone, he says, who can make night while it is day, is God. ### Extrabiblical texts - Clement of Alexandria, Strom. 5.14.101 (Miscellanies): quotation, high confidence - Epicharmus, fr. 23 (Epicharmus (fragments)): quotation, high confidence - Pindar, fr. 108b (Pindar (odes and fragments)): quotation, medium confidence ### Translation notes - Clement, Miscellanies 5.14.101; Epicharmus, fragment 23 (Diels–Kranz); the lyric poet is Pindar (fragment 108b). ### Citation (SBL) Eusebius, Praep. ev. 13.13.25 (Dindorf 2:203; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-25). ## Preparation for the Gospel 13.13.26 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-26 - Source: Dindorf 2:203–204 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Clement: Aratus and Homer describe God’s ordering of the world in Mosaic terms. ### Greek text ἔν τε τοῖς Φαινομένοις ἐπιγραφομένοις ὁ Ἄρατος Ἐκ Διὸς ἀρχώμεσθα εἰπὼν τὸν οὐδέποτʼ ἄνδρες ἐῶμεν ἄρρητον· μεσταὶ δὲ Δῖός πᾶσαι μὲν ἀγυιαὶ, πᾶσαι δʼ ἀνθρώπων ἀγοραὶ, μεστὴ δὲ θάλασσα, καὶ λιμένες, πάντη δὲ Δῖός κεχρήμεθα πάντες, ἐπιφέρει τοῦ γὰρ καὶ γένος ἐσμὲν, οἷον δημιουργίᾳ, ὁ δʼ ἤπιος ἀνθρώποισι δεξιὰ σημαίνει· αὐτὸς γὰρ τέ γε σήματʼ ἐν οὐρανῷ ἐστήριξεν, ἄστρα διακρίνας· ἐσκέψατο δʼ εἰς ἐνιαυτὸν ἀστέρας, οἱ κε μάλιστα τετυγμένα σημαίνοιεν ἀνδράσιν ὡράων, ὄφρʼ ἔμπεδα πάντα φύηται· καί μιν ἀεὶ πρῶτόν τε καὶ ὕστατον ἱλάσκονται. χαῖρε, πάτερ, μέγα θαῦμα, μέγʼ ἀνθρώποισιν ὄνειαρ. καὶ πρὸ τούτου δὲ Ὅμηρος ἐπὶ τῆς Ἡφαιστοτεύκτου ἀσπίδος κοσμοποιῶν κατὰ Μωσέα, ἐν μὲν γαῖαν ἔτευξʼ, ἐν δʼ οὐρανὸν, ἐν δὲ θάλασσαν, φησὶν ἐν δὲ τὰ τείρεα πάντα, τά τʼ οὐρανὸς ἐστεφάνωται. ὁ γὰρ διὰ τῶν ποιημάτων καὶ τῶν καταλογάδην συγγραμμάτων ᾀδόμενος Ζεὺς τὴν ἔννοιαν ἐπὶ τὸν θεὸν ἀναφέρει. ### English translation (Claude) And in the poem entitled Phaenomena Aratus, having said, “From Zeus let us begin, whom we men never leave unspoken; full of Zeus are all the streets, and all the marketplaces of men, and full is the sea and the harbors; and everywhere we all have need of Zeus,” adds, “For we are also his offspring,” that is, by creation, “and he, kindly to men, gives favorable signs. For he himself fixed the signs in heaven, distinguishing the stars, and planned for the year stars that should most give men well-ordered signs of the seasons, that all things might grow steadily. Therefore they always propitiate him first and last. Hail, Father, great wonder, great boon to men!” And before him Homer, making a world in the manner of Moses on the shield wrought by Hephaestus, says, “On it he wrought the earth, on it the heaven, on it the sea,” and, “on it all the constellations with which heaven is crowned.” For the Zeus celebrated in poems and prose writings refers the thought to God. ### Scripture references - Acts 17:28: echo, medium confidence ### Extrabiblical texts - Clement of Alexandria, Strom. 5.14.101 (Miscellanies): quotation, high confidence - Aratus, Phaen. 1–15 (Aratus, Phaenomena): quotation, high confidence - Homer, Il. 18.483–485 (Homer, Iliad): quotation, high confidence ### Translation notes - Clement, Miscellanies 5.14.101; Aratus, Phaenomena 1–15; Homer, Iliad 18.483, 485; compare Acts 17:28. ### Citation (SBL) Eusebius, Praep. ev. 13.13.26 (Dindorf 2:203–204; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-26). ## Preparation for the Gospel 13.13.27 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-27 - Source: Dindorf 2:204–205 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Clement: Democritus and Pindar speak of one supreme God and creator. ### Greek text Ἤδη δὲ, ὡς εἰπεῖν, ὑπʼ αὐγὰς ὁ Δημόκριτος εἶναί τινας ὀλίγους γράφει τῶν ἀνθρώπων, οἳ δὴ ἀνατείναντες τὰς χεῖρας ἐνταῦθα, οὗ νῦν ἠέρα καλέομεν οἱ Ἕλληνες, πάντα Ζεὺς μυθεῖται, καὶ πάντα οὗτος οἶδε καὶ διδοῖ καὶ ἀφαιρεῖται, καὶ βασιλεὺς οὗτος τῶν πάντων. μυστικώτερον δὲ ὁ μὲν Βοιώτιος Πίνδαρος, ἅτε Πυθαγόρειος ὢν, ‘ἓν ἀνδρῶν, ἓν θεῶν γένος, ἐκ μιᾶς δὲ ματρὸς πνέομεν ἄμφω, τῆς ὕλης παραδίδωσι, καὶ ἔνα τὸν τούτων δημιουργὸν, τὸν ἀριστοτέχναν πατέρα λέγει, τὸν καὶ τὰς προκοπὰς κατʼ ἀξίαν εἰς θειότητα παρεσχημένον. ### English translation (Claude) Now Democritus writes that a few men, as it were in the light of day, raising their hands toward what we Greeks now call the air, said: “Zeus considers all things, and he knows all and gives and takes away, and he is king of all.” And more mystically Pindar the Boeotian, being a Pythagorean, “One is the race of men, one of gods, and from one mother we both breathe,” that is, matter; and he speaks of one creator of these, whom he calls the father, the best of craftsmen, who also provides advancement to divinity according to merit. ### Extrabiblical texts - Clement of Alexandria, Strom. 5.14.102 (Miscellanies): quotation, high confidence - Democritus, fr. B 30 (Democritus (fragments)): quotation, high confidence - Pindar, Nem. 6.1–2 (Pindar (odes and fragments)): quotation, high confidence ### Translation notes - Clement, Miscellanies 5.14.102; Democritus, fragment B 30; Pindar, Nemean 6.1–2; fragment 57. ### Citation (SBL) Eusebius, Praep. ev. 13.13.27 (Dindorf 2:204–205; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-27). ## Preparation for the Gospel 13.13.28 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-28 - Source: Dindorf 2:205 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Clement: Plato’s Sixth Letter and Timaeus hint at the Father and the Son. ### Greek text σιωπῶ γὰρ Πλάτωνα, ἅ ἀντικρυς οὖτος ἐν τῇ πρὸς Ἐραστὸν καὶ Κορίσκον ἐπιστολῇ φαίνεται πατέρα καὶ υἱὸν οὐκ οἶδʼ ὅπως ἐκ τῶν Ἑβραϊκῶν γραφῶν ἐμφαίνων, παρακελευόμενος κατὰ λέξιν, ἐπομνύντας σπουδῇ τε ἅμα μὴ ἀμούσῳ καὶ τῇ τῆς σπουδῆς ἀδελφῇ παιδείᾳ τὸν πάντων θεὸν αἴτιον, καὶ τοῦ ἡγεμόνος καὶ αἰτίου πατέρα κύριον ἐπομνύντας, ὅν ἐὰν ὀρθῶς φιλοσοφῆτε, εἴσεσθε. ἥ τε ἐν Τιμαίῳ δημηγορία πατέρα λέγει τὸν δημιουργὸν, λέγουσα ὧδέ πως ‘θεοὶ θεῶν, ὦν ἐγὼ πατῆρ δημιουργὸς τε ἔργων.’ ### English translation (Claude) I pass over Plato; he plainly, in the letter to Erastus and Coriscus, appears, I know not how, to indicate the Father and the Son from the Hebrew Scriptures, exhorting them in these words: “swearing with an earnestness not unrefined and with education, the sister of earnestness, by the God of all, the cause, and by the Lord and Father of the ruler and cause, whom, if you rightly pursue philosophy, you will know.” And the speech in the Timaeus calls the Creator Father, saying somewhat thus: “Gods of gods, of whom I am father and maker of works.” ### Extrabiblical texts - Clement of Alexandria, Strom. 5.14.102–103 (Miscellanies): quotation, high confidence - Plato, Ep. 6.323d (Plato (works)): quotation, high confidence - Plato, Tim. 41a (Plato (works)): quotation, high confidence ### Translation notes - Clement, Miscellanies 5.14.102–103; [Plato], Letter 6.323d; Timaeus 41a. Clement’s reading is translated as written. ### Citation (SBL) Eusebius, Praep. ev. 13.13.28 (Dindorf 2:205; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-28). ## Preparation for the Gospel 13.13.29 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-29 - Source: Dindorf 2:205 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Clement reads Plato’s Second Letter as indicating the Trinity. ### Greek text ὥστε καὶ ἐπὰν εἴπῃ ‘περὶ τὸν πάντων βασιλέα πάντα ἐστὶ, κἀκείνου ἕνεκα τὰ πάντα, κἀκεῖνο αἴτιον τῶν καλῶν, δεύτερον δὲ περὶ τὰ δεύτερα καὶ τρίτον περὶ τὰ τρίτα, ’οὐκ ἄλλως ἔγωγε ἐξακούω ἤ τὴν ἀγίαν τριάδα μηνύεσθαι. τρίτον μὲν γὰρ εἶναι τὸ ἅγιον πνεῦμα, τὸν υἱὸν δἒ δεύτερον, διʼ οὖ πάντα ἐγένετο κατὰ βούλησιν τοῦ πατρός. ### English translation (Claude) So that when he says, “All things are about the King of all, and all things are for his sake, and he is the cause of all things beautiful; and the second about the second, and the third about the third,” I understand nothing else than that the holy Trinity is indicated. For the third is the Holy Spirit, and the Son the second, through whom all things came to be according to the will of the Father. ### Scripture references - John 1:3: allusion, high confidence ### Extrabiblical texts - Clement of Alexandria, Strom. 5.14.103 (Miscellanies): quotation, high confidence - Plato, Ep. 2.312e (Plato (works)): quotation, high confidence ### Translation notes - Clement, Miscellanies 5.14.103; [Plato], Letter 2.312e; John 1:3. Clement’s interpretation is translated as written. ### Citation (SBL) Eusebius, Praep. ev. 13.13.29 (Dindorf 2:205; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-29). ## Preparation for the Gospel 13.13.30 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-30 - Source: Dindorf 2:205–206 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Clement: Plato’s Er is Zoroaster; his return on the twelfth day and Heracles’ labors allegorize the soul’s ascent; Empedocles foresees a final conflagration. ### Greek text ὁ δὲ αὐτὸς ἐν τῷ δεκάτοῳ τῆς Πολιτεῖας Ἠρὸς τοῦ Αρμενίου, τὸ γένος Παμφύλου, μέμνηται, ὅς ἐστι Ζωρόαστρις. αὐτὸς γούν ὁ Ζωρόαστρις γράφει ‘τάδε συνέγραψε Ζωρόαστρις ὁ Ἀρμενίου, τὸ γένος Πάμφυλος, ἐν πολέμῳ τελευτήσας, ὅσα ἐν Ἅιδῃ γενόμενος ἐδάην παρὰ θεῶν.’τὸν δὴ Ζωρόαστριν τοῦτον ὁ Πλάτων δωδεκαταῖον ἐπὶ τῇ πυρᾷ κείμενον ἀναβιῶναι λέγει. τάχα μὲν οὐ τὴν ἀνάστασιν, ἀλλʼ ἐκεῖνα αἰνίσσεται, ὡς διὰ τῶν δώδεκα ζῳδίων ἡ ὁδὸς ταῖς ψυχαῖς γίνεται εἰς τὴν ἀνάληψιν, αὐτὸς δὲ καὶ εἰς τὴν γένεσίν φησι τὴν αὐτὴν γίνεσθαι κάθοδον. ταῦτα ὑποληπτέον καὶ τὰ τοῦ Ἡρακλέος ἆθλα λέγεσθαι ιβ΄, μεθʼ ἃ τῆς ἀπαλλαγῆς παντὸς τοῦ κόσμου τοῦδε τυγχάνει ἡ ψυχή. οὐ παραπέμπομαι καὶ τὸν Ἐμπεδοκλέα. ὁ φυσικὸς οὗτος τῆς τῶν πάντων ἀναλήψεως μέμνηται ὡς ἐσομένης ποτὲ εἰς τὴν τοῦ πυρὸς οὐσίαν μεταβολῆς.” ### English translation (Claude) The same author in the tenth book of the Republic mentions Er the son of Armenius, a Pamphylian by race, who is Zoroaster. At least Zoroaster himself writes: “These things wrote Zoroaster, son of Armenius, a Pamphylian by race, who died in war, what I learned from the gods when I was in Hades.” This Zoroaster, Plato says, came back to life on the twelfth day while lying on the pyre. Perhaps he hints not at the resurrection but at this: that the way for souls to their taking up is through the twelve signs of the zodiac; and he himself says that the descent to birth is by the same way. In the same way we must understand the twelve labors of Heracles to be spoken of, after which the soul obtains release from this whole world. I do not pass over Empedocles either: this natural philosopher mentions the taking up of all things as going to take place one day, by a change into the substance of fire.” ### Extrabiblical texts - Clement of Alexandria, Strom. 5.14.103–104 (Miscellanies): quotation, high confidence - Plato, Resp. 614b (Plato (works)): quotation, high confidence - Empedocles (Empedocles (fragments)): allusion, medium confidence ### Translation notes - Clement, Miscellanies 5.14.103–104; Plato, Republic 10.614b; the writing ascribed to Zoroaster is unidentified elsewhere. ### Citation (SBL) Eusebius, Praep. ev. 13.13.30 (Dindorf 2:205–206; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-30). ## Preparation for the Gospel 13.13.31 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-31 - Source: Dindorf 2:206 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Clement: Heraclitus taught an everlasting fire and a world generated and destroyed by fire. ### Greek text “Σαφέστατα δʼ Ἡράκλειτος ὁ Ἐφέσιος ταύτης ἐστὶ τῆς δόξης, τὸν μέν τινα κόσμον ἀίδιον εἶναι δοκιμάσας, τὸν δέ τινα φθειρόμενον, τὸν κατὰ τὴν διακόσμησιν, εἰδὼς οὐχ ἕτερον ὄντα ἐκείνου πως ἔχοντος. ἀλλʼ ὅτι μὲν ἀίδιον τὸν ἐξ ἁπάσης τῆς οὐσίας ἀιδίως ποιὸν κόσμον ἤδη, φανερὸν ποιεῖ λέγων οὕτως κόσμον τὸν αὐτὸν πάντων οὔτε τις θεῶν οὔτε ἀνθρώπων ἐποίησεν, ἀλλʼ ἢν ἀεὶ καὶ ἔστι, καὶ ἔσται, πῦρ ἀείζωον, ἁπτόμενον μέτρα καὶ ἀποσβεννύμενον μέτρα.’ ὅτι δὲ καὶ γεννητὸν καὶ φθαρτὸν αὐτὸν εἶναι ἐδογμάτιζε μηνύει τὰ ἐπιφερόμενα πυρὸς τροπαὶ, πρῶτον θάλασσα, θαλάσσης δὲ τὸ μὲν ἥμισυ γῆ, τὸ δὲ ἥμισυ πρηστήρ. δυνάμει γὰρ λέγει, ὅτι τὸ πῦρ ὑπὸ τοῦ διοικοῦντος λόγου καὶ θεοῦ τὰ σύμπαντα διʼ ἀέρος τρέπεται εἰς ὑγρὸν, τὸ ὡς σπέρμα τῆς διακοσμήσεως, ὃ καλεῖ θάλασσαν· ἐκ δὲ τούτου αὖθις γίνεται οὐρανὸς καὶ γῆ καὶ τὰ ἐμπεριεχόμενα. ὅπως δὲ πάλιν ἀναλαμβάνεται καὶ ἐκπυροῦται σαφῶς διὰ τούτων δηλοῖ ‘θάλασσα διαχέεται καὶ μετρέεται εἰς τὸν αὐτὸν λόγον, ὁκοῖος πρόσθεν ἦν ἢ γενέσθαι.’ ὁμοίως καὶ περὶ τῶν ἄλλων στοιχείων τὰ αὐτά.” ### English translation (Claude) “Most clearly Heraclitus of Ephesus holds this opinion, judging that there is one world that is everlasting and another that perishes, namely the one in its ordered arrangement, knowing that this is not different from the former in a certain respect. But that he knew the world formed of all substance to be everlasting, he makes plain when he says: ‘This world, the same for all, no one of gods or men made; but it always was and is and will be, ever-living fire, kindled in measures and quenched in measures.’ And that he taught it to be both generated and perishable is shown by what follows: ‘Turnings of fire: first sea; and of sea half is earth and half fiery storm-wind.’ For he says in effect that fire, by the Word and God that governs all things, is turned through air into moisture, which is as it were the seed of the world-ordering, and which he calls sea; and from this again come into being heaven and earth and what they contain. And how it is taken up again and set on fire he makes clear in these words: ‘Sea is poured out and measured into the same proportion as it was before it became earth.’ And likewise the same concerning the other elements.” ### Extrabiblical texts - Clement of Alexandria, Strom. 5.14.104–105 (Miscellanies): quotation, high confidence - Heraclitus, fr. B 30–31 (Heraclitus (fragments)): quotation, high confidence ### Translation notes - Clement, Miscellanies 5.14.104–105; Heraclitus, fragments B 30, 31 (Diels–Kranz). ### Citation (SBL) Eusebius, Praep. ev. 13.13.31 (Dindorf 2:206; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-31). ## Preparation for the Gospel 13.13.32 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-32 - Source: Dindorf 2:206–207 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Clement: Plato’s “nightly day” and David’s sleep and waking point to the incarnation and resurrection. ### Greek text “ Παραπλήσια τούτῳ καὶ οἶ ἐλλογιμώτατοι τῶν Στωϊκῶν δογματίζουσι περί τε ἐκπυρώσεως ἕως διαλαμβάνοντες καὶ κόσμου διοικήσεως καὶ τοῦ ἰδίως ποιοῦ κόσμου τε καὶ ἀνθρώπου καὶ τῆς τῶν ἡμετέρων ψυχῶν ἐπιδιαμονῆς. πάλιν τε αὖ ὁ Πλάτων ἐν μὲν τῷ ἑβδόμῳ τῆς Πολιτείας τὴν ἐνταῦθα ἡμέραν νυκτερινὴν ἡμέραν κέκληκεν διὰ τοὺς κοσμοκράτορας, οἶμαι, τοῦ σκότους τούτου· ὕπνον δὲ καὶ θάνατον τὴν εἰς σῶμα ὁδὸν τῆς ψυχῆς κατὰ ταὐτὰ τῷ Ἡρακλείτῳ. καὶ μή τι τοῦτο ἐπὶ τοῦ σωτῆρος προεθέσπιζε τὸ πνεῦμα διὰ τοῦ Δαβὶδ λέγον ‘ἐγὼ ἐκοιμήθην καὶ ὕπνωσα· ἐξηγέρθην, ὅτι κύριος ἀντιλήψεταί μου·’ οὐ γὰρ τὴν ἀνάστασιν μόνον τοῦ Χριστοῦ ἐξ ὕπνου ἔγερσιν, ἀλλὰ καὶ τὴν εἰς σάρκα κάθοδον τοῦ κυρίου ὕπνον ἀλληγορεῖ. ### English translation (Claude) “Similar to this are the doctrines of the most distinguished of the Stoics about the conflagration, treating of it as well as of the government of the world and of the individual world and man, and of the survival of our souls. And again Plato, in the seventh book of the Republic, has called the day here “a nightly day,” because, I think, of the world-rulers of this darkness; and the soul’s way into the body sleep and death, just as Heraclitus does. And did not the Spirit foretell this of the Savior through David, saying, “I lay down and slept; I awoke, for the Lord will help me”? For he speaks allegorically not only of the resurrection of Christ as rising from sleep, but also of the Lord’s descent into flesh as sleep. ### Scripture references - Eph 6:12: allusion, medium confidence - Ps 3:5 (3:6 LXX): quotation, high confidence ### Extrabiblical texts - Clement of Alexandria, Strom. 5.14.105 (Miscellanies): quotation, high confidence - Plato, Resp. 521c (Plato (works)): quotation, high confidence ### Translation notes - Clement, Miscellanies 5.14.105; Plato, Republic 7.521c; Eph 6:12; Ps 3:5 (Septuagint 3:6). - “As well as” renders the corrupt ἕως by sense (probably for ὁμοίως, “likewise”). ### Citation (SBL) Eusebius, Praep. ev. 13.13.32 (Dindorf 2:206–207; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-32). ## Preparation for the Gospel 13.13.33 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-33 - Source: Dindorf 2:207 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Clement: Plato’s eighth day in the Myth of Er prefigures the Lord’s day. ### Greek text αὐτίκα ὁ αὐτὸς σωτὴρ παρεγγυᾷ, γρηγορεῖτε· οἷον, μελετᾶτε ζῆν καὶ χωρίζειν τὴν ψυχὴν τοῦ σώματος πειρᾶσθε. τήν τε κυριακὴν ἡμέραν ἐν τῷ δεκάτῳ τῆς Πολιτείας ὁ Πλάτων διὰ τούτων καταμαντεύεται “Ἐπειδὴ δὲ τοῖς ἐν τῷ λειμῶνι ἑκάστοις ἑπτὰ ἡμέραι γένοιντο, ἀναστάντας ἐντεῦθεν δεῖ τῇ ὀγδόῃ πορεύεσθαι καὶ ἀφικνεῖσθαι τεταρταίους.” “Λειμῶνα μὲν οὖν ἀκουστέον τὴν ἀπλανῆ σφαῖραν, ὡς ἥμερον χωρίον καὶ προσηνὲς καὶ τῶν ὁσίων χῶρον· ἑπτὰ δὲ ἡμέρας ἑκάστην κίνησιν τῶν ἑπτὰ, καὶ πᾶσαν τὴν ἐργαστικὴν τέχνην εἰς τέλος ἀναπαύσεως σπεύδουσαν· ἡ δὲ μετὰ τοὺς πλανωμένους πορεία ἐπὶ τὸν οὐρανὸν ἄγει, τουτέστι τὴν ὀγδόην κίνησίν τε καὶ ἡμέραν· τεταρταίους δὲ τὰς ψυχὰς ἀπιέναι λέγει, δηλῶν τὴν διὰ τῶν τεσσάρων στοιχείων πορείαν.” ### English translation (Claude) Indeed the Savior himself charges us, “Watch,” that is, practice how to live, and try to separate the soul from the body. And Plato divines the Lord’s day in the tenth book of the Republic in these words: “And when seven days had passed for each of those in the meadow, they had to rise up from there on the eighth and journey, and arrive on the fourth day.” “By the meadow we must understand the fixed sphere, as a gentle and pleasant place and the place of the holy; by the seven days, each movement of the seven, and all the working art hastening to its end of rest; and the journey after the planets leads to heaven, that is, to the eighth movement and day. And he says the souls go away on the fourth day, indicating the passage through the four elements.” ### Scripture references - Matt 24:42: quotation, high confidence - Mark 13:37: quotation, medium confidence ### Extrabiblical texts - Clement of Alexandria, Strom. 5.14.105–106 (Miscellanies): quotation, high confidence - Plato, Resp. 616b (Plato (works)): quotation, high confidence ### Translation notes - Clement, Miscellanies 5.14.105–106; Matt 24:42; Mark 13:37; Plato, Republic 10.616b; compare Phaedo 67c–d. ### Citation (SBL) Eusebius, Praep. ev. 13.13.33 (Dindorf 2:207; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-33). ## Preparation for the Gospel 13.13.34 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-34 - Source: Dindorf 2:207–208 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Clement: Greek poets too honor the seventh day. ### Greek text “Ἀλλὰ καὶ τὴν ἑβδόμην ἱερὰν οὐ μόνον οἱ Ἑβραῖοι, ἀλλὰ καὶ οἱ Ἕλληνες ἴσασι, καθʼ ἣν ὁ πᾶς κόσμος κυκλεῖται τῶν ζωογονουμένων καὶ φυομένων ἀπάντων. Ἡσίοδος μὲν οὖν οὕτω περὶ αὐτῆς λέγει πρῶτον ἔνη τετράς τε καὶ ἑβδόμη ἱερὸν ἦμαρ. καὶ πάλιν ἑβδομάτη δʼ αὖθις λαμπρὸν φάος ἠελίοιο. Ὅμηρος δὲ ἑβδομάτη δἤπειτα κατήλυθεν ἱερὸν ἦμαρ. καὶ ‘ἑβδόμη ἦν ἱερή.’ καὶ πάλιν ἕβδομον ἦμαρ ἔην, καὶ τῷ τετέλεστο ἅπαντα. καὶ αὖθις ἑβδομάτῃ δʼ ἠοῖ λίπομεν ῥόον ἐξ Ἀχέροντος. ναὶ μὴν καὶ Καλλίμαχος ὁ ποιητὴς γράφει ἑβδομάτῃ δʼ ἠοῖ, καί οἱ ἐτέτυκτο ἅπαντα. καὶ πάλιν ἑβδόμη εἰν ἀγαθοῖς καὶ ἑβδόμη ἐστὶ γενέθλη. καὶ ἑβδόμη ἐν πρώτοισι καὶ ἑβδόμη ἐστὶ τελεία. καὶ ἑπτὰ δὲ πάντα τέτυκτο ἐν οὐρανῷ ἀστερόεντι, ἐν κύκλοισι φανέντʼ ἐπιτελλομένοις ἐνιαυτοῖς.” ### English translation (Claude) “Not only the Hebrews but also the Greeks know the seventh day as holy, according to which the whole world of all living things and growing things revolves. Hesiod speaks thus of it: ‘First the first of the month, the fourth, and the seventh, a holy day.’ And again: ‘And on the seventh again the bright light of the sun.’ And Homer: ‘And then on the seventh came down the holy day.’ And ‘The seventh was holy.’ And again: ‘It was the seventh day, and on it all things had been finished.’ And again: ‘And on the seventh dawn we left the stream of Acheron.’ Indeed Callimachus the poet also writes: ‘On the seventh dawn all things had been made for him.’ And again: ‘The seventh is among the good, and the seventh is birth.’ And ‘The seventh among the first, and the seventh is perfect.’ And ‘All things were made seven in the starry heaven, appearing in circles as the years come round.’” ### Extrabiblical texts - Clement of Alexandria, Strom. 5.14.107 (Miscellanies): quotation, high confidence - Hesiod, Op. 770–771 (Hesiod, Works and Days): quotation, high confidence - Aristobulus, Aristob. fr. 5 (Aristobulus (fragments)): quotation, medium confidence ### Translation notes - Clement, Miscellanies 5.14.107, drawing on Aristobulus (compare 13.12.13–16); Hesiod, Works and Days 770–771; the lines ascribed to Homer and Callimachus are not found in their extant works (Aristobulus gives some of them to Linus). ### Citation (SBL) Eusebius, Praep. ev. 13.13.34 (Dindorf 2:207–208; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-34). ## Preparation for the Gospel 13.13.35 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-35 - Source: Dindorf 2:208–209 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Clement: Plato’s scourged just man foretells Christ; Antisthenes, Xenophon, and the Sibyl teach that God is invisible. ### Greek text “Ἀλλὰ καὶ αἱ Σόλωνος ἐλεγεῖαι σφόδρα τὴν ἑβδομάδα ἐκθειάζουσι.” “Τὰ δὲ οὐχὶ παραπλήσια τῇ λεγούσῃ γραφῇ ‘ἄρωμεν ἀφʼ ἡμῶν τὸν δίκαιον, ὅτι δύσχρηστος ἡμῖν ἐστιν, ὁ Πλάτων μονονουχὶ προφητεύων τὴν σωτήριον οἰκονομίαν ἐν τῷ δευτέρῳ τῆς Πολιτείας οὕτω φησὶν “Οὕτω δὲ διακείμενος ὁ δίκαιος μαστιγώσεται, ἐκκοπήσεται τὼ ὀφθαλμὼ, τελευτῶν πάντα κακὰ παθὼν ἀνασκινδυλευθήσεται.” “Ὅ τε Σωκρατικὸς Ἀντισθένης παραφράζων τὴν προφητικὴν ἐκείνην γραφὴν ‘τίνι με ὡμοιώσατε; λέγει κύριοςʼ οὐδενὶ ἐοικέναι φησὶ, διόπερ αὐτὸν οὐδεὶς ἐκμαθεῖν ἐξ εἰκόνος δύναται. τὰ δὲ ὅμοια καὶ Ξενοφῶν ὁ Ἀθηναῖος κατὰ λέξιν λέγει ὁ γοῦν πάντα σείων καὶ ἀτρεμίζων, ὡς μὲν μέγας τις καὶ δυνατὸς φανερὸς, ὁποῖος δʼ ἐστὶ μορφὴν ἀφανής. οὐδὲ μὴν ὁ παμφαὴς δοκῶν εἶναι ἥλιος, οὐδʼ οὗτος ἔοικεν ὁρᾶν αὑτὸν ἐπιτρέπειν, ἀλλʼ ἤν τις ἀναιδῶς αὐτὸν θεάσηται, τὴν ὄψιν ἀφαιρεῖται.” τίς γὰρ σὰρξ δύναται τὸν ἐπουράνιον καὶ ἀληθῆ ὀφθαλμοῖσιν ἰδεῖν θεὸν ἄμβροτον, ὃς πόλον οἰκεῖ; ἀλλʼ οὐδʼ ἀκτίνων κατʼ ἐναντίον ἠελίοιο ἄνθρωποι στῆναι δυνατοὶ, θνητοὶ γεγαῶτες, προεῖπεν ἡ Σίβυλλα. ### English translation (Claude) “The elegies of Solon too greatly deify the number seven.” “And is it not like the Scripture which says, ‘Let us take away the just man from among us, for he is troublesome to us,’ when Plato, all but prophesying the saving dispensation, says in the second book of the Republic: ‘Being so disposed, the just man will be scourged, will have his eyes gouged out, and at last, having suffered every evil, will be impaled’?” “And the Socratic Antisthenes, paraphrasing that prophetic Scripture, ‘To whom have you likened me? says the Lord,’ says that God is like no one, and that therefore no one can learn him from an image. And Xenophon the Athenian says similar things word for word: ‘He who shakes all things and makes them still is manifest as great and mighty, but what he is like in form is unseen. Not even the sun, which seems to give light to all, allows itself to be looked at; but if anyone gazes at it shamelessly, it takes away his sight.’” “For what flesh can see with its eyes the heavenly and true God, immortal, who dwells in the sky? Not even against the rays of the sun can men stand, being born mortal,” the Sibyl foretold. ### Scripture references - Isa 3:10: quotation, medium confidence - Isa 40:18: quotation, high confidence - Isa 40:25: quotation, medium confidence ### Extrabiblical texts - Clement of Alexandria, Strom. 5.14.107–108 (Miscellanies): quotation, high confidence - Solon (Solon (elegies and fragments)): allusion, medium confidence - Wis 2:12 (Wisdom of Solomon): quotation, high confidence - Plato, Resp. 361e–362a (Plato (works)): quotation, high confidence - Antisthenes (Antisthenes (fragments)): allusion, high confidence - Xenophon, Mem. 4.3.13–14 (Xenophon, Memorabilia): quotation, high confidence - Sib. Or. fr. 1 (Sibylline Oracles): quotation, high confidence ### Translation notes - Clement, Miscellanies 5.14.107–108; Solon (fragment); Wisdom of Solomon 2:12 (compare Isa 3:10 Septuagint); Plato, Republic 2.361e–362a; Isa 40:18, 25; Antisthenes, fragment; Xenophon, Memorabilia 4.3.13–14; Sibylline Oracles, fragment 1.10–13. ### Citation (SBL) Eusebius, Praep. ev. 13.13.35 (Dindorf 2:208–209; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-35). ## Preparation for the Gospel 13.13.36 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-36 - Source: Dindorf 2:209 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Xenophanes: God is one and unlike mortals; men make gods in their own image. ### Greek text εὖ γοῦν καὶ Ξενοφάνης ὁ Κολοφώνιος διδάσκων ὅτι εἶς καὶ ἀσώματος ὁ θεὸς ἐπιφέρει εἰς θεὸς ἔν τε θεοῖσι καὶ ἀνθρώποισι μέγιστος, οὔ τι δέμας θνητοῖσιν ὁμοίιος, οὐδὲ νόημα. καὶ πάλιν — — ἀλλʼ οἱ βροτοὶ δοκοῦσι γεννᾶσθαι θεοὺς. τὴν σφετέρην δʼ ἐσθῆτα ἔχειν φωνήν τε δέμας τε. καὶ πάλιν — — ἀλλʼ εἰ χεῖρας ἔχον βόες, ἠὲ λέοντες, ἢ γράψαι χείρεσσι καὶ ἔργα τελεῖν ἅπερ ἄνδρες, ἵπποι μέν θʼ ἵπποισι, βόες δέ τε βουσὶν ὅμοιοι, καί κε θεῶν ἰδέας ἔγραφον, καὶ σώματʼ ἐποίουν τοιαῦθʼ, οἷόν περ καὐτοὶ δέμας εἶχον ὅμοιον. ### English translation (Claude) Well, then, does Xenophanes of Colophon also teach that God is one and incorporeal, adding: “One God, greatest among gods and men, like mortals neither in body nor in thought.” And again: “But mortals think that gods are born, and have their own clothing and voice and body.” And again: “But if oxen or lions had hands, or could paint with their hands and do the works that men do, horses would paint the forms of the gods like horses, and oxen like oxen, and would make their bodies such as the body each of them has.” ### Extrabiblical texts - Clement of Alexandria, Strom. 5.14.109 (Miscellanies): quotation, high confidence - Xenophanes, fr. B 23, 14, 15 (Xenophanes (fragments)): quotation, high confidence ### Translation notes - Clement, Miscellanies 5.14.109; Xenophanes, fragments B 23, 14, 15 (Diels–Kranz). ### Citation (SBL) Eusebius, Praep. ev. 13.13.36 (Dindorf 2:209; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-36). ## Preparation for the Gospel 13.13.37 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-37 - Source: Dindorf 2:209–210 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Bacchylides and Cleanthes describe the divine and the good. ### Greek text ἀκούσωμεν οὖν πάλιν Βακχυλίδου μὲν τοῦ μελοποιοῦ περὶ τοῦ θείου λέγοντος οἱ μὲν ἀδμῆτες ἀεικελίων νούσων εἰσὶ καὶ ἀναίτιοι, οὐδὲν ἀνθρώποις εἴκελοι. Κλεάνθους τε τοῦ Στωϊκοῦ ἔν τινι ποιήματι περὶ τοῦ θεοῦ ταῦτα γεγραφότος ἄκουε τἀγαθὸν ἐρωτᾷς μʼ οἷόν ἐστʼ; ἄκουε δή. τεταγμένον, δίκαιον, ὅσιον, εὐσεβὲς, κρατοῦν ἑαυτοῦ, χρήσιμον, καλὸν, δέον, αὐστηρὸν, αὐθέκαστον, ἀεισύμφορον, ἄφοβον, ἄλυπον, λυσιτελὲς, ἀνώδυνον, ὠφέλιμον, εὐάρεστον, ἀσφαλὲς, φίλον, ἔντιμον, ὁμολογούμενον, εὐκλεὲς, ἄτυφον, ἐπιμελὲς, πρᾶον, σφοδρὸν, χρονιζόμενον, ἄμεμπτον, ἀεὶ διαμένον. ### English translation (Claude) Let us hear again Bacchylides the lyric poet saying of the divine: “They are untouched by shameful diseases and blameless, in no way like men.” And hear Cleanthes the Stoic, who has written this about God in a certain poem: “You ask me what the good is like? Hear then: ordered, just, holy, pious, master of itself, useful, beautiful, fitting, austere, straightforward, always advantageous, fearless, painless, profitable, without grief, helpful, pleasing, secure, friendly, honored, consistent, of good repute, free from vanity, caring, gentle, vehement, lasting, blameless, ever abiding.” ### Extrabiblical texts - Clement of Alexandria, Strom. 5.14.110 (Miscellanies): quotation, high confidence - Bacchylides, fr. 23 (Bacchylides (fragments)): quotation, high confidence - Cleanthes, fr. 557 (Cleanthes (fragments)): quotation, high confidence ### Translation notes - Clement, Miscellanies 5.14.110; Bacchylides, fragment 23; Cleanthes, fragment 557 (von Arnim). ### Citation (SBL) Eusebius, Praep. ev. 13.13.37 (Dindorf 2:209–210; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-37). ## Preparation for the Gospel 13.13.38 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-38 - Source: Dindorf 2:210 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Clement: Cleanthes rejects the opinion of the many; the tragedians expose Zeus’ adulteries. ### Greek text ὁ δὲ αὐτὸς κατὰ τὸ σιωπώμενον τὴν τῶν πολλῶν διαβάλλων εἰδωλολατρίαν ἐπιφέρει ἀνελεύθερος πᾶς ὅστις εἰς δόξαν βλέπει, ὡς δὴ παρʼ ἐκείνης τευξόμενός τινος καλοῦ. οὔκουν ἔτι κατὰ τὴν τῶν πολλῶν δόξαν περὶ τοῦ θείου ὑποληπτέον· — — οὐδὲ γὰρ λάθρα δοκῶ, φωτὸς κακούργου σχήματʼ ἐκμιμούμενον, σοὶ τήνδʼ ἐς εὐνὴν, ὥσπερ ἄνθρωπον, μολεῖν, Ἀμφίων λέγει τῇ Ἀντιόπῃ. ὁ Σοφοκλῆς δὲ εὐθυρρημόνως γράφει τὴν τοῦδε γάρ τοι Ζεὺς ἔγημε μητέρα, οὐ χρυσόμορφος, οὐδʼ ἐπημφιεσμένος πτίλον κύκνειον, ὡς κόρην Πλευρωνίαν ὑπημβρύωσεν, ἀλλʼ ὁλοσχερὴς ἀνήρ. εἶτα ὑπελθὼν καὶ δὴ ἐπήγαγε ταχὺς δὲ βαθμοῖς νυμφικοῖς ἐπεστάθη ὁ μοιχός. ἐφʼ οἷς ἔτι φανερώτερον τὴν ἀκρασίαν τοῦ μυθοποιουμένου Διὸς ὧδέ πως ἐκδιηγεῖται ὁ δʼ οὔτε δαιτὸς οὔτε χέρνιβος θιγὼν πρὸς λέκτρον ᾔει καρδίαν ὠδαγμένος, ὅλην δʼ ἐκείνην εὐφρόνην ἐθόρνυτο. ### English translation (Claude) And the same writer, tacitly attacking the idolatry of the many, adds: “Every man is ignoble who looks to opinion, as though he will obtain something good from it.” We must not, then, any longer form our ideas of the divine according to the opinion of the many: “For I do not think that Zeus, imitating the form of a wicked man, came secretly to your bed, like a human being,” Amphion says to Antiope. But Sophocles writes outspokenly: “The mother of this man Zeus wedded, not golden-formed, nor clad in swan’s plumage, as when he got the Pleuronian maiden with child, but wholly a man.” Then going on he added: “And swiftly on the bridal steps stood the adulterer.” Upon which he relates still more plainly the incontinence of the Zeus of fable, somewhat thus: “He, touching neither feast nor lustral water, went to the bed with his heart stung, and the whole of that night he leapt upon her.” ### Extrabiblical texts - Clement of Alexandria, Strom. 5.14.110–111 (Miscellanies): quotation, high confidence - Cleanthes, fr. 559 (Cleanthes (fragments)): quotation, high confidence - Euripides, Antiope (fragment) (Euripides (plays and fragments)): quotation, medium confidence - Sophocles, fragment (Sophocles (plays and fragments)): quotation, high confidence ### Translation notes - Clement, Miscellanies 5.14.110–111; Cleanthes, fragment 559 (von Arnim); Euripides, Antiope, fragment; Sophocles, fragments (from an unidentified play, perhaps the Amphitryon). ### Citation (SBL) Eusebius, Praep. ev. 13.13.38 (Dindorf 2:210; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-38). ## Preparation for the Gospel 13.13.39 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-39 - Source: Dindorf 2:210–211 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heraclitus, Melanippides, Parmenides, and Hesiod speak of the one eternal Word or God. ### Greek text ταυτὶ μὲν οὖν παρείσθω ταῖς τῶν θεάτρων ἀνοίαις. ἄντικρυς δὲ ὁ μὲν Ἡράκλειτος, τοῦ λόγου τοῦ δέοντος ἀεὶ, φησὶν, ἀξύνετοι γίγνονται ἄνθρωποι, καὶ πρόσθεν ἢ ἀκοῦσαι καὶ ἀκούσαντες τὸ πρῶτον. ὁ μελοποιὸς δὲ Μελανιππίδης ᾄδων φησὶ κλῦθί μοι, ὢ πάτερ, θαῦμα βροτῶν, τᾶς ἀειζώου ψυχὰς μεδέων. Παρμενίδης τε ὁ μέγας, ὥς φησιν ἐν Σοφιστῇ Πλάτων, ὧδέ πως περὶ τοῦ θείου γράφει πολλὰ μάλʼ ὡς ἀγένητον ἐὸν καὶ ἀνώλεθρόν ἐστι, οὖλον, μουνογενὲς δὲ καὶ ἀτρεμὲς ἠδʼ ἀγένητον. ἀλλὰ καὶ ὁ Ἡσίοδος αὐτὸς γὰρ πάντων φησὶ) βασιλεὺς καὶ κοίρανός ἐστιν ἀθανάτων, σέο δʼ οὔ τις ἐρήρισται κράτος ἄλλος. ### English translation (Claude) Let these things be left to the follies of the theaters. But plainly Heraclitus says: “Of the Word that is needful men are always without understanding, both before they hear it and when they have first heard it.” And the lyric poet Melanippides sings: “Hear me, O Father, wonder of mortals, ruler of the ever-living soul.” And the great Parmenides, as Plato says in the Sophist, writes somewhat thus of the divine: “Very many signs that being is unborn and imperishable, whole, unique, unshaken, and unborn.” And Hesiod too: “For he,” he says, “is king and lord of all the immortals; and no other has vied with you in might.” ### Extrabiblical texts - Clement of Alexandria, Strom. 5.14.111–112 (Miscellanies): quotation, high confidence - Heraclitus, fr. B 1 (Heraclitus (fragments)): quotation, high confidence - Parmenides, fr. B 8 (Parmenides (fragments)): quotation, high confidence - Hesiod, Theog. (Hesiod, Theogony): echo, low confidence ### Translation notes - Clement, Miscellanies 5.14.111–112; Heraclitus, fragment B 1; Melanippides, fragment 6; Parmenides, fragment B 8.2–4; Plato, Sophist 237a; Hesiod, fragment 308 (the last line is uncertain). ### Citation (SBL) Eusebius, Praep. ev. 13.13.39 (Dindorf 2:210–211; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-39). ## Preparation for the Gospel 13.13.40 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-40 - Source: Dindorf 2:211 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Lines ascribed to Sophocles proclaim one God and condemn idols. ### Greek text Ναὶ μὴν καὶ ἡ τραγῳδία ἀπὸ τῶν εἰδώλων ἀποσπῶσα εἰς τὸν οὐρανὸν ἀναβλέπειν διδάσκει. ὁ μὲν γὰρ Σοφοκλῆς, ὥς φησιν Ἑκαταῖος ὁ τὰς ἱστορίας συνταξάμενος ἐν τῷ κατὰ Ἅβραμον καὶ τοὺς Αἰγυπτίους, ἄντικρυς ἐπὶ τῆς σκηνῆς ἐκβοᾷ εἶς ταῖς ἀληθείαισιν, εἶς ἐστὶν θεὸς, ὃς οὐρανόν τʼ ἔτευξε καὶ γαῖαν μακρὴν, πόντου τε χαροπὸν οἶδμα κἀνέμων βίας. θνητοὶ δὲ πολλοὶ καρδίαν πλανώμενοι ἱδρυσάμεσθα πημάτων παραψυχὴν θεῶν ἀγάλματʼ ἐκ λίθων, ἢ χαλκέων, ἢ χρυσοτεύκτων, ἢ ἐλεφαντίνων τύπους. θυσίας τε τούτοις καὶ καλὰς πανηγύρεις στέφοντες, οὕτως εὐσεβεῖν νομίζομεν. ### English translation (Claude) Indeed, tragedy too, drawing away from idols, teaches us to look up to heaven. For Sophocles, as Hecataeus, who composed the histories, says in his work on Abraham and the Egyptians, cries out plainly on the stage: “One in truth, one is God, who made the heaven and the wide earth, and the gleaming swell of the sea, and the might of the winds. But we mortals, many of us straying in heart, set up as a comfort for our troubles images of the gods of stone, or of bronze, or forms wrought of gold or ivory; and crowning these with sacrifices and fine festivals, we think so to be pious.” ### Extrabiblical texts - Clement of Alexandria, Strom. 5.14.113 (Miscellanies): quotation, high confidence - Sophocles, fr. 1126 (Sophocles (plays and fragments)): quotation, high confidence ### Translation notes - Clement, Miscellanies 5.14.113; Sophocles, fragment 1126 (spurious; ascribed by Clement to Hecataeus’ work On Abraham, itself probably a Jewish composition). ### Citation (SBL) Eusebius, Praep. ev. 13.13.40 (Dindorf 2:211; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-40). ## Preparation for the Gospel 13.13.41 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-41 - Source: Dindorf 2:211–212 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Euripides and Aeschylus speak of the supreme God in exalted terms. ### Greek text Εὐριπίδης δὲ ἐπὶ τῆς αὐτῆς σκηνῆς τραγῳδῶν ὁρᾷς φησὶ) τὸν ὑψοῦ τόνδʼ ἄπειρον αἰθέρα καὶ γῆν πέριξ ἔχονθʼ ὑγραῖς ἐν ἀγκάλαις; τοῦτον νόμιζε Ζῆνα, τόνδʼ ἡγοῦ θεόν. ἔν τε τῷ Πειρίθῳ δράματι ὁ αὐτὸς καὶ τάδε τραγῳδεῖ σὲ τὸν αὐτοφυῆ, τὸν ἐν αἰθερίῳ ῥόμβῳ πάντων φύσιν ἐμπλέξανθʼ ὃν πέρι μὲν φῶς, περὶ δʼ ὀρφναία νὺξ αἰολόχρως, ἄκριτός τʼ ἄστρων ὄχλος ἐνδελεχῶς ἀμφιχορεύει. ἐνταῦθα γὰρ τὸν μὲν αὐτοφυῆ τὸν δημιουργὸν νοῦν εἴρηκε, τὰ δʼ ἑξῆς ἐπὶ τοῦ κόσμου τάσσεται, ἐν ᾧ καὶ αἱ ἐναντιότητες φωτός τε καὶ σκότους. ὅ τε Εὐφορίωνος Αἰσχύλος ἐπὶ τοῦ θεοῦ σεμνῶς σφόδρα φησὶ Ζεύς ἐστιν αἰθὴρ, Ζεὺς δὲ γῆ, Ζεὺς δʼ οὐρανὸς, Ζεύς τοι τὰ πάντα, χὤτι τῶνδʼ ὑπέρτερον. ### English translation (Claude) And Euripides, writing tragedy on the same stage, says: “Do you see this boundless ether on high, holding the earth around in its moist arms? This consider Zeus, this hold to be God.” And in the drama Pirithous the same writes this in tragic verse: “You, self-generated, who wove the nature of all things in the ethereal whirl, round whom light and dark, spangled night, and the countless throng of stars dance forever.” For here he has called the creative mind self-generated, and what follows applies to the world, in which there are also the opposites of light and darkness. And Aeschylus son of Euphorion says very solemnly of God: “Zeus is ether, Zeus is earth, Zeus is heaven, Zeus is all things, and whatever is higher than these.” ### Extrabiblical texts - Clement of Alexandria, Strom. 5.14.114–115 (Miscellanies): quotation, high confidence - Euripides, fr. 941 (Euripides (plays and fragments)): quotation, high confidence - Euripides, Pirithous fr. 593 (Euripides (plays and fragments)): quotation, high confidence - Aeschylus, Heliades fr. 70 (Aeschylus (plays and fragments)): quotation, high confidence ### Translation notes - Clement, Miscellanies 5.14.114–115; Euripides, fragments 941 and 593 (Pirithous); Aeschylus, Heliades, fragment 70. ### Citation (SBL) Eusebius, Praep. ev. 13.13.41 (Dindorf 2:211–212; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-41). ## Preparation for the Gospel 13.13.42 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-42 - Source: Dindorf 2:212 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Clement: Heraclitus and Timaeus of Locri speak of one principle, as Moses and the Sibyl do. ### Greek text οἶδα ἐγὼ καὶ Πλάτωνα προσμαρτυροῦντα Ἡρακλείτῳ γράφοντι “ἕν τὸ σοφὸν μοῦνον λέγεσθαι οὐκ ἐθέλει, καὶ ἐθέλει Ζηνὸς οὔνομα.” καὶ πάλιν “νόμος καὶ βουλῇ πείθεσθαι ἐνός.” κἂν τὸ ῥητὸν ἐκεῖνο ἀναγαγεῖν ἐθέλῃς “ὁ ἔχων ὦτα ἀκούειν ἀκουέτω” εὕροις ἂν ὧδε ἐμφαινόμενον πρὸς τοῦ Ἐφεσίου “ἀξύνετοι ἀκούσαντες κωφοῖσιν ἐοίκασι· φάτις αὐτοῖσι μαρτυρεῖ παρεόντας ἀπεῖναι.” ἀλλʼ ἄντικρυς μίαν ἀρχὴν καὶ παρʼ Ἑλλήνων ἀκοῦσαι ποθεῖς; Τίμαιος ὁ Λοκρὸς ἐν τῷ φυσικῷ συγγράμματι κατὰ λέξιν ὧδέ μοι μαρτυρήσει “μία ἀρχὰ πάντων ἐστὶν ἀγένητος· εἰ γὰρ ἐγένετο, οὐκ ἂν ἦν ἔτι ἀρχὰ, ἀλλʼ ἐκείνα ἐξ ἇς ἁ ἀρχὰ ἐγένετο.” ἐρρύη γὰρ ἐκεῖθεν ἡ δόξα ἡ ἀληθινὴ “ἄκουε (φησὶν) Ἰσραὴλ, κύριος ὁ θεός σου εἶς ἐστὶ, καὶ αὐτῷ μόνῳ λατρεύσεις.” οὕτος ἰδοὺ πάντεσσι σαφὴς ἀπλάνητος ὑπάρχει, ὥς φησιν ἡ Σίβυλλα. ### English translation (Claude) I know too that Plato bears witness with Heraclitus when he writes: “The one wise thing is unwilling and willing to be called by the name of Zeus.” And again: “It is law also to obey the counsel of one.” And if you wish to trace that saying, “He who has ears to hear, let him hear,” you would find it set out thus by the Ephesian: “Those without understanding, though they hear, are like the deaf; the saying bears witness to them: present, they are absent.” But do you long to hear plainly of one first principle from the Greeks too? Timaeus of Locri, in his work on nature, will bear witness to me word for word thus: “There is one principle of all things, unbegotten; for if it had come into being, it would no longer be a principle, but that from which the principle came into being.” For from there flowed the true opinion: “Hear, O Israel,” it says, “the Lord your God is one, and him only shall you serve.” “See, he is clear to all, unerring,” as the Sibyl says. ### Scripture references - Matt 11:15: quotation, high confidence - Deut 6:4: quotation, high confidence - Deut 6:13: quotation, high confidence ### Extrabiblical texts - Clement of Alexandria, Strom. 5.14.115–116 (Miscellanies): quotation, high confidence - Heraclitus, fr. B 32–34 (Heraclitus (fragments)): quotation, high confidence - Sib. Or. fr. 1 (Sibylline Oracles): quotation, high confidence - Timaeus of Locri, Tim. Locr. (Timaeus of Locri (Pseudo-Timaeus), On the Nature of the World and Soul): echo, medium confidence ### Translation notes - Clement, Miscellanies 5.14.115–116; Heraclitus, fragments B 32, 33, 34; Matt 11:15; [Timaeus of Locri] (an unidentified Pythagorean work); Deut 6:4, 13; Sibylline Oracles, fragment 1.28. ### Citation (SBL) Eusebius, Praep. ev. 13.13.42 (Dindorf 2:212; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-42). ## Preparation for the Gospel 13.13.43 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-43 - Source: Dindorf 2:212–213 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Clement: Xenocrates hints at Father and Son; Homer and Isaiah show that God cannot be grasped by the body. ### Greek text Ξενοκράτης τε ὁ Καρχηδόνιος τὸν μὲν ὕπατον Δία, τὸν δὲ νέατον καλῶν, ἔμφασιν πατρὸς ἀπολείπει καὶ υἱοῦ. καὶ τὸ παραδοξότατον, γινώσκειν φαίνεται τὸ θεῖον ὁ ἀνθρωποπαθεῖς εἰσάγων τοὺς θεούς· ὃν οὐδʼ οὕτως αἰδεῖται Ἐπίκουρος. φησὶ γοῦν τίπτε με, Πηλέος υἱὲ, ποσὶν ταχέεσσι διώκεις, αὐτὸς θνητὸς ἐὼν, θεὸν ἄμβροτον; οὐδέ νυ πώ με ἔγνως ὡς θεός εἰμι. οὐχ ἁλωτὸν γὰρ εἶναι θνητῷ οὐδὲ καταληπτὸν τὸ θεῖον οὔτε ποσὶν οὔτε χερσὶν οὔτε ὀφθαλμοῖς οὐδʼ ὅλως τῷ σώματι δεδήλωκε. “τίνι ὡμοιώσατε κύριον; ἢ τίνι ὁμοιώματι ὡμοιώσατε αὐτόν;” φησὶν ἡ γραφή. “μὴ εἰκόνα ἐποίησε τέκτων, ἢ χρυσοχόος, χωνεύσας χρυσίον, περιεχρύσωσεν αὐτόν;” καὶ τὰ ἐπὶ τούτοις. ### English translation (Claude) And Xenocrates of Chalcedon, calling the one Zeus the highest and the other the lowest, leaves an indication of the Father and the Son. And, most surprising, he who introduces the gods with human passions (Homer) appears to know the divine; and Epicurus does not respect him even so. He says, at least: “Why, son of Peleus, do you pursue me with swift feet, being yourself mortal, me an immortal god? Not yet have you known that I am a god.” For he has shown that the divine cannot be caught or grasped by a mortal, neither with feet nor hands nor eyes, nor at all with the body. “To whom have you likened the Lord? Or with what likeness have you likened him?” says the Scripture. “Has a carpenter made an image, or a goldsmith, having melted gold, gilded it over?” and so on. ### Scripture references - Isa 40:18: quotation, high confidence - Isa 40:19: quotation, high confidence ### Extrabiblical texts - Clement of Alexandria, Strom. 5.14.116–117 (Miscellanies): quotation, high confidence - Homer, Il. 22.8–10 (Homer, Iliad): quotation, high confidence - Xenocrates (Xenocrates of Chalcedon): echo, medium confidence ### Translation notes - Clement, Miscellanies 5.14.116–117; Xenocrates, fragment 18 (Heinze) (Clement’s text has “Carthaginian,” but the philosopher was of Chalcedon); Homer, Iliad 22.8–10; Isa 40:18–19. ### Citation (SBL) Eusebius, Praep. ev. 13.13.43 (Dindorf 2:212–213; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-43). ## Preparation for the Gospel 13.13.44 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-44 - Source: Dindorf 2:213 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Epicharmus speaks of a divine Word from which human reason springs. ### Greek text ὅ τε κωμικὸς Ἐπίχαρμος σαφῶς περὶ τοῦ λόγου ἐν τῇ Πολιτείᾳ λέγει ὧδέ πως ὁ βίος ἀνθρώποις λογισμοῦ κἀριθμοῦ δεῖται πάνυ· ζῶμεν δʼ ἐν ἀριθμῷ καὶ λογισμῷ· ταῦτα γὰρ σώζει βροτούς. εἶτα διαρρήδην ἐπιφέρει ὁ λόγος ἀνθρώπους κυβερνᾷ, κατὰ τρόπον σώζει. εἶτα εἰ ἔστιν ἀνθρώπων λογισμὸς, ἔστι καὶ θεῖος λόγος. ὁ λόγος ἀνθρώπῳ πέφυκε περὶ βίου καταστροφάς. ὁ δέ γε τὰς τέχνας ἅπασι συνέπεται θεῖος λόγος, ἐκδιδάσκων αὐτὸς αὐτοὺς, ὅ τι ποιεῖν δεῖ συμφέρον. οὐ γὰρ ἄνθρωπος τέχναν εὑρʼ, ὁ δὲ θεὸς ταύταν φέρει. ὁ δέ γε τἀνθρώπου λόγος πέφυκεν ἀπό γε τοῦ θείου λόγου. ### English translation (Claude) And the comic poet Epicharmus speaks clearly of the Word in the Republic, somewhat thus: “Life for men needs reckoning and number very much; we live by number and reckoning; for these save mortals.” Then he adds explicitly: “Reason steers men and saves them properly.” Then: “If there is human reasoning, there is also a divine Word.” “Reason is born in man for the shaping of life.” “And the divine Word accompanies all arts, itself teaching them what they must do with profit. For it was not man who found art; God brings it.” “And the reason of man is born of the divine Word.” ### Extrabiblical texts - Clement of Alexandria, Strom. 5.14.118–119 (Miscellanies): quotation, high confidence - Epicharmus, fr. B 56–57 (Epicharmus (fragments)): quotation, high confidence ### Translation notes - Clement, Miscellanies 5.14.118–119; Epicharmus, fragments B 56–57 (Diels–Kranz; probably from a later collection under his name). Clement reads them of the Word. ### Citation (SBL) Eusebius, Praep. ev. 13.13.44 (Dindorf 2:213; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-44). ## Preparation for the Gospel 13.13.45 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-45 - Source: Dindorf 2:213–214 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Menander, like Isaiah, teaches that God wants righteousness rather than sacrifices. ### Greek text ναὶ μὴν διὰ τοῦ Ἡσαΐου πνεύματος κεκραγότος τί μοι πλῆθος τῶν θυσιῶν ὑμῶν; λέγει κύριος, πλήρης εἰμὶ ὁλοκαυτωμάτων, καὶ στέαρ ἀρνῶν καὶ αἷμα ταύρων οὐ βούλομαι.” καὶ μετʼ ὀλίγα ἐπαγαγόντος “ λούσασθε, καθαροὶ γενέσθε, ἀφέλετε τὰς πονηρίας ἀπὸ τῶν ψυχῶν ὑμῶν.” καὶ τὰ ἐπὶ τούτοις Μένανδρος ὁ κωμικὸς αὐταῖς γράφει ταῖς λέξεσιν εἴ τις δὲ θυσίαν προσφέρων, ὢ Πάμφιλε, ταύρων τι πλῆθος, ἢ ἐρίφων, ἢ νὴ Δία ἑτέρων τοιούτων, ἢ κατασκευάσματα, χρυσᾶς ποιήσας χλαμύδας, ἤτοι πορφυρᾶς, ἢ διʼ ἐλέφαντος ἢ σμαράγδου ζῴδια, εὔνουν νομίζει τὸν θεὸν καθεστάναι, πεπλάνητʼ ἐκεῖνος καὶ φρένας κούφας ἔχει. δεῖ γὰρ τὸν ἄνδρα χρήσιμον πεφυκέναι, μὴ παρθένους φθείροντα καὶ μοιχώμενον, κλέπτοντα καὶ σφάττοντα χρημάτων χάριν. μηδὲ βελόνης ἔναμμʼ ἐπιθυμῇς, Πάμφιλε· ὁ γὰρ θεὸς βλέπει σε πλησίον παρών. ### English translation (Claude) Indeed, when the Spirit cried through Isaiah, “What to me is the multitude of your sacrifices? says the Lord; I am full of burnt offerings, and the fat of lambs and the blood of bulls I do not want,” and a little after added, “Wash, become clean, put away the wickedness from your souls,” and so on, Menander the comic poet writes in these very words: “If anyone, Pamphilus, offering a sacrifice, a multitude of bulls or kids, or, by Zeus, other such things, or works of art, making golden or purple cloaks, or figures of ivory or emerald, thinks he has made God well disposed, he is mistaken and has a light mind. For a man must be useful, not corrupting virgins and committing adultery, stealing and killing for money. Do not covet even the thread of a needle, Pamphilus; for God sees you, being near at hand.” ### Scripture references - Isa 1:11: quotation, high confidence - Isa 1:16: quotation, high confidence ### Extrabiblical texts - Clement of Alexandria, Strom. 5.14.119 (Miscellanies): quotation, high confidence - Menander, fragment (Menander (fragments)): quotation, high confidence ### Translation notes - Clement, Miscellanies 5.14.119; Isa 1:11, 16; Menander, fragment (Kock 1135; not certainly genuine). ### Citation (SBL) Eusebius, Praep. ev. 13.13.45 (Dindorf 2:213–214; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-45). ## Preparation for the Gospel 13.13.46 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-46 - Source: Dindorf 2:214 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jeremiah and the Psalms are echoed in Menander’s call to just living. ### Greek text “θεὸς ἐγγίζων ἐγώ εἰμι, καὶ οὐχὶ θεὸς πόρρωθεν. ποιήσει τι ἄνθρωπος ἐν κρυφαίοις, καὶ οὐκ ὄψομαι αὐτόν;” διὰ Ἱερεμίου φησί. καὶ πάλιν ὁ Μένανδρος παραφράζων τὴν γραφὴν ἐκείνην “θύσατε θυσίαν δικαιοσύνης, καὶ ἐλπίσατε ἐπὶ κύριον” ὧδέ πως γράφει μηδὲ βελόνης, ὦ φίλτατʼ, ἐπιθυμήσῃς ἀλλοτρίας ποτέ. ὁ γὰρ θεὸς δικαίοις ἔργοις ἥδεται καὶ οὐκ ἀδίκοις. πονοῦντα δʼ ἐᾷ τὸν ἴδιον ὑψῶσαι βίον, τὴν γῆν ἀροῦντα νύκτα καὶ τὴν ἡμέραν. θεῷ δὲ θῦε διὰ τέλους δίκαιος ὢν, καὶ λαμπρὸς ὢν ταῖς χλαμύσιν, ὡς τῇ καρδίᾳ. βροντῆς ἐὰν ἀκούσῃς, μὴ φύγῃς, μηδὲν συνειδὼς αὐτὸς αὑτῷ, δέσποτα. ὁ γὰρ θεὸς βλέπει σε πλησίον παρών. ### English translation (Claude) “I am a God near at hand, and not a God far off. Shall a man do anything in secret, and I not see him?” he says through Jeremiah. And again Menander, paraphrasing that Scripture, “Offer a sacrifice of righteousness, and hope in the Lord,” writes somewhat thus: “Do not ever covet even the thread of a needle belonging to another, dearest friend. For God takes pleasure in just works, and not in unjust. He allows the one who toils to raise up his own life, plowing the earth night and day. Sacrifice to God always by being just, shining not in your cloaks so much as in your heart. If you hear thunder, do not flee, if you are conscious of nothing, master. For God sees you, being near at hand.” ### Scripture references - Jer 23:23: quotation, high confidence - Jer 23:24: quotation, high confidence - Ps 4:5 (4:6 LXX): quotation, high confidence ### Extrabiblical texts - Clement of Alexandria, Strom. 5.14.120 (Miscellanies): quotation, high confidence - Menander, fragment (Menander (fragments)): quotation, high confidence ### Translation notes - Clement, Miscellanies 5.14.120; Jer 23:23–24; Ps 4:5 (Septuagint 4:6); Menander, fragment (Kock 1135, continued). ### Citation (SBL) Eusebius, Praep. ev. 13.13.46 (Dindorf 2:214; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-46). ## Preparation for the Gospel 13.13.47 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-47 - Source: Dindorf 2:214–215 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Diphilus, like Scripture, teaches that God sees all and judges after death. ### Greek text “ ἔτι σοῦ λαλοῦντος” φησὶν ἡ γραφὴ “ἐρῶ, ἰδοὺ πάρειμι.” Δίφιλος πάλιν ὁ κωμικὸς τοιαῦτά τινα περὶ τῆς κρίσεως διαλέγεται οἴει σὺ τοὺς θανόντας, ὢ Νικήρατε, τρυφῆς ἁπάσης μεταλαβόντας ἐν βίῳ πεφευγέναι τὸ θεῖον ὡς λεληθότας; ἐστιν δίκης ὀφθαλμὸς, ὃς τὰ πάνθʼ ὁρᾷ· καὶ γὰρ καθʼ Ἅιδην δύο τρίβους νομίζομεν, μίαν δικαίων, ἑτέραν δʼ ἀσεβῶν εἶνʼ ὅρον. καὶ εἰ τοὺς δύο καλύψει ἡ γῆ φασὶ τῷ παντὶ χρόνῳ, ἀπελθὼν κλέπτʼ, ἀποστέρει, κύκα· μηδὲν πλανηθῇς. ἔστι κἀν Ἅιδου ἥνπερ ποιήσει θεὸς ὁ πάντων δεσπότης, οὗ τοὔνομα φοβερὸν, οὐδʼ ἂν ὀνομάσαιμʼ ἐγώ. ὃς τοῖς ἁμαρτάνουσι πρὸς μῆκος βίον δίδωσιν. εἴ τις δὲ θνητῶν οἴεται τοὐφʼ ἡμέραν κακόν τι πράσσων τοὺς θεοὺς λεληθέναι, δοκεῖ πονηρὰ καὶ δοκῶν ἁλίσκεται, ὅταν σχολὴν ἄγουσα τυγχάνῃ δίκη. ὁρᾶθʼ ὅσοι δοκεῖτε οὐκ εἶναι θεόν. ἔστιν γὰρ, ἔστιν. εἰ δέ τις πράττει κακῶς, κακὸς πεφυκὼς, τὸν χρόνον κερδαινέτω, χρόνῳ γὰρ οὕτος ὕστερον δώσει δίκην. ### English translation (Claude) “While you are still speaking,” says the Scripture, “I will say, Behold, I am here.” Again Diphilus the comic poet discourses on the judgment somewhat thus: “Do you think, Niceratus, that the dead, who have shared every luxury in life, have escaped the divine as unnoticed? There is an eye of Justice which sees all things. For in Hades too we hold there are two paths, one the way of the just, the other of the impious. And if the earth shall cover the two for all time, go, steal, rob, make havoc; do not be deceived. There is judgment in Hades too, which God the Lord of all will execute, whose name is fearful, and I would not even name it. He gives to sinners length of life. But if any mortal thinks that, doing evil day by day, he escapes the notice of the gods, he thinks wickedly, and in thinking so he is caught, when Justice happens to be at leisure. See, you who think there is no God. For there is, there is. And if anyone, being wicked by nature, does evil, let him make the most of the time; for in time he will pay the penalty later.” ### Scripture references - Isa 58:9: quotation, high confidence ### Extrabiblical texts - Clement of Alexandria, Strom. 5.14.121 (Miscellanies): quotation, high confidence - Diphilus, fragment (Diphilus (fragments)): quotation, high confidence ### Translation notes - Clement, Miscellanies 5.14.121; Isa 58:9; Diphilus, fragment (Kock 138; probably a later Jewish or Christian composition under his name). The digital text has lost a word in “There is judgment (κρίσις) in Hades too”; translated by sense. ### Citation (SBL) Eusebius, Praep. ev. 13.13.47 (Dindorf 2:214–215; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-47). ## Preparation for the Gospel 13.13.48 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-48 - Source: Dindorf 2:215–216 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A tragic poet foretells a final conflagration and renewal. ### Greek text συνᾴδει δὲ τούτοις καὶ ἡ τραγῳδία διὰ τῶνδε ἔσται γὰρ, ἔσται κεῖνος αἰῶνος χρόνος, ὅταν πυρὸς γέμοντα θησαυρὸν σχάσῃ χρυσωπὸς αἰθήρ. ἡ δὲ βοσκηθεῖσα φλὸξ ἅπαντα τἀπίγεια καὶ μετάρσια φλέξει μανεῖσα καὶ μετʼ ὀλίγα αὖθις ἐπιφέρει — — ἐπὰν δὲ ἐκλίπῃ τὸ πᾶν, φροῦδος μὲν ἔσται κυμάτων ἅπας βυθὸς, γῆ δὲ ἐράνων ἔρημος, οὐδὲ ἄρ ἔτι πτερωτὰ φῦλα βλαστήσει πυρουμένη, κἄπειτα σώσει πάνθʼ ἃ πρόσθʼ ἀπώλεσε. ### English translation (Claude) And tragedy agrees with these in the following: “For there will come, there will come that time of the age, when the golden ether shall open its treasure full of fire; and the flame, fed full, shall burn up in its fury all things on earth and on high.” And a little after he adds again: “And when all things fail, the whole deep of the waves will be gone, and the earth bare of trees, and no longer will it bring forth winged tribes, being on fire; and afterward it will save all things which it destroyed before.” ### Scripture references - 2 Pet 3:10: echo, medium confidence ### Extrabiblical texts - Clement of Alexandria, Strom. 5.14.121–122 (Miscellanies): quotation, high confidence ### Translation notes - Clement, Miscellanies 5.14.121–122; unidentified tragic verses (fragment adespoton; probably a Jewish composition). Compare 2 Pet 3:10–12. ### Citation (SBL) Eusebius, Praep. ev. 13.13.48 (Dindorf 2:215–216; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-48). ## Preparation for the Gospel 13.13.49 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-49 - Source: Dindorf 2:216 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Orphic verses and Empedocles speak of renewal and of eternal blessedness for the just. ### Greek text τὰ ὃμοια τούτοις κἀν τοῖς Ὀρφικοῖς εὑρήσομεν ὧδέ πως γεγραμμένα πάντας γὰρ κρύψας αὖθις φάος ἐς πολυγηθὲς ἐξ ίερᾶς κραδίας ἀνενέγκατο, μέρμερα ῤέζων. ἢν δὲ ὁσίως καὶ δικαίως διαβιώσωμεν, μακάριοι μὲν ἐνταῦθα, μακαριώτεροι δὲ μετὰ τὴν ἐνθένδε ἀπαλλαγὴν, οὐ χρόνῳ τινὶ εύδαιμονίαν ἒχοντες, ἀλλʼ ἐν αἰῶνι ἀναπαύσεσθαι δυνάμενοι, ἀθανάτοις ἂλλοισιν ὁμέστιοι, αὐτοτράπεζοι ἐόντες, ἀνδρείων ἀχαιῶν ἀπόκληροι ἀτειρεῖς, ἡ φιλόσοφος Ἐμπεδοκλέους λέγει ποιητική. οὐχ οὒτω τις μέγας ἒσται καὶ καθʼ Ἒλληνας ὡς ὐπερέχειν τὴν δίκην, οὐδὲ σμικρὸς ὡς λαθεῖν. ### English translation (Claude) We shall find similar things in the Orphic poems, written somewhat thus: “For having hidden all, he brought them again into the joyful light from his holy heart, working mighty deeds.” And if we live holily and justly, we are blessed here, and more blessed after our departure from here, having happiness not for a time but able to rest in eternity, “sharing the hearth of other immortals, sharing their table, free from manly sorrows, unwearied,” as the philosophical poetry of Empedocles says. No one, even according to the Greeks, will be so great as to rise above justice, nor so small as to escape it. ### Extrabiblical texts - Clement of Alexandria, Strom. 5.14.122–123 (Miscellanies): quotation, high confidence - Orpheus (attributed), Orph. frag. fr. 21a (Orpheus (attributed), Orphic poems (fragments)): quotation, high confidence - Empedocles, fr. B 147 (Empedocles (fragments)): quotation, high confidence ### Translation notes - Clement, Miscellanies 5.14.122–123; Orphic fragment 21a (Kern); Empedocles, fragment B 147. The digital text has a page number “(685)” in the verse and “Achaeans” (ἀχαιῶν) for Empedocles’ ἀχέων, “sorrows”; translated by sense. ### Citation (SBL) Eusebius, Praep. ev. 13.13.49 (Dindorf 2:216; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-49). ## Preparation for the Gospel 13.13.50 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-50 - Source: Dindorf 2:216 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Orpheus: the invisible God was known only to a Chaldean, Abraham or his son. ### Greek text ὁ δʼ αὐτὸς Ὀρφεὺς καὶ ταῦτα λέγει εἰς δὲ λόγον θεῖον βλέψας τούτῳ προσέδρευε, ἰθύνων κραδίης νοερὸν κύτος· εὖ δ ἐπίβαινε ἀτραπιτοῦ, μοῦνον δʼ ἐσόρα κόσμοιο ἂνακτα, ἀθάνατον. αὖθις τε περὶ τοῦ θεοῦ, ἀόρατον αὐτὸν λέγων, μόνῳ γνωσθῆναι ἑνί τινί φησι τὸ γένος Χαλδαίῳ, εἲτε τὸν Ἁβραὰμ λέγων τοῦτον, εἲτε καὶ τὸν υἱὸν τὸν αὐτοῦ, διὰ τούτων, εἱ μὴ μουνογενής τις ἀπορρὼξ φύλου ἂνωθεν Χαλδαίων· ἲδρις γὰρ ἒην ἂστροιο πορείης, καὶ σφαίρης κίνημʼ ἀμφὶ χθόνα ὡς περιτέλλει, κυκλοτερές γʼ ἐν ἲσῳ, κατὰ δὲ σφέτερον κνώδακα· πνεύματι δʼ ἡνιοχεῖ περί τʼ ἠέρα καὶ περὶ χεῦμα. ### English translation (Claude) The same Orpheus also says this: “But looking to the divine Word, wait on it, directing the intelligent vessel of your heart; tread well the path, and look only to the immortal Lord of the world.” And again concerning God, saying that he is invisible, he says that he was known only to one man, a Chaldean by race, whether he means Abraham or his son, in these words: “except a certain only-begotten one, a shoot from above of the race of the Chaldeans; for he was skilled in the course of the star, and in how the movement of the sphere revolves around the earth, in a circle evenly, each on its own axis; and he guides by the wind around the air and around the stream.” ### Extrabiblical texts - Clement of Alexandria, Strom. 5.14.123 (Miscellanies): quotation, high confidence - Orpheus (attributed), Orph. frag. Testament (Orpheus (attributed), Orphic poems (fragments)): quotation, high confidence ### Translation notes - Clement, Miscellanies 5.14.123; the Orphic “Testament” (compare 13.12.5). ### Citation (SBL) Eusebius, Praep. ev. 13.13.50 (Dindorf 2:216; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-50). ## Preparation for the Gospel 13.13.51 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-51 - Source: Dindorf 2:216–217 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Orpheus’ throne and footstool echo Isaiah. ### Greek text εἶτα, οἶον παραφράξων τὸ “ ὁ οὐρανός μοι θρόνος, ἡ δὲ γῇ ὑποπόδιον τῶν ποδῶν μου” ἐπιφέρει αὐτὸς δʼ αὖ μέγαν αὖθις ἐπʼ οὐρανὸν ἐστήρικται, χρυσέῳ ἐνὶ θρόνῳ· γαίη δʼ ὑπὸ ποσσὶ βέβηκε. χεῖρα δὲ δεξιτερὴν περὶ τέρμασιν Ὡκεανοῖο ἐκτέτακεν· ὀρέων δὲ τρέμει βάσις ἔνδοθι θυμῷ, οὐδὲ φέρειν δύναται κρατερὸν μένος. ἐστι δὲ πάντη αὐτὸς ἐπουράνιος, καὶ ἐπὶ χθονὶ πάντα τελευτᾷ, ἀρχὴν αὐτὸς ἔχων καὶ μέσον ἠδὲ τελευτήν. ἄλλως οὐ θεμιτόν σε λέγειν· τρομέω δέ γε γυῖα ἐν νόῳ. ἐξ ὑπάτου κραίνει, καὶ τὰ ἐπὶ τούτοις. διὰ γὰρ τούτων δεδήλωκε πάντα ἐκεῖνα τὰ προφητικὰ “ὃς ἐὰν ἀνοίξῃ τὸν οὐρανὸν, τρόμος λήψεται· καὶ ἀπὸ σοῦ ὄρη τακήσεται, ὡς ἀπὸ προσώπου πυρὸς τήκεται κηρός.” καὶ τὰ διὰ Ἠσαίου ‘τίς ἐμέτρησε τὸν οὐρανὸν σπιθαμῇ καὶ πάσαν τὴν γῆν δρακί;” ### English translation (Claude) Then, as if paraphrasing “Heaven is my throne, and the earth the footstool of my feet,” he adds: “He himself again is set fast upon the great heaven on a golden throne, and the earth stands beneath his feet. And he has stretched out his right hand around the ends of Ocean; the base of the mountains trembles within at heart, and cannot bear his mighty strength. He is wholly heavenly, and brings all things to their end on earth, himself holding the beginning and the middle and the end. It is not lawful for you to speak otherwise; I tremble in my limbs, in my mind. He rules from on high,” and so on. For by these he has shown all those prophetic words: “If you open heaven, trembling will seize the mountains from you, and they will melt, as wax melts before the fire,” and those through Isaiah, “Who measured heaven with a span, and all the earth with his hand?” ### Scripture references - Isa 66:1: quotation, high confidence - Isa 64:1: quotation, high confidence - Isa 64:2: quotation, medium confidence - Isa 40:12: quotation, high confidence ### Extrabiblical texts - Clement of Alexandria, Strom. 5.14.124 (Miscellanies): quotation, high confidence - Orpheus (attributed), Orph. frag. Testament (Orpheus (attributed), Orphic poems (fragments)): quotation, high confidence ### Translation notes - Clement, Miscellanies 5.14.124; Isa 66:1; Orphic “Testament”; Isa 64:1–2 (Septuagint 63:19–64:1); Isa 40:12. ### Citation (SBL) Eusebius, Praep. ev. 13.13.51 (Dindorf 2:216–217; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-8/#p-13-13-51). ## Preparation for the Gospel 13.13.52 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-52/#p-13-13-52 - Source: Dindorf 2:217 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: An Orphic hymn praises God as lord of all creation, served by angels. ### Greek text Πάλιν ὅταν αἰθέρος ἠδʼ Ἀΐδου, πόντου, γαίης τε τύραννε, ὃς βρονταῖς σείεις βριαρὸν δόμον Οὐλύμποιο, δαίμονες ὃν φρίσσουσι, θεῶν δὲ δέδοικεν ὅμιλος, ᾧ Μοῖραι πείθονται, ἀμείλικτοί περ ἐοῦσαι· ἄφθιτε, μητροπάτωρ, οὗ θυμῷ πάντα δονεῖται, ὃς κινεῖς ἀνέμους, νεφέλῃσί τε πάντα καλύπτεις, πρηστῆρσι σχίζων πλατὺν αἰθέρα. σὴ μὲν ἐν ἄστροις τάξις ἀναλλάκτοισιν ἐφημοσύναισι τρέχουσα· σῷ δὲ θρόνῳ πυρόεντι παρεστᾶσιν πολύμοχθοι ἄγγελοι, οἶσι μέμηλε βροτοῖς ὡς πάντα τελεῖται. σὸν μὲν ἔαρ λάμπει νέον ἄνθεσι πορφυρέοισι· σὸς χειμὼν, ψυχραῖσιν ἐπερχόμενος νεφέλαισιν, σάς ποτε βακχευτὰς Βρόμιος διένειμεν ὀπώρας. ### English translation (Claude) Again, when he says: “Lord of the ether and of Hades, of sea and of earth, who with thunders shake the strong house of Olympus, at whom the daimones shudder and the throng of gods is afraid, whom the Fates obey, relentless though they are; imperishable, mother-father, by whose wrath all things are shaken, who move the winds and cover all things with clouds, splitting the broad ether with lightnings: yours is the order among the stars, running by unchangeable decrees; and by your fiery throne stand angels of much toil, whose care it is how all things are accomplished for mortals. Yours is the spring that shines new with purple flowers; yours the winter, coming with cold clouds; yours the autumn that Bromius once distributed to his bacchants.” ### Extrabiblical texts - Clement of Alexandria, Strom. 5.14.125 (Miscellanies): quotation, high confidence - Orpheus (attributed), Orph. frag. fr. 248 (Orpheus (attributed), Orphic poems (fragments)): quotation, high confidence ### Translation notes - Clement, Miscellanies 5.14.125; Orphic fragment 248 (Kern). The sentence is completed in 13.13.53. ### Citation (SBL) Eusebius, Praep. ev. 13.13.52 (Dindorf 2:217; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-52/#p-13-13-52). ## Preparation for the Gospel 13.13.53 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-52/#p-13-13-53 - Source: Dindorf 2:217–218 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Orphic hymn echoes Hosea and Moses on God’s sole sovereignty. ### Greek text εἶτα ἐπιφέρει, ῥητῶς παντοκράτορα ὀνομάζων τὸν θεὸν ἄφθιτον, ἀθάνατον, ῥητὸν μόνον ἀθανάτοισιν. ἐλθὲ, μέγιστε θεῶν πάντων, κρατερῇ σὺν ἀνάγκῃ, φρικτὸς, ἀήττητος, μέγας, ἄφθιτος, ὃν στέφει αἰθήρ. διὰ μὲν οὖν τοῦ μητροπάτωρ οὐ μόνον τὴν ἐκ μὴ ὄντων γένεσιν ἐμήνυσεν, ἐνδέδωκε δὲ ἀφορμὰς τοῖς τὰς προβολὰς εἰσάγουσι τάχα καὶ σύζυγον νοῆσαι τοῦ θεοῦ· παραφράζει δὲ ἐκείνας τὰς προφητικὰς γραφὰς, τήν τε διὰ Ὠσηὲ ‟ἰδοὺ ἐγὼ στερεῶν βροντὴν, κτίζων πνεῦμα, οὗ αἱ χεῖρες τὴν στρατιὰν τοῦ οὐρανοῦ ἐθεμελίωσαν·” καὶ τὴν διὰ Μώσεως “ἴδετε ἴδετε ὅτι ἐγώ εἰμι, καὶ οὐκ ἔστι θεὸς ἕτερος πλὴν ἐμοῦ. ἐγὼ ἀποκτενῶ, καὶ ζῆν ποιήσω· πατάξω, κἀγὼ ἰάσομαι. καὶ οὐκ ἔστιν ὃς ἐξελεῖται ἐκ τῶν χειρῶν μου.” αὐτὸς δʼ ἐξ ἀγαθοῖο κακὸν θνητοῖσι φυτεύει καὶ πόλεμον κρυόεντα, κατὰ τὸν Ὀρφέα. ### English translation (Claude) Then he adds, expressly naming God the Almighty: “Imperishable, immortal, utterable only by immortals. Come, greatest of all gods, with strong necessity, fearful, invincible, great, imperishable, whom the ether crowns.” By “mother-father” he has not only indicated generation from nothing, but has perhaps given occasion to those who introduce emanations to conceive also of a consort of God. And he paraphrases those prophetic Scriptures, that through Hosea, “Behold, I am he who makes the thunder firm and creates the wind, whose hands founded the host of heaven,” and that through Moses, “See, see that I am, and there is no other god besides me. I will kill and I will make alive; I will strike and I will heal; and there is none who will deliver out of my hands.” “And he himself plants evil for mortals out of good, and chilling war,” according to Orpheus. ### Scripture references - Amos 4:13: quotation, high confidence - Deut 32:39: quotation, high confidence ### Extrabiblical texts - Clement of Alexandria, Strom. 5.14.126 (Miscellanies): quotation, high confidence - Orpheus (attributed), Orph. frag. fr. 248 (Orpheus (attributed), Orphic poems (fragments)): quotation, high confidence ### Translation notes - Clement, Miscellanies 5.14.126; Orphic fragment 248 (continued); the words ascribed to Hosea are Amos 4:13 (Septuagint); Deut 32:39; Orphic “Testament.” The “emanations” (προβολαί) refer to Valentinian teaching. ### Citation (SBL) Eusebius, Praep. ev. 13.13.53 (Dindorf 2:217–218; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-52/#p-13-13-53). ## Preparation for the Gospel 13.13.54 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-52/#p-13-13-54 - Source: Dindorf 2:218 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Archilochus, Orpheus, and Phocylides echo Scripture on God’s power and on good and evil angels. ### Greek text τοιαῦτα καὶ ὁ Πάριος Ἀρχίλοχος λέγει ὢ Ζεῦ. σὸν μὲν οὐρανοῦ κράτος, σὺ δʼ ἔργʼ ἐπʼ ἀνθρώπους ὁρᾷς λεωργά τε καὶ ἀθέμιστα. πάλιν ἡμῖν ᾀσάτω ὁ Ὀρφεὺς χεῖρα δὲ δεξιτερὴν ἐπὶ τέρματος Ὠκεανοῖο πάντοθεν ἐκτέτακεν· γαίη δʼ ὑπὸ ποσσὶ βέβηκε. ταῦτα ἐμφανῶς ἐκεῖθεν εἴληπται ‟κύριος σώσει κατοικουμένας, καὶ τὴν οἰκουμένην ὅλην καταλήψεται τῇ χειρὶ ὡς νοσσιὰν, κύριος ὁ ποιήσας τὴν γῆν ἐν τῇ ἰσχύι· αὐτοῦ” ὥς φησιν Ἱερεμίας “καὶ ἀνορθώσας τὴν οἰκουμένην ἐν τῇ σοφίᾳ αὐτοῦ. ἔτι πρὸς τοῖσδε Φωκυλίδης μὲν τοὺς ἀγγέλους δαίμονας καλῶν, τοὺς μὲν εἶναι ἀγαθοὺς αὐτῶν, τοὺς δὲ φαύλους διὰ τούτων παρίστησιν, ἐπεὶ καὶ ἡμεῖς ἀποστάτας τινὰς παρειλήφαμεν, ἀλλʼ ἄρα δαίμονές εἰσιν ἐπʼ ἀνδράσιν ἄλλοτε ἄλλοι, οἱ μὲν ἐπερχομένου κακὸν ἀνέρος ἐκλύσασθαι. ### English translation (Claude) Archilochus of Paros says such things too: “O Zeus, yours is the power of heaven, and you look upon the deeds of men, wicked and lawless.” Again let Orpheus sing to us: “And he has stretched out his right hand on all sides to the end of Ocean; and the earth stands beneath his feet.” These are clearly taken from that passage: “The Lord will save inhabited cities, and he will grasp the whole world with his hand like a nest,” “the Lord who made the earth by his strength,” as Jeremiah says, “and set up the world by his wisdom.” Further, Phocylides, calling the angels daimones, shows in these words that some of them are good and some bad, since we too have received that there are certain apostates: “But there are daimones over men, now some, now others; some to free a man from oncoming evil.” ### Scripture references - Isa 10:14: quotation, high confidence - Jer 10:12: quotation, high confidence ### Extrabiblical texts - Clement of Alexandria, Strom. 5.14.126–127 (Miscellanies): quotation, high confidence - Archilochus, fr. 177 (Archilochus): quotation, high confidence - Orpheus (attributed), Orph. frag. Testament (Orpheus (attributed), Orphic poems (fragments)): quotation, high confidence - Phocylides (Phocylides): quotation, medium confidence ### Translation notes - Clement, Miscellanies 5.14.126–127; Archilochus, fragment 177 (West); Orphic “Testament”; Isa 10:14; Jer 10:12 (= 51:15; Septuagint 28:15); Phocylides, fragment 16. ### Citation (SBL) Eusebius, Praep. ev. 13.13.54 (Dindorf 2:218; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-52/#p-13-13-54). ## Preparation for the Gospel 13.13.55 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-52/#p-13-13-55 - Source: Dindorf 2:218–219 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Philemon, Sophocles, and Orpheus teach one ruling power over all. ### Greek text καλῶς οὖν καὶ Φιλήμων ὁ κωμικὸς τὴν εἰδωλολατρίαν ἐκκόπτει διὰ τούτων οὐκ ἔστιν ἡμῖν οὐδεμία τύχη θεὸς, οὐκ ἔστιν, ἀλλὰ ταὐτόματον ὃ γίγνεται ὡς ἔτυχʼ ἑκάστῳ, προσαγορεύεται τύχη. Σοφοκλῆς δὲ ὁ τραγῳδοποιὸς οὐδὲ θεοῖς λέγει) αὐθαίρετα πάντα πέλονται, νόσφι Δῖός· κεῖνος γὰρ ἔχει τέλος ἠδὲ καὶ ἀρχήν. ὅ τε Ὀρφεὺς ἓν κράτος, εἶς δαίμων γένετο, μέγας οὐρανὸς αἴθων, ἐν δὲ τὰ πάντα τέτυκται, ἐν ᾧ τάδε πάντα κυκλεῖται, πῦρ καὶ ὕδωρ καὶ γαῖα, καὶ τὰ ἐπὶ τούτοις. ### English translation (Claude) Well, then, does Philemon the comic poet cut out idolatry in these words: “There is no goddess Fortune for us, there is not; but what happens by chance, as it falls out for each, is called Fortune.” And Sophocles the tragedian says: “Not even for the gods are all things at their own choice, apart from Zeus; for he holds the end and the beginning.” And Orpheus: “One power, one daimon came to be, the great blazing heaven; and in one all things were made, in which all these revolve, fire and water and earth,” and so on. ### Extrabiblical texts - Clement of Alexandria, Strom. 5.14.128–129 (Miscellanies): quotation, high confidence - Philemon, fr. 137 (Philemon (fragments)): quotation, high confidence - Sophocles, fragment (Sophocles (plays and fragments)): quotation, high confidence - Orpheus (attributed), Orph. frag. fr. 168 (Orpheus (attributed), Orphic poems (fragments)): quotation, high confidence ### Translation notes - Clement, Miscellanies 5.14.128–129; Philemon, fragment 137 (Kock); Sophocles, fragment; Orphic fragment 168 (Kern). ### Citation (SBL) Eusebius, Praep. ev. 13.13.55 (Dindorf 2:218–219; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-52/#p-13-13-55). ## Preparation for the Gospel 13.13.56 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-52/#p-13-13-56 - Source: Dindorf 2:219 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Pindar, like Scripture, says God’s counsels are unsearchable. ### Greek text Πίνδαρος δὲ ὁ μελοποιὸς οἶον ἐκβακχεύεται ἄντικρυς εἰπὼν τί θεός; ὅ τι τὸ πᾶν καὶ πάλιν θεὸς ὁ πάντα τεύχων βροτοῖς. ἐπὰν δὲ εἴπῃ τί ἔλπεαι σοφίαν ὀλίγον τοι ἀνὴρ ὑπὲρ ἀνδρὸς ἔχειν; τὰ θεῶν βουλεύματα ἐρευνᾶσαι βροτέᾳ φρενὶ δύσκολον· θνατᾶς δʼ ἀπὸ ματρὸς ἔφυ, ἐκεῖθεν ἔσπακε τὴν διάνοιαν τίς ἔγνω νοῦν κυρίου; ἢ τίς σύμβουλος αὐτοῦ ἐγένετο; ### English translation (Claude) And Pindar the lyric poet speaks as if in Bacchic frenzy, saying plainly: “What is God? What is the All.” And again: “God, who makes all things for mortals.” And when he says, “Why do you hope for wisdom, in which man has little above man? It is hard for a mortal mind to search out the counsels of the gods; and he was born of a mortal mother,” he has drawn the thought from there: “Who has known the mind of the Lord? Or who has been his counselor?” ### Scripture references - Isa 40:13: quotation, high confidence - Rom 11:34: quotation, high confidence ### Extrabiblical texts - Clement of Alexandria, Strom. 5.14.129 (Miscellanies): quotation, high confidence - Pindar, fr. 140d, 141, 61 (Pindar (odes and fragments)): quotation, high confidence ### Translation notes - Clement, Miscellanies 5.14.129; Pindar, fragments 140d, 141, 61 (Snell); Isa 40:13; Rom 11:34. ### Citation (SBL) Eusebius, Praep. ev. 13.13.56 (Dindorf 2:219; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-52/#p-13-13-56). ## Preparation for the Gospel 13.13.57 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-52/#p-13-13-57 - Source: Dindorf 2:219 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Hesiod and Solon say God’s mind is hidden from men. ### Greek text ἀλλὰ καὶ Ἡσίοδος διʼ ὧν γράφει συνᾴδει τοῖς προειρημένοις, μάντις δʼ οὐδείς ἐστιν ἐπιχθονίων ἀνθρώπων ὅστις ἂν εἰδείη Ζῆνός νόον αἰγιόχοιο. εἰκότως ἄρα Σόλων ὁ Ἀθηναῖος ἐν ταῖς ἐλεγείαις, καὶ αὐτὸς κατακολουθήσας Ἡσιόδῳ, πάμπαν δʼ ἀθανάτων ἀφανὴς νόος ἀνθρώποισι, γράφει. ### English translation (Claude) And Hesiod too, in what he writes, agrees with what has been said: “No prophet among men upon the earth could know the mind of aegis-bearing Zeus.” Fittingly, then, Solon of Athens, following Hesiod, writes in his elegies: “The mind of the immortals is wholly unseen by men.” ### Extrabiblical texts - Clement of Alexandria, Strom. 5.14.129–130 (Miscellanies): quotation, high confidence - Solon, fr. 17 (Solon (elegies and fragments)): quotation, high confidence ### Translation notes - Clement, Miscellanies 5.14.129–130; Hesiod, fragment 303 (Merkelbach–West); Solon, fragment 17 (West). ### Citation (SBL) Eusebius, Praep. ev. 13.13.57 (Dindorf 2:219; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-52/#p-13-13-57). ## Preparation for the Gospel 13.13.58 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-52/#p-13-13-58 - Source: Dindorf 2:219–220 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Hesiod echoes the curse of Genesis on toil. ### Greek text Πάλιν τοῦ Μώσεως εἰς μόχθους καὶ πόνους διὰ τὴν παράβασιν τέξεσθαι τὴν γυναῖκα προφητεύσαντος ποιητής τις οὐκ ἄσημος γράφει Οὐδέ ποτʼ ἦμαρ Παύσονται καμάτου καὶ ὀϊζύος, οὐδέ τι νύκτωρ Στεινόμενοι· χαλεπὰς δὲ θεοὶ δώσουσι μερίμνας. ### English translation (Claude) Again, when Moses prophesied that because of the transgression the woman would bear children in toils and pains, a poet of no small fame writes: “Never by day will they cease from toil and misery, nor at all by night, being worn down; and the gods will give them hard cares.” ### Scripture references - Gen 3:16: allusion, high confidence ### Extrabiblical texts - Clement of Alexandria, Strom. 5.14.130 (Miscellanies): quotation, high confidence - Hesiod, Op. 176–178 (Hesiod, Works and Days): quotation, high confidence ### Translation notes - Clement, Miscellanies 5.14.130; Gen 3:16; Hesiod, Works and Days 176–178. ### Citation (SBL) Eusebius, Praep. ev. 13.13.58 (Dindorf 2:219–220; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-52/#p-13-13-58). ## Preparation for the Gospel 13.13.59 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-52/#p-13-13-59 - Source: Dindorf 2:220 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Homer shows God is just; Menander that he is good. ### Greek text ἓτι Ὃμηρος μὲν εἰπὼν αὐτὸς δὲ χρύσεια πατὴρ ἐπίταινε τάλαντα· δίκαιον τὸν θεὸν μηνύει. Μένανδρος δὲ ὁ κωμικὸς ἀγαθὸν ἑρμηνεύων τὸν θεόν φησιν, ἃπαντι δαίμων άνδρὶ συμπαρίσταται εὐθὺς γενομένῳ μυσταγωγὸς τοῦ βίου ἀγαθός· κακὸν γὰρ δαίμονʼ οὐ νομιστέον εἶναι, βίον βλάπτοντα χρηστόν. εἶτα ἐπιφέρει ἃπαντα δʼ ἀγαθὸν εἶναι τὸν θεόν· ἢτοι πάντα θεὸν ἀγαθὸν λέγων, ἢ, ὃπερ καὶ μᾶλλον, ἐν πᾶσι τὸν θεὸν ἀγαθὸν εἶναι. ### English translation (Claude) Further, Homer, when he says, “And the father himself held out the golden scales,” indicates that God is just. And Menander the comic poet, interpreting God as good, says: “A daimon stands by every man as soon as he is born, a good guide of his life; for we must not think there is an evil daimon harming a good life.” Then he adds that God is wholly good, meaning either that every god is good, or, what is more likely, that God is good in all things. ### Extrabiblical texts - Clement of Alexandria, Strom. 5.14.130 (Miscellanies): quotation, high confidence - Homer, Il. 8.69 (Homer, Iliad): quotation, high confidence - Menander, fr. 714 (Menander (fragments)): quotation, high confidence ### Translation notes - Clement, Miscellanies 5.14.130; Homer, Iliad 8.69 (22.209); Menander, fragment 714 (Kock).>>> ### Citation (SBL) Eusebius, Praep. ev. 13.13.59 (Dindorf 2:220; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-52/#p-13-13-59). ## Preparation for the Gospel 13.13.60 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-52/#p-13-13-60 - Source: Dindorf 2:220–221 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Verses ascribed to Aeschylus describe the Most High God’s power, echoing the Psalms. ### Greek text Πάλιν αὖ Αἰσχύλος μὲν ὁ τραγῳδοποιὸς τὴν Δύναμιν τοῦ θεοῦ παρατιθέμενος οὐκ ὀκνεῖ καὶ ὓψιστον Αὐτὸν προσαγορεύειν διὰ τούτων χώριζε θνητῶν τὸν θεὸν, καὶ μὴ δόκει ὃμοιον αὐτῷ σάρκινον καθεστάναι. οὐκ οἶσθά γʼ αὐτόν. ποτὲ μὲν ὡς πῦρ φαίνεται, ἂπλατος ὁρμῇ, ποτὲ δʼ ὓδωρ, ποτὲ γνόφος, καὶ θηρσὶν αὐτὸς γίνεται παρεμφερὴς, ἀνέμῳ, νεφέλῃ τε, κἀστραπῇ, βροντῇ, βροχῇ. ὑπηρετεῖ δʼ αὐτῷ θάλασσα, καὶ πετραι, καὶ πᾶσα πηγὴ, χὒδατος συστήματα· τρέμει δʼ ὂρη καὶ γαῖα, καὶ πελώριος βυθὸς θαλάσσης, καὶ ὀρέων ὓψος, [ἐπὶ] μέγα ἐπὰν ἐπιβλέψῃ γοργὸν ὂμμα δεσπότου· πάντα δυνατὴ γὰρ δόξα ὑψίστου θεοῦ. ἆρʼ ού δοκεῖ σοι ἐκεῖνο παραφράζειν τὸ “ἀπὸ προσώπου κυρίου τρέμει ἡ γῆ;” ### English translation (Claude) Again, Aeschylus the tragedian, setting forth the power of God, does not hesitate to call him Most High in these words: “Set God apart from mortals, and do not think that he is fleshly like yourself. You do not know him. Now he appears as fire, unapproachable in onset, now as water, now as darkness; and he himself becomes like beasts, like wind, and cloud, and lightning, thunder, rain. The sea serves him, and the rocks, and every spring, and the gatherings of water; the mountains tremble, and the earth, and the monstrous depth of the sea, and the height of the mountains, when the fierce eye of the Master looks upon them; for the glory of the Most High God can do all things.” Does he not seem to you to paraphrase that saying, “At the presence of the Lord the earth trembles”? ### Scripture references - Ps 114:7 (113:7 LXX): quotation, medium confidence ### Extrabiblical texts - Clement of Alexandria, Strom. 5.14.131 (Miscellanies): quotation, high confidence - Aeschylus, fr. 464 (Aeschylus (plays and fragments)): quotation, high confidence ### Translation notes - Clement, Miscellanies 5.14.131; Aeschylus, fragment 464 (spurious; probably a Jewish composition); Ps 114:7 (Septuagint 113:7). The editor deletes “on” (ἐπί). ### Citation (SBL) Eusebius, Praep. ev. 13.13.60 (Dindorf 2:220–221; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-52/#p-13-13-60). ## Preparation for the Gospel 13.13.61 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-52/#p-13-13-61 - Source: Dindorf 2:221 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Delphic oracle concedes that Athena could not sway Zeus. ### Greek text Ἐπὶ τούτοις ὁ μαντικώτατος Ἀπόλλων, μαρτυρῶν τῇ δόξῃ τοῦ θεοῦ, λέγειν ἀναγκάζεται περὶ τῆς Ἀθηνᾶς, ἡνίκα ἐπὶ τὴν Ἑλλάδα ἐστράτευον οἱ Μῆδοι, ὡς ἐδεῖτό τε καὶ ἱκέτευε τὸν Δία περὶ τῆς Ἀττικῆς. ἔχει δὲ ὧδε ὁ χρησμὸς οὐ δύναται Πάλλας Δίʼ Ὀλύμπιον ἐξιλάσασθαι, λισσομένη πολλοῖσι λόγοις, καὶ μήτιδι πυκνῇ. πολλοὺς δʼ ἀθανάτων νηοὺς μαλερῷ πυρὶ δώσει, οἴ που νῦν ἱδρῶτι ῥεεύμενοι ἑστήκασι, δείματι παλλόμενοι, καὶ τὰ ἐπὶ τούτοις. ### English translation (Claude) Besides these, Apollo the most prophetic, bearing witness to the glory of God, is compelled to say of Athena, when the Medes marched against Greece, how she begged and entreated Zeus for Attica. The oracle runs thus: “Pallas cannot appease Olympian Zeus, though she beseeches him with many words and close counsel. Many temples of the immortals he will give to devouring fire, which now perhaps stand streaming with sweat, quivering with fear,” and so on. ### Extrabiblical texts - Clement of Alexandria, Strom. 5.14.132 (Miscellanies): quotation, high confidence - Herodotus, Hist. 7.140–141 (Herodotus, Histories): quotation, high confidence - Orac. Apoll. (Oracles of Apollo (Didyma, Claros)): quotation, medium confidence ### Translation notes - Clement, Miscellanies 5.14.132; the Delphic oracle in Herodotus, Histories 7.140–141. ### Citation (SBL) Eusebius, Praep. ev. 13.13.61 (Dindorf 2:221; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-52/#p-13-13-61). ## Preparation for the Gospel 13.13.62 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-52/#p-13-13-62 - Source: Dindorf 2:221 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Thearidas, Orpheus, and Diphilus confess one principle and Father of all. ### Greek text Θεαρίδας δὲ ἐν τῷ Περὶ φύσεως γράφει “Ἁ ἀρχὰ τῶν ὄντων ἀρχὰ μὲν ὄντως ἀληθινὰ μία. κείνα γὰρ ἐν ἀρχᾷ τέ ἐστιν ἓν καὶ μόνον.” οὐδέ τις ἔσθʼ ἕτερος χωρὶς μεγάλου βασιλῆος, Ὀρφεὺς λέγει· ᾧ πειθόμενος ὁ κωμικὸς Δίφιλος γνωμικώτατα Τὸν ὄντα πάντων φησὶ) πατέρα,...... — — τοῦτον διὰ τέλους τίμα, μόνον ἀγαθῶν τοσούτων εὑρετὴν καὶ κτίστορα. ### English translation (Claude) And Thearidas writes in his work On Nature: “The principle of things that are, the truly true principle, is one; for in the beginning it is one and alone.” “Nor is there any other apart from the great king,” says Orpheus. Persuaded by him, the comic poet Diphilus says very gnomically: “The father of all things that are, … him honor to the end, sole finder and founder of so many goods.” ### Extrabiblical texts - Clement of Alexandria, Strom. 5.14.133 (Miscellanies): quotation, high confidence - Orpheus (attributed), Orph. frag. Testament (Orpheus (attributed), Orphic poems (fragments)): quotation, high confidence - Diphilus, fr. 136 (Diphilus (fragments)): quotation, high confidence ### Translation notes - Clement, Miscellanies 5.14.133; Thearidas (a Pythagorean, otherwise unknown); Orphic “Testament”; Diphilus, fragment 136 (Kock). Lines are lost in the Diphilus quotation (marked …). ### Citation (SBL) Eusebius, Praep. ev. 13.13.62 (Dindorf 2:221; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-52/#p-13-13-62). ## Preparation for the Gospel 13.13.63 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-52/#p-13-13-63 - Source: Dindorf 2:221 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Clement: Plato’s ascent of the soul to the good is true philosophy, the mark of the golden race. ### Greek text εἰκότως τοίνυν ὁ Πλάτων ἐθίζει τὰς βελτίστας φύσεις ἀφικνεῖσθαι πρὸς τὸ μάθημα, ὃ ἐν τῷ πρόσθεν ἔφαμεν εἶναι μέγιστον, ἰδεῖν τε τἀγαθὸν καὶ ἀναβῆναι ἐκείνην τὴν ἀνάβασιν. τοῦτο δὴ, ὡς ἔοικεν, οὐκ ὀστράκου ἂν εἴη περιστροφὴ, ἀλλὰ ψυχῆς περιαγωγὴ, ἐκ νυκτερινῆς τινὸς ἡμέρας εἰς ἀληθινὴν τοῦ ὄντος οὖσαν ἐπάνοδον, ἣν δὴ φιλοσοφίαν ἀληθῆ φήσομεν εἶναι, καὶ τοὺς ταύτης μετασχόντας τοῦ χρυσοῦ γένους κρίνει, ἔστε μὲν δὴ πάντες ἀδελφοὶ, λέγων· οἱ δὲ τοῦ χρυσοῦ γένους ἀκριβέστατα, καὶ πάντη εἰς. ### English translation (Claude) Fittingly, then, Plato trains the best natures to come to the study which we said before was the greatest: to see the good and to make that ascent. “This, it seems, would not be the turning of a potsherd, but the turning around of a soul from a kind of nightly day to the true ascent to what is, which we shall say is true philosophy.” And those who share in it he judges to be of the golden race, saying, “You are all brothers”; but those of the golden race most exactly, and in every way one. ### Extrabiblical texts - Clement of Alexandria, Strom. 5.14.133 (Miscellanies): quotation, high confidence - Plato, Resp. 521c (Plato (works)): quotation, high confidence - Plato, Resp. 415a (Plato (works)): quotation, medium confidence ### Translation notes - Clement, Miscellanies 5.14.133; Plato, Republic 7.519c–d, 521c; 3.415a. The last words are uncertain in the digital text; translated by sense. ### Citation (SBL) Eusebius, Praep. ev. 13.13.63 (Dindorf 2:221; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-52/#p-13-13-63). ## Preparation for the Gospel 13.13.64 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-52/#p-13-13-64 - Source: Dindorf 2:221–222 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Clement: all creatures and all nations have an innate notion of the one Creator. ### Greek text τοῦ πατρὸς ἄρα καὶ ποιητοῦ ξυμπάντων ἐμφύτως καὶ ἀδιδάκτως ἀντιλαμβάνεται πάντα πρὸς πάντων, τὰ μὲν ἄψυχα συμπαθοῦντα, τῶν δὲ ζῴων τῶν ἐμψύχων τὰ μὲν ἤδη ἀθάνατα, τὰ δὲ καθʼ ἡμέραν ἐργαζόμενα· τῶν δέ τοι θνητῶν τὰ μὲν ἐν φόβῳ καὶ διὰ τῆς μητρὸς αὐτῶν ἔτι κατὰ γαστρὸς ὀχούμενα, τὰ δὲ αὐτεξουσίῳ λογισμῷ. καὶ τῶν ἀνθρώπων πάντες Ἕλληνές τε καὶ βάρβαροι, γένος δʼ οὐδὲν οὐδαμοῦ τῶν γεωργούντων οὔτε νομάδων, ἀλλʼ οὐδὲ τῶν πολιτικῶν δύναται ζῆν, μὴ προκατειλημμένον τῇ τοῦ κρείττονος πίστει. διὸ πᾶν μὲν ἔθνος ἑῷον, πὰν δὲ ἑσπερίων ἁπτόμενον ᾐόνων, βόρειόν τε καὶ τὰ πρὸς τῷ νότῳ πάντα, μίαν ἔχει καὶ τὴν αὐτὴν πρόληψιν περὶ τοῦ καταστησαμένου τὴν ἡγεμονίαν, εἴ γε καὶ τὰ καθολικώτατα τῶν ἐνεργημάτων αὐτοῦ διαπεφοίτηκεν ἐπʼ ἴσης πάντα. ### English translation (Claude) The Father and Maker of all things, then, is apprehended by all, innately and without teaching: by inanimate things, which feel with him; and of living beings, by the animate ones, some already immortal, others working day by day; and of mortal ones, some in fear, still carried in their mother’s womb, others by self-determining reason. And of men, all, Greeks and barbarians alike; and no race anywhere, whether farmers or nomads, nor even of city-dwellers, can live unless it has first been possessed by faith in the Higher Being. Therefore every nation of the east, every one touching the western shores, the north and all the regions toward the south, has one and the same preconception concerning him who established the government of all, since the most universal of his operations have pervaded all things equally. ### Extrabiblical texts - Clement of Alexandria, Strom. 5.14.133–134 (Miscellanies): quotation, high confidence ### Translation notes - Clement, Miscellanies 5.14.133–134. “Some in fear, still carried in their mother’s womb” follows the digital text; Clement’s text is usually emended here. ### Citation (SBL) Eusebius, Praep. ev. 13.13.64 (Dindorf 2:221–222; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-52/#p-13-13-64). ## Preparation for the Gospel 13.13.65 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-52/#p-13-13-65 - Source: Dindorf 2:222 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Clement: the Greek philosophers, starting from Scripture, honored one supreme cause but knew God only indirectly. ### Greek text Πολὺ δὲ πλέον οἱ παρʼ Ἕλλησι πολυπράγμονες φιλόσοφοι, ἐκ τῆς βαρβάρου ὁρμώμενοι φιλοσοφίας, τῷ ἀοράτῳ καὶ μόνῳ καὶ δυνατωτάτῳ καὶ τεχνικωτάτῳ καὶ τῶν ἄλλων καλλίστων αἰτιωτάτῳ τὴν προνομίαν ἔδωκαν, τὰ ἀκόλουθα τούτοις, εἰ μὴ κατηχηθεῖεν πρὸς ἡμῶν, οὐκ ἐπιστάμενοι, ἀλλʼ οὐδʼ αὐτὸν ὅπως νοεῖσθαι πέφυκε τὸν θεὸν, μόνον δὲ, ὡς ἤδη πολλάκις εἰρήκαμεν, κατὰ περίφρασιν ἀληθῆ.” ### English translation (Claude) Much more did the inquisitive philosophers among the Greeks, setting out from the barbarian philosophy, give the precedence to the invisible, sole, most powerful, most skillful, and supreme cause of all other excellent things; not knowing the consequences of these, unless they were instructed by us, nor even how God is naturally to be conceived, but only, as we have often said already, by a true periphrasis.” ### Extrabiblical texts - Clement of Alexandria, Strom. 5.14.134 (Miscellanies): quotation, high confidence ### Translation notes - Clement, Miscellanies 5.14.134. End of the quotation from Clement. ### Citation (SBL) Eusebius, Praep. ev. 13.13.65 (Dindorf 2:222; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-52/#p-13-13-65). ## Preparation for the Gospel 13.13.66 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-52/#p-13-13-66 - Source: Dindorf 2:222 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius turns to the points on which he departs from Plato. ### Greek text Τοσαῦτα καὶ ὁ Κλήμης. ἀλλʼ ἐπειδὴ διὰ μακροτέρων ἡμῖν ἡ κατὰ Πλάτωνα παρέστη φιλοσοφία συνῳδὸς οὖσα κατὰ πλεῖστα τοῖς Ἑβραίων δόγμασιν, (ἐφʼ οἷς καὶ ἀγάμεθα τὸν ἄνδρα τῆς τε καὶ τῆς ἄλλης τοῦ ἀληθοῦς εὐγνωμοσύνης, ) ὥρα ἐπιθεωρῆσαι τίνα ταῦτʼ εἶναί φαμεν ἐφʼ ὧν οὐκέθʼ ὁμοίως περὶ αὐτὸν διακείμεθα, τὴν δὲ νενομισμένην βάρβαρον τῆς κατʼ αὐτὸν προτιμῶμεν φιλοσοφίας. ### English translation (Claude) So much, then, from Clement. But since it has been shown at length that the philosophy of Plato is in most points in harmony with the doctrines of the Hebrews (for which we also admire the man, both for this and for his general good sense regarding the truth), it is time to consider what those points are on which we say we are no longer equally disposed toward him, and on account of which we prefer what is considered the barbarian philosophy to that which follows him. ### Citation (SBL) Eusebius, Praep. ev. 13.13.66 (Dindorf 2:222; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-52/#p-13-13-66). ## Preparation for the Gospel 13.14.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-52/#p-13-14-1 - Source: Dindorf 2:222–223 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Hebrew oracles, being from God and confirmed by fulfilled prophecy, are free from error. ### Greek text Τὰ Ἑβραίων λόγια θεοπρόπια καὶ χρησμοὺς θείας ἢ κατὰ ἄνθρωπον δυνάμεως περιέχοντα, θεόν τε αὐθέντην ἐπιγραφόμενα, καὶ πιστούμενά γε τὴν ἐπαγγελίαν διὰ τῆς τῶν μελλόντων προρρήσεως, διά τε τῶν συμφώνων τοῖς θεσπίσμασιν ἀποτελεσμάτων, πάσης λέγεται διεψευσμένης διανοίας ἐκτὸς τυγχάνειν. τὰ γοῦν θεῖα λόγια ἁγνὰ, καὶ ἀργύριον πεπυρωμένον, δοκίμιον τῇ γῇ, κεκαθαρισμένον ἑπταπλασίως, ἀνείρηται. ### English translation (Claude) The oracles of the Hebrews, containing divine responses and prophecies of a power beyond the human, inscribed with God as their author, and confirming their promise by the foretelling of things to come and by events that agree with the predictions, are said to be free from every false thought. At any rate, the divine oracles have been proclaimed “pure, and silver tried in the fire, proved in the earth, purified seven times.” ### Scripture references - Ps 12:6 (11:7 LXX): quotation, high confidence ### Translation notes - Ps 12:6 (Septuagint 11:7). ### Citation (SBL) Eusebius, Praep. ev. 13.14.1 (Dindorf 2:222–223; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-52/#p-13-14-1). ## Preparation for the Gospel 13.14.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-52/#p-13-14-2 - Source: Dindorf 2:223 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Human philosophers, Plato included, mixed falsehood with truth. ### Greek text ἀλλʼ οὐ καὶ τὰ Πλάτωνος τοιαῦτα, οὐδὲ μὴν ἑτέρου του τῶν έν ἀνθρώποις σοφῶν, οἳ θνητῆς διανοίας ὄμμασιν ἐπικήροις τε στοχασμοῖς καὶ εἰκασίαις, ὄναρ ὥσπερ, ἀλλʼ οὐχ ὕπαρ, τῆς τῶν ὄντων φύσεως ἐπὶ φαντασίαν ἐλθόντες πολὺ τὸ κρᾶμα τοῦ ψεύδους τῷ τῆς φύσεως ἀληθεῖ συνεπηνέγκαντο, ὡς μὴ ἀνευρεῖν ἀπάτης καθαρὸν ἐν αὐτοῖς μάθημα. ### English translation (Claude) But the writings of Plato are not of this kind, nor indeed those of any other of the wise among men, who, having come to an imagination of the nature of things with the eyes of a mortal mind, by perishable conjectures and guesses, as in a dream and not awake, have brought in much admixture of falsehood with the truth of nature, so that no teaching free of deception can be found in them. ### Citation (SBL) Eusebius, Praep. ev. 13.14.2 (Dindorf 2:223; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-52/#p-13-14-2). ## Preparation for the Gospel 13.14.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-52/#p-13-14-3 - Source: Dindorf 2:223 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Even Plato fell back into the idolatry of the Athenians. ### Greek text αὐτίκα γοῦν βραχύ τι τῆς φιλαυτίας εἰ ἐθελήσαίς ὑφεῖναι, καὶ φῶς αὐτὸ δυνάμει λογικῆς οὐσίας ἐπιθεωρῆσαι, γνοίης ἂν τὸν θαυμάσιον φιλόσοφον αὐτὸν ἐκεῖνον, τὸν δὴ μόνον πάντων Ἑλλήνων ἀληθείας προθύρων ψαύσαντα, ὕλῃ φθαρτῇ καὶ ξοάνοις βαναύσων χερσὶν εἰς ἀνδρείκελον σχῆμα κατεσκευασμένοις τὴν τῶν θεῶν προσηγορίαν καταισχύνοντα, καὶ μετὰ τὸ μέγα τῆς μεγαλοφωνίας ὕψος, διʼ ἧς τὸν πατέρα καὶ δημιουργὸν εἰδέναι τοῦδε τοῦ παντὸς διετείνατο, ἄνωθέν ποθεν ἐξ ὑπερκοσμίων ἁψίδων εἰς τὸν κατωτάτω βυθὸν τῆς θεομισοῦς εἰδωλολατρίας τῷ δήμῳ τῶν Ἀθηναίων συνωθούμενον· ὡς μὴ διατρέπεσθαι τὸν Σωκράτην καταβῆναι φάντα εἰς Πειραιᾶ προσευξόμενον τῇ θεῷ, καὶ τὴν βάρβαρον ἑορτὴν τοὺς πολίτας τότε πρῶτον ἐπιτελοῦντας θεασόμενον, καὶ τὸν ἀλεκτρυόνα τῷ Ἀσκληπιῷ θῦσαι ὁμολογοῦντα προστάξαι, τόν τε πάτριον Ἑλλήνων ἐξηγητὴν, τὸν ἐγκαθήμενον ἐν Δελφοῖς δαίμονα, θειάζοντα. ### English translation (Claude) For example, if you would be willing to lay aside a little of your self-love and contemplate the light itself by the power of the rational being, you would recognize that wonderful philosopher himself, the one alone of all the Greeks who touched the doorposts of truth, disgracing the name of the gods by applying it to perishable matter and to images made by vulgar hands in the shape of men; and, after the great height of his lofty speech, by which he claimed to know the Father and Creator of this universe, being pushed down from somewhere on high, from above the vaults of the world, into the lowest depth of God-hated idolatry together with the people of the Athenians: so that he is not ashamed that Socrates says he went down to the Piraeus to pray to the goddess and to watch the citizens celebrating the barbarian festival for the first time, and that he admits he ordered a cock to be sacrificed to Asclepius, and that he deifies the ancestral interpreter of the Greeks, the daimon who sits in Delphi. ### Extrabiblical texts - Plato, Resp. 327a (Plato (works)): allusion, high confidence - Plato, Phaed. 118a (Plato (works)): allusion, high confidence - Plato, Resp. 427b–c (Plato (works)): allusion, medium confidence ### Translation notes - Plato, Republic 1.327a; Phaedo 118a; Republic 4.427b–c. ### Citation (SBL) Eusebius, Praep. ev. 13.14.3 (Dindorf 2:223; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-52/#p-13-14-3). ## Preparation for the Gospel 13.14.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-52/#p-13-14-4 - Source: Dindorf 2:223–224 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius returns to Plato’s legislation on the traditional gods. ### Greek text διὸ καὶ εἰκότως τῆς ἀφιλοσόφου πληθύος τὴν αἰτίαν τῆς δεισιδαίμονος πλάνης ἐπιγράψαιτο ἄν. ἀνάλαβε γοῦν σμικρὸν ἄνωθεν τὸν λόγον, καὶ θέα οἷά σοι ὁ πάνσοφος μετὰ τὰς ἀσωμάτους καὶ ἀφθάρτους ἰδέας, καὶ μετὰ θεὸν πρῶτον καὶ δεύτερον αἴτιον, καὶ μετὰ νοερὰς καὶ ἀθανάτους οὐσίας, περὶ τῆς πανδήμου δόξης ἐνομοθέτει, λέγων ### English translation (Claude) Therefore he might fittingly be charged with the guilt of the superstitious error of the unphilosophic multitude. Take up the argument a little from above, and see what laws the all-wise man made for you concerning popular opinion, after the incorporeal and imperishable ideas, after God, the first and the second cause, and after the intellectual and immortal beings, saying: ### Citation (SBL) Eusebius, Praep. ev. 13.14.4 (Dindorf 2:223–224; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-52/#p-13-14-4). ## Preparation for the Gospel 13.14.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-52/#p-13-14-5 - Source: Dindorf 2:224 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato’s injunction (Timaeus) to believe the poets’ genealogy of the gods. ### Greek text “Περὶ δὲ τῶν ἄλλων δαιμόνων εἰπεῖν καὶ γνῶναι τὴν γένεσιν μεῖζον ἢ καθʼ ἡμᾶς. πιστευτέον δὲ τοῖς εἰρηκόσιν ἔμπροσθεν, ἐκγόνοις μὲν θεῶν οὖσιν, ὡς ἔφασαν, σαφῶς δέ που τοὺς ἑαυτῶν προγόνους εἰδόσιν· ἀδύνατον οὖν θεῶν παισὶν ἀπιστεῖν, καίπερ ἄνευ εἰκότων καὶ ἀναγκαίων ἀποδείξεων λέγουσιν, ἀλλʼ ὡς οἰκεῖα φασκόντων ἀπαγγέλλειν ἑπομένους τῷ νόμῳ πιστευτέον. οὕτως οὖν κατʼ ἐκείνους ἡμῖν ἡ γένεσις περὶ τούτων τῶν θεῶν ἐχέτω καὶ λεγέσθω· Γῆς τε καὶ Οὐρανοῦ παῖδες Ὠκεανός τε καὶ Τηθὺς ἐγενέσθην, τούτων δὲ Φόρκυς Κρόνος τε καὶ ῾Ρέα, καὶ ὅσοι μετὰ τούτων, ἐκ δὲ Κρόνου καὶ ῾Ρέας Ζεὺς Ἥρα τε καὶ πάντες ὅσους ἴσμεν πάντας ἀδελφοὺς λεγομένους αὐτῶν, ἔτι τε τοὺς τούτων ἄλλους ἐκγόνους.” ### English translation (Claude) “Concerning the other daimones, to tell and to know their origin is beyond us. We must believe those who have spoken of it before, who were, as they said, offspring of the gods, and surely, I suppose, knew their own ancestors. It is impossible, then, to disbelieve the children of gods, even though they speak without probable or necessary proofs; but since they profess to report what concerns their own family, we must follow the law and believe them. Let the origin of these gods, then, be held and told by us as they tell it: Of Earth and Heaven were born Oceanus and Tethys; of these, Phorcys, Cronus and Rhea, and all who came with them; and of Cronus and Rhea, Zeus and Hera and all whom we know as their reputed brothers and sisters, and further their other offspring.” ### Extrabiblical texts - Plato, Tim. 40d–41a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Timaeus 40d–41a (compare 13.1.1–2). ### Citation (SBL) Eusebius, Praep. ev. 13.14.5 (Dindorf 2:224; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-52/#p-13-14-5). ## Preparation for the Gospel 13.14.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-52/#p-13-14-6 - Source: Dindorf 2:224–225 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato contradicts himself by both accepting and condemning the poets’ myths. ### Greek text Διὰ δὴ ταῦτα ἀπολειπτέος ἡμῖν ὁ φιλόσοφος, οὐ κατὰ φιλόσοφον, οὐδʼ αὐτὸς αὑτῷ συμφώνως, τὰς μυθικὰς τῶν ποιητῶν γενεαλογίας καθυποκρινάμενος. αὐτοῦ μὲν γὰρ ἦν ἀκοῦσαι φάντος ἐν Πολιτείᾳ τάδε. “ἐν τοῖς μείζοσιν, ἦν δʼ ἐγὼ, μύθοις ὀψόμεθα καὶ τοὺς ἐλάττους. δεῖ γὰρ δὴ τὸν αὐτὸν τύπον εἶναι καὶ ταὐτὸν δύνασθαι τούς τε μείζους καὶ τοὺς ἐλάττους· ἢ οὐκ οἴει; Ἔγωγε, ἔφη· ἀλλὰ οὐκ ἐννοῶ οὐδὲ τοὺς μείζους τίνας λέγεις. οὓς Ἡσίοδός τε καὶ Ὅμηρος, εἷπον, ἡμῖν ἐλεγέτην καὶ οἱ ἄλλοι ποιηταί. οὗτοι γάρ που μύθους τοῖς ἀνθρώποις ψευδεῖς συντιθέντες ἔλεγόν τε καὶ λέγουσι, ” τὰ μικρῷ πρόσθεν τεθειμένα. ### English translation (Claude) For these reasons the philosopher must be left behind by us, since, not as a philosopher nor consistently with himself, he pretended to accept the mythical genealogies of the poets. For one could hear him saying this in the Republic: “In the greater myths, I said, we shall see the lesser too. For the greater and the lesser must be of the same stamp and have the same effect. Do you not think so? I do, he said; but I do not see what you mean by the greater either. Those, I said, that Hesiod and Homer told us, and the other poets. For they, I suppose, composed false myths for men, and told them, and still tell them”: the words quoted a little before. ### Extrabiblical texts - Plato, Resp. 377d (Plato (works)): quotation, high confidence ### Translation notes - Plato, Republic 2.377d (compare 13.3.1). ### Citation (SBL) Eusebius, Praep. ev. 13.14.6 (Dindorf 2:224–225; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-52/#p-13-14-6). ## Preparation for the Gospel 13.14.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-52/#p-13-14-7 - Source: Dindorf 2:225 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato would strike out Homer’s verses about Hades. ### Greek text πάλιν τε αὐτοῦ ἦν καὶ τὰ διʼ ὧν ἔφησεν Ἐξαλείψομεν ἄρα, ἦν δʼ ἐγὼ, ἀπὸ τοῦδε τοῦ ἔπους ἀρξάμενοι, πάντα τὰ τοιαῦτα, βουλοίμην κʼ ἐπάρουρος ἐὼν θητευέμεν ἄλλῳ, ” καὶ τὰ ἑξῆς· διʼ ὧν τε ἐπίλεγει ### English translation (Claude) And again his were the words in which he said: “We shall strike out, then, I said, beginning with this verse, all such things: ‘I would rather be a serf on the land, toiling for another,’” and what follows; and the words in which he adds: ### Extrabiblical texts - Plato, Resp. 386c (Plato (works)): quotation, high confidence - Homer, Od. 11.489 (Homer, Odyssey): quotation, high confidence ### Translation notes - Plato, Republic 3.386c, quoting Homer, Odyssey 11.489. ### Citation (SBL) Eusebius, Praep. ev. 13.14.7 (Dindorf 2:225; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-52/#p-13-14-7). ## Preparation for the Gospel 13.14.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-52/#p-13-14-8 - Source: Dindorf 2:225 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato would forbid portraying Achilles’ unmanly grief. ### Greek text “Πάλιν δὴ Ὀμήρου δεησόμεθα καὶ τῶν ἄλλων ποιητῶν μὴ ποιεῖν Ἀχιλλέα θεὰς παῖδα, ἄλλοτʼ ἐπὶ πλευρὰς κατακείμενον, ἄλλοτε δʼ αὖτε ὕπτιον, καὶ τὰ τούτοις ἑπόμενα. οἶς ἐπάγει ### English translation (Claude) “Again we shall ask Homer and the other poets not to portray Achilles, son of a goddess, ‘now lying on his side, and now again on his back,’” and what follows. To which he adds: ### Extrabiblical texts - Plato, Resp. 388a (Plato (works)): quotation, high confidence - Homer, Il. 24.10–11 (Homer, Iliad): quotation, high confidence ### Translation notes - Plato, Republic 3.388a, quoting Homer, Iliad 24.10–11. ### Citation (SBL) Eusebius, Praep. ev. 13.14.8 (Dindorf 2:225; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-52/#p-13-14-8). ## Preparation for the Gospel 13.14.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-52/#p-13-14-9 - Source: Dindorf 2:225 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato rejects Homer’s tales of Zeus’ lust and of Ares and Aphrodite. ### Greek text ‟Ἢ Δία, καθευδόντων τῶν ἄλλων θεῶν τε ἀνθρώπων ὡς μόνος ἐγρηγορὼς, ἃ ἐβουλεύσατο, τούτων πάντων ῥᾳδίως ἐπιλαθόμενον διὰ τὴν τῶν ἀφροδισίων ἐπιθυμίαν, καὶ οὕτως ἐκπλαγέντα ἰδόντα τὴν Ἥραν, ὥστε μηδʼ εἰς τὸ δωμάτιον ἐλθεῖν ἐθέλειν, ἀλλʼ αὐτοῦ βουλόμενον χαμαὶ συγγίνεσθαι κορύδου δίκην· καὶ λέγοντα ὡς οὕτως ὑπὸ ἐπιθυμίας ἔχεται, ὡς οὐδὲ ὅτε πρῶτον ἐφοίτων πρὸς ἀλλήλους, φίλους λήθοντε τοκῆας, οὐδὲ Ἄρεος τε καὶ Ἀφροδίτης ὑπὸ Ἡφαίστου δεσμὸν διʼ ἕτερα τοιαῦτα.” ### English translation (Claude) “Or Zeus, when the other gods and men were asleep and he alone awake, easily forgetting all that he had planned because of his desire for sexual pleasure, and so struck at the sight of Hera that he did not even wish to go into the chamber, but wanted to lie with her there on the ground, like a lark; and saying that he is so possessed by desire as not even when they first went to each other ‘without their parents’ knowledge’; nor the binding of Ares and Aphrodite by Hephaestus for other such things.” ### Extrabiblical texts - Plato, Resp. 390b–c (Plato (works)): quotation, high confidence - Homer, Il. 14.294–296 (Homer, Iliad): allusion, high confidence - Homer, Od. 8.266–366 (Homer, Odyssey): allusion, high confidence ### Translation notes - Plato, Republic 3.390b–c; Homer, Iliad 14.294–296; Odyssey 8.266–366. “Like a lark” (κορύδου δίκην) is in the digital text; Plato’s text has “there on the ground.” ### Citation (SBL) Eusebius, Praep. ev. 13.14.9 (Dindorf 2:225; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-52/#p-13-14-9). ## Preparation for the Gospel 13.14.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-52/#p-13-14-10 - Source: Dindorf 2:225–226 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius asks how Plato can call the poets children of gods after condemning them. ### Greek text Ὡν τοῦτον τὸν τρόπον εἰρημένων τί δῆτα βούλεται αὐτῷ ἡ μετὰ ταῦτα φωνὴ τοὺς μὲν ποιητὰς θεῶν παῖδας ὀνομάζουσα, καὶ τό τε ἀπιστεῖν αὐτοῖς ἀδύνατον εἶναι φήσασα, καίπερ ἄνευ εἰκότων καὶ ἀναγκαίων αὐτοὺς ἀποδείξεων τοὺς περὶ θεῶν μύθους πλάσαι μαρτυραμένη; ### English translation (Claude) These things having been said in this way, what then does his later statement mean, which calls the poets children of gods, says that it is impossible to disbelieve them, and bears witness that they invented the myths about the gods without probable or necessary proofs? ### Citation (SBL) Eusebius, Praep. ev. 13.14.10 (Dindorf 2:225–226; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-52/#p-13-14-10). ## Preparation for the Gospel 13.14.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-52/#p-13-14-11 - Source: Dindorf 2:226 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato’s irrational faith from fear of the law contradicts his rejection of the myths. ### Greek text Τί δὲ ἡ ἄλογος ἐθέλει πίστις, δέει τῆς ἀπὸ τῶν νόμων τιμωρίας προβεβλημένη; πῶς δὲ θεῶν Οὐρανὸς καὶ Γῆ πρῶτοι, ἒπειτα τούτων ἒκγονοι, Ὠκεανὸς καὶ Τηθὺς, Κρόνος τε καὶ πάντες οἰ πρὸς Ὀμήρου καὶ Ἡσιόδου μυθευόμενοι παῖδες καὶ ἀδελφοὶ καὶ ἒκγονοι τούτων, ὁπότε ταῦτα αὐτὰ ἀνῄρει λέγων ### English translation (Claude) And what does the irrational faith mean, put forward through fear of punishment from the laws? And how are Heaven and Earth the first of the gods, and then their offspring, Oceanus and Tethys, and Cronus, and all the children and brothers and descendants of these told in the myths of Homer and Hesiod, when he himself was doing away with these very things, saying: ### Citation (SBL) Eusebius, Praep. ev. 13.14.11 (Dindorf 2:226; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-52/#p-13-14-11). ## Preparation for the Gospel 13.14.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-52/#p-13-14-12 - Source: Dindorf 2:226 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato himself condemned the poets’ lies about Heaven and Cronus. ### Greek text “ Ὅπερ, ἦν δʼ ἐγώ, χρὴ πρῶτον καὶ μάλιστα μέμφεσθαι, ἄλλως τε καὶ τις μὴ καλῶς ψεύδηται. Τί τοῦτο; Ὅταν εἰκάζῃ τις κακῶς τῷ λόγῳ περὶ θεῶν τε καὶ ἡρώων, οἶοί εἰσιν, ὣσπερ γραφεὺς μηδὲν ἐοικότα γράφων οἶς ἂν ὂμοια βουληθῇ γράψαι.” Καὶ πάλιν “Πρῶτον μὲν, ἦν δʼ ἐγὼ, τὸ μέγιστον καὶ περὶ Τῶν μεγίστων ψεῦδος ὁ εἰπὼν οὐ καλῶς ἐψεύσατο, ὡς Οὐρανός τε εἰργάσατο ἃ φησι δρᾶσαι αὐτὸν Ἠσίοδος, ὂ τε αὖ Κρόνος ἐτιμωρήσατο αὑτόν“ καὶ τὰ τούτοις ἑξῆς. ### English translation (Claude) “The fault, I said, that ought to be blamed first and most of all, especially if anyone lies not well. What is that? When someone represents badly in words what the gods and heroes are like, as a painter does whose picture is not at all like the things he wished to paint.” And again: “First, I said, he who told the greatest lie about the greatest things did not lie well: that Heaven did what Hesiod says he did, and how Cronus in turn took vengeance on him,” and what follows. ### Extrabiblical texts - Plato, Resp. 377d–e (Plato (works)): quotation, high confidence ### Translation notes - Plato, Republic 2.377d–e (compare 13.3.2–3). ### Citation (SBL) Eusebius, Praep. ev. 13.14.12 (Dindorf 2:226; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-52/#p-13-14-12). ## Preparation for the Gospel 13.14.13 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-52/#p-13-14-13 - Source: Dindorf 2:226 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato must be set aside for his pretense; Moses and the Hebrew oracles hold to true godliness. ### Greek text Πῶς δὲ οἱ νῦν ψευδεῖς καὶ οὐκ ἀληθεῖς ποιηταὶ πάλιν οἱ αὐτοὶ θεῶν ἔκγονοι λέγοιντʼ ἂν; ἀλλὰ γὰρ τούτων δὴ χάριν ἀπολειπτέος μὲν ἠμῖν οὖτος, δέει θανάτου τὸν Ἀθηναίων δῆμον καθυποκρινάμενος· τιμητέος δὲ Μωςῆς, τά τε Ἐβραίων λόγια καθαρᾶς ἐξεχόμενα διόλου τῆς μόνης ἀληθοῦς καὶ ἀπλανοῦς εὐσεβείας. Θέα δὴ καὶ ἂλλο. ### English translation (Claude) How then could the same poets, now called false and untruthful, again be called offspring of the gods? For these reasons, then, this man must be left behind by us, since through fear of death he pretended to agree with the people of the Athenians; and Moses must be honored, and the oracles of the Hebrews, which hold throughout to the pure, the only true and unerring godliness. Now look at another point. ### Citation (SBL) Eusebius, Praep. ev. 13.14.13 (Dindorf 2:226; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-52/#p-13-14-13). ## Preparation for the Gospel 13.15.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-52/#p-13-15-1 - Source: Dindorf 2:226–227 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Hebrews teach that angels are created, and that demons came from their fall. ### Greek text Ἐβραῖοι τὴν μέσην τῶν λογικῶν φύσιν γεννητὴν, ἀλλʼ οὐκ ἀγέννητον εἶναί φασι. Ταύτην δὲ Εἰς νοερὰς οὐσίας διαιροῦντες τῷ λόγῳ πνεύματα καὶ δυνάμεις καὶ θεοῦ λειτουργοὺς ἀγγέλους τε καὶ ἀρχαγγέλους ἐπονομάζουσιν· ἐκ δὲ τῆς τούτων ἀποπτώσεως καὶ παρατροπῆς τὸ δαιμόνων γένος καὶ πὰν τὸ τῆς ἐναντίας καὶ μοχθηρὰς ἐνεργείας εἶδος εἰσάγουσι. ### English translation (Claude) The Hebrews say that the middle order of rational natures is generated and not ungenerated. Dividing this in thought into intellectual beings, they call them spirits and powers and ministers of God, angels and archangels; and from the falling away and perversion of these they derive the race of demons and every kind of contrary and wicked activity. ### Citation (SBL) Eusebius, Praep. ev. 13.15.1 (Dindorf 2:226–227; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-52/#p-13-15-1). ## Preparation for the Gospel 13.15.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-52/#p-13-15-2 - Source: Dindorf 2:227 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Created spirits, depending on God for being and virtue, are not gods. ### Greek text διόπερ οὐδὲ θεοὺς ἐπιτρέπουσιν ἡγεῖσθαι τοὺς μὴ τὸ καλὸν καὶ ἀγαθὸν ἀχώριστον τῆς φύσεως ἐπαγομένους, ἀλλὰ καὶ τὸ εἶναι οὐ παρʼ ἑαυτῶν, παρὰ δὲ τοῦ πάντων αἰτίου ἐπενηνεγμένους, τό τε εὑ εἶναι, καὶ τὴν ἀρετὴν, αὐτό τε τὸ ἀθάνατον, οὔτε τῷ ἐπὶ πάντων θεῷ ὁμοίως οὔτε τῷ διʼ οὗ τὰ πάντα συνέστη ἐπιφερομένους. ### English translation (Claude) Therefore they do not allow those to be considered gods who do not carry the beautiful and good as inseparable from their nature, but have received even their existence not from themselves but from the cause of all, and their well-being and virtue, and immortality itself, possessing these neither in the same way as the God over all nor as him through whom all things were made. ### Citation (SBL) Eusebius, Praep. ev. 13.15.2 (Dindorf 2:227; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-52/#p-13-15-2). ## Preparation for the Gospel 13.15.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-52/#p-13-15-3 - Source: Dindorf 2:227 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato errs in calling rational beings ungenerated emanations. ### Greek text ὁ δέ γε Πλάτων ἀσωμάτους μὲν καὶ νοητὰς οὐσίας τὰς λογικὰς φύσεις Ἑβραίοις ὑφίστησι, διαπίπτει δὲ τῆς ἀκολουθίας, πρῶτον μὲν ἀγεννήτους εἶναι φάσκων αὐτὰς, ὥσπερ καὶ πᾶσαν ψυχὴν, ἔπειτα ἐξ ἀπορροίας τῆς τοῦ πρώτου αἰτίου συστῆναι λέγων. οὐδὲ γὰρ ἐκ τοῦ μὴ ὄντος αὐτὰς γεγονέναι διδόναι βούλεται. ### English translation (Claude) Plato, like the Hebrews, posits the rational natures as incorporeal and intelligible beings, but he falls away from consistency, first by saying that they are ungenerated, like every soul, and then by saying that they came into being from an emanation of the first cause. For he will not allow that they came into being from what is not. ### Citation (SBL) Eusebius, Praep. ev. 13.15.3 (Dindorf 2:227; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-52/#p-13-15-3). ## Preparation for the Gospel 13.15.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-52/#p-13-15-4 - Source: Dindorf 2:227 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato makes these emanations gods. ### Greek text διὸ καὶ πλειόνων θεῶν ὑποτίθεται εἶναι γένος, ἀπορροίας τινὰς καὶ προβολὰς τοῦ πρώτου καὶ τοῦ δευτέρου αἰτίου τῷ λόγῳ ὑφιστάμενος· εἶναί τε ἀγαθὰς τὴν φύσιν, οὐδαμῶς οἵας τε τῆς οἰκείας ἐκστῆναι ἀρετῆς, ἔνθεν αὐτοὺς καὶ θεοὺς εἷναι δοξάζει. ### English translation (Claude) Therefore he also supposes a race of many gods, conceiving in thought certain emanations and projections of the first and second cause, and holding that they are good by nature and in no way able to depart from their own virtue; for which reason he also thinks them gods. ### Citation (SBL) Eusebius, Praep. ev. 13.15.4 (Dindorf 2:227; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-52/#p-13-15-4). ## Preparation for the Gospel 13.15.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-52/#p-13-15-5 - Source: Dindorf 2:227 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato does not explain where the daimones come from. ### Greek text τούτων δὲ ἕτερον εἶναι τὸ δαιμόνων φῦλον ἡγεῖται, φαυλότητος ὂν καὶ μοχθηρίας καὶ τῆς ἐπὶ τὸ χεῖρον τροπῆς δεκτικόν· ὧν τοὺς μὲν ἀγαθοὺς, τοὺς δὲ φαύλους εἶναί τε καὶ ὀνομάζεσθαι. ταῦτα δὲ παρὰ τὰ Ἑβραίοις δοκοῦντα τοῦτον ὑποθέμενος τὸν τρόπον, οὐκ ἀποδίδωσιν ὁπόθεν ὑποστῆναι φάναι εἰκὸς τοὺς δαίμονας. ### English translation (Claude) He considers the race of daimones to be different from these, being capable of baseness and wickedness and of turning to the worse; and he says that some of them are good and some bad, and are so called. Having laid this down in this way, contrary to the teaching of the Hebrews, he does not explain from what source it is reasonable to say that the daimones came into being. ### Citation (SBL) Eusebius, Praep. ev. 13.15.5 (Dindorf 2:227; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-52/#p-13-15-5). ## Preparation for the Gospel 13.15.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-52/#p-13-15-6 - Source: Dindorf 2:227–228 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If daimones are emanations of good beings, they could not be evil. ### Greek text ἐκ μὲν γὰρ τῆς τῶν σωμάτων ὕλης οὐδεὶς ἂν νοῦν ἔχων εἴποι· ἄλογος γὰρ αὕτη· λογικὰ δʼ οὐκ ἄν ποτε ἐξ ἀλόγου τεχθείη, λογικοὶ δὲ οἱ δαίμονες. εἰ δʼ ἐκ τῆς τῶν κρειττόνων ἀπορροίας οὗτοι, καὶ πῶς οὐ θεοὶ καὶ αὐτοὶ τοῖς γεγεννηκόσιν ἐξ ἴσου; πῶς δʼ ἀγαθῆς οὔσης πηγῆς οὐχ ὅμοια καὶ τὰ παρʼ αὐτῆς; κακίας δʼ ἐν τοῖς δευτέροις ἡ βλάστη πόθεν ἐξέφυ τῆς ῥίζης ἄνωθεν ἐξ ἀγαθῶν καὶ διʼ ἀγαθῶν ἰούσης; ### English translation (Claude) No one with sense would say they came from the matter of bodies; for that is irrational, and rational things could never be born from the irrational, and the daimones are rational. But if they come from the emanation of the higher beings, how are they not gods themselves, equal to those who begot them? How, when the source is good, are its products not like it? And from where did the shoot of evil in the second order spring, when the root proceeds from above, from good things and through good things? ### Citation (SBL) Eusebius, Praep. ev. 13.15.6 (Dindorf 2:227–228; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-52/#p-13-15-6). ## Preparation for the Gospel 13.15.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-52/#p-13-15-7 - Source: Dindorf 2:228 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Evil daimones cannot be emanations of the divine. ### Greek text πῶς δʼ ἂν γένοιτο πικρὸν ἀπὸ τοῦ γλυκέος; εἰ δὲ δὴ σκότους παντὸς καὶ πικρίας πάσης χαλεπώτερον τὸ τῶν μοχθηρῶν δαιμόνων γένος, πῶς ἐξ ἀπορροίας λέγοιτʼ ἂν τῆς τῶν κρειττόνων φύσεως; εἰ δὲ ἐκ τῆσδε ἦν, οὐδʼ ἂν ἐτράπη τῆς οἰκείας λήξεως· εἰ δʼ ἠλλοίωται, οὐδʼ ἦν τὴν ἀρχὴν ἀπαθὲς τὴν φύσιν· εἰ δʼ οὐ τοιάδε ἦν, καὶ πῶς θεοὶ εἶεν, οἱ δὴ φαύλης οἶοί τε εἰσὶ μετέχειν μοίρας; ### English translation (Claude) How could bitter come from sweet? And if the race of wicked daimones is harsher than all darkness and all bitterness, how could it be said to come from an emanation of the higher nature? If it were from that, it would not have turned from its own lot; and if it has been altered, it was not from the beginning impassible in nature; and if it was not such, how could they be gods who are capable of sharing a bad lot? ### Citation (SBL) Eusebius, Praep. ev. 13.15.7 (Dindorf 2:228; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-52/#p-13-15-7). ## Preparation for the Gospel 13.15.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-52/#p-13-15-8 - Source: Dindorf 2:228 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Either the daimones are ungenerated rivals of God, or God creates from nothing, as the Hebrews teach. ### Greek text ἀλλʼ εἰ μήτε τῆς τῶν κρειττόνων ἀπορροίας μήτʼ αὖ τῆς τῶν σωμάτων ὕλης εἶεν, ὥρα ἢ ἀγεννήτους λέγειν καὶ πρὸς τῇ ἀγεννήτῳ ὕλῃ τῶν σωμάτων τρίτον στῖφος λογικῶν ἀγεννήτων ἀντιπαρατάττειν τῷ θεῷ, οὐκέτι τε τὸν θεὸν πάντων εἶναι ποιητὴν καὶ δημιουργὸν τῶν ὅλων ἀποδιδόναι, ἢ τοῦθʼ ὁμολογοῦντας, καὶ τὰ μὴ ὄντα ποιεῖν αὐτὸν τοῖς Ἑβραίων συμφώνως ὁμολογεῖν λόγοις. ### English translation (Claude) But if they are neither from the emanation of the higher beings nor from the matter of bodies, it is time either to call them ungenerated, and besides the ungenerated matter of bodies to range a third body of ungenerated rational beings against God, and no longer to make God the maker of all things and creator of the universe; or else, admitting this, to confess in agreement with the words of the Hebrews that he makes even the things that are not. ### Citation (SBL) Eusebius, Praep. ev. 13.15.8 (Dindorf 2:228; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-52/#p-13-15-8). ## Preparation for the Gospel 13.15.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-52/#p-13-15-9 - Source: Dindorf 2:228 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Hebrews: rational beings were created from nothing by God’s power. ### Greek text τίνα δὲ οἵδε περὶ τῶνδε ἐκδιδάσκουσι; τὴν μέσην τῶν λογικῶν φύσιν οὔτʼ ἐκ τῆς τῶν σωμάτων ὕλης οὔτʼ ἐξ ἀπορροίας τῆς ἀγεννήτου καὶ ἀεὶ κατὰ τὰ αὐτὰ καὶ ὡσαύτως ἐχούσης οὐσίας ὑποστῆναί φασι· μὴ οὖσαν δὲ πρότερον δυνάμει δραστηρίῳ τοῦ πάντων αἰτίου γεγονέναι. ### English translation (Claude) And what do these teach about these things? They say that the middle order of rational natures did not come into being either from the matter of bodies or from an emanation of the ungenerated being which is always the same and unchanging, but that, not existing before, it came into being by the active power of the cause of all. ### Citation (SBL) Eusebius, Praep. ev. 13.15.9 (Dindorf 2:228; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-52/#p-13-15-9). ## Preparation for the Gospel 13.15.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-52/#p-13-15-10 - Source: Dindorf 2:228–229 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Created spirits are not gods; they can fall through free neglect of the good. ### Greek text ταύτῃ τε μὴ θεοὺς εἶναι, μηδὲ κυρίως τῆσδε τῆς προσηγορίας ἠξιῶσθαι, ὅτι μηδὲ τὴν φύσιν ἰσοῦται τῷ πεποιηκότι, μηδʼ ἀχώριστον ὁμοίως τῷ θεῷ τὸ ἀγαθὸν ἐφέλκεται, τό τε τῷ καλῷ ἐναντίον ἐστὶν ὅτε καὶ δέξοιτʼ ἂν ὀλιγωρίᾳ τῆς περὶ τὸ κρεῖττον σχολῆς, ἣν αὐτὸς ἕκαστος αὐτῷ κατείργασται, τῆς οἰκείας ὁρμῆς τε καὶ γνώμης πεφυκὼς κύριος. ταῦτα καὶ περὶ τάδε. μετίωμεν δὲ καὶ ἐφʼ ἕτερα. ### English translation (Claude) And in this way they are not gods, nor properly deemed worthy of this name, because they are not equal in nature to their Maker, nor do they carry the good as inseparable, as God does; and at times they may even receive what is contrary to the good, through neglect of their attention to the better, which each has wrought for himself, being by nature master of his own impulse and will. So much on these things also. Let us pass on to other matters. ### Citation (SBL) Eusebius, Praep. ev. 13.15.10 (Dindorf 2:228–229; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-52/#p-13-15-10). ## Preparation for the Gospel 13.16.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-52/#p-13-16-1 - Source: Dindorf 2:229 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato, unlike the Hebrews, makes the soul composite. ### Greek text Ἑβραίοις ὁμοίως τὴν ψυχὴν ἀθάνατον ὑποθέμενος, καὶ τῷ θεῷ ὁμοίαν αὐτὴν εἰπὼν, οὐκέτʼ ἀκολούθως αὐτοῖς ποτὲ μὲν αὐτῆς τὴν οὐσίαν σύνθετον εἶναί φησιν, ὡς ἂν μέρος μέν τι ἐπαγομένης τῆς ἀμερίστου καὶ ἀεὶ κατὰ τὰ αὐτὰ ἐχούσης αἰτίας, καὶ μέρος περὶ τὰ σώματα μεριστῆς φύσεως. ### English translation (Claude) Having supposed, like the Hebrews, that the soul is immortal, and having said that it is like God, he is no longer consistent with them when he says at one time that its essence is composite, as taking one part from the indivisible cause that is always the same, and one part from the nature that is divisible in bodies. ### Citation (SBL) Eusebius, Praep. ev. 13.16.1 (Dindorf 2:229; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-52/#p-13-16-1). ## Preparation for the Gospel 13.16.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-52/#p-13-16-2 - Source: Dindorf 2:229 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato (Timaeus) on the composition of the soul. ### Greek text λέγει δʼ οὖν αὐτοῖς ῥήμασιν ἐν Τιμαίῳ ‟ ῾Ο δὲ καὶ γενέσει καὶ ἀρετῇ προτέραν καὶ πρεσβυτέραν ψυχὴν σώματος, ὡς δεσπότιν καὶ ἄρξουσαν ἀρξομένου, συνεστήσατο ἐκ τῶνδε καὶ τοιῷδε τρόπῳ. τῆς ἀμερίστου καὶ ἀεὶ κατὰ τὰ αὐτὰ ἐχούσης οὐσίας, καὶ τῆς αὖ περὶ τὰ σώματα γινομένης μεριστῆς, τρίτον ἐξ ἀμφοῖν ἐν μέσῳ συνεκεράσατο οὐσίας εἶδος, τῆς τε ταυτοῦ φύσεως αὖ πέρι καὶ τῆς τοῦ ἑτέρου, καὶ κατὰ τὰ αὐτὰ συνέστησεν ἐν μέσῳ τοῦ τε ἀμεροῦς αὐτῶν καὶ τοῦ κατὰ τὰ σώματα μεριστοῦ. καὶ τρία λαβὼν αὐτὰ ὄντα συνεκεράσατο εἰς μίαν πάντα ἰδέαν, τὴν θατέρου φύσιν δύσμικτον οὖσαν εἰς ταὐτὸ ξυναρμόττων βίᾳ.” ### English translation (Claude) He speaks thus, in these very words, in the Timaeus: “And he made the soul prior to the body and older in birth and excellence, to be its mistress and ruler and the body its subject, out of the following elements and in the following way. From the indivisible being that is always the same, and from the divisible being that comes to be in bodies, he mixed a third form of being between the two, partaking of the nature of the same and of the other; and he set it accordingly in the middle between the indivisible of them and that which is divisible in bodies. And taking these three, he mixed them all into one form, forcing the nature of the other, which is hard to mix, into union with the same.” ### Extrabiblical texts - Plato, Tim. 34c–35a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Timaeus 34c–35a. ### Citation (SBL) Eusebius, Praep. ev. 13.16.2 (Dindorf 2:229; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-52/#p-13-16-2). ## Preparation for the Gospel 13.16.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-52/#p-13-16-3 - Source: Dindorf 2:229 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato also teaches that the soul passes into animals, without proof. ### Greek text Ἔνθεν εἰκότως αὐτῷ καὶ τὸ παθητικὸν τῷ λόγῳ τῆς οὐσίας αὐτῇ συνῆπται. ἀλλὰ τοτὲ μὲν ὧδε περὶ ψυχῆς οὐσίας διείληφε, τοτὲ δὲ ἄλλο τι χεῖρον περιτίθησιν αὐτῇ ἀτόπημα, τὴν θείαν ἐκείνην καὶ οὐράνιον, τὴν ἀσώματον καὶ λογικὴν, τὴν θεῷ ὁμοίαν καὶ διʼ ἀρετῆς μέγεθος τὰς οὐρανίους ὑπερπαίουσαν ἀψῖδας, ἄνωθέν ποθεν ἐκ τῶν ὑπερκοσμίων ἐπὶ ὄνους καὶ λύκους καὶ μύρμηκας καὶ μελίττας κατιέναι φάσκων, καὶ τούτῳ πιστεύειν ἡμᾶς παρακαλῶν τῷ λόγῳ ἄνευ τινὸς ἀποδείξεως. ### English translation (Claude) Hence, reasonably according to his account, the passible part of the soul’s being is joined to it. But at one time he has taken this view of the soul’s essence, at another he attaches to it another, worse absurdity, saying that that divine and heavenly soul, incorporeal and rational, like God, and by the greatness of its virtue rising above the vaults of heaven, comes down from somewhere above the world into asses and wolves and ants and bees; and he urges us to believe this argument without any proof. ### Citation (SBL) Eusebius, Praep. ev. 13.16.3 (Dindorf 2:229; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-52/#p-13-16-3). ## Preparation for the Gospel 13.16.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-52/#p-13-16-4 - Source: Dindorf 2:229–230 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato (Phaedo): souls are bound again into bodies according to their habits. ### Greek text λέγει δʼ οὖν ἐν μὲν τῷ περὶ ψυχῆς τάδε Καὶ μέχρι γε τούτου πλανῶνται, ἕως ἂν τῇ τοῦ σωματοειδοῦς τοῦ ξυνεπακολουθοῦντος ἐπιθυμίᾳ πάλιν ἐνδεθῶσιν εἰς σῶμα. ἐνδοῦνται δὲ, ὥσπερ εἰκὸς, εἰς τὰ τοιαῦτα ἤθη, ὁποῖα ἄττʼ ἂν καὶ μεμελετηκυῖαι τύχωσιν ἐν βίῳ. ### English translation (Claude) He says this, then, in the dialogue On the Soul: “And they wander until, through the desire of the bodily nature that follows them about, they are bound again into a body. And they are bound, as is likely, into such characters as they happen to have practiced in life. ### Extrabiblical texts - Plato, Phaed. 81d–e (Plato (works)): quotation, high confidence ### Translation notes - Plato, Phaedo 81d–e. ### Citation (SBL) Eusebius, Praep. ev. 13.16.4 (Dindorf 2:229–230; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-52/#p-13-16-4). ## Preparation for the Gospel 13.16.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-52/#p-13-16-5 - Source: Dindorf 2:230 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The gluttonous become asses. ### Greek text Τὰ ποῖα δὴ ταῦτα λέγεις, ὢ Σώκρατες; Οἶον τοὺς μὲν τὰς γαστριμαργίας τε καὶ ὕβρεις καὶ φιλοποσίας μεμελετηκότας καὶ μὴ διευλαβουμένους εἰς τὰ τῶν ὄνων γένη καὶ τῶν τοιούτων θηρίων εἰκὸς ἐνδύεσθαι· ἣ οὐκ οἴει; Πάνυ μὲν οὖν εἰκὸς λέγεις. ### English translation (Claude) What kinds do you mean, Socrates? For example, those who have practiced gluttony and insolence and drunkenness, and taken no care to avoid them, are likely to enter the races of asses and such beasts. Do you not think so? What you say is very likely. ### Extrabiblical texts - Plato, Phaed. 81e–82a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Phaedo 81e–82a. ### Citation (SBL) Eusebius, Praep. ev. 13.16.5 (Dindorf 2:230; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-52/#p-13-16-5). ## Preparation for the Gospel 13.16.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-52/#p-13-16-6 - Source: Dindorf 2:230 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The unjust become wolves and birds of prey. ### Greek text Τοὺς δέ γε ἀδικίας καὶ τυραννίδας καὶ ἁρπαγὰς προτετιμηκότας εἰς τὰ τῶν λύκων τε καὶ ἱεράκων καὶ ἰκτίνων γένη· ἢ ποῖ ἂν ἄλλοσε φαῖμεν τὰς τοιαύτας ἰέναι; Ἀμέλει, ἔφη ὁ Κέβης, εἰς τὰ τοιαῦτα. Οὐκοῦν, ἦ δʼ ὃς, δῆλα δὴ καὶ τἄλλα, ᾗ ἑκάστη ἴοι κατὰ τὰς αὐτῶν ὁμοιότητας τῆς μελέτης. ### English translation (Claude) And those who have preferred injustice and tyranny and robbery, into the races of wolves and hawks and kites; or where else should we say such souls go? Certainly, said Cebes, into such. Then, he said, it is clear about the others too, where each would go according to the likeness of its practices. ### Extrabiblical texts - Plato, Phaed. 82a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Phaedo 82a. ### Citation (SBL) Eusebius, Praep. ev. 13.16.6 (Dindorf 2:230; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-52/#p-13-16-6). ## Preparation for the Gospel 13.16.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-52/#p-13-16-7 - Source: Dindorf 2:230 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Those with civic virtue become bees, ants, or men again. ### Greek text Δῆλον δὴ, ἔφη· πῶς δʼ οὔ; Οὐκοῦν εὐδαιμονέστατοι, ἔφη, καὶ τούτων εἰσὶ καὶ εἰς βέλτιστον τόπον ἰόντες οἶ τὴν δημοτικὴν καὶ πολιτικὴν ἀρετὴν ἐπιτετηδευκότες, ἣν δὴ καλοῦσι σωφροσύνην τε καὶ δικαιοσύνην, ἐξ ἔθους τε καὶ μελέτης γεγονυῖαν, ἄνευ φιλοσοφίας τε καὶ νοῦ; δὴ οὗτοι εὐδαιμονέστατοι; Ὅτι τούτους εἰκός ἐστιν εἰς τοιοῦτον πάλιν ἀφικνεῖσθαι πολιτικὸν καὶ ἥμερον γένος, ἤπου μελιττῶν ἢ σφηκῶν ἢ μυρμήκων, ἢ καὶ εἰς αὐτό γε πάλιν τὸ ἀνθρώπινον γένος.” ### English translation (Claude) Clearly, he said; of course. Then the happiest even of these, he said, and those who go to the best place, are those who have practiced the popular and civic virtue which they call temperance and justice, arising from habit and practice, without philosophy and mind? Why are these the happiest? Because it is likely that they come again into some such civic and gentle race, perhaps of bees or wasps or ants, or even back into the human race itself.” ### Extrabiblical texts - Plato, Phaed. 82a–b (Plato (works)): quotation, high confidence ### Translation notes - Plato, Phaedo 82a–b. The digital text runs together question and answer; translated by sense. ### Citation (SBL) Eusebius, Praep. ev. 13.16.7 (Dindorf 2:230; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-52/#p-13-16-7). ## Preparation for the Gospel 13.16.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-52/#p-13-16-8 - Source: Dindorf 2:230–231 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato (Phaedrus) on judgment and the cycles of reincarnation. ### Greek text Καὶ ἐν τῷ Φαιδρῷ δὲ ἐπάκουσον ὁποῖα διέξεισιν ‟Εἰς μὲν γὰρ τὸ αὐτὸ ὅθεν ἥκει ψυχὴ οὐκ ἀφικνεῖται ἐτῶν μυρίων· οὐ γὰρ πτεροῦται πρὸ τοσούτου χρόνου, πλὴν ἡ τοῦ φιλοσοφήσαντος ἀδόλως ἢ παιδεραστήσαντος μετὰ φιλοσοφίας. αὗται δὲ τρίτῃ περιόδῳ τῇ χιλιετεῖ, ἐὰν ἕλωνται τρὶς ἐφεξῆς τὸν βίον τοῦτον, οὕτω πτερωθεῖσαι τρισχιλιοστῷ ἔτει ἀπέρχονται. αἱ δὲ ἄλλαι, ὅταν τὸν πρῶτον βίον τελευτήσωσι, κρίσεως ἔτυχον· κριθεῖσαι δὲ αἶ μὲν εἰς τὰ ὑπὸ γῆς δικαιωτήρια ἐλθοῦσαι δίκην τίνουσιν, αἶ δʼ εἰς τοῦ οὐρανοῦ τινὰ τόπον ὑπὸ τῆς δίκης κουφισθεῖσαι διάγουσιν ἀξίως οὗ ἐν ἀνθρώπου εἴδει ἐβίωσαν βίου. τῷ δὲ χιλιοστῷ ἀμφότεραι ἀφικνούμεναι ἐπὶ κλήρωσίν τε καὶ αἵρεσιν τοῦ δευτέρου βίου, αἱροῦνται ὃν ἂν ἐθέλῃ ἑκάστη. ἔνθα δὴ καὶ εἰς θηρίου βίον ἀνθρωπίνη ψυχὴ ἀφικνεῖται καὶ ἐκ θηρίου, ὅς ποτε ἄνθρωπος ἦν, πάλιν εἰς ἄνθρωπον.” ### English translation (Claude) And hear what he relates in the Phaedrus: “For the soul does not come to the same place from which it came for ten thousand years; for it does not grow wings before so long a time, except the soul of one who has philosophized sincerely, or loved boys with philosophy. These, in the third period of a thousand years, if they choose this life three times in succession, thus grow their wings and depart in the three-thousandth year. But the others, when they have ended their first life, come to judgment; and having been judged, some go to the places of correction under the earth and pay the penalty, while others, lifted up by justice to some place in heaven, live in a manner worthy of the life they lived in human form. And in the thousandth year both come to the allotment and choice of their second life, and each chooses the one it wishes. There a human soul passes into the life of a beast, and from a beast, one that was once a man passes back into a man.” ### Extrabiblical texts - Plato, Phaedr. 248e–249b (Plato (works)): quotation, high confidence ### Translation notes - Plato, Phaedrus 248e–249b. ### Citation (SBL) Eusebius, Praep. ev. 13.16.8 (Dindorf 2:230–231; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-52/#p-13-16-8). ## Preparation for the Gospel 13.16.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-52/#p-13-16-9 - Source: Dindorf 2:231 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In the Myth of Er, Orpheus chooses to be a swan, Thamyras a nightingale. ### Greek text Καὶ ταῦτα μὲν ἐν Φαιδρῷ· ἐν δὲ τῇ Πολιτείᾳ τοιάδε γράφοντος ἄκουε Ἰδεῖν μὲν γὰρ ἔφη ψυχὴν τήν ποτε Ὀρφέως γενομένην κύκνου βίον αἱρουμένην, μίσει τοῦ γυναικείου γένους διὰ τὸν ὑπʼ ἐκείνων θάνατον οὐκ ἐθέλουσαν ἐν γυναικὶ γεννηθεῖσαν γενέσθαι. ἰδεῖν δὲ τὴν Θαμύρου ἀηδόνος ἑλομένην· ἰδεῖν δὲ κύκνον μεταβάλλοντα εἰς ἀνθρωπίνου βίου αἵρεσιν, καὶ ἄλλα ζῷα μουσικὰ ὡσαύτως, ὡς τὸ εἰκός. ### English translation (Claude) So much in the Phaedrus. And hear him writing such things as these in the Republic: “He said he saw the soul that had once been Orpheus choosing the life of a swan, out of hatred of the female sex because of his death at their hands, not wishing to be born of a woman; and he saw the soul of Thamyras choosing that of a nightingale; and he saw a swan changing to the choice of a human life, and other musical creatures likewise, as was likely. ### Extrabiblical texts - Plato, Resp. 620a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Republic 10.620a. ### Citation (SBL) Eusebius, Praep. ev. 13.16.9 (Dindorf 2:231; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-52/#p-13-16-9). ## Preparation for the Gospel 13.16.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-52/#p-13-16-10 - Source: Dindorf 2:231–232 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Ajax becomes a lion, Agamemnon an eagle, Thersites an ape. ### Greek text τὴν δὲ λαχοῦσαν ψυχὴν ἑλέσθαι λέοντος βίον, εἶναι δὲ τὴν Αἵαντος τοῦ Τελαμωνίου, φεύγουσαν ἄνθρωπον γενέσθαι, μεμνημένην τῆς τῶν ὅπλων κρίσεως. τὴν δὲ ἐπὶ τούτῳ τοῦ Ἀγαμέμνονος, ἐχθρὰν καὶ ταύτην τοῦ ἀνθρωπίνου γένους διὰ τὰ πάθη ἀετοῦ διαλλάξαι βίον. ἐν μέσοις δὲ λαχοῦσαν τὴν Ἀταλάντης ψυχὴν, κατιδοῦσαν μεγάλας τιμὰς ἀθλητοῦ ἀνδρὸς, οὐ δύνασθαι παρελθεῖν, ἀλλὰ λαβεῖν. μετὰ δὲ ταύτην ἰδεῖν τὴν Ἐπειοῦ τοῦ Πανοπέως εἰς τεχνικῆς γυναικὸς ἰοῦσαν φύσιν πόρρω δὲ ἐν ὑστάτοις ἰδεῖν τὴν τοῦ γελωτοποιοῦ Θερσίτου πίθηκον ἐνδυομένην. ### English translation (Claude) The soul that drew its lot chose the life of a lion; it was that of Ajax son of Telamon, avoiding becoming a man, remembering the judgment of the arms. And next the soul of Agamemnon; this too, hostile to the human race because of its sufferings, exchanged for the life of an eagle. And the soul of Atalanta, which had drawn its lot among the middle ones, seeing the great honors of a male athlete, could not pass them by but took them. After her he saw the soul of Epeius son of Panopeus going into the nature of a craftswoman; and far off, among the last, he saw the soul of the buffoon Thersites putting on an ape. ### Extrabiblical texts - Plato, Resp. 620b–c (Plato (works)): quotation, high confidence ### Translation notes - Plato, Republic 10.620b–c (Plato specifies the twentieth lot). ### Citation (SBL) Eusebius, Praep. ev. 13.16.10 (Dindorf 2:231–232; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-52/#p-13-16-10). ## Preparation for the Gospel 13.16.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-52/#p-13-16-11 - Source: Dindorf 2:232 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Odysseus chooses a quiet private life; animals pass into men and other animals. ### Greek text κατὰ τύχην δὲ τὴν Ὀδυσσέως λαχοῦσαν πασῶν ὑστάτην, αἱρησομένην ἰέναι· μνήμῃ δὲ τῶν προτέρων πόνων φιλοτιμίας λελωφηκυῖαν ζητεῖν περιιοῦσαν χρόνον πολὺν βίον ἀνδρὸς ἰδιώτου καὶ ἀπράγμονος, καὶ μόγις εὑρεῖν κείμενόν που καὶ παρημελημένον ὑπὸ τῶν ἄλλων, καὶ εἰπεῖν ἰδοῦσαν ὅτι ταῦτʼ ἂν ἔπραξε καὶ πρώτη λαχοῦσα, καὶ ἀσμένην ἑλέσθαι. καὶ ἐκ τῶν ἄλλων δὲ θηρίων ὡσαύτως εἰς ἀνθρώπους ἰέναι καὶ εἰς ἄλληλα, τὰ μὲν ἄδικα εἰς τὰ ἄγρια, τὰ δὲ δίκαια εἰς τὰ ἥμερα μεταβαλόντα, καὶ πάσας μίξεις μίγνυσθαι.” ### English translation (Claude) And by chance the soul of Odysseus, having drawn the last lot of all, went to choose; and remembering its former toils, having recovered from ambition, it went about for a long time seeking the life of a private man who minded his own business, and with difficulty found it lying somewhere, neglected by the others; and when it saw it, it said that it would have done the same even if it had drawn the first lot, and chose it gladly. And from the other beasts likewise some went into men and into one another, the unjust changing into the wild, the just into the tame, and all kinds of mixtures were made.” ### Extrabiblical texts - Plato, Resp. 620c–d (Plato (works)): quotation, high confidence ### Translation notes - Plato, Republic 10.620c–d. ### Citation (SBL) Eusebius, Praep. ev. 13.16.11 (Dindorf 2:232; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-52/#p-13-16-11). ## Preparation for the Gospel 13.16.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-52/#p-13-16-12 - Source: Dindorf 2:232 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius: Plato’s transmigration is Egyptian, and contradicts his teaching on eternal punishment. ### Greek text Τοσαῦτα περὶ ψυχῆς ὁ Πλάτων εἰπὼν δῆλός ἐστιν Αἰγυπτιάζων τῷ δόγματι· οὐ γὰρ Ἑβραίων ὁ λόγος, ὅτι μηδὲ ἀληθείᾳ φίλος. τοῦτο δʼ οὐ καιρὸς ἀπελέγχειν, ὅτι μηδʼ αὐτὸς διʼ ἀποδείξεων ἐνεχείρησε τῷ προβλήματι. τοσοῦτον δʼ εὐλόγως τις ἂν ἐπισημήναιτο, ὡς οὐκ ἦν σύμφωνα τὸν αὐτὸν λέγειν ἅμα τῇ τελευτῇ τὰς ψυχὰς τῶν ἀσεβῶν ἐνθένδε ἀπαλλαττομένας δίκας εἰς Ἅιδου ὧν ἔδρασαν διδόναι κἀκεῖσε τιμωρεῖσθαι εἰς ἄπειρον, καὶ πάλιν φάσκειν αὐτὰς τοὺς ἐνταῦθα βίους κατὰ γνώμην οἰκείαν αἱρεῖσθαι. ### English translation (Claude) Having said so much about the soul, Plato is plainly following the Egyptians in his doctrine; for the teaching is not that of the Hebrews, since it is not a friend of truth. This is not the time to refute it, since he himself did not attempt the problem with proofs. But one might reasonably point out this much: that it was not consistent for the same man to say that the souls of the impious, departing from here at death, pay the penalty in Hades for what they did and are punished there without end, and again to say that they choose their lives here according to their own will. ### Citation (SBL) Eusebius, Praep. ev. 13.16.12 (Dindorf 2:232; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-52/#p-13-16-12). ## Preparation for the Gospel 13.16.13 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-52/#p-13-16-13 - Source: Dindorf 2:232–233 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato makes rebirth a matter of choice, not of justice. ### Greek text ἐνδεῖσθαι γὰρ αὐτὰς εἰς σῶμά φησιν ἐπιθυμίᾳ τοῦ σωματοειδοῦς· καὶ τὰς μὲν ὕβρει καὶ γαστριμαργίᾳ ἐντραφείσας ὄνους γίνεσθαι, θηρίων τε ἄλλων ὑποδύνειν σώματα, κατὰ γνώμην, ἀλλʼ οὐ κατὰ δίκην ταῦτα αἱρουμένας· τοὺς δὲ ἀδίκους καὶ ἅρπαγας λύκους καὶ ἰκτῖνας γίγνεσθαι, ἐθελοντὰς ἐπὶ τοῦτʼ ἐλθόντας. εἶτα Ὀρφέως μὲν ψυχὴν κύκνον εἶναι θελῆσαι· Θαμύρου δὲ ἀηδόνος, Θερσίτην δὲ πιθήκου βίον ἑλέσθαι. ### English translation (Claude) For he says that they are bound into a body by desire for the bodily; and that those brought up in insolence and gluttony become asses, and enter the bodies of other beasts, choosing these by their own will, not by way of justice; and that the unjust and rapacious become wolves and kites, coming to this willingly. Then that the soul of Orpheus wished to be a swan, that of Thamyras a nightingale, and that Thersites chose the life of an ape. ### Citation (SBL) Eusebius, Praep. ev. 13.16.13 (Dindorf 2:232–233; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-52/#p-13-16-13). ## Preparation for the Gospel 13.16.14 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-52/#p-13-16-14 - Source: Dindorf 2:233 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato (Phaedo) describes judgment, purification, and eternal punishment in Tartarus. ### Greek text ποῦ δʼ ἂν εἴη τὰ τῆς μετὰ τὴν ἐνθένδε ἀπαλλαγὴν κρίσεως, ἣν ἐν μὲν τῷ περὶ ψυχῆς ὑπογράφων φησὶν, ὡς “Ἐπειδὰν ἀφίκωνται οἱ τετελευτηκότες εἰς τὸν τόπον οἷ ὁ δαίμων ἕκαστον κομίζει,... καὶ οἳ μὲν ἂν δόξωσι μέσως βεβιωκέναι, πορευθέντες ἐπὶ τὸν Ἀχέροντα, ἀναβάντες ἃ δὴ αὐτοῖς ὀχήματά ἐστιν, ἐπὶ τούτων ἀφικνοῦνται εἰς τὴν λίμνην, καὶ ἐκεῖ οἰκοῦσί τε καὶ καθαιρόμενοι τῶν τε ἀδικημάτων διδόντες δίκας ἀπολύονται, εἴ τίς τι ἠδίκηκε, τῶν τε εὐεργεσιῶν τιμὰς φέρονται κατὰ τὴν ἀξίαν ἕκαστος. οἳ δʼ ἂν δόξωσιν ἀνιάτως ἔχειν διὰ τὰ μεγέθη τῶν ἁμαρτημάτων, ἢ ἱεροσυλίας πολλὰς καὶ μεγάλας ἢ φόνους ἀδίκους καὶ παρανόμους πολλοὺς ἐξειργασμένοι, ἢ ἄλλα ὅσα τοιαῦτα τυγχάνει ὄντα, τούτους δὲ ἡ προσήκουσα μοῖρα ῥίπτει εἰς τὸν Τάρταρον, ὅθεν οὔ ποτε ἐκβαίνουσι.” ### English translation (Claude) Where, then, would be the judgment after departure from here, which he describes in the dialogue On the Soul, saying: “When the dead have come to the place to which his daimon brings each … those who are judged to have lived a middling life go to the Acheron, embark on the vessels there for them, and on these come to the lake; and there they dwell, and being purified, and paying the penalty for their wrongdoings, they are released, if anyone has done wrong, and receive rewards for their good deeds, each according to his merit. But those who are judged incurable because of the greatness of their sins, having committed many great sacrileges, or many unjust and lawless murders, or other such things, these their fitting fate hurls into Tartarus, from which they never come out.” ### Extrabiblical texts - Plato, Phaed. 113d–e (Plato (works)): quotation, high confidence ### Translation notes - Plato, Phaedo 113d–e. Part of Plato’s text is omitted (marked …). ### Citation (SBL) Eusebius, Praep. ev. 13.16.14 (Dindorf 2:233; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-52/#p-13-16-14). ## Preparation for the Gospel 13.16.15 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-52/#p-13-16-15 - Source: Dindorf 2:233 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato: those purified by philosophy live forever without bodies in fairer dwellings. ### Greek text Καὶ τὰ μὲν περὶ τῶν ἀσεβῶν ὧδέ πη διῆλθε. περὶ δὲ τῶν εὐσεβῶν ἐπάκουσον ὥς φησι “Τούτων δὲ αὐτῶν οἱ φιλοσοφίᾳ ἱκανῶς καθηράμενοι ἄνευ τε καμάτων ζῶσι τὸ παράπαν εἰς τὸν ἔπειτα χρόνον, καὶ εἰς οἰκήσεις ἔτι τούτων καλλίους ἀφικνοῦνται, ἃς οὔτε ῥᾴδιον δηλῶσαι οὔτε ὁ χρόνος ἱκανὸς ἐν τῷ παρόντι.” ### English translation (Claude) Thus he described the fate of the impious. Hear how he speaks of the godly: “And of these, those who have been sufficiently purified by philosophy live thereafter altogether without toils for all time to come, and come to dwellings even fairer than these, which it is not easy to describe, nor is there sufficient time at present.” ### Extrabiblical texts - Plato, Phaed. 114c (Plato (works)): quotation, high confidence ### Translation notes - Plato, Phaedo 114c. The text here reads “without toils” (καμάτων), where Plato has “without bodies” (σωμάτων). ### Citation (SBL) Eusebius, Praep. ev. 13.16.15 (Dindorf 2:233; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-52/#p-13-16-15). ## Preparation for the Gospel 13.16.16 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-52/#p-13-16-16 - Source: Dindorf 2:233–234 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato (Gorgias): the just go to the islands of the blessed, the incurably wicked suffer forever as examples. ### Greek text Καὶ ἐν τῷ Γοργίᾳ δὲ πρόσχες τί καί φησι Τὸν μὲν δικαίως τὸν βίον διελθόντα καὶ ὁσίως, ἐπειδὰν τελευτήσῃ, εἰς μακάρων νήσους ἀπιόντα οἰκεῖν ἐν πάσῃ εὐδαιμονίᾳ ἐκτὸς κακῶν, τὸν δὲ ἀδίκως καὶ ἀθέως εἰς τὸ τῆς τίσεως τε καὶ δίκης δεσμωτήριον, ὃ δὴ Τάρταρον καλοῦσιν, ἰέναι... οἱ δʼ ἂν τὰ ἔσχατα ἀδικήσωσι καὶ διὰ τὰ τοιαῦτα ἀδικήματα ἀνίατοι γένωνται, ἐκ τούτων τὰ παραδείγματα γίγνεται, καὶ οὗτοι αὐτοὶ μὲν οὐκέτι ὀνίνανται, ἅτε ἀνίατοι ὄντες, ἄλλοι δὲ ὀνίνανται οἱ τούτους ὁρῶντες διὰ τὰς ἁμαρτίας τὰς μεγίστας καὶ ὀδυνηρότατα καὶ φοβερώτατα πάθη πάσχοντας τὸν ἀεὶ χρόνον, ἀτεχνῶς παραδείγματα ἀνηρτημένους ἐκεῖ Ἅιδου ἐν τῷ δεσμωτηρίῳ, τοῖς ἀεὶ τῶν ἀδίκων ἀφικνουμένοις θεάματα καὶ νουθετήματα.” ### English translation (Claude) And attend to what he says in the Gorgias: “That he who has passed his life justly and holily, when he dies, goes away to the islands of the blessed and dwells in all happiness apart from evils; but he who has lived unjustly and godlessly goes to the prison of retribution and justice, which they call Tartarus … And those who have committed the extreme wrongs and have become incurable through such wrongs, from these the examples are made; and they themselves are no longer benefited, since they are incurable, but others are benefited who see them suffering for all time the greatest, most painful and most fearful sufferings for their sins, simply hung up there in the prison in Hades as examples, a spectacle and a warning to the unjust who are always arriving.” ### Extrabiblical texts - Plato, Gorg. 523a–b (Plato (works)): quotation, high confidence - Plato, Gorg. 525c (Plato (works)): quotation, high confidence ### Translation notes - Plato, Gorgias 523a–b; 525c. Part of Plato’s text is omitted (marked …). ### Citation (SBL) Eusebius, Praep. ev. 13.16.16 (Dindorf 2:233–234; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-52/#p-13-16-16). ## Preparation for the Gospel 13.16.17 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-52/#p-13-16-17 - Source: Dindorf 2:234 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius: eternal punishment and free choice of new lives are incompatible. ### Greek text Ταῦτα πῶς ἂν δύναιτο συνᾴδειν τοῖς περὶ ἀμοιβῆς σωμάτων, ἃ τὴν ψυχὴν μετιοῦσαν αἱρεῖσθαι φάσκουσι, λόγοις; πῶς γὰρ ἂν ἡ αὐτὴ τιμωρίας καὶ δεσμωτήρια καὶ τοσαύτην δίκην εἰς τὸν ἀεὶ χρόνον μετὰ τὴν ἐνθένδε τελευτὴν ὑφέξει, καὶ πάλιν οἵα τις ἀνειμένη καὶ δεσμῶν ἐλευθέρα βίους ἕλοιτʼ ἂν οὓς ἂν ἐθέλῃ; εἰ δὲ τὰ καθʼ ἡδονὴν μέλλοι πάλιν αἱρεῖσθαι, καὶ ποῦ τὸ τῆς τίσεως τε καὶ δίκης δεσμωτήριον; μυρία δʼ ἂν καὶ ἄλλα τις ἐπὶ σχολῆς ἐπιλάβοιτʼ ἂν τοῦ λόγου, ὧν οὐ καιρὸς τὴν διάνοιαν μηκύνειν. ### English translation (Claude) How could these things agree with the arguments about the exchange of bodies, which say that the soul, migrating, chooses them? For how could the same soul undergo punishments and prisons and such great penalty for all time after its death here, and again, as if released and free from bonds, choose whatever lives it wishes? And if it is again to choose what is pleasant, where then is the prison of retribution and justice? One might at leisure find countless other objections to the argument, on which it is not the time to dwell at length. ### Citation (SBL) Eusebius, Praep. ev. 13.16.17 (Dindorf 2:234; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-52/#p-13-16-17). ## Preparation for the Gospel 13.16.18 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-52/#p-13-16-18 - Source: Dindorf 2:234 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Even Plato’s followers rejected his division of the soul into rational and irrational parts. ### Greek text καὶ τὸ μὲν πρῶτον ὀλίσθημα τῆς τοῦ Πλάτωνος περὶ τῶνδε δόξης ταύτῃ πη πέφανται· τὸ δʼ ἕτερον τῆς τοῦ δόγματος διασκευῆς, διʼ οὗ τὸ μέν τι θεῖον καὶ λογικὸν εἶναι τῆς ψυχῆς, τὸ δέ τι μέρος αὐτῆς ἄλογον καὶ παθητικὸν τυγχάνειν ὡρίσατο, καὶ πρὸς τῶν αὐτοῦ γνωρίμων κατέγνωσται, ὡς μαθεῖν ἔνεστιν ἀπὸ τῶν τοιῶνδε λόγων ### English translation (Claude) Thus the first slip of Plato’s opinion on these matters has been shown in some way. The other, in the structure of the doctrine, by which he defined one part of the soul as divine and rational, and another part as irrational and passible, has been condemned even by his own followers, as may be learned from the following words: ### Citation (SBL) Eusebius, Praep. ev. 13.16.18 (Dindorf 2:234; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-13-52/#p-13-16-18). ## Preparation for the Gospel 13.17.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-17-1 - Source: Dindorf 2:234–235 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Severus: a soul mixed of passible and impassible being would dissolve like a mixed color. ### Greek text “Περὶ δὲ τῆς κατὰ Πλάτωνα ψυχῆς, ἥν φησιν ἐξ ἀπαθοῦς καὶ παθητῆς οὐσίας συστῆναι ὑπὸ τοῦ θεοῦ, ὡς ἐκ λευκοῦ καὶ μέλανος τῶν μέσων τι χρωμάτων, ἐκεῖνα ἔχομεν εἰπεῖν, ὅτι ἀνάγκη χρόνῳ διαστάσεως αὐτῶν γιγνομένης ἀφανισθῆναι αὐτὴν, ὡς τὴν τοῦ μέσου χρώματος σύστασιν, ἐπὶ τὰ οἰκεία ἑκάστου ἐξ ὧν συνέστη ἐν χρόνῳ φύσει χωριζομένου. εἰ δὲ τοῦτο, φθαρτὴν ἀποφανοῦμεν, ἀλλʼ οὐκ ἀθάνατον τὴν ψυχήν. ### English translation (Claude) “Concerning the soul according to Plato, which he says was composed by God of impassible and passible being, as one of the intermediate colors is from white and black, we have this to say: that, as these separate in time, it must necessarily disappear, as the composition of the intermediate color does, each part from which it was composed separating in time by nature into its own. If so, we shall declare the soul perishable and not immortal. ### Extrabiblical texts - Severus (Severus the Platonist, On the Soul): quotation, high confidence ### Translation notes - Severus the Platonist, On the Soul (fragment; known only from Eusebius). ### Citation (SBL) Eusebius, Praep. ev. 13.17.1 (Dindorf 2:234–235; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-17-1). ## Preparation for the Gospel 13.17.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-17-2 - Source: Dindorf 2:235 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Mixed opposites separate in time; so would a composite soul. ### Greek text εἰ γὰρ τοῦτο ὁμολογεῖται, μηδὲν τῶν ἐν τῇ φύσει ὄντων ἄνευ τοῦ ἐναντίου εἶναι, τά τε ἐν τῷ κόσμῳ ἐκ τῆς τῶν ἐναντίων φύσεως ὑπὸ τοῦ θεοῦ κεκοσμῆσθαι, φιλίαν αὐτοῖς καὶ κοινωνίαν ἐμποιήσαντος αὐτοῦ, οἶον τῷ ξηρῷ πρὸς τὸ ὑγρὸν, καὶ τῷ θερμῷ πρὸς τὸ ψυχρὸν, τῷ τε βαρεῖ πρὸς τὸ κοῦφον, λευκῷ τε πρὸς τὸ μέλαν, γλυκεῖ τε πρὸς τὸ πικρὸν, σκληρῷ τε πρὸς τὸ μαλακὸν, καὶ πᾶσι τοῖς τοιούτοις μίαν ἄλλην πάντων κοινωνίαν, τῇ τε ἀπαθεῖ οὐσίᾳ πρὸς τὴν παθητὴν, τὰ δὲ κραθέντα καὶ μιχθέντα χωρισμὸν τὸν ἀπʼ ἀλλήλων ἐν χρόνῳ φύσει ἐπιδέχεται, ἡ δὲ ψυχὴ ἐξ ἀπαθοῦς καὶ παθητῆς οὐσίας γεγονέναι ὑποκείσεται, ἀνάγκη ὡς τὸ μέσον χρῶμα οὕτω καὶ ταύτην ἐν χρόνῳ φύσει ἀφανισθῆναι, τῶν ἐν τῇ συστάσει αὐτῆς ἐναντίων ἐπὶ τὴν οἰκείαν φύσιν ἐπειγομένων. ### English translation (Claude) For if it is agreed that nothing in nature exists without its opposite, and that the things in the world have been ordered by God out of the nature of opposites, he having put friendship and fellowship into them, as the dry toward the wet, the hot toward the cold, the heavy toward the light, white toward black, sweet toward bitter, hard toward soft, and in all such things one other fellowship of all, impassible being toward passible; and if things blended and mixed admit by nature of separation from one another in time, and the soul shall be supposed to have come from impassible and passible being, then, like the intermediate color, it too must by nature disappear in time, as the opposites in its composition press toward their own nature. ### Extrabiblical texts - Severus (Severus the Platonist, On the Soul): quotation, high confidence ### Translation notes - Severus the Platonist, On the Soul. ### Citation (SBL) Eusebius, Praep. ev. 13.17.2 (Dindorf 2:235; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-17-2). ## Preparation for the Gospel 13.17.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-17-3 - Source: Dindorf 2:235 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Composite opposites cannot remain together without a third binding principle. ### Greek text ἢ γὰρ οὐχ ὁρῶμεν καὶ τὸ φύσει βαρὺ, κἂν ὑφʼ ἥμων ἤ τινος ἔξωθεν φυσικῆς προσγενομένης αὐτῷ κουφότητος ἄνω φέρηται, ὡς αὐτὸ ὁμοίως ἐπὶ τὴν οἰκείαν φύσιν κάτω βιάζεται; ὁμοίως δὲ καὶ τὸ φύσει κοῦφον κατὰ τὰς ὁμοίας ἕξωθεν αἰτίας κάτω φερόμενον, ὡς αὐτὸ ὁμοίως ἐπὶ τὰ ἄνω βιάζεται; τὰ γὰρ ἐκ δύο τινῶν ἀλλήλοις ἐναντίων εἰς ταὐτὸν συναχθέντα ἀδύνατον ἐν τῷ αὐτῷ ἀεὶ εἶναι, μὴ τρίτου τινὸς τῆς τῶν ὄντων οὐσίας ἀεὶ ἐνόντος αὐτοῖς. ### English translation (Claude) For do we not see that what is heavy by nature, even if it is carried upward by us or by some natural lightness added to it from outside, likewise forces its way down toward its own nature? And likewise what is light by nature, carried down by similar external causes, forces its way upward? For things brought together into one from two opposites cannot remain always in the same state, unless some third thing of the being of existing things is always present in them. ### Extrabiblical texts - Severus (Severus the Platonist, On the Soul): quotation, high confidence ### Translation notes - Severus the Platonist, On the Soul. ### Citation (SBL) Eusebius, Praep. ev. 13.17.3 (Dindorf 2:235; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-17-3). ## Preparation for the Gospel 13.17.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-17-4 - Source: Dindorf 2:235–236 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The soul is simple and incorporeal, and so immortal. ### Greek text ἀλλὰ γὰρ οὐκ ἔστι ψυχὴ τρίτον τι πρᾶγμα ἐκ δύο ἐναντίων ἀλλήλοις σύνθετον, ἁπλοῦν δὲ καὶ τῇ αὐτῇ φύσει ἀπαθὲς καὶ ἀσώματον· ὅθεν Πλάτων καὶ οἱ μετʼ αὐτοῦ ἀθάνατον αὐτὴν ἔφασαν εἶναι. ### English translation (Claude) But the soul is not some third thing compounded of two opposites; it is simple, and by its very nature impassible and incorporeal. Hence Plato and those after him said that it is immortal. ### Extrabiblical texts - Severus (Severus the Platonist, On the Soul): quotation, high confidence ### Translation notes - Severus the Platonist, On the Soul. ### Citation (SBL) Eusebius, Praep. ev. 13.17.4 (Dindorf 2:235–236; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-17-4). ## Preparation for the Gospel 13.17.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-17-5 - Source: Dindorf 2:236 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Many conclude from the soul’s affections that it is mortal and bodily. ### Greek text ἐπειδὴ δὲ τὸν ἄνθρωπον ἐκ ψυχῆς καὶ σώματος κοινός ἐστι πάντων λόγος γεγονέναι, τὰ δʼ ἐν ἡμῖν ἄνευ σώματος ἑκουσίως καὶ ἀκουσίως γιγνόμενα πάθη τῆς ψυχῆς εἶναι λέγεται, οἶ μὲν πολλοὶ τούτῳ τεκμαιρόμενοι παθητὴν εἶναι τὴν οὐσίαν αὐτῆς, θνητὴν αὐτὴν εἶναι λέγουσι καὶ σωματοειδῆ, ἀλλʼ οὐκ ἀσώματον. ### English translation (Claude) But since it is the common account of all that man is made of soul and body, and the affections that happen in us, willingly and unwillingly, without the body are said to belong to the soul, the many, judging by this that its essence is passible, say that it is mortal and bodily, and not incorporeal. ### Extrabiblical texts - Severus (Severus the Platonist, On the Soul): quotation, high confidence ### Translation notes - Severus the Platonist, On the Soul. ### Citation (SBL) Eusebius, Praep. ev. 13.17.5 (Dindorf 2:236; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-17-5). ## Preparation for the Gospel 13.17.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-17-6 - Source: Dindorf 2:236 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Severus will show that the soul is neither passible nor compounded. ### Greek text ὁ δὲ Πλάτων τῷ φύσει αὐτῆς ἀπαθεῖ προσηναγκάσθη τὴν παθητὴν οὐσίαν προσυφᾶναι. ὅτι δὲ μηδετέρως ἔχει, ἐξ ὧν ἑκάτεροι εἰρήκασι, Πλάτων τε καὶ οἶ ἄλλοι, πειρασόμεθα τῷ λόγῳ, τὰς ἐν ἡμῖν ἐνεργούσας δυνάμεις παραθέντες, προσβιβάσαι.” ### English translation (Claude) But Plato was compelled to weave passible being into the soul, which is impassible by nature. That it is neither the one nor the other, as each party has said, Plato and the others, we shall try to show by argument, setting out the powers at work in us.” ### Extrabiblical texts - Severus (Severus the Platonist, On the Soul): quotation, high confidence ### Translation notes - Severus the Platonist, On the Soul. ### Citation (SBL) Eusebius, Praep. ev. 13.17.6 (Dindorf 2:236; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-17-6). ## Preparation for the Gospel 13.17.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-17-7 - Source: Dindorf 2:236 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius ends the quotation from Severus and turns to Plato on the heavens. ### Greek text Ταῦτά μοι ἀπὸ τῶν Σεβήρου τοῦ Πλατωνικοῦ Περὶ ψυχῆς προκείσθω. σκέψαι δὲ πρὸς τοῖς εἰρημένοις καὶ τόδε περὶ τῆς οὐρανοῦ καὶ τῶν ἐν αὐτῷ φωστήρων ἀρχῆς. ### English translation (Claude) Let these words from Severus the Platonist’s On the Soul be set out by me. And besides what has been said, consider this also, concerning the origin of heaven and of the luminaries in it. ### Citation (SBL) Eusebius, Praep. ev. 13.17.7 (Dindorf 2:236; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-17-7). ## Preparation for the Gospel 13.18.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-18-1 - Source: Dindorf 2:236 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato agrees that the heavens were made, but unlike the Hebrews he calls them gods. ### Greek text Συμφώνως Ἑβραίοις καὶ τὸν περὶ οὐρανοῦ καὶ τῶν ἐν αὐτῷ φαινομένων ἀποδοὺς λόγον, καθʼ ὃν γεννητὰ εἶναι πρὸς τοῦ τῶν ὅλων αἰτίου πεποιημένα μετέχειν τε τῆς σωματικῆς καὶ φθαρτῆς οὐσίας συνέστη, οὐκέθʼ ὁμοίως Ἑβραίοις σέβειν αὐτὰ νομοθετεῖ καὶ θεοὺς ἡγεῖσθαι, ὧδε φάσκων ἐν Ἑπινομίδι ### English translation (Claude) Having given, in agreement with the Hebrews, the account of heaven and the things that appear in it, according to which they are generated, made by the cause of the universe, and partake of bodily and perishable substance, he no longer, like the Hebrews, legislates that they are to be worshipped and held to be gods, saying thus in the Epinomis: ### Citation (SBL) Eusebius, Praep. ev. 13.18.1 (Dindorf 2:236; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-18-1). ## Preparation for the Gospel 13.18.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-18-2 - Source: Dindorf 2:236 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato (Epinomis) calls heaven a god to be worshipped. ### Greek text “ Τίνα δὴ καὶ σεμνύνων ποτὲ λέγω θεὸν, ὦ Μέγιλλε καὶ Κλεινία; σχεδὸν οὐρανὸν, ὃν καὶ δικαιότατον, ὡς ξύμπαντες ἄλλοι δαίμονες ἅμα καὶ θεοὶ, τιμᾶν τε καὶ εὔχεσθαι διαφερόντως αὐτῷ· τὸ δὲ καὶ τῶν ἄλλων αἴτιον ἀγαθῶν πάντων ἡμῖν αὐτὸν γεγονέναι πάντες ἂν ὁμολογοῖμεν.” ### English translation (Claude) “Whom, then, do I mean when I speak with such reverence of a god, Megillus and Clinias? Heaven, I suppose, which it is most just that we, like all the other daimones and gods, should honor and pray to above all; and that it has been the cause of all other good things to us, we would all agree.” ### Extrabiblical texts - Plato, Epin. 977a (Plato (works)): quotation, high confidence ### Translation notes - [Plato], Epinomis 977a. ### Citation (SBL) Eusebius, Praep. ev. 13.18.2 (Dindorf 2:236; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-18-2). ## Preparation for the Gospel 13.18.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-18-3 - Source: Dindorf 2:236–237 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato names the stars as the chief visible gods, with the airy daimones below them. ### Greek text Εἶθʼ ὑποβὰς ἐν τῷ αὐτῷ προστίθησι ταῦτα “Θεοὺς δὲ δὴ τοὺς ὁρατοὺς, μεγίστους καὶ τιμιωτάτους καὶ ὀξύτατον ὁρῶντας πάντη, τοὺς πρώτους τὴν τῶν ἄστρων φύσιν λεκτέον, καὶ ὅσα μετὰ τούτων αἰσθανόμεθα γεγονότα, μετὰ δὲ τούτους καὶ ὑπὸ τούτοις ἑξῆς δαίμονας, ἀέριον δὲ γένος, ἔχον ἔδραν τρίτην καὶ μέσην, τῆς ἑρμηνείας αἴτιον, εὐχαῖς τιμᾶν μάλα χρεὼν χάριν τῆς εὐφήμου διαπορείας.” ### English translation (Claude) Then further on in the same work he adds this: “And as visible gods, the greatest, most honored, and sharpest-sighted everywhere, we must name first the nature of the stars, and all that we perceive came into being with them; and after these and under them in order the daimones, an airy race, holding the third and middle seat, the cause of interpretation, whom we ought greatly to honor with prayers for the sake of their auspicious passage.” ### Extrabiblical texts - Plato, Epin. 984d–985b (Plato (works)): quotation, high confidence ### Translation notes - [Plato], Epinomis 984d–985b. ### Citation (SBL) Eusebius, Praep. ev. 13.18.3 (Dindorf 2:236–237; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-18-3). ## Preparation for the Gospel 13.18.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-18-4 - Source: Dindorf 2:237 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato (Timaeus) on the world-body bound together from the four elements. ### Greek text Διὰ τούτων θεοὺς εἰπὼν εἰναι τοὺς δηλωθέντας περὶ τῆς πρώτης αὐτῶν συστάσεως φυσιολογῶν ἐν Τιμαίῳ τάδε διεξέρχεται “Ὅ τι πῦρ πρὸς τὸν ἀέρα, τοῦτο ἀὴρ πρὸς ὕδωρ, καὶ ὅ τι ἀὴρ πρὸς ὕδωρ, τοῦτο ὕδωρ πρὸς τὴν γῆν, ξυνέδησε καὶ ξυνεστήσατο οὐρανὸν ὁρατὸν καὶ ἁπτόν. καὶ διὰ ταῦτα ἔκ τε δὴ τούτων τοιούτων καὶ τὸν ἀριθμὸν τεττάρων τὸ τοῦ κόσμου σῶμα ἐγενήθη διʼ ἀναλογίας ὁμολογῆσαν, φιλίαν τε ἔσχεν ἐκ τούτων, ὥστʼ εἰς ταὐτὸν αὑτῷ ξυνελθὸν ἄλυτον ὑπὸ τῶν ἄλλων πλὴν ὑπὸ τοῦ ξυνδήσαντος γενέσθαι.” ### English translation (Claude) Having said in these words that the beings described are gods, he goes through the following in the Timaeus, explaining the nature of their first composition: “As fire is to air, so air is to water, and as air is to water, so water is to earth; and so he bound together and constructed a heaven visible and tangible. And for these reasons, out of these elements, such as they are and four in number, the body of the world was made, harmonized by proportion, and it has friendship from them, so that, having come together into one with itself, it became indissoluble by any other than him who bound it together.” ### Extrabiblical texts - Plato, Tim. 32b–c (Plato (works)): quotation, high confidence ### Translation notes - Plato, Timaeus 32b–c. ### Citation (SBL) Eusebius, Praep. ev. 13.18.4 (Dindorf 2:237; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-18-4). ## Preparation for the Gospel 13.18.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-18-5 - Source: Dindorf 2:237 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato: the world-soul is stretched through the heaven. ### Greek text Εἶτʼ ἐπιλέγει “Ψυχὴν δʼ εἰς τὸ μέσον αὐτοῦ θεὶς διὰ παντός τε ἔτεινε καὶ ἔτι ἔξωθεν τὸ σῶμα αὐτῇ περιεκάλυψε, καὶ κύκλῳ δὴ κύκλον στρεφόμενον οὐρανὸν ἕνα μόνον ἔρημον κατέστησε.” ### English translation (Claude) Then he adds: “And having set the soul in the middle of it, he stretched it through the whole and further wrapped the body round with it from outside; and he established one heaven alone, solitary, a circle turning in a circle.” ### Extrabiblical texts - Plato, Tim. 34b (Plato (works)): quotation, high confidence ### Translation notes - Plato, Timaeus 34b. ### Citation (SBL) Eusebius, Praep. ev. 13.18.5 (Dindorf 2:237; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-18-5). ## Preparation for the Gospel 13.18.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-18-6 - Source: Dindorf 2:237–238 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato: sun, moon, and planets were made to mark time. ### Greek text Καὶ πάλιν ὑποβὰς ἐπιφέρει λέγων “Ἐξ οὖν λόγου καὶ διανοίας θεοῦ τοιαύτης πρὸς χρόνου γένεσιν, ἵνα γενηθῇ χρόνος, ἥλιος καὶ σελήνη, καὶ πέντε ἄλλα ἄστρα, ἐπίκλην ἔχοντα πλάνητες, εἰς διορισμὸν καὶ φυλακὴν ἀριθμῶν χρόνου γέγονε· σώματα δὲ αὐτῶν ἑκάστων ποιήσας ὁ θεὸς ἔθηκεν εἰς τὰς περιφορὰς, ἃς ἡ θατέρου περίοδος ᾔει.” ### English translation (Claude) And again, further on, he adds: “From such reasoning and design of God for the generation of time, so that time might be generated, the sun and moon and five other stars, which have the name of planets, came into being for the distinguishing and guarding of the numbers of time; and God, having made bodies for each of them, set them in the orbits in which the circuit of the other was moving.” ### Extrabiblical texts - Plato, Tim. 38c (Plato (works)): quotation, high confidence ### Translation notes - Plato, Timaeus 38c. ### Citation (SBL) Eusebius, Praep. ev. 13.18.6 (Dindorf 2:237–238; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-18-6). ## Preparation for the Gospel 13.18.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-18-7 - Source: Dindorf 2:238 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The heavenly bodies became living beings. ### Greek text Καὶ ἐπιλέγει ‟Δεσμοῖς τε ἐμψύχοις σώματα δεθέντα ζῷα τό τε προσταχθὲν ἔμαθε.” ### English translation (Claude) And he adds: “And having had their bodies bound with living bonds, they became living beings and learned their appointed task.” ### Extrabiblical texts - Plato, Tim. 38e (Plato (works)): quotation, high confidence ### Translation notes - Plato, Timaeus 38e. ### Citation (SBL) Eusebius, Praep. ev. 13.18.7 (Dindorf 2:238; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-18-7). ## Preparation for the Gospel 13.18.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-18-8 - Source: Dindorf 2:238 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato (Laws): everything with a soul is subject to change. ### Greek text Καὶ ἐν τῷ δεκάτῳ τῶν Νόμων καθόλου περὶ πάσης ψυχῆς ἀποφαίνεται λέγων ὧδε “Μεταβάλλει μέντοιγε πάνθʼ ὅσα μέτοχά ἐστι ψυχῆς, ἐν ἑαυτοῖς κεκτημένα τὴν τῆς μεταβολῆς αἰτίαν· μεταβαλόντα δὲ φέρεται κατὰ τὴν τῆς εἱμαρμένης τάξιν καὶ νόμον· μικρότερα μὲν τῶν ἠθῶν μεταβαλόντα ἐλάττω κατὰ τὸ τῆς χώρας ἐπίπεδον μεταπορεύεται, πλείω δὲ καὶ ἀδικώτερα μεταπεσόντα εἰς βάθος.” ### English translation (Claude) And in the tenth book of the Laws he declares generally about every soul, speaking thus: “All things that partake of soul change, possessing in themselves the cause of change; and having changed, they move according to the order and law of destiny. Those whose characters have changed in smaller matters move over the surface of the land; those that have fallen into more and greater injustice, into the depth.” ### Extrabiblical texts - Plato, Leg. 904c–d (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 10.904c–d. ### Citation (SBL) Eusebius, Praep. ev. 13.18.8 (Dindorf 2:238; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-18-8). ## Preparation for the Gospel 13.18.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-18-9 - Source: Dindorf 2:238 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius: if the heavens have souls, by Plato’s own argument they change, so they cannot be eternal gods. ### Greek text Εἰ δὴ οὖν μεταβάλλει πάνθʼ ὅσα μέτοχά ἐστι ψυχῆς ἐν ἑαυτοῖς κεκτημένα τὴν τῆς μεταβολῆς αἰτίαν, οὐρανὸς δὲ καὶ ἥλιος καὶ σελήνη μέτοχά ἐστι ψυχῆς κατʼ αὐτὸν τὸν Πλάτωνα, καὶ ταῦτα ἄρα μεταβάλλοι ἂν ἐν ἑαυτοῖς κεκτημένα τὴν τῆς μεταβολῆς αἰτίαν κατὰ τὸν αὐτοῦ λόγον. πῶς οὖν πάλιν ἀιδίους αὐτοὺς εἶναι καὶ διὰ τοῦτο θεούς φησι, καίπερ ἐν σώματι φθαρτῷ ὄντας καὶ λυθῆναι οἴους τε; ### English translation (Claude) If, then, all things that partake of soul change, possessing in themselves the cause of change, and heaven and sun and moon partake of soul according to Plato himself, then these too would change, possessing in themselves the cause of change, according to his own argument. How then does he say again that they are everlasting, and for this reason gods, though they are in a perishable body and capable of being dissolved? ### Citation (SBL) Eusebius, Praep. ev. 13.18.9 (Dindorf 2:238; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-18-9). ## Preparation for the Gospel 13.18.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-18-10 - Source: Dindorf 2:238–239 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato (Timaeus): the created gods are not immortal by nature, but are preserved by the Creator’s will. ### Greek text λέγει δʼ οὖν πάλιν ἐν Τιμαίῳ ‘ Ἐπεὶ δʼ οὖν πάντες ὅσοι τε περιπολοῦσι φανερῶς καὶ ὅσοι φαίνονται καθʼ ὅσον ἂν ἐθέλωσι θεοὶ γένεσιν ἔσχον, λέγει πρὸς αὐτοὺς ὁ τόδε τὸ πᾶν γεννήσας τάδε· θεοὶ θεῶν, ὧν ἐγὼ δημιουργὸς πατήρ τε ἔργων, ἄλυτα ἐμοῦ μὴ θέλοντος. τὸ μὲν οὖν δὴ δεθὲν πᾶν λυτόν· τό γε μὴν καλῶς ἁρμοσθὲν καὶ ἔχον εὖ λύειν ἐθέλειν κακοῦ. διʼ ἃ καὶ ἐπείπερ γεγένησθε, ἀθάνατοι μὲν οὖν οὐκ ἐστὲ, οὐδʼ ἄλυτοι τὸ πάμπαν· οὔτι μὲν δὴ λυθήσεσθέ γε, οὐδὲ τεύξεσθε θανάτου μοίρας, τῆς ἐμῆς βουλήσεως μείζονος ἔτι δεσμοῦ καὶ κυριωτέρου λαχόντες ἐκείνων οἶς ὅτε ἐγίγνεσθε ξυνεθεῖσθε.” ### English translation (Claude) He says, then, again in the Timaeus: “When, then, all the gods, both those who revolve visibly and those who appear as far as they will, had come into being, he who begot this universe says to them: Gods of gods, of whom I am maker and father of works, which are indissoluble except by my will. Now all that is bound can be dissolved; but to wish to dissolve what is well fitted together and in good state is the part of the wicked. Therefore, since you have come into being, you are not immortal nor wholly indissoluble; yet you shall not be dissolved, nor meet with the fate of death, having obtained my will as a bond still greater and more sovereign than those with which you were bound when you came into being.” ### Extrabiblical texts - Plato, Tim. 41a–b (Plato (works)): quotation, high confidence ### Translation notes - Plato, Timaeus 40d–41b. ### Citation (SBL) Eusebius, Praep. ev. 13.18.10 (Dindorf 2:238–239; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-18-10). ## Preparation for the Gospel 13.18.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-18-11 - Source: Dindorf 2:239 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses forbids worship of the heavenly bodies and directs worship to God alone. ### Greek text Ταῦτα ὁ Πλάτων. εἰκότως δῆτα Μώσης καὶ τὰ Ἑβραίων λόγια σέβειν μὲν ἀπαγορεύει ταῦτα καὶ θεοὺς ἡγεῖσθαι, ἄνω δὲ πρὸς τὸν παμβασιλέα θεὸν ἀνάγοντα, αὐτὸν δὴ τὸν ἡλίου καὶ σελήνης καὶ ἄστρων ὅλου τε οὐρανοῦ καὶ κόσμου δημιουργὸν, τὸν δὴ τὰ πάντα θείῳ λόγῳ συνδήσαντά τε καὶ συναρμοσάμενον, μόνον ἡγεῖσθαι θεὸν, καὶ μόνῳ τὴν σεβάσμιον ἀπονέμειν νομοθετεῖ τιμὴν λέγων “μὴ ἰδὼν τὸν ἥλιον, καὶ τὴν σελήνην, καὶ πάντας τοὺς ἀστέρας, καὶ πάντα τὸν κόσμον τοῦ οὐρανοῦ, πλανηθεὶς προσκυνήσης αὐτοῖς.” ### English translation (Claude) So Plato. Fittingly, then, Moses and the oracles of the Hebrews forbid us to worship these and to hold them gods, but, leading us up to God the King of all, the very Creator of sun and moon and stars and of the whole heaven and world, who bound together and fitted all things by his divine Word, he legislates that we hold him alone to be God and render to him alone the honor of worship, saying: “Lest, seeing the sun and the moon and all the stars and all the host of heaven, you be led astray and worship them.” ### Scripture references - Deut 4:19: quotation, high confidence ### Translation notes - Deut 4:19. ### Citation (SBL) Eusebius, Praep. ev. 13.18.11 (Dindorf 2:239; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-18-11). ## Preparation for the Gospel 13.18.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-18-12 - Source: Dindorf 2:239 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Philo: Moses saw the cosmos as a city whose heavenly rulers are subjects of God. ### Greek text ἑρμηνεύει δὲ ταῦτα διασαφῶν εἰς πλάτος ὁ τὰ Ἑβραίων πεπαιδευμένος Φίλων ὧδέ πη λέγων πρὸς λέξιν ‟Τινὲς ἥλιον καὶ σελήνην καὶ τοὺς ἄλλους ἀστέρας ὑπέλαβον εἶναι θεοὺς αὐτοκράτορας, οἷς τὰς τῶν γιγνομένων ἀπάντων αἰτίας ἀνέθεσαν. Μωσεῖ δʼ ὁ κόσμος ἔδοξεν εἷναι καὶ γεννητὸς, καὶ πόλις ἡ μεγίστη ἄρχοντας ἔχουσα καὶ ὑπηκόους· ἄρχοντας μὲν τοὺς ἐν οὐρανῷ πάντας, οἶον πλάνητες καὶ ἀπλανεῖς ἀστέρες· ὑπηκόους δὲ τὰς μετὰ σελήνην ἐν ἀέρι καὶ περιγείους φύσεις. ### English translation (Claude) Philo, who was instructed in the learning of the Hebrews, interprets these words, explaining them at length, saying somewhat thus, word for word: “Some have supposed that the sun and moon and the other stars are gods with absolute power, to whom they have attributed the causes of all things that come to be. But to Moses the world seemed to be both generated and, as it were, the greatest city, having rulers and subjects: as rulers all the bodies in heaven, both planets and fixed stars; as subjects, the natures below the moon in the air and around the earth. ### Extrabiblical texts - Philo, Spec. 1.13 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, On the Special Laws 1.13. ### Citation (SBL) Eusebius, Praep. ev. 13.18.12 (Dindorf 2:239; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-18-12). ## Preparation for the Gospel 13.18.13 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-18-13 - Source: Dindorf 2:239–240 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Philo: the stars are God’s lieutenants; Moses corrects those who worship them. ### Greek text τοὺς δὲ λεχθέντας ἄρχοντας οὐκ αὐτεξουσίους, ἀλλʼ ἑνὸς τοῦ πάντων πατρὸς ὑπάρχους οὐ μιμουμένους τὴν ἐπιστασίαν κατορθοῦν, πρυτανεύοντος κατὰ δίκην καὶ νόμον ἕκαστον τῶν γεγονότων τοὺς δὲ μὴ βλέποντας τὸν ἐπιβεβηκότα ἡνίοχον τοῖς ὑπεζευγμένοις, ὡς αὐτουργοῖς, τῶν τῷ κόσμῳ γινομένων ἀνάψαι τὰς αἰτίας. ὧν τὴν ἄγνοιαν ὁ ἱερώτατος νομοθέτης εἰς ἐπιστήμην μεθαρμόζεται λέγων ὧδε “μὴ ἰδὼν τὸν ἥλιον καὶ τὴν σελήνην καὶ τοὺς ἀστέρας καὶ πάντα τὸν κόσμον τοῦ οὐρανοῦ πλανηθεὶς προσκυνήσῃς.” ### English translation (Claude) But the rulers mentioned are not independent, but lieutenants of the one Father of all, imitating his oversight and so administering rightly, while he presides over each thing that has come to be according to justice and law; whereas those who do not see the charioteer mounted above attribute the causes of what happens in the world to the yoked team as if they were self-acting. Their ignorance the most holy lawgiver changes into knowledge, saying thus: ‘Lest, seeing the sun and the moon and the stars and all the host of heaven, you be led astray and worship them.’ ### Scripture references - Deut 4:19: quotation, high confidence ### Extrabiblical texts - Philo, Spec. 1.14–15 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, On the Special Laws 1.14–15; Deut 4:19. ### Citation (SBL) Eusebius, Praep. ev. 13.18.13 (Dindorf 2:239–240; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-18-13). ## Preparation for the Gospel 13.18.14 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-18-14 - Source: Dindorf 2:240 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Philo: men wrongly took the sun, moon, and stars for gods because of their benefits. ### Greek text εὐθυβόλως πάνυ καὶ καλῶς πλάνον εἶπε τὴν τῶν εἰρημένων ὡς θεῶν ἀποδοχήν. οἱ γὰρ ἰδόντες ἡλίου μὲν προσόδοις καὶ ἀναχωρήσεσι τὰς ἐτησίους ὥρας συνισταμένας, ἐν αἷς αἱ ζῴων καὶ φυτῶν καὶ καρπῶν γενέσεις ὡρισμέναις χρόνων περιόδοις τελεσφοροῦνται, σελήνην δʼ ὑπηρέτιν καὶ διάδοχον ἡλίου νύκτωρ τὴν ἐπιμέλειαν καὶ προστασίαν ἀνειληφυῖαν ὧν μεθʼ ἡμέραν ἥλιος, καὶ τοὺς ἄλλους ἀστέρας κατὰ τὴν πρὸς τἀπίγεια συμπάθειαν μυρία τῶν ἐπὶ διαμονῇ τοῦ παντὸς ἐνεργοῦντάς τε καὶ δρῶντας, πλάνον ἐπλανήθησαν ἀνήνυτον μόνους εἶναι τούτους θεοὺς ὑποτοπήσαντες. ### English translation (Claude) Very aptly and well he called the acceptance of the things mentioned as gods a going astray. For those who saw that the yearly seasons are made by the approaches and withdrawals of the sun, in which the generation of animals and plants and fruits is brought to completion in fixed periods of time; and that the moon, as servant and successor of the sun, by night takes up the care and charge of what the sun has by day; and that the other stars, by their sympathy with things on earth, perform and do countless things for the preservation of the universe, went astray in an endless wandering, supposing that these alone are gods. ### Extrabiblical texts - Philo, Spec. 1.15–16 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, On the Special Laws 1.15–16. ### Citation (SBL) Eusebius, Praep. ev. 13.18.14 (Dindorf 2:240; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-18-14). ## Preparation for the Gospel 13.18.15 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-18-15 - Source: Dindorf 2:240 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Philo: sensible things serve the intelligible as sense serves mind. ### Greek text εἰ δʼ ἐσπούδασαν διὰ τῆς ἀπλανοῦς βαδίζειν ὁδοῦ, κἂν εὐθὺς ἔγνωσαν, ὅτι καθάπερ αἴσθησις ὑποδιάκονος νοῦ γέγονε, τὸν αὐτὸν τρόπον καὶ οἱ αἰσθητοὶ πάντες ὑπηρέται τοῦ νοητοῦ συνέστησαν. ### English translation (Claude) But if they had been eager to walk by the road that does not go astray, they would at once have known that, just as sense has become an under-servant of mind, in the same way all sensible things have been constituted servants of the intelligible. ### Extrabiblical texts - Philo, Spec. 1.17 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, On the Special Laws 1.17. ### Citation (SBL) Eusebius, Praep. ev. 13.18.15 (Dindorf 2:240; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-18-15). ## Preparation for the Gospel 13.18.16 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-18-16 - Source: Dindorf 2:240 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Philo: worship belongs only to the invisible Creator; worship of a creature is the greatest impiety. ### Greek text Καὶ ἐπάγει λέγων “Ὥσθʼ ὑπερβάντες τῷ λογισμῷ πᾶσαν τὴν ὁρατὴν οὐσίαν ἐπὶ τὴν τοῦ ἀειδοῦς καὶ ἀοράτου καὶ μόνῃ διανοίᾳ καταληπτοῦ τιμὴν ἴωμεν, ὅς οὐ μόνον θεός ἐστι νοητῶν τε καὶ αἰσθητῶν, ἀλλὰ καὶ ἁπάντων δημιουργός. ἐὰν δέ τις τὴν τοῦ ἀιδίου καὶ ποιητοῦ θεραπείαν ἄλλῳ προσνέμῃ νεωτέρῳ καὶ γεννητῷ, φρενοβλαβὴς ἀναγεγράφθω καὶ ἔνοχος ἀσεβείᾳ τῇ μεγίστῃ.” ### English translation (Claude) And he goes on to say: “So that, passing beyond all visible being in our reasoning, let us go on to the honoring of the formless and invisible, who can be grasped by thought alone, who is not only the God of things intelligible and sensible, but also the Creator of all. But if anyone gives the service due to the eternal Maker to another, later and generated, let him be recorded as deranged and guilty of the greatest impiety.” ### Extrabiblical texts - Philo, Spec. 1.20 (Philo of Alexandria (works)): quotation, high confidence ### Translation notes - Philo, On the Special Laws 1.20. ### Citation (SBL) Eusebius, Praep. ev. 13.18.16 (Dindorf 2:240; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-18-16). ## Preparation for the Gospel 13.18.17 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-18-17 - Source: Dindorf 2:240–241 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius admires Plato, but shows his deficiencies beside Moses and the prophets. ### Greek text Ταῦτα τῆς Ἑβραίων εὐσεβείας τὰ ὡς ἀληθῶς ἀκήρατά τε καὶ θεῖα μαθήματα πρὸ τῆς τετυφωμένης φιλοσοφίας τετιμήκαμεν. τί με δεῖ μηκύνειν καὶ τἄλλα τοῦ Πλάτωνος εἰς φῶς ἄγειν, ἐκ τῶνδε παρὸν καὶ τὰ ἐμοὶ νῦν σεσιγημένα τεκμαίρεσθαι; οὐ μὴν διαβολῆς ἕνεκα ταῦτα φάναι προήχθην, ἐπεὶ καὶ σφόδρα ἔγωγε ἄγαμαι τὸν ἄνδρα, καὶ πάντων μᾶλλον Ἑλλήνων φίλον ἡγοῦμαι καὶ τιμῶ, τὰ ἐμοὶ φίλα καὶ συγγενῆ, εἰ καὶ μὴ τὰ ἴσα διόλου, πεφρονηκότα, Μωσέως δʼ ἐν παραθέσει καὶ τῶν παρʼ Ἑβραίοις προφητῶν τὸ ἐλλιπὲς ἐπιδεικνὺς αὐτοῦ τῆς διανοίας. ### English translation (Claude) These truly pure and divine teachings of the Hebrews’ godliness we have honored above a conceited philosophy. Why should I go on at length and bring to light the rest of Plato’s views, when from these one may infer what I now pass over in silence? I have not been led to say these things for the sake of slander, since I greatly admire the man, and consider him dear above all the Greeks and honor him, as one who thought what is dear and akin to me, even if not altogether the same; but I show the deficiency of his thought by setting it beside Moses and the prophets among the Hebrews. ### Citation (SBL) Eusebius, Praep. ev. 13.18.17 (Dindorf 2:240–241; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-18-17). ## Preparation for the Gospel 13.18.18 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-18-18 - Source: Dindorf 2:241 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius introduces Plato’s laws on women and his teaching on love. ### Greek text καίτοι παρῆν τῷ καταμέμφεσθαι παρεσκευασμένῳ μυρίʼ ἄττα καταιτιᾶσθαι, οἷα τὰ σεμνὰ καὶ σοφὰ αὐτῷ περὶ γυναικῶν ἐν Πολιτείᾳ διατεταγμένα, ἢ οἶα τὰ περὶ ἔρωτος ἐκθέσμου σεσεμνολογημένα ἐν Φαίδρῳ. σὺ δʼ, εἰ καὶ τούτων ἐπακοῦσαι ποθεῖς, ἀνάγνωθι τάσδε αὐτοῦ λαβὼν τὰς φωνάς ### English translation (Claude) And yet one prepared to find fault could have charged him with countless things, such as his solemn and wise arrangements about women in the Republic, or his solemn discourse about lawless love in the Phaedrus. But you, if you long to hear these too, take and read these words of his: ### Citation (SBL) Eusebius, Praep. ev. 13.18.18 (Dindorf 2:241; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-18-18). ## Preparation for the Gospel 13.19.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-19-1 - Source: Dindorf 2:241 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato (Republic): women would exercise naked with men. ### Greek text ‟Ἴσως δὴ, εἶπον, παρὰ τὸ εἰωθὸς γελοῖα ἂν φαίνοιτο πολλὰ περὶ τὰ νῦν δὴ λεγόμενα, εἰ πράξεται ᾗ λέγεται. Καὶ μάλα, ἔφη. Τί δʼ, ἦν δʼ ἐγώ, γελοιότατον αὐτῶν ὁρᾷς; ἢ δῆλα δὴ ὅτι γυμνὰς τὰς γυναῖκας ἐν ταῖς παλαίστραις γυμναζομένας μετὰ τῶν ἀνδρῶν, οὐ μόνον τὰς νέας, ἀλλʼ ἤδη καὶ τὰς πρεσβυτέρας, ὥσπερ τοὺς γέροντας ἐν τοῖς γυμνασίοις, ὅταν ῥυσοὶ καὶ μὴ ἡδεῖς τὴν ὄψιν ὅμως φιλογυμναστῶσι.” ### English translation (Claude) “Perhaps, I said, many of the things now being said would seem ridiculous, contrary to custom, if they are done as they are said. Very much so, he said. What, I said, do you see as the most ridiculous of them? Clearly, is it not the women exercising naked in the wrestling schools with the men, not only the young but even the older ones, like the old men in the gymnasia who, though wrinkled and not pleasant to look at, still love exercise?” ### Extrabiblical texts - Plato, Resp. 452a–b (Plato (works)): quotation, high confidence ### Translation notes - Plato, Republic 5.452a–b. ### Citation (SBL) Eusebius, Praep. ev. 13.19.1 (Dindorf 2:241; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-19-1). ## Preparation for the Gospel 13.19.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-19-2 - Source: Dindorf 2:241 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato defends women’s naked exercise against ridicule. ### Greek text Καὶ ἐπιλέγει ἑξῆς “Ο δὲ γελῶν ἀνὴρ ἐπὶ γυμναῖς ταῖς γυναιξὶ τοῦ βελτίστου ἕνεκα γυμναζομέναις, ἅτε δὴ τοῦ γελοίου σοφίας δρέπων καρπὸν, οὐδὲ οἶδεν, ὡς ἔοικεν, ἐφʼ ᾦ γελᾷ.” ### English translation (Claude) And next he adds: “But the man who laughs at naked women exercising for the sake of what is best, plucking the fruit of the wisdom of laughter, does not know, it seems, at what he is laughing.” ### Extrabiblical texts - Plato, Resp. 457b (Plato (works)): quotation, high confidence ### Translation notes - Plato, Republic 5.457b. Plato has “the unripe fruit of laughter”; the text here reads “the fruit of the wisdom of laughter.” ### Citation (SBL) Eusebius, Praep. ev. 13.19.2 (Dindorf 2:241; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-19-2). ## Preparation for the Gospel 13.19.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-19-3 - Source: Dindorf 2:241–242 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato (Laws): boys and girls alike are to be trained in dancing, even in armor. ### Greek text Φησὶ δὲ καὶ ἐν ἑβδόμῳ τῶν Νόμων “ ‘Ως ἄρα δεήσει τοὺς παῖδας καὶ τὰς παῖδας ὀρχεῖσθαι δηλαδὴ καὶ γυμνάζεσθαι μανθάνειν· καὶ τοῖς μὲν παισὶν ὀρχησταὶ, ταῖς δὲ ὀρχηστρίδες ἄν εἶεν πρὸς τὸ διαπονεῖν οὐκ ἀνεπιτηδειότερον.” Τίθησι δʼ ἐν αὐτῷ καὶ τάδε “Ἡ δὲ αὖ που παρʼ ἠμῖν κόρη καὶ δέσποινα, εὐφρανθεῖσα τῇ τῆς χορείας παιδείᾳ, οὐκ ᾠήθη δεῖν κεναῖς χερσὶν ἀθύρειν, πανοπλίᾳ δὲ παντελεῖ κοσμηθεῖσα οὕτω τὴν ὄρχησιν διαπεραίνειν· ἅ δὴ πάντως μιμεῖσθαι πρέπον ἄν εἴη κόρους τε ἅμα καὶ κόρας.” ### English translation (Claude) And he says in the seventh book of the Laws: “That boys and girls, then, must learn to dance and to exercise; and for the boys there would be dancing masters, and for the girls dancing mistresses, not unsuitable for the training.” And he sets down in it this also: “And our Maiden and Mistress, delighting in the training of the dance, did not think she should play with empty hands, but decked in full armor so to go through the dance; which it would be wholly fitting for youths and maidens alike to imitate.” ### Extrabiblical texts - Plato, Leg. 813b (Plato (works)): quotation, high confidence - Plato, Leg. 796b–c (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 7.813b; 796b–c. “Our Maiden and Mistress” is Athena. ### Citation (SBL) Eusebius, Praep. ev. 13.19.3 (Dindorf 2:241–242; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-19-3). ## Preparation for the Gospel 13.19.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-19-4 - Source: Dindorf 2:242 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato (Laws): education in war and music is compulsory for all, as children of the city. ### Greek text Καὶ πολεμεῖν δὲ γυναιξὶν ὧδὲ πη νομοθετεῖ “Ἐν δὲ τούτοις μισθοῖς, οἰκοῦντας ξένους, διδάσκειν τε πάντα ὅσα πρὸς τὸν πόλεμόν ἐστι μαθήματα τοὺς φοιτῶντας ὅσα τε πρὸς μουσικὴν, οὐχ ὅν μὲν ἄν ὁ πατὴρ βούληται, φοιτῶντα, ὃν δʼ ἄν μὴ, ἐῶντα τῆς παιδείας, ἀλλὰ τὸ λεγόμενον πάντα ἄνδρα καὶ παῖδα κατὰ τὸ δυνατὸν, ὡς τῆς πόλεως μᾶλλον ἤ τῶν γεννητόρων ὄντας, παιδευτέον ἐξ ἀνάγκης. ### English translation (Claude) And he legislates thus that women also are to make war: “In these, foreigners living there for pay are to teach those who attend all the lessons that concern war and all that concern music; not that the one whose father wishes attends and the one whose father does not is left out of education, but, as the saying is, every man and child, as far as possible, must be educated of necessity, as belonging to the city rather than to their parents. ### Extrabiblical texts - Plato, Leg. 804c–d (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 7.804c–d. ### Citation (SBL) Eusebius, Praep. ev. 13.19.4 (Dindorf 2:242; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-19-4). ## Preparation for the Gospel 13.19.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-19-5 - Source: Dindorf 2:242 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato would train women equally with men in riding and gymnastics. ### Greek text ταυτὰ δὲ δὴ καὶ περὶ θηλειῶν ὁ μὲν ἐμὸς νόμος ἄν εἴποι πάντα, ὅσαπερ καὶ περὶ τῶν ἀρρένων, ἴσα καὶ τὰς θηλείας ἀσκεῖν δεῖν· καὶ οὐδὲν φοβηθεὶς εἴποιμʼ ἄν τοῦτον τὸν λόγον οὔτε ἱππικῆς οὔτε γυμναστικῆς, ὡς ἀνδράσι μὲν πρέπον ἄν εἴη, γυναιξὶ δὲ οὐκ ἄν πρέπον.” ### English translation (Claude) The same, then, my law would say about females in every respect as about males, that the females must be trained equally; and I would say this without any fear, either of horsemanship or of gymnastics, that it would be fitting for men but not fitting for women.” ### Extrabiblical texts - Plato, Leg. 804d–e (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 7.804d–e. ### Citation (SBL) Eusebius, Praep. ev. 13.19.5 (Dindorf 2:242; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-19-5). ## Preparation for the Gospel 13.19.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-19-6 - Source: Dindorf 2:242–243 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato would have girls and women trained for war. ### Greek text Καὶ πάλιν ἑξῆς ὑποβάς φησι “Γυμνάσια τιθῶμεν καὶ τὰ περὶ τὸν πόλεμον πάντα τοῖς σώμασι διαπονήματα τοξικῆς τε καὶ πάσης ῥίψεως καὶ πελταστικῆς καὶ ἁπάσης ὁπλομαχίας καὶ διεξόδων τακτικῶν καὶ ἁπάσης πορείας στρατοπέδων καὶ στρατοπεδεύσεων καὶ ὅσα εἰς ἱππικὴν μαθήματα ξυντείνει. πάντων γὰρ τούτων διδασκάλους τε εἶναι δεῖ κοινοὺς, ἀρνυμένους μισθὸν παρὰ τῆς πόλεως, καὶ τούτων μαθητὰς τοὺς ἐν τῇ πόλει παῖδᾴς τε καὶ ἄνδρας, καὶ κόρας καὶ γυναῖκας πάντων τούτων ἐπιστήμονας· κόρας μὲν οὔσας ἔτι πάσαν ἐν ὅπλοις ὄρχησιν καὶ μάχην μεμελετηκυίας, γυναῖκας δὲ διεξόδων καὶ τάξεων καὶ θέσεως καὶ ἀναιρέσεως ὅπλων ἡμμένας.” ### English translation (Claude) And again, further on, he says: “Let us establish gymnasia and all the bodily exercises concerned with war, archery and every kind of throwing, light-armed fighting and every kind of fighting in arms, tactical maneuvers and every kind of marching of armies and encampment, and all the lessons that bear on horsemanship. For all these there must be public teachers, receiving pay from the city, and their pupils must be the boys and men of the city, and the girls and women, knowing all these things: the girls, while still girls, having practiced all dancing and fighting in arms, and the women having taken part in maneuvers and formations and the taking up and laying down of arms.” ### Extrabiblical texts - Plato, Leg. 813d–814a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 7.813d–814a. ### Citation (SBL) Eusebius, Praep. ev. 13.19.6 (Dindorf 2:242–243; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-19-6). ## Preparation for the Gospel 13.19.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-19-7 - Source: Dindorf 2:243 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Scripture ascribes victory to God, not to the strength of men or women. ### Greek text Ἀλλʼ οὐδὲ τούτοις ὁ Ἑβραίων ἐπινεύσειε λόγος, ἀντιφθέγξεται δὲ τἀναντία, μηδʼ ἐπʼ ἀνδρῶν ῥώμαις, μὴ ὅτι γε γυναικῶν τὴν ἐν πολέμοις ἀνατιθεὶς κατόρθωσιν, πάντα δὲ εἰς θεὸν ἀνάγων καὶ τὴν παρὰ τοῦδε συμμαχίαν. λέγει δʼ οὐν ‟ἐὰν μὴ κύριος οἰκοδομήσῃ οἶκον, εἰς μάτην ἐκοπίασαν οἶ οἰκοδομοῦντες αὐτόν. ἐὰν μὴ κύριος φυλάξῃ πόλιν, εἰς μάτην ἠγρύπνησεν ὁ φυλάσσων. ### English translation (Claude) But the teaching of the Hebrews would not assent to these things either; it will say the opposite, ascribing success in war not even to the strength of men, let alone of women, but referring everything to God and his alliance. It says, then: “Unless the Lord builds a house, those who build it have labored in vain. Unless the Lord guards a city, the watchman has stayed awake in vain.” ### Scripture references - Ps 127:1 (126:1 LXX): quotation, high confidence ### Translation notes - Ps 127:1 (Septuagint 126:1). ### Citation (SBL) Eusebius, Praep. ev. 13.19.7 (Dindorf 2:243; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-19-7). ## Preparation for the Gospel 13.19.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-19-8 - Source: Dindorf 2:243 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato (Laws) has girls race naked and older girls race clothed. ### Greek text ὁ δέ γε θαυμαστὸς φιλόσοφος θέα ὡς καὶ εἰς τὸν γυμνικὸν εἰσάγει τὰς γυναῖκας ἀγῶνα, ὧδέ πη λέγων “Γυναιξὶ δὲ, κόραις μὲν ἀνήβοις γυμναῖς στάδιον καὶ δίαυλον καὶ ἔφιππον καὶ δόλιχον, ἐν αὐτῷ τῷ δρόμῳ ἁμιλλωμέναις· ταῖς δὲ τριακαιδεκέτεσι μέχρι γάμου μενούσαις κοινωνίας, μὴ μακρότερον εἴκοσιν ἐτῶν μηδʼ ἔλαττον ὀκτωκαίδεκα· πρεπούσῃ δὲ στολῇ ταύταις ἐσταλμέναις καταβατέον ἐπὶ τὴν ἅμιλλαν τούτων τῶν δρόμων. ### English translation (Claude) But see how the admirable philosopher introduces women even into the athletic contest, speaking somewhat thus: “For women: for girls under the age of puberty, naked, the stade and the double course and the horse race and the long race, competing on the course itself; and for those of thirteen years and over, until marriage, remaining in the contests not more than twenty years nor less than eighteen; and these, dressed in fitting attire, must come down to compete in these races. ### Extrabiblical texts - Plato, Leg. 833c–d (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 8.833c–d. ### Citation (SBL) Eusebius, Praep. ev. 13.19.8 (Dindorf 2:243; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-19-8). ## Preparation for the Gospel 13.19.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-19-9 - Source: Dindorf 2:243 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Contests of strength are to be fights in armor. ### Greek text καὶ τὰ μὲν περὶ δρόμους ἀνδράσι τε καὶ γυναιξὶ ταῦτʼ ἔστω· τὰ δὲ κατʼ ἰσχὺν, ἀντὶ μὲν πάλης καὶ τῶν τοιούτων τὰ νῦν ὅσα βαρέα, τὴν ἐν τοῖς ὅπλοις μάχην, ἔνα τε πρὸς ἔνα διαμαχομένους καὶ δύο πρὸς δύο.” ### English translation (Claude) Let this be so concerning races for men and women. As for contests of strength, instead of wrestling and the other heavy contests now in use, fighting in arms, one against one and two against two.” ### Extrabiblical texts - Plato, Leg. 833d–e (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 8.833d–e. ### Citation (SBL) Eusebius, Praep. ev. 13.19.9 (Dindorf 2:243; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-19-9). ## Preparation for the Gospel 13.19.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-19-10 - Source: Dindorf 2:243–244 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The same rules for armed combat apply to women until marriage. ### Greek text Καὶ ἑξῆς εἰπὼν “ Ταυτὸν δὴ καὶ τοὺς περὶ ὁπλομαχίαν ἄκρους παρακαλοῦντας, χρὴ τούτους νομοθετεῖν κελεύειν·” ἐπιφέρει λέγων ‟Τὰ αὐτὰ δὲ καὶ περὶ τῶν θηλειῶν ἔστω νομοθετούμενα, τῶν μέχρι γάμων.” ### English translation (Claude) And having said next, “The same thing, then, we must order those who are expert in fighting in arms, when we call on them, to help us legislate,” he adds: “Let the same laws be made concerning females, up to marriage.” ### Extrabiblical texts - Plato, Leg. 833e–834a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 8.833e–834a. ### Citation (SBL) Eusebius, Praep. ev. 13.19.10 (Dindorf 2:243–244; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-19-10). ## Preparation for the Gospel 13.19.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-19-11 - Source: Dindorf 2:244 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato permits women to take part in equestrian contests if their nature allows. ### Greek text Εἶτα πάλιν τούτοις ἑξῆς συνάψας τοὺς περὶ πελταστικῆς καὶ παγκρατίου καὶ τόξου λίθων τε ἐκ χειρὸς βολῆς καὶ διὰ σφενδόνης νόμους, ἵππων τε πέρι ἀγῶνος, πάλιν κἀνταῦθα περὶ τῶν θηλειῶν ἐπάγει λέγων ‘Θηλείας δὲ περὶ τούτων νόμοις μὲν καὶ ἐπιτάξεσιν οὐκ ἄξια βιάζεσθαι τῆς κοινωνίας· ἐὰν δὲ ἐξ αὐτῶν τῶν ἔμπροσθεν παιδευμάτων εἰς ἔθος ἰόντων ἡ φύσις ἐνδέχηται καὶ μὴ δυσχεραίνῃ παῖδας ἢ παρθένους κοινωνεῖν, ἐᾶν καὶ μὴ ψέγειν.” ### English translation (Claude) Then again, joining to these the laws about light-armed fighting and the pancration and archery, and throwing stones by hand and with the sling, and about horse races, he again adds here too concerning females: “Concerning women in these things it is not worth forcing them to take part by laws and commands; but if, from their former training passing into habit, their nature permits and does not object to girls or maidens taking part, let them, and do not blame them.” ### Extrabiblical texts - Plato, Leg. 834d (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 8.834a–d. ### Citation (SBL) Eusebius, Praep. ev. 13.19.11 (Dindorf 2:244; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-19-11). ## Preparation for the Gospel 13.19.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-19-12 - Source: Dindorf 2:244 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato’s law on heiresses has the judge view the candidates naked; women are to dance naked at festivals. ### Greek text Τοσαῦτα τοῦ Πλάτωνος τὰ περὶ γυναικῶν. τοῦ δʼ αὐτοῦ καὶ ὁ θαυμάσιος ὅδε τυγχάνει νόμος Ἐάν τις παῖδας θηλείας καταλίπῃ, διʼ ἀδελφῶν τε καὶ ἀδελφιδῶν ἐπανιὼν, ἔμπροσθεν μὲν τῶν ἀρρένων, ὕστερον δὲ θηλειῶν ἐνὶ γένει· τὴν δὲ τοῦ τῶν γάμων χρόνου συμμετρίαν τε καὶ ἀμετρίαν δικαστὴς σκοπῶν κρινέτω, γυμνοὺς μὲν τοὺς ἄρρενας, γυμνὰς δὲ ὀμφαλοῦ μέχρι θεώμενος τὰς θηλείας.” Ἀλλὰ καὶ ἐν ταῖς ἑορταῖς δεῖν αὐτάς φησι γυμνὰς χορεύειν ἐν ἕκτῳ τῶν Νόμων λέγων οὕτως ### English translation (Claude) So much from Plato about women. And this admirable law is also his: “If a man leaves daughters, … going back through brothers and nephews, first the males, then the females, in one family. And let the judge, examining the suitability or unsuitability of age for marriage, decide, viewing the males naked and the females naked to the navel.” And he says that at festivals too they must dance naked, speaking thus in the sixth book of the Laws: ### Extrabiblical texts - Plato, Leg. 925a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 11.925a. Part of the law is omitted in the quotation (marked …). ### Citation (SBL) Eusebius, Praep. ev. 13.19.12 (Dindorf 2:244; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-19-12). ## Preparation for the Gospel 13.19.13 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-19-13 - Source: Dindorf 2:244 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato (Laws): young men and women are to dance naked so far as modesty allows. ### Greek text “Τῆς οὖν τοιαύτης σπουδῆς ἕνεκα χρὴ καὶ τὰς παιδιὰς ποιεῖσθαι χορεύοντάς τε καὶ χορευούσας, κούρους τε καὶ κόρας, καὶ ἅμα δὴ θεωροῦντάς τε καὶ θεωρουμένους μετὰ λόγου τε καὶ ἡλικίας τινὸς ἐχούσης εἰκυίας προφάσεις, γυμνοὺς καὶ γυμνὰς μέχρι περ αἰδοῦς σώφρονος ἑκάστων.” ### English translation (Claude) “For the sake of this serious purpose, then, they must hold their sports with dancing, youths and maidens, and at the same time seeing and being seen, with reason and at an age that gives reasonable occasions, naked, both men and women, so far as each one’s modesty allows.” ### Extrabiblical texts - Plato, Leg. 772a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 6.771e–772a. ### Citation (SBL) Eusebius, Praep. ev. 13.19.13 (Dindorf 2:244; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-19-13). ## Preparation for the Gospel 13.19.14 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-19-14 - Source: Dindorf 2:244–245 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato (Republic): wives and children are to be held in common. ### Greek text Πρὸς τούτοις ἅπασιν ἐπάκουσον καὶ τῶνδε τῶν ἐν Πολιτείᾳ περὶ τοῦ κοινὰς εἶναι τὰς γυναῖκας νόμου. “Τούτῳ, ἦν δʼ ἐγὼ, ἕπεται νόμος καὶ τοῖς ἔμπροσθεν τοῖς ἄλλοις, ὡς ἐγᾦμαι, ὅδε. Τίς; Τὰς γυναῖκας ταύτας τῶν ἀνδρῶν τούτων πάντων πάσας εἶναι κοινὰς, ἰδίᾳ δὲ μηδενὶ μηδεμίαν συνοικεῖν· καὶ τοὺς παῖδας αὖ κοινοὺς, καὶ μήτε γονέα ἔκγονον εἰδέναι τὸν αὑτοῦ μήτε παῖδα γονέα.” ### English translation (Claude) Besides all these, hear also what is in the Republic about the law that wives are to be held in common: “This law follows, I said, and the others before it, I think. Which? That these women are all to be common to all these men, and no woman is to live with any man privately; and the children too are to be common, and neither is a parent to know his own offspring, nor a child its parent.” ### Extrabiblical texts - Plato, Resp. 457c–d (Plato (works)): quotation, high confidence ### Translation notes - Plato, Republic 5.457c–d. Translated as written. ### Citation (SBL) Eusebius, Praep. ev. 13.19.14 (Dindorf 2:244–245; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-19-14). ## Preparation for the Gospel 13.19.15 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-19-15 - Source: Dindorf 2:245 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato: men and women living in common will be drawn to union by erotic necessity. ### Greek text Καὶ ἑξῆς ἐπιλέγει “Εἰκὸς, ἔφη. Σὺ μὲν τοίνυν, ἦν δʼ ἐγὼ, ὁ νομοθέτης αὐτοῖς, ὥσπερ τοὺς ἄνδρας, οὕτω καὶ τὰς γυναῖκας ἐκλέξας παραδώσεις καθόσον οἶόν τε ὁμοφυεῖς· οἱ δὲ, ἅτε οἰκίας τε καὶ ξυσσίτια κοινὰ ἔχοντες, ἰδίᾳ δὲ οὐδενὸς οὐδὲν τοιοῦτον κεκτημένου, ὁμοῦ δὴ ἔσονται, ὁμοῦ δὲ ἀναμεμιγμένων καὶ ἐν γυμνασίοις καὶ ἐν τῇ ἄλλῃ τροφῇ ὑπʼ ἀνάγκης, οἶμαι, τῆς ἐμφύτου ἄξονται πρὸς τὴν ἀλλήλων μίξιν. ἢ οὐκ ἀναγκαῖά σοι δοκῶ λέγειν; Οὐ γεωμετρικαῖς γε, ἠ δʼ ὃς, ἀλλʼ ἐρωτικαῖς ἀνάγκαις, αἳ κινδυνεύουσιν ἐκείνων δριμύτεραι εἶναι πρὸς τὸ πείθειν τε καὶ ἕλκειν τὸν πολὺν λεών.” ### English translation (Claude) And next he adds: “Likely, he said. You, then, I said, as their lawgiver, having selected the men, will in the same way select the women and hand them over, as far as possible of like nature; and they, having common houses and common meals, and no one possessing any such thing privately, will be together; and being mixed together in the gymnasia and in the rest of their upbringing, they will be led, I think, by an innate necessity to union with one another. Or do I not seem to you to speak of necessities? Not geometrical, he said, but erotic necessities, which are likely to be keener than those for persuading and drawing the great mass of people.” ### Extrabiblical texts - Plato, Resp. 458c–d (Plato (works)): quotation, high confidence ### Translation notes - Plato, Republic 5.458c–d. ### Citation (SBL) Eusebius, Praep. ev. 13.19.15 (Dindorf 2:245; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-19-15). ## Preparation for the Gospel 13.19.16 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-19-16 - Source: Dindorf 2:245–246 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Some interpret Plato’s community of wives as distribution by the rulers, not license. ### Greek text Ἀλλὰ τούτων μὲν ἴσως τις ἑτέρως διηγήσεται τὴν τοῦ λόγου διάνοιαν, μὴ τὸ νομιζόμενον φὰς ὑποβάλλειν. μὴ γὰρ ἀδιαστόλως εἰπεῖν πάσας εἷναι κοινὰς τὰς γυναῖκας, ὡς καὶ τοῖς τυχοῦσιν ἀκολασταίνειν ἐξεῖναι, ἀλλʼ ἐπὶ τῇ τῶν ἀρχόντων ἐξουσίᾳ κεῖσθαι τὴν πρὸς τοὺς ἄνδρας διανέμησιν αὐτῶν. οὕτω γὰρ εἶναι κοινὰς, ὡς ἂν καὶ τὰ δημόσια χρήματα φαίη τις εἶναι κοινὰ, οἷς προσήκει διανεμόμενα πρὸς τῶν ἐπιτετραμμένων. καὶ δὴ ταῦθʼ οὕτως ἐχέτω. ### English translation (Claude) Perhaps someone will explain the meaning of these words otherwise, saying that he does not propose what is usually supposed. For he did not say without distinction that all the women are common, so that anyone at all may be licentious with them, but that their distribution to the men lies in the power of the rulers. They are common in the way one might say public property is common, being distributed to those to whom it belongs by those entrusted with it. Well, let that be so. ### Citation (SBL) Eusebius, Praep. ev. 13.19.16 (Dindorf 2:245–246; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-19-16). ## Preparation for the Gospel 13.19.17 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-19-17 - Source: Dindorf 2:246 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato sets the ages for bearing and begetting children for the city. ### Greek text τί δʼ ἂν εἴποις μαθὼν ὡς καὶ μὴ ἐκφέρειν εἰς φῶς τὰ κυούμενα προστάττει, λέγων ὧδε; “Γυναικὶ μὲν, ἦν δʼ ἐγὼ, ἀρξαμένῃ ἀπὸ εἰκοσαέτιδος μέχρι τεσσαρακονταέτιδος τίκτειν τῇ πόλει· ἀνδρὶ δὲ, ἐπειδὰν τὴν ὀξυτάτην δρόμου ἀκμὴν παρῇ, τὸ ἀπὸ τούτου γεννᾶν τῇ πόλει μέχρι πεντεκαιπεντηκονταέτους.” ### English translation (Claude) But what would you say on learning that he also orders that what is conceived is not to be brought to light, saying thus? “For a woman, I said, beginning from twenty years to bear children for the city until forty; for a man, when he has passed his sharpest prime of running, from then to beget for the city until fifty-five.” ### Extrabiblical texts - Plato, Resp. 460e (Plato (works)): quotation, high confidence ### Translation notes - Plato, Republic 5.460e. ### Citation (SBL) Eusebius, Praep. ev. 13.19.17 (Dindorf 2:246; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-19-17). ## Preparation for the Gospel 13.19.18 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-19-18 - Source: Dindorf 2:246 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato orders that children conceived outside the set ages not be reared. ### Greek text Οἷς ἐπιλέγει “ Ὅταν δὲ δὴ, οἶμαι, αἵ τε γυναῖκες καὶ οἱ ἄνδρες τοῦ γεννᾶν ἐκβῶσι τὴν ἡλικίαν, ἀφήσομέν που ἐλευθέρους αὐτοὺς συγγίνεσθαι ᾗ ἂν ἐθέλωσι.” Καὶ ἐπιλέγει “ Διακελευσάμενοι προθυμεῖσθαι μάλιστα μὲν μὴ εἰς φῶς ἐκφέρειν κύημα μηδὲν, ἐὰν γένηται· ἐὰν δέ τις βιάσηται, οὕτω τιθέναι ὡς οὐκ οὔσης τροφῆς τῷ τοιούτῳ.” Καὶ τὰ μὲν περὶ γυναικῶν ἀγωγῆς τοιαῦτα. τὰ δὲ περὶ ἔρωτος ἐκθέσμου ἐπάκουσον οἷα τυγχάνει ### English translation (Claude) To which he adds: “But when, I think, the women and the men have passed the age of begetting, we shall leave them free to associate with whomever they wish.” And he adds: “Directing them to be especially careful not to bring to light any child conceived, if one is; and if one forces its way, to dispose of it on the understanding that there is no rearing for such a child.” Such, then, are his rules about the conduct of women. Now hear what kind his teaching on lawless love is: ### Extrabiblical texts - Plato, Resp. 461b–c (Plato (works)): quotation, high confidence ### Translation notes - Plato, Republic 5.461b–c. Translated as written. ### Citation (SBL) Eusebius, Praep. ev. 13.19.18 (Dindorf 2:246; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-19-18). ## Preparation for the Gospel 13.20.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-20-1 - Source: Dindorf 2:246–247 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato (Phaedrus) describes the stream of beauty passing between lover and beloved. ### Greek text “ Ὅταν δὲ χρονίζῃ τοῦτο δρῶν καὶ πλησιάζῃ μετὰ τοῦ ἅπτεσθαι ἔν τε γυμνασίοις καὶ ἐν ταῖς ἄλλαις ὁμιλίαις, τότε δὴ ἡ τοῦ ῥεύματος ἐκείνου πηγὴ, ὃν ἵμερον Ζεὺς Γανυμήδους ἐρῶν ὠνόμασε, πολλὴ φερομένη πρὸς τὸν ἐραστὴν ἡ μὲν εἰς αὐτὸν ἔδυ, ἡ δʼ ἀπομεστουμένου ἔξω ἀπορρεῖ· καὶ οἶον πνεῦμα ἤ τις ἠχὼ ἀπὸ λείων τε καὶ στερεῶν ἁλλομένη πάλιν ὅθεν ὡρμήθη φέρεται, οὕτω τὸ τοῦ κάλλους ῥεῦμα πάλιν εἰς τὸν καλὸν διὰ τῶν ὀμμάτων ἰὸν, ᾗ πέφυκεν ἐπὶ τὴν ψυχὴν ἰέναι ἀφικόμενον, καὶ ἀναπτερῶσαν τὰς διόδους τῶν πτερῶν, ἄρδει τε καὶ ὥρμησε πτεροφυεῖν καὶ τὴν τοῦ ἐρωμένου αὖ ψυχὴν ἔρωτος ἐνέπλησεν. ἐρᾷ μὲν οὖν, ὅτου δὲ ἀπορεῖ, καὶ οὔθʼ ὅ τι πέπονθεν οἶδεν, οὐδʼ ἔχει φράσαι, ἀλλʼ οἶον ἀπʼ ἄλλου ὀφθαλμίας ἀπολελαυκὼς πρόφασιν εἰπεῖν οὐκ ἔχει.” ### English translation (Claude) “And when he continues doing this and draws near, with touching, in the gymnasia and in their other meetings, then the fountain of that stream which Zeus, when in love with Ganymede, named desire, pouring in abundance upon the lover, partly sinks into him, and partly, when he is filled, flows out; and as a breath or an echo rebounding from smooth and hard surfaces is carried back to where it started, so the stream of beauty, going back into the beautiful one through the eyes, the natural way to the soul, arriving and setting the passages of the wings astir, waters them and makes the wings begin to grow, and fills the soul of the beloved in turn with love. He loves, then, but what he loves he does not know; he neither knows what he has experienced nor can tell it, but like one who has caught an eye disease from another he can give no reason for it.” ### Extrabiblical texts - Plato, Phaedr. 255b–d (Plato (works)): quotation, high confidence ### Translation notes - Plato, Phaedrus 255b–d. ### Citation (SBL) Eusebius, Praep. ev. 13.20.1 (Dindorf 2:246–247; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-20-1). ## Preparation for the Gospel 13.20.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-20-2 - Source: Dindorf 2:247 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato describes the beloved’s response and the temptation of the unruly horse. ### Greek text Καὶ ἐπιλέγει ἐξῆς Ἐπιθυμεῖ δὲ ἐκείνῳ παραπλησίως μὲν, ἀσθενεστέρως δὲ, ὁρᾶν, ἅπτεσθαι, φιλεῖν, συγκατακεῖσθαι· καὶ δὴ, οἶον εἰκὸς, ποιεῖ τὸ μετὰ τοῦτο ταχὺ ταῦτα. ἐν οὖν τῇ συγκοιμήσει τοῦ μὲν ἐραστοῦ ὁ ἀκόλαστος ἵππος ἔχει ὅ τι λέγοι πρὸς τὸν ἡνίοχον, καὶ ἀξιοῖ ἀντὶ πολλῶν πόνων σμικρὰ ἀπολαῦσαι· ὁ δὲ τῶν παιδικῶν ἔχει μὲν οὐδὲν εἰπεῖν, σπαργῶν δὲ καὶ ἀπορῶν περιβάλλει τὸν ἐραστὴν καὶ φιλεῖ, ὡς σφόδρα εὔνουν ἀσπαζόμενος· ὅταν τε συγκατακέωνται, οἷός ἐστι μὴ ἀπαρνηθῆναι τὸ αὐτοῦ μέρος Χαρίσασθαι τῷ ἐρῶντι, εἰ δεηθείη τυγχάνειν.... ### English translation (Claude) And he adds next: “He desires, like the lover but more weakly, to see, to touch, to kiss, to lie with him; and then, as is likely, he soon does these things. In their lying together, then, the lover’s unruly horse has something to say to the charioteer, and asks for a little enjoyment in return for many toils; but the beloved’s has nothing to say, but swelling and perplexed embraces the lover and kisses him, welcoming him as very well disposed; and when they lie together, he is ready not to refuse his part in gratifying the lover, if he should ask to obtain it …. ### Extrabiblical texts - Plato, Phaedr. 255e–256a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Phaedrus 255e–256a. Translated as written. ### Citation (SBL) Eusebius, Praep. ev. 13.20.2 (Dindorf 2:247; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-20-2). ## Preparation for the Gospel 13.20.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-20-3 - Source: Dindorf 2:247 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If reason prevails, the lovers live in self-control and concord. ### Greek text ἐὰν μὲν δὴ οὖν εἰς τεταγμένην δίαιταν καὶ φιλοσοφίαν νικήσῃ τὰ βελτίω τῆς διανοίας, μακάριον καὶ ὁμονοητικὸν τὸν ἐνθάδε βίον διάγουσιν, ἐγκρατεῖς ἑαυτῶν καὶ κόσμιοι ὄντες.” ### English translation (Claude) If, then, the better elements of the mind prevail, leading to an ordered life and philosophy, they pass their life here in blessedness and concord, masters of themselves and orderly.” ### Extrabiblical texts - Plato, Phaedr. 256a–b (Plato (works)): quotation, high confidence ### Translation notes - Plato, Phaedrus 256a–b. ### Citation (SBL) Eusebius, Praep. ev. 13.20.3 (Dindorf 2:247; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-20-3). ## Preparation for the Gospel 13.20.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-20-4 - Source: Dindorf 2:247 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If the lovers give way to passion, they sometimes indulge it. ### Greek text Εἶτα μεθʼ ἕτερα ἐπιλέγει “Ἐὰν δὲ διαίτῃ φορτικωτέρᾳ τε καὶ φιλοτίμῳ δὲ χρήσωνται, τάχʼ ἄν που ἐν μέθαις ἤ τινι ἄλλῃ ἀμελείᾳ τὼ ἀκολάστω αὐτοῖν ὑποζυγίω λαβόντε τὰς ψυχὰς ἀφρούρους, συναγαγόντε εἰς ταὐτὸ, τὴν ὑπὸ τῶν πολλῶν μακαριστὴν αἵρεσιν εἱλέσθην καὶ διεπραξάσθην· καὶ διαπραξαμένω τὸ λοιπὸν ἤδη χρῶνται μὲν αὐτῇ, σπάνια δὲ, ἅτε οὐ πάσῃ δεδογμένα τῇ διανοίᾳ πράττοντες. ### English translation (Claude) Then, after other things, he adds: “But if they follow a coarser and ambitious way of life, perhaps in drink or some other carelessness the two unruly beasts of burden in them, catching their souls off guard, bring them together and choose and accomplish that course which the many count blessed; and having accomplished it, thereafter they continue in it, but rarely, since what they do is not approved by their whole mind. ### Extrabiblical texts - Plato, Phaedr. 256b–c (Plato (works)): quotation, high confidence ### Translation notes - Plato, Phaedrus 256b–c. Translated as written. ### Citation (SBL) Eusebius, Praep. ev. 13.20.4 (Dindorf 2:247; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-20-4). ## Preparation for the Gospel 13.20.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-20-5 - Source: Dindorf 2:247–248 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Such lovers remain friends, bound by mutual pledges. ### Greek text φίλω μὲν οὑν καὶ τούτω, ἧττον δὲ ἐκείνων ἀλλήλοιν διά τε τοῦ ἔρωτος καὶ ἔξω γενομένω διάγουσι, πίστεις τὰς μεγίστας ἡγουμένω ἀλλήλοιν δεδωκέναι τε καὶ δεδέχθαι, ἃς οὐ θεμιτὸν εἶναι λύσαντας εἰς ἔχθραν ποτὲ ἐλθεῖν. ### English translation (Claude) These two too are friends, though less than the others, to one another, both during their love and after it has passed, thinking that they have given and received the greatest pledges, which it is not lawful ever to break and come to enmity. ### Extrabiblical texts - Plato, Phaedr. 256c–d (Plato (works)): quotation, high confidence ### Translation notes - Plato, Phaedrus 256c–d. ### Citation (SBL) Eusebius, Praep. ev. 13.20.5 (Dindorf 2:247–248; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-20-5). ## Preparation for the Gospel 13.20.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-20-6 - Source: Dindorf 2:248 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato promises the lovers a bright life and a common return to heaven. ### Greek text ἐν δὲ τῇ τελευτῇ ἄπτεροι μὲν, ὡρμηκότες δὲ πτεροῦσθαι ἐκβαίνουσι τοῦ σώματος, ὥστε οὐ σμικρὸν ἆθλον τῆς ἐρωτικῆς μανίας φέρονται. εἰς γὰρ σκότον καὶ τὴν ὑπὸ γῆς πορείαν οὐ νόμος ἐστὶν ἔτι ἐλθεῖν τοῖς κατηργμένοις ἤδη τῆς ὑπουρανίου πορείας, ἀλλὰ φανὸν βίον διαγαγόντας εὐδαιμονεῖν μετʼ ἀλλήλων πορευομένους, καὶ ὁμοπτέρους ἔρωτος χάριν. ταῦτα τοσαῦτα, ὦ παῖ, καὶ οὕτω θεῖά σοι δωρήσεται ἡ παρʼ ἐραστοῦ φιλία.” ### English translation (Claude) And at the end they leave the body without wings, but eager to grow them, so that they carry off no small prize for their erotic madness. For it is no longer the law that those who have already begun the heavenly journey should go into darkness and the journey under the earth; but they lead a bright life and are happy, journeying with one another, and when they grow wings they grow them together because of their love. So great and so divine are the gifts, my boy, that the friendship of a lover will bestow on you.” ### Extrabiblical texts - Plato, Phaedr. 256d–e (Plato (works)): quotation, high confidence ### Translation notes - Plato, Phaedrus 256d–e. ### Citation (SBL) Eusebius, Praep. ev. 13.20.6 (Dindorf 2:248; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-20-6). ## Preparation for the Gospel 13.20.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-20-7 - Source: Dindorf 2:248 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses punishes pederasty with death; Plato does not, but would put to death a slave who failed to report found treasure. ### Greek text Τοιαῦτα μὲν τὰ Πλάτωνος, ἀλλʼ οὐ τὰ Μωσέως, ὃς διαρρήδην τούτοις ἐναντία νομοθετεῖ, μεγάλῃ τῇ φωνῇ τὴν κατὰ παιδεραστῶν προσήκουσαν προφερόμενος δίκην. φησὶ γοῦν “ὃς ἂν κοιμηθῇ μετὰ ἄρσενος κοίτην γυναικὸς, βδέλυγμα ἐποίησαν ἀμφότεροι· θανάτῳ θανατούσθωσαν, ἔνοχοί εἰσι.” καὶ “ἐπικατάρατος πᾶς ὁ κοιμώμενος μετὰ ἄρσενος κοίτην γυναικός.” τί δεῖ τανῦν ἀπελέγχειν, ὡς παρεὶς ὁ σοφώτατος τὸν παιδεραστὴν, οὐδὲ γὰρ ἐν τοῖς Νόμοις ἠξίωσε κατὰ παιδεραστῶν θανάτου δίκην ὁρίσασθαι, προστάττει θανάτῳ ζημιοῦν οἰκετῶν τὸν μὴ καταμηνύσαντα θησαυρὸν ὑφʼ ἑτέρου τινὸς εὑρημένον; ἐπάκουσον δὲ καὶ τῶνδε, ἔνα μή με συκοφαντεῖν ὑπολάβῃς ### English translation (Claude) Such are the teachings of Plato, but not those of Moses, who expressly legislates the opposite, proclaiming with a loud voice the fitting penalty against pederasts. He says at least: “Whoever lies with a male as with a woman, both have committed an abomination; let them surely be put to death; they are guilty.” And: “Cursed is everyone who lies with a male as with a woman.” Why need we now show that the wisest man, passing over the pederast (for not even in the Laws did he see fit to fix the death penalty against pederasts), orders that a slave be punished with death who does not report a treasure found by someone else? But hear these words too, so that you may not suppose that I slander him: ### Scripture references - Lev 20:13: quotation, high confidence - Deut 27:20: echo, low confidence ### Translation notes - Lev 20:13; the second saying is not in our texts of the Pentateuch (compare Deut 27:20–23). Translated as written. ### Citation (SBL) Eusebius, Praep. ev. 13.20.7 (Dindorf 2:248; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-17-1/#p-13-20-7). ## Preparation for the Gospel 13.21.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-21-1/#p-13-21-1 - Source: Dindorf 2:248–249 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato (Laws): a slave who fails to report found treasure is to be put to death. ### Greek text “Ὅ τι δʼ ἂν ὁ θεὸς, φησὶν, ἀναιρῇ περί τῶν κτημάτων καὶ τοῦ κινήσαντος, τοῦθʼ ἡ πόλις ὑπηρετοῦσα ταῖς μαντείαις δράτω τοῦ θεοῦ. καὶ ἐὰν μὲν ἐλεύθερος ὁ μηνύσας ᾖ, δόξαν ἀρετῆς κεκτήσθω, μὴ μηνύων δὲ κακίας· δοῦλος δὲ ἂν ᾖ, ὁ μηνύσας μὲν ἐλεύθερος ὑπὸ τῆς πόλεως ὀρθῶς γίγνοιτʼ ἂν, ἀποδιδούσης τῷ δεσπότῃ τὴν τιμήν· μὴ μηνύων δὲ θανάτῳ ζημιούσθω.” ### English translation (Claude) “Whatever the god answers concerning the property and him who moved it, let the city do this, serving the oracles of the god. And if the informer is a free man, let him have a reputation for virtue, and if he does not inform, for wickedness; but if he is a slave, the informer would rightly be made free by the city, which pays his master his price; but if he does not inform, let him be punished with death.” ### Extrabiblical texts - Plato, Leg. 914a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 11.914a. ### Citation (SBL) Eusebius, Praep. ev. 13.21.1 (Dindorf 2:248–249; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-21-1/#p-13-21-1). ## Preparation for the Gospel 13.21.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-21-1/#p-13-21-2 - Source: Dindorf 2:249 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato lets a master who kills his own slave go with purification. ### Greek text Κἀνταῦθα μὲν ἐζημίωται θανάτῳ οὐχ ὁ παρακινήσας τι τῶν ἀπειρημένων, ἀλλʼ ὁ ἑτέρου πλημμελήσαντος μὴ καταμηνύσας. καὶ ἄλλως δὲ καθαρὸν ἀποφαίνει δεσπότην, εἰ τὸν ἴδιον δοῦλον θυμῷ φονεύσειε. λέγει δʼ οὖν “ Δοῦλον δὲ κτείνας ἑαυτοῦ μὲν καθηράσθω, ἐὰν δὲ ἀλλότριον θυμῷ, διπλῇ τὸ βλάβος ἐκτισάτω τῷ κεκτημένῳ.” ### English translation (Claude) Here it is not the one who disturbed something forbidden who is punished with death, but the one who did not report another’s offense. And elsewhere he declares a master pure if he kills his own slave in anger. He says, then: “If a man kills his own slave, let him purify himself; but if another’s, in anger, let him pay the owner twice the damage.” ### Extrabiblical texts - Plato, Leg. 868a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 9.868a. ### Citation (SBL) Eusebius, Praep. ev. 13.21.2 (Dindorf 2:249; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-21-1/#p-13-21-2). ## Preparation for the Gospel 13.21.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-21-1/#p-13-21-3 - Source: Dindorf 2:249 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato: manslaughter in anger is punished with two years’ exile. ### Greek text Καὶ τοῦτο δὲ ἐπάκουσον αὐτοῦ τῶν νόμων, οὓς περὶ φονέων διετάξατο “Ἐὰν ἄρα τις αὐτόχειρ μὲν κτείνῃ ἐλεύθερον, δὲ πεπραγμένον ἀπροβουλεύτως ὀργῇ τινι γένηται πραχθὲν, τὰ μὲν ἄλλα, καθάπερ ἄνευ θυμοῦ κτείναντι προσῆκέ τῳ πάσχειν, πασχέτω· δύο δʼ ἐξ ἀνάγκης ἔτη φευγέτω, κολάζων τὸν αὑτοῦ θυμόν.” ### English translation (Claude) And hear this too from his laws, which he set out concerning murderers: “If anyone kills a free man with his own hand, and the deed was done without premeditation in some anger, let him suffer the rest as it would befit one who killed without passion to suffer; but let him of necessity go into exile for two years, chastening his own anger.” ### Extrabiblical texts - Plato, Leg. 867c–d (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 9.867c–d. ### Citation (SBL) Eusebius, Praep. ev. 13.21.3 (Dindorf 2:249; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-21-1/#p-13-21-3). ## Preparation for the Gospel 13.21.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-21-1/#p-13-21-4 - Source: Dindorf 2:249 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Killing in anger with premeditation brings three years’ exile. ### Greek text Καὶ τούτῳ προστίθησιν ἐξῆς ἕτερον τοιόνδε νόμον “Ὁ δὲ θυμῷ μὲν, μετʼ ἐπιβουλῆς δὲ κτείνας, τὰ μὲν ἄλλα κατὰ τὸν ἔμπροσθεν αὖ, τρία δὲ ἔτη, καθάπερ ἅτερος ἔφευγε τὰ δύο, φευγέτω, μεγέθει θυμοῦ πλείω τιμωρηθεὶς χρόνον.” ### English translation (Claude) And to this he next adds another law of this kind: “He who kills in anger but with premeditation, let him in other respects be treated according to the previous law, but let him go into exile for three years, as the other was exiled for two, being punished for a longer time because of the greatness of his anger.” ### Extrabiblical texts - Plato, Leg. 867e (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 9.867e. ### Citation (SBL) Eusebius, Praep. ev. 13.21.4 (Dindorf 2:249; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-21-1/#p-13-21-4). ## Preparation for the Gospel 13.21.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-21-1/#p-13-21-5 - Source: Dindorf 2:249–250 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A repeat offender is exiled for life. ### Greek text Εἶθʼ ἑξῆς περὶ τοῦ δεύτερον φονεύσαντος τοιάδε νομοθετεῖ “Ἐὰν δὲ αὖθίς ποτε κατελθὼν ὁπότερος αὐτοῖν ἡττηθεὶς ὀργῇ πράξῃ ταὐτὸν τοῦτο, φυγὼν μηκέτι κατέλθῃ.” ### English translation (Claude) Then next he legislates thus about one who kills a second time: “And if ever, after returning, either of them, overcome by anger, does this same thing again, let him go into exile and never return.” ### Extrabiblical texts - Plato, Leg. 868a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 9.868a. ### Citation (SBL) Eusebius, Praep. ev. 13.21.5 (Dindorf 2:249–250; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-21-1/#p-13-21-5). ## Preparation for the Gospel 13.21.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-21-1/#p-13-21-6 - Source: Dindorf 2:250 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Parents who kill a child in anger are exiled, and on return are separated from each other. ### Greek text Καὶ πάλιν ἑξῆς φησιν ‘Ἐὰν δὲ, ὃ γίγνεται μὲν, ὀλιγάκις δὲ, διὰ θυμὸν πατὴρ ἢ μήτηρ υἱὸν ἢ θυγατέρα πληγαῖς ἤ τινι τρόπῳ βιαίῳ κτείνῃ, καθάρσεις μὲν τὰς αὐτὰς τοῖς ἄλλοις καθαίρεσθαι καὶ ἐνιαυτοὺς τρεῖς ἀπενιαυτεῖν, κατελθόντων δὲ τῶν κτεινάντων ἀπαλλάττεσθαι γυναῖκά τε ἀπὸ ἀνδρὸς καὶ τὸν ἄνδρα ἀπὸ γυναικὸς, καὶ μήποτʼ ἔτι κοινῇ παιδοποιήσασθαι.” ### English translation (Claude) And again next he says: “If, which happens but rarely, a father or mother in anger kills a son or daughter by blows or in some violent way, let them be purified with the same purifications as the others and be in exile for three years; and when the killers return, let the wife be separated from the husband and the husband from the wife, and let them never again have children together.” ### Extrabiblical texts - Plato, Leg. 868c–d (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 9.868c–d. ### Citation (SBL) Eusebius, Praep. ev. 13.21.6 (Dindorf 2:250; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-21-1/#p-13-21-6). ## Preparation for the Gospel 13.21.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-21-1/#p-13-21-7 - Source: Dindorf 2:250 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Spouses who kill each other in anger are exiled and excluded from their children’s rites. ### Greek text Καὶ τούτοις ἐπιφέρει “Γυναῖκα δὲ γαμετὴν ἐὰν ἀνὴρ διʼ ὀργὴν κτείνῃ τινὰ, ἢ γυνή τις ἑαυτῆς ἄνδρα ταὐτὸν τοῦτο ὡσαύτως ἐργάσηται, καθαίρεσθαι τοὺς αὐτοὺς καθαρμοὺς, τριετεῖς δὲ ἀπενιαυτήσεις διατελεῖν. κατελθὼν δὲ ὁ τοιοῦτό τι δράσας τοῖς αὑτοῦ παισὶν ἱερῶν μὴ κοινωνείτω, μηδὲ ὁμοτράπεζος γιγνέσθω ποτέ. ### English translation (Claude) And he adds to these: “If a husband kills his wedded wife in anger, or a wife does this same thing to her own husband, let them be purified with the same purifications and complete three years of exile. And when one who has done such a thing returns, let him not share in sacred rites with his own children, nor ever eat at the same table. ### Extrabiblical texts - Plato, Leg. 868d–e (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 9.868d–e. ### Citation (SBL) Eusebius, Praep. ev. 13.21.7 (Dindorf 2:250; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-21-1/#p-13-21-7). ## Preparation for the Gospel 13.21.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-21-1/#p-13-21-8 - Source: Dindorf 2:250 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Fratricide in anger brings the same exile and exclusion. ### Greek text καὶ ἐὰν ἀδελφὸς ἀδελφὸν ἢ ἀδελφὴν, ἢ ἀδελφὴ ἀδελφὸν ἢ ἀδελφὴν θυμῷ κτείνῃ, τὰ μὲν τῶν καθαρμῶν καὶ ἀπενιαυτήσεων, καθάπερ εἴρηται τοῖς γονεῦσι καὶ τοῖς ἐκγόνοις, εἰρήσθω δεῖν γίγνεσθαι καὶ τούτοις ὧν ἀδελφούς τε ἀδελφῶν καὶ γονέας ἐστέρηκε παίδων, τούτοις δὲ συνέστιος αὐτοῖς αὐτὸς μηδέποτε γιγνέσθω, μηδὲ κοινωνὸς ἱερῶν. — ### English translation (Claude) And if a brother or sister kills a brother or sister in anger, let it be declared that the purifications and years of exile must be the same as were stated for parents and offspring; and let the one who has deprived brothers of brothers and parents of children never share a hearth with them, nor be a partner in sacred rites. — ### Extrabiblical texts - Plato, Leg. 868e–869a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 9.868e–869a. ### Citation (SBL) Eusebius, Praep. ev. 13.21.8 (Dindorf 2:250; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-21-1/#p-13-21-8). ## Preparation for the Gospel 13.21.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-21-1/#p-13-21-9 - Source: Dindorf 2:250–251 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Killing in self-defense leaves one pure, except a slave who kills a free man. ### Greek text ἀδελφὸς δὲ ἐὰν ἀδελφὸν κτείνῃ ἐν στάσεσι μάχης γενομένης, ἤ τινι τοιούτῳ τρόπῳ, ἀμυνόμενος ἄρχοντα χειρῶν πρότερον, καθάπερ πολέμιον ἀποκτείνας ἔστω καθαρός. καὶ ἐὰν πολίτης πολίτην ὡσαύτως, ἢ ξένος ξένον. ἐὰν δὲ ἀστὸν ξένος, ἢ ξένον ἀστὸς ἀμυνόμενος κτείνῃ, κατὰ τὰ αὐτὰ ἔστω τοῦ καθαρὸς εἶναι· καὶ ἐὰν δοῦλος δοῦλον, ὡσαύτως. ἐὰν δὲ αὖ δοῦλος ἐλεύθερον ἀμυνόμενος ἀποκτείνῃ, καθάπερ ὁ κτείνας πατέρα τοῖς αὐτοῖς ἔνοχος ἔστω νόμοις. — ### English translation (Claude) But if a brother kills a brother in a civil strife when fighting has broken out, or in some such way, defending himself against one who first started the violence, let him be pure, as if he had killed an enemy. And likewise if a citizen kills a citizen, or a foreigner a foreigner. And if a foreigner kills a citizen, or a citizen a foreigner, in self-defense, let him likewise be pure; and if a slave kills a slave, likewise. But if a slave kills a free man in self-defense, let him be liable to the same laws as one who killed his father. — ### Extrabiblical texts - Plato, Leg. 869c–d (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 9.869c–d. ### Citation (SBL) Eusebius, Praep. ev. 13.21.9 (Dindorf 2:250–251; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-21-1/#p-13-21-9). ## Preparation for the Gospel 13.21.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-21-1/#p-13-21-10 - Source: Dindorf 2:251 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato’s laws on premeditated murder and on spouses who wound each other. ### Greek text Ὃς ἂν ἐκ προνοίας τε καὶ ἀδίκως ὁντιναοῦν τῶν ἐμφυλίων αὐτόχειρ κτείνῃ, πρῶτον μὲν τῶν νομίμων εἰργέσθω, μήτε ἀγορὰν μήτε ἱερὰ μήτε λιμένας μήτε ἄλλον κοινὸν σύλλογον μηδένα μιαίνων, ἐάν τέ τις ἀπαγορεύῃ τῷ δράσαντι ταῦτα ἀνθρώπων καὶ ἐὰν μή. ὁ γὰρ νόμος ἀπαγορεύει... ὁ δὲ μὴ ἐπεξιὼν δέον ἢ μὴ προαγορεύων εἰργέσθω τῶν ἐντὸς ἀνεψιότητος—τὸ δὲ δεύτερον ὑπόδικος τῷ θέλοντι τιμωρεῖν ὑπὲρ τοῦ τελευτήσαντος γιγνέσθω.—Γυνὴ δὲ ἄνδρα ἑαυτῆς ἐξ ἐπιβουλῆς τοῦ ἀποκτεῖναι τρώσασα, ἢ ἀνὴρ τὴν ἑαυτοῦ γυναῖκα, φευγέτω ἀειφυγίαν.” ### English translation (Claude) Whoever with premeditation and unjustly kills with his own hand any of his fellow tribesmen, first let him be excluded from the customary places, not polluting marketplace or temples or harbors or any other common gathering, whether anyone forbids the doer these things or not; for the law forbids … And he who does not prosecute when he should, or does not make proclamation, if within the degree of cousins, … and secondly let him be liable to anyone who wishes to take vengeance on behalf of the dead.—And a wife who wounds her own husband with intent to kill, or a husband his own wife, let him go into perpetual exile.” ### Extrabiblical texts - Plato, Leg. 871a–b (Plato (works)): quotation, high confidence - Plato, Leg. 877c (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 9.871a–b; 877c. Parts of Plato’s text are omitted (marked …). ### Citation (SBL) Eusebius, Praep. ev. 13.21.10 (Dindorf 2:251; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-21-1/#p-13-21-10). ## Preparation for the Gospel 13.21.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-21-1/#p-13-21-11 - Source: Dindorf 2:251–252 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses’ laws on homicide and injury, including protection of slaves. ### Greek text Τοιοῦτοι μὲν οἶ τοῦ φιλοσόφου νόμοι. εἰ δὲ χρὴ καὶ τοὺς Μώσεως τούτοις ἀντιπαραβαλεῖν, ἐπάκουσον οἷα περὶ τῶν φονικῶν διατάττεται “ἐὰν τίς τινα, καὶ ἀποθάνῃ, θανάτῳ θανατούσθω. εἰ δὲ οὐχ ἑκὼν, ἀλλʼ ὁ θεὸς παρέδωκεν εἰς τὰς χεῖρας αὐτοῦ, δώσω σοι τόπον οὗ φεύξεται ἐκεῖ ὁ φονεύσας. ἐὰν δὲ ἐπίθηταί τις τῷ πλησίον αὐτοῦ ἀποκτεῖναι αὐτὸν δόλῳ καὶ καταφύγῃ, ἀπὸ τοῦ θυσιαστηρίου μου λήψῃ αὐτὸν θανατῶσαι. ὃς τύπτει πατέρα αὐτοῦ, ἢ μητέρα αὐτοῦ, θανάτῳ θανατούσθω. ἐὰν δὲ λοιδορῶνται δύο ἄνδρες, καὶ πατάξῃ τις τὸν πλησίον αὐτοῦ λίθῳ ἢ πυγμῇ, καὶ μὴ ἀποθάνῃ, κατακλιθῇ δὲ ἐπὶ τὴν κοίτην, ἐὰν ἐξαναστὰς ὁ ἄνθρωπος περιπατήσῃ ἔξω ἐπὶ ῥάβδου αὐτοῦ, ἀθῷος ἔσται ὁ πατάξας· πλὴν τῆς ἀργίας αὐτοῦ ἀποτίσει καὶ τὰ ἰατρεῖα. ἐὰν δὲ πατάξῃ τις τὸν παῖδα αὐτοῦ ἢ τὴν παιδίσκην αὐτοῦ ἐν ῥάβδῳ, καὶ ἀποθάνῃ ὑπὸ τὰς χεῖρας αὐτοῦ, δίκῃ ἐκδικηθήσεται. ἐὰν δὲ ἡμέραν μίαν ἢ δύο βιώσῃ, οὐκ ἐκδικηθήσεται· τὸ γὰρ ἀργύριον αὐτοῦ ἐστίν. ἐὰν δὲ πατάξῃ τις τὸν ὀφθαλμὸν τοῦ οἰκέτου, ἢ τὸν ὀφθαλμὸν τῆς θεραπαίνης αὐτοῦ, καὶ ἐκτυφλώσῃ αὐτὸν, ἐλευθέρους ἐξαποστελεῖ αὐτοὺς ἀντὶ τοῦ ὀφθαλμοῦ αὐτῶν.” ### English translation (Claude) Such are the philosopher’s laws. But if we must also compare those of Moses with these, hear what he ordains concerning murderers: “If anyone strikes a man and he dies, let him surely be put to death. But if not willingly, but God delivered him into his hands, I will give you a place where the slayer shall flee. But if anyone attacks his neighbor to kill him by treachery and flees for refuge, you shall take him from my altar to put him to death. Whoever strikes his father or his mother, let him surely be put to death. And if two men quarrel, and one strikes his neighbor with a stone or his fist, and he does not die but is confined to bed, if the man rises and walks about outside on his staff, the one who struck him shall be clear; only he shall pay for his loss of time and the costs of healing. And if anyone strikes his male servant or his female servant with a rod, and he dies under his hands, he shall surely be punished. But if he lives a day or two, he shall not be punished; for he is his money. And if anyone strikes the eye of his male servant or the eye of his maidservant and blinds it, he shall let them go free in return for their eye.” ### Scripture references - Exod 21:12: quotation, high confidence - Exod 21:13: quotation, high confidence - Exod 21:14: quotation, high confidence - Exod 21:15: quotation, high confidence - Exod 21:18: quotation, high confidence - Exod 21:19: quotation, high confidence - Exod 21:20: quotation, high confidence - Exod 21:21: quotation, high confidence - Exod 21:26: quotation, high confidence ### Translation notes - Exod 21:12–15, 18–21, 26 (Septuagint). - “Strikes” is supplied by sense; the verb has dropped out of the text here. ### Citation (SBL) Eusebius, Praep. ev. 13.21.11 (Dindorf 2:251–252; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-21-1/#p-13-21-11). ## Preparation for the Gospel 13.21.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-21-1/#p-13-21-12 - Source: Dindorf 2:252 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato would flog a slave one lash for every grape or fig taken. ### Greek text τοιαῦτα δὴ καὶ τὰ Μώσεως. αὖθις δὲ ὁ Πλάτων τίνα τρόπον καὶ διʼ ὁποῖα πληγαῖς ἀπαραιτήτοις αἰκίζεσθαι τὸν οἰκέτην προστάττει ἐπάκουσον “Ὅταν τὴν γενναίαν νῦν λεγομένην σταφυλὴν ἢ τὰ γενναῖα σῦκα ἐπονομαζόμενα ὀπωρίζειν βούληται, ἐὰν μὲν ἐκ τῶν οἰκείων λαμβάνῃ, ὅπως ἂν ἐθέλῃ καὶ ὁπόταν βούληται καρπούσθω· ἐὰν δὲ ἐξ ἄλλων πείσας, ἑπόμενος τῷ λόγῳ τῷ μὴ κινεῖν ὅ τι μὴ κατέθετο, ἐκεῖνος ἀεὶ ζημιούσθω. ἐὰν δὲ δοῦλος μὴ πείσας τὸν δεσπότην τῶν χωρίων ἅπτηταί του τῶν τοιούτων, κατὰ ῥᾶγα βοτρύων καὶ σῦκον συκῆς ἰσαρίθμους πληγὰς τούτοις μαστιγούσθω.” ### English translation (Claude) Such, then, are the laws of Moses. But hear again in what way and for what reasons Plato orders a slave to be tormented with unremitting blows: “Whenever anyone wishes to gather what is now called the noble grape or the figs called noble, if he takes from his own, let him gather as he will and when he wishes; but if from others’, without persuading them, let him always be punished, following the rule not to move what one did not put down. But if a slave, without persuading the owner of the fields, touches any of such things, let him be scourged with as many lashes as there are grapes in the bunch and figs on the fig tree.” ### Extrabiblical texts - Plato, Leg. 844d–845a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Laws 8.844d–845a. ### Citation (SBL) Eusebius, Praep. ev. 13.21.12 (Dindorf 2:252; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-21-1/#p-13-21-12). ## Preparation for the Gospel 13.21.13 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-21-1/#p-13-21-13 - Source: Dindorf 2:252–253 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses’ harvest laws show generosity to the neighbor and the poor. ### Greek text Τοιαῦτα μὲν τὰ κατὰ τῶνδε οὐκ ἄξια τῆς Πλάτωνος μεγαλονοίας. ὡς δὲ σεμνὰ καὶ φιλάνθρωπα τὰ παρὰ Μωσεῖ μάθοις ἂν ἐπακούσας ὧδέ πη λέγοντος “ἐὰν δὲ εἰσέλθῃς εἰς ἀμπελῶνα τοῦ πλησίον, φαγῇ σταφυλὴν, ὅσον ψυχήν σου ἐμπλησθῆναι, εἴς τʼ ἄγγος οὐκ ἐμβαλεῖς.” καὶ πάλιν “ἐὰν εἰσέλθῃς εἰς ἀμητὸν τοῦ πλησίον σου καὶ συλλέξῃς στάχυς ἐν ταῖς χερσί σου, δρέπανον οὐ μὴ ἐπιβάλλῃς ἐπὶ τὸν ἀμητὸν τοῦ πλησίον σου.” καὶ αὖθις ἐὰν ἀμήσῃς ἀμητόν σου ἐν τῷ ἀγρῷ σου, καὶ ἐπιλάθῃ δράγμα ἐν τῷ ἀγρῷ σου, οὐκ ἐπαναστραφήσῃ λαβεῖν αὐτό· τῷ πτωχῷ καὶ τῷ προσηλύτῳ καὶ τῷ ὀρφανῷ καὶ τῇ χήρᾳ ἔσται, ἵνα εὐλογήσῃ σε κύριος ὁ θεός σου ἐν παντὶ ἔργῳ τῶν χειρῶν σου. ἐὰν δὲ ἐλαιολογήσῃς, οὐκ ἐπαναστρέψεις καλαμήσασθαι τὰ ὀπίσω σου· τῷ προσηλύτῳ καὶ τῷ ὀρφανῷ καὶ τῇ χήρᾳ ἔσται. ἐὰν δὲ τρυγήσῃς τὸν ἀμπελῶνα σου, οὐκ ἐπανατρυγήσεις τὰ ὀπίσω σου· τῷ προσηλύτῳ καὶ τῇ χήρᾳ ἔσται ταῦτα.” ### English translation (Claude) Such are his laws on these matters, unworthy of Plato’s greatness of mind. How solemn and humane are those of Moses you may learn by hearing him speak thus: “If you go into your neighbor’s vineyard, you shall eat grapes, as much as you wish to be filled, but you shall not put any into a vessel.” And again: “If you go into your neighbor’s standing grain and gather ears with your hands, you shall not put a sickle to your neighbor’s grain.” And again: “If you reap your harvest in your field and forget a sheaf in your field, you shall not go back to take it; it shall be for the poor and the stranger and the orphan and the widow, that the Lord your God may bless you in every work of your hands. If you gather olives, you shall not go back to glean what is behind you; it shall be for the stranger and the orphan and the widow. And if you harvest your vineyard, you shall not glean what is left behind you; these shall be for the stranger and the widow.” ### Scripture references - Deut 23:24 (23:25 LXX): quotation, high confidence - Deut 23:25 (23:26 LXX): quotation, high confidence - Deut 24:19: quotation, high confidence - Deut 24:20: quotation, high confidence - Deut 24:21: quotation, high confidence ### Translation notes - Deut 23:24–25 (Septuagint 23:25–26); 24:19–21. ### Citation (SBL) Eusebius, Praep. ev. 13.21.13 (Dindorf 2:252–253; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-21-1/#p-13-21-13). ## Preparation for the Gospel 13.21.14 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-21-1/#p-13-21-14 - Source: Dindorf 2:253 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius accepts Plato’s best teachings, rejects the rest, and turns to the other Greek schools. ### Greek text Καὶ ταῦτα μὲν τὰ παρὰ Μωσεῖ. δῆλα δὲ τὰ Πλάτωνος ἐν οἶς μυρία εὕροις ἂν ἀνεπίληπτα, ὧν δὴ μάλιστα τῶν παρʼ αὐτῷ τὰ σεμνὰ καὶ κράτιστα ἀποδεχόμενοι τοῖς μὴ τοιούτοις μακρὰ χαίρειν φαμέν. ἀλλὰ γὰρ τούτων ὧδε διεξωδευμένων, ἀποδοθείσης τε αἰτίας διʼ ἣν οὐ κατὰ Πλάτωνα φιλοσοφεῖν ἐγνώκαμεν, ὥρα καὶ τὰ τῆς λοιπῆς ὑποσχέσεως εἰς πέρας ἀγαγεῖν, καὶ τάς γε ἄλλας αἱρέσεις τῆς Ἑλληνικῆς ἐπιθεωρῆσαι φιλοσοφίας. ### English translation (Claude) Such are the laws of Moses. Plato’s are plain, among which you would find countless that are blameless; and accepting above all the solemn and excellent things in him, we bid a long farewell to those that are not such. But now that these things have been gone through in this way, and the reason has been given why we have decided not to philosophize according to Plato, it is time to bring the rest of our promise to completion, and to examine the other schools of Greek philosophy. ### Citation (SBL) Eusebius, Praep. ev. 13.21.14 (Dindorf 2:253; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-21-1/#p-13-21-14). ## Preparation for the Gospel 14.1.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-21-1/#p-14-1-1 - Source: Dindorf 2:253 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius turns from Plato to the other Greek schools. ### Greek text Ὅσα μὲν εἰπεῖν τε καὶ ἀκοῦσαι ἦν ἀμφὶ τῆς κατὰ Πλάτωνα φιλοσοφίας τῆς τε τούτου πρὸς τὰ Ἑβραίων λόγια συμφωνίας, διʼ ἥν τὸν ἄνδρα καταπεπλήγμεθα, καὶ αὖ πάλιν τῆς πρὸς αὐτοὺς διαφωνίας, διʼ ἣν οὐκ ἄν τις αὐτὸν εὖ φρονῶν ἀποδέξαιτο, διελθὼν ἐν τῷ πρὸ τούτου, μέτειμι νῦν ἐπὶ τὰς λοιπὰς αἱρέσεις τῶν παρʼ Ἕλλησιν ἐπὶ φιλοσοφίᾳ διαβοηθέντων. ### English translation (Claude) Having gone through in the preceding book all that there was to say and hear about the philosophy of Plato and its agreement with the oracles of the Hebrews, on account of which we have admired the man, and again its disagreement with them, on account of which no one of sound mind would accept him, I now pass on to the remaining schools of those among the Greeks who were renowned for philosophy. ### Citation (SBL) Eusebius, Praep. ev. 14.1.1 (Dindorf 2:253; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-21-1/#p-14-1-1). ## Preparation for the Gospel 14.1.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-21-1/#p-14-1-2 - Source: Dindorf 2:253–254 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius will expose the philosophers’ errors from their own writings, without hatred. ### Greek text καὶ τούτων αὖ πάλιν τὸν ἐκ τῆς ἀληθείας ὄλισθον οὐκ αὐτὸς οὐδὲ παρʼ ἐμαυτοῦ, διὰ δὲ τῆς αὐτῶν πάλιν τῶν Ἑλληνικῶν φωνῶν μαρτυρίας, σκοπεῖν τοῖς ἐντυγχάνουσι πρὸ ὀφθαλμῶν θήσω· οὐ μὲν δή τισι τῶν ἀνδρῶν ἀπεχθόμενος, ὧν γε καὶ μέγα θαῦμʼ ἔχειν ὁμολογῶ, ὅταν δὴ τοῖς ἄλλοις, οἷάπερ ἀνθρώποις, παραβάλλω τοὺς ἄνδρας· ### English translation (Claude) And again I shall set their slipping from the truth before the eyes of readers to examine, not myself nor from my own resources, but through the testimony of the Greek writers themselves; not from any hatred of these men, for whom I admit I have great admiration when I compare them with the others, as men with men. ### Citation (SBL) Eusebius, Praep. ev. 14.1.2 (Dindorf 2:253–254; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-21-1/#p-14-1-2). ## Preparation for the Gospel 14.1.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-21-1/#p-14-1-3 - Source: Dindorf 2:254 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Compared with the Hebrew prophets and with God, the philosophers must take second place. ### Greek text ἐπὰν δὲ τοῖς Ἑβραίων θεολόγοις τε καὶ προφήταις, θεῷ τε τῷ διὰ τούτων καὶ μελλόντων προρρήσεις καὶ θαυμάτων ἐπιδείξεις πεποιημένῳ, ἀτὰρ δὴ καὶ μαθημάτων εὐσεβῶν δογμάτων τε ἀληθῶν διδασκαλίαν καταβεβλημένῳ, οὐκέτʼ οἶμαί τινα δεῖν εὐλόγως ἐπιμέμψασθαι, εἰ θεὸν πρὸ ἀνθρώπων καὶ ἀλήθειαν αὐτὴν πρὸ θνητῶν λογισμῶν τε καὶ στοχασμῶν τιμώμεθα. ### English translation (Claude) But when I compare them with the theologians and prophets of the Hebrews, and with God, who through them made predictions of the future and displays of wonders, and laid down the teaching of godly lessons and true doctrines, I think no one could any longer reasonably blame us if we honor God before men, and truth itself before mortal reasonings and conjectures. ### Citation (SBL) Eusebius, Praep. ev. 14.1.3 (Dindorf 2:254; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-21-1/#p-14-1-3). ## Preparation for the Gospel 14.1.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-21-1/#p-14-1-4 - Source: Dindorf 2:254 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The whole Preparation answers why Christians prefer the barbarian writings to Greek philosophy. ### Greek text τοῦτο δέ μοι πᾶν ὁ τῆς παρούσης Προπαρασκευῆς δείξειν πεφιλοτίμηται λόγος, εἰς ἀπόκρισιν ὁμοῦ καὶ ἀπολογίαν τῶν δὴ πευσομένων, τί δὴ ἄρα καλὸν ἢ σεμνὸν ἰδόντες ἐν τοῖς βαρβάρων γράμμασι τῆς πατρῴας καὶ εὐγενοῦς φιλοσοφίας, τῆς Ἑλλήνων λέγω, προκρίνειν αὐτὰ διανενοήμεθα. ἀλλὰ γὰρ ἤδη διʼ ἔργων ἡ ἀπόδειξις ἡμῖν χωρείτω. ### English translation (Claude) The whole argument of the present Preparation has been eager to show this, as an answer and defense at once to those who will ask what good or noble thing we saw in the writings of barbarians that we decided to prefer them to our ancestral and noble philosophy, I mean that of the Greeks. But now let the demonstration proceed by deeds. ### Citation (SBL) Eusebius, Praep. ev. 14.1.4 (Dindorf 2:254; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-21-1/#p-14-1-4). ## Preparation for the Gospel 14.2.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-21-1/#p-14-2-1 - Source: Dindorf 2:254 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius outlines his plan: the natural philosophers, Plato’s successors, and the strife of the schools. ### Greek text Ἡγοῦμαι δὲ δεῖν πρώτιστα πάντων ἄνωθεν ἀπὸ τῆς πρώτης καταβολῆς τῶν παρʼ Ἕλλησι φιλοσόφων ἀπάρξασθαι, καὶ τοὺς πρόσθεν ἢ Πλάτωνα γενέσθαι φυσικοὺς ἐπικληθέντας φιλοσόφους καταμαθεῖν, τίνες ποτὲ γεγόνασι, καὶ ὁποίων ἔτυχεν ἡ κατʼ αὐτοὺς φιλοσοφία προστατῶν τοῦ λόγου, εἶτʼ ἐπὶ τὴν τοῦ Πλάτωνος παρελθεῖν διαδοχὴν, καὶ τίνες ποτʼ ἦσαν καὶ οἵδε, τάς τε πρὸς ἀλλήλους λογομαχίας αὐτῶν ἐπισκέψασθαι, ἐπιθεωρῆσαι δὲ καὶ τῶν ἄλλων αἱρέσεων τὰς διαστάσεις, τῶν τε δοξῶν τὰς ἀντικαταστάσεις, ἐν αἷς πυκτεύοντας τοὺς γενναίους καὶ φιλοτίμως διαπληκτιζομένους, ὥσπερ ἐπὶ σκηνῆς τοῖς θεαταῖς, παραδείξω. ### English translation (Claude) I think it necessary first of all to begin from the very first foundation of the philosophers among the Greeks, and to learn who those were before Plato who were called natural philosophers, and what kind of leaders of the argument their philosophy had; then to pass on to Plato’s succession, and who these were, and to examine their wordy battles with one another; and also to view the divisions of the other schools and the conflicts of their opinions, in which I shall show the noble gentlemen boxing and brawling ambitiously, as on a stage before spectators. ### Citation (SBL) Eusebius, Praep. ev. 14.2.1 (Dindorf 2:254; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-21-1/#p-14-2-1). ## Preparation for the Gospel 14.2.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-21-1/#p-14-2-2 - Source: Dindorf 2:254–255 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The schools mocked and refuted one another. ### Greek text αὐτίκα γοῦν μάλα θεασώμεθα ὅπως μὲν ὁ Πλάτων τοὺς πρὸ αὐτοῦ πρώτους ἔσκωπτεν, ὅπως δὲ τοὺς Πλάτωνος οἰκείους τε καὶ διαδόχους ἄλλοι· καὶ αὖ πάλιν ὅπως οἶ Πλάτωνος ἑταῖροι τὰ σοφὰ τῆς Ἀριστοτέλους πολυνοίας ἀπήλεγχον· ὅπως θʼ οἶ τὸν Ἀριστοτέλην καὶ τὸν Περίπατον αὐχοῦντες τὰ δοκοῦντα τοῖς τὴν ἐναντίαν πρεσβεύουσι τὸ μηθὲν ὄντα παρίστων. ### English translation (Claude) Let us see at once, then, how Plato mocked the first ones before him, and how others mocked Plato’s own associates and successors; and again how Plato’s companions refuted the wisdom of Aristotle’s many-sided intellect; and how those who boasted of Aristotle and the Peripatos showed the opinions of those who held the opposite to be nothing. ### Citation (SBL) Eusebius, Praep. ev. 14.2.2 (Dindorf 2:254–255; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-21-1/#p-14-2-2). ## Preparation for the Gospel 14.2.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-21-1/#p-14-2-3 - Source: Dindorf 2:255 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Stoics too are mocked; the philosophers wage a war of words. ### Greek text καὶ τὰ δεινὰ δὲ καὶ ἀκριβῆ τῆς τῶν Στωïκῶν λεπτολογίας ὑφʼ ἑτέρων αὖ πάλιν ὄψει καταγελώμενα, πάντας τε πανταχόθεν κατὰ τῶν πέλας κονιομένους καὶ μάχην καὶ πάλην ἀνδρικώτατα συνισταμένους, ὡς διὰ Χειρῶν ἤδη καὶ γλώττης, ἢ μᾶλλον διὰ καλάμου καὶ μέλανος, τὸν κατὰ ἀλλήλων αὐτοὺς πόλεμον ἐπιτειχίζεσθαι, μονονουχὶ βάλλοντας καὶ βαλλομένους τοῖς διὰ λόγων δόρασί τε καὶ παντευχίαις. ### English translation (Claude) And again you will see the clever and exact subtleties of the Stoics laughed at by others, and all of them on every side covering themselves with dust against their neighbors and joining combat and wrestling most manfully, so that with hands now and tongue, or rather with pen and ink, they build siege-works in their war against one another, all but striking and being struck with the spears and full armor of words. ### Citation (SBL) Eusebius, Praep. ev. 14.2.3 (Dindorf 2:255; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-21-1/#p-14-2-3). ## Preparation for the Gospel 14.2.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-21-1/#p-14-2-4 - Source: Dindorf 2:255 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The skeptics, Cyrenaics, and sensationalists will also be examined. ### Greek text περιέξει δʼ ἡμῖν τὸ στάδιον ἐν τῷ γυμνικῷ τῷδε ἀγῶνι γυμνοὺς ἀληθείας ἀπάσης πρὸς τοῖς δηλωθεῖσι καὶ τοὺς πᾶσιν ὁμοῦ τοῖς δογματικοῖς φιλοσόφοις ἐξ ἐναντίας ἀραμένους τὰ ὅπλα, τοὺς ἀμφὶ Πύρρωνα λέγω, μηδὲν εἶναι καταληπτὸν ἐν ἀνθρώποις ἀποφηναμένους, καὶ τούς τε κατʼ Ἀρίστιππον μόνα λέγοντας τὰ πάθη εἷναι καταληπτὰ, καὶ αὖ πάλιν τοὺς κατὰ Μητρόδωρον καὶ Πρωταγόραν μόναις δεῖν φάσκοντας ταῖς τοῦ σώματος πιστεύειν αἰσθήσεσι. ### English translation (Claude) And the stadium in this naked contest will contain for us, besides those mentioned, men naked of all truth: those who have taken up arms against all the dogmatic philosophers together, I mean the followers of Pyrrho, who declared that nothing can be apprehended by men; and those of Aristippus, who say that only feelings can be apprehended; and again those of Metrodorus and Protagoras, who say that we must trust only the senses of the body. ### Citation (SBL) Eusebius, Praep. ev. 14.2.4 (Dindorf 2:255; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-21-1/#p-14-2-4). ## Preparation for the Gospel 14.2.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-21-1/#p-14-2-5 - Source: Dindorf 2:255 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Xenophanes and Parmenides, who rejected the senses, will be examined. ### Greek text ἔμπαλιν δὲ τούτοις συναποδύσομεν τοὺς ἀμφὶ Ξενοφάνην καὶ Παρμενίδην τὴν ἐναντίαν παραταξαμένους καὶ τὰς αἰσθήσεις ἀνελόντας. ### English translation (Claude) And in opposition to these we shall strip for the contest the followers of Xenophanes and Parmenides, who took the opposite side and did away with the senses. ### Citation (SBL) Eusebius, Praep. ev. 14.2.5 (Dindorf 2:255; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-21-1/#p-14-2-5). ## Preparation for the Gospel 14.2.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-21-1/#p-14-2-6 - Source: Dindorf 2:255 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Epicurus too will be refuted with the philosophers’ own arguments. ### Greek text οὐ παρήσομεν δὲ οὐδὲ τοὺς τῆς ἡδονῆς προμάχους, ἀλλὰ καὶ τούτων τὸν ἀριστέα Ἐπίκουρον σὺν τοῖς εἰρημένοις καταλέξομεν. πρὸς ἅπαντας δὲ ὁμοῦ τοῖς σφετέροις αὐτῶν βέλεσι τὸν κατʼ αὐτῶν ἀντιθήσομεν ἔλεγχον. ### English translation (Claude) Nor shall we pass over the champions of pleasure, but we shall enroll their chief, Epicurus, with those mentioned. And against all of them together we shall set the refutation of them by their own weapons. ### Citation (SBL) Eusebius, Praep. ev. 14.2.6 (Dindorf 2:255; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-21-1/#p-14-2-6). ## Preparation for the Gospel 14.2.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-21-1/#p-14-2-7 - Source: Dindorf 2:255–256 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius will show the natural philosophers’ disagreements, not from hatred of Greek learning but in self-defense. ### Greek text καὶ τῶν ἐπίκλην δὲ φυσικῶν ἁπάντων ὁμοῦ τῶν τε δογμάτων τὰς διαφωνίας καὶ τῆς σπουδῆς τὴν ἀχρηστομάθειαν εἰς φανερὸν οἴσω, οὔ τι που μισέλλην οὐδὲ μισόλογος τις ὢν, πολλοῦ γε δέω, διαβολῆς δʼ αἰτίαν ἀπολυόμενος, ὅτι δὴ τῆς Ἑλληνικῆς παιδείας ἥκιστα μεταποιηθέντες τὰ Ἑβραίων λόγια προτετιμήκαμεν. ### English translation (Claude) And I shall bring into the open both the disagreements in the doctrines of all those called natural philosophers and the uselessness of their study; not that I am a hater of the Greeks or of learning, far from it, but to clear myself of the charge that we have honored the oracles of the Hebrews above Greek learning because we had very little share in Greek education. ### Citation (SBL) Eusebius, Praep. ev. 14.2.7 (Dindorf 2:255–256; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-21-1/#p-14-2-7). ## Preparation for the Gospel 14.3.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-21-1/#p-14-3-1 - Source: Dindorf 2:256 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Hebrews preserved their true philosophy unchanged from the beginning. ### Greek text Οἱ μέν γε Ἑβραῖοι ἄνωθεν ἐξ αἰῶνος μακροῦ καὶ αὐτῆς, ὡς ἔπος εἰπεῖν, ἀπὸ πρώτης ἀνθρωπογονίας τὴν εὐσέβειαν καὶ ἀληθῆ φιλοσοφίαν ἀνηρευνηκότες, ἀκήρατον καὶ ἐπὶ τοὺς μετέπειτα ταύτην διατετηρήκασι, παῖς παρὰ πατρὸς θησαυρὸν λόγων ἀληθῶν ὑποδεξάμενοί τε καὶ φυλάξαντες, ὡς μήτʼ ἐπιθεῖναι μήτʼ ἀφελεῖν τινὰ τοῖς ἅπαξ κεκριμένοις τολμῆσαι. ### English translation (Claude) The Hebrews, having from a long age past, and, so to say, from the very first creation of man, searched out godliness and true philosophy, have kept it pure for those after them also, son receiving and guarding from father a treasure of true words, so that no one dared to add to or take away from what had once been decided. ### Citation (SBL) Eusebius, Praep. ev. 14.3.1 (Dindorf 2:256; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-21-1/#p-14-3-1). ## Preparation for the Gospel 14.3.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-21-1/#p-14-3-2 - Source: Dindorf 2:256 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses changed nothing in the forefathers’ theology, only giving a law for his people. ### Greek text οὔτʼ οὖν ὁ πάνσοφος Μώσης, πάντων μὲν Ἑλλήνων πρεσβύτατος ἀποφανθεὶς διὰ τῶν ἔμπροσθεν, πάντων δὲ ὕστατος τὴν ἡλικίαν τῶν πρὶν Ἑβραίων γεγονὼς, κινῆσαί τι καὶ μεταθεῖναι τῶν τοῖς προπάτορσι δοξάντων τῆς δογματικῆς πέρι θεολογίας διανενόηται, πλὴν ὅσον τοῖς ὑπʼ αὐτὸν ἀνθρώποις ἀγωγῆς βίου καταλλήλου τρόπον καί τινος μέσης πολιτείας νομοθεσίαν καταβαλέσθαι, ### English translation (Claude) Neither, then, did the all-wise Moses, who has been shown in the preceding books to be the oldest of all the Greeks, though he was the last in age of the earlier Hebrews, intend to move or change anything of what the forefathers had held concerning doctrinal theology, except to lay down for the people under him legislation for a fitting way of life and a certain intermediate polity; ### Citation (SBL) Eusebius, Praep. ev. 14.3.2 (Dindorf 2:256; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-21-1/#p-14-3-2). ## Preparation for the Gospel 14.3.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-21-1/#p-14-3-3 - Source: Dindorf 2:256 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The prophets never contradicted one another or Moses. ### Greek text οὔθʼ οἱ μετὰ τόνδε προφῆται, μυρίαις ὅσαις ὕστερον ἐτῶν περιόδοις ἐκλάμψαντες, διάφωνόν τι ῥῆμα πρός τε σφᾶς αὐτοὺς ἢ πρὸς τὰ Μωσεῖ καὶ τοῖς πάλαι θεοφιλέσι νομισθέντα προέσθαι τῇ φωνῇ τετολμήκασιν. ### English translation (Claude) nor have the prophets after him, who shone forth countless periods of years later, dared to utter a word that disagreed either with one another or with what Moses and the men dear to God of old had held. ### Citation (SBL) Eusebius, Praep. ev. 14.3.3 (Dindorf 2:256; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-21-1/#p-14-3-3). ## Preparation for the Gospel 14.3.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-21-1/#p-14-3-4 - Source: Dindorf 2:256 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christianity agrees with what came before and restores the life of the pre-Mosaic Hebrews. ### Greek text ἀλλʼ οὐδὲ τὸ καθʼ ἡμᾶς διδασκαλεῖον, ἐκεῖθέν ποθεν ὁρμώμενον καὶ διʼ ἐνθέου δυνάμεως ὁμοῦ πᾶσαν Ἑλλάδα τε καὶ τὴν βάρβαρον ἐμπλῆσαν, διάφωνόν τι τοῖς πρόσθεν ἐμπεριείληφεν, εἰ μή τις φαίη ὅτι μὴ μόνον τοῖς δόγμασι τῆς θεολογίας, ἀλλὰ καὶ τῷ τρόπῳ τοῦ βίου τὴν αὐτὴν ἀγωγὴν τοῖς πρὸ Μώσεως θεοφιλέσιν Ἑβραίοις παραδίδωσι. ### English translation (Claude) Nor has our own school, which set out from there and by divine power filled all Greece and the barbarian world alike, included anything at variance with what came before; unless one should say that it hands down not only the same doctrines of theology, but also the same way of life as that of the Hebrews dear to God before Moses. ### Citation (SBL) Eusebius, Praep. ev. 14.3.4 (Dindorf 2:256; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-21-1/#p-14-3-4). ## Preparation for the Gospel 14.3.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-21-1/#p-14-3-5 - Source: Dindorf 2:256–257 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christian teaching is consistent from first to last and flourishes despite persecution. ### Greek text καὶ τὰ μὲν ἡμέτερα τοιαῦτα, μιᾷ διανοίᾳ μιᾷ τε φωνῇ ὑπὸ τῶν πρώτων καὶ τῶν μέσων καὶ τῶν ὑστάτων μεμαρτυρημένα, τῆς ἀληθοῦς εὐσεβείας ὁμοῦ καὶ φιλοσοφίας τὸ βέβαιον ἁπάσαις ψήφοις ἐπισφραγίζεται, πληροῖ τε τὴν σύμπασαν οἰκουμένην, ὁσημέραι νεάζοντα καὶ ἀνθοῦντα, ὡς ἄρτι πρώτην ἀκμὴν καταβεβλημένα· καὶ οὔτε νόμων διατάξεις οὔτʼ ἐχθρῶν ἐπιβουλαὶ οὔτε πολεμίων πολλάκις ἀκονηθέντα ξίφη κρείττονα τῆς ὧν μετήλθομεν λόγων ἀρετῆς τὴν δύναμιν ἐπιδέδεικται. ### English translation (Claude) Such, then, is our teaching, attested with one mind and one voice by the first and the middle and the last; it seals with every vote the certainty of true godliness and philosophy at once, and fills the whole inhabited world, renewing its youth and blooming day by day, as though it had just reached its first prime; and neither ordinances of laws, nor plots of enemies, nor the swords of foes so often sharpened, have shown their power to be stronger than the virtue of the words we have followed. ### Citation (SBL) Eusebius, Praep. ev. 14.3.5 (Dindorf 2:256–257; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-21-1/#p-14-3-5). ## Preparation for the Gospel 14.3.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-21-1/#p-14-3-6 - Source: Dindorf 2:257 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius begins with the natural philosophers, using Plato’s own account of their quarrels. ### Greek text τὰ δὲ τῆς Ἑλλήνων φιλοσοφίας ἐπὶ σαλεύσαντα τίνα ποτὲ τὴν ἰσχὺν ἐπεδείξατο νυνὶ θεασώμεθα, πρώτους ἁπάντων εἰς τὸν ἀγῶνα καθιέντες τοὺς φυσικοὺς ἐπικληθέντας· οἱ δὴ πρόσθεν ἢ Πλάτωνα διαλάμψαι λεγόμενοι ὅπως πρὸς ἀλλήλους ἐστασίασαν παρʼ αὐτοῦ μαθεῖν ἔστι τοῦ Πλάτωνος· ὃς δὴ τῶν ἀμφὶ Πρωταγόραν Ἡράκλειτόν τε καὶ τὴν πρὸς Παρμενίδην καὶ τοὺς ἀμφʼ αὐτὸν διαμάχην ἐξελέγχει. ### English translation (Claude) But now let us see what strength the teachings of Greek philosophy have shown, having been shaken, sending into the contest first of all those called natural philosophers. How these, who are said to have shone before Plato, quarreled with one another can be learned from Plato himself, who refutes the followers of Protagoras and Heraclitus and their battle with Parmenides and his followers. ### Citation (SBL) Eusebius, Praep. ev. 14.3.6 (Dindorf 2:257; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-21-1/#p-14-3-6). ## Preparation for the Gospel 14.3.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-21-1/#p-14-3-7 - Source: Dindorf 2:257 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Protagoras doubted the gods; Democritus made the void and the full the principles of all. ### Greek text ὁ μὲν γὰρ Δημοκρίτου γεγονὼν ἑταῖρος, ὁ Πρωταγόρας, ἄθεον ἐκτήσατο δόξαν· λέγεται γοῦν τοιᾷδε κεχρῆσθαι εἰσβολῇ ἐν τῷ Περὶ θεῶν συγγράμματι “Περὶ μὲν θεῶν οὐκ οἶδα οὔθʼ ὡς εἰσὶν οὔθʼ ὡς οὐκ εἰσὶν οὔθʼ ὁποῖοί τινες ἰδέαν.” ὁ δὲ Δημόκριτος ἀρχὰς τῶν ὅλων ἔφη εἶναι τὸ κενὸν καὶ τὸ πλῆρες· τὸ πλῆρες ὂν λέγων καὶ στερεὸν, τὸ δὲ κενὸν μὴ ὄν. διὸ καί φησι μηδὲν μᾶλλον τὸ ὂν τοῦ μὴ ὄντος εἶναι· ὅτι τε ἐξ ἀιδίου τὰ ὄντα ἐν τῷ κενῷ συνεχῶς καὶ ὀξέως κινεῖται.” ### English translation (Claude) Protagoras, who had been a companion of Democritus, gained the reputation of an atheist; he is said, at least, to have used this opening in his work On the Gods: “About the gods I do not know either that they are or that they are not, or what they are like in form.” And Democritus said that the principles of the universe are the void and the full, calling the full being and solid, and the void non-being. That is why he also says that being is no more than non-being; and that existing things move continually and swiftly in the void from eternity. ### Extrabiblical texts - Democritus (Democritus (fragments)): allusion, medium confidence ### Translation notes - Protagoras, fragment B 4 (Diels–Kranz); Democritus, testimonia (compare Diogenes Laertius 9.51; 9.44). The source of this summary is uncertain (it is closed with a quotation mark). ### Citation (SBL) Eusebius, Praep. ev. 14.3.7 (Dindorf 2:257; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-21-1/#p-14-3-7). ## Preparation for the Gospel 14.3.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-21-1/#p-14-3-8 - Source: Dindorf 2:257 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heraclitus made fire the principle of all things. ### Greek text ὁ δὲ Ἡράκλειτος ἀρχὴν τῶν πάντων ἔφη εἶναι τὸ πῦρ, ἐξ οὗ τὰ πάντα γίνεται, καὶ εἰς ὃ ἀναλύεται. ἀμοιβὴν γὰρ εἶναι τὰ πάντα, χρόνον τε ὡρίσθαι τῆς τῶν πάντων εἰς τὸ πῦρ ἀναλύσεως καὶ τῆς ἐκ τούτου γενέσεως. ### English translation (Claude) Heraclitus said that the principle of all things is fire, from which all things come into being and into which they are dissolved; for all things are an exchange, and a time has been fixed for the dissolution of all things into fire and for their generation from it. ### Extrabiblical texts - Heraclitus (Heraclitus (fragments)): allusion, medium confidence ### Citation (SBL) Eusebius, Praep. ev. 14.3.8 (Dindorf 2:257; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-21-1/#p-14-3-8). ## Preparation for the Gospel 14.3.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-21-1/#p-14-3-9 - Source: Dindorf 2:257–258 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Parmenides and Melissus taught that all is one and unmoved. ### Greek text οἵδε μὲν οὖν πάντα κινεῖσθαι ἔφασαν· ὁ δὲ Παρμενίδης, τὸ γένος Ἐλεάτης ὢν, ἕν μὲν εἶναι τὸ πᾶν, ἀγέννητον δὲ καὶ ἀκίνητον καὶ κατὰ σχῆμα σφαιροειδὲς ὑπάρχειν ἐδογμάτιζε. Παρμενίδου δὲ Μέλισσος ἑταῖρος γέγονε, τὰ αὐτὰ τῷ Παρμενίδῃ δοξάζων. τούτων δὴ οὖν πέρι ὁποῖα ὁ Πλάτων ἐν τῷ Θεαιτήτῳ διέξεισιν ἄκουε ### English translation (Claude) These, then, said that all things are in motion; but Parmenides, an Eleatic by race, taught that the universe is one, unborn and unmoved, and spherical in shape. Melissus was a companion of Parmenides, holding the same views as Parmenides. Hear, then, what Plato relates about these in the Theaetetus: ### Extrabiblical texts - Parmenides (Parmenides (fragments)): allusion, medium confidence ### Citation (SBL) Eusebius, Praep. ev. 14.3.9 (Dindorf 2:257–258; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-21-1/#p-14-3-9). ## Preparation for the Gospel 14.4.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-21-1/#p-14-4-1 - Source: Dindorf 2:258 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato (Theaetetus): all the wise except Parmenides say that everything is in flux. ### Greek text “Ἐκ δὲ δὴ φορᾶς τε καὶ κινήσεως καὶ κράσεως πρὸς ἄλληλα γίνεται πάντα ἃ δή φαμεν εἶναι, οὐκ ὀρθῶς προσαγορεύοντες. ἔστι μὲν γὰρ οὐδέποτε οὐδὲν, ἀεὶ δὲ γίνεται. καὶ περὶ τούτου πάντες ἐξαίσιοι σοφοὶ πλὴν Παρμενίδου ξυμφέρεσθον, Πρωταγόρας τε καὶ Ἡράκλειτος καὶ Ἐμπεδοκλῆς, καὶ τῶν ποιητῶν οἷ ἄκροι τῆς ποιήσεως ἑκατέρας, κωμῳδίας μὲν Ἐπίχαρμος, τραγῳδίας δὲ Ὅμηρος, εἰπὼν Ὠκεανόν τε θεῶν γένεσιν καὶ μητέρα Τηθύν, πάντα εἴρηκεν ἔκγονα ῥοῆς τε καὶ κινήσεως. ἢ οὐ δοκεῖ τοῦτο λέγειν; ### English translation (Claude) “From motion and change and mixture with one another all things come to be which we say are, not addressing them correctly; for nothing ever is, but always becomes. And on this all the wise men in succession except Parmenides agree, Protagoras and Heraclitus and Empedocles, and of the poets the chief in each kind of poetry, in comedy Epicharmus, in tragedy Homer, who, saying ‘Oceanus, origin of the gods, and mother Tethys,’ has said that all things are offspring of flux and motion. Or does he not seem to say this? ### Extrabiblical texts - Plato, Theaet. 152e (Plato (works)): quotation, high confidence - Homer, Il. 14.201 (Homer, Iliad): quotation, high confidence ### Translation notes - Plato, Theaetetus 152e; Homer, Iliad 14.201, 302. ### Citation (SBL) Eusebius, Praep. ev. 14.4.1 (Dindorf 2:258; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-21-1/#p-14-4-1). ## Preparation for the Gospel 14.4.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-21-1/#p-14-4-2 - Source: Dindorf 2:258 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: No one can oppose so great an army without ridicule. ### Greek text Ἔμοιγε. Τίς οὖν ἂν ἔτι πρός γε τοσοῦτον στρατόπεδον καὶ στρατηγὸν Ὅμηρον δύναιτο ἀμφισβητήσας μὴ καταγέλαστος γενέσθαι;” Εἶθʼ ἐξῆς προïὼν τῷ λόγῳ ἐπιφέρει λέγων ### English translation (Claude) He does to me. Who then could still contend against so great an army, with Homer as general, and not become ridiculous?” Then, proceeding next in his argument, he adds: ### Extrabiblical texts - Plato, Theaet. 153a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Theaetetus 153a. ### Citation (SBL) Eusebius, Praep. ev. 14.4.2 (Dindorf 2:258; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-21-1/#p-14-4-2). ## Preparation for the Gospel 14.4.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-21-1/#p-14-4-3 - Source: Dindorf 2:258–259 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Socrates proposes to examine the Heraclitean doctrine of flux. ### Greek text “ Προσιτέον οὖν ἐγγυτέρω, ὡς ὁ ὑπὲρ Πρωταγόρου λόγος ἐπέταττε, καὶ σκεπτέον τὴν φερομένην ταύτην οὐσίαν διακρούοντα, εἴτε ὑγιὲς εἴτε σαθρὸν φθέγγεται. μάχη δʼ οὖν περὶ αὐτῆς οὐ φαύλη οὐδʼ ὀλίγοις γέγονε. Πολλοῦ καὶ δεῖ φαύλη εἶναι, ἀλλὰ περὶ μὲν τὴν Ἰωνίαν ἐπιδίδωσι πάμπολυ. οἱ γὰρ τοῦ Ἡρακλείτου ἑταῖροι χορηγοῦσι τούτου τοῦ λόγου μάλα ἐρρωμένως. Τῷ τοι, ὠ φίλε Θεόδωρε, μᾶλλον σκεπτέον καὶ ἐξ ἀρχῆς ὥσπερ αὐτοὶ ὑποτείνονται. ### English translation (Claude) “We must come closer, then, as the argument on behalf of Protagoras directed, and examine this moving being by striking it, whether it rings sound or cracked. There has been no small battle about it, and among not a few. It is far from small; in Ionia it is even growing very great. For the companions of Heraclitus lead the chorus of this doctrine very vigorously. All the more, then, my dear Theodorus, must we examine it, and from the beginning, as they themselves propose it. ### Extrabiblical texts - Plato, Theaet. 179d–e (Plato (works)): quotation, high confidence ### Translation notes - Plato, Theaetetus 179d–e. ### Citation (SBL) Eusebius, Praep. ev. 14.4.3 (Dindorf 2:258–259; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-21-1/#p-14-4-3). ## Preparation for the Gospel 14.4.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-21-1/#p-14-4-4 - Source: Dindorf 2:259 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Theodorus: the Heracliteans cannot be argued with, since they allow nothing to be stable. ### Greek text Παντάπασι μὲν οὖν. καὶ γὰρ, ὠ Σώκρατες, περὶ τούτων τῶν Ἡρακλειτείων, ἢ ὥσπερ σὺ λέγεις Ὁμηρείων τε καὶ ἔτι παλαιοτέρων, αὐτοῖς μὲν τοῖς περὶ τὴν Ἔφεσον, ὅσοι προσποιοῦνται ἔμπειροι εἶναι, οὐδὲν μᾶλλον οἷόν τε διαλεχθῆναι ἢ τοῖς οἰστρῶσιν. ἀτεχνῶς γὰρ κατὰ τὰ συγγράμματα φέρονται, τὸ δὲ ἐπιμεῖναι ἐπὶ λόγῳ καὶ ἐρωτήματι καὶ ἡσυχίως ἐν μέρει ἀποκρίνασθαί τε καὶ ἐρέσθαι, ἧττον αὐτοῖς ἔνι ἢ τὸ μηδέν· μᾶλλον δὲ ὑπερβάλλει τὸ οὐδʼ οὐδὲν πρὸς τὸ μηδὲ σμικρὸν ἐνεῖναι τοῖς ἀνδράσιν ἡσυχίας. ἀλλʼ ἄν τινά τι ἔρῃ, ὥσπερ ἐκ φαρέτρας ῥηματίσκια αἰνιγματώδη ἀνασπῶντες ἀποτοξεύουσι, καὶ ἂν τούτου ζητῇς λόγον λαβεῖν, τί εἴρηκεν, ἑτέρῳ πεπλήξῃ καινῶς μετωνομασμένῳ, περανεῖς δὲ οὐδέποτε οὐδὲν πρὸς οὐδένα αὐτῶν, οὐδέ γε ἐκεῖνοι αὐτοὶ πρὸς ἀλλήλους, ἀλλʼ εὖ πάνυ φυλάττουσι τὸ μηδὲν βέβαιον ἐὰν εἶναι μήτʼ ἐν λόγῳ μήτʼ ἐν ταῖς αὑτῶν ψυχαῖς, ἡγούμενοι, ὡς ἐμοὶ δοκεῖ, αὐτὸ στάσιμον εἶναι. τούτῳ δὲ πάνυ πολεμοῦσι, καὶ καθʼ ὅσον δύνανται πανταχόθεν ἐκβάλλουσιν. ### English translation (Claude) Entirely so. For indeed, Socrates, about these Heraclitean doctrines, or, as you say, Homeric and still older ones, it is no more possible to discuss them with those around Ephesus themselves, who profess to be experienced, than with madmen. For they are simply carried along, as their writings say; but to dwell on an argument and a question, and quietly answer and ask in turn, is less in them than nothing; or rather, “not even nothing” falls short of the absence of the least rest in these men. If you ask one of them anything, they draw out little enigmatic sayings as from a quiver and shoot them off; and if you try to get an account of what he has said, you will be struck by another newly coined phrase, and you will never get anywhere with any of them, nor do they themselves with one another; but they are very careful to allow nothing to be stable, either in argument or in their own souls, thinking, as it seems to me, that it would be something stationary. This they fight against with all their might, and drive it out on every side as far as they can. ### Extrabiblical texts - Plato, Theaet. 179e–180b (Plato (works)): quotation, high confidence ### Translation notes - Plato, Theaetetus 179e–180b. ### Citation (SBL) Eusebius, Praep. ev. 14.4.4 (Dindorf 2:259; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-21-1/#p-14-4-4). ## Preparation for the Gospel 14.4.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-21-1/#p-14-4-5 - Source: Dindorf 2:259–260 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Heracliteans have no pupils; the question must be examined as a problem. ### Greek text Ἴσως, ὦ Θεόδωρε, τοὺς ἄνδρας μαχομένους ἑώρακας, εἰρηνεύουσι δὲ οὐ συγγέγονας· οὐ γάρ σοι ἑταῖροί εἰσιν. ἀλλʼ, οἶμαι, τὰ τοιαῦτα τοῖς μαθηταῖς ἐπὶ σχολῆς φράζουσιν, οὓς ἂν βούλωνται ὁμοίους αὑτοῖς ποιῆσαι. Ποίοις μαθηταῖς, ὠ δαιμόνιε; οὐδὲ γίγνεται τῶν τοιούτων ἕτερος ἑτέρου μαθητὴς, ἀλλʼ αὐτόματοι ἀναφύονται, ὁπόθεν ἂν τύχῃ ἕκαστος αὐτῶν ἐνθουσιάσας, καὶ τὸν ἕτερον ὁ ἕτερος οὐδὲν ἡγεῖται παρὰ μὲν οὖν τούτων, ὅπερ ᾖα ἐρῶν, οὐκ ἄν ποτε λάβοις λόγον οὔτε ἑκόντων οὔτε ἀκόντων· αὐτοὺς δὲ δεῖ παραλαβόντας ὥσπερ πρόβλημα ἐπισκοπεῖσθαι. ### English translation (Claude) Perhaps, Theodorus, you have seen the men fighting but have not been with them at peace; for they are not your friends. But I think they explain such things at leisure to their pupils, whom they want to make like themselves. What pupils, my good man? None of these men becomes a pupil of another; they spring up by themselves, from wherever each happens to have been inspired, and one thinks the other knows nothing. From these, as I was going to say, you would never get an account, willing or unwilling; we must take the matter up ourselves and examine it as a problem. ### Extrabiblical texts - Plato, Theaet. 180b–c (Plato (works)): quotation, high confidence ### Translation notes - Plato, Theaetetus 180b–c. - “Knows nothing” is translated by sense; a word (εἰδέναι) has dropped out of the text. ### Citation (SBL) Eusebius, Praep. ev. 14.4.5 (Dindorf 2:259–260; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-21-1/#p-14-4-5). ## Preparation for the Gospel 14.4.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-21-1/#p-14-4-6 - Source: Dindorf 2:260 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The flux doctrine is opposed by Parmenides and Melissus, who say all is one and at rest. ### Greek text Καὶ μετρίως γε λέγεις. Τὸ δὲ δὴ πρόβλημα ἄλλο τι παρειλήφαμεν παρὰ μὲν τῶν ἀρχαίων, μετὰ ποιήσεως ἐπικρυπτομένων τοὺς πολλοὺς, ὡς ἡ γένεσις τῶν πάντων Ὠκεανός τε καὶ Τηθὺς ῥεῦμα τυγχάνει καὶ οὐδὲν ἕστηκε, παρὰ δὲ τῶν ὑστέρων, ἅτε σοφωτέρων, ἀναφανδὸν ἀποδεικνυμένων, ἵνα καὶ οἱ σκυτοτόμοι αὐτῶν τὴν σοφίαν μάθωσιν ἀκούσαντες καὶ παύσωνται ἠλιθίως οἰόμενοι τὰ μὲν ἑστάναι, τὰ δὲ κινεῖσθαι τῶν ὄντων, μαθόντες δὲ ὅτι πάντα κινεῖται τιμῶσιν αὐτούς; ὀλίγου δὲ ἐπελαθόμην, ὦ Θεόδωρε, ὅτι ἄλλοι αὖ τἀναντία τούτοις ἀπεφήναντο, Οἷον ἀκίνητον τελέθει τῷ πάντʼ ὄνομʼ εἶναι, Καὶ ἄλλα ὅσα Μέλισσοί τε καὶ Παρμενίδαι ἐναντιούμενοι Πᾶσι τούτοις διισχυρίζονται, ὡς ἕν τε πάντα ἐστὶ καὶ ἕστηκεν αὐτὸ ἐν ἑαυτῷ, οὐκ ἔχον χώραν ἐν ᾗ κινεῖται. ### English translation (Claude) You speak reasonably. And the problem: have we not received it from the ancients, who hid it from the many with poetry, that the origin of all things, Oceanus and Tethys, is a stream and nothing stands still; and from the later ones, who, being wiser, demonstrate it openly, so that even the shoemakers may learn their wisdom on hearing it, and stop foolishly thinking that some things stand still and others move, and, learning that everything moves, may honor them? But I almost forgot, Theodorus, that others have declared the opposite to these: “Such that it is unmoved, whose name is the All,” and all the other things that the Melissuses and Parmenideses maintain against all these, that all things are one and it stands still in itself, having no place in which it moves. ### Extrabiblical texts - Plato, Theaet. 180c–e (Plato (works)): quotation, high confidence - Parmenides, fr. B 8.38 (Parmenides (fragments)): quotation, medium confidence ### Translation notes - Plato, Theaetetus 180c–e; Parmenides, fragment B 8.38 (as quoted by Plato). ### Citation (SBL) Eusebius, Praep. ev. 14.4.6 (Dindorf 2:260; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-21-1/#p-14-4-6). ## Preparation for the Gospel 14.4.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-21-1/#p-14-4-7 - Source: Dindorf 2:260 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Socrates finds himself caught between the two camps. ### Greek text Τούτοις οὖν, ὦ ἑταῖρε, πᾶσι τί χρησόμεθα; Κατὰ σμικρὸν γὰρ προϊόντες λελήθαμεν ἀμφοτέρων εἰς τὸ μέσον πεπτωκότες, καὶ ἐὰν μή πη ἀμυνόμενοι διαφύγωμεν, δίκην δώσομεν ὥσπερ οἰ ἐν ταῖς παλαίστραις διὰ γραμμῆς παίζοντες, ὅταν ὑπʼ ἀμφοτέρων ληφθέντες ἕλκωνται εἰς τἀναντία.” ### English translation (Claude) What then shall we do with all these, my friend? For advancing little by little we have unawares fallen between both, and unless we somehow defend ourselves and escape, we shall pay the penalty, like those who play across the line in the wrestling schools, when they are caught by both sides and dragged in opposite directions.” ### Extrabiblical texts - Plato, Theaet. 180e–181a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Theaetetus 180e–181a. ### Citation (SBL) Eusebius, Praep. ev. 14.4.7 (Dindorf 2:260; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-21-1/#p-14-4-7). ## Preparation for the Gospel 14.4.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-21-1/#p-14-4-8 - Source: Dindorf 2:260–261 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato (Sophist): each early philosopher told a myth about how many things there are. ### Greek text Ταῦτα μὲν ἐν Θεαιτήτῳ. Μεταβὰς δὲ ἑξῆς ἐπὶ Τὸν Σοφιστὴν αὖθις περὶ τῶν πρὸ αὐτοῦ γενομένων φυσικῶν φιλοσόφων τοιάδε φησίν “Εὐκόλως μοι δοκεῖ Παρμενίδης ἡμῖν διειλέχθαι Καὶ πᾶς ὅστις ἡμῖν πώποτε ἐπὶ κρίσιν ὥρμησε τοῦ τὰ ὄντα διορίσασθαι πόσα τε καὶ ποῖά ἐστι. — Μῦθόν τινα ἕκαστος φαίνεταί μοι διηγεῖσθαι, παισὶν ὡς οὖσιν ἡμῖν. ὁ μὲν ὡς τρία τὰ ὄντα, πολεμεῖ δὲ ἀλλήλοις ἐνίοτε αὐτῶν ἄττα πη, τοτὲ δὲ καὶ φίλα γιγνόμενα γάμους τε καὶ τόκους καὶ τροφὰς τῶν ἐκγόνων παρέχεται· δύο δὲ ἕτερος εἰπὼν, ὑγρὸν καὶ ξηρὸν ἢ θερμὸν καὶ ψυχρὸν, συνοικίζει τε αὐτὰ καὶ ἐκδίδωσι. τὸ δὲ παρʼ ἡμῖν Ἐλεατικὸν ἔθνος ἅπαν, ἀπὸ Ξενοφάνους τε καὶ ἔτι πρόσθεν ἀρξάμενον, ὡς ἑνὸς ὄντος τῶν πάντων καλουμένων, οὕτω διεξέρχεται τοῖς μύθοις. Ἰάδες δέ τινες καὶ Σικελικαὶ ὕστερον Μοῦσαι ξυνενόησαν ὅτι συμπλέκειν ἀσφαλέστερον ἀμφότερα καὶ λέγειν ὡς τὸ ὂν πολλά τε καὶ ἕν ἐστιν, ἔχθρᾳ δὲ καὶ φιλίᾳ συνέχεται. διαφερόμενον γὰρ ἀεὶ ξυμφέρεται, φασὶν αἶ συντονώτεραι τῶν Μουσῶν· αἱ δὲ μαλακώτεραι τὸ μὲν ἀεὶ ταῦτα οὕτως ἔχειν ἐχάλασαν· ἐν μέρει δὲ τοτὲ μὲν ἓν εἶναί φασι τὸ πᾶν καὶ φίλον ὑπʼ Ἀφροδίτης, τοτὲ δὲ πολλὰ καὶ πολέμιον αὐτὸ αὑτῷ διὰ νεῖκός τι. ταῦτα δὲ πάντα εἰ μὲν ἀληθῶς τις ἢ μὴ τούτων εἴρηκε, χαλεπὸν καὶ πλημμελὲς οὕτω μεγάλα κλεινοῖς καὶ παλαιοῖς ἀνδράσιν ἐπιτιμᾶν.” ### English translation (Claude) So much in the Theaetetus. Passing next to the Sophist, he again says this about the natural philosophers before him: “Parmenides seems to me to have spoken to us carelessly, and everyone who ever set out to judge and determine how many and what kind are the things that are. — Each of them seems to me to tell us a kind of myth, as if we were children. One says that the things that are are three, and some of them sometimes war with one another in some way, and at other times become friends and provide marriages and births and the nurture of offspring; another, saying two, wet and dry or hot and cold, makes them live together and gives them in marriage. And the Eleatic tribe among us, beginning from Xenophanes and still earlier, tells its myths as if what are called all things were one. But certain Ionian and later Sicilian Muses perceived that it is safer to weave both together and to say that being is both many and one, and is held together by enmity and friendship; for in being drawn apart it is always drawn together, say the stricter of the Muses; but the gentler ones relaxed the rule that this is always so, and say that in turn the All is at one time one and friendly by Aphrodite, at another many and at war with itself through some strife. Whether any of these has spoken truly or not in all this, it is hard and offensive to censure such great charges against famous and ancient men.” ### Extrabiblical texts - Plato, Soph. 242c–243a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Sophist 242c–243a. ### Citation (SBL) Eusebius, Praep. ev. 14.4.8 (Dindorf 2:260–261; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-21-1/#p-14-4-8). ## Preparation for the Gospel 14.4.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-21-1/#p-14-4-9 - Source: Dindorf 2:261 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato: a battle of gods and giants rages over the nature of being. ### Greek text Καὶ μετὰ βραχέα ἐπιλέγει “Τοὺς μὲν τοίνυν διακριβολογουμένους ὄντος τε πέρι καὶ μὴ πάντας μὲν οὐ διεληλύθαμεν, ὅμως δʼ ἱκανῶς ἐχέτω· τοὺς δὲ ἄλλως λέγοντας αὖ θεατέον, ἵνʼ ἐκ πάντων ἴδωμεν ὅτι τὸ ὂν τοῦ μὴ ὄντος οὐδὲν εὐπορώτερον εἰπεῖν ὅ τι ποτέ ἐστιν. Οὐκοῦν πορεύεσθαι χρὴ καὶ ἐπὶ τούτους. Καὶ μὴν ἔοικέ γε ἐν αὐτοῖς οἶον γιγαντομαχία τις εἷναι διὰ τὴν ἀμφισβήτησιν περὶ τῆς οὐσίας πρὸς ἀλλήλους. ### English translation (Claude) And a little after he adds: “Those who give a precise account of being and non-being we have not gone through completely, but let it suffice; now we must look at those who speak otherwise, so that we may see from all of them that it is no easier to say what being is than non-being. Then we must go on to these too. And indeed there seems to be among them something like a battle of gods and giants, because of their dispute with one another about being. ### Extrabiblical texts - Plato, Soph. 245e–246a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Sophist 245e–246a. ### Citation (SBL) Eusebius, Praep. ev. 14.4.9 (Dindorf 2:261; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-21-1/#p-14-4-9). ## Preparation for the Gospel 14.4.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-21-1/#p-14-4-10 - Source: Dindorf 2:261–262 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The materialists say only bodies exist. ### Greek text Πῶς; Οἱ μὲν εἰς γῆν ἐξ οὐρανοῦ καὶ τοῦ ἀοράτου πάντα ἕλκουσι, ταῖς χερσὶν ἀτεχνῶς πέτρας καὶ δρῦς περιλαμβάνοντες. τῶν γὰρ τοιούτων ἐφαπτόμενοι πάντων διισχυρίζονται τοῦτο εἶναι μόνον ὃ παρέχει προσβολὴν καὶ ἐπαφήν τινα, ταὐτὸν σῶμα καὶ οὐσίαν ὁριζόμενοι, τῶν δὲ ἄλλων εἴ τις φήσει μὴ σῶμα ἔχον εἶναι, καταφρονοῦντες τὸ παράπαν καὶ οὐδὲν ἐθέλοντες ἄλλο ἀκούειν. Ἦι δεινοὺς εἴρηκας ἄνδρας· ἤδη γὰρ καὶ ἐγὼ τούτων πλέον οἷς προσέτυχον. ### English translation (Claude) How? Some drag everything down to earth from heaven and the invisible, literally grasping rocks and oaks with their hands. For laying hold of all such things they maintain that that alone exists which offers resistance and contact, defining body and being as the same; and if anyone says that anything without a body exists, they despise him utterly and will hear nothing else. You speak of terrible men; for I too have met many of them already. ### Extrabiblical texts - Plato, Soph. 246a–b (Plato (works)): quotation, high confidence ### Translation notes - Plato, Sophist 246a–b. ### Citation (SBL) Eusebius, Praep. ev. 14.4.10 (Dindorf 2:261–262; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-21-1/#p-14-4-10). ## Preparation for the Gospel 14.4.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-21-1/#p-14-4-11 - Source: Dindorf 2:262 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The friends of the forms say only intelligible forms are true being; the battle is endless. ### Greek text Τοιγαροῦν οἱ πρὸς αὐτοὺς ἀμφισβητοῦντες μάλα εὐλαβῶς ἄνωθεν ποθὲν ἀμύνονται, νοητὰ ἄττα καὶ ἀσώματα εἴδη βιαζόμενοι τὴν ἀληθινὴν οὐσίαν εἶναι· τὰ δὲ ἐκείνων σώματα καὶ τὴν λεγομένην ὑπὸ τούτων ἀλήθειαν κατὰ σμικρὰ διαθραύοντες ἐν τοῖς λόγοις γένεσιν ἀντὶ οὐσίας φερομένην τινὰ προσαγορεύουσιν. ἐν μέσῳ δὲ περὶ ταῦτα ἄπλετος ἀμφοτέρων μάχη τις, ὦ Θεαίτητε, ἀεὶ ξυνέστηκεν. Ἀληθῆ.” ### English translation (Claude) Therefore those who dispute with them defend themselves very cautiously from somewhere above, out of the invisible, forcing it that certain intelligible and incorporeal forms are the true being; while the bodies of the others, and what they call truth, they break into small pieces in their arguments and call it a moving becoming instead of being. Between them, Theaetetus, an endless battle about these things has always been joined. True.” ### Extrabiblical texts - Plato, Soph. 246b–c (Plato (works)): quotation, high confidence ### Translation notes - Plato, Sophist 246b–c. ### Citation (SBL) Eusebius, Praep. ev. 14.4.11 (Dindorf 2:262; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-21-1/#p-14-4-11). ## Preparation for the Gospel 14.4.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-21-1/#p-14-4-12 - Source: Dindorf 2:262 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato discredited his predecessors; his own view, as shown, agreed with Moses. ### Greek text Διὰ δὴ τοσούτων τοὺς πρὸ αὐτοῦ φυσικοὺς φιλοσόφους διαβέβληκεν ὁ Πλάτων. ὁποίαν δὲ αὐτὸς περὶ τῶν ἐζητημένων ἐπήγετο δόξαν ἐν τοῖς πρὸ τούτου διειλήφαμεν, ὅτε συμφωνεῖν αὐτὸν τοῖς Ἑβραίων δόγμασι καὶ τῇ Μώσεως συντρέχειν περὶ τοῦ ὄντος διδασκαλίᾳ παριστῶμεν. ### English translation (Claude) In so many words, then, Plato has discredited the natural philosophers before him. And what opinion he himself held on the questions under inquiry we have described before, when we showed that he agreed with the doctrines of the Hebrews and concurred with Moses’ teaching about being. ### Citation (SBL) Eusebius, Praep. ev. 14.4.12 (Dindorf 2:262; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-21-1/#p-14-4-12). ## Preparation for the Gospel 14.4.13 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-21-1/#p-14-4-13 - Source: Dindorf 2:262–263 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato’s successors in the Academy: Speusippus, Xenocrates, Polemo. ### Greek text Καὶ τοὺς αὐτοῦ δὲ τοῦ Πλάτωνος διαδόχους φέρε τῷ λόγῳ θεωρήσωμεν. Πλάτωνά φασιν ἐν Ἀκαδημίᾳ συστησάμενον τὴν διατριβὴν πρῶτον Ἀκαδημαϊκὸν κληθῆναι, καὶ τὴν ὀνομασθεῖσαν Ἀκαδημαϊκὴν φιλοσοφίαν συστήσασθαι. μετὰ δὲ Πλάτωνα Σπεύσιππον τὸν ἐξ ἀδελφῆς Πλάτωνος, τῆς Ποτώνης, εἶτα Ξενοκράτην, ἔπειτα Πολέμωνα τὴν διατριβῆν ὑποδέξασθαι. ### English translation (Claude) Come, then, and let us consider in our argument the successors of Plato himself as well. They say that Plato, having set up his school in the Academy, was first called an Academic and founded the so-called Academic philosophy; and that after Plato, Speusippus, the son of Plato’s sister Potone, then Xenocrates, then Polemo took over the school. ### Translation notes - Compare Diogenes Laertius 3–4. ### Citation (SBL) Eusebius, Praep. ev. 14.4.13 (Dindorf 2:262–263; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-21-1/#p-14-4-13). ## Preparation for the Gospel 14.4.14 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-21-1/#p-14-4-14 - Source: Dindorf 2:263 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato’s successors at once corrupted his teaching, and strife never ceased. ### Greek text τούτους δὲ ἀφʼ ἑστίας ἀρξαμένους εὐθὺς τὰ Πλατωνικά φασι παραλύειν, στρεβλοῦντας τὰ τῷ διδασκάλῳ φανέντα ξένων εἰσαγωγαῖς δογμάτων, ὥστε σοι μὴ εἰς μακρὸν ἐλπίζειν τὴν τῶν θαυμαστῶν ἐκείνων διαλόγων ἰσχὺν ἀποσβῆναι, ἅμα τε τῇ τοῦ ἀνδρὸς τελευτῇ καὶ τὴν τῶν δογμάτων διαδοχὴν συναποτελευτῆσαι· μάχης ἐντεῦθεν καὶ στάσεως ἀπὸ τῶνδε ἀρξαμένης, οὔποτε καὶ εἰς δεῦρο διαλειπούσης, τοὺς τὰ αὐτῷ φίλα ζηλοῦν ἀσπαζομένους οὐδένας μὲν ὄντας, πλὴν εἰ μὴ εἶς που ἢ δεύτερος ἐν ὅλῳ τῷ βίῳ, ἢ καί τινες ἄλλοι κομιδῇ βραχεῖς τὸν ἀριθμὸν, οὐδʼ αὐτοὶ πάμπαν ἀλλότριοι τῆς ἐπιπλάστου σοφιστείας· ἐπεὶ καὶ οἱ πρόσθεν τὸν Πλάτωνα διαδεξάμενοι τοιοίδε τινες διαβέβληνται. ### English translation (Claude) And they say that these, beginning at the very hearth, at once undid Plato’s teachings, twisting what had seemed right to their teacher by introducing foreign doctrines, so that you might expect the strength of those wonderful dialogues to be quenched before long, and the succession of his doctrines to have ended together with the man’s death; strife and faction having begun from them and never ceasing even to this day, those who are devoted to cherishing what was dear to him being none, except perhaps one or two in a whole lifetime, or some others very few in number, and not even they altogether strangers to counterfeit sophistry; since even those who first succeeded Plato have been accused of being such. ### Citation (SBL) Eusebius, Praep. ev. 14.4.14 (Dindorf 2:263; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-21-1/#p-14-4-14). ## Preparation for the Gospel 14.4.15 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-21-1/#p-14-4-15 - Source: Dindorf 2:263 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Arcesilaus founded the Second Academy, teaching suspension of judgment. ### Greek text Πολέμωνα γάρ φασι διαδέξασθαι Ἀρκεσίλαον, ὃν δὴ κατέχει λόγος ἀφέμενον τῶν Πλάτωνος δογμάτων ξένην τινὰ καὶ, ὥς φασι, δευτέραν συστήσασθαι Ἀκαδημίαν. φάναι γὰρ περὶ ἁπάντων ἐπέχειν δεῖν· εἶναι γὰρ πάντα ἀκατάληπτα καὶ τοὺς εἰς ἑκάτερα λόγους ἰσοκρατεῖς ἀλλήλοις, καὶ τὰς αἰσθήσεις δὲ ἀπίστους εἶναι καὶ πάντα λόγον. ἐπῄνει γοῦν Ἡσιόδου τουτὶ τὸ ἀπόφθεγμα κρύψαντες γὰρ ἔχουσι θεοὶ νόον ἀνθρώποισιν. ἐπειρᾶτο δὲ καὶ παράδοξά τινα ἀνακαινίζειν. ### English translation (Claude) For they say that Arcesilaus succeeded Polemo, who, the story goes, abandoned Plato’s doctrines and founded a strange and, as they say, a second Academy. For he said that one must suspend judgment on all things, since all things are incomprehensible, and the arguments on either side equal in strength to one another, and that the senses and every argument are untrustworthy. At least he praised this saying of Hesiod: “For the gods keep hidden from men their mind.” And he tried to revive certain paradoxes. ### Extrabiblical texts - Hesiod, Op. 42 (Hesiod, Works and Days): quotation, high confidence ### Translation notes - Hesiod, Works and Days 42 (with “mind” for “livelihood”). ### Citation (SBL) Eusebius, Praep. ev. 14.4.15 (Dindorf 2:263; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-21-1/#p-14-4-15). ## Preparation for the Gospel 14.4.16 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/13-21-1/#p-14-4-16 - Source: Dindorf 2:263–264 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The later Academies; Eusebius introduces Numenius on the Academics. ### Greek text μετὰ δὲ τὸν Ἀρκεσίλαον τοὺς ἀμφὶ Καρνεάδην καὶ Κλειτόμαχον, τῆς τῶν προτέρων δόξης ἀποτραπέντας, τρίτης Ἀκαδημίας αἰτίους γενέσθαι φασίν. ἔνιοι δὲ καὶ τετάρτην προστιθέασι τὴν τῶν περὶ τὸν Φίλωνα καὶ Χαρμίδην. τινὲς δὲ καὶ πέμπτην καταλέγουσι τὴν τῶν περὶ τὸν Ἀντίοχον. Τοιαύτη μέν τις ἡ αὐτοῦ Πλάτωνος ὑπῆρξε διαδοχή. ὁποῖοι δὲ γεγόνασιν οἵδε τὸν τρόπον, ἀνάγνωθι τὰς ὧδε ἐχούσας Νουμηνίου τοῦ Πυθαγορείου φωνὰς, ἃς τέθειται ἐν τῷ πρώτῳ ὧν ἐπέγραψε “Περὶ τῆς τῶν Ἀκαδημαϊκῶν πρὸς Πλάτωνα διαστάσεως.” ### English translation (Claude) After Arcesilaus they say that the followers of Carneades and Clitomachus, turning from the opinion of their predecessors, were the authors of a third Academy. Some add a fourth also, that of Philo and Charmides; and some count a fifth too, that of Antiochus. Such was the succession of Plato himself. And what sort of men these were in character, read in these words of Numenius the Pythagorean, which he set down in the first book of the work he entitled On the Disagreement of the Academics with Plato: ### Translation notes - Numenius, On the Disagreement of the Academics with Plato. ### Citation (SBL) Eusebius, Praep. ev. 14.4.16 (Dindorf 2:263–264; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/13-21-1/#p-14-4-16). ## Preparation for the Gospel 14.5.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-5-1 - Source: Dindorf 2:264 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Numenius: Plato’s first successors kept much of his teaching but already diverged. ### Greek text “Ἐπὶ μὲν τοίνυν Σπεύσιππον τὸν Πλάτωνος μὲν ἀδελφιδοῦν, Ξενοκράτην δὲ τὸν διάδοχον τοῦ Σπευσίππου, Πολέμωνα δὲ ἐκδεξάμενον τὴν σχολὴν παρὰ Ξενοκράτους, ἀεὶ τὸ ἦθος διετείνετο τῶν δογμάτων σχεδόν τι ταὐτὸν, ἕνεκά γε τῆς μήπω ἐποχῆς ταυτησὶ τῆς πολυθρυλήτου τε καὶ εἰ δή τινων τοιούτων ἄλλων. ἐπεὶ εἴς γε τὰ ἄλλα πολλαχῆ παραλύοντες, τὰ δὲ στρεβλοῦντες, οὐκ ἐνέμειναν τῇ πρώτῃ διαδοχῇ· ἀρξάμενοι δὲ ἀπʼ ἐκείνου καὶ θᾶττον καὶ βράδιον διίσταντο προαιρέσει ἢ ἀγνοίᾳ, τὰ δὲ δή τινι αἰτίᾳ ἄλλῃ οὐκ ἀφιλοτίμῳ ἴσως. ### English translation (Claude) “In the time, then, of Speusippus, Plato’s nephew, and Xenocrates, Speusippus’ successor, and Polemo, who took over the school from Xenocrates, the character of the doctrines always remained nearly the same, at least so far as this much-talked-of suspension of judgment, and any other such things, had not yet appeared. For in other respects they departed in many ways, and twisted things, and did not abide by the first succession; but beginning from him they diverged, faster or slower, by choice or by ignorance, and partly perhaps through some other cause not free from ambition. ### Extrabiblical texts - Numenius, fr. 24 (Numenius of Apamea): quotation, high confidence ### Translation notes - Numenius, On the Disagreement of the Academics with Plato, fragment 24 (des Places). ### Citation (SBL) Eusebius, Praep. ev. 14.5.1 (Dindorf 2:264; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-5-1). ## Preparation for the Gospel 14.5.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-5-2 - Source: Dindorf 2:264 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Numenius regrets that Plato’s disciples did not keep his teaching as Pythagoras’ did his. ### Greek text καὶ οὐ μὲν βούλομαί τι φλαῦρον εἰπεῖν διὰ Ξενοκράτην, μᾶλλον μὴν ὑπὲρ Πλάτωνος ἐθέλω. καὶ γάρ με δάκνει ὅτι μὴ πᾶν ἔπαθόν τε καὶ ἔδρων σώζοντες τῷ Πλάτωνι κατὰ πάντα πάντη πᾶσαν ὁμοδοξίαν. καίτοι ἄξιος ἦν αὐτοῖς ὁ Πλάτων, οὐκ ἀμείνων μὲν Πυθαγόρου τοῦ μεγάλου, οὐ μέντοι ἴσως οὐδὲ φλαυρότερος ἐκείνου, ᾧ συνακολουθοῦντες σεφθέντες τε οἱ γνώριμοι ἐγένοντο πολυτιμητίζεσθαι αἰτιώτατοι τὸν Πυθαγόραν. ### English translation (Claude) And I do not wish to say anything bad on account of Xenocrates; rather, I wish to speak on behalf of Plato. For it stings me that they did not do and suffer everything to preserve full agreement with Plato in everything in every way. And yet Plato was worthy of it from them, not better than the great Pythagoras, but perhaps not inferior to him either; following and revering whom his disciples became the chief cause of Pythagoras being so highly honored. ### Extrabiblical texts - Numenius, fr. 24 (Numenius of Apamea): quotation, high confidence ### Translation notes - Numenius, fragment 24. ### Citation (SBL) Eusebius, Praep. ev. 14.5.2 (Dindorf 2:264; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-5-2). ## Preparation for the Gospel 14.5.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-5-3 - Source: Dindorf 2:264–265 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Numenius: the Epicureans never departed from their master, and their school is free of faction. ### Greek text τοῦτο δὲ οἶ Ἐπικούρειοι οὐκ ὤφελον μὲν, μαθόντες δʼ οὖν ἐν οὐδενὶ μὲν ὤφθησαν Ἐπικούρῳ ἐναντία θέμενοι οὐδαμῶς, ὁμολογήσαντες δὲ εἶναι σοφῷ συνδεδογμένοι καὶ αὐτοὶ διὰ τοῦτο ἀπέλαυσαν τῆς προσρήσεως εἰκότως· ὑπῆρξέ τε ἐκ τοῦ ἐπὶ τοῖς μετέπειτα Ἐπικουρείοις μηδʼ αὐτοῖς εἰπεῖν πω ἐναντίον οὔτε ἀλλήλοις οὔτε Ἐπικούρῳ μηδὲν εἰς μηδὲν, ὅτου καὶ μνησθῆναι· ἄξιον· ἀλλʼ παρανόμημα, μᾶλλον δὲ ἀσέβημα, καὶ κατέγνωσται τὸ καινοτομηθέν. καὶ διὰ τοῦτο οὐδεὶς οὐδὲ τολμᾷ, κατὰ πολλὴν δὲ εἰρήνην αὐτοῖς ἠρεμεῖ τὰ δόγματα ὑπὸ τῆς ἐν ἀλλήλοις αἰεί ποτε συμφωνίας. ἔοικέ τε ἡ Ἐπικούρου διατριβὴ πολιτείᾳ τινὶ ἀληθεῖ, ἀστασιαστοτάτῃ, κοινὸν ἕνα νοῦν, μίαν γνώμην ἐχούσῃ· ἀφʼ ἧς ἦσαν καὶ εἰσὶ καὶ, ὡς ἔοικεν, ἔσονται φιλακόλουθοι. ### English translation (Claude) The Epicureans, who ought not, but did learn this, were never seen in anything to set themselves against Epicurus at all; agreeing that they shared the views of a wise man, they too, for this reason, reasonably enjoyed the title. And it came about from this that among the later Epicureans none ever said anything contrary to one another or to Epicurus in any respect worth mentioning; but innovation is for them a transgression, or rather an impiety, and is condemned. For this reason no one even dares, and their doctrines rest in great peace because of their constant agreement with one another. The school of Epicurus is like a true commonwealth, most free from faction, having one common mind and one judgment; from which they were, and are, and, as it seems, will be faithful followers. ### Extrabiblical texts - Numenius, fr. 24 (Numenius of Apamea): quotation, high confidence ### Translation notes - Numenius, fragment 24. - The last part of the second sentence is damaged in the text; translated by sense. ### Citation (SBL) Eusebius, Praep. ev. 14.5.3 (Dindorf 2:264–265; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-5-3). ## Preparation for the Gospel 14.5.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-5-4 - Source: Dindorf 2:265 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Numenius: the Stoics have been divided from the beginning. ### Greek text τὰ δὲ τῶν Στωϊκῶν ἐστασίασται, ἀρξάμενα ἀπὸ τῶν ἀρχόντων καὶ μηδέπω τελευτῶντα καὶ νῦν. ἐλέγχουσι δὲ ἀγαπώντως ὑπὸ δυσμενοῦς ἐλέγχου, οἱ μέν τινες αὐτόν ἐμμεμενηκότες ἔτι, οἶ δʼ ἤδη μεταθέμενοι. εἴξασιν οὖν οἱ πρῶτοι ὀλιγαρχικωτέροις, οἳ δὴ διαστάντες ὑπῆρξαν εἰς τοὺς μετέπειτα πολλῆς μὲν τοῖς προτέροις, πολλῆς δὲ τῆς ἀλλήλοις ἐπιτιμήσεως αἴτιοι, εἰσέτι ἑτέρων ἕτεροι Στωϊκώτεροι· καὶ μᾶλλον ὅσοι πλέον ἐπὶ τὸ τεχνικὸν ὤφθησαν μικρολόγοι· αὐτοὶ γὰρ οὗτοι τοὺς ἑτέρους ὑπερβαλλόμενοι τῇ τε πολυπραγμοσύνῃ τοῖς τε σκαριφηθμοῖς ἐπετίμων θάττον. ### English translation (Claude) But the Stoics have fallen into faction, beginning from their leaders and not yet ending even now. They refute one another gladly with hostile refutation, some of them still abiding by it, others having already changed. The first are like members of an oligarchy, who, having divided, became the cause for those after them of much censure of their predecessors and of one another, some still more Stoic than others; and the more so those who showed themselves petty about technical details; for these, outdoing the others in busy meddling and in their sketches, were quicker to censure. ### Extrabiblical texts - Numenius, fr. 24 (Numenius of Apamea): quotation, high confidence ### Translation notes - Numenius, fragment 24. ### Citation (SBL) Eusebius, Praep. ev. 14.5.4 (Dindorf 2:265; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-5-4). ## Preparation for the Gospel 14.5.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-5-5 - Source: Dindorf 2:265 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Socratics too split into separate schools. ### Greek text πολὺ μέντοι τούτων πρότερον ταὐτὰ ἔπαθον οἶ ἀπὸ Σωκράτους ἀφελκύσαντες διαφόρους τοὺς λόγους, ἰδίᾳ μὲν Ἀρίστιππος, ἰδίᾳ δὲ Ἀντισθένης, καὶ ἀλλαχοῦ ἰδίᾳ οἱ Μεγαρικοί τε καὶ Ἐρετρικοὶ, ἢ εἴ τινες ἄλλοι μετὰ τούτων. ### English translation (Claude) Long before these, however, the same thing happened to those who drew off various doctrines from Socrates: Aristippus on his own, Antisthenes on his own, and elsewhere, on their own, the Megarians and Eretrians, or any others with them. ### Extrabiblical texts - Numenius, fr. 24 (Numenius of Apamea): quotation, high confidence ### Translation notes - Numenius, fragment 24. ### Citation (SBL) Eusebius, Praep. ev. 14.5.5 (Dindorf 2:265; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-5-5). ## Preparation for the Gospel 14.5.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-5-6 - Source: Dindorf 2:265 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Numenius: the Socratics misunderstood Socrates’ teaching on three gods. ### Greek text αἴτιον δὲ, ὅτι τρεῖς θεοὺς τιθεμένου Σωκράτους καὶ φιλοσοφοῦντος αὐτοῖς ἐν τοῖς προσήκουσιν ἑκάστῳ ῥυθμοῖς, οἶ διακούσαντες τοῦτο μὲν ἠγνόουν, ᾤοντο δὲ λέγειν πάντα αὐτὸν εἰκῆ καὶ ἀπὸ τῆς νικώσης αἰεὶ προστυχῶς ἄλλοτε ἄλλης τύχης, ὅπως πνέοι. ### English translation (Claude) The cause was that Socrates posited three gods and philosophized about them in the rhythms appropriate to each; but his hearers did not know this, and thought he said everything at random and by chance, from whatever fortune happened to prevail at the moment, as the wind blew. ### Extrabiblical texts - Numenius, fr. 24 (Numenius of Apamea): quotation, high confidence ### Translation notes - Numenius, fragment 24. “Three gods” is Numenius’ reading of Socrates. ### Citation (SBL) Eusebius, Praep. ev. 14.5.6 (Dindorf 2:265; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-5-6). ## Preparation for the Gospel 14.5.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-5-7 - Source: Dindorf 2:265–266 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Numenius: Plato wrote obscurely, and so gave occasion for later divisions. ### Greek text ὁ δὲ Πλάτων πυθαγορίσας, ᾔδει δὲ τὸν Σωκράτην μηδαμόθεν ἢ ἐκεῖθεν διὰ τὰ αὐτὰ ταῦτα εἰπεῖν τε καὶ γνόντα εἰρηκέναι), ὧδε οὖν καὶ αὐτὸς συνεδήσατο τὰ πράγματα, οὔτε εἰωθότως, οὔτε δὲ εἰς τὸ φανερόν· διαγαγὼν δὲ ἕκαστα ὅπη ἐνόμιζεν, ἐπικρυψάμενος ἐν μέσῳ τοῦ δῆλα εἶναι καὶ μὴ δῆλα, ἀσφαλῶς μὲν ἐγράψατο, αὐτὸς δὲ αἰτίαν παρέσχε τῆς μετʼ αὐτὸν στάσεως τε ἅμα καὶ διολκῆς τῶν δογμάτων, οὐ φθόνῳ μὲν, οὐδέ γε δυσνοίᾳ· ἀλλʼ οὐ βούλομαι ἐπὶ ἀνδράσι πρεσβυτέροις εἰπεῖν ῥήματα οὐκ ἐναίσιμα. ### English translation (Claude) But Plato, having become a Pythagorean (and he knew that Socrates had said these things from no other source than that, and had said them knowing them), so he himself also bound things together, neither in the usual way, nor openly; but having conducted each matter as he thought fit, hiding himself between being clear and not clear, he wrote safely, but himself gave cause for the faction after him and the tearing apart of his doctrines, not through envy, nor through ill will; but I do not wish to speak ill-omened words about older men. ### Extrabiblical texts - Numenius, fr. 24 (Numenius of Apamea): quotation, high confidence ### Translation notes - Numenius, fragment 24. ### Citation (SBL) Eusebius, Praep. ev. 14.5.7 (Dindorf 2:265–266; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-5-7). ## Preparation for the Gospel 14.5.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-5-8 - Source: Dindorf 2:266 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Numenius will separate Plato from the Academy and show him a Pythagorean. ### Greek text τοῦτο δὲ χρὴ μαθόντας ἡμὰς ἐπενεγκεῖν ἐκεῖσε μᾶλλον τὴν γνώμην, καὶ ὥσπερ ἐξ ἀρχῆς προυθέμεθα χωρίζειν αὐτὸν Ἀριστοτέλους καὶ Ζήνωνος, οὕτω καὶ νῦν τῆς Ἀκαδημίας, ἐὰν ὁ θεὸς ἀντιλάβηται, Χωρίζοντες ἐάσομεν αὐτὸν ἐφʼ ἑαυτοῦ νῦν εἶναι Πυθαγόρειον· ὡς νῦν μανικώτερον ἢ Πενθεῖ τινι προσῆκε διελκόμενος πάσχει μὲν κατὰ μέλη, ὅλος δʼ ἐξ ὅλου ἑαυτοῦ μετατίθεταί τε καὶ ἀντιμετατίθεται οὐδαμῶς. ### English translation (Claude) Having learned this, we must rather direct our attention there; and just as from the beginning we proposed to separate him from Aristotle and Zeno, so now, if God helps us, we shall separate him from the Academy and let him be by himself now a Pythagorean; since now, torn apart more madly than befitted any Pentheus, he suffers limb by limb, but as a whole is in no way changed or changed back from his whole self. ### Extrabiblical texts - Numenius, fr. 24 (Numenius of Apamea): quotation, high confidence ### Translation notes - Numenius, fragment 24. ### Citation (SBL) Eusebius, Praep. ev. 14.5.8 (Dindorf 2:266; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-5-8). ## Preparation for the Gospel 14.5.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-5-9 - Source: Dindorf 2:266 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Numenius: Plato combined Pythagorean solemnity with Socratic humanity. ### Greek text ὅπως οὖν ἀνὴρ μεσεύων Πυθαγόρου καὶ Σωκράτους, τοῦ μὲν τὸ σεμνὸν ὑπαγαγὼν μέχρι τοῦ φιλανθρώπου, τοῦ δὲ τὸ κομψὸν τοῦτο καὶ παιγνιῆμον ἀναγαγὼν ἀπὸ τῆς εἰρωνείας εἰς ἀξίωμα καὶ ὄγκον, καὶ αὐτὸ τοῦτο κεράσας Σωκράτει Πυθαγόραν, τοῦ μὲν δημοτικώτερος, τοῦ δὲ σεμνότερος ὤφθη. ### English translation (Claude) How, then, a man standing between Pythagoras and Socrates, bringing down the solemnity of the one to the point of humaneness, and raising the elegance and playfulness of the other from irony to dignity and weight, and mixing this very Pythagoras with Socrates, appeared more popular than the one and more solemn than the other. ### Extrabiblical texts - Numenius, fr. 24 (Numenius of Apamea): quotation, high confidence ### Translation notes - Numenius, fragment 24. The sentence is incomplete in the text. ### Citation (SBL) Eusebius, Praep. ev. 14.5.9 (Dindorf 2:266; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-5-9). ## Preparation for the Gospel 14.5.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-5-10 - Source: Dindorf 2:266 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Numenius returns to his subject. ### Greek text “Ἀλλʼ οὐ γάρ τι ταῦτα διαιτήσων περὶ τούτων οὔσης νῦν μοι τῆς ζητήσεως· ἃ δὲ προυδέδοκτο καὶ εἶμι ἐκεῖσε, ἢ δὴ φροῦδος ἀναδραμεῖν δοκῶ μοι, μὴ καί που ἀποκρουσθῶμεν τῆς ὁδοῦ τῆς φερούσης. ### English translation (Claude) “But I am not going to arbitrate these matters, since my inquiry is not now about them; but I shall go back to what had been decided before, to which I seem to have run off and gone astray, lest we be beaten off from the road that leads there. ### Extrabiblical texts - Numenius, fr. 25 (Numenius of Apamea): quotation, high confidence ### Translation notes - Numenius, fragment 25 (des Places). ### Citation (SBL) Eusebius, Praep. ev. 14.5.10 (Dindorf 2:266; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-5-10). ## Preparation for the Gospel 14.5.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-5-11 - Source: Dindorf 2:266 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Numenius: Zeno studied under Xenocrates, Polemo, Crates, Stilpo, and the Heracliteans. ### Greek text Πολέμωνος δὲ ἐγένοντο γνώριμοι Ἀρκεσίλαος καὶ Ζήνων· πάλιν γὰρ αὐτῶν μνησθήσομαι ἐπὶ τέλει. Ζήνωνα μὲν οὖν μέμνημαι εἰπὼν Ξενοκράτει, εἶτα δὲ Πολέμωνι φοιτῆσαι, αὖθις δὲ παρὰ Κράτητι κυνίσαι· νυνὶ δὲ αὐτῷ λελογίσθω ὅτι καὶ Στίλπωνός τε μετέσχε καὶ τῶν λόγων τῶν Ἡρακλειτείων. ### English translation (Claude) Arcesilaus and Zeno were pupils of Polemo; for I shall mention them again at the end. I remember having said that Zeno studied under Xenocrates, then under Polemo, and again became a Cynic under Crates; let it now be reckoned to him that he also partook of Stilpo and of the Heraclitean doctrines. ### Extrabiblical texts - Numenius, fr. 25 (Numenius of Apamea): quotation, high confidence ### Translation notes - Numenius, fragment 25. ### Citation (SBL) Eusebius, Praep. ev. 14.5.11 (Dindorf 2:266; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-5-11). ## Preparation for the Gospel 14.5.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-5-12 - Source: Dindorf 2:266–267 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Arcesilaus drew on Crantor, Diodorus, and Pyrrho, and became a skeptic. ### Greek text ἐπεὶ γὰρ συμφοιτῶντες παρὰ Πολέμωνι ἐφιλοτιμήθησαν ἀλλήλοις, συμπαρέλαβον εἰς τὴν πρὸς ἀλλήλους μάχην ὁ μὲν Ἡράκλειτον καὶ Στίλπωνα ἅμα καὶ Κράτητα, ὧν ὑπὸ μὲν Στίλπωνος ἐγένετο μαχητῆς, ὑπὸ δὲ Ἡρακλείτου αὐστηρὸς, κυνικὸς δὲ ὑπὸ Κράτητος· ὁ δʼ Ἀρκεσίλαος Θεόφραστον ἴσχει καὶ Κράντορα τὸν Πλατωνικὸν καὶ Διόδωρον, εἶτα Πύρρωνα, ὧν ὑπὸ μὲν Κράντορος πιθανουργικὸς, ὑπὸ Διοδώρου δὲ σοφιστὴς, ὑπὸ δὲ Πύρρωνος ἐγένετο παντοδαπὸς καὶ ἴτης καὶ οὐδέν. ### English translation (Claude) For when, studying together under Polemo, they became rivals of one another, they took into their battle with one another, the one Heraclitus and Stilpo along with Crates, by whom he became a fighter through Stilpo, austere through Heraclitus, and a Cynic through Crates; and Arcesilaus took Theophrastus and Crantor the Platonist and Diodorus, then Pyrrho; by whom he became persuasive through Crantor, a sophist through Diodorus, and through Pyrrho all-sided, reckless, and nothing. ### Extrabiblical texts - Numenius, fr. 25 (Numenius of Apamea): quotation, high confidence ### Translation notes - Numenius, fragment 25. ### Citation (SBL) Eusebius, Praep. ev. 14.5.12 (Dindorf 2:266–267; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-5-12). ## Preparation for the Gospel 14.5.13 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-5-13 - Source: Dindorf 2:267 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Mocking verses describe Arcesilaus as a compound of Plato, Pyrrho, and Diodorus. ### Greek text ὃ καὶ ἐλέγετο περὶ αὐτοῦ ᾀδόμενόν τι ἔπος παραγωγὸν καὶ ὑβριστικόν, πρόσθε Πλάτων, ὄπιθεν Πυρρῶν, μέσσος Διόδωρος. Τίμων δὲ καὶ ὑπὸ Μενεδήμου τὸ ἐριστικόν φησι λαβόντα ἐξαρτυθῆναι, εἴπερ γε δή φησι περὶ αὐτοῦ τῇ μὲν ἔχων Μενεδήμου ὑπὸ στέρνοισι μόλυβδον θεύσεται, ἢ Πύρρωνα τὸ πᾶν κρέας, ἢ Διόδωρον. ### English translation (Claude) Hence a mocking and insulting verse was sung about him: “Plato in front, Pyrrho behind, Diodorus in the middle.” And Timon says that he was also equipped with eristic, taking it from Menedemus, if indeed he says of him: “Having under his breast the lead of Menedemus, he will run either to Pyrrho, all flesh, or to Diodorus.” ### Extrabiblical texts - Numenius, fr. 25 (Numenius of Apamea): quotation, high confidence - Homer, Il. 6.181 (Homer, Iliad): echo, high confidence ### Translation notes - Numenius, fragment 25; the verse parodies Homer, Iliad 6.181 (attributed to Ariston of Chios); Timon of Phlius, fragment 31. ### Citation (SBL) Eusebius, Praep. ev. 14.5.13 (Dindorf 2:267; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-5-13). ## Preparation for the Gospel 14.5.14 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-5-14 - Source: Dindorf 2:267 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Numenius: Arcesilaus mixed Pyrrho and Diodorus with Plato’s eloquence into inconsistent chatter. ### Greek text ταῖς οὖν Διοδώρου, διαλεκτικοῦ ὄντος, λεπτολογίαις τοὺς λογισμοὺς τοὺς Πύρρωνος καὶ τὸ σκεπτικὸν καταπλέξας διεκόσμησε λόγου δεινότητι τῇ Πλάτωνος φλήναφόν τινα κατεστωμυλμένον, καὶ ἔλεγε καὶ ἀντέλεγε, καὶ μετεκυλινδεῖτο κἀκεῖθεν κἀντεῦθεν, ἑκατέρωθεν, ὁπόθεν τύχοι, παλινάγρετος καὶ δύσκριτος καὶ παλίμβολός τε ἅμα καὶ παρακεκινδυνευμένος, οὐδέν τε εἰδὼς, ὡς αὐτὸς ἔφη, γενναῖος ὤν· εἶτά πως ἐξέβαινεν ὅμοιος τοῖς εἰδόσιν, ὑπὸ σκιαγραφίας τῶν λόγων παντοδαπὸς πεφαντασμένος.” ### English translation (Claude) Interweaving, then, the reasonings of Pyrrho and his skepticism with the subtleties of Diodorus, who was a dialectician, he decked out with the cleverness of Plato’s speech a babbling chatter, and spoke and spoke against, and rolled over this way and that, from either side, wherever it happened, taking back what he said, hard to judge, inconsistent, and reckless at once, knowing nothing, as he himself said, being a noble fellow; then somehow he came out like those who know, appearing all-sided by the shadow-painting of his words.” ### Extrabiblical texts - Numenius, fr. 25 (Numenius of Apamea): quotation, high confidence ### Translation notes - Numenius, fragment 25. ### Citation (SBL) Eusebius, Praep. ev. 14.5.14 (Dindorf 2:267; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-5-14). ## Preparation for the Gospel 14.6.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-6-1 - Source: Dindorf 2:267–268 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Numenius: Arcesilaus never held one position, like Diomedes whose side was unknown. ### Greek text Τοῦ τε Ὁμηρικοῦ Τυδείδου ὁποτέροις μετείη ἀγνοουμένου, οὔτε εἰ Τρῶσίν ὁμιλέοι οὔτε εἰ καὶ Ἀχαιοῖς, οὐδὲν ἧττον Ἀρκεσίλαος ἠγνοεῖτο. τὸ γὰρ ἕνα τε λόγον καὶ ταὐτόν ποτʼ εἰπεῖν οὐκ ἐνῆν ἐν αὐτῷ, οὐδέ γε ἠξίου ἀνδρὸς εἶναί πω τὸ τοιοῦτο δεξιοῦ οὐδαμῶς. ὠνομάζετο οὖν δεινὸς σοφιστὴς, τῶν ἀγυμνάστων σφαγεύς. ### English translation (Claude) “As Homer’s son of Tydeus was not known, which side he belonged to, ‘whether he consorted with the Trojans or with the Achaeans,’ no less unknown was Arcesilaus. For to say one and the same argument at any time was not in him, nor did he ever think such a thing at all worthy of a clever man. So he was called ‘a clever sophist, a slayer of the untrained.’ ### Extrabiblical texts - Numenius, fr. 25 (Numenius of Apamea): quotation, high confidence - Homer, Il. 5.85–86 (Homer, Iliad): quotation, high confidence ### Translation notes - Numenius, fragment 25 (des Places), continued; Homer, Iliad 5.85–86. ### Citation (SBL) Eusebius, Praep. ev. 14.6.1 (Dindorf 2:267–268; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-6-1). ## Preparation for the Gospel 14.6.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-6-2 - Source: Dindorf 2:268 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Numenius: Arcesilaus bewitched hearers with phantom arguments and overturned whatever he said. ### Greek text ὥσπερ γὰρ αἱ ἔμπουσαι ἐν τοῖς φαντάσμασι τοῖς τῶν λόγων ὑπὸ παρασκευῆς τε καὶ μελέτης ἐφάρματτεν, ἐγοήτευεν, οὐδὲν εἶχεν εἰδέναι οὔτε αὐτὸς οὔτε τοὺς ἄλλους ἐᾶν· ἐδειμάτου δὲ καὶ κατεθορύβει, καὶ σοφισμάτων γε καὶ λόγων κλοπῆς φερόμενος τὰ πρῶτα κατέχαιρε τῷ ὀνείδει, καὶ ἡβρύνετο θαυμαστῶς, ὅτι μήτε τί αἰσχρὸν ἢ καλὸν, μήτε ἀγαθὸν μήτε αὖ κακόν ἐστι τί ᾔδει, ἀλλʼ ὁπότερον εἰς τὰς ψυχὰς πέσοι τοῦτο εἰπὼν, αὖθις μεταβαλὼν ἀνέτρεπεν ἂν πλεοναχῶς ἢ διʼ ὅσων κατεσκευάκει. ### English translation (Claude) For like the Empusae, in the phantoms of his arguments, by preparation and practice, he bewitched and enchanted; he could neither know anything himself nor let others know; he frightened and confused, and, carrying off the first prizes for sophisms and the theft of arguments, he delighted in the reproach and prided himself wonderfully on knowing neither what is shameful or noble, nor what is good or bad; but whichever came into the minds of his hearers, he said that, and then, changing again, overturned it in more ways than he had built it up. ### Extrabiblical texts - Numenius, fr. 25 (Numenius of Apamea): quotation, high confidence ### Translation notes - Numenius, fragment 25. ### Citation (SBL) Eusebius, Praep. ev. 14.6.2 (Dindorf 2:268; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-6-2). ## Preparation for the Gospel 14.6.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-6-3 - Source: Dindorf 2:268 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Numenius: his good looks and charm made Arcesilaus pleasing despite his contradictions. ### Greek text ἦν οὖν ὕδραν τέμνων ἑαυτὸν καὶ τεμνόμενος ὑφʼ ἑαυτοῦ, ἀμφότερα ἀλλήλων δυσκρίτως, καὶ τοῦ δέοντος ἀσκέπτως, πλὴν τοῖς ἀκούουσιν ἤρεσεν, ὁμοῦ τῇ ἀκροάσει εὐπρόσωπον ὄντα θεωμένοις· ἦν οὖν ἀκουόμενος καὶ βλεπόμενος ἥδιστος, ἐπεί τε προσειθίσθησαν ἀποδέχεσθαι αὐτοῦ τοὺς λόγους ἰόντας ἀπὸ καλοῦ προσώπου τε καὶ στόματος οὐκ ἄνευ τῆς ἐν τοῖς ὄμμασι φιλοφροσύνης. ### English translation (Claude) He was, then, a hydra cutting himself and cut by himself, the two hard to tell apart and without regard to what was fitting; yet he pleased his hearers, who at the same time as they listened saw him handsome; he was, then, most pleasant to hear and to see, since they grew used to accepting his arguments, which came from a handsome face and mouth, not without the friendliness in his eyes. ### Extrabiblical texts - Numenius, fr. 25 (Numenius of Apamea): quotation, high confidence ### Translation notes - Numenius, fragment 25. ### Citation (SBL) Eusebius, Praep. ev. 14.6.3 (Dindorf 2:268; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-6-3). ## Preparation for the Gospel 14.6.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-6-4 - Source: Dindorf 2:268 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Numenius: Arcesilaus, shaped by Crantor, Diodorus, and Pyrrho, was a Pyrrhonist in all but name. ### Greek text δεῖ δὲ ταῦτα ἀκοῦσαι μὴ ἁπλῶς, ἀλλʼ ἔσχεν ὧδε ἐξ ἀρχῆς. συμβαλὼν γὰρ ἐν παισὶ Θεοφράστῳ, ἀνδρὶ πράῳ καὶ οὐκ ἀφυεῖ τὰ ἐρωτικὰ, διὰ τὸ καλὸς εἶναι, ἔτι ὢν ὡραῖος, τυχὼν ἐραστοῦ Κράντορος τοῦ Ἀκαδημαϊκοῦ, προσεχώρησε μὲν τούτῳ, οἷα δὲ τὴν φύσιν οὐκ ἀφυὴς, τρεχούσῃ χρησάμενος αὐτῇ ῥᾳδίᾳ, θερμουργὸς ὑπὸ φιλονεικίας, μετασχὼν μὲν ρου εἰς τὰ πεπανουργημένα πιθάνια ταῦτα τὰ κομψὰ, ὡμιληκὼς δὲ Πύρρωνι· (ὁ δὲ Πυρρῶν ἐκ Δημοκρίτου ὥρμητο ὁπόθεν γέ ποθεν·) οὗτος μὲν δὴ ἔνθεν καταρτυθεὶς, πλὴν τῆς προσρήσεως, ἐνέμεινε Πύρρωνι, ὡς τῇ πάντων ἀναιρέσει. ### English translation (Claude) But these things must not be heard simply; this is how it was from the beginning. Having met Theophrastus in his boyhood, a gentle man and not unskilled in matters of love, because he was handsome, being still in his bloom, he gained as his lover Crantor the Academic and went over to him; and being not ungifted by nature, he made use of it as it ran easily, hot-headed from love of strife; he shared in Diodorus for these knavish and elegant plausibilities, and associated with Pyrrho (and Pyrrho had set out from Democritus, from somewhere at least); so Arcesilaus, equipped from there, abode by Pyrrho, except for the name, as in the doing away with everything. ### Extrabiblical texts - Numenius, fr. 25 (Numenius of Apamea): quotation, high confidence ### Translation notes - Numenius, fragment 25. “Diodorus” is supplied by sense; the digital text has only a fragment of the name. ### Citation (SBL) Eusebius, Praep. ev. 14.6.4 (Dindorf 2:268; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-6-4). ## Preparation for the Gospel 14.6.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-6-5 - Source: Dindorf 2:268–269 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The skeptics claimed Arcesilaus as one of them. ### Greek text Μνασέας γοῦν καὶ Φιλόμηλος καὶ Τίμων οἶ σκεπτικοὶ σκεπτικὸν αὐτὸν προσονομάζουσιν, ὥσπερ καὶ αὐτοὶ ἦσαν, ἀναιροῦντα καὶ αὐτὸν τὸ ἀληθὲς καὶ τὸ ψεῦδος καὶ τὸ πιθανόν. ### English translation (Claude) Mnaseas, at least, and Philomelus and Timon, the skeptics, call him a skeptic, as they themselves were, since he too did away with the true and the false and the probable. ### Extrabiblical texts - Numenius, fr. 25 (Numenius of Apamea): quotation, high confidence ### Translation notes - Numenius, fragment 25. ### Citation (SBL) Eusebius, Praep. ev. 14.6.5 (Dindorf 2:268–269; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-6-5). ## Preparation for the Gospel 14.6.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-6-6 - Source: Dindorf 2:269 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Numenius: Arcesilaus was a Pyrrhonist in all but name; Numenius rejects the claim that he feigned skepticism from fear. ### Greek text λεχθεὶς οὖν αἰτίᾳ τῶν Πυρρωνείων Πυρρώνειος, αἰδοῖ τοῦ ἐραστοῦ ὑπέμεινε λέγεσθαι Ἀκαδημαϊκὸς ἔτι. ἦν μὲν τοίνυν Πυρρώνειος, πλὴν τοῦ ὀνόματος· Ἀκαδημαϊκὸς δʼ οὐκ ἦν, πλὴν τοῦ λέγεσθαι. οὐ γὰρ πείθομαι, τοῦ Κνιδίου Διοκλέους φάσκοντος ἐν ταῖς ἐπιγραφομέναις Διατριβαῖς Ἀρκεσίλαον φόβῳ τῶν Θεοδωρείων τε καὶ Βίωνος τοῦ σοφιστοῦ ἐπεισιόντων τοῖς φιλοσοφοῦσι καὶ οὐδὲν ὀκνούντων ἀπὸ παντὸς ἐλέγχειν, αὐτὸν ἐξευλαβηθέντα, ἵνα μὴ πράγματα ἔχῃ, μηδὲν μὲν δόγμα ὑπειπεῖν φαινόμενον, ὥσπερ δὲ τὸ μέλαν τῆς σηπίας προβαλέσθαι πρὸ ἑαυτοῦ τὴν ἐποχήν. τοῦτʼ οὖν ἐγὼ οὐ πείθομαι. ### English translation (Claude) Though he was called a Pyrrhonist because of his Pyrrhonist views, out of respect for his lover he consented still to be called an Academic. He was, then, a Pyrrhonist except in name; but an Academic he was not, except in being called so. For I am not persuaded by Diocles of Cnidus, who says in his so-called Diatribes that Arcesilaus, through fear of the followers of Theodorus and of Bion the sophist, who attacked the philosophers and did not hesitate to refute them from every side, took precautions, so as not to have trouble, never to appear to suggest any doctrine, but put forward suspension of judgment before himself like the ink of the cuttlefish. This, then, I do not believe. ### Extrabiblical texts - Numenius, fr. 25 (Numenius of Apamea): quotation, high confidence ### Translation notes - Numenius, fragment 25. ### Citation (SBL) Eusebius, Praep. ev. 14.6.6 (Dindorf 2:269; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-6-6). ## Preparation for the Gospel 14.6.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-6-7 - Source: Dindorf 2:269 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Numenius: Arcesilaus and Zeno, former fellow pupils, fell into a Homeric battle. ### Greek text οἱ δʼ οὖν ἔνθεν ἀφορμηθέντες, ὅ τε Ἀρκεσίλαος καὶ Ζήνων, ὑπὸ τῶν τοιούτων ἀρωγῶν, ἀμφοτέροις συμπολεμούντων λόγων, τῆς μὲν ἀρχῆς ὅθεν ἐκ Πολέμωνος ὡρμήθησαν ἐπιλανθάνονται, διαστάντες δέ γε καὶ σφέας αὐτοὺς ἀρτύναντες, σὺν δʼ ἔβαλον ῥινοὺς, σὺν δʼ ἔγχεα, καὶ μένεʼ ἀνδρῶν χαλκεοθωρήκων· ἀτὰρ ἀσπίδες ὀμφαλόεσσαι ἔπληντʼ ἀλλήλῃσι, πολὺς δʼ ὀρυμαγδὸς ὀρώρει. ἀσπὶς ἄρʼ ἀσπίδʼ ἔρειδε, κόρυς κόρυν, ἀνέρα δʼ ἀνήρ ἐδνοπάλιζεν. ἔνθα δʼ ἅμʼ οἰμωγή τε καὶ εὐχωλὴ πέλεν ἀνδρῶν ὀλλύντων τε καὶ ὀλλυμένων, τῶν Στωϊκῶν· ### English translation (Claude) Those, then, who set out from there, Arcesilaus and Zeno, with such helpers, arguments fighting on both sides, forget the origin from which they started, from Polemo, and, separating and arraying themselves, “they dashed together shields, together spears and the might of bronze-corsleted men; and the bossed shields clashed against one another, and a great din arose. Shield pressed on shield, helm on helm, man on man. Then there rose together the groaning and the boasting of men slaying and being slain,” of the Stoics: ### Extrabiblical texts - Numenius, fr. 25 (Numenius of Apamea): quotation, high confidence - Homer, Il. 4.447–451 (Homer, Iliad): quotation, high confidence ### Translation notes - Numenius, fragment 25; Homer, Iliad 12.86 (adapted); 4.447–451; 13.131; 16.215. ### Citation (SBL) Eusebius, Praep. ev. 14.6.7 (Dindorf 2:269; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-6-7). ## Preparation for the Gospel 14.6.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-6-8 - Source: Dindorf 2:269–270 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Academics could be attacked only by showing they were not Platonic. ### Greek text οἱ Ἀκαδημαϊκοὶ γὰρ οὐκ ἐβάλλοντο ὑπʼ αὐτῶν, ἀγνοούμενοι ᾗ ἦσαν ἁλῶναι δυνατώτεροι. ἡλίσκοντο δὲ, τῆς βάσεως αὐτοῖς σεισθείσης, εἰ μήτε ἀρχὴν ἕλοιεν μήτε μάχεσθαι ἀφορμήν. ἡ μὲν δὴ ἀρχὴ ἦν τὸ μὴ Πλατωνικὰ λέγοντας αὐτοὺς ἐλέγξαι· τὸ δὲ μηδʼ ἔχειν τινὰ ἀφορμὴν, ἣν εἷπον μόνον ἕν τι μετέστρεψαν ἀπὸ τοῦ ὅρου τοῦ περὶ τῆς καταληπτικῆς φαντασίας ἀφελόντες. ### English translation (Claude) for the Academics were not struck by them, since it was not known where they were most open to being caught. They were caught, however, when their footing was shaken, if they took neither a starting point nor an occasion for fighting. The starting point was to show that the Stoics did not speak Platonically; and their having no occasion, unless they changed one single thing, as I said, taking it away from the definition of the apprehensive impression. ### Extrabiblical texts - Numenius, fr. 25 (Numenius of Apamea): quotation, high confidence ### Translation notes - Numenius, fragment 25. The sense is uncertain. ### Citation (SBL) Eusebius, Praep. ev. 14.6.8 (Dindorf 2:269–270; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-6-8). ## Preparation for the Gospel 14.6.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-6-9 - Source: Dindorf 2:270 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Arcesilaus attacked Zeno; Zeno, like Cephisodorus, struck at Plato instead. ### Greek text ὅπερ νῦν μὲν οὐκ ἔστι μηνύειν μοι ἐν καιρῷ, μνησθήσομαι δʼ αὐτοῦ αὖθις ἐπὰν κατὰ τοῦτο μάλιστα γενέσθαι μέλλω. διαστάντες δʼ οὖν εἰς τὸ φανερὸν ἔβαλλον ἀλλήλους οὐχ οἶ δύο, ἀλλʼ ὁ Ἀρκεσίλαος τὸν Ζήνωνα. ὁ γὰρ Ζήνων εἶχε δή τι τῇ μάχῃ σεμνὸν καὶ βαρὺ καὶ Κηφισοδώρου τοῦ ῥήτορος οὐκ ἄμεινον· ὃς δὴ ὁ Κηφισόδωρος, ἐπειδὴ ὑπʼ Ἀριστοτέλους βαλλόμενον ἑαυτῷ τὸν διδάσκαλον Ἰσοκράτην ἐώρα, αὐτοῦ μὲν Ἀριστοτέλους ἦν ἀμαθὴς καὶ ἄπειρος, ὑπὸ δὲ τοῦ καθορᾶν ἔνδοξα τὰ Πλάτωνος ὑπάρχοντα, οἰηθεὶς κατὰ Πλάτωνα τὸν Ἀριστοτέλην φιλοσοφεῖν, ἐπολέμει μὲν Ἀριστοτέλει, ἔβαλλε δὲ Πλάτωνα, καὶ κατηγόρει ἀρξάμενος ἀπὸ τῶν ἰδεῶν, τελευτῶν εἰς τὰ ἄλλα, ἃ οὐδʼ αὐτὸς ᾔδει, ἀλλὰ τὰ νομιζόμενα ἀμφʼ αὐτῶν ᾗ λέγεται ὑπονοῶν. ### English translation (Claude) This it is not timely for me to explain now; I shall mention it again when I come especially to that point. Having separated, then, they struck at one another openly, not the two, but Arcesilaus at Zeno. For Zeno had in battle something solemn and heavy and no better than Cephisodorus the orator; who, when he saw his teacher Isocrates attacked by Aristotle, was ignorant and inexperienced in Aristotle himself, but seeing that Plato’s doctrines were renowned, and thinking that Aristotle philosophized according to Plato, made war on Aristotle but struck at Plato, and accused him, beginning from the ideas and ending with the other things, which he did not know himself, but guessing at what is supposed about them, as it is said. ### Extrabiblical texts - Numenius, fr. 25 (Numenius of Apamea): quotation, high confidence ### Translation notes - Numenius, fragment 25. ### Citation (SBL) Eusebius, Praep. ev. 14.6.9 (Dindorf 2:270; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-6-9). ## Preparation for the Gospel 14.6.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-6-10 - Source: Dindorf 2:270 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Zeno attacked Plato, whom he did not understand, instead of Arcesilaus. ### Greek text πλὴν οὗτος μὲν ὁ ᾧ ἐπολέμει μὴ μαχόμενος, ἐμάχετο ᾧ μὴ πολεμεῖν ἐβούλετο. ὁ μέντοι Ζήνων καὶ αὐτὸς, ἐπειδὴ τοῦ Ἀρκεσιλάου μεθίετο, εἰ μὲν μηδὲ Πλάτωνι ἐπολέμει, ἐφιλοσόφει δήπου ἐμοὶ κριτῇ πλείστου ἀξίως, ἕνεκά γε τῆς εἰρήνης ταύτης. εἰ δʼ οὐκ ἀγνοῶν μὲν ἴσως τὰ Ἀρκεσιλάου, τὰ μέντοι Πλάτωνος ἀγνοῶν, ὡς ἐξ ὧν αὐτῷ ἀντέγραψεν ἐλέγχεται, ὅτι ἐποίησεν ἐναντία καὐτὸς, μήτε ὃν ᾔδει πλήττων, ὅν τε οὐκ ἐχρῆν ἀτιμότατα καὶ αἴσχιστα περιυβρικὼς, καὶ ταῦτα πολὺ κάκιον ἢ προσήκει κυνί. ### English translation (Claude) But he, not fighting the one he was at war with, fought the one he did not wish to war with. Zeno too, however, when he let Arcesilaus go, if he had not made war on Plato either, would have been philosophizing, in my judgment at least, most worthily, for the sake of this peace. But if, not perhaps ignorant of the views of Arcesilaus but ignorant of Plato’s, as he is shown to be from what he wrote against him, he too did the opposite, not striking the one he knew, and most dishonorably and shamefully insulting the one he should not, and this much worse than befits a dog. ### Extrabiblical texts - Numenius, fr. 25 (Numenius of Apamea): quotation, high confidence ### Translation notes - Numenius, fragment 25. “A dog” alludes to Zeno’s Cynic training. ### Citation (SBL) Eusebius, Praep. ev. 14.6.10 (Dindorf 2:270; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-6-10). ## Preparation for the Gospel 14.6.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-6-11 - Source: Dindorf 2:270–271 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Zeno turned his attack from Arcesilaus to Plato. ### Greek text πλὴν διέδειξέ γε μὴν μεγαλοφροσύνῃ ἀποσχόμενος τοῦ Ἀρκεσιλάου. ἤτοι γὰρ ἀγνοίᾳ τῶν ἐκείνου, ἢ δέει τῶν Στωϊκῶν, πολέμοιο μέγα στόμα πευκεδανοῖο ἀπετρέψατο ἄλλῃ εἰς Πλάτωνα. ἀλλὰ καὶ περὶ μὲν τῶν Ζήνωνι εἰς Πλάτωνα καλῶς τε καὶ αἰδημόνως οὐδαμῶς νεωτερισθέντων εἰρήσεταί μοι αὖθίς ποτε, ἐὰν φιλοσοφίας σχολὴν ἀγάγω. μή ποτε μέντοι ἀγάγοιμι σχολὴν τοσαύτην, τούτου γοῦν ἕνεκεν, εἰ μὴ ὑπὸ παιδιᾶς. ### English translation (Claude) Yet he showed magnanimity in keeping away from Arcesilaus. For either through ignorance of his views, or through fear of the Stoics, he turned the great mouth of bitter war elsewhere, against Plato. But about Zeno’s innovations against Plato, in no way fair or modest, I shall speak again some time, if I have leisure for philosophy. May I never have so much leisure, at least for this, unless for play. ### Extrabiblical texts - Numenius, fr. 25 (Numenius of Apamea): quotation, high confidence - Homer, Il. 10.8 (Homer, Iliad): quotation, high confidence ### Translation notes - Numenius, fragment 25; Homer, Iliad 10.8. ### Citation (SBL) Eusebius, Praep. ev. 14.6.11 (Dindorf 2:270–271; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-6-11). ## Preparation for the Gospel 14.6.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-6-12 - Source: Dindorf 2:271 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Arcesilaus tore down Zeno’s arguments. ### Greek text τὸν δʼ οὖν Ζήνωνα ὁ Ἀρκεσίλαος ἀντίτεχνον καὶ ἀξιόνικον ὑπάρχοντα θεωρῶν τοὺς παρʼ ἐκείνου ἀποφερομένους λόγους καθῄρει, καὶ οὐδὲν ὤκνει. ### English translation (Claude) Arcesilaus, then, seeing Zeno to be a rival craftsman and a worthy opponent, tore down the arguments that came from him, and did not hesitate at all. ### Extrabiblical texts - Numenius, fr. 25 (Numenius of Apamea): quotation, high confidence ### Translation notes - Numenius, fragment 25. ### Citation (SBL) Eusebius, Praep. ev. 14.6.12 (Dindorf 2:271; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-6-12). ## Preparation for the Gospel 14.6.13 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-6-13 - Source: Dindorf 2:271 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Arcesilaus attacked Zeno’s “apprehensive impression”; Zeno attacked the dead Plato instead. ### Greek text καὶ περὶ μὲν τῶν ἄλλων ἃ ἐμεμάχητο ἐκείνῳ οὔτʼ ἴσως εἰπεῖν ἔχω, εἴτε καὶ εἶχον, οὐδὲν ἔδει νῦν αὐτῶν μνησθῆναι· τὸ δὲ δόγμα τοῦτο αὐτοῦ πρώτου εὑρομένου, καὐτὸ καὶ τὸ ὄνομα βλέπων εὐδοκιμοῦν ἐν ταῖς Ἀθήναις, τὴν καταληπτικὴν φαντασίαν, πάσῃ μηχανῇ ἐχρῆτο ἐπʼ αὐτήν. ὁ δʼ ἐν τῷ ἀσθενεστέρῳ ὢν, ἡσυχίαν ἄγων, οὐ δυνάμενος ἀδικεῖσθαι, Ἀρκεσιλάου μὲν ἀφίετο, πολλὰ ἂν εἰπεῖν ἔχων, ἀλλʼ οὐκ ἤθελε, τάχα δὲ μᾶλλον ἄλλως, πρὸς δὲ τὸν οὐκέτι ἐν ζῶσιν ὄντα Πλάτωνα ἐσκιαμάχει, καὶ τὴν ἀπὸ ἁμάξης πομπείαν πᾶσαν κατεθορύβει, λέγων ὡς οὔτʼ ἂν τοῦ Πλάτωνος ἀμυνομένου, ὑπερδικεῖν τε αὐτοῦ ἄλλῳ οὐδενὶ μέλον· εἴτε μελήσειεν Ἀρκεσιλάῳ, αὐτός γε κερδανεῖν ᾤετο ἀποτρεψάμενος ἀφʼ ἑαυτοῦ τὸν Ἀρκεσίλαον. τοῦτο δὲ ᾔδη καὶ Ἀγαθοκλέα τὸν Συρακόσιον ποιήσαντα τὸ σόφισμα ἐπὶ τοὺς Καρχηδονίους. ### English translation (Claude) About the other points on which he fought with him I perhaps cannot say, and even if I could, there would be no need to mention them now; but seeing that this doctrine, of which Zeno was the first discoverer, the apprehensive impression, both the thing and its name, was in good repute at Athens, he used every device against it. And Zeno, being in the weaker position, keeping quiet, unable to be wronged, let Arcesilaus alone, though he could have said much, but he did not wish to, or perhaps rather otherwise; but he shadow-boxed against Plato, who was no longer among the living, and threw into confusion all the parade from the wagon, saying that since Plato would not defend himself, and no one else cared to champion him, and even if Arcesilaus should care, he himself would gain by turning Arcesilaus away from himself. He knew that Agathocles of Syracuse had also used this trick against the Carthaginians. ### Extrabiblical texts - Numenius, fr. 25 (Numenius of Apamea): quotation, high confidence ### Translation notes - Numenius, fragment 25. Agathocles carried the war against Carthage to Africa. ### Citation (SBL) Eusebius, Praep. ev. 14.6.13 (Dindorf 2:271; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-6-13). ## Preparation for the Gospel 14.6.14 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-6-14 - Source: Dindorf 2:271–272 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Arcesilaus’ eloquence overwhelmed the Stoics; for him nothing was certain. ### Greek text οἱ Στωϊκοὶ δὲ ὑπήκουον ἐκπεπληγμένοι. ἡ μοῦσα γὰρ αὐτοῖς οὐδὲ τότε ἦν φιλολόγος οὐδʼ ἐργάτις χαρίτων, ὑφʼ ὧν ὁ Ἀρκεσίλαος τὰ μὲν περικρούων, τὰ δὲ ὑποτέμνων, ἄλλα δʼ ὑποσκελίζων, κατεγλωττίζετο αὐτοὺς καὶ πιθανὸς ἦν. τοιγαροῦν πρὸς οὓς μὲν ἀντέλεγεν ἡττωμένων, ἐν οἷς δὲ λέγων ἦν καταπεπληγμένων, δεδειγμένον πως τοῖς τότε ἀνθρώποις ὑπῆρχε μηδὲν εἷναι μήτʼ οὖν ἔπος, μήτε πάθος, μήτε ἔργον ἓν βραχὺ, μηδὲ ἄχρηστον τοὐναντίον ὀφθῆναί ποτʼ ἂν, εἴ τι μὴ Ἀρκεσιλάῳ δοκεῖ τῷ Πιταναίῳ· τῷ δʼ ἄρα οὐδὲν ἐδόκει οὐδʼ ἀπεφαίνετο οὐδὲν μᾶλλον ἢ ῥηματίσκια ταῦτʼ εἶναι καὶ φόβους.” ### English translation (Claude) The Stoics listened, astounded. For their Muse was not even then a lover of words or a worker of graces, by which Arcesilaus, beating them back on one side, undercutting them on another, tripping them up on another, out-talked them and was persuasive. Therefore, as those whom he contradicted were defeated, and those among whom he spoke were dumbfounded, it seemed somehow proven to the men of that time that there was nothing, whether word, or feeling, or deed, however small, nor would even its opposite, the useless, ever be seen, unless it seemed so to Arcesilaus of Pitane; and to him nothing seemed, and he declared nothing other than that these were little phrases and bugbears.” ### Extrabiblical texts - Numenius, fr. 25 (Numenius of Apamea): quotation, high confidence ### Translation notes - Numenius, fragment 25. ### Citation (SBL) Eusebius, Praep. ev. 14.6.14 (Dindorf 2:271–272; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-6-14). ## Preparation for the Gospel 14.7.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-7-1 - Source: Dindorf 2:272 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Numenius’ story of Lacydes, the stingy head of the Academy, who kept his own storeroom. ### Greek text “Περὶ δὲ Λακύδου βούλομαί τι διηγήσασθαι ἡδύ. ἢν μὲν δὴ Λακύδης ὑπογλισχρότερος, καί τινα τρόπον ὁ λεγόμενος οἰκονομικὸς, οὗτος ὁ εὐδοκιμῶν παρὰ τοῖς πολλοῖς, αὐτὸς μὲν ἀνοιγνὺς τὸ ταμεῖον, αὐτὸς δʼ ἀποκλείων. καὶ προῃρεῖτο δὲ ὧν ἐδεῖτο, καὶ ἄλλα τοιαῦτα ἐποίει πάντα διʼ αὐτουργίας, οὔ τί που αὐτάρκειαν ἐπαινῶν, οὐδʼ ἄλλως πενίᾳ χρώμενος, οὐδʼ ἀπορίᾳ δούλων, ᾧ γε ὑπῆρχον δοῦλοι ὁπόσοι γοῦν· τὴν δὲ αἰτίαν ἔξεστιν εἰκάζειν. ### English translation (Claude) “About Lacydes I want to tell a pleasant story. Lacydes was rather stingy, and in a way what is called a good manager, this man so well thought of by the many; he himself opened the storeroom and himself locked it. And he chose what he needed, and did all other such things by his own hand, not from any praise of self-sufficiency, nor otherwise from poverty or lack of slaves, since he had slaves, however many; the reason may be guessed. ### Extrabiblical texts - Numenius, fr. 26 (Numenius of Apamea): quotation, high confidence ### Translation notes - Numenius, fragment 26 (des Places). ### Citation (SBL) Eusebius, Praep. ev. 14.7.1 (Dindorf 2:272; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-7-1). ## Preparation for the Gospel 14.7.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-7-2 - Source: Dindorf 2:272 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Lacydes sealed his key in a tablet and threw the signet ring inside the storeroom. ### Greek text ἐγὼ δὲ ὃ ὑπεσχόμην τὸ ἡδὺ διηγήσομαι. ταμιεύων γὰρ αὐτὸς ἑαυτῷ τὴν μὲν κλεῖδα περιφέρειν ἐφʼ ἑαυτοῦ οὐκ ᾤετο δεῖν, ἀποκλείσας δὲ κατετίθει μὲν ταύτην εἰς τι κοῖλον γραμματεῖον· σημηνάμενος δὲ δακτυλίῳ τὸν μὲν δακτύλιον κατεκύλιε διὰ τοῦ κλείθρου ἔσω εἰς τὸν οἶκον μεθιεὶς, ὥσθʼ ὕστερον ἐπειδὴ πάλιν ἐλθὼν ἀνοίξειε τῇ κλειδὶ δυνησόμενος ἀνελὼν τὸν δακτύλιον, αὖθις μὲν ἀποκλείειν, εἶτα δὲ σημαίνεσθαι, εἶτα δʼ ἀναβάλλειν ὀπίσω πάλιν ἔσω τὸν δακτύλιον διὰ τοῦ κλείθρου. ### English translation (Claude) I will tell the pleasant story I promised. Keeping his own stores, he did not think he should carry the key about with him, but having locked up he would put it in a hollow writing tablet; and having sealed this with his ring, he rolled the ring in through the keyhole into the room, letting it go; so that later, when he came back and could open with the key, he would take up the ring, lock up again, seal, and then throw the ring back inside through the keyhole. ### Extrabiblical texts - Numenius, fr. 26 (Numenius of Apamea): quotation, high confidence ### Translation notes - Numenius, fragment 26. ### Citation (SBL) Eusebius, Praep. ev. 14.7.2 (Dindorf 2:272; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-7-2). ## Preparation for the Gospel 14.7.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-7-3 - Source: Dindorf 2:272 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The slaves used the ring to plunder the storeroom and reseal it. ### Greek text τοῦτο οὑν τὸ σοφὸν οἱ δοῦλοι κατανοήσαντες, ἐπειδὴ προίοι Λακύδης εἰς περίπατον ἢ ὅποι ἄλλοσε, καὶ αὐτοὶ ἀνοίξαντες ἂν, κἄπειτα ὡς σφίσιν ἦν θυμὸς, τὸ μὲν φαγόντες, τὰ δʼ ἐμπιόντες, ἄλλα δὲ ἀράμενοι ἐκ περιόδου ταῦτα ἐποίουν, ἀπέκλειον μὲν, ἐσημαίνοντο δὲ, καὶ τὸν δακτύλιον πολλά γε αὐτοῦ καταγελάσαντες εἰς τὸν οἶκον διὰ τοῦ κλείθρου ἠφίεσαν. ### English translation (Claude) Now the slaves, perceiving this clever device, whenever Lacydes went out for a walk or anywhere else, would themselves open up, and then, as they pleased, eat some things, drink others, carry off others; and then they did this in turn: they locked, they sealed, and, laughing at him a great deal, threw the ring through the keyhole into the room. ### Extrabiblical texts - Numenius, fr. 26 (Numenius of Apamea): quotation, high confidence ### Translation notes - Numenius, fragment 26. ### Citation (SBL) Eusebius, Praep. ev. 14.7.3 (Dindorf 2:272; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-7-3). ## Preparation for the Gospel 14.7.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-7-4 - Source: Dindorf 2:272–273 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Lacydes concluded that nothing can be apprehended from the mystery of his storeroom. ### Greek text ὁ οὖν Λακύδης πλήρη μὲν καταλιπὼν, κενὰ δὲ εὑρισκόμενος τὰ σκεύη, ἀπορῶν τῷ γιγνομένῳ, ἐπειδὴ ἤκουσε φιλοσοφεῖσθαι παρὰ τῷ Ἀρκεσιλάῳ τὴν ἀκαταληψίαν, ᾤετο τοῦτο ἐκεῖνο αὑτῷ συμβαίνειν περὶ τὸ ταμιεῖον. ἀρξάμενός τε ἔνθεν ἐφιλοσόφει παρὰ τῷ Ἀρκεσιλάῳ, μηδὲν μήτε ὁρᾶν μήτε ἀκούειν ἐναργὲς ἢ ὑγιές· καί ποτε ἐπισπασάμενος τῶν προσομιλούντων αὐτῷ τινα εἰς τὴν οἰκίαν ἰσχυρίζετο πρὸς αὐτὸν ὑπερφυῶς, ὡς ἐδόκει, τὴν ἐποχὴν, καὶ ἔφη “τοῦτο μὲν ἀναμφίλεκτον ἐγώ σοι ἔχω φράσαι, αὐτὸς ἀπʼ ἐμαυτοῦ μαθὼν, οὐκ ἄλλου πειραθείς.” ### English translation (Claude) So Lacydes, leaving the vessels full and finding them empty, at a loss at what was happening, when he heard that inapprehensibility was taught by Arcesilaus, thought that this was just what was happening to him about the storeroom. Beginning from there, he philosophized with Arcesilaus that one neither sees nor hears anything clear or sound; and once, drawing one of his companions into the house, he maintained to him extraordinarily, as it seemed, suspension of judgment, and said: ‘This I can tell you beyond dispute, having learned it myself from my own experience, not by trying another’s.’ ### Extrabiblical texts - Numenius, fr. 26 (Numenius of Apamea): quotation, high confidence ### Translation notes - Numenius, fragment 26. ### Citation (SBL) Eusebius, Praep. ev. 14.7.4 (Dindorf 2:272–273; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-7-4). ## Preparation for the Gospel 14.7.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-7-5 - Source: Dindorf 2:273 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Lacydes presents his storeroom as proof against the Stoics. ### Greek text κἄπειτα ἀρξάμενος περιηγεῖτο τὴν ὅλην τοῦ ταμιείου συμβᾶσαν αὐτῷ πάθην. τί οὖν ἂν, εἶπεν, ἔτι Ζήνων λέγοι πρὸς οὕτως ὁμολογουμένην διὰ πάντων φανεράν μοι ἐν τοῖς τοιοῖσδε ἀκαταληψίαν; ὃς γὰρ ἀπέκλεισα μὲν ταῖς ἐμαυτοῦ χερσὶν, αὐτὸς δὲ ἐσημηνάμην, αὐτὸς δὲ ἀφῆκα μὲν εἴσω τὸν δακτύλιον, αὖθις δʼ ἐλθὼν ἀνοίξας τὸν μὲν δακτύλιον ὁρῶ ἔνδον, οὐ μέντοι καὶ τὰ ἄλλα, πῶς οὐ δικαίως ἀπιστούντως τοῖς πράγμασιν ἕξω; οὐ γὰρ τολμήσω εἰπεῖν ἔγωγε ἐλθόντα τινὰ κλέψαι ταῦτα, ὑπάρχοντος ἔνδον τοῦ δακτυλίου. ### English translation (Claude) And then he began and related the whole thing that had happened to him about the storeroom. ‘What then,’ he said, ‘could Zeno still say against inapprehensibility so evident to me in all these matters? For I who locked up with my own hands, and sealed it myself, and myself threw the ring inside, and coming back and opening it see the ring inside, but not the other things, how shall I not justly distrust things? For I shall not dare to say that someone came and stole these things while the ring was inside.’ ### Extrabiblical texts - Numenius, fr. 26 (Numenius of Apamea): quotation, high confidence ### Translation notes - Numenius, fragment 26. ### Citation (SBL) Eusebius, Praep. ev. 14.7.5 (Dindorf 2:273; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-7-5). ## Preparation for the Gospel 14.7.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-7-6 - Source: Dindorf 2:273 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A friend laughed at Lacydes and exposed the theft. ### Greek text καὶ ὅς ἀκούων, ἦν γὰρ ὑβριστὴς, ἐκδεξάμενος τὸ πᾶν ὡς ἔσχεν ἀκοῦσαι, μόλις καὶ πρότερον ἑαυτοῦ κρατῶν, ἀπέρρηξε γέλωτα καὶ μάλα πλατὺν, γελῶν τε ἔτι καὶ καγχάζων διήλεγχεν ἅμα αὐτοῦ τὴν κενοδοξίαν. ὥστε ἔκτοτε Λακύδης ἀρξάμενος οὐκέτι μὲν τὸν δακτύλιον ἔσω ἐνέβαλλεν, οὐκέτι δὲ τοῦ ταμιείου ἐχρῆτο ἀκαταληψίᾳ, ἀλλὰ κατελάμβανε τὰ ἀφειμένα, καὶ μάτην ἐπεφιλοσοφήκει. ### English translation (Claude) And the other, hearing it, being an insolent man, taking in the whole as he heard it, scarcely controlling himself even before, burst out in a very broad laugh, and still laughing and guffawing exposed his vanity at the same time. So that from then on Lacydes no longer threw the ring inside, nor made use of the inapprehensibility of the storeroom, but apprehended what had been let go, and had philosophized in vain. ### Extrabiblical texts - Numenius, fr. 26 (Numenius of Apamea): quotation, high confidence ### Translation notes - Numenius, fragment 26. ### Citation (SBL) Eusebius, Praep. ev. 14.7.6 (Dindorf 2:273; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-7-6). ## Preparation for the Gospel 14.7.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-7-7 - Source: Dindorf 2:273–274 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The slaves, learning sophisms, broke the seal and replaced it. ### Greek text οὐ μέντοι ἀλλὰ οἴ γε παῖδες φόρτακες ἦσαν, καὶ οὐ θατέρᾳ ληπτοὶ, οἶοι δὲ οὗτοι οἱ κωμῳδικοί τε καὶ Γέται καὶ Δάκοι, κἀκ τῆς Δακικῆς λαλεῖν στωμυλήθρας κατεγλωττισμένοι, ἐπεί τε τοῖς Στωϊκοῖς τὰ σοφίσματα ἤκουσαν, εἴτε καὶ ἄλλως ἐκμαθόντες, εὐθὺ τοῦ τολμήματος ᾔεσαν, καὶ παρελύοντο αὐτοῦ τὴν σφραγῖδα, καὶ τοτὲ μὲν ἑτέραν ἀντʼ ἐκείνης ὑπετίθεσαν, τοτὲ δὲ οὐδὲ ἄλλην, διὰ τὸ οἴεσθαι ἐκείνῳ γε ἀκατάληπτα ἔσεσθαι, καὶ οὕτω καὶ ἄλλως. ### English translation (Claude) Nevertheless the slaves were rogues and not easily caught, like those of comedy, Getae and Dacians, trained to chatter in Dacian babble; when they heard the sophisms from the Stoics, or else learned them otherwise, they went straight to the daring deed and broke his seal, and sometimes put another in its place, sometimes none at all, thinking that to him at least things would be inapprehensible, and so on in other ways. ### Extrabiblical texts - Numenius, fr. 26 (Numenius of Apamea): quotation, high confidence ### Translation notes - Numenius, fragment 26. ### Citation (SBL) Eusebius, Praep. ev. 14.7.7 (Dindorf 2:273–274; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-7-7). ## Preparation for the Gospel 14.7.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-7-8 - Source: Dindorf 2:274 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Lacydes argued with his slaves about whether he had sealed the store. ### Greek text ὁ δὲ εἰσελθὼν ἐσκοπεῖτο· ἀσήμαντον δὲ τὸ γραμματεῖον θεωρῶν, ἢ σεσημασμένον μὲν, σφραγῖδι δʼ ἄλλῃ, ἠγανάκτει· τῶν δὲ σεσημάνθαι λεγόντων, αὐτοῖς γοῦν τὴν σφραγῖδα ὁρᾶσθαι τὴν αὐτοῦ, ἠκριβολογεῖτο ἂν καὶ ἀπεδείκνυε· τῶν δʼ ἡττωμένων τῇ ἀποδείξει καὶ φαμένων εἰ μή τι ἔπεστιν ἡ σφραγὶς αὐτὸν ἴσως ἐπιλελῆσθαι καὶ μὴ σημήνασθαι· καὶ μὴν αὐτός γε ἔφη σημηνάμενος μνημονεύειν, καὶ ἀπεδείκνυε, καὶ περιῄει τῷ λόγῳ, καὶ ἐδεινολογεῖτο πρὸς αὐτοὺς, οἰόμενος παίζεσθαι, καὶ προσώμνυεν. ### English translation (Claude) And he would come in and examine: seeing the tablet unsealed, or sealed but with another seal, he would be indignant; and when they said it had been sealed, for they at least saw his own seal, he would argue minutely and demonstrate; and when they were beaten by the demonstration and said that, if the seal were not on it, perhaps he had forgotten and not sealed it, ‘But I,’ he said, ‘remember having sealed it myself,’ and he would demonstrate, and go round in argument, and harangue them, thinking he was being mocked, and swear besides. ### Extrabiblical texts - Numenius, fr. 26 (Numenius of Apamea): quotation, high confidence ### Translation notes - Numenius, fragment 26. ### Citation (SBL) Eusebius, Praep. ev. 14.7.8 (Dindorf 2:274; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-7-8). ## Preparation for the Gospel 14.7.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-7-9 - Source: Dindorf 2:274 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The slaves turned Lacydes’ doctrine against him: a skeptic has no memory. ### Greek text οἱ δʼ ὑπολαβόντες τὰς προσβολὰς ἐκείνου αὐτοί γε ᾤοντο ὑπʼ αὐτοῦ παίζεσθαι, ἐπεὶ σοφῷ γε ὄντι δεδόχθαι τῷ Λακύδῃ εἶναι ἀδοξάστῳ ὥστε καὶ ἀμνημονεύτῳ· μνήμην γὰρ εἶναι δόξαν· ἔναγχος γοῦν τοῦ χρόνου ἔφασαν ἀκοῦσαι ταῦτα αὐτοῦ πρὸς τοὺς φίλους. ### English translation (Claude) And they, taking up his attacks, thought that they themselves were being mocked by him, since it had been decided by Lacydes, being a wise man, to be without opinion and so also without memory; for memory is an opinion; they said, at any rate, that they had heard him say this to his friends only recently. ### Extrabiblical texts - Numenius, fr. 26 (Numenius of Apamea): quotation, high confidence ### Translation notes - Numenius, fragment 26. ### Citation (SBL) Eusebius, Praep. ev. 14.7.9 (Dindorf 2:274; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-7-9). ## Preparation for the Gospel 14.7.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-7-10 - Source: Dindorf 2:274 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The slaves learned Stoic arguments and beat Lacydes with his own skepticism. ### Greek text τοῦ δʼ ἀναστρέφοντος αὐτοῖς τὰς ἐπιχειρήσεις καὶ λέγοντος οὐκ Ἀκαδημαϊκὰ, αὐτοὶ φοιτῶντες εἰς Στωϊκῶν τινος τὰ λεκτέα ἑαυτοῖς ἀνεμάνθανον, κἀκεῖθεν ἀρξάμενοι ἀντεσοφίστευον, καὶ ἦσαν ἀντίτεχνοι κλέπται Ἀκαδημαϊκοί· ὁ δὲ Στωϊκοῖς ἐνεκάλει· οἶ παῖδες δὲ τὰ ἐγκλήματα παρέλυον αὐτῷ ὑπὸ ἀκαταληψίας οὐκ ἄνευ τωθασμῶν τινων. ### English translation (Claude) And when he turned their attacks back on them and said these were not Academic arguments, they went to some Stoic and learned what they should say, and starting from there they out-sophisticated him, and were Academic thieves practicing a rival craft; and he would accuse the Stoics; and the slaves would undo his accusations by inapprehensibility, not without some jeering. ### Extrabiblical texts - Numenius, fr. 26 (Numenius of Apamea): quotation, high confidence ### Translation notes - Numenius, fragment 26. ### Citation (SBL) Eusebius, Praep. ev. 14.7.10 (Dindorf 2:274; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-7-10). ## Preparation for the Gospel 14.7.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-7-11 - Source: Dindorf 2:274 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The household disputations left nothing in the storeroom. ### Greek text διατριβαὶ οὖν ἦσαν πάντων ἐκεῖ καὶ λόγοι καὶ ἀντιλογίαι· καὶ ἓν οὐδὲν ἐν τῷ μέσῳ κατελείπετο, οὐκ ἀγγεῖον, οὐ τῶν ἐν ἀγγείῳ τιθεμένων, οὐχ ὅσα εἰς οἰκίας κατασκευὴν ἄλλʼ ἔστι συντελῆ. ### English translation (Claude) There were, then, disputations of all of them there, and arguments and counter-arguments; and not a single thing was left in the middle, not a vessel, nor of the things put in a vessel, nor anything else that contributes to the furnishing of a house. ### Extrabiblical texts - Numenius, fr. 26 (Numenius of Apamea): quotation, high confidence ### Translation notes - Numenius, fragment 26. ### Citation (SBL) Eusebius, Praep. ev. 14.7.11 (Dindorf 2:274; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-7-11). ## Preparation for the Gospel 14.7.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-7-12 - Source: Dindorf 2:274–275 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Lacydes, helpless, cried out to gods and neighbors. ### Greek text καὶ ὁ Λακύδης τέως μὲν ἠπόρει, μήτε λυσιτελοῦσαν ἑαυτῷ θεωρῶν τὴν τοῖς ἑαυτοῦ δόγμασι βοήθειαν, εἴτε μὴ ἐξελέγχοι πάντα ἀνατρέψεσθαι ἑαυτῷ δοκῶν, πεσὼν εἰς τἀμήχανον τοὺς γείτονας ἐκεκράγει καὶ τοὺς θεοὺς, καὶ ἰοὺ ἰοὺ, καὶ φεῦ φεῦ, καὶ νὴ τοὺς θεοὺς καὶ νὴ τὰς θεὰς, ἄλλαι τε ὅσαι ἐν ἀπιστίαις δεινολογουμένων εἰσὶν ἄτεχνοι πίστεις, ταῦτα πάντα ἐλέγετο βοῇ καὶ ἀξιοπιστίᾳ. ### English translation (Claude) And Lacydes was for a time at a loss, neither seeing help for himself in his own doctrines as profitable, nor, if he did not refute them, thinking that he would avoid being overturned in everything; falling into helplessness, he cried out to the neighbors and the gods, and ‘Oh! oh!’ and ‘Alas! alas!’ and ‘By the gods!’ and ‘By the goddesses!’ and all the other artless proofs of those who speak vehemently in cases of disbelief: all these were said with shouting and appeals to be believed. ### Extrabiblical texts - Numenius, fr. 26 (Numenius of Apamea): quotation, high confidence ### Translation notes - Numenius, fragment 26. ### Citation (SBL) Eusebius, Praep. ev. 14.7.12 (Dindorf 2:274–275; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-7-12). ## Preparation for the Gospel 14.7.13 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-7-13 - Source: Dindorf 2:275 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Lacydes finally admitted that skeptics teach one thing and live another. ### Greek text τελευτῶν δὲ, ἐπεὶ μάχην εἶχεν ἀντιλεγομένην ἐπὶ τῆς οἰκίας, αὐτὸς μὲν ἂν δήπουθεν ἐστωϊκεύετο πρὸς τοὺς παῖδας, τῶν παίδων δὲ τὰ Ἀκαδημαϊκὰ ἰσχυριζομένων, ἵνα μηκέτι πράγματα ἔχοιεν, οἰκουρὸς ἢν φίλος τοῦ ταμιείου προκαθήμενος. οὐδὲν δὲ εἰς οὐδὲν ὠφελῶν, ὑπιδόμενος οἷ τὸ σοφὸν αὐτῷ ἔρχεται, ἀπεκαλύψατο. ἄλλως, ἔφη, ταῦτα, ὦ παῖδες, ἐν ταῖς διατριβαῖς λέγεται ἡμῖν, ἄλλως δὲ ζῶμεν.” ### English translation (Claude) At last, since he had a battle of contradiction in his house, he himself, no doubt, played the Stoic toward the slaves; and as the slaves maintained the Academic positions, so as to have no more trouble he stayed at home as a friend sitting before the storeroom. But gaining nothing at all, suspecting where his wisdom was leading him, he uncovered himself: ‘We say these things one way, slaves,’ he said, ‘in our disputations, but we live another way.’” ### Extrabiblical texts - Numenius, fr. 26 (Numenius of Apamea): quotation, high confidence ### Translation notes - Numenius, fragment 26. ### Citation (SBL) Eusebius, Praep. ev. 14.7.13 (Dindorf 2:275; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-7-13). ## Preparation for the Gospel 14.7.14 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-7-14 - Source: Dindorf 2:275 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Lacydes’ successors: Evander and others. ### Greek text Ταῦτα μὲν καὶ περὶ τοῦ Λακύδου. τούτου δὲ γίνονται ἀκουσταὶ πολλοὶ, ὧν εἷς ἦν διαφανὴς ὁ Κυρηναῖος Ἀρίστιππος. ἐκ πάντων δʼ αὐτοῦ τῶν γνωρίμων τὴν σχολὴν αὐτοῦ διεδέξατο Εὔανδρος καὶ οἶ μετὰ τοῦτον. ### English translation (Claude) So much about Lacydes. He had many hearers, of whom one distinguished one was Aristippus of Cyrene. Of all his pupils Evander succeeded to his school, and those after him. ### Citation (SBL) Eusebius, Praep. ev. 14.7.14 (Dindorf 2:275; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-7-14). ## Preparation for the Gospel 14.7.15 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-7-15 - Source: Dindorf 2:275 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Carneades founded the Third Academy, distinguishing the inapprehensible from the unclear. ### Greek text μεθʼ οὓς Καρνεάδης ὑποδεξάμενος τὴν διατριβὴν τρίτην συνεστήσατο Ἀκαδημίαν. λόγων μὲν οὖν ἀγωγῇ ἐχρήσατο ᾗ καὶ ὁ Ἀρκεσίλαος· καὶ γὰρ αὐτὸς ἐπετήδευε τὴν εἰς ἑκάτερα ἐπιχείρησιν, καὶ πάντα ἀνεσκεύαζε τὰ ὑπὸ τῶν ἄλλων λεγόμενα· μόνῳ δʼ ἐν τῷ περὶ τῆς ἐποχῆς λόγῳ πρὸς αὐτὸν διέστη, φὰς ἀδύνατον εἶναι ἄνθρωπον ὄντα περὶ ἁπάντων ἐπέχειν· διαφορὰν δὲ εἶναι ἀδήλου καὶ ἀκαταλήπτου, καὶ πάντα μὲν εἶναι ἀκατάληπτα, οὐ πάντα δὲ ἄδηλα. μετεῖχε δὲ οὗτος καὶ τῶν Στωϊκῶν λόγων, πρὸς οὓς καὶ ἐριστικῶς ἱστάμενος ἐπὶ πλέον ηὐξήθη, τοῦ φαινομένου τοῖς πολλοῖς πιθανοῦ, ἀλλʼ οὐ τῆς ἀληθείας στοχαζόμενος· ὅθεν καὶ πολλὴν παρέσχε τοῖς Στωϊκοῖς ἀηδίαν. γράφει δʼ οὖν καὶ ὁ Νουμήνιος περὶ αὐτοῦ ταῦτα ### English translation (Claude) After them Carneades took over the school and founded the third Academy. He used the same method of argument as Arcesilaus; for he too practiced arguing on both sides, and demolished everything said by the others; he differed from him only in the argument about suspension of judgment, saying that it is impossible for one who is human to suspend judgment about everything; and that there is a difference between the unclear and the inapprehensible, and that all things are inapprehensible, but not all unclear. He also had a share in the Stoic arguments, standing against which contentiously he grew greater, aiming at what seems probable to the many, not at the truth; from which he caused the Stoics much annoyance. Numenius, then, writes this about him: ### Citation (SBL) Eusebius, Praep. ev. 14.7.15 (Dindorf 2:275; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-7-15). ## Preparation for the Gospel 14.8.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-8-1 - Source: Dindorf 2:275–276 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Numenius: Carneades renewed Arcesilaus’ battle. ### Greek text “Καρνεάδης δὲ ἐκδεξάμενος παρʼ Ἡγησίνου, οὗ χρεὼν φυλάξαι ὅσα ἀκίνητα καὶ ὅσα κεκινημένα ἦν, τούτου μὲν ἠμέλει, εἰς δʼ Ἀρκεσίλαον, εἴτʼ οὖν ἀμείνω εἴτε καὶ φαυλότερα ἦν, ἐπανενεγκὼν διὰ μακροῦ τὴν μάχην ἀνενέαζε.” ### English translation (Claude) “Carneades, having received the school from Hegesinus, neglected him whose doctrines he ought to have guarded, both those left unmoved and those that had been moved, but, referring back to Arcesilaus, whether it was better or worse, he renewed the battle after a long interval.” ### Extrabiblical texts - Numenius, fr. 27 (Numenius of Apamea): quotation, high confidence ### Translation notes - Numenius, fragment 27 (des Places). ### Citation (SBL) Eusebius, Praep. ev. 14.8.1 (Dindorf 2:275–276; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-8-1). ## Preparation for the Gospel 14.8.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-8-2 - Source: Dindorf 2:276 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Carneades swept his hearers away like a flooding river. ### Greek text Καὶ ἐξῆς ἐπιλέγει “Ἦγε δʼ οὖν καὶ οὗτος καὶ ἀπέφερεν, ἀντιλογίας τε καὶ στροφὰς λεπτολόγους συνέφερε τῇ μάχῃ ποικίλλων, ἐξαρνητικός τε καὶ καταφατικός τε ἦν κἀμφοτέρωθεν ἀντιλογικός· εἴτε που ἔδει τι καὶ θαῦμα ἐχόντων λόγων, ἐξηγείρετο λάβρος οἶον ποταμὸς ῥοώδης, πάντα καταπιμπλὰς τὰ τῇδε καὶ τἀκεῖθι, καὶ εἰσέπιπτε καὶ συνέσυρε τοὺς ἀκούοντας διὰ θορύβου. ### English translation (Claude) And next he adds: “He too, then, carried off and brought away, and brought together contradictions and subtle twists, embroidering the battle; he was given to denial and affirmation and to contradiction on both sides; and if anywhere there was need of arguments with something wonderful in them, he rose up violent like a rushing river, flooding everything here and there, and fell upon his hearers and swept them along with a roar. ### Extrabiblical texts - Numenius, fr. 27 (Numenius of Apamea): quotation, high confidence ### Translation notes - Numenius, fragment 27. ### Citation (SBL) Eusebius, Praep. ev. 14.8.2 (Dindorf 2:276; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-8-2). ## Preparation for the Gospel 14.8.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-8-3 - Source: Dindorf 2:276 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Carneades, unlike Arcesilaus, was not deceived by his own arguments. ### Greek text τοιγαροῦν ἀπάγων τοὺς ἄλλους αὐτὸς ἔμενεν ἀνεξαπάτητος, ὃ μὴ προσῆν τῷ Ἀρκεσιλάῳ. ἐκεῖνος γὰρ περιερχόμενος τῇ φαρμάξει τοὺς συγκορυβαντιῶντας ἔλαθεν ἑαυτὸν πρῶτον ἐξηπατηκὼς μὴ ἠσθῆσθαι, πεπεῖσθαι δʼ ἀληθῆ εἶναι ἃ λέγει διὰ τῆς ἁπαξαπάντων ἀναιρέσεως χρημάτων. ### English translation (Claude) So, leading others away, he himself remained undeceived, which was not the case with Arcesilaus. For he, going round with his sorcery, deceived his fellow revelers, but first, without noticing it, deceived himself, persuaded that what he said was true by the doing away with absolutely everything. ### Extrabiblical texts - Numenius, fr. 27 (Numenius of Apamea): quotation, high confidence ### Translation notes - Numenius, fragment 27. ### Citation (SBL) Eusebius, Praep. ev. 14.8.3 (Dindorf 2:276; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-8-3). ## Preparation for the Gospel 14.8.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-8-4 - Source: Dindorf 2:276 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Carneades allowed probable impressions so that life could be lived. ### Greek text κακὸν δὲ ἦν ἂν κακῷ ἐπανακείμενον, ὁ Καρνεάδης τῷ Ἀρκεσιλάῳ, μὴ χαλάσας τι σμικρὸν, ὑφʼ οὗ οὐκ ἄπρακτοι ἔμελλον ἔσεσθαι, κατὰ τὰς ἀπὸ τοῦ πιθανοῦ λεγομένας αὐτῷ θετικάς τε καὶ ἀρνητικὰς φαντασίας, τοῦ εἶναι τόδε τι ζῷον ἢ μὴ ζῷον εἶναι. ### English translation (Claude) It would have been evil on top of evil, Carneades on Arcesilaus, had he not relaxed a little, by which they were not going to be inactive, according to the affirmative and negative impressions he spoke of as derived from the probable, that this is a living being or is not a living being. ### Extrabiblical texts - Numenius, fr. 27 (Numenius of Apamea): quotation, high confidence ### Translation notes - Numenius, fragment 27. ### Citation (SBL) Eusebius, Praep. ev. 14.8.4 (Dindorf 2:276; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-8-4). ## Preparation for the Gospel 14.8.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-8-5 - Source: Dindorf 2:276 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Carneades gave ground only to attack more strongly. ### Greek text τοῦτο οὖν ὑπανεὶς, ὥσπερ οἷ ἀναχάζοντες θῆρες βιαιότερον καὶ μᾶλλον ἑαυτοὺς ἱεῖσιν εἰς τὰς αἰχμὰς, καὐτὸς ἐνδοὺς δυνατώτερον ἐπελθεῖν. ἐπεί τε ὑποσταίη τε καὶ εὖ τύχοι, τηνικαῦτα ἤδη καὶ οὗ προυδέδεκτο ἑκὼν ἠμέλει καὶ οὐκ ἐμέμνητο. ### English translation (Claude) Relaxing this, then, as beasts that draw back rush more violently onto the spears, so he too, by giving way, attacked more powerfully. And when he had made a stand and succeeded, then he willingly neglected and did not remember what he had granted before. ### Extrabiblical texts - Numenius, fr. 27 (Numenius of Apamea): quotation, high confidence ### Translation notes - Numenius, fragment 27. ### Citation (SBL) Eusebius, Praep. ev. 14.8.5 (Dindorf 2:276; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-8-5). ## Preparation for the Gospel 14.8.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-8-6 - Source: Dindorf 2:276–277 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Carneades conceded true and false but denied either could be firmly grasped. ### Greek text τὸ γὰρ ἀληθές τε καὶ τὸ ψεῦδος ἐν τοῖς πράγμασιν ἐνεῖναι συγχωρῶν, ὥσπερ ξυνεργαζόμενος τῆς ζητήσεως τρόπῳ, παλαιστοῦ δεινοῦ λαβὴν δοὺς περιεγίγνετο ἔνθεν. κατὰ γὰρ τὴν τοῦ πιθανοῦ ῥοπὴν ἑκάτερον παρασχὼν οὐδέτερον εἶπε βεβαίως καταλαμβάνεσθαι. ἢν γοῦν λῃστὴς καὶ γόης σοφώτερος. ### English translation (Claude) For granting that the true and the false are in things, as if cooperating in the manner of inquiry, giving a hold like a clever wrestler, he won from there. For, presenting each according to the leaning of probability, he said that neither is firmly apprehended. He was, at any rate, a robber and juggler cleverer still. ### Extrabiblical texts - Numenius, fr. 27 (Numenius of Apamea): quotation, high confidence ### Translation notes - Numenius, fragment 27. ### Citation (SBL) Eusebius, Praep. ev. 14.8.6 (Dindorf 2:276–277; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-8-6). ## Preparation for the Gospel 14.8.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-8-7 - Source: Dindorf 2:277 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: He made true and false, apprehensible and inapprehensible, indistinguishable. ### Greek text παραλαβὼν γὰρ ἀληθεῖ μὲν ὅμοιον ψεῦδος, καταληπτικῇ δὲ φαντασίᾳ καταληπτὸν ὅμοιον, καὶ ἀγαγὼν εἰς τὰς ἴσας, οὐκ εἴασεν οὔτε τὸ ἀληθὲς εἷναι οὔτε τὸ ψεῦδος, ἢ οὐ μᾶλλον τὸ ἕτερον τοῦ ἑτέρου, ἢ μᾶλλον ἀπὸ τοῦ πιθανοῦ. ### English translation (Claude) For, taking a falsehood like the truth, and an apprehensible thing like the apprehensive impression, and bringing them to equality, he allowed neither the true nor the false to be, or the one no more than the other, or the more by probability. ### Extrabiblical texts - Numenius, fr. 27 (Numenius of Apamea): quotation, high confidence ### Translation notes - Numenius, fragment 27. ### Citation (SBL) Eusebius, Praep. ev. 14.8.7 (Dindorf 2:277; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-8-7). ## Preparation for the Gospel 14.8.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-8-8 - Source: Dindorf 2:277 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: False impressions are like true ones as a wax egg is like a real egg. ### Greek text ἢν οὖν ὀνείρατα ἀντὶ ὀνειράτων, διὰ τὸ ὁμοίας φαντασίας ἀληθέσιν εἶναι τὰς ψευδεῖς, ὡς ἀπὸ ὠοῦ κηρίνου πρὸς τὸ ἀληθινὸν ὠόν. ### English translation (Claude) It was, then, dreams in place of dreams, because false impressions are like true ones, as a wax egg is to the real egg. ### Extrabiblical texts - Numenius, fr. 27 (Numenius of Apamea): quotation, high confidence ### Translation notes - Numenius, fragment 27. ### Citation (SBL) Eusebius, Praep. ev. 14.8.8 (Dindorf 2:277; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-8-8). ## Preparation for the Gospel 14.8.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-8-9 - Source: Dindorf 2:277 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Carneades captivated and enslaved his hearers. ### Greek text συνέβαινεν οὖν τὰ κακὰ καὶ πλείω. καὶ μέντοι λέγων ὁ Καρνεάδης ἐψυχαγώγει καὶ ἠνδραποδίζετο. ἦν δὲ κλέπτων μὲν ἀφανὴς, φαινόμενος δὲ λῃστὴς, αἱρῶν καὶ δόλῳ καὶ βίᾳ τοὺς καὶ πάνυ σφόδρα παρεσκευασμένους. ### English translation (Claude) So the evils happened, and more of them. And indeed Carneades, when he spoke, beguiled souls and enslaved them. He was a thief unseen, but a robber openly, taking by both guile and force even those very well prepared. ### Extrabiblical texts - Numenius, fr. 27 (Numenius of Apamea): quotation, high confidence ### Translation notes - Numenius, fragment 27. ### Citation (SBL) Eusebius, Praep. ev. 14.8.9 (Dindorf 2:277; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-8-9). ## Preparation for the Gospel 14.8.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-8-10 - Source: Dindorf 2:277 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Carneades always won, his opponents being weaker speakers. ### Greek text πάσα γοῦν Καρνεάδου διάνοια ἐνίκα καὶ οὐδεμία ἡτισοῦν ἄλλως, ἐπεὶ καὶ οἶς προσεπολέμει ἦσαν εἰπεῖν ἀδυνατώτεροι. ### English translation (Claude) Every thought of Carneades, at any rate, prevailed, and no other at all, since those he fought against were less able to speak. ### Extrabiblical texts - Numenius, fr. 27 (Numenius of Apamea): quotation, high confidence ### Translation notes - Numenius, fragment 27. ### Citation (SBL) Eusebius, Praep. ev. 14.8.10 (Dindorf 2:277; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-8-10). ## Preparation for the Gospel 14.8.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-8-11 - Source: Dindorf 2:277 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Stoic Antipater never dared answer Carneades openly, only in books. ### Greek text Ἀντίπατρος γοῦν ὁ κατʼ αὐτὸν γενόμενος ἔμελλε μὲν ἀγωνιᾶν τι γράφειν, πρὸς δʼ οὖν τοὺς ἀπὸ Καρνεάδου καθʼ ἡμέραν ἀποφερομένους λόγους οὔποτε ἐδημοσίευσεν, οὐκ ἐν ταῖς διατριβαῖς, οὐκ ἐν τοῖς περιπάτοις, οὐδὲ εἶπεν, οὐδὲ ἐφθέγξατο, οὐδʼ ἤκουσέ τις αὐτοῦ, φασὶν, οὐδὲ γρῦ· ἀντιγραφὰς δὲ ἐπανετείνετο καὶ γωνίαν λαβὼν βιβλία κατέλιπε γράψας τοῖς ὕστερον, οὔτε νῦν δυνάμενα, καὶ τότε ἦν ἀδυνατώτερα πρὸς οὕτως ἄνδρα ὑπέρμεγαν φανέντα καὶ καταδόξαντα εἶναι τοῖς τότε ἀνθρώποις τὸν Καρνεάδην. ### English translation (Claude) Antipater, at least, who lived in his time, was going to write something in contest, but against the arguments carried off daily from Carneades he never published anything, not in the lecture rooms, nor in the walks; he neither spoke nor uttered a sound, nor did anyone hear from him, they say, so much as a grunt; but he threatened written replies, and taking a corner he left books written for those after him, which are powerless now and were more powerless then against a man who appeared so very great and was reputed so by the men of that time, Carneades. ### Extrabiblical texts - Numenius, fr. 27 (Numenius of Apamea): quotation, high confidence ### Translation notes - Numenius, fragment 27. ### Citation (SBL) Eusebius, Praep. ev. 14.8.11 (Dindorf 2:277; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-8-11). ## Preparation for the Gospel 14.8.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-8-12 - Source: Dindorf 2:277 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In private Carneades admitted the plain truth. ### Greek text ὅμως δὲ, καίτοι καὐτὸς ὑπὸ τῆς Στωϊκῆς φιλονεικίας εἰς τὸ φανερὸν κυκῶν, πρός γε τοὺς ἑαυτοῦ ἑταίρους διʼ ἀπορρήτων ὡμολόγει τε καὶ ἠλήθευε καὶ ἀπεφαίνετο ἃ κἂν ἄλλος τῶν ἀπιτυχόντων.” ### English translation (Claude) Yet nevertheless, though he too stirred things up in public out of Stoic rivalry, to his own companions in secret he agreed and spoke the truth and declared what any ordinary person would.” ### Extrabiblical texts - Numenius, fr. 27 (Numenius of Apamea): quotation, high confidence ### Translation notes - Numenius, fragment 27. ### Citation (SBL) Eusebius, Praep. ev. 14.8.12 (Dindorf 2:277; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-8-12). ## Preparation for the Gospel 14.8.13 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-8-13 - Source: Dindorf 2:277–278 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Carneades expelled Mentor for adultery, trusting his own eyes against his doctrine. ### Greek text Εἶτα ἑξῆς φησι “Καρνεάδου δὲ γίνεται γνώριμος Μέντωρ μὲν πρῶτον, οὐ μὴν διάδοχος· ἀλλʼ ἔτι ζῶν Καρνεάδης ἐπὶ παλλακῇ μοιχὸν εὑρὼν, οὐχ ὑπὸ πιθανῆς φαντασίας, οὐδʼ ὡς μὴ κατειληφὼς, ὡς δὲ μάλιστα πιστεύων τῇ ὄψει καὶ καταλαβὼν παρῃτήσατο τῆς διατριβῆς. ὁ δὲ ἀποστὰς ἀντεσοφίστευε καὶ ἀντίτεχνος ἦν, ἐλέγχων αὐτοῦ τὴν ἐν τοῖς λόγοις ἀκαταληψίαν.” ### English translation (Claude) Then next he says: “Carneades’ pupil was first Mentor, not, however, his successor; but Carneades, while still alive, finding him an adulterer with his concubine, not by a probable impression, nor as one who had not apprehended, but trusting his sight above all and having apprehended, dismissed him from the school. And he, having withdrawn, out-sophisticated him and was a rival craftsman, refuting his inapprehensibility in arguments.” ### Extrabiblical texts - Numenius, fr. 27 (Numenius of Apamea): quotation, high confidence ### Translation notes - Numenius, fragment 27. ### Citation (SBL) Eusebius, Praep. ev. 14.8.13 (Dindorf 2:277–278; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-8-13). ## Preparation for the Gospel 14.8.14 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-8-14 - Source: Dindorf 2:278 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Carneades hid the truth under falsehoods, like good beans sinking beneath the empty ones. ### Greek text Καὶ πάλιν ἐπιφέρει λέγων “Ὁ δὲ Καρνεάδης, οἷον ἀντεστραμμένα φιλοσοφῶν, τοῖς ψεύσμασιν ἐκαλλωπίζετο καὶ ὑπʼ αὐτοῖς τὰ ἀληθῆ ἠφάνιζε. παραπετάσμασιν οὖν ἐχρῆτο τοῖς ψεύσμασι, καὶ ἠλήθευεν ἔνδον λανθάνων καπηλικώτερον. ἔπασχεν οὖν πάθημα ὀσπρίων, ὧν τὰ μὲν κενὰ ἐπιπολάζει τε τῷ ὕδατι καὶ ὑπερέχει, τὰ χρηστὰ δὲ αὐτῶν ἐστι κάτω καὶ ἐν ἀφανεῖ.” ### English translation (Claude) And again he goes on to say: “But Carneades, philosophizing as it were inside out, adorned himself with falsehoods and hid the truths under them. He used the falsehoods, then, as screens, and spoke the truth within, hidden, more like a huckster. He suffered, then, the fate of pulses, of which the empty ones float on the water and stay on top, while the good ones are below and out of sight.” ### Extrabiblical texts - Numenius, fr. 27 (Numenius of Apamea): quotation, high confidence ### Translation notes - Numenius, fragment 27. ### Citation (SBL) Eusebius, Praep. ev. 14.8.14 (Dindorf 2:278; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-8-14). ## Preparation for the Gospel 14.8.15 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-8-15 - Source: Dindorf 2:278 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Clitomachus and then Philo succeeded Carneades. ### Greek text Ταῦτα καὶ περὶ Καρνεάδου λέγεται. διάδοχος δʼ αὐτοῦ τῆς διατριβῆς καθίσταται Κλειτόμαχος, μεθʼ ὃν Φίλων, οὗ πέρι ὁ Νουμήνιος μνημονεύει ταῦτα ### English translation (Claude) This too is said about Carneades. Clitomachus becomes his successor in the school, and after him Philo, of whom Numenius makes this mention: ### Citation (SBL) Eusebius, Praep. ev. 14.8.15 (Dindorf 2:278; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-8-15). ## Preparation for the Gospel 14.9.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-9-1 - Source: Dindorf 2:278 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Numenius: Philo of Larissa at first championed Clitomachus’ views against the Stoics. ### Greek text “Ὁ δὲ Φίλων ἄρα οὗτος μὲν ἐκδεξάμενος τὴν διατριβὴν ὑπὸ χαρμονῆς ἐξεπέπληκτο, καὶ χάριν ἀποδιδοὺς ἐθεράπευε, καὶ τὰ δεδογμένα τῷ Κλειτομάχῳ ηὖξε, καὶ τοῖς Στωϊκοῖς ἐκορύσσετο νώροπι χαλκῷ. ### English translation (Claude) “This Philo, having taken over the school, was overwhelmed with joy, and paying his gratitude he served it, and increased the doctrines of Clitomachus, and armed himself against the Stoics ‘with gleaming bronze.’ ### Extrabiblical texts - Numenius, fr. 28 (Numenius of Apamea): quotation, high confidence ### Translation notes - Numenius, fragment 28 (des Places); “with gleaming bronze” is a Homeric phrase (e.g. Iliad 2.578). ### Citation (SBL) Eusebius, Praep. ev. 14.9.1 (Dindorf 2:278; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-9-1). ## Preparation for the Gospel 14.9.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-9-2 - Source: Dindorf 2:278 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Philo later abandoned suspension of judgment under the evidence of experience. ### Greek text ὡς δὲ προϊόντος μὲν τοῦ χρόνου, ἐξιτήλου δʼ ὑπὸ συνηθείας οὔσης αὐτῶν τῆς ἐποχῆς, οὐδὲν μὲν κατὰ τὰ αὐτὰ ἑαυτῷ ἐνόει, ἡ δὲ τῶν παθημάτων αὐτὸν ἀνέστρεφεν ἐνάργειά τε καὶ ὁμολογία. πολλὴν δῆτʼ ἔχων ἤδη τὴν διαίσθησιν ὑπερεπεθύμει, εὖ οἶσθʼ ὅτι, τῶν ἐλεγξόντων τυχεῖν, ἵνα μὴ ἐδόκει μετὰ νῶτα βαλὼν αὐτὸς ἑκὼν φεύγειν. ### English translation (Claude) But as time went on, and their suspension of judgment had grown faint through habit, he no longer thought the same as himself in anything, but the clearness and agreement of his experiences turned him round. Having by now, then, great discernment, he longed exceedingly, you may be sure, to meet with those who would refute him, so that he might not seem to turn his back and flee of his own accord. ### Extrabiblical texts - Numenius, fr. 28 (Numenius of Apamea): quotation, high confidence ### Translation notes - Numenius, fragment 28. ### Citation (SBL) Eusebius, Praep. ev. 14.9.2 (Dindorf 2:278; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-9-2). ## Preparation for the Gospel 14.9.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-9-3 - Source: Dindorf 2:278–279 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Antiochus, influenced by the Stoics, founded yet another Academy. ### Greek text Φίλωνος δὲ γίνεται ἀκουστὴς Ἀντίοχος, ἑτέρας ἄρξας Ἀκαδημίας. Μνησάρχῳ γοῦν τῷ Στωϊκῷ σχολάσας ἐναντία Φίλωνι τῷ καθηγητῇ ἐφρόνησε, μυρία τε ξένα προσῆψε τῇ Ἀκαδημίᾳ.᾿ ### English translation (Claude) Antiochus became a hearer of Philo, who began another Academy. Having studied under Mnesarchus the Stoic, he took the opposite view to Philo his teacher, and attached countless strange things to the Academy.” ### Extrabiblical texts - Numenius, fr. 28 (Numenius of Apamea): quotation, high confidence ### Translation notes - Numenius, fragment 28. ### Citation (SBL) Eusebius, Praep. ev. 14.9.3 (Dindorf 2:278–279; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-9-3). ## Preparation for the Gospel 14.9.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-9-4 - Source: Dindorf 2:279 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius turns to the natural philosophers, to see whether they learned anything worthy of God from the ancient theologies. ### Greek text Ταῦτα καὶ παραπλήσια τούτοις μυρία τῆς Πλάτωνος περὶ διαδοχῆς μνημονεύεται. ὥρα δʼ οὖν ἄνωθεν τὸν λόγον ἀναλαβόντας τῶν φυσικῶν φιλοσόφων τὰς ψευδοδοξίας ὁμοῦ καὶ ἀντιδοξίας ἐπισκέψασθαι, οἱ τὴν πολλὴν γῆν πλανηθέντες, καὶ τὴν τοῦ ἀληθοῦς εὕρεσιν περὶ πλείστου πεποιημένοι, ταῖς τε τῶν παλαιῶν ἁπάντων δόξαις καθωμιληκότες, καὶ τἀκριβὲς τῆς παρὰ πᾶσι Φοίνιξί τε καὶ Αἰγυπτίοις αὐτοῖς τε Ἕλλησι πολὺ πρότερον θεολογίας ἐξηκριβωκότες, τίνα τῶν πόνων τὸν καρπὸν εὕροντο παρʼ αὐτῶν ἄξιον ἀκοῦσαι, ὡς ἂν μάθοιμεν εἴ τι θεοπρεπὲς εἰς αὐτοὺς παρὰ τῶν πρεσβυτέρων κατῆλθεν. ### English translation (Claude) These and countless similar things are recorded about the succession of Plato. It is time, then, taking up the argument again from the beginning, to examine the false opinions and contrary opinions of the natural philosophers, who wandered over much of the earth, and made the discovery of the truth their chief concern, and associated with the opinions of all the ancients, and had made a precise study of the theology of all the Phoenicians and Egyptians and of the Greeks themselves long before; what fruit of their labors they found worth hearing from them, so that we may learn whether anything worthy of God came down to them from their elders. ### Citation (SBL) Eusebius, Praep. ev. 14.9.4 (Dindorf 2:279; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-9-4). ## Preparation for the Gospel 14.9.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-9-5 - Source: Dindorf 2:279 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If the ancestral religion had been true, philosophy would have been unnecessary. ### Greek text ἐκράτει μὲν γὰρ πρότερον ἐκ παλαιοῦ αἰῶνος παρὰ τοῖς ἔθνεσιν ἡ πολύθεος δεισιδαιμονία, νεῴ τε καὶ ἱερὰ καὶ μυστήρια τῶν θεῶν κατὰ πόλεις καὶ χώρας συνήθως παρὰ πᾶσιν ἐφυλάττοντο. οὐ δὴ οὖν οὐδὲ φιλοσοφίας ἀνθρωπίνης ἦν χρεία, εἰ δὴ τὸ τῆς θεοσοφίας προειλήφει· οὐδʼ ἦν τις ἀνάγκη καινοτομεῖν τοὺς σοφοὺς, εἰ δὴ τὰ τῶν προγόνων αὐτοῖς εὖ ἔχοντα ἦν, ἀλλʼ οὐδὲ στασιάζειν καὶ διαφέρεσθαι τοὺς γενναίους φιλοσόφους, εἰ δὴ σύμφωνος καὶ ἀληθὴς ἡ πάτριος αὐτοῖς περὶ θεῶν δόξα τυγχάνειν δεδοκίμαστο. ### English translation (Claude) For formerly, from an ancient age, polytheistic superstition prevailed among the nations, and temples and shrines and mysteries of the gods were kept by custom among all, city by city and land by land. There was, then, no need of human philosophy, if the wisdom about God had already been grasped; nor was there any need for the wise to innovate, if the teachings of their ancestors were sound; nor for the noble philosophers to quarrel and disagree, if the ancestral opinion about the gods had been proved to be consistent and true. ### Citation (SBL) Eusebius, Praep. ev. 14.9.5 (Dindorf 2:279; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-9-5). ## Preparation for the Gospel 14.9.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-9-6 - Source: Dindorf 2:279 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The philosophers’ wanderings and quarrels show that the ancestral religion did not give them truth. ### Greek text τί δὲ ἔδει πολεμεῖν ἀλλήλοις καὶ μάχεσθαι, ἢ τὴν μακρὰν ὁδὸν ἄνω καὶ κάτω περιτρέχειν πλανᾶσθαί τε καὶ τὰ βαρβάρων ὑποσυλᾶν, οἴκοι δέον μένοντας παρὰ θεῶν ἐκμανθάνειν, εἰ δή τινες ἦσαν θεοὶ, ἢ παρὰ τῶν θεολόγων ἀνδρῶν τοὺς ἀληθεῖς καὶ ἀδιαπτώτους περὶ τῶν ἐπιζητουμένων ἐν φιλοσοφίᾳ λόγους, περὶ ὧν μυρία ὅσα μοχθήσαντες διηνέχθησαν, μακρῷ τῆς τἀληθοῦς εὑρέσεως ἀφυστερήσαντες; ### English translation (Claude) Why need they make war on one another and fight, or run up and down the long road and wander and rob the barbarians, when they should have stayed at home and learned from the gods, if there were any gods, or from the theologians, the true and unerring accounts of the questions sought in philosophy, about which, after countless labors, they disagreed, falling far short of the discovery of the truth? ### Citation (SBL) Eusebius, Praep. ev. 14.9.6 (Dindorf 2:279; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-9-6). ## Preparation for the Gospel 14.9.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-9-7 - Source: Dindorf 2:279–280 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The philosophers’ innovation shows the mysteries held no sure knowledge of God. ### Greek text τί δὲ καὶ περὶ θεῶν νεώτερα χρῆν ἐπιζητεῖν τολμᾶν, ἢ στασιάζειν καὶ διαπυκτεύειν ἀλλήλοις, εἰ δὴ ἀσφαλὴς καὶ βεβαία θεῶν εὕρεσις καὶ γνῶσις εὐσεβείας ἀληθὴς ἐν τελεταῖς καὶ μυστηρίοις τῇ τε ἄλλῃ τῶν παλαιτάτων περιείχετο θεολογίᾳ, αὐτὴν ἐκείνην παρὸν ἀκίνητον καὶ ὁμολογουμένην συμφώνως περιέπειν; ### English translation (Claude) And why must they dare to seek newer things about the gods, or quarrel and box with one another, if a secure and firm discovery of the gods and a true knowledge of godliness was contained in the rites and mysteries and the rest of the theology of the most ancient, when they could have cherished that very thing unmoved and agreed upon in harmony? ### Citation (SBL) Eusebius, Praep. ev. 14.9.7 (Dindorf 2:279–280; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-9-7). ## Preparation for the Gospel 14.9.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-9-8 - Source: Dindorf 2:280 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If the philosophers learned nothing true from the ancients, the old theology was only what Eusebius described before. ### Greek text ἀλλὰ γὰρ εἰ φανεῖεν οὗτοι μηδὲν ἀληθὲς περὶ θεοῦ παρὰ τῶν προτέρων μεμαθηκότες, οἰκείαις δʼ ἐπινοίαις τῇ περὶ φύσεως ἐπιβεβληκότες ἐξετάσει, καὶ στοχασμοῖς μᾶλλον ἢ καταλήψει κεχρημένοι, τί χρὴ λοιπὸν μὴ οὐχὶ συνομολογεῖν τὴν παλαιὰν τῶν ἐθνῶν θεολογίαν μηδὲν πλέον τῆς ἀποδοθείσης ἐν τοῖς πρὸ τούτου συγγράμμασιν ἱστορίας ἐπέχειν; ### English translation (Claude) But if they should be shown to have learned nothing true about God from their predecessors, but to have applied themselves to the examination of nature by their own notions, using conjectures rather than apprehension, what remains but to admit that the ancient theology of the nations contains nothing more than the history set out in the previous books? ### Citation (SBL) Eusebius, Praep. ev. 14.9.8 (Dindorf 2:280; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-9-8). ## Preparation for the Gospel 14.9.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-9-9 - Source: Dindorf 2:280 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius introduces Porphyry’s Letter to Anebo. ### Greek text ὅτι μὲν οὑν ἐξ ἀνθρωπίνων στοχασμῶν καὶ πολλῆς λογομαχίας καὶ πλάνης, ἀλλʼ οὐκ ἔκ τινος ἀκριβοῦς καταλήψεως, ἡ παρὰ τοῖς Ἕλλησιν ὑπέστη φιλοσοφία, ἐκ τῆς πρὸς Ἀνεβὼ τὸν Αἰγύπτιον ἐπιστολῆς τοῦ Πορφυρίου μάθοις ἂν, αὐτὸ δὴ τοῦτο ἀκούσας ὁμολογοῦντος ἐν τούτοις ### English translation (Claude) That Greek philosophy arose from human conjectures and much wrangling and error, and not from any exact apprehension, you may learn from the letter of Porphyry to Anebo the Egyptian, hearing him confess this very thing in these words: ### Citation (SBL) Eusebius, Praep. ev. 14.9.9 (Dindorf 2:280; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-9-9). ## Preparation for the Gospel 14.10.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-10-1/#p-14-10-1 - Source: Dindorf 2:280 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Porphyry (Letter to Anebo): Greek philosophy on the gods rests mostly on conjecture. ### Greek text “Ἄρξομαι δὲ τῆς πρὸς σὲ φιλίας ἀπὸ θεῶν καὶ δαιμόνων ἀγαθῶν τῶν τε τούτοις συγγενῶν φιλοσοφημάτων, περὶ ὧν εἴρηται μὲν πλεῖστα καὶ παρὰ τοῖς Ἑλλήνων φιλοσόφοις, εἴρηται δὲ ἐκ στοχασμοῦ τὸ πλέον τὰς ἀρχὰς ἔχοντα τῆς πίστεως.” ### English translation (Claude) “I will begin my friendship with you from the gods and good daimones and the philosophical inquiries akin to them, about which a great deal has been said also by the philosophers of the Greeks, but said for the most part with its grounds of belief resting on conjecture.” ### Extrabiblical texts - Porphyry, Anebo (Porphyry, Letter to Anebo): quotation, medium confidence ### Translation notes - Porphyry, Letter to Anebo (fragment). ### Citation (SBL) Eusebius, Praep. ev. 14.10.1 (Dindorf 2:280; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-10-1/#p-14-10-1). ## Preparation for the Gospel 14.10.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-10-1/#p-14-10-2 - Source: Dindorf 2:280 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Porphyry: among the Greeks there is endless wrangling about the good. ### Greek text Καὶ ὑποβὰς ἑξῆς ἐπιφέρει λέγων “Παρὰ μὲν γὰρ ἡμῖν λογομαχία τίς ἐστι πολλὴ, ἅτε ἐξ ἀνθρωπίνων λογισμῶν τοῦ ἀγαθοῦ εἰκαζομένου· οἷς δὲ μεμηχάνηται ἡ πρὸς τὸ κρεῖττον συνουσία, εἰ παρεῖται τὸ μέρος τοῦτο εἰς ἐξέτασιν, μάτην αὐτοῖς ἡ σοφία ἐξήσκηται.” ### English translation (Claude) And a little further on he adds: “For among us there is much wrangling about words, since the good is guessed at from human reasonings; but for those who have contrived converse with the higher being, if this part is left out of the examination, their wisdom has been practiced in vain.” ### Extrabiblical texts - Porphyry, Anebo (Porphyry, Letter to Anebo): quotation, medium confidence ### Translation notes - Porphyry, Letter to Anebo (fragment). ### Citation (SBL) Eusebius, Praep. ev. 14.10.2 (Dindorf 2:280; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-10-1/#p-14-10-2). ## Preparation for the Gospel 14.10.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-10-1/#p-14-10-3 - Source: Dindorf 2:280–281 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Porphyry admits that the philosophers’ proofs of the soul’s immortality are easily overturned. ### Greek text Ἀλλὰ καὶ ἐν οἶς ἀντέγραψε Βοηθῷ περὶ ψυχῆς ὁ αὐτὸς ὧδε γράφων ὁμολογεῖ πρὸς λέξιν “Ὡς τὰ μὲν τῶν ἐννοιῶν καὶ τὰ τῆς ἱστορίας ἀναμφιλέκτως συνίστησι τὴν ψυχὴν εἶναι ἀθάνατον· οἶ δὲ εἰς ἀπόδειξιν παρὰ τῶν φιλοσόφων κομισθέντες λόγοι δοκοῦσιν εἶναι εὐανάτρεπτοι, διὰ τὴν ἐν πᾶσιν εὑρεσιλογίαν τῶν ἐριστικῶν. τίς γὰρ λόγος τῶν ἐν φιλοσοφίᾳ οὐκ ἀμφισβητήσιμος τοῖς ἑτεροδόξοις, ὅπου καὶ περὶ τῶν δοκούντων ἐναργῶν ἐπέχειν αὐτῶν τισιν ἐδόκει;” ### English translation (Claude) And also in what he wrote against Boethus on the soul the same author admits, writing thus word for word: “That the common notions and history establish beyond dispute that the soul is immortal; but the arguments brought forward by the philosophers for its proof seem easy to overturn, because of the ingenuity of the eristics in everything. For what argument in philosophy is not disputable for those of other opinions, when even about what seems evident some of them thought fit to suspend judgment?” ### Extrabiblical texts - Porphyry, Boeth. (Porphyry, Against Boethus, On the Soul): quotation, medium confidence ### Translation notes - Porphyry, Against Boethus, On the Soul (fragment). ### Citation (SBL) Eusebius, Praep. ev. 14.10.3 (Dindorf 2:280–281; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-10-1/#p-14-10-3). ## Preparation for the Gospel 14.10.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-10-1/#p-14-10-4 - Source: Dindorf 2:281 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Porphyry’s Philosophy from Oracles admits that Apollo credited barbarians, including Hebrews, with the truth. ### Greek text Καὶ ἐν οἷς δὲ ἐπέγραψε “Περὶ τῆς ἐκ λογίων φιλοσοφίας” διαρρήδην ὁμολογεῖ τοὺς Ἕλληνας πεπλανῆσθαι, ἐπιμαρτυρόμενος τὸν ἑαυτοῦ θεὸν, ὡς τοῦτο καὶ τοῦ Ἀπόλλωνος διὰ χρησμῶν ἐξειπόντος, καὶ βαρβάροις μᾶλλον ἢ Ἕλλησι τὴν εὕρεσιν τῆς ἀληθείας ἐπιμαρτυρήσαντος, καὶ δὴ καὶ Ἑβραίων μνημονεύσαντος ἐν τοῖς μαρτυρηθεῖσι. ### English translation (Claude) And in the work he entitled On the Philosophy from Oracles he expressly admits that the Greeks went astray, calling his own god to witness, as Apollo too declared this through oracles and bore witness that the discovery of the truth belonged to barbarians rather than to Greeks, and mentioned the Hebrews too among those he bore witness to. ### Extrabiblical texts - Porphyry, Porphyry, Phil. orac. (Porphyry, Philosophy from Oracles (fragments)): allusion, high confidence ### Citation (SBL) Eusebius, Praep. ev. 14.10.4 (Dindorf 2:281; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-10-1/#p-14-10-4). ## Preparation for the Gospel 14.10.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-10-1/#p-14-10-5 - Source: Dindorf 2:281 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Porphyry: the oracle credits barbarians, including the Hebrews, with finding the way to the gods. ### Greek text μετὰ γοῦν τὴν τοῦ χρησμοῦ παράθεσιν ἐξῆς τούτοις κέχρηται τοῖς ἐπιλόγοις “ Ἀκήκοας πόσος πόνος, ἵνʼ ὑπὲρ σώματός τις τὰ καθάρσια θύσῃ, οὐχ ὅτι τῆς ψυχῆς τὴν σωτηρίαν ἐξεύρῃ; χαλκόδετος γὰρ ἡ πρὸς θεοὺς ὁδὸς αἰπεινή τε καὶ τραχεῖα, ἧς πολλὰς ἀτραποὺς βάρβαροι μὲν ἐξεῦρον, Ἕλληνες δὲ ἐπλανήθησαν, οἱ δὲ κρατοῦντες ἤδη καὶ διέφθειραν· τὴν δὲ εὕρεσιν Αἰγυπτίοις ὁ θεὸς ἐμαρτύρησε Φοίνιξί τε καὶ Χαλδαίοις (Ἀσσύριοι γὰρ οὗτοι) Λυδοῖς τε καὶ Ἑβραίοις.” ### English translation (Claude) After setting out the oracle, at any rate, he uses these concluding words: “You have heard how great the toil is, that one may offer the cleansing sacrifices for the body, not to speak of finding the salvation of the soul. For the way to the gods is bound with bronze, steep and rough; and of it the barbarians found many paths, but the Greeks went astray, and those who held power even destroyed it. The discovery the god attributed to the Egyptians, the Phoenicians and Chaldeans (for these are Assyrians), the Lydians and the Hebrews.” ### Extrabiblical texts - Porphyry, Porphyry, Phil. orac. fr. 324 (Porphyry, Philosophy from Oracles (fragments)): quotation, high confidence ### Translation notes - Porphyry, Philosophy from Oracles, fragment 324 (Smith). ### Citation (SBL) Eusebius, Praep. ev. 14.10.5 (Dindorf 2:281; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-10-1/#p-14-10-5). ## Preparation for the Gospel 14.10.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-10-1/#p-14-10-6 - Source: Dindorf 2:281 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Even Porphyry’s god justifies preferring the Hebrews to the Greeks. ### Greek text Ταῦτα ὁ φιλόσοφος, μᾶλλον δὲ ὁ αὐτοῦ θεός. ἆρʼ οὖν ἄξιον μετὰ ταῦθʼ ἡμῖν ἐπιμέμψασθαι, ὅτι δὴ τοὺς πεπλανημένους Ἕλληνας καταλείψαντες τὰ Ἑβραίων εἱλόμεθα, τῶν ἐπʼ ἀληθείας καταλήψει μεμαρτυρημένων; ### English translation (Claude) So says the philosopher, or rather his god. Is it right, then, after this to blame us because, abandoning the Greeks who went astray, we have chosen the teachings of the Hebrews, who are attested to have apprehended the truth? ### Citation (SBL) Eusebius, Praep. ev. 14.10.6 (Dindorf 2:281; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-10-1/#p-14-10-6). ## Preparation for the Gospel 14.10.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-10-1/#p-14-10-7 - Source: Dindorf 2:281–282 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: By their own admission the philosophers offer only conjecture and endless disputes. ### Greek text τί δὲ χρὴ παρὰ φιλοσόφων μαθήσεσθαι προσδοκᾶν; ἢ ποία ἐλπὶς τῆς ἐξ αὐτῶν ὠφελείας, εἰ δὴ τὰ λεγόμενα παρʼ αὐτοῖς ἐκ στοχασμῶν καὶ εἰκασμῶν τὸ πλέον τὰς ἀρχὰς ἔχοντα τῆς πίστεως τυγχάνει; λογομαχίας δὲ τίς ὁ καρπὸς, εἰ δὴ πάντες οἱ τῶν φιλοσόφων λόγοι εὐανάτρεπτοι καθεστήκασι διὰ τὴν ἐν πᾶσιν εὑρεσιλογίαν; ταῦτα γὰρ οὐχ ἡμῶν ἀρτίως, ἀλλὰ παρʼ αὐτῶν εἰρημένα ἠκούετο. ### English translation (Claude) What should one expect to learn from philosophers? Or what hope is there of benefit from them, if what is said among them has its grounds of belief mostly in conjectures and guesses? And what is the fruit of wrangling about words, if all the arguments of the philosophers are easily overturned because of the ingenuity in everything? For these things were heard said not by us just now, but by themselves. ### Citation (SBL) Eusebius, Praep. ev. 14.10.7 (Dindorf 2:281–282; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-10-1/#p-14-10-7). ## Preparation for the Gospel 14.10.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-10-1/#p-14-10-8 - Source: Dindorf 2:282 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christians prefer the Hebrew writings not because of Apollo’s witness but because of their divine power. ### Greek text διόπερ εὖ μοι δοκοῦμεν καὶ μετὰ κρίσεως ἑξητασμένης, οὐχὶ δʼ ἀλόγως, ὡς ἂν τοιούτων καταπεφρονηκέναι, τὰ δὲ παρʼ Ἑβραίοις ἠγαπηκέναι, οὐχ ὅτι πρὸς τοῦ δαίμονος μεμαρτύρηται, ἀλλʼ ὅτι τῆς ἐνθέου ἀρετῆς τε καὶ δυνάμεως μέτοχα ὄντα ἀποδείκνυται. ### English translation (Claude) Therefore we seem to me to have done well, and with a judgment well examined, not irrationally, in despising such things and loving those among the Hebrews; not because they have been attested by the daimon, but because they are shown to share in divine virtue and power. ### Citation (SBL) Eusebius, Praep. ev. 14.10.8 (Dindorf 2:282; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-10-1/#p-14-10-8). ## Preparation for the Gospel 14.10.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-10-1/#p-14-10-9 - Source: Dindorf 2:282 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius promises to show the philosophers’ disagreements in their own words. ### Greek text ἵνα δʼ οὖν καὶ αὐτοῖς ἔργοις τὰς τῶν θαυμαστῶν φιλοσόφων λογομαχίας μάθοις, τάς τε περὶ ἀρχῶν καὶ περὶ θεῶν καὶ τῆς τοῦ παντὸς συστάσεως διαφωνίας μικρὸν μὲν ὕστερον ἐκθήσομαί σοι τὰς αὐτῶν φωνάς. ### English translation (Claude) In order, then, that you may learn by the facts themselves the wranglings of the wonderful philosophers, and their disagreements about first principles, about gods, and about the constitution of the universe, I shall set out their own words to you a little later. ### Citation (SBL) Eusebius, Praep. ev. 14.10.9 (Dindorf 2:282; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-10-1/#p-14-10-9). ## Preparation for the Gospel 14.10.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-10-1/#p-14-10-10 - Source: Dindorf 2:282 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius will correct the philosophers’ claim that the mathematical sciences are needed to know God. ### Greek text πρῶτον δʼ ἐπειδὴ περιφέρουσιν ἄνω καὶ κάτω θρυλοῦντες τὰ μαθήματα, δεῖν ἐξ ἅπαντος φάσκοντες τοὺς μέλλοντας ἐν πείρᾳ τῆς τοῦ ἀληθοῦς καταλήψεως γίνεσθαι μετελθεῖν ἀστρονομίαν, ἀριθμητικὴν, γεωμετρίαν, μουσικὴν, αὐτὰ δὴ τὰ παρὰ βαρβάρων εἰς αὐτοὺς ἥκειν ἀποδειχθέντα· τούτων γὰρ ἄνευ μὴ δύνασθαι λόγιον ἄνδρα καὶ φιλόσοφον ἀποτελεσθῆναι, ἀλλʼ οὐδὲ τῆς τῶν ὄντων ἀληθείας ψαῦσαι, μὴ τούτων ἐν ψυχῇ τῆς γνώσεως προτυπωθείσης·) εἶτʼ ἐπανατεινάμενοι τῇ μαθήσει τῶν εἰρημένων ἐπʼ αὐτοῦ μονονουχὶ τοῦ αἰθέρος βαίνειν μετέωροι ἀρθέντες οἴονται, ὡς δὴ τὸν θεὸν αὐτὸν ἐν τοῖς ἀριθμοῖς περιφέροντες, ἡμᾶς τε, ὅτι μὴ τὰ ὅμοια ζηλοῦμεν, βοσκημάτων κατʼ οὐδὲν διαφέρειν ἡγοῦνται, ταύτῃ δέ φασι μηδὲ θεὸν, μηδέ τι τῶν σεμνῶν ἡμὰς δύνασθαι εἰδέναι· φέρε τοῦτο πρῶτον οὐκ ὀρθῶς ἔχον ἀπευθύνωμεν, τὸν ἀληθῆ λόγον ἀντὶ φωτὸς αὐτοῖς παραβάλλοντες. ### English translation (Claude) But first, since they carry them about up and down and talk incessantly of the mathematical sciences, saying that those who are to make trial of the apprehension of truth must by all means pursue astronomy, arithmetic, geometry, music, the very things shown to have come to them from the barbarians (for without these, they say, one cannot become a learned man and a philosopher, nor even touch the truth of things, unless the knowledge of these has first been impressed on the soul); and then, puffed up by the learning of these things, they think they walk lifted up almost on the ether itself, as if carrying God himself about in their numbers; and they think that we, because we do not pursue the same, differ in no way from cattle, and say that in this way we can know neither God nor anything else of the holy things: come, let us first set right this mistaken view, bringing true reason to them instead of light. ### Citation (SBL) Eusebius, Praep. ev. 14.10.10 (Dindorf 2:282; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-10-1/#p-14-10-10). ## Preparation for the Gospel 14.10.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-10-1/#p-14-10-11 - Source: Dindorf 2:282–283 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Many learned men knew nothing of God, and many unlearned were godly; Socrates is a witness. ### Greek text ὁ δὲ μυρίους μὲν Ἕλληνας, μυρία δὲ καὶ βαρβάρων γένη, τοὺς μὲν σὺν τοῖς εἰρημένοις μαθήμασιν οὔτε θεὸν οὔτε σώφρονα βίον οὔθʼ ὅλως τι τῶν βελτίστων καὶ συμφερόντων ἐπιγνόντας ἀποδείξει, τοὺς δὲ τῶν μαθημάτων ἐκτὸς πάντων εὐσεβεστάτους καὶ φιλοσοφωτάτους γεγονέναι. ὁ γοῦν παρὰ πᾶσιν αὐτοῖς ᾀδόμενος Σωκράτης ὅπως ποτὲ ἐδόξαζε περὶ τῶνδε μάθοις ἂν Ξενοφῶντι πιστεύσας ἐν Ἀπομνημονεύμασιν ὧδέ πη ἱστοροῦντι ### English translation (Claude) And this will show countless Greeks and countless races of barbarians, some who with the sciences mentioned recognized neither God nor a temperate life nor anything at all of what is best and profitable, and others who without any of the sciences became most godly and most philosophical. At any rate, how Socrates, who is celebrated among them all, thought about these things you may learn by trusting Xenophon, who relates in the Memorabilia somewhat thus: ### Citation (SBL) Eusebius, Praep. ev. 14.10.11 (Dindorf 2:282–283; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-10-1/#p-14-10-11). ## Preparation for the Gospel 14.11.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-10-1/#p-14-11-1 - Source: Dindorf 2:283 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Xenophon: Socrates taught geometry only so far as land surveying requires. ### Greek text “Ἐδίδασκε δὲ καὶ μέχρις ὅτου δέοι ἔμπειρον εἷναι ἑκάστου πράγματος τὸν ὀρθῶς πεπαιδευμένον. αὐτίκα γεωμετρίαν μέχρι μὲν τούτου ἔφη δεῖν μανθάνειν, ἕως ἱκανός τις γένοιτο, εἴ ποτε δεήσειε, γῆν μέτρῳ ὀρθῶς ἢ παραλαβεῖν ἢ παραδοῦναι ἢ διανεῖμαι, ἢ ἔργον ἀποδεῖξαι. οὕτω δὲ τοῦτο ῥᾴδιον εἶναι μαθεῖν, ὥστε τὸν προσέχοντα τὸν νοῦν τῇ μετρήσει ἅμα τήν τε γῆν ὁπόση ἐστὶν εἰδέναι, καὶ ὡς μετρεῖται ἐπιστάμενον ἀπιέναι. ### English translation (Claude) “He taught also how far a properly educated man ought to be acquainted with each subject. Geometry, for example, he said one should learn up to the point of being able, if ever necessary, to receive or hand over or divide land correctly by measure, or to show the work done. And this was so easy to learn that one who paid attention to measuring would go away knowing both how large the land was and how it is measured. ### Extrabiblical texts - Xenophon, Mem. 4.7.2 (Xenophon, Memorabilia): quotation, high confidence ### Translation notes - Xenophon, Memorabilia 4.7.2. ### Citation (SBL) Eusebius, Praep. ev. 14.11.1 (Dindorf 2:283; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-10-1/#p-14-11-1). ## Preparation for the Gospel 14.11.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-10-1/#p-14-11-2 - Source: Dindorf 2:283 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Socrates disapproved of advanced geometry as useless. ### Greek text τὸ δὲ μέχρι τῶν δυσξυνέτων διαγραμμάτων γεωμετρίαν μανθάνειν ἀπεδοκίμαζεν· ὅ τι μὲν γὰρ ὠφελοίη ταῦτα οὐκ ἔφη ὁρᾶν· καίτοι οὐκ ἄπειρός γε αὐτῶν ἠν. ἔφη δὲ ἱκανὰ αὐτὰ εἶναι ἀνθρώπου βίον κατατρίβειν καὶ ἄλλων πολλῶν τε καὶ ὠφελίμων μαθημάτων ἀποκωλύειν. ### English translation (Claude) But he disapproved of learning geometry as far as the diagrams that are hard to understand; for he said he did not see what use they were, though he was not unacquainted with them himself. He said they were enough to wear away a man’s life and keep him from many other useful studies. ### Extrabiblical texts - Xenophon, Mem. 4.7.3 (Xenophon, Memorabilia): quotation, high confidence ### Translation notes - Xenophon, Memorabilia 4.7.3. ### Citation (SBL) Eusebius, Praep. ev. 14.11.2 (Dindorf 2:283; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-10-1/#p-14-11-2). ## Preparation for the Gospel 14.11.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-10-1/#p-14-11-3 - Source: Dindorf 2:283–284 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Socrates allowed astronomy only for practical timekeeping. ### Greek text ἐκέλευε δὲ καὶ ἀστρονομίας ἐμπείρους γίγνεσθαι, καὶ ταύτης μέντοι μέχρι τοῦ νυκτός τε ὥραν καὶ μηνὸς καὶ ἐνιαυτοῦ δύνασθαι γινώσκειν, ἕνεκα τοῦ πορείας τε καὶ πλοῦ καὶ φυλακῆς, καὶ ὅσα ἄλλα ἢ νυκτὸς ἢ μηνὸς ἢ ἐνιαυτοῦ πράττεται, πρὸς ταῦτʼ ἔχειν τεκμηρίοις χρῆσθαι, τὰς ὥρας τῶν εἰρημένων διαγινώσκοντα. καὶ ταῦτα δέ ῥᾴδια μαθεῖν παρά τε νυκτοθηρῶν καὶ κυβερνητῶν καὶ ἄλλων πολλῶν, οἶς ἐπιμελὲς ταῦτα εἰδέναι. ### English translation (Claude) He bade them also become acquainted with astronomy, but only so far as to be able to know the time of night and month and year, for the sake of journeys by land and sea and the setting of watches, and to have signs for whatever else is done by night or month or year, recognizing the times of these. And these things too are easy to learn from night hunters and pilots and many others whose concern it is to know them. ### Extrabiblical texts - Xenophon, Mem. 4.7.4 (Xenophon, Memorabilia): quotation, high confidence ### Translation notes - Xenophon, Memorabilia 4.7.4. ### Citation (SBL) Eusebius, Praep. ev. 14.11.3 (Dindorf 2:283–284; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-10-1/#p-14-11-3). ## Preparation for the Gospel 14.11.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-10-1/#p-14-11-4 - Source: Dindorf 2:284 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Socrates discouraged theoretical astronomy. ### Greek text τὸ δὲ μέχρι τούτου ἀστρονομίαν μανθάνειν, μέχρι τοῦ καὶ τὰ μὴ ἐν τῇ αὐτῇ περιφορᾷ ὄντα, καὶ τοὺς πλανήτας καὶ ἀσταθμήτους ἀστέρας γνῶναι, καὶ τὰς ἀποστάσεις αὐτῶν ἀπὸ τῆς γῆς, καὶ τὰς περιόδους, καὶ τὰς αἰτίας αὐτῶν ζητοῦντα κατατρίβεσθαι, ἰσχυρῶς ἀπέτρεπεν. ὠφέλειαν μὲν γὰρ οὐδεμίαν οὐδʼ ἐν τούτοις ἔφη ὁρᾶν· καίτοι οὐδὲ τούτων γε ἀνήκοος ἢν. ἔφη δὲ καὶ ταῦτα ἱκανὰ εἶναι κατατρίβειν ἀνθρώπου βίον καὶ πολλῶν καὶ ὠφελίμων ἀποκωλύειν. ### English translation (Claude) But learning astronomy so far as to know also the bodies that are not in the same revolution, and the planets and wandering stars, and their distances from the earth, and their periods, and wearing oneself out seeking their causes, he strongly discouraged. For he said he saw no benefit in these either, though he was not ignorant of them. He said these too were enough to wear away a man’s life and keep him from many useful things. ### Extrabiblical texts - Xenophon, Mem. 4.7.5 (Xenophon, Memorabilia): quotation, high confidence ### Translation notes - Xenophon, Memorabilia 4.7.5. ### Citation (SBL) Eusebius, Praep. ev. 14.11.4 (Dindorf 2:284; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-10-1/#p-14-11-4). ## Preparation for the Gospel 14.11.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-10-1/#p-14-11-5 - Source: Dindorf 2:284 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Socrates held that the workings of the heavens are not for men to discover. ### Greek text ὅλως δὲ τῶν οὐρανίων ᾗ ἕκαστα ὁ θεὸς μηχανᾶται, φροντιστὴν γίγνεσθαι ἀπέτρεπεν· οὔτε γὰρ εὑρετὰ ἀνθρώποις αὐτὰ ἐνόμιζεν εἶναι οὔτε χαρίζεσθαι θεοῖς ἂν ἡγεῖτο τὸν ζητοῦντα, ἃ ἐκεῖνοι σαφηνίσαι οὐκ ἐβουλήθησαν. κινδυνεῦσαι δʼ ἂν ἔφη καὶ παραφρονῆσαι τὸν ταῦτα μεριμνῶντα οὐδὲν ἧττον ἢ Ἀναξαγόρας παρεφρόνησεν, ὁ μέγιστον φρονήσας ἐπὶ τῷ τὰς τῶν θεῶν μηχανὰς ἐξηγεῖσθαι. ### English translation (Claude) In general, he discouraged anyone from becoming a student of the heavenly things, of how God contrives each of them; for he did not think them discoverable by men, nor did he think one who sought out what the gods did not wish to make clear would please them. He said that one who troubled himself about these things would run the risk of going mad, no less than Anaxagoras went mad, who thought most highly of himself for explaining the contrivances of the gods. ### Extrabiblical texts - Xenophon, Mem. 4.7.6 (Xenophon, Memorabilia): quotation, high confidence ### Translation notes - Xenophon, Memorabilia 4.7.6. ### Citation (SBL) Eusebius, Praep. ev. 14.11.5 (Dindorf 2:284; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-10-1/#p-14-11-5). ## Preparation for the Gospel 14.11.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-10-1/#p-14-11-6 - Source: Dindorf 2:284 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Socrates refuted Anaxagoras’ view that the sun is a fiery stone. ### Greek text ἐκεῖνος γὰρ λέγων μὲν τὸ αὐτὸ εἶναι πῦρ τε καὶ ἥλιον ἠγνόει ὅτι τὸ μὲν πῦρ οἶ ἄνθρωποι ῥᾳδίως καθορῶσιν, εἰς δὲ τὸν ἥλιον οὐ δύνανται ἀντιβλέπειν· καὶ ὑπὸ μὲν τοῦ ἡλίου καταλαμπόμενοι τὰ χρώματα μελάντερα ἔχουσιν, ὑπὸ δὲ τοῦ πυρὸς οὔ. ἠγνόει δὲ καὶ ὅτι τῶν ἐκ τῆς γῆς φυομένων ἄνευ μὲν ἡλίου αὐγῆς οὐδὲν δύναται καλῶς αὔξεσθαι, ὑπὸ δὲ τοῦ πυρὸς θερμαινόμενα πάντα ἀπόλλυται· φάσκων δὲ τὸν ἥλιον λίθον διάπυρον εἶναι καὶ τοῦτο ἠγνόει ὅτι λίθος μὲν ἐν πυρὶ ὢν οὔτε λάμπει οὔτε πολὺν χρόνον ἀντέχει, ὁ δὲ ἥλιος πάντα τὸν χρόνον πάντων λαμπρότατος ὢν διαμένει. ### English translation (Claude) For in saying that fire and the sun are the same, he did not know that men easily look at fire but cannot look straight at the sun; and that those lit by the sun have darker skin, but not those lit by fire. He did not know either that of the things that grow from the earth none can grow well without the sun’s light, but all perish when heated by fire. And in saying that the sun is a fiery stone, he did not know this either, that a stone in fire neither shines nor lasts long, while the sun remains for all time the brightest of all. ### Extrabiblical texts - Xenophon, Mem. 4.7.7 (Xenophon, Memorabilia): quotation, high confidence - Anaxagoras (Anaxagoras): allusion, high confidence ### Translation notes - Xenophon, Memorabilia 4.7.7. ### Citation (SBL) Eusebius, Praep. ev. 14.11.6 (Dindorf 2:284; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-10-1/#p-14-11-6). ## Preparation for the Gospel 14.11.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-10-1/#p-14-11-7 - Source: Dindorf 2:284–285 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Socrates allowed arithmetic as far as useful; Eusebius introduces a letter of Xenophon. ### Greek text ἐκέλευε δὲ καὶ λογισμοὺς μανθάνειν, καὶ τούτων δὲ ὁμοίως τοῖς ἄλλοις ἐκέλευε φυλάττεσθαι τὴν μάταιον πραγματείαν μέχρι δὲ τοῦ ὠφελίμου πάντα καὶ αὐτὸς συνεσκόπει καὶ συνδιεξῄει τοῖς συνοῦσι.” Ταῦτα Ξενοφῶν ἐν Ἀπομνημονεύμασιν. ἐν ἐπιστολῇ δὲ ὁ αὐτὸς τῇ πρὸς Αἰσχίνην περὶ Πλάτωνος καὶ τῶν αὐχούντων τὴν τοῦ παντὸς φυσιολογίαν τοιαῦτα γράφει ### English translation (Claude) He bade them also learn calculation, and in this, as in the others, he bade them beware of vain labor; but as far as was useful, he himself examined and went through everything with his companions.” So Xenophon in the Memorabilia. And in the letter to Aeschines about Plato and those who boast of the study of nature of the universe, the same writes thus: ### Extrabiblical texts - Xenophon, Mem. 4.7.8 (Xenophon, Memorabilia): quotation, high confidence ### Translation notes - Xenophon, Memorabilia 4.7.8. ### Citation (SBL) Eusebius, Praep. ev. 14.11.7 (Dindorf 2:284–285; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-10-1/#p-14-11-7). ## Preparation for the Gospel 14.12.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-10-1/#p-14-12-1 - Source: Dindorf 2:285–286 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A letter ascribed to Xenophon says Socrates taught only human goods, and hints at Plato’s Sicilian ventures. ### Greek text “Ὅτι μὲν γὰρ τὰ θεῖα ὑπὲρ ἡμὰς παντὶ δῆλον· ἀπόχρη δὲ τῷ κρείττονι τῆς δυνάμεως αὐτοὺς σέβειν· οἷοι δέ εἰσιν οὔτε εὑρεῖν ῥᾴδιον οὔτε ζητεῖν θεμιτόν. οὐδὲ γὰρ δεσποτῶν φύσιν ἢ πρᾶξιν δούλοις εἰδέναι πλέον ὑπηρεσίας προσήκει. καὶ τὸ μέγιστον, ὅσῳ χρὴ ἄγασθαι τἀνθρώπινα διαπονουμένων, τοσῷδε τοῖς δόξης ἐκ πολλῶν ἀκαίρων καὶ κενῶν γλιχομένοις ἄχθος φέρει. πότε γὰρ, ὠ Αἰσχίνη, Σωκράτους ἀκήκοε τις οὐρανίων πέρι λέγοντος; ἢ γραμμὰς εἰς ἐπανόρθωσιν παραινοῦντος μανθάνειν; μουσικὴν μὲν γὰρ ἴσμεν αὐτὸν μέχρι ὤτων συνιέντα· διετέλει δὲ ἑκάστοτε αὐτοῖς λέγων τί καλὸν καὶ τί ἀνδρεία δικαιοσύνη τε καὶ ἄλλαι ἀρεταί. ἀνθρώπινα γοῦν αὐτὰ ἀγαθὰ ἐκάλει, τὰ δʼ ἄλλα, ἢ ἀδύνατον ἀνθρώποις ἁλῶναι ἔφασκεν, ἢ μύθων εἶναι συγγενῆ, μετʼ ὀφρύος σοφιστῶν παίγνια διεξιόντων. καὶ οὐκ ἔλεγε μὲν ταῦτα, οὐχὶ δὲ ἔπραττε. γράφειν δὲ τὰ πραχθέντα εἰδότι σοι, καίπερ οὐκ ἀηδὲς ἐσόμενον, χρόνον ἔχει, ἀνέγραψά τε ἄλλοθι. παυσάσθωσαν οὖν ἐλεγχόμενοι, ἢ πρὸς τὸ εἰκὸς ἴτωσαν, οἶς Σωκράτης οὐκ ἤρεσεν, ᾧ ζῶντι μὲν ὁ θεὸς σοφίαν ἐμαρτύρησεν, οἱ δὲ κτείναντες τῆς μετανοίας ἀποκάθαρσιν οὐχ εὗρον. τὸ δὲ καλὸν ἄρα, Αἰγύπτου ἠράσθησαν καὶ τῆς Πυθαγόρα τερατώδους σοφίας, ὧν τὸ περιττὸν καὶ μὴ μόνιμον ἐπὶ Σωκράτει ἤλεγξεν ἔρως τυραννίδος, καὶ ἀντὶ διαίτης λιτῆς Σικελιῶτις γαστρὸς ἀμέτρου τράπεζα.” Ταῦτα Ξενοφῶν τὸν Πλάτωνα αἰνιττόμενος. ὁ δέ γε Πλάτων ἐν Πολιτείᾳ περὶ γυμναστικῆς καὶ μουσικῆς τάδʼ ἱστορεῖ φάναι τὸν Σωκράτην ### English translation (Claude) “That divine things are beyond us is clear to everyone; it is enough to revere them for the superiority of their power; but what they are like is neither easy to find nor lawful to seek. For it does not befit slaves to know the nature or conduct of their masters beyond their service. And, what is greatest, as much as we should admire those who labor at human things, so much do those who covet reputation from many untimely and empty things bring annoyance. For when, Aeschines, did anyone hear Socrates speaking about the heavenly bodies, or urging people to learn lines for correction? Music we know he understood as far as the ears; but he continually said to them each time what is noble, and what courage, justice, and the other virtues are. These, at least, he called human goods; the other things he said were either impossible for men to grasp, or akin to myths, sophists’ toys gone through with raised eyebrows. And he did not say these things and not do them. To write what was done to you who know it, though it would not be unpleasant, takes time; and I have written it elsewhere. Let those, then, whom Socrates did not please, stop being refuted, or turn to what is reasonable; to him, while he lived, the god bore witness to wisdom, and those who killed him found no cleansing by repentance. But the fine fellows, then, fell in love with Egypt and the marvel-mongering wisdom of Pythagoras, the excess and inconstancy of which, as compared with Socrates, was proved by their love of tyranny and, instead of a simple diet, the Sicilian table of an immoderate belly.” So Xenophon, hinting at Plato. And Plato in the Republic relates that Socrates said this about gymnastics and music: ### Translation notes - [Xenophon], Letter to Aeschines (Socratic Epistles 18; probably not by Xenophon). The “Sicilian table” alludes to Plato’s stay with Dionysius of Syracuse. ### Citation (SBL) Eusebius, Praep. ev. 14.12.1 (Dindorf 2:285–286; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-10-1/#p-14-12-1). ## Preparation for the Gospel 14.13.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-10-1/#p-14-13-1 - Source: Dindorf 2:286 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato (Republic): what study draws the soul from becoming to being? ### Greek text “Τί ἂν οὖν εἴη, ὦ Γλαύκων, μάθημα ψυχῆς ὁλκὸν ἀπὸ τοῦ γιγνομένου ἐπὶ τὸ ὄν; τόδε δʼ ἐννοῶ λέγων ἅμα· οὐκ ἀθλητὰς μέντοι πολέμου ἔφαμεν τούτους ἀναγκαῖον εἷναι νέους ὄντας; Ἔφαμεν γάρ. Δεῖ ἄρα καὶ τοῦτο προσέχειν τὸ μάθημα ὃ ζητοῦμεν πρὸς ἐκείνῳ. Τὸ ποῖον; Μὴ ἄχρηστον πολεμικοῖς ἀνδράσιν εἶναι. ### English translation (Claude) “What study, then, Glaucon, would draw the soul from becoming to being? And I think of this as I speak: did we not say that these men must be athletes of war when young? We did. Then the study we seek must have this in addition. What? Not to be useless to men of war. ### Extrabiblical texts - Plato, Resp. 521d (Plato (works)): quotation, high confidence ### Translation notes - Plato, Republic 7.521d. ### Citation (SBL) Eusebius, Praep. ev. 14.13.1 (Dindorf 2:286; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-10-1/#p-14-13-1). ## Preparation for the Gospel 14.13.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-10-1/#p-14-13-2 - Source: Dindorf 2:286 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Gymnastics concerns the perishable body and is not the study sought. ### Greek text Δεῖ μέντοι, ἔφη, εἴπερ οἶόν τε. Γυμναστικῇ πη καὶ μουσικῇ ἔν γε τῷ πρόσθεν ἐπαιδεύοντο ἡμῖν. Ἠν ταῦτα, ἔφη. Καὶ γυμναστικὴ μέν που περὶ γιγνόμενον καὶ ἀπολλύμενον τετεύτακε· σώματος γὰρ αὔξης καὶ φθίσεως ἐπιστατεῖ. Φαίνεται. Τοῦτο μὲν δὴ οὐκ ἂν εἴη ὃ ζητοῦμεν μάθημα. Οὐ γάρ. Ἀλλʼ ἄρα μουσικὴ ὅσην τὸ πρότερον διήλθομεν; ### English translation (Claude) It must, he said, if possible. In gymnastics and music, then, they were educated by us before. That was so, he said. And gymnastics is concerned with what becomes and perishes; for it presides over the growth and decay of the body. It seems so. Then this would not be the study we seek. No. But is it music, as much as we went through before? ### Extrabiblical texts - Plato, Resp. 521e–522a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Republic 7.521d–522a. ### Citation (SBL) Eusebius, Praep. ev. 14.13.2 (Dindorf 2:286; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-10-1/#p-14-13-2). ## Preparation for the Gospel 14.13.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-10-1/#p-14-13-3 - Source: Dindorf 2:286 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Music trains by habit, not knowledge, and so is not the study sought either. ### Greek text Ἀλλʼ ἦν ἐκείνη γʼ, ἔφη, ἀντίστροφος τῆς γυμναστικῆς, εἰ μέμνησαι, ἔθεσι παιδεύουσα τοὺς φύλακας, κατά τε ἁρμονίαν εὐαρμοστίαν τινὰ, οὐκ ἐπιστήμην, παραδιδοῦσα, καὶ κατὰ ῥυθμὸν εὐρυθμίαν, ἔν τε τοῖς λόγοις ἕτερα τούτων ἀδελφὰ ἔθη ἄττα ἔχουσα, καὶ ὅσοι μυθώδεις τῶν λόγων καὶ ὅσοι ἀληθινώτεροι ἦσαν· μάθημα δὲ πρὸς τοιοῦτόν τι ἄγον, οἶον σὺ νῦν ζητεῖς, οὐδὲν ἦν ἐν αὐτῇ. ### English translation (Claude) But that, he said, was the counterpart of gymnastics, if you remember, educating the guardians by habits, imparting by harmony a certain harmoniousness, not knowledge, and by rhythm good rhythm, and having in its words other habits akin to these, both in the words that were mythical and in those that were truer; but a study leading to such a thing as you are now seeking there was none in it. ### Extrabiblical texts - Plato, Resp. 522a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Republic 7.522a. ### Citation (SBL) Eusebius, Praep. ev. 14.13.3 (Dindorf 2:286; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-10-1/#p-14-13-3). ## Preparation for the Gospel 14.13.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-10-1/#p-14-13-4 - Source: Dindorf 2:286 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The practical arts are also excluded. ### Greek text Ἀκριβέστατα, ἦν δʼ ἐγὼ, ἀναμιμνήσκεις με· τῷ γὰρ ὄντι τοιοῦτον οὐδὲν εἶχεν. Ἀλλʼ ὦ δαιμόνιε Γλαύκων, τί ἂν εἴη τοιοῦτον; αἵ τε γὰρ τέχναι βάναυσοί που ἅπασαι ἔδοξαν εἷναι. Πῶς δʼ οὔ;” ### English translation (Claude) You remind me most precisely, I said; for in fact it had nothing of the kind. But, my excellent Glaucon, what would be of this kind? For the arts all seemed to be base. Of course.” ### Extrabiblical texts - Plato, Resp. 522b (Plato (works)): quotation, high confidence ### Translation notes - Plato, Republic 7.522b. ### Citation (SBL) Eusebius, Praep. ev. 14.13.4 (Dindorf 2:286; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-10-1/#p-14-13-4). ## Preparation for the Gospel 14.13.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-10-1/#p-14-13-5 - Source: Dindorf 2:286–287 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato: musicians, like astronomers, labor in vain measuring audible sounds. ### Greek text Εἶθʼ ἑξῆς προϊὼν ἐπιλέγει “Μή ποτʼ αὐτῶν τι ἀτελὲς ἐπιχειρῶσιν ἡμῖν μανθάνειν οὓς θρέψομεν, καὶ οὐκ ἐξῆκον ἐκεῖσε ἀεὶ οἶ πάντας δεῖ ἀνήκειν, οἷον ἄρτι περὶ τῆς ἀστρονομίας ἐλέγομεν. ἢ οὐκ οἶσθʼ ὅτι καὶ περὶ ἁρμονίας ἕτερον τοιοῦτον ποιοῦσι; τὰς γὰρ ἀκουομένας αὖ συμφωνίας καὶ φθόγγους ἀλλήλοις ἀναμετροῦντες ἀνήνυτα ὥσπερ οἱ ἀστρονόμοι ποιοῦσι. ### English translation (Claude) Then, proceeding next, he adds: “Lest those whom we shall rear try to learn some part of them imperfectly, which does not always come out where all must arrive, as we were saying just now about astronomy. Or do you not know that they do the same thing about harmony too? For measuring against one another the concords and sounds that are heard, they labor in vain, as the astronomers do. ### Extrabiblical texts - Plato, Resp. 530e–531a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Republic 7.530e–531a. ### Citation (SBL) Eusebius, Praep. ev. 14.13.5 (Dindorf 2:286–287; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-10-1/#p-14-13-5). ## Preparation for the Gospel 14.13.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-10-1/#p-14-13-6 - Source: Dindorf 2:287 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Glaucon mocks the empirical musicians. ### Greek text Νὴ τοὺς θεοὺς, ἔφη, καὶ γελοίως γε, πυκνώματʼ ἄττα ὀνομάζοντες καὶ παραβάλλοντες τὰ ὦτα, οἷον ἐκ γειτόνων φωνὴν θηρευόμενοι, οἱ μέν φασιν ἔτι κατακούειν ἐν μέσῳ τινὰ ἠχὴν καὶ σμικρότατον εἶναι τοῦτο διάστημα ᾧ μετρητέον, οἶ δʼ ἀμφισβητοῦντες ὡς ὅμοιον ἤδη φθεγγομένων, ἀμφότεροι ὦτα τοῦ νοῦ προστησάμενοι. ### English translation (Claude) By the gods, he said, and ridiculously too, naming certain “close intervals” and putting their ears to them, as if hunting a voice from the neighbors; some say they still hear a sound in between, and that this is the smallest interval by which to measure, while others dispute that the notes are now sounding alike, both putting their ears before their mind. ### Extrabiblical texts - Plato, Resp. 531a–b (Plato (works)): quotation, high confidence ### Translation notes - Plato, Republic 7.531a–b. ### Citation (SBL) Eusebius, Praep. ev. 14.13.6 (Dindorf 2:287; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-10-1/#p-14-13-6). ## Preparation for the Gospel 14.13.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-10-1/#p-14-13-7 - Source: Dindorf 2:287 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Socrates means not the string-twisters but the Pythagorean theorists. ### Greek text Σὺ μὲν, ἦν δʼ ἐγὼ, τοὺς χρηστοὺς λέγεις τοὺς ταῖς χορδαῖς πράγματα παρέχοντας καὶ βασανίζοντας, ἐπὶ τῶν κολλόπων στρεβλοῦντας. ἵνα δὲ μὴ μακροτέρα ἡ εἰκὼν γίγνηται, πλήκτρῳ τε πληγῶν γιγνομένων καὶ κατηγορίας πέρι καὶ ἐξαρνήσεως καὶ ἀλαζονείας χορδῶν, παύομαι τῆς εἰκόνος, καὶ οὔ φημι τούτους λέγειν, ἀλλʼ ἐκείνους οὓς ἔφαμεν νῦν δὴ περὶ ἁρμονίας εἰρῆσθαι. ### English translation (Claude) You mean, I said, those good men who give the strings trouble and torture them, twisting them on the pegs. But so that the image may not become too long, with blows of the plectrum, and accusation and denial and boastfulness of the strings, I stop the image, and say I do not mean these, but those whom we said just now we would ask about harmony. ### Extrabiblical texts - Plato, Resp. 531b–c (Plato (works)): quotation, high confidence ### Translation notes - Plato, Republic 7.531b. ### Citation (SBL) Eusebius, Praep. ev. 14.13.7 (Dindorf 2:287; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-10-1/#p-14-13-7). ## Preparation for the Gospel 14.13.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-10-1/#p-14-13-8 - Source: Dindorf 2:287 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The harmonic theorists, too, stop at audible numbers and do not rise to problems. ### Greek text ταὐτὸν γὰρ ποιοῦσι τοῖς ἐν τῇ ἀστρονομίᾳ. τοὺς γὰρ ἐν ταύταις ταῖς συμφωνίαις ταῖς ἀκουομέναις ἀριθμοὺς ζητοῦσιν, ἀλλʼ οὐκ εἰς προβλήματα ἀνίασιν, ἐπισκοπεῖν τίνες ξύμφωνοι ἀριθμοὶ καὶ τίνες οὒ, καὶ διὰ τί ἑκάτεροι. ### English translation (Claude) For they do the same as those in astronomy. They seek the numbers in these concords that are heard, but do not ascend to problems, to examine which numbers are concordant and which not, and why each.” ### Extrabiblical texts - Plato, Resp. 531c (Plato (works)): quotation, high confidence ### Translation notes - Plato, Republic 7.531c. ### Citation (SBL) Eusebius, Praep. ev. 14.13.8 (Dindorf 2:287; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-10-1/#p-14-13-8). ## Preparation for the Gospel 14.13.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-10-1/#p-14-13-9 - Source: Dindorf 2:287–288 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius introduces Plutarch’s collection of the philosophers’ opinions (the Placita). ### Greek text Ἀλλὰ γὰρ καὶ ταῦθʼ ἡμῖν πρὸ ὁδοῦ κείσθω, ἀπολογουμένοις ὅτι μὴ δίχα διανοίας ὀρθῆς καὶ τῆς τῶν τοιῶνδε ἀχρηστομαθείας ὠλιγωρήσαμεν. σκεψώμεθα δῆτα λοιπὸν ἤδη ἄνωθεν ἀρξάμενοι τὰς τῶν εἰρημένων φυσικῶν φιλοσόφων δογματικὰς πρὸς ἀλλήλους ἀντιδοξίας, γράφει δὴ ἀθρόως ἀπάντων τῶν Πλατωνικῶν ὁμοῦ καὶ Πυθαγορείων τῶν τε ἔτι πρεσβυτέρων φυσικῶν φιλοσόφων ἐπικεκλημένων καὶ αὖ πάλιν τῶν νεωτέρων Περιπατητικῶν τε καὶ Στωϊκῶν καὶ Ἐπικουρείων τὰς δόξας συναγαγὼν ὁ Πλούταρχος ἐν οἶς ἐπέγραψε “Περὶ τῶν ἀρεσκόντων τοῖς φιλοσόφοις φυσικῶν δογμάτων, ” ἐξ ὧν παραθήσομαι ταῦτα ### English translation (Claude) But let these things too be set before us as a preface, in defense that it was not without right thought that we have disregarded the useless learning of such things. Let us now examine, beginning from the beginning, the doctrinal contradictions of the natural philosophers mentioned against one another. Plutarch writes them all together, having collected the opinions of the Platonists and Pythagoreans alike, and of the still older so-called natural philosophers, and again of the younger Peripatetics and Stoics and Epicureans, in the work he entitled On the Natural Doctrines Approved by the Philosophers; from which I shall set out the following: ### Translation notes - [Plutarch], Placita philosophorum, a doxographical work ascribed to Plutarch. ### Citation (SBL) Eusebius, Praep. ev. 14.13.9 (Dindorf 2:287–288; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-10-1/#p-14-13-9). ## Preparation for the Gospel 14.14.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-10-1/#p-14-14-1 - Source: Dindorf 2:288 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plutarch: Thales made water the principle of all things. ### Greek text “ Θαλῆς ὁ Μιλήσιος, εἶς τῶν ἑπτὰ σοφῶν, ἀρχὴν τῶν ὄντων ἀπεφήνατο εἶναι τὸ ὕδωρ. δοκεῖ δὲ ὁ ἀνὴρ οὗτος ἄρξαι τῆς φιλοσοφίας, καὶ ἀπʼ αὐτοῦ ἡ Ἰωνικὴ αἵρεσις προσηγορεύθη· ἐγένοντο πλεῖσται διαδοχαί. φιλοσοφήσας δὲ ἐν Αἰγύπτῳ πρεσβύτερος ἦλθεν εἰς Μίλητον. ἐξ ὕδατος δέ φησι πάντα εἶναι καὶ εἰς ὕδωρ πάντα ἀναλύεσθαι. στοχάζεται δὲ ἐκ τούτου πρῶτον ὅτι πάντων ζῴων ἡ γονὴ ἀρχή ἐστι, ὑγρὰ οὖσα· οὕτως εἰκὸς καὶ τὰ πάντα ἐξ ὑγροῦ τὴν ἀρχὴν ἔχειν. δεύτερον, ὅτι πάντα τὰ φυτὰ ὑγρῷ τρέφεταί τε καὶ καρποφορεῖ, ἀμοιροῦντα δὲ ξηραίνεται. τρίτον δὲ, ὅτι καὶ αὐτὸ τὸ πῦρ τὸ τοῦ ἡλίου καὶ τῶν ἄστρων ταῖς τῶν ὑδάτων ἀναθυμιάσεσι τρέφεται, καὶ αὐτὸς ὁ κόσμος. διὰ τοῦτο καὶ Ὅμηρος ταύτην τὴν γνώμην ὑποτίθεται περὶ τοῦ ὕδατος, Ὠκεανὸν, ὅσπερ γένεσις πάντεσσι τέτυκται. ταῦτα μὲν ὁ Θαλῆς.” ### English translation (Claude) “Thales of Miletus, one of the seven wise men, declared that the principle of existing things is water. This man seems to have begun philosophy, and from him the Ionian school was named; there were very many successions. Having studied philosophy in Egypt, he came to Miletus when older. He says that all things are from water and all are dissolved into water. He conjectures this, first, from the fact that the seed of all living things is their principle, being moist; so it is likely that all things have their principle from the moist. Second, that all plants are nourished and bear fruit by moisture, and wither when deprived of it. Third, that the very fire of the sun and stars is nourished by the exhalations of the waters, and so is the world itself. For this reason Homer too supposes this view about water: ‘Oceanus, who is the origin of all.’ So much for Thales.” ### Extrabiblical texts - Plutarch, Plac. 1.3.1 (Plutarch): quotation, high confidence - Homer, Il. 14.246 (Homer, Iliad): quotation, high confidence ### Translation notes - [Plutarch], Placita 1.3.1; Homer, Iliad 14.246. ### Citation (SBL) Eusebius, Praep. ev. 14.14.1 (Dindorf 2:288; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-10-1/#p-14-14-1). ## Preparation for the Gospel 14.14.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-10-1/#p-14-14-2 - Source: Dindorf 2:288–289 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Anaximander made the infinite the principle but omitted the efficient cause. ### Greek text “Ἀναξίμανδρος δὲ ὁ Μιλήσιός φησι τῶν ὄντων τὴν ἀρχὴν εἶναι τὸ ἄπειρον· ἐκ γὰρ τούτου πάντα γίνεσθαι καὶ εἰς τοῦτο πάντα φθείρεσθαι· διὸ καὶ γεννᾶσθαι ἀπείρους κόσμους, καὶ πάλιν φθείρεσθαι εἰς τὸ ἐξ οὗ γίνεται. λέγει δʼ οὖν, διότι τὸ ἀπέραντόν ἐστιν, ἵνα μηδὲν ἐλλείπῃ καὶ ἡ γένεσις ἡ ὑφισταμένη. ἁμαρτάνει δὲ καὶ οὗτος μὴ λέγων τί ἐστι τὸ ἄπειρον, πότερον ἀήρ ἐστιν, ἢ ὕδωρ, ἢ γῆ, ἢ ἄλλα τινὰ σώματα· ἁμαρτάνει οὗν τὴν μὲν ὕλην ἀποφαινόμενος, τὸ δὲ ποιοῦν αἴτιον ἀναιρῶν. τὸ γὰρ ἄπειρον οὐδὲν ἄλλο ἢ ὕλη ἐστίν· οὐ δύναται δὲ ἡ ὕλη εἶναι ἐνεργείᾳ, ἐὰν μὴ τὸ ποιοῦν ὑπόθηται.” ### English translation (Claude) “Anaximander of Miletus says that the principle of existing things is the infinite; for from it all things come to be and into it all perish; that is why infinite worlds are generated and perish again into that from which they come. He says, then, why it is unlimited: so that the generation that subsists may in no way fail. But he too errs in not saying what the infinite is, whether it is air or water or earth or some other bodies. He errs, then, in declaring the matter but doing away with the efficient cause. For the infinite is nothing other than matter; and matter cannot be in act unless the efficient cause is supposed.” ### Extrabiblical texts - Plutarch, Plac. 1.3.3 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 1.3.3. ### Citation (SBL) Eusebius, Praep. ev. 14.14.2 (Dindorf 2:288–289; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-10-1/#p-14-14-2). ## Preparation for the Gospel 14.14.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-10-1/#p-14-14-3 - Source: Dindorf 2:289 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Anaximenes made air the principle but omitted the efficient cause. ### Greek text “Ἀναξιμένης δὲ ὁ Μιλήσιος ἀρχὴν τῶν ὄντων τὸν ἀέρα ἀπεφήνατο· ἐκ γὰρ τούτου πάντα γίνεσθαι καὶ εἰς αὐτὸν πάλιν ἀναλύεσθαι. οἶον ἡ ψυχὴ, φησὶν, ἡ ἡμετέρα ἀήρ ἐστι· συγκρατεῖ γὰρ ἡμᾶς· καὶ ὅλον δὲ τὸν κόσμον πνεῦμα καὶ ἀὴρ ἐμπεριέχει· λέγεται δὲ συνωνύμως ἀὴρ καὶ πνεῦμα. ἁμαρτάνει δὲ καὶ οὗτος ἐξ ἁπλοῦ καὶ μονοειδοῦς ἀέρος καὶ πνεύματος δοκῶν συνεστάναι τὰ ζῷα. ἀδύνατον γὰρ ἀρχὴν μίαν τὴν ὕλην τῶν ὄντων ὑποστῆναι· ἀλλὰ καὶ τὸ ποιοῦν αἴτιον χρὴ τιθέναι. οἷον, οὐκ ἄργυρος ἀρκεῖ πρὸς τὸ ἔκπωμα γενέσθαι, ἐὰν μὴ τὸ ποιοῦν ᾖ, τοῦτʼ ἔστιν ὁ ἀργυροκόπος· ὁμοίως καὶ ἐπὶ τοῦ χαλκοῦ καὶ ξύλων καὶ τῆς ἄλλης ὕλης.” ### English translation (Claude) “Anaximenes of Miletus declared air to be the principle of existing things; for from it all things come to be and into it they are dissolved again. As our soul, he says, is air and holds us together, so breath and air encompass the whole world; air and breath are used as synonyms. He too errs in thinking that living beings are composed of simple and uniform air and breath. For it is impossible for matter alone to be the one principle of things; the efficient cause must also be posited. For example, silver is not enough for a cup to come to be, unless there is the maker, that is, the silversmith; and likewise with bronze and wood and other matter.” ### Extrabiblical texts - Plutarch, Plac. 1.3.4 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 1.3.4. ### Citation (SBL) Eusebius, Praep. ev. 14.14.3 (Dindorf 2:289; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-10-1/#p-14-14-3). ## Preparation for the Gospel 14.14.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-10-1/#p-14-14-4 - Source: Dindorf 2:289–290 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heraclitus and Hippasus made fire the principle and end of all things. ### Greek text “Ἡράκλειτος καὶ Ἵππασος ὁ Μεταποντῖνος ἀρχὴν τῶν πάντων τὸ πῦρ. ἐκ τοῦ πυρὸς γὰρ τὰ πάντα γίνεσθαι καὶ εἰς πῦρ πάντα τελευτᾶν λέγουσι· τούτου δὲ κατασβεννυμένου κοσμοποιεῖσθαι τὰ πάντα. πρῶτον μὲν γὰρ τὸ παχυμερέστατον αὐτοῦ εἰς αὑτὸ συστελλόμενον γῆ γίγνεται· ἔπειτα ἀναχαλωμένην τὴν γῆν ὑπὸ τοῦ πυρὸς φύσει ὕδωρ ἀποτελεῖσθαι, ἀναθυμιώμενον δὲ ἀέρα γίνεσθαι. πάλιν δὲ τὸν κόσμον καὶ πάντα τὰ σώματα ὑπὸ πυρὸς ἀναλοῦσθαι ἐκπυρώσει. ἀρχὴ οὖν τὸ πῦρ, ὅτι ἐκ τούτου τὰ πάντα, τέλος δὲ καθότι εἰς τοῦτο ἀναλύεται τὰ πάντα.” ### English translation (Claude) “Heraclitus and Hippasus of Metapontum: the principle of all things is fire. For they say that all things come from fire and all end in fire; and as it is quenched, all things are formed into a world. For first the densest part of it, contracting into itself, becomes earth; then the earth, loosened by fire, naturally produces water, and this, evaporating, becomes air. And again the world and all bodies are consumed by fire in a conflagration. Fire, then, is the principle, because all things come from it, and the end, inasmuch as all things are dissolved into it.” ### Extrabiblical texts - Plutarch, Plac. 1.3.11 (Plutarch): quotation, high confidence - Heraclitus (Heraclitus (fragments)): allusion, high confidence ### Translation notes - [Plutarch], Placita 1.3.11. ### Citation (SBL) Eusebius, Praep. ev. 14.14.4 (Dindorf 2:289–290; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-10-1/#p-14-14-4). ## Preparation for the Gospel 14.14.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-10-1/#p-14-14-5 - Source: Dindorf 2:290 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Democritus and Epicurus: the principles are indivisible atoms moving in the infinite void. ### Greek text “ Δημόκριτος, ᾧ μετὰ πλεῖστον Ἐπίκουρος ἠκολούθησεν, ἀρχὰς τῶν ὄντων σώματα ἄτομα, λόγῳ δὲ θεωρητὰ, ἀμέτοχα κενοῦ, ἀγέννητα, ἀΐδια, ἄφθαρτα, οὐδὲ θραυσθῆναι δυνάμενα, οὔτε διαπλασμὸν ἐκ τῶν μερῶν λαβεῖν, οὔτε ἀλλοιωθῆναι, εἶναι δʼ αὐτὰ λόγῳ θεωρητὰ, ταῦτα μέντοι κινεῖσθαι ἐν τῷ κενῷ καὶ διὰ τοῦ κενοῦ· εἶναι δὲ καὶ αὐτὸ τὸ κενὸν ἄπειρον καὶ τὰ σώματα ἄπειρα. συμβεβηκέναι δὲ τοῖς σώμασι τρία ταῦτα, σχήματα, μέγεθος, βάρος, ἀλλʼ ὁ μὲν Δημόκριτος ἔλεγε δύο, μέγεθος καὶ σχῆμα· ὁ δὲ Ἐπίκουρος τούτοις καὶ τρίτον βάρος προσέθηκεν. ἀνάγκη γὰρ, φησὶ, κινεῖσθαι τὰ σώματα τῇ τοῦ βάρους πληγῇ, ἐπεὶ οὐ κινηθήσεται. εἶναι δὲ τὰ σχήματα τῶν ἀτόμων περιληπτὰ, οὐκ ἄπειρα· μὴ γὰρ εἶναι μήτε ἀγκιστροειδεῖς, μήτε τριαινοειδεῖς, μήτε κρικοειδεῖς· ταῦτα γὰρ τὰ σχήματά ἐστιν εὔθραυστα, αἶ δὲ ἄτομοι ἀπαθεῖς, ἄθραυστοι· ἴδια δὲ ἔχειν σχήματα λόγῳ θεωρητά. καὶ εἴρηται ἄτομος οὐχ ὅτι ἐστὶν ἐλαχίστη, ἀλλʼ ὅτι οὐ δύναται τμηθῆναι, ἀπαθὴς οὖσα καὶ ἀμέτοχος κενοῦ· ὥστε ἐὰν εἴπῃ ἄτομον, ἄθραυστον λέγει, ἀπαθῆ, ἀμέτοχον κενοῦ. ὅτι δέ ἐστιν ἄτομος σαφές· καὶ γάρ ἐστι στοιχεῖα καὶ ζῷα κενὰ καὶ ἡ μονάς.” ### English translation (Claude) “Democritus, whom Epicurus followed long after, held that the principles of existing things are atomic bodies, contemplated by reason, without share in the void, ungenerated, everlasting, imperishable, unable either to be broken or to receive formation from parts or to be altered; that they are contemplated by reason, and move in the void and through the void; and that the void itself is infinite and the bodies infinite. Three things belong to the bodies: shape, size, weight. Democritus said two, size and shape; Epicurus added to these a third, weight. For bodies must be moved, he says, by the impulse of weight, since otherwise they will not move. The shapes of the atoms are limited, not infinite; for there are none hook-shaped, nor trident-shaped, nor ring-shaped; for these shapes are easily broken, but the atoms are impassible and unbreakable; and they have their own shapes contemplated by reason. And it is called atom not because it is smallest, but because it cannot be cut, being impassible and without share in the void; so that when he says ‘atom,’ he means unbreakable, impassible, without share in the void. That there is an atom is clear; for there are elements, and living beings, and the void, and the monad.” ### Extrabiblical texts - Plutarch, Plac. 1.3.16 (Plutarch): quotation, high confidence - Democritus (Democritus (fragments)): allusion, high confidence - Epicurus (Epicurus (sayings and fragments)): allusion, high confidence ### Translation notes - [Plutarch], Placita 1.3.16. The last sentence is corrupt in the text; translated by sense. ### Citation (SBL) Eusebius, Praep. ev. 14.14.5 (Dindorf 2:290; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-10-1/#p-14-14-5). ## Preparation for the Gospel 14.14.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-10-1/#p-14-14-6 - Source: Dindorf 2:290–291 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Empedocles: four elements, with Love and Strife as moving powers. ### Greek text “ Ἐμπεδοκλῆς Μέτωνος, Ἀκραγαντῖνος, τέτταρα μὲν στοιχεῖα, πῦρ, ἀέρα, ὕδωρ, γῆν, δύο δὲ ἀρχὰς καὶ δυνάμεις, φιλίαν τε καὶ νεῖκος, ὧν ἡ μέν ἐστιν ἑνωτικὴ, τὸ δὲ διαιρετικόν. φησὶ δὲ οὕτως τέσσαρα τῶν πάντων ῥιζώματα πρῶτον ἄκουε· Ζεὺς ἀργὴς, Ἥρη τε φερέσβιος, ἠδʼ Ἀϊδωνεύς, Νῆστίς θʼ, ἣ δακρύοις τέγγει κρούνωμα βρότειον. Δία μὲν γὰρ λέγει τὴν ζέσιν καὶ τὸν αἰθέρα, Ἥραν δὲ φερέσβιον τὸν ἀέρα· τὴν γῆν τὸν Ἀϊδωνέα· Νῆστιν δὲ καὶ κρούνωμα βρότειον, οἱονεὶ τὸ σπέρμα καὶ τὸ ὕδωρ.” ### English translation (Claude) “Empedocles son of Meton, of Acragas: four elements, fire, air, water, earth, and two principles and powers, Love and Strife, of which the one unites and the other divides. He speaks thus: ‘Hear first the four roots of all things: shining Zeus, life-bearing Hera, and Aidoneus, and Nestis, who with her tears wets the mortal spring.’ By Zeus he means the boiling and the ether, by life-bearing Hera the air, by Aidoneus the earth, and by Nestis and the mortal spring, as it were, the seed and water.” ### Extrabiblical texts - Plutarch, Plac. 1.3.20 (Plutarch): quotation, high confidence - Empedocles, fr. B 6 (Empedocles (fragments)): quotation, high confidence ### Translation notes - [Plutarch], Placita 1.3.20; Empedocles, fragment B 6. ### Citation (SBL) Eusebius, Praep. ev. 14.14.6 (Dindorf 2:290–291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-10-1/#p-14-14-6). ## Preparation for the Gospel 14.14.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-10-1/#p-14-14-7 - Source: Dindorf 2:291 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The early natural philosophers posited no God or Creator among the first principles. ### Greek text Τοσαύτη μὲν ἡ τῶν πρώτων φυσικῶν φιλοσόφων διαφωνία, τοιαύτη δὲ αὐτῶν καὶ ἡ περὶ ἀρχῶν δόξα, οὐ θεὸν, οὐ ποιητὴν, οὐ δημιουργὸν, οὐδέ τι τῶν ὅλων αἴτιον, οὐδὲ μὴν θεοὺς, οὐδʼ ἀσωμάτους δυνάμεις, οὐ νοερὰς φύσεις, οὐ λογικὰς οὐσίας, οὐδʼ ὅλως τι τῶν ἐκτὸς αἰσθήσεων ἐν ταῖς ἀρχαῖς ὑποθεμένων. ### English translation (Claude) So great is the disagreement of the first natural philosophers, and such their opinion about first principles, positing in the principles not God, not a Maker, not a Creator, nor any cause of the universe, nor gods, nor incorporeal powers, nor intellectual natures, nor rational beings, nor anything at all beyond the senses. ### Citation (SBL) Eusebius, Praep. ev. 14.14.7 (Dindorf 2:291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-10-1/#p-14-14-7). ## Preparation for the Gospel 14.14.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-10-1/#p-14-14-8 - Source: Dindorf 2:291 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Anaxagoras was the first Greek to make mind the cause of all things. ### Greek text μόνος δʼ οὖν πρῶτος Ἑλλήνων Ἀναξαγόρας μνημονεύεται ἐν τοῖς περὶ ἀρχῶν λόγοις νοῦν τὸν πάντων αἴτιον ἀποφήνασθαι. φασὶ γοῦν ὡς ἄρα οὗτος μάλιστα παρὰ τοὺς πρὸ αὐτοῦ ἐθαύμασε φυσιολογίαν· μηλόβοτόν γε τοι τὴν ἑαυτοῦ χώραν διʼ αὐτὴν εἴασε, τόν τε περὶ ἀρχῶν λόγον πρῶτος Ἑλλήνων διήρθρωσεν. οὐ γὰρ μόνον περὶ τῆς πάντων οὐσίας ἀπεφήνατο, ὡς οἱ πρὸ αὐτοῦ, ἀλλὰ καὶ περὶ τοῦ κινοῦντος αὐτὴν αἰτίου. ### English translation (Claude) Only Anaxagoras is recorded as the first of the Greeks to declare, in his discussions of first principles, that mind is the cause of all things. They say, at least, that he admired the study of nature more than those before him; he let his own land go to pasture for sheep because of it, and he was the first of the Greeks to articulate the account of first principles. For he declared not only about the substance of all things, as those before him did, but also about the cause that moves it. ### Extrabiblical texts - Anaxagoras (Anaxagoras): allusion, high confidence ### Citation (SBL) Eusebius, Praep. ev. 14.14.8 (Dindorf 2:291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-10-1/#p-14-14-8). ## Preparation for the Gospel 14.14.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-10-1/#p-14-14-9 - Source: Dindorf 2:291 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Anaxagoras, who said mind ordered all things, was nearly stoned as an atheist. ### Greek text “ἦν γὰρ ἐν ἀρχῇ φησὶν) ὁμοῦ τὰ πράγματα πεφυρμένα, νοῦς δὲ εἰσελθὼν αὐτὰ ἐκ τῆς ἀταξίας εἰς τάξιν ἤγαγε.” θαυμάσαι δʼ ἔστιν ὡς οὗτος πρῶτος παρʼ Ἕλλησι τοῦτον θεολογήσας τὸν τρόπον, δόξας Ἀθηναίοις ἄθεος εἶναι, ὅτι μὴ τὸν ἥλιον ἐθεολόγει, τὸν δὲ ἡλίου ποιητὴν, μικροῦ δεῖν καταλευσθεὶς ἔθανε. ### English translation (Claude) “For in the beginning,” he says, “things were mixed together, but mind came in and brought them from disorder into order.” It is remarkable how this man, the first among the Greeks to speak of God in this way, seemed to the Athenians to be an atheist, because he did not deify the sun but the Maker of the sun, and almost died by stoning. ### Extrabiblical texts - Anaxagoras (Anaxagoras): quotation, medium confidence ### Translation notes - Anaxagoras, compare fragment B 1 and Diogenes Laertius 2.6. ### Citation (SBL) Eusebius, Praep. ev. 14.14.9 (Dindorf 2:291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-10-1/#p-14-14-9). ## Preparation for the Gospel 14.14.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-10-1/#p-14-14-10 - Source: Dindorf 2:291 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Anaxagoras failed to explain nature by mind, as Socrates complains in the Phaedo. ### Greek text λέγεται δὲ μηδὲ οὗτος σῶον φυλάξαι τὸ δόγμα. ἐπιστῆσαι μὲν γὰρ νοῦν τοῖς πᾶσι, οὐκέτι δὲ κατὰ νοῦν καὶ λογισμὸν τὴν περὶ τῶν ὄντων ἀποδοῦναι φυσιολογίαν. ἐπάκουσον δʼ οὖν οἶα ὁ Σωκράτης ἐν τῷ Πλάτωνος Περὶ ψυχῆς αἰτιᾶται τὸν ἄνδρα ἐν τούτοις ### English translation (Claude) But it is said that he too did not keep his doctrine intact. For he set mind over all things, but no longer gave his account of nature in accordance with mind and reason. Hear, then, how Socrates in Plato’s On the Soul accuses the man in these words: ### Citation (SBL) Eusebius, Praep. ev. 14.14.10 (Dindorf 2:291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-10-1/#p-14-14-10). ## Preparation for the Gospel 14.15.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-10-1/#p-14-15-1 - Source: Dindorf 2:291–292 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Socrates (Phaedo) was delighted to hear that mind orders all things. ### Greek text “Ἀλλʼ ἀκούσας μέν ποτε ἐκ βιβλίου τινὸς, ὡς ἔφη, Ἀναξαγόρου ἀναγινώσκοντος, καὶ λέγοντος ὡς ἄρα νοῦς ἐστιν ὁ διακοσμῶν τε καὶ πάντων αἴτιος, ταύτῃ δὴ τῇ αἰτίᾳ ἥσθην τε καὶ ἔδοξέ μοι τρόπον τινὰ εὖ ἔχειν τὸ τὸν νοῦν εἶναι πάντων αἴτιον, καὶ ἡγησάμην, εἰ τοῦτο οὕτως ἔχει, τόν γε νοῦν κοσμοῦντα πάντα κοσμεῖν καὶ ἕκαστον τιθέναι ὅπη ἂν βέλτιστα ἔχῃ. ### English translation (Claude) “But having once heard someone reading from a book, as he said, of Anaxagoras, and saying that it is mind that orders and is the cause of all things, I was pleased with this cause, and it seemed to me in a way good that mind should be the cause of all things; and I thought that, if this is so, mind in ordering all things orders them and places each where it is best. ### Extrabiblical texts - Plato, Phaed. 97b–c (Plato (works)): quotation, high confidence ### Translation notes - Plato, Phaedo 97b–c. ### Citation (SBL) Eusebius, Praep. ev. 14.15.1 (Dindorf 2:291–292; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-10-1/#p-14-15-1). ## Preparation for the Gospel 14.15.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-10-1/#p-14-15-2 - Source: Dindorf 2:292 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If mind orders all, the cause of each thing is what is best for it. ### Greek text εἰ οὖν τις βούλοιτο τὴν αἰτίαν εὑρεῖν περὶ ἑκάστου, ὅπη ἢ γίνεται ἢ ἀπόλλυται ἢ ἔστι, τοῦτο δεῖν περὶ αὐτοῦ εὑρεῖν, ὅπη βέλτιστον αὐτόν ἐστιν ἢ εἶναι ἢ ἄλλο ὁτιοῦν πάσχειν ἢ ποιεῖν. ἐκ δὴ τοῦ λόγου τούτου οὐδὲν ἄλλο σκοπεῖν προσήκειν ἀνθρώπῳ καὶ περὶ αὐτοῦ καὶ περὶ τῶν ἄλλων ἀλλʼ ἢ τὸ ἄριστον καὶ τὸ βέλτιστον. ἀναγκαῖον δὴ εἶναι τὸν αὐτὸν τοῦτον καὶ τὸ χεῖρον εἰδέναι· τὴν αὐτὴν γὰρ εἷναι ἐπιστήμην περὶ αὐτῶν. ### English translation (Claude) If, then, anyone wished to find the cause of each thing, how it comes to be or perishes or is, he must find this about it: how it is best for it to be, or to undergo or do anything else. From this argument, then, it befits a man to consider nothing else, both about himself and about other things, but what is best and most excellent. And this same man must necessarily also know the worse; for the knowledge of them is the same. ### Extrabiblical texts - Plato, Phaed. 97c–d (Plato (works)): quotation, high confidence ### Translation notes - Plato, Phaedo 97c–d. ### Citation (SBL) Eusebius, Praep. ev. 14.15.2 (Dindorf 2:292; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-10-1/#p-14-15-2). ## Preparation for the Gospel 14.15.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-10-1/#p-14-15-3 - Source: Dindorf 2:292 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Socrates hoped Anaxagoras would explain everything by what is best. ### Greek text ταῦτα δὴ λογιζόμενος ἄσμενος εὑρηκέναι ᾤμην διδάσκαλον τῆς αἰτίας περὶ τῶν ὄντων κατὰ νοῦν ἐμαυτῷ, τὸν Ἀναξαγόραν, καί μοι φράσειν πρῶτον μὲν πότερον ἡ γῆ πλατεῖά ἐστιν ἢ στρογγύλη, ἐπειδὴ δὲ φράσειεν, ἐπεκδιηγήσασθαι τὴν αἰτίαν καὶ τὴν ἀνάγκην, λέγοντα τὸ ἄμεινον, καὶ ὅτι αὐτὴν ἄμεινον ἦν τοιαύτην εἶναι· καὶ εἰ ἐν μέσῳ φαίη εἶναι αὐτὴν, ἐπεκδιηγήσεσθαι ὡς ἄμεινον ἦν αὐτὴν ἐν μέσῳ εἶναι· καὶ εἴ μοι ταῦτα ἀποφαίνοιτο, παρεσκευάσμην ὡς οὐκέτι ποθεσόμενος αἰτίας ἄλλο εἶδος. ### English translation (Claude) Reckoning these things, I was glad to think I had found in Anaxagoras a teacher after my own mind of the cause of things; and that he would tell me first whether the earth is flat or round, and when he had told me, would explain further the cause and the necessity, saying what is better, and that it was better for it to be such; and if he said it was in the middle, he would explain further that it was better for it to be in the middle; and if he showed me these things, I was prepared no longer to long for another kind of cause. ### Extrabiblical texts - Plato, Phaed. 97d–98a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Phaedo 97d–98a. ### Citation (SBL) Eusebius, Praep. ev. 14.15.3 (Dindorf 2:292; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-10-1/#p-14-15-3). ## Preparation for the Gospel 14.15.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-10-1/#p-14-15-4 - Source: Dindorf 2:292 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: He expected the same kind of explanation of the heavenly bodies. ### Greek text καὶ δὴ καὶ περὶ ἡλίου οὕτω παρεσκευάσμην ὡσαύτως πευσόμενος, καὶ σελήνης καὶ τῶν ἄλλων ἄστρων, τάχους τε πέρι πρὸς ἄλληλα καὶ τροπῶν καὶ τῶν ἄλλων παθημάτων, πή ποτε ταῦτʼ ἄμεινόν ἐστιν ἕκαστον καὶ ποιεῖν καὶ πάσχειν ἃ πάσχει. οὐ γὰρ ἄν ποτʼ αὐτὸν ᾤμην, φάσκοντά γε ὑπὸ νοῦ αὐτὰ κεκοσμήσθαι, ἄλλην τινὰ αὐτοῖς αἰτίαν ἐπενεγκεῖν ἢ ὅτι βέλτιστον αὐτὰ οὕτως ἔχειν ἐστὶν ὥσπερ ἔχει. ### English translation (Claude) And so I was prepared to inquire likewise about the sun, and the moon, and the other stars, about their speeds relative to one another and their turnings and other experiences, how it is better for each of them to do and undergo what it undergoes. For I never thought that he, saying that they had been ordered by mind, would bring any other cause for them than that it is best for them to be as they are. ### Extrabiblical texts - Plato, Phaed. 98a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Phaedo 98a. ### Citation (SBL) Eusebius, Praep. ev. 14.15.4 (Dindorf 2:292; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-10-1/#p-14-15-4). ## Preparation for the Gospel 14.15.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-10-1/#p-14-15-5 - Source: Dindorf 2:292–293 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Socrates was disappointed: Anaxagoras explained everything by physical causes, not by mind. ### Greek text ἑκάστου οὐν [αὐτῶν] ἀποδιδόντα τὴν αἰτίαν καὶ κοινῇ πᾶσι τὸ ἑκάστῳ βέλτιστον ᾤμην καὶ τὸ κοινὸν πᾶσιν ἐπιδιηγήσασθαι ἀγαθόν. καὶ οὐδʼ ἂν ἀπεδόμην πολλοῦ τὰς ἐλπίδας, ἀλλὰ πάνυ σπουδῇ λαβὼν τὰς βίβλους ὡς τάχιστα οἷός τʼ ἦν ἀνεγίνωσκον, ἵνʼ ὡς τάχιστα εἰδείην τὸ βέλτιστον καὶ τὸ χεῖρον. ἀπὸ δὴ θαυμαστῆς, ὦ ἑταῖρε, ἐλπίδος ᾠχόμην φερόμενος. ἐπεὶ δὲ προϊὼν καὶ ἀναγινώσκων ὁρῶ ἄνδρα τῷ μὲν νῷ οὐδὲν χρώμενον οὐδέ τινας αἰτίας ἐπαιτιώμενον εἰς τὸ διακοσμεῖν τὰ πράγματα, ἀέρας δὲ καὶ αἰθέρας καὶ ὕδατα αἰτιώμενον καὶ ἄλλα πολλὰ καὶ ἄτοπα. ### English translation (Claude) So, assigning the cause to each and to all in common, I thought he would further explain what is best for each and the good common to all. And I would not have sold my hopes for much, but taking up the books very eagerly I read them as quickly as I could, so that I might know as quickly as possible the best and the worse. From this wonderful hope, my friend, I was swept away. For as I went on reading, I saw a man making no use of mind, nor assigning any causes for the ordering of things, but assigning airs and ethers and waters and many other strange things. ### Extrabiblical texts - Plato, Phaed. 98b–c (Plato (works)): quotation, high confidence ### Translation notes - Plato, Phaedo 98b–c. The editor deletes “of them” (αὐτῶν). ### Citation (SBL) Eusebius, Praep. ev. 14.15.5 (Dindorf 2:292–293; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-10-1/#p-14-15-5). ## Preparation for the Gospel 14.15.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-10-1/#p-14-15-6 - Source: Dindorf 2:293 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Anaxagoras’ method is like explaining Socrates’ sitting by bones and sinews. ### Greek text καί μοι ἔδοξεν ὁμοιότατον πεπονθέναι, ὥσπερ ἂν εἴ τις λέγων ὅτι Σωκράτης πάντα ὅσα πράττει νῷ πράττει, κἄπειτα ἐπιχειρήσας λέγειν τὰς αἰτίας ἑκάστων ὧν πράττω, λέγοι πρῶτον μὲν ὅτι ἐνθάδε διὰ ταῦτα νῦν κάθημαι, ὅτι σύγκειταί μου τὸ σῶμα ἐξ ὀστῶν καὶ νεύρων, καὶ τὰ μὲν ὀστᾶ ἐστι στερεὰ καὶ διαφυὰς ἔχει χωρὶς ἀπʼ ἀλλήλων, τὰ δὲ νεῦρα οἷα ἐπιτείνεσθαι καὶ ἀνίεσθαι, περιαμπέχοντα τὰ ὀστᾶ μετὰ τῶν σαρκῶν τε καὶ δέρματος, ὃ συνέχειν αὐτά. ### English translation (Claude) And he seemed to me to be in a position most like that of one who said that Socrates does all that he does by mind, and then, attempting to give the causes of each of the things I do, said first that I am sitting here now because my body is composed of bones and sinews, and the bones are hard and have joints separating them from one another, and the sinews are such as to tighten and relax, enveloping the bones together with the flesh and skin which holds them together. ### Extrabiblical texts - Plato, Phaed. 98c–d (Plato (works)): quotation, high confidence ### Translation notes - Plato, Phaedo 98c–d. ### Citation (SBL) Eusebius, Praep. ev. 14.15.6 (Dindorf 2:293; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-10-1/#p-14-15-6). ## Preparation for the Gospel 14.15.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-10-1/#p-14-15-7 - Source: Dindorf 2:293 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The true cause of Socrates’ staying is his judgment of what is best, not his bones. ### Greek text αἰωρουμένων οὖν τῶν ὀστῶν ἐν ταῖς αὐτῶν ξυμβολαῖς χαλῶντα καὶ συντείνοντα τὰ νεῦρα κάμπτεσθαί που ποιεῖ οἶόν τε εἶναι ἐμὲ νῦν τὰ μέλη, καὶ διὰ ταύτην τὴν αἰτίαν συγκαμφθεὶς ἐνθάδε κάθημαι. καὶ αὖ περὶ τοῦ διαλέγεσθαι ὑμῖν ἑτέρας τοιάσδε αἰτίας λέγοι, φωνάς τε καὶ ἀέρας καὶ ἀκοὰς καὶ ἄλλα ἄττα μυρία τοιαῦτα αἰτιώμενος, ἀμελήσας τὰς ὡς ἀληθῶς αἰτίας λέγειν, ὅτι ἐπειδὴ Ἀθηναίοις ἔδοξε βέλτιον εἶναι ἐμοῦ καταψηφίσασθαι, διὰ ταῦτα δὴ καὶ ἐμοὶ βέλτιον αὖ δέδοκται ἐνθάδε καθῆσθαι, καὶ δικαιότερον παραμένοντα ὑπέχειν τὴν δίκην, ἣν ἂν κελεύσωσιν, ### English translation (Claude) So, as the bones swing in their sockets, the sinews, relaxing and tightening, make me able now to bend my limbs, and for this cause I am sitting here bent. And again, about my conversing with you, he would give other such causes, alleging voices and airs and hearings and countless other such things, neglecting to give the true causes: that since the Athenians thought it better to condemn me, for this reason I too have thought it better to sit here, and more just to stay and undergo the penalty they order. ### Extrabiblical texts - Plato, Phaed. 98d–e (Plato (works)): quotation, high confidence ### Translation notes - Plato, Phaedo 98d–e. ### Citation (SBL) Eusebius, Praep. ev. 14.15.7 (Dindorf 2:293; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-10-1/#p-14-15-7). ## Preparation for the Gospel 14.15.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-10-1/#p-14-15-8 - Source: Dindorf 2:293–294 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Socrates would have fled if he had not judged it more just to stay. ### Greek text ἐπεὶ νὴ τὸν κύνα, ὡς ἐγᾦμαι, πάλαι ἂν ταῦτα τὰ νεῦρα καὶ τὰ ὀστᾶ ἢ περὶ Μέγαρα ἢ περὶ Βοιωτοὺς ἦν, ὑπὸ δόξης φερόμενα τοῦ βελτίστου, εἰ μὴ δικαιότερον ᾤμην καὶ κάλλιον εἶναι πρὸ τοῦ φεύγειν τε καὶ ἀποδιδράσκειν ὑπέχειν τῇ πόλει δίκην ἥντινʼ ἂν τάττῃ. ### English translation (Claude) For, by the dog, I think these sinews and bones would long ago have been near Megara or among the Boeotians, carried by an opinion of what is best, if I had not thought it more just and nobler, rather than fleeing and running away, to undergo whatever penalty the city appoints. ### Extrabiblical texts - Plato, Phaed. 98e–99a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Phaedo 98e–99a. ### Citation (SBL) Eusebius, Praep. ev. 14.15.8 (Dindorf 2:293–294; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-10-1/#p-14-15-8). ## Preparation for the Gospel 14.15.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-10-1/#p-14-15-9 - Source: Dindorf 2:294 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Bodily conditions are necessary conditions, not causes; the cause is the choice of the best. ### Greek text ἀλλʼ αἴτια μὲν τὰ τοιαῦτα καλεῖν λίαν ἄτοπον· εἰ δέ τις λέγοι ὅτι ἄνευ τοῦ τὰ τοιαῦτα ἔχειν καὶ ὀστᾶ καὶ νεῦρα καὶ ὅσα ἄλλα ἔχω, οὐκ ἂν οἷός τε ἦ ποιεῖν τὰ δόξαντά μοι, ἀληθῆ ἂν λέγοι· ὡς μέντοι διὰ ταῦτα ποιῶ ἃ ποιῶ, καὶ ταῦτα νῷ πράττω, ἀλλʼ οὐ τῇ τοῦ βελτίστου αἱρέσει, πολλὴ ἂν καὶ μακρὰ ῥᾳθυμία εἴη τοῦ λόγου.” ### English translation (Claude) But to call such things causes is very absurd; if someone were to say that without having such things, bones and sinews and whatever else I have, I would not be able to do what I decided, he would speak truly; but to say that I do what I do because of these, and that I act by mind but not by choice of the best, would be a great and long carelessness of speech.” ### Extrabiblical texts - Plato, Phaed. 99a–b (Plato (works)): quotation, high confidence ### Translation notes - Plato, Phaedo 99a–b. ### Citation (SBL) Eusebius, Praep. ev. 14.15.9 (Dindorf 2:294; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-10-1/#p-14-15-9). ## Preparation for the Gospel 14.15.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-10-1/#p-14-15-10 - Source: Dindorf 2:294 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The natural philosophers ignore the good that truly holds all things together. ### Greek text Εἶτα ἐπιλέγει “Διὸ δὴ καὶ ὁ μέν τις δίνην περιθεὶς τῇ γῇ ὑπὸ τοῦ οὐρανοῦ μένειν δὴ ποιεῖ τὴν γῆν, ὁ δὲ ὥσπερ καρδόπῳ πλατείᾳ βάθρον τὸν ἀέρα ὑπερείδει· τὴν δὲ τοῦ ὡς οἶόν τε βέλτιστα αὐτὰ τεθῆναι δύναμιν οὕτω νῦν κεῖσθαι, ταύτην οὔτε ζητοῦσιν οὔτε τινὰ οἴονται δαιμονίαν ἰσχὺν ἔχειν, ἀλλὰ ἡγοῦνται τούτου ἄν ποτε Ἄτλαντα ἰσχυρότερον καὶ ἀθανατώτερον καὶ μᾶλλον ἅπαντα συνέχοντα ἐξευρεῖν, καὶ ὡς ἀληθῶς τὸ ἀγαθὸν καὶ δέον ξυνδεῖν καὶ συνέχειν οὐδὲν οἴονται.” ### English translation (Claude) Then he adds: “So one man, putting a vortex round the earth, makes the earth stay in place under the heaven, while another props up the air under it as a base, as under a flat kneading trough; but the power by which they are now placed as well as they could be placed, this they neither seek nor think to have any divine strength, but they think they will someday find an Atlas stronger and more immortal than this and holding all things together more; and they think that the good and binding does not truly bind and hold anything together.” ### Extrabiblical texts - Plato, Phaed. 99b–c (Plato (works)): quotation, high confidence ### Translation notes - Plato, Phaedo 99b–c. ### Citation (SBL) Eusebius, Praep. ev. 14.15.10 (Dindorf 2:294; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-10-1/#p-14-15-10). ## Preparation for the Gospel 14.15.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-10-1/#p-14-15-11 - Source: Dindorf 2:294–295 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Anaxagoras’ successors; Eusebius introduces Plutarch on the philosophers’ views of the gods. ### Greek text Τοσαῦτα ὁ Σωκράτης περὶ τῆς Ἀναξαγόρου δόξης. ἦν δὲ Ἀναξαγόρου μὲν διάδοχος τῆς τε διατριβῆς ὁμοῦ καὶ τῆς δόξης Ἀρχέλαος, Ἀρχελάου δὲ ἀκουστὴς γεγονέναι λέγεται Σωκράτης. πλὴν ἀλλὰ φυσικοὶ καὶ ἄλλοι Ξενοφάνης καὶ Πυθαγόρας, συνακμάσαντες Ἀναξαγόρᾳ, ἀφθαρσίας θεοῦ καὶ ψυχῆς ἀθανασίας ἐφιλοσόφησαν· ἐκ τούτων τε καὶ μετὰ τούτους αἶ τῆς Ἑλλήνων φιλοσοφίας ὑπέστησαν αἱρέσεις, τῶν μὲν τοῖσδε, τῶν δὲ ἑτέροις ἐξηκολουθηκότων, τινῶν δὲ καὶ ἰδίας δόξας ἐπινενοηκότων. πάλιν δʼ οὖν ὁ Πλούταρχος τὰς περὶ θεῶν ὑπολήψεις τῶν αὐτῶν τοῦτον γράφει τὸν τρόπον ### English translation (Claude) So much Socrates on the opinion of Anaxagoras. Archelaus was Anaxagoras’ successor both in the school and in his opinion, and Socrates is said to have been a hearer of Archelaus. However, other natural philosophers too, Xenophanes and Pythagoras, who flourished at the same time as Anaxagoras, taught the imperishability of God and the immortality of the soul; and from these and after them the schools of Greek philosophy arose, some following these, others others, and some devising their own opinions. Again, then, Plutarch writes the suppositions of the same men about the gods in this way: ### Citation (SBL) Eusebius, Praep. ev. 14.15.11 (Dindorf 2:294–295; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-10-1/#p-14-15-11). ## Preparation for the Gospel 14.16.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-16-1/#p-14-16-1 - Source: Dindorf 2:295 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plutarch: some philosophers denied the gods altogether; Euripides hinted at it through Sisyphus. ### Greek text “Ἔνιοι τῶν φιλοσόφων, καθάπερ Διαγόρας ὁ Μήλιος καὶ Θεόδωρος ὁ Κυρηναῖος καὶ Εὐήμερος ὁ Τεγεάτης, καθόλου φασὶ μὴ εἶναι θεούς· τὸν δὲ Εὐήμερον καὶ Καλλίμαχος ὁ Κυρηναῖος αἰνίττεται ἐν τοῖς ἰάμβοις. καὶ Εὐριπίδης ὁ τραγῳδοποιὸς ἄποκαλύψασθαι μὲν οὐκ ἠθέλησε, δεδοικὼς τὸν Ἄρειον πάγον, ἐνέφηνε δὲ τοῦτον τὸν τρόπον· τὸν γὰρ Σίσυφον εἰσήγαγε προστάτην ταύτης τῆς δόξης, καὶ συνηγόρησεν αὐτοῦ τῇ γνώμῃ. ” ### English translation (Claude) “Some of the philosophers, such as Diagoras of Melos and Theodorus of Cyrene and Euhemerus of Tegea, say outright that there are no gods. Callimachus of Cyrene hints at Euhemerus in his Iambi. And Euripides the tragedian did not wish to unveil himself, fearing the Areopagus, but showed it in this way: he brought in Sisyphus as champion of this opinion and pleaded for his view.” ### Extrabiblical texts - Plutarch, Plac. 1.7.1–2 (Plutarch): quotation, high confidence - Callimachus, Iambi (Callimachus (hymns and fragments)): allusion, medium confidence ### Translation notes - [Plutarch], Placita 1.7.1–2; Callimachus, Iambi (fragment 191); the Sisyphus is now usually ascribed to Critias. ### Citation (SBL) Eusebius, Praep. ev. 14.16.1 (Dindorf 2:295; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-16-1/#p-14-16-1). ## Preparation for the Gospel 14.16.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-16-1/#p-14-16-2 - Source: Dindorf 2:295 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plutarch: Anaxagoras and Plato both made God the orderer of matter. ### Greek text Ἐπὶ τούτοις πάλιν τὸν Ἀναξαγόραν εἰσάγει, πρῶτον φάσκων αὐτὸν ὀρθῶς φρονῆσαι περὶ θεοῦ. λέγει δὲ οὕτως “Ὁ δὲ Ἀναξαγόρας φησὶν ὡς εἱστήκει κατʼ ἀρχὰς τὰ σώματα, νοῦς δὲ αὐτὰ διεκόσμησε θεοῦ καὶ τὰς γενέσεις τῶν ὅλων ἐποίησεν. ὁ δὲ Πλάτων οὐχ ἑστηκότα ὑπέθετο τὰ πρῶτα σώματα, ἀτάκτως δὲ κινούμενα· διὸ, φησὶν, ὁ θεὸς ἐπιστήσας ὡς τάξις ἀταξίας ἐστὶ βελτίων, διεκόσμησεν αὐτά.” ### English translation (Claude) After these he brings in Anaxagoras again, saying that he was the first to think rightly about God. He speaks thus: “Anaxagoras says that in the beginning the bodies stood still, but the mind of God ordered them and made the generations of the universe. Plato supposed that the first bodies did not stand still but moved in disorder; therefore, he says, God, judging that order is better than disorder, ordered them.” ### Extrabiblical texts - Plutarch, Plac. 1.7.4–5 (Plutarch): quotation, high confidence - Anaxagoras (Anaxagoras): allusion, high confidence ### Translation notes - [Plutarch], Placita 1.7.4–5. ### Citation (SBL) Eusebius, Praep. ev. 14.16.2 (Dindorf 2:295; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-16-1/#p-14-16-2). ## Preparation for the Gospel 14.16.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-16-1/#p-14-16-3 - Source: Dindorf 2:295–296 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plutarch’s source (Epicurean) objects that a blessed God would not care for human affairs. ### Greek text Οἷς ἐπιλέγει “Ἁμαρτάνουσιν δὲ ἀμφότεροι, ὅτι τὸν θεὸν ἐποίησαν ἐπιστρεφόμενον τῶν ἀνθρωπίνων, καὶ τούτου χάριν τὸν κόσμον κατασκευάζοντα· τὸ γὰρ μακάριον καὶ ἄφθαρτον ζῷον, πεπληρωμένον τε πᾶσι τοῖς ἀγαθοῖς καὶ κακοῦ παντὸς ἄδεκτον, ὅλον ὄν περὶ τὴν συνοχὴν τῆς ἰδίας εὐδαιμονίας τε καὶ ἀφθαρσίας, ἀνεπιστρεφές ἐστι τῶν ἀνθρωπίνων πραγμάτων. κακοδαίμων δʼ ἂν εἴη, ἐργάτου δίκην καὶ τέκτονος ἀχθοφορῶν καὶ μεριμνῶν εἰς τὴν τοῦ κόσμου κατασκευήν. ### English translation (Claude) To which he adds: “Both err, because they made God attentive to human affairs and making the world for this reason. For the blessed and imperishable living being, filled with all good things and receptive of no evil, being wholly occupied with the maintenance of its own happiness and imperishability, is unconcerned with human affairs. He would be wretched if, like a laborer and carpenter, he bore burdens and took anxious thought for the making of the world. ### Extrabiblical texts - Plutarch, Plac. 1.7.6–7 (Plutarch): quotation, high confidence - Epicurus (Epicurus (sayings and fragments)): allusion, medium confidence ### Translation notes - [Plutarch], Placita 1.7.6–7. The objection is Epicurean, reported in the Placita. ### Citation (SBL) Eusebius, Praep. ev. 14.16.3 (Dindorf 2:295–296; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-16-1/#p-14-16-3). ## Preparation for the Gospel 14.16.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-16-1/#p-14-16-4 - Source: Dindorf 2:296 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The argument: God could not have existed idle or asleep before ordering the world. ### Greek text καὶ πάλιν, ὁ θεὸς ὃν λέγουσιν, ἤτοι τὸν ἔμπροσθεν αἰῶνα οὐκ ἦν, ὅτε ἦν ἀκίνητα τὰ σώματα, ἢ ὅτε ἀτάκτως ἐκινεῖτο, ἢ ἐκοιμᾶτο, ἢ ἐγρηγόρει, ἢ οὐδέτερον τούτων. ἢ οὔτε τὸ πρῶτον ἔστι δέξασθαι· πᾶς γὰρ θεὸς αἰώνιος· οὔτε τὸ δεύτερον· εἰ γὰρ ἐκοιμᾶτο ἐξ αἰῶνος ὁ θεὸς, ἐτεθνήκει· αἰώνιος γὰρ ὕπνος θάνατός ἐστιν. ἀλλά γε ἄδεκτος ὕπνου ὁ θεός· τὸ γὰρ ἀθάνατον καὶ τοῦ θεοῦ ἐγγὺς ὕπνου κεχώρισται. ### English translation (Claude) And again, the God they speak of either did not exist in the former age, when the bodies were unmoved, or when they moved in disorder; or he slept, or was awake, or neither of these. The first cannot be accepted, for every god is eternal; nor the second, for if God slept from eternity he was dead, for eternal sleep is death. But God is incapable of sleep; for the immortal and what is near to death are separated. ### Extrabiblical texts - Plutarch, Plac. 1.7.8 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 1.7.8. The digital text reads “what is near God” (τοῦ θεοῦ ἐγγύς) where the sense requires “near death” (θανάτου ἐγγύς); translated by sense. ### Citation (SBL) Eusebius, Praep. ev. 14.16.4 (Dindorf 2:296; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-16-1/#p-14-16-4). ## Preparation for the Gospel 14.16.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-16-1/#p-14-16-5 - Source: Dindorf 2:296 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Epicurean argument concludes with the suffering of the good, as Agamemnon and Heracles. ### Greek text εἰ δὲ ἦν ὁ θεὸς ἐγρηγορὼς, ἤτοι ἐνέλιπεν εἰς εὐδαιμονίαν, ἢ πεπλήρωτο ἐν μακαριότητι. καὶ οὔτε κατὰ τὸ πρῶτόν ἐστι μακάριος ὁ θεός· τὸ γὰρ ἐλλεῖπον εἰς εὐδαιμονίαν οὐ μακάριον· οὔτε κατὰ τὸ δεύτερον· μηδὲν γὰρ ἐλλείπων κεναῖς ἔμελλεν ἐπιχειρεῖν πράξεσι. πῶς δὲ, εἴπερ ὁ θεός ἐστι καὶ τῇ τούτου φροντίδι τὰ κατὰ ἄνθρωπον οἰκονομεῖται, τὸ μὲν κίβδηλον εὐτυχεῖ, τὸ δὲ ἀστεῖον τὸ ἐναντίον πάσχει; Ἀγαμέμνων τε γὰρ ἀμφότερον, βασιλεύς τʼ ἀγαθὸς κρατερός τʼ αἰχμητής, ὑπὸ μοιχοῦ καὶ μοιχαλίδος ἡττηθεὶς ἐδολοφονήθη· καὶ ὁ τούτου δὲ συγγενὴς Ἡρακλῆς, πολλὰ τῶν ἐπιλυμαινομένων τὸν ἀνθρώπινον βίον καθαρὰς, ὑπὸ Δηϊανείρας φαρμακευθεὶς ἐδολοφονήθη.” ### English translation (Claude) But if God was awake, either he fell short of happiness, or he was filled with blessedness. And neither on the first is God blessed, for what falls short of happiness is not blessed; nor on the second, for, lacking nothing, he would have undertaken empty actions. And how, if there is a God and human affairs are managed by his care, does the counterfeit prosper while the good suffers the opposite? For Agamemnon, ‘both a good king and a mighty spearman,’ was overcome by an adulterer and an adulteress and treacherously murdered; and his kinsman Heracles, having cleansed away many of the things that ravage human life, was poisoned by Deianeira and treacherously murdered.” ### Extrabiblical texts - Plutarch, Plac. 1.7.9–10 (Plutarch): quotation, high confidence - Homer, Il. 3.179 (Homer, Iliad): quotation, high confidence ### Translation notes - [Plutarch], Placita 1.7.9–10; Homer, Iliad 3.179. ### Citation (SBL) Eusebius, Praep. ev. 14.16.5 (Dindorf 2:296; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-16-1/#p-14-16-5). ## Preparation for the Gospel 14.16.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-16-1/#p-14-16-6 - Source: Dindorf 2:296–297 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plutarch summarizes the views of Thales, Anaximander, Democritus, and Pythagoras about God. ### Greek text “Θαλῆς τὸν κόσμον εἶναι τὸν θεόν. Ἀναξίμανδρος τοὺς ἀστέρας οὐρανίους θεούς. Δημόκριτος θεὸν ἐν πυρὶ σφαιροειδῆ τὴν τοῦ κόσμου ψυχήν. Πυθαγόρας τῶν ἀρχῶν τὴν μὲν μονάδα θεόν· καὶ τὸ ἀγαθὸν, ἥτις ἐστὶν ἡ τοῦ ἑνὸς φύσις, αὐτὸς ὁ νοῦς τὴν δʼ ἀόριστον δυάδα καὶ δαίμονα καὶ τὸ κακὸν, περὶ ἥν ἐστι τὸ ὑλικὸν πλῆθος, [ἐστὶ καὶ ὁρατὸς ὁ κόσμος.]” ### English translation (Claude) “Thales held that God is the world. Anaximander, that the stars are heavenly gods. Democritus, that God is the spherical soul of the world in fire. Pythagoras, that of the principles the monad is God, and the good, which is the nature of the One, is mind itself; and the indefinite dyad is a daimon and evil, around which is the material multitude.” ### Extrabiblical texts - Plutarch, Plac. 1.7.11–18 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 1.7.11–18. The editor deletes “and the visible world is” at the end. ### Citation (SBL) Eusebius, Praep. ev. 14.16.6 (Dindorf 2:296–297; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-16-1/#p-14-16-6). ## Preparation for the Gospel 14.16.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-16-1/#p-14-16-7 - Source: Dindorf 2:297 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Socrates and Plato: God is the One and the Good, pure mind. ### Greek text Μετὰ δὲ τούτους οἱ νέοι τῷ χρόνῳ πῶς ἐδόξαζον ἄκουε “ Σωκράτης καὶ Πλάτων ἓν τὸ μονοφυὲς καὶ αὐτοφυὲς, τὸ μοναδικὸν, τὸ ὄντως ὄν ἀγαθόν. πάντα δὲ ταῦτα τῶν ὀνομάτων εἰς τὸν νοῦν σπεύδει. νοῦς οὖν ὁ θεὸς χωριστὸν εἶδος, τοῦτʼ ἔστι τὸ ἀμιγὲς πάσης ὕλης καὶ μηδενὶ παθητῷ συμπεπλεγμένον. ### English translation (Claude) After these, hear how those younger in time thought: “Socrates and Plato: the One, the single-natured and self-existent, the monadic, the truly existing good. All these names hasten to mind. God, then, is mind, a separate form, that is, what is unmixed with all matter and entangled with nothing passible. ### Extrabiblical texts - Plutarch, Plac. 1.7.31 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 1.7.31. ### Citation (SBL) Eusebius, Praep. ev. 14.16.7 (Dindorf 2:297; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-16-1/#p-14-16-7). ## Preparation for the Gospel 14.16.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-16-1/#p-14-16-8 - Source: Dindorf 2:297 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Aristotle: the highest God is a separate form above the ethereal spheres. ### Greek text Ἀριστοτέλης τὸν μὲν ἀνωτάτω θεὸν εἶδος χωριστὸν, ἐπιβεβηκότα τῇ σφαίρᾳ τοῦ παντὸς, ἥτις ἐστὶν αἰθέριον σῶμα, τὸ πέμπτον ὑπʼ αὐτοῦ καλούμενον· διῃρημένου δὲ τούτου κατὰ σφαίρας τῇ μὲν φύσει συναφεῖς, τῷ λόγῳ δὲ κεχωρισμένας, ἑκάστην οἴεται τῶν σφαιρῶν ζῷον εἶναι σύνθετον ἐκ σώματος καὶ ψυχῆς, ὧν τὸ μὲν σῶμά ἐστιν αἰθέριον, κινούμενον κυκλοφορικῶς, ἡ ψυχὴ δὲ λόγος ἀκίνητος, αἴτιος τῆς κινήσεως κατʼ ἐνέργειαν. ### English translation (Claude) Aristotle: the highest God is a separate form, mounted upon the sphere of the universe, which is an ethereal body, the fifth so called by him; and this being divided into spheres connected in nature but separated in reason, he thinks each of the spheres a living being composed of body and soul, of which the body is ethereal, moving in a circle, and the soul is unmoved reason, the cause of the motion in act. ### Extrabiblical texts - Plutarch, Plac. 1.7.32 (Plutarch): quotation, high confidence - Aristotle (Aristotle (works)): allusion, high confidence ### Translation notes - [Plutarch], Placita 1.7.32. ### Citation (SBL) Eusebius, Praep. ev. 14.16.8 (Dindorf 2:297; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-16-1/#p-14-16-8). ## Preparation for the Gospel 14.16.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-16-1/#p-14-16-9 - Source: Dindorf 2:297 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Stoics: God is craftsmanlike fire and spirit pervading the world. ### Greek text Οἱ Στωϊκοὶ νοερὸν θεὸν ἀποφαίνονται, πῦρ τεχνικὸν, ὁδῷ βαδίζον ἐπὶ γένεσιν κόσμου, περιειληφότος πάντας τοὺς σπερματικοὺς λόγους, καθʼ οὓς ἕκαστα καθʼ εἱμαρμένην γίνεται. καὶ πνεῦμα μὲν διῆκον διʼ ὅλου τοῦ κόσμου, τὰς δὲ προσηγορίας μεταλαμβάνον διʼ ὅλης τῆς ὕλης, διʼ ἧς κεχώρηκε. θεὸν δὲ καὶ τὸν κόσμον καὶ τοὺς ἀστέρας καὶ τὴν γῆν, τὸν δʼ ἀνωτάτω πάντων νοῦν ἐν αἰθέρι. ### English translation (Claude) The Stoics declare God to be intelligent, a craftsmanlike fire proceeding methodically to the generation of the world, comprising all the seminal principles according to which each thing comes to be by fate; and a spirit pervading the whole world, taking different names according to the matter through which it has passed. And they call God the world and the stars and the earth, and the highest mind of all in the ether. ### Extrabiblical texts - Plutarch, Plac. 1.7.33 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 1.7.33. ### Citation (SBL) Eusebius, Praep. ev. 14.16.9 (Dindorf 2:297; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-16-1/#p-14-16-9). ## Preparation for the Gospel 14.16.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-16-1/#p-14-16-10 - Source: Dindorf 2:297–298 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Epicurus: the gods are human in form and made of fine particles. ### Greek text Ἐπίκουρος ἀνθρωποειδεῖς μὲν [πάντας] τοὺς θεοὺς, λόγῳ δὲ πάντας θεωρητοὺς διὰ τὴν λεπτομέρειαν τῆς τῶν εἰδώλων φύσεως. ὁ δʼ αὐτὸς ἄλλας τέσσαρας φύσεις κατὰ γένος ἀφθάρτους τάσδε, τὰ ἄτομα, τὸ κενὸν, τὸ ἄπειρον, τὰς ὁμοιότητας, αὗται δὲ λέγονται ὁμοιομέρειαι, καὶ τὰ στοιχεῖα.” ### English translation (Claude) Epicurus: the gods are human in form, all to be contemplated by reason because of the fineness of the nature of their images. The same posits four other natures imperishable in kind: the atoms, the void, the infinite, the likenesses; and these are called homoeomeries, and the elements.” ### Extrabiblical texts - Plutarch, Plac. 1.7.34 (Plutarch): quotation, high confidence - Epicurus (Epicurus (sayings and fragments)): allusion, high confidence ### Translation notes - [Plutarch], Placita 1.7.34. The editor deletes “all” (πάντας) before “the gods.” ### Citation (SBL) Eusebius, Praep. ev. 14.16.10 (Dindorf 2:297–298; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-16-1/#p-14-16-10). ## Preparation for the Gospel 14.16.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-16-1/#p-14-16-11 - Source: Dindorf 2:298 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The first Greeks to set mind over the world were late compared with the Hebrew history. ### Greek text Τοιαῦται μὲν δὴ τῶν φυσικῶν φιλοσόφων καὶ αἱ περὶ θεοῦ διαστάσεις τε καὶ δυσφημίαι, ὧν πρώτους ὁ λόγος συνίστησι τοὺς ἀμφὶ τὸν Πυθαγόραν τε καὶ Ἀναξαγόραν Πλάτωνά τε καὶ Σωκράτην νοῦν καὶ θεὸν ἐπιστῆσαι τῷ κόσμῳ. οὗτοι δὴ κομιδῇ παῖδες τοῖς χρόνοις ἀποδείκνυνται καθʼ οὓς χρόνους τὰ ὕστατα ἱστορεῖται τῆς Ἑβραίων ἀρχαιολογίας. ### English translation (Claude) Such, then, are the disagreements and blasphemies of the natural philosophers about God, of whom the account shows Pythagoras and Anaxagoras, Plato and Socrates and their followers to have been the first to set mind and God over the world. These are shown to be mere children in time, compared with the times in which the latest events of the Hebrews’ antiquity are recorded. ### Citation (SBL) Eusebius, Praep. ev. 14.16.11 (Dindorf 2:298; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-16-1/#p-14-16-11). ## Preparation for the Gospel 14.16.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-16-1/#p-14-16-12 - Source: Dindorf 2:298 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The knowledge of the one God came late to the Greeks; polytheism was the older Egyptian and Phoenician error. ### Greek text οὐκ ἦν ἄρα παλαιτάτη παρὰ πᾶσιν Ἕλλησι καὶ τοῖς πρόπαλαι τὴν πολύθεον δεισιδαιμονίαν παρά τε Φοίνιξι καὶ Αἰγυπτίοις εἰσηγησαμένοις ἡ τοῦ τῶν ὅλων θεοῦ γνῶσις, ἣν πρῶτος Ἑλλήνων Ἀναξαγόρας καὶ οἱ ἀμφʼ αὐτὸν ἐξήνεγκαν. καὶ μὴν τὰ τῆς πολυθέου δεισιδαιμονίας πάντων ἐθνῶν ἐκράτει· ἀλλʼ ἦν, ὡς ἔοικεν, οὐ τὴν ἀληθῆ περιέχοντα θεολογίαν, ἀλλʼ ἣν Αἰγύπτιοι καὶ Φοίνικες πρῶτοι πάντων συστήσασθαι ἐμαρτυρήθησαν. ### English translation (Claude) The knowledge of the God of the universe, then, was not most ancient among all the Greeks and those who long ago introduced polytheistic superstition among the Phoenicians and Egyptians; the first of the Greeks to bring it out were Anaxagoras and his followers. Yet the teachings of polytheistic superstition prevailed over all nations; but they did not, as it seems, contain the true theology, but that which the Egyptians and Phoenicians are attested to have first of all established. ### Citation (SBL) Eusebius, Praep. ev. 14.16.12 (Dindorf 2:298; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-16-1/#p-14-16-12). ## Preparation for the Gospel 14.16.13 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-16-1/#p-14-16-13 - Source: Dindorf 2:298 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Polytheism deified dead men; Eusebius now turns to those who rejected the senses. ### Greek text αὕτη δὲ ἣν θεοὺς μὲν οὐδαμῶς, οὐδέ τινας θείας δυνάμεις, ἄνδρας δὲ ἤδη πάλαι ἐν νεκροῖς κειμένους θεολογοῦσα, ὡς ὁ τῆς ἀληθείας πάλαι ἀπέδειξε λόγος. φέρʼ οὖν πάλιν ἀναλάβωμεν τὸν λόγον. ἐπειδὴ τῶν φυσικῶν φιλοσόφων οἱ μὲν πάντα κατέβαλλον ἐπὶ τὰς αἰσθήσεις, οἱ δʼ αὖ πάλιν τούτοις ἀνθεῖλκον, ὡς οἶ περὶ τὸν Ξενοφάνην τὸν Κολοφώνιον καὶ Παρμενίδην Ἐλεάτην, οἱ δὴ τὰς αἰσθήσεις ἀνῄρουν, μηδὲν εἶναι φάσκοντες καταληπτὸν τῶν ἐν αἰσθήσει, διὸ μόνῳ δεῖν πιστεύειν τῷ λόγῳ, τὰ πρὸς αὐτοὺς ἀντειρημένα διασκεψώμεθα. ### English translation (Claude) And this was a theology that deified not gods at all, nor any divine powers, but men long since lying among the dead, as the account of the truth has shown before. Come, then, let us take up the argument again. Since of the natural philosophers some reduced everything to the senses, while others pulled the opposite way, like Xenophanes of Colophon and Parmenides of Elea and their followers, who did away with the senses, saying that nothing perceived by the senses can be apprehended, and therefore that reason alone is to be trusted, let us examine what has been said against them. ### Translation notes - Compare Books 1–3 of the Preparation. ### Citation (SBL) Eusebius, Praep. ev. 14.16.13 (Dindorf 2:298; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-16-1/#p-14-16-13). ## Preparation for the Gospel 14.17.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-16-1/#p-14-17-1 - Source: Dindorf 2:298–299 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Aristocles: the Eleatics and Megarians rejected the senses and held that being is one and unmoved. ### Greek text “Ἄλλοι δʼ ἐγένοντο τούτοις τὴν φωνὴν ἀφιέντες. οἴονται γὰρ δεῖν τὰς μὲν αἰσθήσεις καὶ τἀς φαντασίας καταβάλλειν, αὐτῷ δὲ μόνον τῷ λόγῳ πιστεύειν. τοιαῦτα γάρ τινα πρότερον μὲν Ξενοφάνης καὶ Παρμενίδης καὶ Ζήνων καὶ Μέλισσος ἔλεγον, ὕστερον δʼ οἱ περὶ Στίλπωνα καὶ τοὺς Μεγαρικούς. ὅθεν ἠξίουν οὗτοί γε τὸ ὂν ἕν εἶναι, καὶ τὸ ἕτερον μὴ εἶναι, μηδὲ γεννᾶσθαί τι μηδὲ φθείρεσθαι μηδὲ κινεῖσθαι τὸ παράπαν. ### English translation (Claude) “There were others who uttered the opposite view to these. For they think one must reject the senses and impressions and trust only reason itself. Such things were said earlier by Xenophanes and Parmenides and Zeno and Melissus, and later by Stilpo and the Megarians. Hence these held that being is one, and the other is not, and that nothing comes to be or perishes or moves at all. ### Extrabiblical texts - Aristocles (Aristocles of Messene, On Philosophy): quotation, high confidence ### Translation notes - Aristocles of Messene, On Philosophy, book 8 (fragment). ### Citation (SBL) Eusebius, Praep. ev. 14.17.1 (Dindorf 2:298–299; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-16-1/#p-14-17-1). ## Preparation for the Gospel 14.17.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-16-1/#p-14-17-2 - Source: Dindorf 2:299 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Aristocles: reason is most divine, but sense is also a kind of knowledge. ### Greek text τὸν μὲν οὖν πλείω πρὸς τούτους λόγον εἰσόμεθα φιλοσοφοῦντες· νυνὶ μέντοι τοσοῦτον λεκτέον εἴποιμεν γὰρ ἂν ὡς ὁ μὲν λόγος ἡμῶν εἴη τὸ θειότατον· οὐ μὴν ἀλλὰ δεῖ γε καὶ τῆς αἰσθήσεως, ὥσπερ γε δὴ καὶ σώματος. ὅτι δὲ καὶ ἡ αἴσθησις ἀληθεύειν πέφυκε δῆλον· οὐ γὰρ οἷόν τε τὸν αἰσθανόμενον μὴ οὐχὶ πάσχειν τι· πάσχων δὲ τὸ πάθος ἂν εἰδείη· γνῶσις οὖν τίς ἐστι καὶ ἡ αἴσθησις. ### English translation (Claude) The fuller argument against them we shall know when we philosophize; but for now this much must be said: we would say that reason is the most divine thing in us; nevertheless we need sense too, as indeed we need a body. That sense is by nature truthful is clear; for one who perceives cannot fail to undergo something, and undergoing it, he would know the experience; so sense is a kind of knowledge. ### Extrabiblical texts - Aristocles (Aristocles of Messene, On Philosophy): quotation, high confidence ### Translation notes - Aristocles, On Philosophy. ### Citation (SBL) Eusebius, Praep. ev. 14.17.2 (Dindorf 2:299; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-16-1/#p-14-17-2). ## Preparation for the Gospel 14.17.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-16-1/#p-14-17-3 - Source: Dindorf 2:299 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Perception implies a difference between agent and patient, so being is not one and unmoved. ### Greek text ἀλλὰ μὴν εἰ τὸ αἰσθάνεσθαι πάσχειν τί ἐστιν, ἅπαν δὲ τὸ πάσχον ὑπό του πάσχει, πάντως ἕτερον ἂν εἴη τὸ ποιοῦν καὶ τὸ πάσχον. ὥστε πρῶτον μὲν εἴη ἂν τὸ λεγόμενον ἕτερον· οἷον τὸ χρῶμα καὶ ὁ ψόφος· ἔπειτα δὲ ἓν τὸ ὄν οὐκ ἔσται· καὶ μὴν οὐδὲ ἀκίνητον· ἡ γὰρ αἴσθησίς ἐστι κίνησις. ### English translation (Claude) But if perceiving is undergoing something, and everything that undergoes undergoes it from something, then what acts and what undergoes would be different. So first, what is spoken of would be other, such as color and sound; and then being will not be one; nor indeed unmoved, for perception is a motion. ### Extrabiblical texts - Aristocles (Aristocles of Messene, On Philosophy): quotation, high confidence ### Translation notes - Aristocles, On Philosophy. ### Citation (SBL) Eusebius, Praep. ev. 14.17.3 (Dindorf 2:299; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-16-1/#p-14-17-3). ## Preparation for the Gospel 14.17.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-16-1/#p-14-17-4 - Source: Dindorf 2:299 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Everyone values healthy senses and would not give one up. ### Greek text ταύτῃ δὲ βούλεται πᾶς τις κατὰ φύσιν ἔχειν τἀς αἰσθήσεις, ἅτε δὴ πιστεύων, οἶμαι, ταῖς ὑγιαινούσαις μᾶλλον ἢ ταῖς νοσούσαις. εἰκότως ἄρα καὶ δεινός τις ἔρως αὐτῶν ἡμῖν ἐντέτηκεν. οὐδείς γέ τοι μὴ μεμηνὼς ἕλοιτʼ ἄν ποτε μίαν αἴσθησιν ἀποβάλλειν, ὅπως αὐτῷ πάντα τὰ ἄλλα ἀγαθὰ γένοιτο. ### English translation (Claude) For this reason everyone wishes to have his senses in their natural state, trusting, I think, healthy ones rather than diseased. Fittingly, then, a fierce love of them is ingrained in us. No one, at least, unless mad, would ever choose to lose one sense so that all other goods might be his. ### Extrabiblical texts - Aristocles (Aristocles of Messene, On Philosophy): quotation, high confidence ### Translation notes - Aristocles, On Philosophy. ### Citation (SBL) Eusebius, Praep. ev. 14.17.4 (Dindorf 2:299; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-16-1/#p-14-17-4). ## Preparation for the Gospel 14.17.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-16-1/#p-14-17-5 - Source: Dindorf 2:299–300 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Those who despise the senses should destroy them, as Pandarus vowed to burn his bow. ### Greek text τοὺς δὴ διαβάλλοντας αὐτὰς ἐχρῆν, πεπεισμένους γε διότι μάτην ἔχοιεν αὐτὰς, εἰπόντας ἅπερ ὁ Πάνδαρος λέγει παρὰ τῷ Ὁμήρῳ περὶ τῶν ἑαυτοῦ τόξων, αὐτίκʼ ἔπειτʼ ἀπʼ ἐμεῖο κάρη τάμοι ἀλλότριος φὼς, εἰ μὴ ἐγὼ τάδε τόξα φαεινῷ ἐν πυρὶ θείην, χερσὶ διακλάσσας, ἀνεμώλια γάρ μοι ὀπηδεῖ, τὸ μετὰ τοῦτο διαλυμήνασθαι πάσας τὰς αἰσθήσεις ἑαυτῶν· οὕτω γὰρ ἄν τις ἐπίστευεν αὐτοῖς ἔργῳ διδάσκουσιν ὡς εἰς οὐδὲν αὐτῶν δέοιντο. ### English translation (Claude) Those who disparage them, then, being persuaded that they had them in vain, ought to have said what Pandarus says in Homer about his own bow, “May some stranger cut off my head straightway, if I do not put this bow into the shining fire, breaking it with my hands; for it goes with me as useless as wind,” and then to have destroyed all their own senses; for so one would have believed them, teaching by deed that they needed none of them. ### Extrabiblical texts - Homer, Il. 5.214–216 (Homer, Iliad): quotation, high confidence - Aristocles (Aristocles of Messene, On Philosophy): quotation, high confidence ### Translation notes - Aristocles, On Philosophy; Homer, Iliad 5.214–216. ### Citation (SBL) Eusebius, Praep. ev. 14.17.5 (Dindorf 2:299–300; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-16-1/#p-14-17-5). ## Preparation for the Gospel 14.17.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-16-1/#p-14-17-6 - Source: Dindorf 2:300 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The deniers of the senses use them constantly. ### Greek text νυνὶ δὲ τοῦτο καὶ τὸ ἀτοπώτατόν ἐστι· ἀχρήστους γὰρ ἀποφαίνοντες αὐτὰς τῷ λόγῳ τοῖς ἔργοις τὰ μάλιστα χρώμενοι διατελοῦσιν αὐταῖς. ### English translation (Claude) But as it is, this is the most absurd thing of all: declaring them useless in argument, they go on using them above all in their actions. ### Extrabiblical texts - Aristocles (Aristocles of Messene, On Philosophy): quotation, high confidence ### Translation notes - Aristocles, On Philosophy. ### Citation (SBL) Eusebius, Praep. ev. 14.17.6 (Dindorf 2:300; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-16-1/#p-14-17-6). ## Preparation for the Gospel 14.17.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-16-1/#p-14-17-7 - Source: Dindorf 2:300 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Melissus argues from appearances that appearances are not real. ### Greek text ὅ γέ τοι Μέλισσος ἐθέλων ἐπιδεικνύναι διότι τῶν φαινομένων καὶ ἐν ὄψει τούτων οὐδὲν εἴη τῷ ὄντι, διὰ τῶν φαινομένων ἀποδείκνυσιν αὐτῶν· φησὶ γοῦν, εἰ γάρ ἐστι καὶ ὕδωρ καὶ ἀὴρ καὶ πῦρ καὶ σίδηρος καὶ χρυσὸς, καὶ τὸ μὲν ζῶν, τὸ δὲ τεθνηκὸς, καὶ μέλαν καὶ λευκὸν καὶ τὰ ἄλλα πάντα, ὅσα φασὶν ἄνθρωποι εἶναι ἀληθῆ, καὶ ἡμεῖς ὀρθῶς ὁρῶμεν καὶ ἀκούομεν, εἶναι ἐχρῆν καὶ τὸ ὂν τοιοῦτον οἶον πρῶτον ἔδοξεν ἡμῖν εἶναι, καὶ μὴ μεταπίπτειν, μηδὲ γίνεσθαι ἕτερον, ἀλλʼ εἶναι ὅμοιον οἷόν περ ἐστὶν ἕκαστον. νῦν δὲ φαμὲν ὀρθῶς ὁρᾶν καὶ ἀκούειν καὶ συνιέναι· δοκεῖ δὲ ἡμῖν τὸ θερμὸν καὶ ψυχρὸν γίνεσθαι, καὶ τὸ ψυχρὸν θερμὸν, καὶ τὸ σκληρὸν μαλακὸν, καὶ τὸ μαλακὸν σκληρόν. ### English translation (Claude) Melissus, at least, wishing to show that none of the things that appear and are in sight really exists, proves it through the very things that appear. He says, at least: “If there are water and air and fire and iron and gold, and one thing living and another dead, and black and white and all the other things that men say are true, and if we see and hear correctly, then being ought to be such as it first seemed to us, and not change nor become other, but each should be like what it is. But now we say that we see and hear and understand correctly; yet it seems to us that the hot becomes cold and the cold hot, and the hard soft and the soft hard.” ### Extrabiblical texts - Aristocles (Aristocles of Messene, On Philosophy): quotation, high confidence ### Translation notes - Aristocles, On Philosophy; Melissus, fragment B 8 (Diels–Kranz). ### Citation (SBL) Eusebius, Praep. ev. 14.17.7 (Dindorf 2:300; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-16-1/#p-14-17-7). ## Preparation for the Gospel 14.17.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-16-1/#p-14-17-8 - Source: Dindorf 2:300 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Melissus refutes the senses by relying on them. ### Greek text ταῦτα δὲ καὶ ἄλλα πολλὰ τοιαῦτα λέγοντος αὐτοῦ καὶ μάλα εἰκότως ἐπύθετό τις ἂν, ἆρʼ οὖν ὅτι [ὃ νῦν] θερμόν ἐστι κἄπειτα τοῦτο γίνεται ψυχρὸν οὐκ αἰσθόμενος ἔγνως; ὁμοίως δὲ καὶ περὶ τῶν ἄλλων. ὅπερ γὰρ ἔφην, εὑρεθείη ἂν οὐδὲν ἀλλʼ ἢ τὰς αἰσθήσεις ἀναιρῶν καὶ ἐλέγχων διὰ τὸ μάλιστα πιστεύειν αὐταῖς. ### English translation (Claude) When he says these and many other such things, one might very reasonably ask him: “Did you not know by perceiving that what is hot then becomes cold?” And likewise about the others. For, as I said, he would be found doing nothing but doing away with and refuting the senses by trusting them most of all. ### Extrabiblical texts - Aristocles (Aristocles of Messene, On Philosophy): quotation, high confidence ### Translation notes - Aristocles, On Philosophy. The editor deletes “what is now.” ### Citation (SBL) Eusebius, Praep. ev. 14.17.8 (Dindorf 2:300; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-16-1/#p-14-17-8). ## Preparation for the Gospel 14.17.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-16-1/#p-14-17-9 - Source: Dindorf 2:300 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Aristocles: right philosophy uses both the senses and reason. ### Greek text ἀλλὰ γὰρ οἱ μὲν τοιοῦτοι λόγοι σχεδὸν ἱκανὰς ἤδη δεδώκασιν εὐθύνας· ἐξίτηλοί γε τοι γεγόνασιν, ὡς εἰ μηδὲ ἐλέχθησαν τὸ παράπαν. ἤδη μέντοι θαρροῦντες λέγωμεν ὀρθῶς φιλοσοφεῖν τοὺς καὶ τὰς αἰσθήσεις καὶ τὸν λόγον ἐπὶ τὴν γνῶσιν τὴν τῶν πραγμάτων παραλαμβάνοντας.” ### English translation (Claude) But such arguments have given sufficient account of themselves already; they have faded away as if they had never been spoken at all. Let us now say with confidence that those philosophize rightly who take both the senses and reason for the knowledge of things.” ### Extrabiblical texts - Aristocles (Aristocles of Messene, On Philosophy): quotation, high confidence ### Translation notes - Aristocles, On Philosophy. ### Citation (SBL) Eusebius, Praep. ev. 14.17.9 (Dindorf 2:300; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-16-1/#p-14-17-9). ## Preparation for the Gospel 14.17.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-16-1/#p-14-17-10 - Source: Dindorf 2:300–301 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The succession from Xenophanes to Pyrrho; Eusebius introduces Aristocles against the Skeptics. ### Greek text Τοιοίδε μὲν οὖν οἱ ἀμφὶ τὸν Ξενοφάνην, ὃς δὴ λέγεται συνακμάσαι τοῖς ἀμφὶ Πυθαγόραν καὶ Ἀναξαγόραν. Ξενοφάνους δὲ ἀκουστὴς γέγονε Παρμενίδης· τούτου Μέλισσος, οὗ Ζήνων, οὗ Λεύκιππος, οὗ Δημόκριτος, οὗ Πρωταγόρας καὶ Νεσσᾶς· δὲ Νεσσᾶ Μητρόδωρος, οὗ Διογένης, οὗ Ἀνάξαρχος. Ἀναξάρχου δὲ γνώριμος γέγονε Πυρρῶν, ἀφʼ οὗ ἡ τῶν Σκεπτικῶν ἐπικληθέντων διατριβὴ συνέστη· οὓς καὶ αὐτοὺς μηδὲν εἶναι τὸ παράπαν μήτʼ ἐν αἰσθήσει μήτʼ ἐν λόγῳ καταληπτὸν ὁριζομένους, ἐπέχοντας δʼ ἐν πᾶσιν, ὅπως ἀπήλεγχον οἶ ἀντιδοξάζοντες μαθεῖν πάρεστιν ἀπὸ τοῦ δηλωθέντος συγγράμματος ὧδέ πη πρὸς λέξιν ἔχοντος ### English translation (Claude) Such, then, were the followers of Xenophanes, who is said to have flourished at the same time as Pythagoras and Anaxagoras and their followers. Parmenides was a hearer of Xenophanes; Melissus of him; Zeno of Melissus; Leucippus of Zeno; Democritus of Leucippus; Protagoras and Nessas of Democritus; Metrodorus of Nessas; Diogenes of Metrodorus; Anaxarchus of Diogenes. Pyrrho was a pupil of Anaxarchus, from whom the school of those called Skeptics arose; how those of the opposite opinion refuted them, who define that nothing at all is apprehensible either in sense or in reason, and suspend judgment in everything, may be learned from the work mentioned, which runs thus word for word: ### Citation (SBL) Eusebius, Praep. ev. 14.17.10 (Dindorf 2:300–301; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-16-1/#p-14-17-10). ## Preparation for the Gospel 14.18.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-16-1/#p-14-18-1 - Source: Dindorf 2:301 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Aristocles: we must first examine whether we can know anything. ### Greek text “ Ἀναγκαίως δʼ ἔχει πρὸ παντὸς διασκέψασθαι περὶ τῆς ἡμῶν αὐτῶν γνώσεως· εἰ γὰρ αὖ μηδὲν πεφύκαμεν γνωρίζειν, οὐδὲν ἔτι δεῖ περὶ τῶν ἄλλων σκοπεῖν. ### English translation (Claude) “Before everything it is necessary to examine our own knowledge; for if we are by nature able to know nothing, there is no further need to inquire about other things. ### Extrabiblical texts - Aristocles (Aristocles of Messene, On Philosophy): quotation, high confidence ### Translation notes - Aristocles of Messene, On Philosophy, book 8 (fragment). ### Citation (SBL) Eusebius, Praep. ev. 14.18.1 (Dindorf 2:301; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-16-1/#p-14-18-1). ## Preparation for the Gospel 14.18.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-16-1/#p-14-18-2 - Source: Dindorf 2:301 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Timon gives Pyrrho’s three questions for happiness. ### Greek text ἐγένοντο μὲν οὑν καὶ τῶν πάλαι τινὲς οἶ ἀφέντες τήνδε τὴν φωνὴν, οἷς ἀντείρηκεν Ἀριστοτέλης. ἴσχυσε μέντοι τοιαῦτα λέγων καὶ Πυρρῶν ὁ Ἠλεῖος· ἀλλʼ αὐτὸς μὲν οὐδὲν ἐν γραφῇ καταλέλοιπεν, ὁ δὲ μαθητὴς αὐτοῦ Τίμων φησὶ δεῖν τὸν μέλλοντα εὐδαιμονήσειν εἰς τρία ταῦτα βλέπειν· πρῶτον μὲν ὁποῖα πέφυκε τὰ πράγματα· δεύτερον δὲ, τίνα χρὴ τρόπον ἡμᾶς πρὸς αὐτὰ διακεῖσθαι· τελευταῖον δὲ, τί περιέσται τοῖς οὕτως ἔχουσι. ### English translation (Claude) There were also some of the ancients who uttered this view, whom Aristotle answered. Pyrrho of Elis was also strong in saying such things; but he himself left nothing in writing, while his pupil Timon says that one who is to be happy must look to these three things: first, what things are like by nature; second, in what way we must be disposed toward them; and last, what will result for those so disposed. ### Extrabiblical texts - Aristocles (Aristocles of Messene, On Philosophy): quotation, high confidence - Timon of Phlius, Timon (Timon of Phlius, Silloi): quotation, medium confidence ### Translation notes - Aristocles, On Philosophy; Timon of Phlius, testimonium. ### Citation (SBL) Eusebius, Praep. ev. 14.18.2 (Dindorf 2:301; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-16-1/#p-14-18-2). ## Preparation for the Gospel 14.18.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-16-1/#p-14-18-3 - Source: Dindorf 2:301 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Pyrrho: things are indifferent and undecidable, so we must hold no opinions. ### Greek text τὰ μὲν οὖν πράγματά φησιν αὐτὸν ἀποφαίνειν ἐπʼ ἴσης ἀδιάφορα καὶ ἀστάθμητα καὶ ἀνεπίκριτα, διὰ τοῦτο μήτε τὰς αἰσθήσεις ἡμῶν μήτε τὰς δόξας ἀληθεύειν ἢ ψεύδεσθαι. διὰ τοῦτο οὖν μηδὲ πιστεύειν αὐταῖς δεῖν, ἀλλʼ ἀδοξάστους καὶ ἀκλινεῖς καὶ ἀκραδάντους εἶναι, περὶ ἑνὸς ἑκάστου λέγοντας ὅτι οὐ μᾶλλόν ἐστιν ἢ οὐκ ἔστιν, ἢ καὶ ἔστι καὶ οὐκ ἔστιν, ἢ οὔτε ἔστιν οὔτʼ οὐκ ἔστιν. ### English translation (Claude) Things, he says, Pyrrho declares to be equally indifferent and unstable and undecidable; for this reason neither our perceptions nor our opinions are true or false. For this reason, then, we must not trust them, but be without opinions, without inclination, and unshaken, saying about each single thing that it no more is than is not, or both is and is not, or neither is nor is not. ### Extrabiblical texts - Aristocles (Aristocles of Messene, On Philosophy): quotation, high confidence ### Translation notes - Aristocles, On Philosophy. ### Citation (SBL) Eusebius, Praep. ev. 14.18.3 (Dindorf 2:301; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-16-1/#p-14-18-3). ## Preparation for the Gospel 14.18.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-16-1/#p-14-18-4 - Source: Dindorf 2:301–302 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The result of suspending judgment: speechlessness and tranquillity. ### Greek text τοῖς μέντοι διακειμένοις οὕτω περιέσεσθαι Τίμων φησὶ πρῶτον μὲν ἀφασίαν, ἔπειτα δʼ ἀταραξίαν, Αἰνησίδημος δὲ ἡδονήν.” ### English translation (Claude) For those so disposed, Timon says, the result will be first speechlessness, then freedom from disturbance; and Aenesidemus says pleasure.” ### Extrabiblical texts - Aristocles (Aristocles of Messene, On Philosophy): quotation, high confidence ### Translation notes - Aristocles, On Philosophy. ### Citation (SBL) Eusebius, Praep. ev. 14.18.4 (Dindorf 2:301–302; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-16-1/#p-14-18-4). ## Preparation for the Gospel 14.18.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-16-1/#p-14-18-5 - Source: Dindorf 2:302 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If others are wrong, there is truth and falsehood; if not, the skeptics are wrong. ### Greek text “Τὰ μὲν οὖν κεφάλαια τῶν λεγομένων ἐστὶ ταῦτα· σκεψώμεθα δʼ εἰ ὀρθῶς λέγουσιν. ἐπεὶ τοίνυν ἐπʼ ἴσης ἀδιάφορα πάντα φασὶν εἶναι, καὶ διὰ τοῦτο κελεύουσι μηδενὶ προστίθεσθαι, μηδὲ δοξάζειν, εἰκότως ἂν, οἶμαι, πύθοιτό τις αὐτῶν, ἆρά γε διαμαρτάνουσιν οἱ διαφέρειν αὐτὰ νομίζοντες ἢ οὔ; πάντως γὰρ, εἰ μὲν ἁμαρτάνουσιν, οὐκ ὀρθῶς ὑπολαμβάνοιεν ἄν. ὥστε ἀνάγκη λέγειν αὐτοῖς εἶναί τινας τοὺς τὰ ψευδῆ περὶ τῶν ὄντων δοξάζοντας· αὐτοὶ τοίνυν εἶεν ἂν οἱ τἀληθῆ λέγοντες· οὕτω δὲ εἴη ἂν ἀληθές τι καὶ ψεῦδος. εἰ δʼ οὐχ ἀμαρτάνομεν οἱ πολλοὶ τὰ ὄντα διαφέρειν οἰόμενοι, τί παθόντες ἐπιπλήττουσιν ἡμῖν; αὐτοὶ γὰρ ἁμαρτάνοιεν ἂν ἀξιοῦντες μὴ διαφέρειν αὐτά. ### English translation (Claude) “These, then, are the heads of what they say; let us consider whether they speak rightly. Since, then, they say that all things are equally indifferent, and for this reason bid us assent to nothing nor form opinions, one might reasonably, I think, ask them whether those who think things differ are mistaken or not. For if they are mistaken, they would not suppose rightly; so they must say that there are some who hold false opinions about things; they themselves, then, would be those who speak the truth; and so there would be something true and false. But if we, the many, are not mistaken in thinking things differ, what ails them that they rebuke us? For they themselves would be mistaken in holding that they do not differ. ### Extrabiblical texts - Aristocles (Aristocles of Messene, On Philosophy): quotation, high confidence ### Translation notes - Aristocles, On Philosophy. ### Citation (SBL) Eusebius, Praep. ev. 14.18.5 (Dindorf 2:302; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-16-1/#p-14-18-5). ## Preparation for the Gospel 14.18.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-16-1/#p-14-18-6 - Source: Dindorf 2:302 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If all is indifferent, the skeptics are no wiser than anyone else. ### Greek text καὶ μὴν εἰ καὶ δοίημεν αὐτοῖς ἐπʼ ἴσης ἀδιάφορα πάντα εἶναι, δῆλον ὡς οὐκ ἂν διαφέροιεν οὐδʼ αὐτοὶ τῶν πολλῶν. τίς οὖν εἴη ἂν αὐτῶν ἡ σοφία; καὶ διὰ τί Τίμων τοῖς μὲν ἄλλοις λοιδορεῖται πᾶσι, Πύρρωνα δʼ ὑμνεῖ μόνον; ### English translation (Claude) And indeed, if we granted them that all things are equally indifferent, clearly they themselves would not differ from the many. What, then, would their wisdom be? And why does Timon revile all others and praise Pyrrho alone? ### Extrabiblical texts - Aristocles (Aristocles of Messene, On Philosophy): quotation, high confidence ### Translation notes - Aristocles, On Philosophy. ### Citation (SBL) Eusebius, Praep. ev. 14.18.6 (Dindorf 2:302; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-16-1/#p-14-18-6). ## Preparation for the Gospel 14.18.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-16-1/#p-14-18-7 - Source: Dindorf 2:302 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The skeptics contradict themselves in teaching and refuting. ### Greek text ἔτι γε μὴν εἰ ἐπʼ ἴσης ἐστὶν ἀδιάφορα πάντα καὶ διὰ τοῦτο χρὴ μηδὲν δοξάζειν, οὐκ ἂν οὐδὲ ταῦτα διαφέροι· λέγω δὲ τὸ διαφέρειν ἢ μὴ διαφέρειν, καὶ τὸ δοξάζειν ἢ μὴ δοξάζειν. τί γὰρ μᾶλλον τοιαῦτά ἐστιν ἢ οὐκ ἔστιν; ἢ, ὡς φησι Τίμων, διὰ τί ναί καὶ διὰ τί οὔ, καὶ αὐτὸ τὸ διὰ τί; φανερὸν οὖν ὡς ἀναιρεῖται τὸ ζητεῖν· ὥστε παυσάσθωσαν ἐνοχλοῦντες. ἐπεὶ νῦν γε μεμήνασι πόρρω τέχνης ἅμα μὲν ἡμῖν διακελευόμενοι μὴ δοξάζειν, ἅμα δὲ κελεύοντες αὐτὸ τοῦτο ποιεῖν, καὶ λέγοντες ὡς περὶ οὐδενὸς ἀποφαίνεσθαι δέοι, κἄπειτα ἀποφαινόμενοι· καὶ ἀξιοῦσι μὲν μηδενὶ συγκατατίθεσθαι, πείθεσθαι δʼ αὐτοῖς κελεύουσιν· εἶτα λέγοντες μηδὲν εἰδέναι πάντας ἐλέγχουσιν ὡς εὖ εἰδότες. ### English translation (Claude) Further, if all things are equally indifferent and for this reason one must form no opinion, these things too would not differ: I mean differing and not differing, and opining and not opining. For why are they such rather than not? Or, as Timon says, why yes and why no, and why the very “why”? Clearly, then, inquiry is done away with; so let them stop troubling us. For now they are raving beyond all art, at once bidding us not to opine and telling us to do this very thing, saying that one must declare oneself about nothing and then declaring themselves; and they think it right to assent to nothing, yet bid us be persuaded by them; then, saying they know nothing, they refute everyone as if they knew well. ### Extrabiblical texts - Aristocles (Aristocles of Messene, On Philosophy): quotation, high confidence ### Translation notes - Aristocles, On Philosophy. ### Citation (SBL) Eusebius, Praep. ev. 14.18.7 (Dindorf 2:302; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-16-1/#p-14-18-7). ## Preparation for the Gospel 14.18.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-16-1/#p-14-18-8 - Source: Dindorf 2:302–303 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The skeptic must either be silent or assert something. ### Greek text ἀνάγκη τε τοὺς φάσκοντας ὡς ἄδηλα πάντα εἴη δυοῖν θάτερον, ἢ σιωπᾶν ἢ ἀποφαίνεσθαί τι καὶ λέγειν. εἰ μὲν οὖν ἡσυχίαν ἄγοιεν, δῆλον ὅτι πρός γε τοὺς τοιούτους οὐδεὶς ἂν εἴη λόγος· εἰ δʼ ἀποφαίνοιντο, πάντη τε καὶ πάντως ἢ εἶναί τι φαῖεν ἂν ἢ μὴ εἶναι, καθάπερ ἀμέλει νυνί φασιν ὡς εἴη πάντα ἄγνωστα καὶ νομιστὰ πᾶσι. ### English translation (Claude) And those who say that all things are unclear must do one of two things: either keep silent, or declare and say something. If they keep quiet, clearly there would be no argument with such people; but if they declare themselves, they would in every way and altogether say either that something is or that it is not, just as indeed they now say that all things are unknowable and matters of opinion to all. ### Extrabiblical texts - Aristocles (Aristocles of Messene, On Philosophy): quotation, high confidence ### Translation notes - Aristocles, On Philosophy. “Matters of opinion” renders the digital text’s νομιστά, probably for “matters of convention.” ### Citation (SBL) Eusebius, Praep. ev. 14.18.8 (Dindorf 2:302–303; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-16-1/#p-14-18-8). ## Preparation for the Gospel 14.18.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-16-1/#p-14-18-9 - Source: Dindorf 2:303 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Any meaningful statement by the skeptic defines and judges something. ### Greek text ὡς δʼ οὐδὲν τοῦτο τοίνυν ὁ ἀξιῶν ἤτοι δηλοῖ τὸ πρᾶγμα καὶ ἔνεστιν αὐτὸ συνεῖναι λεγόμενον, ἢ οὐκ ἔνεστιν. ἀλλʼ εἰ μὲν οὐ δηλοῖ, καθάπαξ οὐδεὶς οὐδʼ οὕτω πρὸς τὸν τοιοῦτον ἂν εἴη λόγος. εἰ δὲ σημαίνοι, πάντως ἢ ἄπειρα λέγοι ἂν ἢ πεπερασμένα· καὶ εἰ μὲν ἄπειρα, οὐδʼ οὕτως ἂν εἴη λόγος πρὸς αὐτὸν, ἀπείρου γὰρ γνῶσις οὐκ ἔστι· πεπερασμένων δὲ ὄντων τῶν δηλουμένων ἢ ἑνὸς ὁτουοῦν ὁ τοῦτο λέγων ὁρίζει τι καὶ κρίνει. πῶς οὖν ἄγνωστα καὶ ἀνεπίκριτα πάντα εἴη ἄν; εἰ δὲ φαίη ταὐτὸ καὶ εἶναι καὶ μὴ εἶναι, πρῶτον μὲν ἔσται ταὐτὸ καὶ ἀληθὲς καὶ ψεῦδος, ἔπειτα δὲ ἐρεῖ τι καὶ οὐκ ἐρεῖ, καὶ λόγῳ χρώμενος ἀναιρήσει λόγον, ἔτι δὲ ὁμολογῶν ψεύδεσθαι πιστεύειν ἑαυτῷ φησι δεῖν. ### English translation (Claude) Then he who maintains this either makes the matter clear, and it is possible to understand what is said, or it is not. If he does not make it clear, in that case too there could be no argument with such a man. But if he signifies something, he would say either infinite things or limited ones; and if infinite, in that case too there could be no argument with him, for there is no knowledge of the infinite; but if the things made clear are limited, or any one thing, the one who says this defines and judges something. How then could all things be unknowable and undecidable? And if he says that the same thing both is and is not, first the same thing will be both true and false; then he will both say something and not say it, and using speech he will do away with speech; and further, admitting that he lies, he says one should trust him. ### Extrabiblical texts - Aristocles (Aristocles of Messene, On Philosophy): quotation, high confidence ### Translation notes - Aristocles, On Philosophy. ### Citation (SBL) Eusebius, Praep. ev. 14.18.9 (Dindorf 2:303; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-16-1/#p-14-18-9). ## Preparation for the Gospel 14.18.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-16-1/#p-14-18-10 - Source: Dindorf 2:303 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: To call all things unclear, one must know what “clear” is. ### Greek text ἄξιον δὲ ζητῆσαι πόθεν καὶ μαθόντες ἄδηλα πάντα φασὶν εἶναι. δεῖ γὰρ εἰδέναι πρότερον αὐτοὺς τί δή ποτʼ ἐστὶ τὸ δῆλον· οὕτω γοῦν ἂν ἔχοιεν λέγειν ὡς οὐκ εἴη τὰ πράγματα τοιαῦτα. πρῶτον γὰρ εἰδέναι χρὴ τὴν κατάφασιν, εἶτα τὴν ἀπόφασιν. εἰ δὲ ἀγνοοῦσιν ὁποῖόν ἐστι τὸ δῆλον, οὐκ ἂν εἰδεῖεν οὐδὲ τί τὸ ἄδηλον. ### English translation (Claude) It is worth asking from where they learned to say that all things are unclear. For they must first know what the clear is; for so they could say that things are not such. For one must first know the affirmation, then the negation. But if they do not know what the clear is like, they would not know what the unclear is either. ### Extrabiblical texts - Aristocles (Aristocles of Messene, On Philosophy): quotation, high confidence ### Translation notes - Aristocles, On Philosophy. ### Citation (SBL) Eusebius, Praep. ev. 14.18.10 (Dindorf 2:303; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-16-1/#p-14-18-10). ## Preparation for the Gospel 14.18.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-16-1/#p-14-18-11 - Source: Dindorf 2:303–304 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Aenesidemus’ modes of skepticism. ### Greek text ὁπόταν γε μὴν Αἰνησίδημος ἐν τῇ ὑποτυπώσει τοὺς ἐννέα διεξίῃ τρόπους (κατὰ τοσούτους γὰρ ἀποφαίνειν ἄδηλα τὰ πράγματα πεπείραται) πότερον αὐτὸν φῶμεν εἰδότα λέγειν αὐτοὺς ἢ ἀγνοοῦντα; φησὶ γὰρ ὅτι τὰ ζῷα διαφέρει, καὶ ἡμεῖς αὐτοὶ, καὶ αἶ πόλεις, καὶ οἶ βίοι, καὶ τὰ ἔθη, καὶ οἷ νόμοι· καὶ τὰς αἰσθήσεις δέ φησιν ἡμῶν ἀσθενεῖς εἷναι, καὶ πολλὰ τὰ ἔξωθεν λυμαινόμενα τὴν γνῶσιν, ἀποστήματα, καὶ μεγέθη καὶ κινήσεις· ἔτι δὲ τὸ μὴ ὁμοίως διακεῖσθαι νέους καὶ πρεσβυτέρους, καὶ ἐγρηγορότας καὶ κοιμωμένους, καὶ ὑγιαίνοντας καὶ νοσοῦντας· οὐδενός τε ἡμᾶς ἁπλοῦ καὶ ἀκραιφνοῦς ἀντιλαμβάνεσθαι. ### English translation (Claude) Again, when Aenesidemus in his Outline goes through the nine modes (for in so many he has tried to show that things are unclear), shall we say that he speaks of them knowing or not knowing? For he says that living beings differ, and we ourselves, and cities, and ways of life, and customs, and laws; and he says that our senses are weak, and that many things from outside spoil knowledge: distances, sizes, and motions; and further that the young and the older are not similarly disposed, nor the waking and sleeping, nor the healthy and sick; and that we grasp nothing simple and pure. ### Extrabiblical texts - Aristocles (Aristocles of Messene, On Philosophy): quotation, high confidence ### Translation notes - Aristocles, On Philosophy. ### Citation (SBL) Eusebius, Praep. ev. 14.18.11 (Dindorf 2:303–304; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-16-1/#p-14-18-11). ## Preparation for the Gospel 14.18.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-16-1/#p-14-18-12 - Source: Dindorf 2:304 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If Aenesidemus knew his modes were true, he contradicted himself. ### Greek text πάντα γὰρ εἶναι συγκεχυμένα καὶ πρός τι λεγόμενα. ταῦτα δὲ, φημὶ, καὶ τὰ τοιαῦτα κομψολογοῦντα αὐτὸν ἡδέως ἄν τις ἤρετο, πότερον εὖ εἰδὼς λέγοι διότι τὰ πράγματα τοῦτον ἔχει τὸν τρόπον ἢ ἀγνοῶν· εἰ μὲν γὰρ οὐκ ᾔδει, πῶς ἂν ἡμεῖς αὐτῷ πιστεύοιμεν; εἰ δʼ ἐγίνωσκε, κομιδῇ τις ἦν ἠλίθιος ἅμα μὲν ἄδηλα πάντα ἀποφαινόμενος, ἅμα δὲ τοσαῦτα λέγων εἰδέναι. ### English translation (Claude) For all things are confused and spoken of in relation to something. One would gladly ask him, as he says these and such things so cleverly, whether he says them knowing well that things are so, or not knowing. For if he did not know, how should we believe him? But if he knew, he was utterly foolish, at once declaring all things unclear and saying that he knew so many things. ### Extrabiblical texts - Aristocles (Aristocles of Messene, On Philosophy): quotation, high confidence ### Translation notes - Aristocles, On Philosophy. ### Citation (SBL) Eusebius, Praep. ev. 14.18.12 (Dindorf 2:304; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-16-1/#p-14-18-12). ## Preparation for the Gospel 14.18.13 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-16-1/#p-14-18-13 - Source: Dindorf 2:304 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The skeptics’ arguments are inductions; if they believe them, they hold opinions. ### Greek text καὶ μὴν ὁπότε γε τοιαῦτα διεξίοιεν, οὐδὲν ἀλλʼ ἢ ἐπαγωγήν τινα λέγουσι, δεικνύντες ὁποῖʼ ἄττα εἴη τὰ φαινόμενα καὶ τὰ καθʼ ἕκαστα· τὸ δὲ τοιοῦτο καὶ ἔστι καὶ λέγεται πίστις. εἰ μὲν οὑν αὐτῇ συγκατατίθενται, δῆλον ὅτι δοξάζουσιν· εἰ δʼ οὐ πιστεύουσιν, οὐδʼ ἂν ἡμεῖς προσέχειν αὐτοῖς βουληθείημεν. ### English translation (Claude) And indeed, when they go through such things, they are stating nothing but an induction, showing what the appearances and particulars are like; and such a thing both is and is called a proof. If, then, they assent to it, clearly they hold opinions; but if they do not believe it, neither would we wish to pay attention to them. ### Extrabiblical texts - Aristocles (Aristocles of Messene, On Philosophy): quotation, high confidence ### Translation notes - Aristocles, On Philosophy. ### Citation (SBL) Eusebius, Praep. ev. 14.18.13 (Dindorf 2:304; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-16-1/#p-14-18-13). ## Preparation for the Gospel 14.18.14 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-16-1/#p-14-18-14 - Source: Dindorf 2:304 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Timon’s narrative of meeting Pyrrho contradicts his own skepticism. ### Greek text ὅ γε μὴν Τίμων ἐν τῷ Πύθωνι διηγεῖται, μακρόν τινα κατατείνας λόγον, ὡς ἐντύχοι τῷ Πύρρωνι βαδίζοντι Πυθοῖδε παρὰ τὸ ἱερὸν τὸ τοῦ Ἀμφιαράου, καὶ τίνα διαλεχθεῖεν ἀλλήλοις. ἆρʼ οὖν οὐκ εὐλόγως ἄν τις αὐτῷ ταῦτα συγγράφοντι παραστὰς εἴποι, τί, ὦ πονηρὲ, ἐνοχλεῖς σεαυτῷ ταῦτα συγγράφων καὶ ἃ μὴ οἶσθα διηγούμενος; τί γὰρ μᾶλλον ἐνέτυχες αὐτῷ ἢ οὐκ ἐνέτυχες, καὶ διελέχθης ἢ οὐ διελέχθης; ### English translation (Claude) Timon, at least, in his Python relates at great length how he met Pyrrho walking to Pytho by the temple of Amphiaraus, and what they said to one another. Would not someone reasonably stand by him as he wrote this and say: “Why, you wretch, do you trouble yourself writing this and relating what you do not know? For why did you meet him rather than not meet him, and converse rather than not converse?” ### Extrabiblical texts - Aristocles (Aristocles of Messene, On Philosophy): quotation, high confidence ### Translation notes - Aristocles, On Philosophy. ### Citation (SBL) Eusebius, Praep. ev. 14.18.14 (Dindorf 2:304; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-16-1/#p-14-18-14). ## Preparation for the Gospel 14.18.15 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-16-1/#p-14-18-15 - Source: Dindorf 2:304–305 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Pyrrho and Timon acted as if they knew and believed. ### Greek text αὐτός τε ἐκεῖνος ὁ θαυμαστὸς Πυρρῶν ἆρά γε ᾔδει τὸ διὰ τί βαδίζοι Πύθια θεασόμενος; ἢ καθάπερ οἶ μεμηνότες ἐπλανᾶτο κατὰ τὴν ὁδόν; ἡνίκα δὲ ἤρξατο κατηγορεῖν τῶν ἀνθρώπων καὶ τῆς ἀγνοίας αὐτῶν, ἆρά γε φῶμεν αὐτὸν ἀληθῆ λέγειν ἢ μὴ, καὶ τὸν Τίμωνα παθεῖν τι καὶ συγκαταθέσθαι τοῖς λόγοις ἢ μὴ προσέχειν; εἰ μὲν γὰρ οὐκ ἐπείσθη, πῶς ἀντὶ χορευτοῦ φιλόσοφος ἐγένετο καὶ τὸν Πύρρωνα διετέλεσε θαυμάζων; εἰ δὲ συγκατέθετο τοῖς λεγομένοις, ἄτοπος ἂν εἴη τις, αὐτὸς μὲν φιλοσοφῶν, ἡμᾶς δὲ κωλύων. ### English translation (Claude) And that wonderful Pyrrho himself, did he know why he was walking to see the Pythian games? Or did he wander along the road like madmen? And when he began to accuse men and their ignorance, shall we say that he spoke the truth or not, and that Timon was moved and assented to his words or paid no attention? For if he was not persuaded, how did he become a philosopher instead of a chorus dancer and go on admiring Pyrrho? But if he assented to what was said, he would be absurd, philosophizing himself but preventing us. ### Extrabiblical texts - Aristocles (Aristocles of Messene, On Philosophy): quotation, high confidence ### Translation notes - Aristocles, On Philosophy. Timon had been a chorus dancer before turning to philosophy. ### Citation (SBL) Eusebius, Praep. ev. 14.18.15 (Dindorf 2:304–305; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-16-1/#p-14-18-15). ## Preparation for the Gospel 14.18.16 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-16-1/#p-14-18-16 - Source: Dindorf 2:305 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The skeptics write to improve us, which assumes that truth can be known. ### Greek text ἁπλῶς δὲ θαυμάσαι τις ἂν οἱ Τίμωνος σίλλοι καὶ αἷ κατὰ πάντων ἀνθρώπων βλασφημίαι, καὶ αἱ μακραὶ στοιχειώσεις εἰς Αἰνησιδήμου, καὶ πᾶς ὁ τοιοῦτος ὄχλος τῶν λόγων τί δήποτε βούλεται αὐτοῖς. εἰ μὲν γὰρ οἰόμενοι κρείττους ἡμᾶς ἀπεργάσεσθαι ταῦτα γεγράφασι, καὶ διὰ τοῦτο πάντας οἴονται δεῖν ἐλέγχειν ὅπως παυσώμεθα φλυαροῦντες, βούλονται δηλονότι τὴν ἀλήθειαν ἡμὰς εἰδέναι καὶ ὑπολαβεῖν ὅτι τοιαῦτα εἴη τὰ πράγματα καθάπερ ἀξιοῖ Πυρρῶν. ὥστε εἰ πεισθείημεν αὐτοῖς, ἐκ χειρόνων βελτίους ἂν γενοίμεθα, κρίναντες τὰ συμφορώτερα καὶ τοὺς ἄμεινον λέγοντας ἀποδεξάμενοι. ### English translation (Claude) In short, one might wonder what Timon’s Silloi and his blasphemies against all men, and the long elementary treatises addressed to Aenesidemus, and the whole crowd of such writings mean for them. For if they have written these thinking to make us better, and for this reason think they must refute everyone so that we may stop talking nonsense, they clearly want us to know the truth and to suppose that things are such as Pyrrho holds. So if we were persuaded by them, we would become better from worse, having judged what is more profitable and accepted those who speak better. ### Extrabiblical texts - Aristocles (Aristocles of Messene, On Philosophy): quotation, high confidence ### Translation notes - Aristocles, On Philosophy. ### Citation (SBL) Eusebius, Praep. ev. 14.18.16 (Dindorf 2:305; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-16-1/#p-14-18-16). ## Preparation for the Gospel 14.18.17 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-16-1/#p-14-18-17 - Source: Dindorf 2:305 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If nothing is decidable, Pyrrho is no more admirable than a fool. ### Greek text πῶς οὖν ἐπʼ ἴσης ἀδιάφορα τὰ πράγματα καὶ ἀνεπίκριτα δύναιτʼ ἂν εἶναι; καὶ πῶς ἀσυγκατάθετοι καὶ ἀδόξαστοι γενοίμεθʼ ἄν; εἰ δʼ οὐδὲν ὄφελός ἐστι τῶν λόγων, τί ἡμῖν ἐνοχλοῦσιν; ἢ διὰ τί Τίμων φησὶν οὐκ ἂν δὴ Πύρρωνί γʼ ἐρίσσειεν βροτὸς ἄλλος; οὐ γὰρ μᾶλλον Πύρρωνα θαυμάσαι τις ἂν ἢ τὸν Κόροιβον ἐκεῖνον ἢ τὸν Μελητίδην, οἳ δὴ δοκοῦσι μωρίᾳ διενεγκεῖν. ### English translation (Claude) How then could things be equally indifferent and undecidable? And how could we be without assent and without opinion? But if the arguments are of no use, why do they trouble us? Or why does Timon say, “No other mortal could contend with Pyrrho”? For one would no more admire Pyrrho than that famous Coroebus or Meletides, who are thought to have excelled in folly. ### Extrabiblical texts - Aristocles (Aristocles of Messene, On Philosophy): quotation, high confidence ### Translation notes - Aristocles, On Philosophy; Timon, fragment. ### Citation (SBL) Eusebius, Praep. ev. 14.18.17 (Dindorf 2:305; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-16-1/#p-14-18-17). ## Preparation for the Gospel 14.18.18 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-16-1/#p-14-18-18 - Source: Dindorf 2:305–306 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A skeptic who recognizes no good or evil would be a dangerous member of society. ### Greek text ἐνθυμεῖσθαι μέντοι χρὴ καὶ ταῦτα. ποῖος γὰρ ἂν γένοιτο πολίτης, ἢ δικαστὴς, ἢ σύμβουλος, ἢ φίλος, ἢ ἀπλῶς εἰπεῖν ἄνθρωπος, ὅ γε τοιοῦτος; ἢ τί τῶν κακῶν οὐ τολμήσειεν ἂν ὁ μηδὲν ὡς ἀληθῶς οἰόμενος εἶναι κακὸν, ἢ αἰσχρὸν, ἢ δίκαιον, ἢ ἄδικον; οὐδὲ γὰρ ἐκεῖνο φαίη τις ἂν, ὅτι τοὺς νόμους δεδοίκασι καὶ τὰς τιμωρίας οἶ τοιοῦτοι· πῶς γὰρ οἴ γε ἀπαθεῖς καὶ ἀτάραχοι, καθάπερ αὐτοί φασιν, ὄντες; ### English translation (Claude) One must also consider this. What kind of citizen, or judge, or counselor, or friend, or, in a word, human being would such a man be? Or what evil would he not dare, who thinks that nothing is truly evil or shameful or just or unjust? Nor could one say that such men fear the laws and punishments; for how could they, being without passion and undisturbed, as they themselves say? ### Extrabiblical texts - Aristocles (Aristocles of Messene, On Philosophy): quotation, high confidence ### Translation notes - Aristocles, On Philosophy. ### Citation (SBL) Eusebius, Praep. ev. 14.18.18 (Dindorf 2:305–306; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-16-1/#p-14-18-18). ## Preparation for the Gospel 14.18.19 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-16-1/#p-14-18-19 - Source: Dindorf 2:306 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Timon praises Pyrrho as unconquered by passion and opinion. ### Greek text ὅ γέ τοι Τίμων ταῦτα καὶ λέγει περὶ τοῦ Πύρρωνος ἀλλʼ οἶον τὸν ἄτυφον ἐγὼ ἴδον ἠδʼ ἀδάμαστον πᾶσιν ὅσοι δαμνᾶτε βροτῶν ἄφατοί τε φατοί τε λαῶν ἔθνεα κοῦφα, βαρυνόμενʼ ἔνθα καὶ ἔνθα ἐκ παθέων, δόξης τε καὶ εἰκαίης νομοθήκης. ### English translation (Claude) Timon, at least, says this too about Pyrrho: “But such a man, free from vanity, I saw, and unsubdued by all that subdue the speechless and the speaking tribes of mortals, light peoples, weighed down here and there by passions, opinion, and random lawmaking.” ### Extrabiblical texts - Aristocles (Aristocles of Messene, On Philosophy): quotation, high confidence ### Translation notes - Aristocles, On Philosophy; Timon, fragment 9 (Diels). ### Citation (SBL) Eusebius, Praep. ev. 14.18.19 (Dindorf 2:306; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-16-1/#p-14-18-19). ## Preparation for the Gospel 14.18.20 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-16-1/#p-14-18-20 - Source: Dindorf 2:306 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Following nature and custom without assent is self-contradictory. ### Greek text ὁπόταν μέντοι φῶσι τὸ σοφὸν δὴ τοῦτο, ὅτι δέοι κατακολουθοῦντα τῇ φύσει ζῆν καὶ τοῖς ἔθεσι, μηδενὶ μέντοι συγκατατίθεσθαι, πάνυ τινές εἰσιν εὐήθεις. εἰ γὰρ μηδενὶ ἄλλῳ, τούτῳ γοῦν αὐτῷ δεῖ συγκαταθέσθαι καὶ ὑπολαβεῖν οὕτως ἔχειν αὐτό. τί δὲ μᾶλλον τῇ φύσει καὶ τοῖς ἔθεσι δεῖ κατακολουθεῖν ἢ οὐ δεῖ, μὴ εἰδότας γε δὴ μηδὲν, μηδὲ ἔχοντάς τι ὅτῳ κρινοῦμεν; ### English translation (Claude) When, however, they say that this wise thing, that one must live following nature and customs but assent to nothing, they are very simple-minded. For if to nothing else, at least to this very thing one must assent and suppose that it is so. And why must one follow nature and customs rather than not, if we know nothing and have nothing by which we shall judge? ### Extrabiblical texts - Aristocles (Aristocles of Messene, On Philosophy): quotation, high confidence ### Translation notes - Aristocles, On Philosophy. ### Citation (SBL) Eusebius, Praep. ev. 14.18.20 (Dindorf 2:306; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-16-1/#p-14-18-20). ## Preparation for the Gospel 14.18.21 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-16-1/#p-14-18-21 - Source: Dindorf 2:306 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The skeptics’ purgative analogy only shows their argument is nonsense. ### Greek text ἐκεῖνο μὲν γὰρ καὶ παντάπασίν ἐστιν ἠλίθιον, ἐπειδὰν λέγωσιν ὅτι καθάπερ τὰ καθαρτικὰ φάρμακα συνεκκρίνει μετὰ τῶν περιττωμάτων καὶ ἑαυτὰ, τὸν αὐτὸν τρόπον καὶ ὁ πάντα ἀξιῶν εἶναι λόγος ἄδηλα μετὰ τῶν ἄλλων ἀναιρεῖ καὶ ἑαυτόν. εἰ γὰρ αὐτὸς αὑτὸν ἐλέγχοι, ληροῖεν ἂν οἶ χρώμενοι τούτῳ. βέλτιον οὖν ἡσυχίαν ἄγειν αὐτοὺς καὶ μηδὲ τὸ στόμα διαίρειν. ### English translation (Claude) That is altogether foolish, when they say that, just as purgative drugs expel themselves along with the waste, in the same way the argument that holds all things to be unclear does away with itself along with the others. For if it refutes itself, those who use it would be talking nonsense. Better, then, for them to keep quiet and not even open their mouths. ### Extrabiblical texts - Aristocles (Aristocles of Messene, On Philosophy): quotation, high confidence ### Translation notes - Aristocles, On Philosophy. ### Citation (SBL) Eusebius, Praep. ev. 14.18.21 (Dindorf 2:306; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-16-1/#p-14-18-21). ## Preparation for the Gospel 14.18.22 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-16-1/#p-14-18-22 - Source: Dindorf 2:306 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The skeptical argument must remain believed, unlike a purgative. ### Greek text ἀλλὰ μὴν οὐδʼ ὅμοιον ἔχει τι τὸ καθαρτικὸν φάρμακον καὶ ὁ τούτων λόγος. τὸ μὲν γὰρ φάρμακον ἐκκρίνεται κἀν τοῖς σώμασιν οὐχ ὑπομένει, τὸν μέντοι λόγον ἐν ταῖς ψυχαῖς ὑπάρχειν δεῖ τὸν αὐτὸν ὄντα καὶ πιστευόμενον ἀεί· μόνος γὰρ οὗτος εἴη ἂν ὁ ποιῶν ἀσυγκαταθέτους. ### English translation (Claude) But the purgative drug and their argument have nothing alike. For the drug is expelled and does not remain in the body, whereas the argument must remain in souls the same and always believed; for this alone would make them without assent. ### Extrabiblical texts - Aristocles (Aristocles of Messene, On Philosophy): quotation, high confidence ### Translation notes - Aristocles, On Philosophy. ### Citation (SBL) Eusebius, Praep. ev. 14.18.22 (Dindorf 2:306; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-16-1/#p-14-18-22). ## Preparation for the Gospel 14.18.23 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-16-1/#p-14-18-23 - Source: Dindorf 2:306–307 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Even skeptics trust their senses in practice. ### Greek text ὅτι δʼ οὐκ οἴονται τὸν ἄνθρωπον ἀδόξαστον εἶναι καὶ ὡδὶ καταμάθοι τις ἄν. ἀδύνατον γὰρ τὸν αἰσθανόμενον μὴ αἰσθάνεσθαι. τὸ δʼ αἰσθάνεσθαι γνωρίζειν τι ἢν. ὅτι δὲ καὶ πιστεύει τῇ αἰσθήσει πᾶσι φανερόν· ἀκριβέστερον γὰρ θέλων ἰδεῖν ἀπέψησε τὼ ὀφθαλμὼ καὶ προσῆλθεν ἐγγύτερον καὶ ἐπηλυγάσατο. ### English translation (Claude) That they do not think man is without opinion one might learn in this way too. For it is impossible for one who perceives not to perceive; and perceiving was knowing something. And that he trusts perception is plain to all; for wishing to see more accurately he wiped his eyes, came nearer, and shaded them. ### Extrabiblical texts - Aristocles (Aristocles of Messene, On Philosophy): quotation, high confidence ### Translation notes - Aristocles, On Philosophy. The subject of the last sentence is perhaps Pyrrho, or anyone. ### Citation (SBL) Eusebius, Praep. ev. 14.18.23 (Dindorf 2:306–307; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-16-1/#p-14-18-23). ## Preparation for the Gospel 14.18.24 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-16-1/#p-14-18-24 - Source: Dindorf 2:307 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Aristocles: pleasure, pain, memory, and the arts all require opinion. ### Greek text καὶ μὴν ἡδόμενοί γε καὶ πονοῦντες ἴσμεν· οὐ γὰρ οἷόν τε τὸν καιόμενον ἢ τεμνόμενον ἀγνοεῖν. τὰς δὲ δὴ μνήμας καὶ τὰς ἀναμνήσεις τίς οὐκ ἂν φαίη μεθʼ ὑπολήψεως γίγνεσθαι; περὶ μὲν γὰρ τῶν κοινῶν ἐννοιῶν, ὅτι τὸ τοιοῦτον ἄνθρωπός ἐστιν, ἔτι δὲ περὶ τῶν ἐπιστημῶν καὶ τεχνῶν, τί λέγοι τις ἄν; οὐδὲν γὰρ ἦν τούτων, εἰ μὴ ἐπεφύκειμεν ὑπολαμβάνειν. ἀλλʼ ἔγωγε ἐῶ τἄλλα τοῖς μέντοι λεγομένοις ὑπὸ τούτων ἐάν τε πιστεύωμεν, ἐάν τε ἀπιστῶμεν, ἀναγκαίως ἔχει δοξάζειν πάντη τε καὶ πάντως.” ### English translation (Claude) And indeed we know when we feel pleasure and pain; for it is impossible for one being burned or cut not to know it. And who would not say that memories and recollections occur with some supposition? And about the common notions, that such a thing is a man, and further about the sciences and arts, what could one say? For none of these would exist if we were not by nature able to suppose. But I let the rest go: whether we believe what is said by these men or disbelieve it, we must necessarily form opinions in every way and altogether.” ### Extrabiblical texts - Aristocles (Aristocles of Messene, On Philosophy): quotation, high confidence ### Translation notes - Aristocles, On Philosophy, book 8 (fragment). ### Citation (SBL) Eusebius, Praep. ev. 14.18.24 (Dindorf 2:307; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-16-1/#p-14-18-24). ## Preparation for the Gospel 14.18.25 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-16-1/#p-14-18-25 - Source: Dindorf 2:307 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Skepticism would make life a random sleep; only the skeptics are mad. ### Greek text “Ὅτι μὲν οὖν ἀμήχανόν ἐστι φιλοσοφεῖν τρόπον τοῦτον φανερόν· ὅτι δὲ καὶ παρὰ φύσιν καὶ παρὰ τοὺς νόμους ὡδὶ κατίδοιμεν ἄν. εἰ γὰρ αὖ τῷ ὄντι τὰ πράγματα τοιαῦτα εἴη, τί λοιπὸν ἀλλʼ ἢ καθάπερ ἐν ὕπνῳ ζῆν ἡμὰς εἰκῆ καὶ ἐμπλήκτως; ὥστε φλυαροῖεν ἂν οἱ νομοθέται καὶ στρατηγοὶ καὶ οἱ παιδεύοντες. ἀλλʼ ἔμοιγε δοκοῦσιν οἶ μὲν ἄλλοι πάντες ἄνθρωποι ζῆν κατὰ φύσιν, μόνοι μέντοι τετυφῶσθαι, μᾶλλον δὲ μεμηνέναι μανίαν ἐρρωμένην οἶ ταῦτα ληροῦντες. ### English translation (Claude) “That it is impossible to philosophize in this way is plain; and that it is also against nature and against the laws we might see thus. For if things really were such, what would remain but for us to live as in sleep, at random and senselessly? So lawgivers and generals and educators would be talking nonsense. But it seems to me that all other men live according to nature, and only those who talk this nonsense are deluded, or rather mad with a violent madness. ### Extrabiblical texts - Aristocles (Aristocles of Messene, On Philosophy): quotation, high confidence ### Translation notes - Aristocles, On Philosophy. ### Citation (SBL) Eusebius, Praep. ev. 14.18.25 (Dindorf 2:307; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-16-1/#p-14-18-25). ## Preparation for the Gospel 14.18.26 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-16-1/#p-14-18-26 - Source: Dindorf 2:307–308 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Anecdotes from Antigonus of Carystus show Pyrrho could not live his skepticism. ### Greek text οὐχ ἥκιστα μέντοι τοῦτο καταμάθοι τις ἂν κἀκεῖθεν. Ἀντίγονος γοῦν ὁ Καρύστιος κατὰ τοὺς αὐτοὺς γενόμενος χρόνους καὶ ἀναγράψας αὐτῶν τὸν βίον φησὶ τὸν Πύρρωνα διωκόμενον ὑπὸ κυνὸς ἀναφυγεῖν ἐπί τι δένδρον, σκωπτόμενον δʼ ὑπὸ τῶν παρόντων εἰπεῖν ὡς χαλεπὸν εἴη ἄνθρωπον ἐκδῦναι. Φιλίστης δὲ τῆς ἀδελφῆς αὐτοῦ θυούσης, ἔπειτα τῶν φίλων τινὸς ὑποσχομένου τὰ πρὸς τὴν θυσίαν καὶ μὴ παρασχομένου, τοῦ μέντοι Πύρρωνος πριαμένου καὶ ἀγανακτοῦντος, ἐπειδήπερ ὁ φίλος ἔλεγεν ὡς οὐ ποιήσαιτο σύμφωνα τοῖς λόγοις οὐδʼ ἄξια τῆς ἀπαθείας, εἰπεῖν αὐτὸν, ἐν γοῦν γυναικὶ οὐ δεῖ τὴν ἀπόδειξιν αὐτῆς ποιεῖσθαι. καίτοι δικαίως ἂν εἶπεν ὁ φίλος ὅτι, ὦ μάταιε, καὶ ἐν γυναικὶ καὶ κυνὶ καὶ πᾶσιν, εἴ τι δή σοι τῶν λόγων τούτων ἐστὶν ὄφελος.” ### English translation (Claude) Not least might one learn this from the following. Antigonus of Carystus, at least, who lived in the same times and wrote their lives, says that Pyrrho, chased by a dog, fled up a tree, and when mocked by those present said that it was hard to strip off the man. And when his sister Philista was sacrificing, and one of their friends promised the things for the sacrifice and did not provide them, Pyrrho bought them and was angry; and when the friend said that he had not acted in agreement with his words nor worthily of his impassivity, he said, ‘In the case of a woman, at least, one should not make a display of it.’ Yet the friend might justly have said: ‘You fool, both in the case of a woman and a dog and in all things, if your arguments are of any use.’” ### Extrabiblical texts - Aristocles (Aristocles of Messene, On Philosophy): quotation, high confidence ### Translation notes - Aristocles, On Philosophy, citing Antigonus of Carystus, Lives. ### Citation (SBL) Eusebius, Praep. ev. 14.18.26 (Dindorf 2:307–308; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-16-1/#p-14-18-26). ## Preparation for the Gospel 14.18.27 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-16-1/#p-14-18-27 - Source: Dindorf 2:308 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Aristocles: Pyrrho, a failed painter, became a vain critic of all. ### Greek text “Ὀρθῶς δʼ ἔχει μαθεῖν καὶ τίνες οἱ ζηλώσαντες αὐτὸν ἐγένοντο καὶ τίνας ἐξήλωσεν αὐτός. ὁ μὲν οὖν Πύρρων Ἀναξάρχου τινὸς ἐγένετο μαθητὴς, ὃς τὸ μὲν πρῶτον ἦν ζωγράφος, οὐδʼ οὕτως εὐτυχὴς, ἔπειτα τοῖς Δημοκρίτου βιβλίοις ἐντυχὼν χρηστὸν μὲν οὐδὲν οὔτε εὗρεν οὔτε συνεγράψατο, κακῶς δὲ πάντας εἶπε καὶ θεοὺς καὶ ἀνθρώπους· αὐτὸς δʼ ὕστερον τοῦτον τὸν τῦφον περιβαλλόμενος καὶ καλῶν ἄτυφον ἑαυτὸν οὐδὲν ἐν γραφῇ κατέλιπεν. ### English translation (Claude) “It is right to learn also who they were who admired him and whom he himself admired. Pyrrho, then, was a pupil of one Anaxarchus, and was at first a painter, and not a very successful one; then, coming upon the books of Democritus, he neither found nor wrote anything useful, but spoke ill of all, both gods and men. Later, wrapping himself in this vanity and calling himself free from vanity, he left nothing in writing. ### Extrabiblical texts - Aristocles (Aristocles of Messene, On Philosophy): quotation, high confidence ### Translation notes - Aristocles, On Philosophy. ### Citation (SBL) Eusebius, Praep. ev. 14.18.27 (Dindorf 2:308; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-16-1/#p-14-18-27). ## Preparation for the Gospel 14.18.28 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-16-1/#p-14-18-28 - Source: Dindorf 2:308 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Timon, Pyrrho’s pupil, mocked all philosophers in his Silloi. ### Greek text ἐγένετο δὲ μαθητὴς αὐτοῦ Τίμων Φλιάσιος, ὃς τὸ μὲν πρῶτον ἐχόρευεν ἐν τοῖς θεάτροις, ἔπειτα δʼ ἐντυχὼν αὐτῷ συνέγραψεν ἀργαλέας παρῳδίας καὶ βωμολόχους, ἐν αἶς βεβλασφήμηκε πάντας τοὺς πώποτε φιλοσοφήσαντας. οὗτος γὰρ ἦν ὁ τοὺς σίλλους γράψας καὶ λέγων σχέτλιοι ἄνθρωποι, κάκʼ ἐλέγχεα, γαστέρες οἶον, τοίων ἔκ τʼ ἐρίδων ἔκ τε στοναχῶν πέπλασθε, καὶ ἄνθρωποι κενεῆς οἰήσιος ἔμπλεοι ἀσκοί. ### English translation (Claude) His pupil was Timon of Phlius, who at first danced in the theaters, then, meeting him, wrote troublesome and buffoonish parodies, in which he has blasphemed all who ever philosophized. For he it was who wrote the Silloi and said: ‘Wretched men, base reproaches, mere bellies, from such strifes and groans are you formed,’ and, ‘Men, wineskins full of empty conceit.’ ### Extrabiblical texts - Aristocles (Aristocles of Messene, On Philosophy): quotation, high confidence ### Translation notes - Aristocles, On Philosophy; Timon, fragments. ### Citation (SBL) Eusebius, Praep. ev. 14.18.28 (Dindorf 2:308; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-16-1/#p-14-18-28). ## Preparation for the Gospel 14.18.29 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-16-1/#p-14-18-29 - Source: Dindorf 2:308 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Aenesidemus revived skepticism in Alexandria. ### Greek text μηδενὸς δʼ ἐπιστραφέντος αὐτῶν, ὡς εἰ μηδὲ ἐγένοντο τὸ παράπαν, ἐχθὲς καὶ πρώην ἐν Ἀλεξανδρείᾳ τῇ κατʼ Αἴγυπτον Αἰνησίδημός τις ἀναζωπυρεῖν ἤρξατο τὸν ὕθλον τοῦτον. καὶ σχεδὸν οἱ μὲν κράτιστοι δοκοῦντες εἶναι τῶν τὴν ὁδὸν βεβαδικότων ταύτην εἰσὶν οὗτοι. ### English translation (Claude) When none paid any attention to them, as if they had never existed at all, yesterday or the day before in Alexandria in Egypt a certain Aenesidemus began to rekindle this nonsense. And these, more or less, are those who seem the strongest of those who have walked this road. ### Extrabiblical texts - Aristocles (Aristocles of Messene, On Philosophy): quotation, high confidence ### Translation notes - Aristocles, On Philosophy. ### Citation (SBL) Eusebius, Praep. ev. 14.18.29 (Dindorf 2:308; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-16-1/#p-14-18-29). ## Preparation for the Gospel 14.18.30 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-16-1/#p-14-18-30 - Source: Dindorf 2:308–309 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Aristocles: skepticism is not even philosophy. ### Greek text ὅτι μὲν οὖν τὴν τοιαύτην εἴτε αἵρεσιν εἴτε ἀγωγὴν λόγων εἴτε ὅπη καὶ ὅπως ἐθέλει τις καλεῖν αὐτὴν οὐδεὶς ἂν εὖ φρονῶν ὀρθὴν εἶναι φαίη δῆλον. ἐγὼ μὲν γὰρ οὐδὲ φιλοσοφίαν οἴομαι δεῖν ὀνομάζειν αὐτὴν, ἀναιροῦσάν γε δὴ τὰς τοῦ φιλοσοφεῖν ἀρχάς.” ### English translation (Claude) That no one in his right mind would say that such a school, or method of argument, or whatever and however one wishes to call it, is right, is clear. For my part I do not think it should even be called philosophy, since it does away with the very principles of philosophizing.” ### Extrabiblical texts - Aristocles (Aristocles of Messene, On Philosophy): quotation, high confidence ### Translation notes - Aristocles, On Philosophy. ### Citation (SBL) Eusebius, Praep. ev. 14.18.30 (Dindorf 2:308–309; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-16-1/#p-14-18-30). ## Preparation for the Gospel 14.18.31 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-16-1/#p-14-18-31 - Source: Dindorf 2:309 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Aristippus of Cyrene, founder of the Cyrenaics, implied that pleasure is the end. ### Greek text Ταῦτα μὲν οὖν πρὸς τοὺς κατὰ Πύρρωνα φιλοσοφεῖν νομιζομένους. συγγενῆ δʼ αὐτοῖς εἴη ἂν καὶ τὰ ἀντιλεγόμενα πρὸς τοὺς κατὰ Ἀρίστιππον τὸν Κυρηναῖον, μόνα λέγοντας εἶναι τὰ πάθη καταληπτά. Σωκράτους δʼ ἑταῖρος ὁ Ἀρίστιππος ἦν, ὁ τὴν καλουμένην Κυρηναϊκὴν συστησάμενος αἵρεσιν, ἀφʼ ἧς τὰς ἀφορμὰς Ἐπίκουρος πρὸς τὴν τοῦ τέλους ἔκθεσιν εἴληφεν. ἦν δʼ ὁ Ἀρίστιππος ὑγρὸς πάνυ τὸν βίον καὶ φιλήδονος· ἀλλʼ οὐδὲν μὲν οὗτος ἐν τῷ φανερῷ περὶ τέλους διελέξατο, δυνάμει δὲ τῆς εὐδαιμονίας τὴν ὑπόστασιν ἔλεγεν ἐν ἡδοναῖς κεῖσθαι. ἀεὶ γὰρ λόγους περὶ ἡδονῆς ποιούμενος εἰς ὑποψίαν ἦγε τοὺς προσιόντας αὐτῷ τοῦ λέγειν τέλος εἶναι τὸ ἡδέως ζῆν. ### English translation (Claude) So much, then, against those thought to philosophize according to Pyrrho. Akin to them would be the arguments against the followers of Aristippus of Cyrene, who say that only feelings can be apprehended. Aristippus was a companion of Socrates, who founded the so-called Cyrenaic school, from which Epicurus took his starting points for his account of the end. Aristippus was very soft in his life and fond of pleasure; he said nothing openly about the end, but in effect said that the substance of happiness lies in pleasures. For by always talking about pleasure he led those who came to him to suspect that he said the end is to live pleasantly. ### Citation (SBL) Eusebius, Praep. ev. 14.18.31 (Dindorf 2:309; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-16-1/#p-14-18-31). ## Preparation for the Gospel 14.18.32 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-16-1/#p-14-18-32 - Source: Dindorf 2:309–310 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The younger Aristippus defined the end as pleasure and taught three states of feeling. ### Greek text τούτου γέγονεν ἀκουστὴς σὺν ἄλλοις καὶ ἡ θυγάτηρ αὐτοῦ Ἀρήτη· ἥτις γεννήσασα παῖδα ὠνόμασεν Ἀρίστιππον, ὃς εἰσαχθεὶς ὑπʼ αὐτῆς εἰς λόγους φιλοσοφίας μητροδίδακτος ἐκλήθη· ὃς καὶ σαφῶς ὡρίσατο τέλος εἶναι τὸ ἡδέως ζῆν, ἡδονὴν ἐντάττων τὴν κατὰ κίνησιν. τρεῖς γὰρ ἔφη καταστάσεις εἶναι περὶ τὴν ἡμετέραν σύγκρασιν· μίαν μὲν καθʼ ἣν ἀλγοῦμεν, ἐοικυῖαν τῷ κατὰ θάλασσαν χειμῶνι· ἑτέραν δὲ καθʼ ἣν ἡδόμεθα, τῷ λείῳ κύματι ἀφομοιουμένην· εἶναι γὰρ λείαν κίνησιν τὴν ἡδονὴν, οὐρίῳ παραβαλλομένην ἀνέμῳ· τὴν δὲ τρίτην μέσην εἶναι κατάστασιν, καθʼ ἣν οὔτε ἀλγοῦμεν οὔτε ἡδόμεθα, γαλήνῃ παραπλησίαν οὖσαν. τούτων δʼ οὖν καὶ ἔφασκε τῶν παθῶν μόνων ἡμᾶς τὴν αἴσθησιν ἔχειν, πρὸς οὓς ἀντιλέλεκται ταῦτα. ### English translation (Claude) Among others, his daughter Arete was his hearer; she bore a son and named him Aristippus, who, introduced by her to the study of philosophy, was called “mother-taught”; he plainly defined the end as living pleasantly, ranking pleasure as a matter of motion. For he said there are three states concerning our constitution: one in which we feel pain, like a storm at sea; another in which we feel pleasure, likened to a smooth wave, for pleasure is a smooth motion, compared to a favorable wind; and the third a middle state, in which we feel neither pain nor pleasure, like a calm. And of these feelings alone, he said, we have perception; against whom this has been said: ### Citation (SBL) Eusebius, Praep. ev. 14.18.32 (Dindorf 2:309–310; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-16-1/#p-14-18-32). ## Preparation for the Gospel 14.19.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-19-1 - Source: Dindorf 2:310 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Aristocles: the Cyrenaics said only feelings are known, not their causes. ### Greek text “Ἑξῆς δʼ ἂν εἶεν οἱ λέγοντες μόνα τὰ καταληπτά· τοῦτο δʼ εἶπον ἔνιοι τῶν ἐκ τῆς Κυρήνης. οὗτοι δʼ ἠξίουν, ὥσπερ ὑπὸ κάρου πιεζόμενοί τινος, οὐδὲν εἰδέναι τὸ παράπαν, εἰ μή τις παραστὰς αὐτοὺς παίοι καὶ κεντῴη· καιόμενοι γὰρ ἔλεγον ἢ τεμνόμενοι γνωρίζειν ὅτι πάσχοιέν τι· πότερον δὲ τὸ καῖον εἴη πῦρ, ἢ τὸ τέμνον σίδηρος, οὐκ ἔχειν εἰπεῖν. ### English translation (Claude) “Next would be those who say that only feelings can be apprehended; some of those from Cyrene said this. These held, as if pressed down by some torpor, that they knew nothing at all, unless someone standing by struck and pricked them; for when burned or cut, they said, they knew that they were undergoing something, but whether what burned was fire or what cut was iron, they could not say. ### Extrabiblical texts - Aristocles (Aristocles of Messene, On Philosophy): quotation, high confidence ### Translation notes - Aristocles, On Philosophy. The digital text reads “only the apprehensible things”; “feelings” is supplied by sense. ### Citation (SBL) Eusebius, Praep. ev. 14.19.1 (Dindorf 2:310; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-19-1). ## Preparation for the Gospel 14.19.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-19-2 - Source: Dindorf 2:310 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Knowing that one feels is already more than a feeling. ### Greek text τοὺς δὴ ταῦτα λέγοντας εὐθὺς ἔροιτό τις ἂν εἰ δὴ τοῦτο γοῦν ἴσασιν αὐτοὶ, διότι πάσχουσί καὶ αἰσθάνονται. μὴ εἰδότες μὲν γὰρ οὐδʼ εἰπεῖν δυνηθεῖεν ἂν ὅτι μόνον ἴσασι τὸ πάθος· εἰ δʼ αὖ γνωρίζουσιν, οὐκ ἂν εἴη μόνα τὰ πάθη καταληπτά. τὸ γὰρ “ἐγὼ καίομαι” λόγος ἦν καὶ οὐ πάθος. ### English translation (Claude) One might at once ask those who say this whether they themselves know at least this, that they undergo and perceive. For if they did not know, they could not even say that they know only the feeling; but if they do know, feelings would not be the only things apprehended. For “I am being burned” was a statement and not a feeling. ### Extrabiblical texts - Aristocles (Aristocles of Messene, On Philosophy): quotation, high confidence ### Translation notes - Aristocles, On Philosophy. ### Citation (SBL) Eusebius, Praep. ev. 14.19.2 (Dindorf 2:310; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-19-2). ## Preparation for the Gospel 14.19.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-19-3 - Source: Dindorf 2:310 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: To grasp a feeling is to know the one who feels it. ### Greek text ἀλλὰ μὴν ἀνάγκη γε τρία ταῦτα συνυφίστασθαι τό τε πάθος αὐτὸ καὶ τὸ ποιοῦν καὶ τὸ πάσχον. ὁ τοίνυν ἀντιλαμβανόμενος τοῦ πάθους πάντως αἰσθάνοιτʼ ἂν καὶ τοῦ πάσχοντος. οὐ γὰρ δὴ ὅτι μὲν εἰ τύχοι, θερμαίνεται γνωριεῖ, πότερον δʼ αὐτὸς ἢ ὁ γείτων, ἀγνοήσει· καὶ νῦν ἢ πέρυσι, καὶ Ἀθήνησιν ἢ ἐν Αἰγύπτῳ, καὶ ζῶν ἢ τεθνεὼς, ἔτι δὲ ἄνθρωπος ὢν ἢ λίθος. ### English translation (Claude) Moreover, these three must necessarily exist together: the feeling itself, and what acts, and what undergoes. So one who grasps the feeling would surely perceive also the one undergoing it. For he will not know that he is, say, being warmed, but not know whether it is himself or his neighbor; and now or last year, and in Athens or in Egypt, and living or dead, and further whether he is a man or a stone. ### Extrabiblical texts - Aristocles (Aristocles of Messene, On Philosophy): quotation, high confidence ### Translation notes - Aristocles, On Philosophy. ### Citation (SBL) Eusebius, Praep. ev. 14.19.3 (Dindorf 2:310; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-19-3). ## Preparation for the Gospel 14.19.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-19-4 - Source: Dindorf 2:310 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Men and even dogs know the causes of their experiences. ### Greek text οὐκοῦν εἴσεται καὶ ὑφʼ ὅτου πάσχει· καὶ γὰρ ἀλλήλους γνωρίζουσι καὶ ὁδοὺς καὶ πόλεις καὶ τὴν τροφήν· οἴ τʼ αὖ τεχνῖται τὰ ἐργαλεῖα τὰ αὑτῶν οἴδασι, καὶ οἶ ἰατροὶ καὶ ναυτικοὶ σημειοῦνται τὰ μέλλοντα, καὶ τῶν θηρίων οἶ κύνες εὑρίσκουσι τοὺς στίβους. ### English translation (Claude) Then he will also know by what he is affected; for indeed they know one another, and roads and cities and their food; and craftsmen know their own tools, and doctors and sailors foretell what is to come, and among beasts dogs find tracks. ### Extrabiblical texts - Aristocles (Aristocles of Messene, On Philosophy): quotation, high confidence ### Translation notes - Aristocles, On Philosophy. ### Citation (SBL) Eusebius, Praep. ev. 14.19.4 (Dindorf 2:310; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-19-4). ## Preparation for the Gospel 14.19.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-19-5 - Source: Dindorf 2:310–311 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Without knowing more than feelings, the Cyrenaics could not choose, act, or even speak. ### Greek text ἔτι γε μὴν ὁ πάσχων τι πάντως ἢ ὡς οἰκείου τινὸς ἢ ὡς ἀλλοτρίου πάθους ἀντιλαμβάνεται. πόθεν οὖν ἔξει λέγειν ὅτι τοῦτο μέν ἐστιν ἡδονὴ, τοῦτο δὲ πόνος; ἢ ὅτι γευόμενος ἢ ὁρῶν ἢ ἀκούων πάσχοι τι; καὶ τῇ μὲν γλώσσῃ γευόμενος, τοῖς δʼ ὄμμασιν ὁρῶν, τοῖς δʼ ὠσὶν ἀκούων; ἢ πῶς ἴσασιν ὅτι τοδὶ μὲν αἱρεῖσθαι χρὴ, τοδὶ δὲ φεύγειν; εἰ δὲ μηδὲν τούτων γνοῖεν, οὐχ ἕξουσιν ὁρμὴν οὐδʼ ὄρεξιν οὕτω δʼ οὐδʼ ἂν ζῷα εἶεν. γελοῖοι γάρ εἰσιν, ὁπότε λέγοιεν ὅτι ταῦτα μὲν αὐτοῖς συμβέβηκεν, οὐ μὴν ἴσασί γε πῶς καὶ τίνα τρόπον. οὗτοι γὰρ οὐδʼ εἰ ἄνθρωποι πεφύκασιν, οὐδʼ εἰ ζῶσιν, ἔχοιεν ἂν εἰπεῖν· οὐκοῦν οὐδʼ εἰ λέγουσί τι καὶ ἀποφαίνονται. ### English translation (Claude) Further, one who undergoes something surely grasps the feeling as either his own or alien. How, then, will he be able to say that this is pleasure and that pain? Or that he undergoes something by tasting or seeing or hearing? And tasting with the tongue, seeing with the eyes, hearing with the ears? Or how do they know that this is to be chosen and that avoided? If they knew none of these things, they would have no impulse nor desire; and so they would not even be living beings. For they are ridiculous when they say that these things have happened to them, but they do not know how or in what way. For these men could not say whether they are men by nature or whether they live; nor, therefore, whether they say or declare anything. ### Extrabiblical texts - Aristocles (Aristocles of Messene, On Philosophy): quotation, high confidence ### Translation notes - Aristocles, On Philosophy. ### Citation (SBL) Eusebius, Praep. ev. 14.19.5 (Dindorf 2:310–311; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-19-5). ## Preparation for the Gospel 14.19.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-19-6 - Source: Dindorf 2:311 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Cyrenaics could not even count their fingers. ### Greek text πρὸς δὴ τοὺς τοιούτους τίς ἂν εἴη λόγος; θαυμάσαι μέντοι τις ἂν εἰ ἀγνοοῦσι πότερον ἐπὶ τῆς γῆς εἰσιν ἢ ἐν τῷ οὐρανῷ· πολλῷ δὲ θαυμασιώτερον εἰ οὐκ οἴδασι, καὶ ταῦτα φάσκοντες φιλοσοφεῖν, ἆρά γε τὰ τέτταρα πλείονά ἐστιν ἢ τὰ τρία, καὶ τὸ ἕν καὶ τὰ δύο πόσα ἐστίν. οὐδὲ γὰρ ὁπόσους ἔχουσιν ἐπὶ τῶν χειρῶν δακτύλους οὗτοί γε δύνανται εἰπεῖν, οὐδὲ πότερον ἕκαστος αὐτῶν εἷς ἐστιν ἢ πλείους. ### English translation (Claude) What argument could there be against such people? One might wonder if they do not know whether they are on earth or in heaven; and much more wonderful if they do not know, while claiming to philosophize, whether four are more than three, and how many one and two are. For these men cannot even say how many fingers they have on their hands, nor whether each of them is one or more. ### Extrabiblical texts - Aristocles (Aristocles of Messene, On Philosophy): quotation, high confidence ### Translation notes - Aristocles, On Philosophy. ### Citation (SBL) Eusebius, Praep. ev. 14.19.6 (Dindorf 2:311; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-19-6). ## Preparation for the Gospel 14.19.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-19-7 - Source: Dindorf 2:311 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Such men would be no better than flies. ### Greek text ὥστε οὐδὲ τοὔνομα τὸ ἴδιον εἰδεῖεν ἂν, οὐδὲ τὴν πατρίδα καὶ τὸν Ἀρίστιππον. οὐκοῦν οὐδὲ τίνας φιλοῦσιν ἢ μισοῦσιν, οὐδὲ τίνων ἐπιθυμοῦσιν· οὐδʼ εἰ γελάσαιεν ἢ δακρύσαιεν ἕξουσιν εἰπεῖν ὅτι τόδε μὲν εἴη γελοῖον, τὸ δὲ λυπηρόν. δῆλον οὖν ὡς οὐδὲ τί νυνὶ λέγομεν ἡμεῖς συνίασιν. οὐδὲν οὖν οἴ γε τοιοῦτοι διαφέροιεν ἂν ἐμπίδων ἢ μυιῶν, καίτοι κἀκεῖνα γνωρίζει τὰ κατὰ φύσιν καὶ παρὰ φύσιν.” ### English translation (Claude) So they would not even know their own name, nor their country, nor Aristippus. Nor, then, whom they love or hate, nor what they desire; nor, if they laughed or wept, would they be able to say that this was laughable and that painful. Clearly, then, they do not understand what we are now saying either. Such men, then, would differ in no way from gnats or flies, though even these know what is according to nature and what is against it.” ### Extrabiblical texts - Aristocles (Aristocles of Messene, On Philosophy): quotation, high confidence ### Translation notes - Aristocles, On Philosophy. ### Citation (SBL) Eusebius, Praep. ev. 14.19.7 (Dindorf 2:311; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-19-7). ## Preparation for the Gospel 14.19.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-19-8 - Source: Dindorf 2:311 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius turns to Metrodorus and Protagoras, who trusted only the senses. ### Greek text Πρὸς δὴ τοὺς οὕτω διακειμένους εἰ καὶ μυρία λέγειν ἔνεστιν, ἀλλʼ ἀρκεῖ γε καὶ ταῦτα. ἕπεται τούτοις συνεξετάσαι καὶ τοὺς τὴν ἐναντίαν βαδίσαντας, καὶ πάντα χρῆναι πιστεύειν ταῖς τοῦ σώματος αἰσθήσεσιν ὁρισαμένους, ὧν εἶναι Μητρόδωρον τὸν Χῖον καὶ Πρωταγόραν τὸν Ἀβδηρίτην. ### English translation (Claude) Though one could say countless things against those so disposed, these suffice. It follows to examine together with these those who took the opposite road and defined that one must trust all things to the senses of the body, among whom are Metrodorus of Chios and Protagoras of Abdera. ### Citation (SBL) Eusebius, Praep. ev. 14.19.8 (Dindorf 2:311; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-19-8). ## Preparation for the Gospel 14.19.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-19-9 - Source: Dindorf 2:311–312 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Metrodorus began his book by saying no one knows anything. ### Greek text τὸν μὲν οὖν Μητρόδωρον Δημοκρίτου ἔφασαν ἀκηκοέναι, ἀρχὰς δὲ ἀποφήνασθαι τὸ πλῆρες καὶ τὸ κενόν· ὧν τὸ μὲν ὂν, τὸ δὲ μὴ ὂν εἶναι. γράφων γέ τοι περὶ φύσεως εἰσβολῇ ἐχρήσατο τοιαύτῃ οὐδεὶς ἡμῶν οὐδὲν οἶδεν, οὐδʼ αὐτὸ τοῦτο πότερον οἴδαμεν, ἢ οὐκ οἴδαμεν.᾿ ἥτις εἰσβολὴ κακὰς ἔδωκεν ἀφορμὰς τῷ μετὰ ταῦτα γενομένῳ Πύρρωνι. προβὰς δέ φησιν ὅτι πάντα ἐστὶν, ὃ ἄν τις νοήσαι. ### English translation (Claude) They said that Metrodorus had heard Democritus, and declared the principles to be the full and the void, of which the one is being and the other non-being. Writing On Nature, at least, he used such an opening: “None of us knows anything, not even this very thing, whether we know or do not know.” This opening gave bad starting points to Pyrrho who came after. Going on, he says that all things are whatever one might think. ### Translation notes - Metrodorus of Chios, fragment B 1 (Diels–Kranz). ### Citation (SBL) Eusebius, Praep. ev. 14.19.9 (Dindorf 2:311–312; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-19-9). ## Preparation for the Gospel 14.19.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-19-10 - Source: Dindorf 2:312 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Protagoras doubted the gods; the Athenians exiled him and burned his books. ### Greek text τὸν δὲ Πρωταγόραν λόγος ἔχει κεκλῆσθαι ἄθεον. γράφων γέ τοι καὶ αὐτὸς περὶ θεῶν εἰσβολῇ τοιᾷδε ἐχρήσατο ‘περὶ μὲν οὖν θεῶν οὐκ οἶδα οὔθʼ ὡς εἰσὶν οὔθʼ ὁποῖοί τινες ἰδέαν· πολλὰ γάρ ἐστι τὰ κωλύοντά με ἕκαστον τούτων εἰδέναι.᾿ τοῦτον Ἀθηναῖοι φυγῇ ζημιώσαντες τὰς βίβλους αὐτοῦ δημοσίᾳ ἐν μέσῃ τῇ ἀγορᾷ κατέκαυσαν. ἐπεὶ οὖν οἵδε μόναις δεῖν ἔφασαν ταῖς αἰσθήσεσι πιστεύειν, τὰς πρὸς αὐτοὺς ἀντιρρήσεις θεασώμεθα.” ### English translation (Claude) The story has it that Protagoras was called an atheist. Writing about the gods, at any rate, he too used such an opening: “About the gods I do not know either that they are or what they are like in form; for many are the things that hinder me from knowing each of these.” The Athenians punished him with exile and burned his books publicly in the middle of the marketplace. Since, then, these said that one must trust the senses alone, let us view the objections to them.” ### Translation notes - Protagoras, fragment B 4 (Diels–Kranz). The closing quotation mark stands in the text. ### Citation (SBL) Eusebius, Praep. ev. 14.19.10 (Dindorf 2:312; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-19-10). ## Preparation for the Gospel 14.20.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-20-1 - Source: Dindorf 2:312 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Aristocles: some, notably Protagoras, trusted only the senses. ### Greek text “Γεγόνασι δέ τινες οἱ ἀξιοῦντες τῇ αἰσθήσει καὶ ταῖς φαντασίαις μόναις δεῖν πιστεύειν. ἔνιοι μέντοι φασὶ καὶ τὸν Ὅμηρον αἰνίττεσθαι τὸ τοιοῦτο πάντων ἀποφαίνοντα τὸν Ὠκεανὸν ἀρχὴν, ὡς ἐν ῥύσει τῶν πραγμάτων ὄντων· ὧν δʼ ἴσμεν ἔοικε μὲν καὶ Μητρόδωρος ὁ Χῖος τὸ αὐτὸ τοῦτο λέγειν, οὐ μὴν ἀλλʼ ἄντικρύς γε Πρωταγόρας ὁ Ἀβδηρίτης. ### English translation (Claude) “There have been some who held that one must trust only sense perception and impressions. Some say that Homer too hints at such a view in declaring Oceanus the principle of all things, as if things were in flux; of those we know, Metrodorus of Chios seems to say this same thing, but Protagoras of Abdera does so outright. ### Extrabiblical texts - Aristocles (Aristocles of Messene, On Philosophy): quotation, high confidence ### Translation notes - Aristocles, On Philosophy (fragment). ### Citation (SBL) Eusebius, Praep. ev. 14.20.1 (Dindorf 2:312; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-20-1). ## Preparation for the Gospel 14.20.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-20-2 - Source: Dindorf 2:312 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Protagoras: man is the measure of all things. ### Greek text οὗτος γὰρ ἔφη μέτρον εἶναι πάντων χρημάτων τὸν ἄνθρωπον, τῶν μὲν ὄντων ὡς ἔστι, τῶν δʼ οὐκ ὄντων ὡς οὐκ ἔστιν· ὁποῖα γὰρ ἑκάστῳ φαίνεται τὰ πράγματα, τοιαῦτα καὶ εἶναι· περὶ δὲ τῶν ἄλλων μηδὲν ἡμᾶς δύνασθαι διισχυρίσασθαι. ### English translation (Claude) For he said that man is the measure of all things, of those that are, that they are, and of those that are not, that they are not; for as things appear to each, so they also are; and about other things we can affirm nothing firmly. ### Extrabiblical texts - Aristocles (Aristocles of Messene, On Philosophy): quotation, high confidence ### Translation notes - Aristocles, On Philosophy; Protagoras, fragment B 1. ### Citation (SBL) Eusebius, Praep. ev. 14.20.2 (Dindorf 2:312; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-20-2). ## Preparation for the Gospel 14.20.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-20-3 - Source: Dindorf 2:312–313 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Aristocles, following Plato, refutes Protagoras: why not a pig as the measure? ### Greek text πρὸς δὲ τούτους εἴποι τις ἂν ἃ καὶ Πλάτων ἐν Θεαιτήτῳ· πρῶτον μὲν, τί δήποτε, τοιούτων γε δὴ τῶν πραγμάτων ὄντων, ἠξίωσαν εἶναι μέτρον τῆς ἀληθείας τὸν ἂνθρωπον, ἀλλʼ οὐ σῦν ἢ κυνοκέφαλον; ἔπειτα δὲ πῶς ἔλεγον εἶναι σοφοὺς ἑαυτοὺς, εἰ δὴ πᾶς τις αὐτὸς ἑαυτῷ μέτρον ἐστὶ τῆς ἀληθείας; ἢ πῶς ἐλέγχουσι τοὺς ἄλλους, εἴπερ ἑκάστῳ τὸ φαινόμενον ἀληθές ἐστιν; ἀγνοοῦμέν τέ τινα, καίτοι πολλάκις αἰσθανόμένοι, καθάπερ ἐπειδὰν τῶν βαρβάρων ἀκούωμεν; ### English translation (Claude) Against them one might say what Plato also says in the Theaetetus: first, why, if things are such, they held man to be the measure of truth, and not a pig or a dog-headed baboon; then how they said they themselves were wise, if each one is himself the measure of truth for himself; or how they refute others, if what appears to each is true. And we are ignorant of some things, though often perceiving them, as when we hear barbarians speak. ### Extrabiblical texts - Plato, Theaet. 161c (Plato (works)): allusion, high confidence - Aristocles (Aristocles of Messene, On Philosophy): quotation, high confidence ### Translation notes - Aristocles, On Philosophy; compare Plato, Theaetetus 161c–162a. ### Citation (SBL) Eusebius, Praep. ev. 14.20.3 (Dindorf 2:312–313; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-20-3). ## Preparation for the Gospel 14.20.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-20-4 - Source: Dindorf 2:313 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Memory and partial sight show that knowledge is not perception. ### Greek text ὅ γε μὴν θεασάμενος ὁτιοῦν, εἶτα μεμνημένος, οἶδε μὲν, αἰσθάνεται δʼ οὐκέτι. καὶ εἰ θατέρῳ μὲν ὀφθαλμῷ μύσαι, θατέρῳ δʼ ὁρῴη, δῆλον ὅτι ταὐτὸ καὶ εἴσεται καὶ οὐκ εἴσεται. ### English translation (Claude) And one who has seen anything and then remembers it knows it, but no longer perceives it. And if he shut one eye and saw with the other, clearly he will both know and not know the same thing. ### Extrabiblical texts - Aristocles (Aristocles of Messene, On Philosophy): quotation, high confidence ### Translation notes - Aristocles, On Philosophy; compare Plato, Theaetetus 163d–165b. ### Citation (SBL) Eusebius, Praep. ev. 14.20.4 (Dindorf 2:313; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-20-4). ## Preparation for the Gospel 14.20.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-20-5 - Source: Dindorf 2:313 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Protagoras’ doctrine refutes itself. ### Greek text πρὸς δὲ τούτοις, εἰ τὸ φαινόμενον ἑκάστῳ καὶ ἀληθές ἐστιν, ἡμῖν δὲ οὐ φαίνεται τὰ ὑπʼ ἐκείνων λεγόμενα ἀληθῆ, καὶ τὸ μὴ εἶναι πάντων πραγμάτων μέτρον τὸν ἄνθρωπον ἀληθὲς ἂν εἴη. ### English translation (Claude) Besides, if what appears to each is also true, and what they say does not appear true to us, it would be true also that man is not the measure of all things. ### Extrabiblical texts - Aristocles (Aristocles of Messene, On Philosophy): quotation, high confidence ### Translation notes - Aristocles, On Philosophy. ### Citation (SBL) Eusebius, Praep. ev. 14.20.5 (Dindorf 2:313; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-20-5). ## Preparation for the Gospel 14.20.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-20-6 - Source: Dindorf 2:313 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Experts know better than non-experts, so not all appearances are equal. ### Greek text καὶ μὴν οἵ γε τεχνῖται τῶν ἀτέχνων διαφέρουσι καὶ οἱ ἔμπειροι τῶν ἀπείρων, καὶ διὰ τοῦτο μᾶλλον προορᾷ τὸ μέλλον ἔσεσθαι κυβερνήτης καὶ ἰατρὸς καὶ στρατηγός. ### English translation (Claude) And indeed craftsmen differ from those without craft, and the experienced from the inexperienced, and for this reason the pilot and the doctor and the general foresee better what will be. ### Extrabiblical texts - Aristocles (Aristocles of Messene, On Philosophy): quotation, high confidence ### Translation notes - Aristocles, On Philosophy. ### Citation (SBL) Eusebius, Praep. ev. 14.20.6 (Dindorf 2:313; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-20-6). ## Preparation for the Gospel 14.20.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-20-7 - Source: Dindorf 2:313 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Protagoras’ view abolishes all distinctions. ### Greek text ἁπλῶς τε ἀναιροῦσιν οὗτοί γε τὸ μᾶλλον καὶ τὸ ἧττον καὶ τὸ ἐξ ἀνάγκης, καὶ τὸ ἐνδεχόμενον, καὶ τὸ κατὰ φύσιν, καὶ τὸ παρὰ φύσιν. οὕτω δʼ ἂν εἴη ταὐτὸ καὶ ὂν καὶ οὐκ ὄν. οὐδὲν γὰρ κωλύει ταὐτὸ τοῖς μὲν εἶναι φαίνεσθαι, τοῖς δὲ μὴ εἶναι· καὶ ταὐτὸ ἂν εἴη ἄνθρωπος καὶ ξύλον· ἔσθʼ ὅτε γὰρ φαίνεται ταὐτὸ τῷδε μὲν ἄνθρωπος, τῷδε δὲ ξύλον. ### English translation (Claude) In short, these men do away with the more and the less, and the necessary and the possible, and the natural and the unnatural. So the same thing would both be and not be; for nothing prevents the same thing from appearing to some to be and to others not to be; and the same thing would be both a man and a piece of wood; for sometimes the same thing appears to one a man and to another wood. ### Extrabiblical texts - Aristocles (Aristocles of Messene, On Philosophy): quotation, high confidence ### Translation notes - Aristocles, On Philosophy. ### Citation (SBL) Eusebius, Praep. ev. 14.20.7 (Dindorf 2:313; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-20-7). ## Preparation for the Gospel 14.20.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-20-8 - Source: Dindorf 2:313 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Protagoreanism would make virtue and vice the same. ### Greek text ἅπας τε λόγος ἀληθὴς ἂν εἴη, διὰ τοῦτο δὲ καὶ ψευδής· καὶ οἶ βουλευόμενοι καὶ δικάζοντες οὐκ ἂν ἔχοιεν οὐδὲν ποιεῖν. καὶ τὸ δεινότατον, ἔσονται γὰρ οἶ αὐτοὶ σπουδαῖοι καὶ μοχθηροὶ καὶ ταὐτὸ κακία καὶ ἀρετή. πολλὰ δὲ καὶ ἄλλα τοιαῦτά τις ἂν ἔχοι λέγειν· ἀλλὰ γὰρ οὐδὲν δεῖ πλειόνων λόγων πρὸς τοὺς οὐκ οἰομένους ἔχειν νοῦν καὶ λόγον.” ### English translation (Claude) And every statement would be true, and for this reason also false; and those who deliberate and judge could do nothing. And, most terrible, the same men will be good and wicked, and vice and virtue the same. One could say many other such things; but there is no need of more words against those who do not think they have mind and reason.” ### Extrabiblical texts - Aristocles (Aristocles of Messene, On Philosophy): quotation, high confidence ### Translation notes - Aristocles, On Philosophy. ### Citation (SBL) Eusebius, Praep. ev. 14.20.8 (Dindorf 2:313; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-20-8). ## Preparation for the Gospel 14.20.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-20-9 - Source: Dindorf 2:313–314 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Aristocles turns to those (Epicureans) who say all impressions are true. ### Greek text Εἶθʼ ἑξῆς “Ἐπεὶ δʼ ἔτι νῦν εἰσί τινες οἶ πᾶσαν καὶ πᾶσαν φαντασίαν ἀληθῆ λέγοντες εἶναι, μικρὰ καὶ περὶ τούτων εἴπωμεν. ἐοίκασι γὰρ οὗτοί γε δεδοικέναι μήποτε, εἰ ψευδεῖς εἴποιεν αἰσθήσεις εἷναί τινας, οὐκ ἂν σχοῖεν τὸ κριτήριον καὶ τὸν κανόνα βέβαιον οὐδʼ ἐχέγγυον· οὐχ ὁρῶσι δὲ ὡς οὐκ ἂν φθάνοιεν οὕτω γε καὶ τὰς δόξας ἁπάσας ἀληθεῖς ἀποφαίνοντες· πολλὰ γὰρ δὴ καὶ ταύταις πεφύκαμεν κρίνειν· καὶ οὐδὲν ἧττον ἀξιοῦσιν αὐτῶν τὰς μὲν ἀληθεῖς εἶναι, τὰς δὲ ψευδεῖς. ### English translation (Claude) Then next: “But since there are still some now who say that each and every impression is true, let us say a little about them too. For they seem to be afraid lest, if they said some perceptions are false, they would not have a firm and reliable criterion and rule; but they do not see that by the same reasoning they would soon be declaring all opinions true; for we judge many things by these too; and they think none the less that some of them are true and some false. ### Extrabiblical texts - Aristocles (Aristocles of Messene, On Philosophy): quotation, high confidence ### Translation notes - Aristocles, On Philosophy. ### Citation (SBL) Eusebius, Praep. ev. 14.20.9 (Dindorf 2:313–314; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-20-9). ## Preparation for the Gospel 14.20.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-20-10 - Source: Dindorf 2:314 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: No criterion is infallible, and perceptions differ greatly. ### Greek text ἔπειτα δὲ σκοπῶν ἴδοι τις ἂν οὐδὲ τῶν ἄλλων κριτηρίων ἀεὶ καὶ διὰ παντὸς ἀψευδὲς οὐδὲν, οἶον λέγω ζυγὸν, ἢ τόρνον, ἤ τι τῶν τοιούτων· ἀλλʼ ἕκαστον αὐτῶν ὡδὶ μὲν ἔχον ὑγιές ἐστιν, ὡδὶ δὲ μοχθηρόν· καὶ τουτονὶ μὲν χρώμενον τὸν τρόπον ἀληθεύει, τουτονὶ δὲ ψεύδεται. καὶ μὴν εἴ γε πᾶσα αἴσθησις ἀληθὴς ἦν, οὐκ ἔδει τοσοῦτον διαφέρειν αὐτάς. ἄλλαι γάρ εἰσιν ἐγγύθεν καὶ πόρρωθεν, καὶ νοσούντων καὶ ἐρρωμένων, καὶ τεχνιτῶν καὶ ἀτέχνων, καὶ φρονίμων καὶ ἀφρόνων. τὰς δὲ δὴ τῶν μεμηνότων παντάπασιν ἂν εἴη ἄτοπον λέγειν ἀληθεῖς εἶναι καὶ τὰς τῶν παρορώντων καὶ παρακουόντων· εὔηθες γὰρ ἂν ἦν τὸ λεγόμενον, ὡς ὁ παρορῶν ἤτοι ὁρᾷ ἢ οὐχ ὁρᾷ· φαίη γὰρ ἄν τις ὅτι ὁρᾷ μὲν, ἀλλʼ οὐκ ὀρθῶς. ### English translation (Claude) Then, on consideration, one would see that none of the other criteria either is always and in every case free from error, such as a balance, or a lathe, or anything of the kind; but each of them in one state is sound, in another faulty; and used in this way it gives the truth, in that way falsehood. And indeed, if every perception were true, they ought not to differ so much. For they are different from near and from far, of the sick and of the healthy, of the skilled and the unskilled, of the wise and the foolish. And it would be altogether absurd to say that those of madmen are true, and those of people who see or hear wrongly; for it would be simple-minded to say that one who sees wrongly either sees or does not see; for one would say that he sees, but not rightly. ### Extrabiblical texts - Aristocles (Aristocles of Messene, On Philosophy): quotation, high confidence ### Translation notes - Aristocles, On Philosophy. ### Citation (SBL) Eusebius, Praep. ev. 14.20.10 (Dindorf 2:314; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-20-10). ## Preparation for the Gospel 14.20.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-20-11 - Source: Dindorf 2:314 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The bent oar shows that perception deceives; the claim that all impressions are true refutes itself. ### Greek text ὁπόταν μέντοι φῶσιν ὡς ἡ μὲν αἴσθησις οὖσα ἄλογος οὐδὲν προστίθησιν οὐδʼ ἀφαιρεῖ, φαίνονται τἀμποδὼν οὐχ ὁρῶντες· ἐπὶ γὰρ τοῦ ἐρετμοῦ τοῦ ἐν τῷ ὕδατι, κἀπὶ τῶν γραφῶν καὶ μυρίων ἄλλων, ἡ αἴσθησίς ἐστιν ἡ ἀπατῶσα. διὸ καὶ μεμφόμεθα πάντες ἐπὶ τῶν τοιούτων οὐ τὸν νοῦν ἡμῶν, ἀλλὰ τὴν φαντασίαν. ἐλέγχει γὰρ ὁ λόγος αὐτὸς ἑαυτὸν ἀξιῶν ἅπασαν ἀληθῆ φαντασίαν εἶναι. τὴν γὰρ ἡμετέραν, διʼ ἣν οὐκ οἰόμεθα πᾶσαν εἶναι τοιαύτην, ψευδῆ πάντως ἀποφαίνει. συμβαίνει τοίνυν αὐτοῖς ἅπασαν φαντασίαν ἀληθῆ καὶ ψευδῆ λέγειν εἶναι. ### English translation (Claude) When, however, they say that sense, being irrational, neither adds nor takes away anything, they seem not to see what is in the way; for in the case of the oar in the water, and of paintings and countless other things, it is perception that deceives. That is why in such cases we all blame not our mind but our impression. And the argument that holds every impression to be true refutes itself. For it declares ours, by which we think that not every impression is such, to be altogether false. It follows, then, that they say every impression is both true and false. ### Extrabiblical texts - Aristocles (Aristocles of Messene, On Philosophy): quotation, high confidence ### Translation notes - Aristocles, On Philosophy. ### Citation (SBL) Eusebius, Praep. ev. 14.20.11 (Dindorf 2:314; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-20-11). ## Preparation for the Gospel 14.20.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-20-12 - Source: Dindorf 2:314–315 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Things appear as they are, not as we imagine them. ### Greek text καθόλου δὲ ἁμαρτάνουσιν ἀξιοῦντες ὁποῖα ἂν ἡμῖν φαίνηται τὰ πράγματα, τοιαῦτα καὶ εἶναι. τοὐναντίον γὰρ, ὁποῖα πέφυκε, τοιαῦτα φαίνεται, καὶ οὐχ ἡμεῖς αὐτὰ ποιοῦμεν οὕτως ἔχειν, ἀλλʼ ὑπʼ ἐκείνων αὐτοὶ διατιθέμεθά πως. ἐπεὶ καὶ γελοῖον εἴη ἂν εἰ διανοηθείημεν ἡμεῖς, ὥσπερ οἶ ζωγράφοι καὶ πλάσται, σκύλακας ἢ χιμαίρας, ἀξιοῦν εὐθὺς εἶναι ταῦτα, καὶ διὰ τοῦτο φαντάζεσθαι καθάπερ εὐτρεπῆ παρεστῶτα.” ### English translation (Claude) In general they err in holding that things are such as they appear to us. On the contrary, they appear such as they are by nature; and we do not make them be so, but are ourselves affected in some way by them. For it would be ridiculous if, when we imagine, like painters and sculptors, puppies or chimaeras, we should hold that these at once exist, and for this reason are pictured as if standing ready before us.” ### Extrabiblical texts - Aristocles (Aristocles of Messene, On Philosophy): quotation, high confidence ### Translation notes - Aristocles, On Philosophy. ### Citation (SBL) Eusebius, Praep. ev. 14.20.12 (Dindorf 2:314–315; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-20-12). ## Preparation for the Gospel 14.20.13 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-20-13 - Source: Dindorf 2:315 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Epicureans, heirs of Aristippus, made pleasure the end. ### Greek text Διότι μὲν οὖν οὐκ ὀρθῶς λέγουσιν οἱ φάσκοντες εἶναι πᾶσαν αἴσθησιν καὶ πᾶσαν φαντασίαν ἀληθῆ δῆλον ἐκ τούτων· ἀλλὰ γὰρ καὶ τούτων οὕτως ἐχόντων αὖθις οἶ περὶ τὸν Ἐπίκουρον ἐκ τῆς Ἀριστίππου διαδοχῆς ὁρμώμενοι πάντα ἡδονῆς ἐξῆπτον καὶ αἰσθήσεως, μόνα τὰ πάθη καταληπτὰ καὶ τέλος ἀγαθῶν τὴν ἡδονὴν εἶναι ὁριζόμενοι. ### English translation (Claude) That those who say every perception and every impression is true do not speak rightly is clear from this. But, these things being so, the followers of Epicurus, setting out from the succession of Aristippus, again made everything depend on pleasure and perception, defining that only feelings are apprehensible and that the end of goods is pleasure. ### Citation (SBL) Eusebius, Praep. ev. 14.20.13 (Dindorf 2:315; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-20-13). ## Preparation for the Gospel 14.20.14 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-20-14 - Source: Dindorf 2:315 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Epicurus’ teachers; Eusebius introduces Aristocles’ critique. ### Greek text λέγεται δὲ ὁ Ἐπίκουρος ὑπὸ μέν τινων μηδενὸς ἀκηκοέναι, ἐντυχεῖν δὲ τοῖς τῶν παλαιῶν συγγράμμασιν· ὑπό τινων δʼ ὅτι ἤκουσε Ξενοκράτους, ὕστερον δὲ καὶ Ναυσιφάνους τοῦ Πύρρωνος γενομένου γνωρίμου. τίνα δὴ οὖν τὰ καὶ πρὸς αὐτὸν ἀντειρημένα τυγχάνει θεασώμεθα. ### English translation (Claude) Epicurus is said by some to have heard no one, but to have read the writings of the ancients; by others, that he heard Xenocrates, and later Nausiphanes, who had been a pupil of Pyrrho. Let us see, then, what has been said against him. ### Citation (SBL) Eusebius, Praep. ev. 14.20.14 (Dindorf 2:315; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-20-14). ## Preparation for the Gospel 14.21.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-21-1 - Source: Dindorf 2:315 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Aristocles: Epicureans make pleasure and pain the criterion of choice. ### Greek text “Ἐπειδή ἐστι γνῶσις διττὴ, ἡ μὲν τῶν πραγμάτων, ἡ δὲ τῶν ἡμῖν αἱρετῶν καὶ φευκτῶν, ἔνιοί φασι τῆς αἱρέσεως καὶ φυγῆς ἀρχὴν καὶ κριτήριον ἔχειν ἡμὰς, τὴν ἡδονὴν καὶ τὸν πόνον· ἔτι γέ τοι καὶ νῦν τοιαῦτά τινα λέγουσιν οἱ περὶ τὸν Ἐπίκουρον· ἀναγκαίως οὖν ἔχει καὶ περὶ τούτου σκέψασθαι. ### English translation (Claude) “Since knowledge is twofold, one of things and the other of what is to be chosen and avoided by us, some say that we have pleasure and pain as the principle and criterion of choice and avoidance; and the followers of Epicurus say such things even now. It is necessary, then, to examine this too. ### Extrabiblical texts - Aristocles (Aristocles of Messene, On Philosophy): quotation, high confidence ### Translation notes - Aristocles, On Philosophy. ### Citation (SBL) Eusebius, Praep. ev. 14.21.1 (Dindorf 2:315; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-21-1). ## Preparation for the Gospel 14.21.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-21-2 - Source: Dindorf 2:315 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Feeling needs reason to judge whether it is to be chosen. ### Greek text τοσούτου τοίνυν ἔγωγε δέω λέγειν ἀρχὴν εἶναι καὶ κανόνα τῶν ἀγαθῶν καὶ τῶν κακῶν τὸ πάθος, ὥστʼ ἔμοιγε δοκεῖ τοῦτο αὐτὸ κριτηρίου δεῖσθαι. διότι μὲν γάρ ἐστιν ἑαυτὸ δείκνυσιν, ὁποῖον δʼ ἐστὶν ἑτέρου δεῖ τοῦ κρίνοντος. εἰ μὲν γὰρ οἰκεῖον ἢ ἀλλότριον ἡ αἴσθησις λέγει, πότερον δʼ αἱρετὸν ἢ φευκτὸν ὁ λόγος. ### English translation (Claude) I am so far from saying that feeling is the principle and rule of goods and evils that it seems to me that it itself needs a criterion. For that it exists it shows of itself, but what it is like needs something else to judge it. For whether it is akin or alien, sense says; but whether it is to be chosen or avoided, reason. ### Extrabiblical texts - Aristocles (Aristocles of Messene, On Philosophy): quotation, high confidence ### Translation notes - Aristocles, On Philosophy. ### Citation (SBL) Eusebius, Praep. ev. 14.21.2 (Dindorf 2:315; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-21-2). ## Preparation for the Gospel 14.21.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-21-3 - Source: Dindorf 2:315–316 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Even Epicureans weigh pleasures by quantity, which requires reason. ### Greek text αὐτοί γε τοί φασιν οὐ πᾶσαν ἡδονὴν ἀσπάζεσθαι καὶ πάντα πόνον ἐκτρέπεσθαι. τοῦτο δὲ συμβέβηκε καὶ μάλα εἰκότως. τὰ μὲν γὰρ κριτήρια καὶ ἑαυτὰ δείκνυσι καὶ τὰ κρινόμενα, τὸ μέντοι πάθος ἑαυτὸ μόνον. ὅτι δʼ οὕτως ἔχει μαρτυροῦσιν αὐτοί. καίπερ γὰρ ἀξιοῦντες ἅπασαν ἡδονὴν ἀγαθὸν εἶναι καὶ πᾶσαν ἀλγηδόνα κακὸν, ὅμως οὐκ ἀεί φασι δεῖν τὴν μὲν αἱρεῖσθαι, τὴν δὲ φεύγειν· μετρεῖσθαι γὰρ αὐτὰ τῷ ποσῷ καὶ οὐ τῷ ποιῷ. ### English translation (Claude) They themselves, at least, say that they do not welcome every pleasure and avoid every pain. And this happens very reasonably. For criteria show both themselves and the things judged, but feeling shows only itself. That it is so they themselves bear witness. For though they hold every pleasure to be good and every pain evil, they say that one must not always choose the one and avoid the other; for they are measured by quantity and not by quality. ### Extrabiblical texts - Aristocles (Aristocles of Messene, On Philosophy): quotation, high confidence ### Translation notes - Aristocles, On Philosophy. ### Citation (SBL) Eusebius, Praep. ev. 14.21.3 (Dindorf 2:315–316; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-21-3). ## Preparation for the Gospel 14.21.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-21-4 - Source: Dindorf 2:316 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Reason, not feeling, judges between pleasures and pains. ### Greek text δῆλον οὖν ὡς τό γε ποσὸν οὐδὲν ἀλλʼ ἢ ὁ λόγος κρίνει· τὸ γὰρ ἄμεινόν ἐστιν ὑπομεῖναι τούσδε τινὰς τοὺς πόνους, ὅπως ἡσθείημεν ἡδονὰς μείζους, καὶ τὸ συμφέρει τῶνδέ τινων ἀπέχεσθαι τῶν ἡδονῶν, ἵνα μὴ ἀλγῶμεν ἀλγηδόνας χαλεπωτέρας, καὶ πάντα τὰ λόγος ὁ κρίνων ἐστίν. ### English translation (Claude) Clearly, then, it is nothing but reason that judges quantity; for “it is better to endure these pains so as to enjoy greater pleasures,” and “it is advantageous to abstain from these pleasures so as not to suffer harder pains,” and all such things: reason is the judge. ### Extrabiblical texts - Aristocles (Aristocles of Messene, On Philosophy): quotation, high confidence ### Translation notes - Aristocles, On Philosophy. ### Citation (SBL) Eusebius, Praep. ev. 14.21.4 (Dindorf 2:316; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-21-4). ## Preparation for the Gospel 14.21.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-21-5 - Source: Dindorf 2:316 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Perceptions reflect the world; feelings reflect only ourselves. ### Greek text τὸ δʼ ὅλον αἶ μὲν αἰσθήσεις καὶ αἱ φαντασίαι καθαπερεὶ κάτοπτρα καὶ εἰκόνες ἐοίκασι τῶν πραγμάτων εἶναι· τὰ μέντοι πάθη καὶ αἶ ἡδοναὶ καὶ οἱ πόνοι τροπαὶ καὶ ἀλλοιώσεις ἡμῶν αὐτῶν. ταύτῃ δὲ αἰσθανόμενοι μὲν καὶ φαντασιούμενοι πρὸς τὰ ἔξω βλέπομεν, ἡδόμενοι δὲ καὶ ἀλγοῦντες ἐπιστρέφομεν ἐπὶ μόνους ἑαυτούς. τὰς μὲν γὰρ αἰσθήσεις ἡμῶν τὰ ἔξω ποιεῖ· καὶ ὁποῖα ἂν ᾖ ἐκεῖνα, τοιαύτας ἀπεργάζεται καὶ τὰς φαντασίας, τὰ δὲ πάθη ποιὰ ἄττα γίνεται διʼ ἡμὰς καὶ ὡς ἂν ἡμεῖς ἔχωμεν. ### English translation (Claude) On the whole, perceptions and impressions seem to be like mirrors and images of things; but feelings, pleasures and pains, are turnings and alterations of ourselves. So in perceiving and imagining we look to things outside, but in feeling pleasure and pain we turn back on ourselves alone. For external things make our perceptions, and whatever they are like, such they make our impressions; but feelings become of a certain kind because of us and according as we are disposed. ### Extrabiblical texts - Aristocles (Aristocles of Messene, On Philosophy): quotation, high confidence ### Translation notes - Aristocles, On Philosophy. ### Citation (SBL) Eusebius, Praep. ev. 14.21.5 (Dindorf 2:316; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-21-5). ## Preparation for the Gospel 14.21.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-21-6 - Source: Dindorf 2:316 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The best philosophers use both senses and mind. ### Greek text διὸ ταῦτα ποτὲ μὲν ἡδέα, ποτὲ δʼ ἀηδῆ φαίνεται, καὶ ἔσθʼ ὅτε μὲν μᾶλλον, ἔσθʼ ὅτε δὲ ἧττον. ὧν οὕτως ἐχόντων εὑρήσομεν, εἰ ἐθέλοιμεν σκοπεῖν, ἄριστα τὰς τῆς γνώσεως ἀρχὰς ὑποτιθεμένους ὁπόσοι καὶ τὰς αἰσθήσεις καὶ τὸν νοῦν παραλαμβάνουσιν. ### English translation (Claude) That is why these appear at one time pleasant, at another unpleasant, and sometimes more, sometimes less. This being so, we shall find, if we are willing to consider, that those lay down the principles of knowledge best who take both the senses and the mind. ### Extrabiblical texts - Aristocles (Aristocles of Messene, On Philosophy): quotation, high confidence ### Translation notes - Aristocles, On Philosophy. ### Citation (SBL) Eusebius, Praep. ev. 14.21.6 (Dindorf 2:316; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-21-6). ## Preparation for the Gospel 14.21.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-21-7 - Source: Dindorf 2:316–317 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Sense is the hunter’s net, reason the hound; mind, not pleasure, must judge. ### Greek text ἔοικε δʼ ἡ μὲν αἴσθησις ταῖς ἄρκυσι καὶ τοῖς δικτύοις καὶ τοῖς ἄλλοις τοῖς τοιούτοις θηράτροις, ὁ δὲ νοῦς καὶ ὁ λόγος τοῖς κυσὶ τοῖς στιβεύουσι καὶ μεταθέουσιν. αὐτῶν μέντοι τούτων ἄμεινον φιλοσοφεῖν οἴεσθαι χρὴ τοὺς μήτε ταῖς αἰσθήσεσιν, ὡς ἔτυχε, χρωμένους μήτε τὰ πάθη παραλαμβάνοντας ἐπὶ τὴν τἀληθοῦς διάγνωσιν. ἢ δεινόν γʼ ἂν εἴη πεφυκότας ἀνθρώπους ἡδοναῖς καὶ πόνοις ἀλόγοις ἐπιτρέπειν ἑαυτοὺς, ἀφέντας τὸν θειότατον κριτὴν νοῦν.” Ταῦτα ἀπὸ τῶν Ἀριστοκλέους. ### English translation (Claude) Sense is like snares and nets and other such hunting gear, while mind and reason are like the dogs that track and give chase. One must think, then, that those philosophize better than these who neither use the senses at random nor take feelings for the discernment of the truth. Or it would be terrible for those who are men by nature to entrust themselves to irrational pleasures and pains, letting go mind, the most divine judge.” So much from Aristocles. ### Extrabiblical texts - Aristocles (Aristocles of Messene, On Philosophy): quotation, high confidence ### Translation notes - Aristocles, On Philosophy. ### Citation (SBL) Eusebius, Praep. ev. 14.21.7 (Dindorf 2:316–317; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-21-7). ## Preparation for the Gospel 14.22.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-22-1 - Source: Dindorf 2:317 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato (Philebus): Socrates asks whether pleasure or mind is more akin to truth, measure, and beauty. ### Greek text Καθʼ ἓν ἕκαστον τοίνυν τῶν τριῶν πρὸς τὴν ἡδονὴν καὶ τὸν νοῦν κρίνωμεν. δεῖ γὰρ ἰδεῖν ποτέρῳ μᾶλλον ξυγγενὲς ἕκαστον αὐτῶν ἀπονεμοῦμεν. Κάλλους καὶ ἀληθείας καὶ μετριότητος πέρι λέγεις; Ναί. πρῶτον δέ γε ἀληθείας λαβοῦ, ὠ Πρώταρχε, καὶ λαβόμενος, βλέψας εἰς τρία, νοῦν καὶ ἀλήθειαν καὶ ἡδονὴν, πολὺν ἐπισχὼν χρόνον, ἀπόκριναι σαυτῷ πότερον ἡδονὴ ξυγγενέστερον ἢ νοῦς ἀληθείᾳ. ### English translation (Claude) “Let us judge, then, each of the three in turn in relation to pleasure and mind; for we must see to which of the two we shall assign each as more akin. You speak of beauty and truth and measure? Yes. First take truth, Protarchus, and having taken it, look at three things, mind and truth and pleasure, and after pausing a long time answer yourself whether pleasure or mind is more akin to truth. ### Extrabiblical texts - Plato, Phileb. 65b (Plato (works)): quotation, high confidence ### Translation notes - Plato, Philebus 65b. ### Citation (SBL) Eusebius, Praep. ev. 14.22.1 (Dindorf 2:317; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-22-1). ## Preparation for the Gospel 14.22.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-22-2 - Source: Dindorf 2:317 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Mind is akin to truth; pleasure is the greatest impostor. ### Greek text Τί δὲ χρόνου δεῖ; πολὺ γὰρ, οἶμαι, διαφέρετον. ἡδονὴ μὲν γὰρ ἁπάντων τὸ ἀλαζονέστατον· ὡς δὲ λόγος, καὶ ἐν ταῖς ἡδοναῖς ταῖς περὶ τὰ ἀφροδίσια, αἳ δὴ μέγισται δοκοῦσιν εἷναι, καὶ τὸ ἐπιορκεῖν συγγνώμην εἴληφε παρὰ θεῶν, ὡς καθάπερ παίδων τῶν ἡδομένων νοῦν οὐδὲ τὸν ὀλίγιστον κεκτημένων· νοῦς δὲ ἤτοι ταὐτὸν καὶ ἀλήθειά ἐστιν ἢ πάντων ὁμοιότατόν τε καὶ ἀληθέστατον. ### English translation (Claude) What need of time? For they differ greatly, I think. Pleasure is the greatest impostor of all; and, as the saying goes, in the pleasures of love, which seem to be the greatest, even perjury has received pardon from the gods, as if pleasures, like children, possessed not even the least bit of mind; but mind is either the same as truth, or of all things most like it and most true. ### Extrabiblical texts - Plato, Phileb. 65c–d (Plato (works)): quotation, high confidence ### Translation notes - Plato, Philebus 65c–d. ### Citation (SBL) Eusebius, Praep. ev. 14.22.2 (Dindorf 2:317; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-22-2). ## Preparation for the Gospel 14.22.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-22-3 - Source: Dindorf 2:317–318 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Mind is more measured than pleasure. ### Greek text Οὐκοῦν τὸ μετὰ τοῦτο τὴν μετριότητα ὡσαύτως σκέψῃ, πότερον ἡδονὴ φρονήσεως, ἢ φρόνησις ἡδονῆς πλείω κέκτηται; Εὔσκεπτόν γε καὶ ταύτην σκέψιν προβέβληκας. οἶμαι γὰρ ἡδονῆς μὲν καὶ περιχαρείας οὐδὲν τῶν πεφυκὸς ἀμετρότερον εὑρεῖν ἄν τινα, νοῦ δὲ καὶ ἐπιστήμης ἐμμετρότερον οὐδʼ ἂν ἔν ποτε. ### English translation (Claude) Next, then, will you consider measure in the same way, whether pleasure has more of it than wisdom, or wisdom than pleasure? This too is an easy inquiry you have proposed. For I think one could find nothing by nature more measureless than pleasure and great joy, nor anything ever more measured than mind and knowledge. ### Extrabiblical texts - Plato, Phileb. 65d (Plato (works)): quotation, high confidence ### Translation notes - Plato, Philebus 65d. ### Citation (SBL) Eusebius, Praep. ev. 14.22.3 (Dindorf 2:317–318; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-22-3). ## Preparation for the Gospel 14.22.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-22-4 - Source: Dindorf 2:318 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: No one ever thought wisdom ugly. ### Greek text Καλῶς εἴρηκας. ὅμως δʼ ἔτι λέγε τὸ τρίτον. νοῦς ἡμῖν κάλλους μετείληφε πλέον ἢ τὸ τῆς ἡδονῆς γένος, ὥστε εἶναι καλλίω νοῦν ἡδονῆς, ἢ τοὐναντίον; Ἄρʼ οὖν φρόνησιν μὲν καὶ νοῦν, Σώκρατες, οὐδεὶς πώποτε οὔθʼ ὕπαρ οὔτʼ ὄναρ αἰσχρὸν οὔτε εἶδεν οὔτʼ ἐπενόησεν οὐδαμοῦ οὐδαμῶς, οὔτε γιγνόμενον οὔτε ὄντα οὔτε ἐσόμενον; Ὀρθῶς. ### English translation (Claude) Well said. But still tell the third. Has mind a greater share of beauty than the race of pleasure, so that mind is more beautiful than pleasure, or the reverse? Is it not true, Socrates, that no one ever, awake or dreaming, saw or imagined wisdom and mind to be ugly anywhere in any way, whether coming to be, or being, or about to be? Right. ### Extrabiblical texts - Plato, Phileb. 65e (Plato (works)): quotation, high confidence ### Translation notes - Plato, Philebus 65e. ### Citation (SBL) Eusebius, Praep. ev. 14.22.4 (Dindorf 2:318; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-22-4). ## Preparation for the Gospel 14.22.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-22-5 - Source: Dindorf 2:318 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The greatest pleasures shame us and are hidden in the night. ### Greek text Ἡδονὰς δέ γε δήπου, καὶ ταύτας σχεδὸν τὰς μεγίστας, ὅταν ἴδωμεν ἡδόμενον ὁντινοῦν, ἢ τὸ γελοῖον ἐπʼ αὐταῖς ἤ τὸ πάντων αἴσχιστον ἑπόμενον ὁρῶντες αὐτοί τε αἰσχυνόμεθα καὶ ἀφανίζοντες κρύπτομεν ὅτι μάλιστα, νυκτὶ πάντα τὰ τοιαῦτα διδόντες, ὡς φῶς οὐ δέον ὁρᾶν αὐτά. ### English translation (Claude) But pleasures, and those almost the greatest, when we see anyone enjoying them, seeing either the ridiculous attending them or the most shameful of all, we ourselves are ashamed and hide them away as much as possible, giving all such things to the night, as if the light ought not to see them. ### Extrabiblical texts - Plato, Phileb. 65e–66a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Philebus 65e–66a. ### Citation (SBL) Eusebius, Praep. ev. 14.22.5 (Dindorf 2:318; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-22-5). ## Preparation for the Gospel 14.22.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-22-6 - Source: Dindorf 2:318 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Measure ranks first among goods; pleasure is neither first nor second. ### Greek text Πάντη δὴ φήσεις, ὦ Πρώταρχε, ὑπό τε ἀγγέλων πέμπων καὶ παροῦσι φράζων ὡς ἡδονὴ κτῆμα οὐκ ἔστι πρῶτον οὐδʼ αὖ δεύτερον, ἀλλὰ πρῶτον μέν πη περὶ μέτρον καὶ τὸ μέτριον καὶ τὸ καίριον καὶ πάνθʼ ὁπόσα χρὴ τοιαῦτα νομίζειν τὴν ἀΐδιον ᾑρῆσθαι φύσιν. Φαίνεται γοῦν ἐκ τῶν νῦν λεγομένων. ### English translation (Claude) In every way, then, Protarchus, you will declare, sending it by messengers and telling it to those present, that pleasure is not the first possession nor even the second, but that the first is somehow about measure and the measured and the timely, and all such things that we must think have taken on the eternal nature. So it appears from what is now said. ### Extrabiblical texts - Plato, Phileb. 66a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Philebus 66a. ### Citation (SBL) Eusebius, Praep. ev. 14.22.6 (Dindorf 2:318; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-22-6). ## Preparation for the Gospel 14.22.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-22-7 - Source: Dindorf 2:318 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Proportion and beauty rank second. ### Greek text Δεύτερον μὲν περὶ τὸ σύμμετρον καὶ καλὸν καὶ τὸ τέλειον καὶ ἱκανὸν καὶ πάνθʼ ὁπόσα τῆς γενέσεως αὖ ταύτης ἐστί. Ἔοικε γοῦν. ### English translation (Claude) Second is about the proportioned and beautiful and the complete and sufficient, and all that belongs to this kind. So it seems. ### Extrabiblical texts - Plato, Phileb. 66b (Plato (works)): quotation, high confidence ### Translation notes - Plato, Philebus 66b. ### Citation (SBL) Eusebius, Praep. ev. 14.22.7 (Dindorf 2:318; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-22-7). ## Preparation for the Gospel 14.22.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-22-8 - Source: Dindorf 2:318 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Mind and wisdom rank third. ### Greek text Τὸ τοίνυν τρίτον, ὡς ἡ ἐμὴ μαντεία, νοῦν καὶ φρόνησιν τιθεὶς οὐκ ἂν μέγα τι τῆς ἀληθείας παρεξέλθοις. Ἴσως. ### English translation (Claude) The third, then, as I divine, if you put mind and wisdom, you would not stray far from the truth. Perhaps. ### Extrabiblical texts - Plato, Phileb. 66b (Plato (works)): quotation, high confidence ### Translation notes - Plato, Philebus 66b. ### Citation (SBL) Eusebius, Praep. ev. 14.22.8 (Dindorf 2:318; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-22-8). ## Preparation for the Gospel 14.22.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-22-9 - Source: Dindorf 2:318–319 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Sciences, arts, and right opinions rank fourth. ### Greek text Ἀρʼ οὖν οὐ τέταρτα, ἃ τῆς ψυχῆς αὐτῆς ἔθεμεν, ἐπιστήμας τε καὶ τέχνας καὶ δόξας ὀρθὰς λεχθείσας, ταῦτʼ εἶναι τὰ πρὸς τοῖς τρισὶ τέτταρα, εἴπερ τοῦ ἀγαθοῦ ἐστι μᾶλλον ἢ τῆς ἡδονῆς ξυγγενῆ, Τάχʼ ἄν. ### English translation (Claude) Fourth, then, are not the things we assigned to the soul itself, sciences and arts and what were called right opinions, these being fourth with the three, if indeed they are more akin to the good than to pleasure? Perhaps. ### Extrabiblical texts - Plato, Phileb. 66b–c (Plato (works)): quotation, high confidence ### Translation notes - Plato, Philebus 66b–c. ### Citation (SBL) Eusebius, Praep. ev. 14.22.9 (Dindorf 2:318–319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-22-9). ## Preparation for the Gospel 14.22.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-22-10 - Source: Dindorf 2:319 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Pure painless pleasures rank fifth. ### Greek text Πέμπτας τοίνυν ἃς ἡδονὰς ἔθεμεν ἀλύπους ὁρισάμενοι, καθαρὰς ἐπονομάσαντες τῆς ψυχῆς αὐτῆς ἐπιστήμας, ταῖς δὲ αἰσθήσεσιν ἑπομένας. Ἴσως. ### English translation (Claude) Fifth, then, the pleasures that we set down, defining them as painless, calling them pure sciences of the soul itself, following on perceptions. Perhaps. ### Extrabiblical texts - Plato, Phileb. 66c (Plato (works)): quotation, high confidence ### Translation notes - Plato, Philebus 66c. ### Citation (SBL) Eusebius, Praep. ev. 14.22.10 (Dindorf 2:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-22-10). ## Preparation for the Gospel 14.22.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-22-11 - Source: Dindorf 2:319 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The ranking ends with a line of Orpheus. ### Greek text Ἔκτῃ δʼ ἐν γενεᾷ, φησὶν Ὀρφεὺς, καταπαύσατε κόσμον ἀοιδῆς, ἀτὰρ κινδυνεύει καὶ ὁ ἡμέτερος λόγος ἐν ἕκτῃ καταπεπαυμένος εἶναι κρίσει. τὸ δὲ μετὰ ταῦθʼ ἡμῖν οὐδὲν λοιπὸν πλὴν ὥσπερ κεφαλὴν ἀποδοῦναι τοῖς εἰρημένοις. Οὐκοῦν χρή. ### English translation (Claude) “But in the sixth generation,” says Orpheus, “end the order of your song”; and our argument too seems to have come to an end at the sixth judgment. What remains for us after this is nothing but to put a head, as it were, on what has been said. So we must. ### Extrabiblical texts - Plato, Phileb. 66c–d (Plato (works)): quotation, high confidence - Orpheus (attributed), Orph. frag. fr. 14 (Orpheus (attributed), Orphic poems (fragments)): quotation, high confidence ### Translation notes - Plato, Philebus 66c–d; Orphic fragment 14 (Kern). ### Citation (SBL) Eusebius, Praep. ev. 14.22.11 (Dindorf 2:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-22-11). ## Preparation for the Gospel 14.22.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-22-12 - Source: Dindorf 2:319 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Socrates recalls Philebus’ claim that pleasure is the good. ### Greek text Ἴθι δὴ, τὸ τρίτον τῷ σωτῆρι τὸν αὐτὸν διαμαρτυράμενοι λόγον ἐπεξέλθωμεν. Ποῖον δή; Φίληβος τἀγαθὸν ἔθετο ἡμῖν ἡδονὴν εἶναι πᾶσαν καὶ παντελῆ. Τὸ τρίτον, ὦ Σώκρατες, ὡς ἔοικας, ἔλεγες ἀρτίως τὸν ἐξ ἀρχῆς ἐπαναλαβεῖν δεῖν λόγον. ### English translation (Claude) Come, then, let us go through the same argument a third time, calling the Savior to witness. What argument? Philebus set down for us that the good is all and complete pleasure. The third time, Socrates, as it seems, you meant just now that we must take up the argument from the beginning. ### Extrabiblical texts - Plato, Phileb. 66d (Plato (works)): quotation, high confidence ### Translation notes - Plato, Philebus 66d. The third libation was to Zeus the Savior. ### Citation (SBL) Eusebius, Praep. ev. 14.22.12 (Dindorf 2:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-22-12). ## Preparation for the Gospel 14.22.13 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-22-13 - Source: Dindorf 2:319 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Socrates had held mind far better than pleasure. ### Greek text Ναί. τὸ δέ γε μετὰ τοῦτο ἀκούωμεν. ἐγὼ γὰρ δὴ κατιδὼν ἅπερ νῦν διελήλυθα, καὶ δυσχεράνας τὸν Φιλήβου λόγον οὐ μόνον, ἀλλὰ καὶ ἄλλων πολλάκις μυρίων, εἶπον ὡς ἡδονῆς γε νοῦς εἴη μακρῷ βέλτιόν τε καὶ ἄμεινον τῷ τῶν ἀνθρώπων βίῳ. Ἠν ταῦτα. ### English translation (Claude) Yes. But let us hear what follows. For I, seeing what I have now gone through, and annoyed at the argument not only of Philebus but often of countless others, said that mind was far better and more excellent than pleasure for human life. That was so. ### Extrabiblical texts - Plato, Phileb. 66e (Plato (works)): quotation, high confidence ### Translation notes - Plato, Philebus 66e. ### Citation (SBL) Eusebius, Praep. ev. 14.22.13 (Dindorf 2:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-22-13). ## Preparation for the Gospel 14.22.14 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-22-14 - Source: Dindorf 2:319–320 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Neither mind nor pleasure alone is sufficient. ### Greek text Ὑποπτεύων δέ γε καὶ ἄλλα εἶναι πολλὰ εἶπον ὡς, εἰ φανείη τι τούτων ἀμφοῖν βέλτιον, ὑπὲρ τῶν δευτερείων νῷ πρὸς ἡδονὴν ξυνδιαμαχοίμην, ἡδονὴ δὲ καὶ δευτερείων στερήσοιτο. Εἰπες γὰρ οὑν. Καὶ μετὰ ταῦτά γε πάντων ἱκανώτατα τούτοιν οὐδέτερον ἱκανὸν ἀνεφάνη. Ἀληθέστατα. ### English translation (Claude) And suspecting that there are also many other things, I said that if anything appeared better than both of these, I would contend on the side of mind against pleasure for the second prize, and pleasure would be deprived even of the second prize. You said so. And after this it appeared most sufficiently that neither of these two was sufficient. Most true. ### Extrabiblical texts - Plato, Phileb. 66e–67a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Philebus 66e–67a. ### Citation (SBL) Eusebius, Praep. ev. 14.22.14 (Dindorf 2:319–320; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-22-14). ## Preparation for the Gospel 14.22.15 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-22-15 - Source: Dindorf 2:320 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Mind is far nearer than pleasure to the good. ### Greek text Οὐκοῦν παντάπασιν ἐν τούτῳ τῷ λόγῳ καὶ νοῦς ἀπήλλακτο καὶ ἡδονὴ, μηδὲ τἀγαθὸν αὐτὸ μηδέτερον αὐτοῖν εἶναι στερομένων αὐταρκείας καὶ τῆς τοῦ ἱκανοῦ καὶ τελέου δυνάμεως; Ὀρθότατα. Φανέντος δέ γε ἄλλου τινὸς κρείττονος τούτοιν ἑκατέρου, μυρίῳ γʼ αὖ νοῦς ἡδονῆς οἰκειότερον καὶ προσφυέστερον πέφανται νῦν τῇ τοῦ νικῶντος ἰδέᾳ. Πῶς γὰρ οὔ; ### English translation (Claude) Then in this argument both mind and pleasure were set aside entirely, neither of them being the good itself, since they lacked self-sufficiency and the power of the sufficient and complete? Most right. And when something else better than either of them appeared, mind has now appeared ten thousand times more akin and closer than pleasure to the form of the victor. Of course. ### Extrabiblical texts - Plato, Phileb. 67a (Plato (works)): quotation, high confidence ### Translation notes - Plato, Philebus 67a. ### Citation (SBL) Eusebius, Praep. ev. 14.22.15 (Dindorf 2:320; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-22-15). ## Preparation for the Gospel 14.22.16 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-22-16 - Source: Dindorf 2:320 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Pleasure is fifth, whatever the beasts and the many say. ### Greek text Οὐκοῦν πέμπτον κατὰ τὴν κρίσιν, ὡς νῦν ὁ λόγος ἀπεφήνατο, γίγνοιτʼ ἂν ἡ τῆς ἡδονῆς δύναμις. Ἔοικεν. Πρῶτον δέ γε οὐδʼ ἂν οἱ πάντες βόες τε καὶ ἵπποι καὶ τὰ ἄλλα ξύμπαντα θηρία φῶσι τῷ τὸ χαίρειν διώκειν· οἷς πιστεύοντες, ὥσπερ μάντεις ὄρνισιν, οἱ πολλοὶ κρίνουσι τὰς ἡδονὰς εἰς τὸ ζῆν ἡμῖν εὖ κρατίστας εἶναι, καὶ τοὺς θηρίων ἔρωτας οἴονται κυρίους εἶναι μάρτυρας μᾶλλον ἢ τοὺς τῶν ἐν μούσῃ φιλοσόφῳ μεμαντευμένων ἑκάστοτε λόγων. Ἀληθέστατα, ὦ Σώκρατες, εἰρῆσθαί σοι νῦν ἤδη φαμὲν ἅπαντες.” ### English translation (Claude) Then the power of pleasure would be fifth in the judgment, as the argument has now declared. So it seems. And not first, not even if all the oxen and horses and all the other beasts together should say so by pursuing enjoyment; trusting them, as seers trust birds, the many judge pleasures to be most powerful for our living well, and think the loves of beasts more authoritative witnesses than the loves of arguments divined each time in the philosophic Muse. That you have now spoken most truly, Socrates, we all say.” ### Extrabiblical texts - Plato, Phileb. 67a–b (Plato (works)): quotation, high confidence ### Translation notes - Plato, Philebus 67a–b. ### Citation (SBL) Eusebius, Praep. ev. 14.22.16 (Dindorf 2:320; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-22-16). ## Preparation for the Gospel 14.22.17 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-22-17 - Source: Dindorf 2:320–321 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius introduces Dionysius of Alexandria’s On Nature against Epicurus. ### Greek text Ταῦτα ὁ Πλάτων. ἐγὼ δέ σοι καὶ Διονυσίου, τῆς κατὰ Χριστὸν φιλοσοφίας ἐπισκόπου ἀνδρὸς, ἀπὸ τῶν Περὶ φύσεως βραχέα τῶν πρὸς Ἐπίκουρον ἀντειρημένων παραθήσομαι. σὺ δὲ λαβὼν ἀνάγνωθι τὰς οὕτως ἐχούσας αὐτοῦ φωνάς ### English translation (Claude) So Plato. And I shall set before you also a few of the arguments against Epicurus from the work On Nature of Dionysius, a bishop of the philosophy according to Christ. Take and read his words, which run thus: ### Extrabiblical texts - Dionysius of Alexandria, On Nature (Dionysius of Alexandria (letters and fragments)): allusion, high confidence ### Translation notes - Dionysius of Alexandria, On Nature. ### Citation (SBL) Eusebius, Praep. ev. 14.22.17 (Dindorf 2:320–321; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-22-17). ## Preparation for the Gospel 14.23.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-23-1 - Source: Dindorf 2:321 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Dionysius: is the universe one, or many and infinite as some suppose? ### Greek text “Πότερον ἕν ἐστι συναφὲς τὸ πᾶν, ὡς ἡμῖν τε καὶ τοῖς σοφωτάτοις Ἑλλήνων Πλάτωνι καὶ Πυθαγόρᾳ καὶ τοῖς ἀπὸ τῆς στοᾶς καὶ Ἡρακλείτῳ φαίνεται, ἢ δύο, ὡς ἴσως τις ὑπέλαβεν, ἢ καὶ πολλὰ καὶ ἄπειρα, ὥς τισιν ἄλλοις ἔδοξεν, οἳ πολλαῖς τῆς διανοίας παραφοραῖς καὶ ποικίλαις προφοραῖς ὀνομάτων τὴν τῶν ὅλων ἐπεχείρησαν κατακερματίζειν οὐσίαν, ἄπειρόν τε καὶ ἀγέννητον καὶ ἀπρονόητον ὑποτίθενται; ### English translation (Claude) “Is the universe one connected whole, as it seems to us and to the wisest of the Greeks, Plato and Pythagoras and the Stoics and Heraclitus, or two, as perhaps someone supposed, or even many and infinite, as some others have thought, who, with many derangements of thought and varied coinages of words, have tried to fragment the substance of the universe, and suppose it infinite and ungenerated and without providence? ### Extrabiblical texts - Dionysius of Alexandria, On Nature (Dionysius of Alexandria (letters and fragments)): quotation, high confidence ### Translation notes - Dionysius of Alexandria, On Nature (fragment). ### Citation (SBL) Eusebius, Praep. ev. 14.23.1 (Dindorf 2:321; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-23-1). ## Preparation for the Gospel 14.23.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-23-2 - Source: Dindorf 2:321 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The atomists say atoms colliding at random produce worlds. ### Greek text οἶ μὲν γὰρ ἀτόμους προσειπόντες ἄφθαρτά τινα καὶ σμικρότατα σώματα πλῆθος ἀνάριθμα, καί τι χωρίον κενὸν μέγεθος ἀπεριόριστον προβαλόμενοι, ταύτας δή φασι τὰς ἀτόμους ὡς ἔτυχεν ἐν τῷ κενῷ φερομένας αὐτομάτως τε συμπιπτούσας ἀλλήλαις διὰ ῥύμην ἄτακτον καὶ συμπλεκομένας διὰ τὸ πολυσχήμονας οὔσας ἀλλήλων ἐπιλαμβάνεσθαι, καὶ οὕτω τόν τε κόσμον καὶ τὰ ἐν αὐτῷ, μᾶλλον δὲ κόσμους ἀπείρους ἀποτελεῖν. ### English translation (Claude) For some, calling them atoms, some imperishable and very small bodies, countless in number, and positing a certain empty space of unlimited size, say that these atoms, carried at random in the void and colliding with one another spontaneously through a disorderly rush, and becoming entangled because, having many shapes, they take hold of one another, so produce the world and the things in it, or rather infinite worlds. ### Extrabiblical texts - Dionysius of Alexandria, On Nature (Dionysius of Alexandria (letters and fragments)): quotation, high confidence ### Translation notes - Dionysius of Alexandria, On Nature. ### Citation (SBL) Eusebius, Praep. ev. 14.23.2 (Dindorf 2:321; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-23-2). ## Preparation for the Gospel 14.23.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-23-3 - Source: Dindorf 2:321 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Epicurus and Democritus differed only on the size of atoms. ### Greek text ταύτης δὲ τῆς δόξης Ἐπίκουρος γεγόνασι καὶ Δημόκριτος· τοσοῦτον δὲ διεφώνησαν ὅσον ὁ μὲν ἐλαχίστας πάσας καὶ διὰ τοῦτο ἀνεπαισθήτους, ὁ δὲ καὶ μεγίστας εἶναί τινας ἀτόμους ὁ Δημόκριτος ὑπέλαβεν. ἀτόμους δὲ εἶναί φασιν ἀμφότεροι καὶ λέγεσθαι διὰ τὴν ἄλυτον στερρότητα. ### English translation (Claude) Of this opinion were Epicurus and Democritus; they differed only so far as the one supposed all atoms to be very small and therefore imperceptible, while Democritus supposed that some atoms are even very large. Both say that they are atoms, and so called because of their indissoluble solidity. ### Extrabiblical texts - Dionysius of Alexandria, On Nature (Dionysius of Alexandria (letters and fragments)): quotation, high confidence - Epicurus (Epicurus (sayings and fragments)): allusion, high confidence - Democritus (Democritus (fragments)): allusion, high confidence ### Translation notes - Dionysius of Alexandria, On Nature. ### Citation (SBL) Eusebius, Praep. ev. 14.23.3 (Dindorf 2:321; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-23-3). ## Preparation for the Gospel 14.23.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-23-4 - Source: Dindorf 2:321–322 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Others called atoms partless bodies or masses. ### Greek text οἶ δὲ τὰς ἀτόμους μετονομάσαντες ἀμερῆ φασιν εἶναι σώματα, τοῦ παντὸς μέρη, ἐξ ὧν ἀδιαιρέτων ὄντων συντίθεται τὰ πάντα καὶ εἰς ἃ διαλύεται. καὶ τούτων φασὶ τῶν ἀμερῶν ὀνοματοποιὸν Διόδωρον γεγονέναι· ὄνομα δὲ, φασὶν, αὐτοῖς ἄλλο Ἡρακλείδης θέμενος ἐκάλεσεν ὄγκους, παρʼ οὗ καὶ Ἀσκληπιάδης ὁ ἰατρὸς ἐκληρονόμησε τὸ ὄνομα.” Ταῦτʼ εἰπὼν ἐξῆς ἀνασκευάζει τὸ δόγμα διὰ πολλῶν, ἀτὰρ καὶ διὰ τούτων ### English translation (Claude) Others, renaming the atoms, say they are partless bodies, parts of the universe, from which, being indivisible, all things are composed and into which they are dissolved. And they say that Diodorus was the coiner of the name of these partless bodies; but Heraclides, they say, gave them another name and called them ‘masses,’ from whom Asclepiades the physician also inherited the name.” Having said this, he next refutes the doctrine at length, and among other ways by the following: ### Extrabiblical texts - Dionysius of Alexandria, On Nature (Dionysius of Alexandria (letters and fragments)): quotation, high confidence ### Translation notes - Dionysius of Alexandria, On Nature. ### Citation (SBL) Eusebius, Praep. ev. 14.23.4 (Dindorf 2:321–322; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-23-4). ## Preparation for the Gospel 14.24.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-24-1 - Source: Dindorf 2:322 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Dionysius: the world’s beautiful works are not chance; God saw they were very good. ### Greek text ‟Πῶς αὐτῶν ἀνασχώμεθα τυχηρὰ λεγόντων εἶναι συμπτώματα τὰ σοφὰ καὶ διὰ τοῦτο τὰ καλὰ δημιουργήματα; ὧν ἕκαστόν τε καθʼ ἑαυτὸ γενόμενον ὤφθη τῷ προστάξαντι γενέσθαι καλὸν καὶ συλλήβδην ὁμοίως ἅπαντα. καὶ εἶδε γὰρ, φησὶν, ὁ θεὸς τὰ πάντα ὅσα ἐποίησε, καὶ ἰδοὺ καλὰ λίαν. ### English translation (Claude) “How can we bear them saying that wise and therefore beautiful works are chance coincidences? Each of these, as it came into being by itself, was seen by him who commanded it to come into being to be good, and likewise all of them together. For ‘God saw,’ it says, ‘all things that he had made, and behold, they were very good.’ ### Scripture references - Gen 1:31: quotation, high confidence ### Extrabiblical texts - Dionysius of Alexandria, On Nature (Dionysius of Alexandria (letters and fragments)): quotation, high confidence ### Translation notes - Dionysius of Alexandria, On Nature; Gen 1:31. ### Citation (SBL) Eusebius, Praep. ev. 14.24.1 (Dindorf 2:322; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-24-1). ## Preparation for the Gospel 14.24.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-24-2 - Source: Dindorf 2:322 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Useful works are made by design, and fall apart when design is gone. ### Greek text ἀλλʼ οὐδὲ ἀπὸ τῶν μικρῶν τῶν συνήθων καὶ παρὰ πόδας νουθετοῦνται παραδειγμάτων, ἐξ ὧν δύνανται μανθάνειν ὅτι χρειῶδες μὲν καὶ πρὸς ὠφέλειαν ἔργον οὐδὲν ἀνεπιτηδεύτως οὐδὲ συμβατικῶς ἀπεργάζεται, ἀλλὰ χειρουργούμενον εἰς τὴν πρέπουσαν ὑπηρεσίαν καταρτίζεται· ὅταν δὲ εἰς ἄχρηστον μεταπίπτῃ καὶ ἀνωφελὲς, τότε διαλυόμενον ἀορίστως καὶ ὡς ἂν τύχῃ διασκίδναται, ἅτε μηκέτι μεταχειριζομένης μηδὲ διαταττούσης αὐτὸ τῆς σοφίας, ᾗ τοῦ συνεστάναι τοῦτο ἔμελεν. ### English translation (Claude) But they are not admonished even by small, familiar, and everyday examples, from which they could learn that no work that is useful and beneficial is produced without design or by chance, but is fitted by handiwork for its proper service; and when it falls into uselessness and unprofitableness, then it breaks up without order and is scattered as it may happen, since the wisdom that cared for its holding together no longer handles and arranges it. ### Extrabiblical texts - Dionysius of Alexandria, On Nature (Dionysius of Alexandria (letters and fragments)): quotation, high confidence ### Translation notes - Dionysius of Alexandria, On Nature. ### Citation (SBL) Eusebius, Praep. ev. 14.24.2 (Dindorf 2:322; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-24-2). ## Preparation for the Gospel 14.24.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-24-3 - Source: Dindorf 2:322 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Cloaks and houses require makers; ruins fall at random. ### Greek text ἱμάτιόν τε γὰρ οὐ χωρὶς ἱστουργοῦ συνισταμένων τῶν στημόνων οὐδὲ τῆς κρόκης αὐτομάτως παρεμπλεκομένης ἀνυφαίνεται· εἰ δὲ κατατριβείη, τὰ λακισθέντα διαρριπτεῖται ῥάκη. οἰκία τε ἀνοικοδομεῖται καὶ πόλις οὐ τοὺς μέν τινας δεχομένη θεμελίοις αὐτομολοῦντας λίθους, τοὺς δὲ ἀναπηδῶντας εἰς τὰς ἐπιβολὰς, ἀλλὰ κατὰ χώραν ὁ τοιχοδόμος τοὺς εὐθέτους ἐπιφέρει· καταρριφθείσης δὲ, ὡς ἂν παρείκῃ, κατενεχθεὶς ἕκαστος ἀπεσφάλη. ### English translation (Claude) For a cloak is not woven without a weaver, the warp threads standing by themselves and the woof weaving itself in spontaneously; and if it is worn out, the torn rags are thrown away. And a house is built, and a city, not by receiving some stones that desert of their own accord into the foundations and others that leap up into the courses, but the builder brings the well-fitted stones into place; and when it is thrown down, each stone falls and is dislodged as it happens. ### Extrabiblical texts - Dionysius of Alexandria, On Nature (Dionysius of Alexandria (letters and fragments)): quotation, high confidence ### Translation notes - Dionysius of Alexandria, On Nature. ### Citation (SBL) Eusebius, Praep. ev. 14.24.3 (Dindorf 2:322; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-24-3). ## Preparation for the Gospel 14.24.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-24-4 - Source: Dindorf 2:322–323 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Ships and wagons are built by design and broken up at random. ### Greek text καὶ κατασκευαζομένης νεὼς οὐχ ἡ μέν τις ὑπέβαλεν ἑαυτὴν τρόπις, ὁ δὲ κατὰ μέσην ἑαυτὸν ἱστὸς ὤρθωσε, καὶ τῶν ἄλλων ἕκαστον ξύλων ἣν ἔτυχεν ἐξ ἑαυτοῦ θέσιν κατέλαβεν· οὐδὲ τὰ λεγόμενα ἑκατὸν τῆς ἁμάξης ξύλα καθʼ ὃν εὗρε κενὸν τόπον ἕκαστον συνεπάγη, ἀλλʼ ὁ τέκτων ἑκατέρας συνεκόμισε καίριον· εἰ δὲ διαλυθείη ἡ ναῦς ἐνθαλασσεύουσα, ἢ φερομένη κατὰ γῆν ἅμαξα, ὅπη τύχῃ τὰ ξύλα τὰ μὲν ὑπὸ τῶν κυμάτων, τὰ δὲ ὑπὸ τῆς συντόνου ῥύμης διασπείρεται. ### English translation (Claude) And when a ship is being built, the keel did not lay itself down, nor did the mast set itself upright in the middle, and each of the other timbers take whatever position it happened to of itself; nor were the so-called hundred timbers of a wagon each fixed in whatever empty place it found, but the carpenter brought each together at the right time. But if a ship breaks up at sea, or a wagon on its way on land, the timbers are scattered wherever it happens, some by the waves, others by the violent rush. ### Extrabiblical texts - Dionysius of Alexandria, On Nature (Dionysius of Alexandria (letters and fragments)): quotation, high confidence - Hesiod, Op. 456 (Hesiod, Works and Days): allusion, medium confidence ### Translation notes - Dionysius of Alexandria, On Nature. “A wagon has a hundred timbers” is a proverb from Hesiod, Works and Days 456. ### Citation (SBL) Eusebius, Praep. ev. 14.24.4 (Dindorf 2:322–323; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-24-4). ## Preparation for the Gospel 14.24.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-24-5 - Source: Dindorf 2:323 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The atomists claim to see the invisible, unlike the psalmist who confessed God’s knowledge of him. ### Greek text οὕτως ἂν ἁρμόζοι λέγειν αὐτοῖς καὶ τὰς ἀτόμους, ἀργὰς μενούσας καὶ ἀχειροποιήτους καὶ ἀχρήστους, εἰκῆ φέρεσθαι. ὁράτωσαν γὰρ τὰς ἀθεάτους ἐκεῖνοι καὶ τὰς ἀνοήτους νοείτωσαν, οὐχ ὁμοίως ἐκείνῳ, ὃς φανερωθὲν ἑαυτῷ τοῦτο ὑπὸ τοῦ θεοῦ πρὸς αὐτὸν ὁμολογεῖ τὸ ἀκατέργαστόν σου εἴδοσαν οἶ ὀφθαλμοί μου.” ### English translation (Claude) So it would suit them to say that the atoms too, remaining idle and unwrought and useless, are carried at random. Let them see the invisible atoms and think of the unthinkable ones, not like him who confesses to God what was revealed to him by God: ‘Your eyes saw my unwrought substance.’” ### Scripture references - Ps 139:16 (138:16 LXX): quotation, high confidence ### Extrabiblical texts - Dionysius of Alexandria, On Nature (Dionysius of Alexandria (letters and fragments)): quotation, high confidence ### Translation notes - Dionysius of Alexandria, On Nature; Ps 139:16 (Septuagint 138:16). ### Citation (SBL) Eusebius, Praep. ev. 14.24.5 (Dindorf 2:323; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-24-5). ## Preparation for the Gospel 14.24.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-24-6 - Source: Dindorf 2:323 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The atoms are less wise than a spider. ### Greek text ὅταν δὲ καὶ ἅ φασιν ἐξ ἀτόμων ὑφάσματα γίνεσθαι τὰ εὐήτρια, ταῦθʼ ὑπʼ αὐτῶν ἀσόφως καὶ ἀναισθήτως αὐτουργεῖσθαι λέγωσι, τίς ἀνέξεται τὰς ἀτόμους ἀκούων ἐρίθους, ὧν καὶ ὁ ἀράχνης ἐστὶ σοφώτερος χειροτεχνῶν ἐξ ἑαυτοῦ; ### English translation (Claude) And when they say that the well-woven fabrics they claim come from atoms are worked by them without wisdom and without perception, who will bear hearing of atoms as weavers, when even the spider, working with its own hands from itself, is wiser than they? ### Extrabiblical texts - Dionysius of Alexandria, On Nature (Dionysius of Alexandria (letters and fragments)): quotation, high confidence ### Translation notes - Dionysius of Alexandria, On Nature. The section numbering here passes from 14.24.6 to 14.25.7 in the staged text. ### Citation (SBL) Eusebius, Praep. ev. 14.24.6 (Dindorf 2:323; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-19-1/#p-14-24-6). ## Preparation for the Gospel 14.25.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-14-25-7 - Source: Dindorf 2:323 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The ordered cosmos cannot come from disordered atoms. ### Greek text ἢ τὸν μέγαν τοῦτον οἶκον τὸν ἐξ οὐρανοῦ καὶ γῆς συνεστῶτα, καὶ διὰ τὸ μέγεθος καὶ πλῆθος τῆς ἐπιφαινομένης αὐτῷ σοφίας καλούμενον κόσμον, ὑπὸ τῶν σὺν οὐδενὶ κόσμῳ φερομένων ἀτόμων κεκοσμῆσθαι καὶ γεγονέναι κόσμον ἀκοσμίαν; ### English translation (Claude) Or that this great house, composed of heaven and earth, and called kosmos, “order,” because of the greatness and abundance of the wisdom shown in it, was ordered by atoms moving without any order, and that disorder became order? ### Extrabiblical texts - Dionysius of Alexandria, On Nature (Dionysius of Alexandria (letters and fragments)): quotation, high confidence ### Translation notes - Dionysius of Alexandria, On Nature. ### Citation (SBL) Eusebius, Praep. ev. 14.25.7 (Dindorf 2:323; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-14-25-7). ## Preparation for the Gospel 14.25.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-14-25-8 - Source: Dindorf 2:323 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Order and harmony cannot come from disorder. ### Greek text πῶς δὲ κινήσεις καὶ ὁδοὺς εὐτάκτους ἐξ ἀτάκτου προάγεσθαι φορᾶς; πῶς δὲ τὴν παναρμόνιον τῶν οὐρανίων χορείαν ἐξ ἀμούσων καὶ ἀναρμόστων συνᾴδειν ὀργάνων;” ### English translation (Claude) And how are orderly motions and courses produced from a disorderly rush? And how does the all-harmonious dance of the heavenly bodies sing in concert from unmusical and unharmonious instruments?” ### Extrabiblical texts - Dionysius of Alexandria, On Nature (Dionysius of Alexandria (letters and fragments)): quotation, high confidence ### Translation notes - Dionysius of Alexandria, On Nature. ### Citation (SBL) Eusebius, Praep. ev. 14.25.8 (Dindorf 2:323; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-14-25-8). ## Preparation for the Gospel 14.25.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-14-25-9 - Source: Dindorf 2:323 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If all atoms are alike, how are some bodies eternal and others short-lived? ### Greek text Τίνα δὲ τρόπον, μιᾶς οὔσης καὶ τῆς αὐτῆς ἀπασῶν οὐσίας καὶ τῆς αὐτῆς ἀφθάρτου φύσεως, πλὴν τῶν μεγεθῶν, ὥς φασι, καὶ τῶν σχημάτων, τὰ μέν ἐστι θεῖα καὶ ἀκήρατα καὶ αἰώνια, ὡς αὐτοὶ φήσαιεν ἂν, σώματα, ἢ μακραίωνά γε κατὰ τὸν οὕτως ὀνομάσαντα, φαινόμενά τε καὶ ἀφανῆ· φαινόμενα μὲν ἥλιος καὶ σελήνη καὶ ἀστέρες γῆ τε καὶ ὕδωρ, ἀφανῆ δὲ θεοί τε καὶ δαίμονες καὶ ψυχαί; ταῦτα γὰρ οὐδὲ θέλοντες ὑπάρχειν ἀρνήσασθαι δύνανται. ### English translation (Claude) “And in what way, since the substance of all is one and the same, and the same imperishable nature, except for sizes, as they say, and shapes, are some bodies divine and pure and eternal, as they themselves would say, or at least long-lived, according to him who so named them, both visible and invisible: visible, the sun and moon and stars and earth and water; invisible, gods and daimones and souls? For these they cannot deny exist, even if they wished. ### Extrabiblical texts - Dionysius of Alexandria, On Nature (Dionysius of Alexandria (letters and fragments)): quotation, high confidence ### Translation notes - Dionysius of Alexandria, On Nature. ### Citation (SBL) Eusebius, Praep. ev. 14.25.9 (Dindorf 2:323; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-14-25-9). ## Preparation for the Gospel 14.25.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-14-25-10 - Source: Dindorf 2:323–324 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Living things differ greatly in length of life; man is short-lived. ### Greek text τὰ δὲ μακροβιώτατα ζῷά τε καὶ φυτά· ζῷα μὲν ἔν τε ὄρνισιν, ὥς φασιν, ἀετοὶ κόρακές τε καὶ φοίνικες· ἔν τε χερσαίοις ἔλαφοί τε καὶ ἐλέφαντες καὶ δράκοντες· ἐν δὲ τοῖς ἐνύδροις τὰ κήτη· δένδρα δὲ φοίνικες καὶ δρύες καὶ περσέαι· καὶ τῶν γε δένδρων τὰ μέν ἐστιν ἀειθαλῆ, ἃ καὶ καταριθμήσας τις εἷπεν εἶναι τεσσαρακαίδεκα· τὰ δὲ πρὸς καιρὸν ἀνθεῖ καὶ φυλλορροεῖ· τὰ δὲ πλεῖστα τῶν τε φυομένων καὶ τῶν γεννωμένων ἐστὶν ὠκύμορα καὶ βραχυτελῆ, ὦν ἐστι καὶ ὁ ἄνθρωπος, ὡς εἷπέ τις ἁγία περὶ αὐτοῦ γραφή βροτὸς δὲ γεννητὸς γυναικὸς ὀλιγόβιος.” ### English translation (Claude) And the longest-lived living things and plants: of living things among birds, as they say, eagles and ravens and phoenixes; among land animals, deer and elephants and serpents; among water creatures, whales; of trees, palms and oaks and persea trees; and of trees some are evergreen, which someone counted and said were fourteen; others flower and shed their leaves in season; but most of the things that grow and are born are short-lived and soon ended, of which man too is one, as a holy Scripture said about him: ‘Man, born of woman, is short-lived.’ ### Scripture references - Job 14:1: quotation, high confidence ### Extrabiblical texts - Dionysius of Alexandria, On Nature (Dionysius of Alexandria (letters and fragments)): quotation, high confidence ### Translation notes - Dionysius of Alexandria, On Nature; Job 14:1. ### Citation (SBL) Eusebius, Praep. ev. 14.25.10 (Dindorf 2:323–324; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-14-25-10). ## Preparation for the Gospel 14.25.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-14-25-11 - Source: Dindorf 2:324 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The atomists explain differences of duration by different bonds of atoms. ### Greek text ἀλλὰ τοὺς συνδέσμους φήσουσι τῶν ἀτόμων διαλλάττοντας αἰτίους γίνεσθαι τῆς περὶ τὴν διαμονὴν διαφορᾶς. τὰ μὲν γὰρ ὑπʼ αὐτῶν πεπυκνῶσθαι καὶ κατεσφίγχθαι λέγειν, ὥστʼ αὐτὰ παντελῶς δυσαπάλλακτα γεγονέναι πιλήματα, τὰ δὲ μανοτέραν καὶ χαλῶσαν τὴν συνάφειαν τῶν ἀτόμων ἐπʼ ἔλαττον ἢ πλέον ἐσχηκέναι, ὡς ἢ θᾶττον ἢ μὴ μετὰ πολὺ τῆς κολλήσεως αὐτῶν ἀφίστασθαι· καὶ τὰ μὲν ἐκ τοιῶνδε καὶ ὧδέ πως ἐσχηματισμένων, τὰ δὲ ἐξ ἑτέρων ἑτεροίως διακειμένων συμμεμίχθαι. ” ### English translation (Claude) But they will say that differing bonds of the atoms are the cause of the difference in duration. For some, they say, are packed close and squeezed together by them, so that they have become felts altogether hard to separate; others have a looser and slacker connection of atoms, to a lesser or greater degree, so that they part from their cohesion either quickly or not long after; and some are compounded of atoms of such a kind and shaped in such a way, others of other atoms differently disposed. ### Extrabiblical texts - Dionysius of Alexandria, On Nature (Dionysius of Alexandria (letters and fragments)): quotation, high confidence ### Translation notes - Dionysius of Alexandria, On Nature. ### Citation (SBL) Eusebius, Praep. ev. 14.25.11 (Dindorf 2:324; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-14-25-11). ## Preparation for the Gospel 14.25.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-14-25-12 - Source: Dindorf 2:324–325 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Who sorts the atoms into sun, moon, and stars? Paul distinguishes their glories. ### Greek text ‟ Τίς οὖν ὁ φυλοκρινῶν συναγείρων τε καὶ ἀναχέων καὶ τάσδε μὲν οὕτω συντάττων εἰς ἥλιον, τάσδε δὲ ὡδὶ, ἵνα ἡ σελήνη γένηται, καὶ ἑκάστας συμφέρων κατὰ τὴν οἰκειότητα πρὸς ἑκάστου φαῦσιν ἀστέρος; οὔτε γὰρ αἱ ἡλιακαὶ τοσαίδε καὶ τοιαίδε καὶ ὧδέ πως ἑνωθεῖσαι πρὸς ἐργασίαν σελήνης ἂν καταβεβήκεσαν, οὔτε αἶ τῶν σεληνιακῶν ἀτόμων πλεκτάναι γεγόνασί ποτε ἥλιος· ἀλλʼ οὐδὲ ἀρκτοῦρος, εἰ καὶ λαμπρός ἐστι, τὰς ἑωσφόρου μεγαλοφρονήσαιτό ποτε ἂν ἀτόμους ἔχειν, οὐδὲ Ὠρίωνος αἱ Πλειάδες. καλῶς γὰρ ὁ Παῦλος διέστειλεν εἰπὼν ῾ ἄλλη δόξα ἡλίου καὶ ἄλλη δόξα σελήνης καὶ ἄλλη δόξα ἀστέρων·” ἀστὴρ γὰρ ἀστέρος διαφέρει ἐν δόξῃ. ### English translation (Claude) “Who, then, is the one who sorts them by kinds, gathers and pours them out, and arranges these thus into the sun, and those so, that the moon may come to be, and brings each together according to its affinity for the light of each star? For neither would the solar atoms, so many and such and united in such a way, have come down to the making of the moon, nor have the coils of lunar atoms ever become a sun; nor would Arcturus, bright as he is, ever boast of having the atoms of the morning star, nor the Pleiades those of Orion. For Paul distinguished well when he said, ‘There is one glory of the sun, and another glory of the moon, and another glory of the stars; for star differs from star in glory.’ ### Scripture references - 1 Cor 15:41: quotation, high confidence ### Extrabiblical texts - Dionysius of Alexandria, On Nature (Dionysius of Alexandria (letters and fragments)): quotation, high confidence ### Translation notes - Dionysius of Alexandria, On Nature; 1 Cor 15:41. ### Citation (SBL) Eusebius, Praep. ev. 14.25.12 (Dindorf 2:324–325; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-14-25-12). ## Preparation for the Gospel 14.25.13 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-14-25-13 - Source: Dindorf 2:325 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Whether atoms are senseless, irrational, or willing, they require a craftsman, a herdsman, or a general. ### Greek text καὶ εἰ μὲν ἀνεπαίσθητος αὐτῶν ὡς ἀψύχων ἡ σύμπηξις ἐγένετο, ἐπιστήμονος αὐταῖς ἔδει δημιουργοῦ· εἰ δὲ ἀπροαίρετος καὶ κατʼ ἀνάγκην, ὡς ἀλόγων, ἡ σύνερξις, σοφός τις αὐτὰς ἀγελάρχης συνελαύνων ἐπεστάτησεν· εἰ δὲ ἑκουσίως ἐθελουργῆσαι συγκέκλεινται, θαυμάσιός τις αὐτῶν ἀρχιτέκτων ἐργοδοτῶν προηγήσατο· ἢ καθάπερ εὔτακτος στρατηγὸς οὐ συγκεχυμένην εἴασε τὴν στρατιὰν καὶ πάντας ἀναμὶξ, ἀλλʼ ἐν μέρει μὲν τὴν ἵππον, ἰδίᾳ δὲ τοὺς ὁπλίτας, τούς τε ἀκοντιστὰς καθʼ ἑαυτοὺς, καὶ χωρὶς τοὺς τοξότας, καὶ τοὺς σφενδονήτας ἔνθα ἐχρῆν διετάξατο, ἵνα ἀλλήλοις οἶ ὁμόσκευοι συμμαχοῖεν. ### English translation (Claude) And if their compacting happened without perception, as being soulless, they needed a knowing craftsman; and if their coming together was without choice and by necessity, as being irrational, some wise herdsman driving them together presided over them; and if they have been shut in together to work willingly, some wonderful master builder assigning their work led them; or, like a well-ordered general, he did not leave the army confused and all mixed together, but arranged the cavalry in one part, the heavy infantry by themselves, the javelin men by themselves, the archers apart, and the slingers where they were needed, so that those equipped alike might fight together. ### Extrabiblical texts - Dionysius of Alexandria, On Nature (Dionysius of Alexandria (letters and fragments)): quotation, high confidence ### Translation notes - Dionysius of Alexandria, On Nature. ### Citation (SBL) Eusebius, Praep. ev. 14.25.13 (Dindorf 2:325; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-14-25-13). ## Preparation for the Gospel 14.25.14 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-14-25-14 - Source: Dindorf 2:325 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Dionysius will turn to the smallest examples. ### Greek text εἰ δὲ τοῦτο χλεύην οἴονται τὸ παράδειγμα διὰ τὸ μεγάλων σωμάτων με πρὸς τὰ ἐλάχιστα ποιεῖσθαι σύγκρισιν, ἐπὶ τὰ σμικρότατα μεταβησόμεθα.” ### English translation (Claude) But if they think this example a joke because I make a comparison of large bodies with the smallest, we shall pass over to the smallest.” ### Extrabiblical texts - Dionysius of Alexandria, On Nature (Dionysius of Alexandria (letters and fragments)): quotation, high confidence ### Translation notes - Dionysius of Alexandria, On Nature. ### Citation (SBL) Eusebius, Praep. ev. 14.25.14 (Dindorf 2:325; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-14-25-14). ## Preparation for the Gospel 14.25.15 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-14-25-15 - Source: Dindorf 2:325–326 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Dionysius mocks the “democracy of atoms” that would have built the heavens by itself. ### Greek text Εἶτα τούτοις ἐξῆς ἐπιλέγει ‟ Εἰ δὲ μήτε λέξις μήτε ἐκλογὴ μήτε τάξις αὐταῖς ἄρχοντος ἐπικέοιτο, αὐταὶ δὲ ἐφʼ ἑαυτῶν αὑτὰς ἐκ τῆς πολλῆς κατὰ τὴν ῥύσιν τύρβης διευθύνουσαι, καὶ τὸν πολὺν τῶν συμπτώσεων διεκπερῶσαι κυδοιμὸν, αἱ ὅμοιαι πρὸς τὰς ὁμοίας οὐχ ὑπὸ τοῦ θεοῦ κατὰ τὸν ποιητὴν ἄγοιντο, συντρέχοιεν δὲ καὶ συναγελάζοιντο γνωρίζουσαι τὰς συγγενεῖς, θαυμαστή γε τῶν ἀτόμων ἡ δημοκρατία, δεξιουμένων τε ἀλλήλας τῶν φίλων καὶ περιπλεκομένων, εἰς μίαν τε κατασκηνοῦν συνοικίαν ἐπειγομένων, καὶ τῶν μὲν ἀποτετορνευμένων αὐτομάτων εἰς ἥλιον φωστῆρα μέγαν, ἵνα ποιήσωσι τὴν ἡμέραν, τῶν δὲ εἰς πολλὰς ἴσως πυραμίδας ἀστέρων ἀναπεφλεγμένων, ἵνα καὶ ὅλον στεφανώσωσι τὸν οὐρανὸν, τῶν δὲ περιτεταγμένων, ἵνα αὐτὸν εἰκῆ στερεώσωσι καὶ καμαρώσωσι τὸν αἰθέρα εἰς τὴν τῶν φωστήρων ἐπιβάθραν, ἐπιλέξωνταί τε ἑαυταῖς αἱ συνωμοσίαι τῶν χυδαίων ἀτόμων μονὰς, καὶ διακληρώσωνται τὸν οὐρανὸν εἰς οἴκους ἑαυταῖς καὶ σταθμούς. ” ### English translation (Claude) Then next he adds: “But if neither word, nor choice, nor order of a ruler were laid upon them, but they themselves of their own accord directed themselves out of the great turmoil in their flow, and passed through the great uproar of collisions, and like were led to like not by God, as the poet says, but ran together and herded together recognizing their kin, wonderful indeed is the democracy of the atoms, friends greeting and embracing one another and hastening to settle in one dwelling together; some of their own accord turned into the sun, a great light, to make the day; others perhaps blazed up into many pyramids of stars, to crown the whole heaven; others ranged round to make the ether firm and vault it at random as a base for the lights; and the confederacies of the common atoms chose dwellings for themselves and divided heaven by lot into houses and stations for themselves.” ### Extrabiblical texts - Dionysius of Alexandria, On Nature (Dionysius of Alexandria (letters and fragments)): quotation, high confidence - Homer, Od. 17.218 (Homer, Odyssey): allusion, high confidence ### Translation notes - Dionysius of Alexandria, On Nature; Homer, Odyssey 17.218. ### Citation (SBL) Eusebius, Praep. ev. 14.25.15 (Dindorf 2:325–326; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-14-25-15). ## Preparation for the Gospel 14.25.16 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-14-25-16 - Source: Dindorf 2:326 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The atomists ignore the ordered courses of the sun that give day for work and night for rest. ### Greek text Εἶτα μεθʼ ἕτερά φησιν “ Ἀλλʼ οὐδὲ τὰ φανερὰ ὁρῶσιν οὗτοι οἱ πολλοῦ γε δέουσι συνορᾶν καὶ τὰ ἀφανῆ. ἐοίκασι γὰρ μηδὲ ἀνατολὰς ἐποπτεύειν τεταγμένας καὶ δύσεις μήτε τῶν ἄλλων μήτε τὰς ἐκπρεπεστάτας ἡλίου, μηδὲ χρῆσθαι ταῖς διʼ αὐτῶν δεδωρημέναις ἀνθρώποις ἐπικουρίαις, ἀναπτομένῃ μὲν εἰς ἐργασίαν ἡμέρᾳ, ἐπηλυγαζούσῃ δὲ νυκτὶ πρὸς ἀνάπαυλαν. ἐξελεύσεται γὰρ ἄνθρωπος (φησὶν) ἐπὶ τὸ ἔργον αὑτοῦ καὶ ἐπὶ τὴν ἐργασίαν αὑτοῦ ἕως ἑσπέρας.” ### English translation (Claude) Then after other things he says: “But these men do not see even what is visible, much less perceive what is invisible. For they seem not to observe the ordered risings and settings either of the others or the most conspicuous ones of the sun, nor to use the help given through them to men, the day kindled for work and the night overshadowing for rest. For ‘man shall go out,’ it says, ‘to his work and to his labor until evening.’ ### Scripture references - Ps 104:23 (103:23 LXX): quotation, high confidence ### Extrabiblical texts - Dionysius of Alexandria, On Nature (Dionysius of Alexandria (letters and fragments)): quotation, high confidence ### Translation notes - Dionysius of Alexandria, On Nature; Ps 104:23 (Septuagint 103:23). ### Citation (SBL) Eusebius, Praep. ev. 14.25.16 (Dindorf 2:326; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-14-25-16). ## Preparation for the Gospel 14.25.17 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-14-25-17 - Source: Dindorf 2:326 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The sun’s yearly course is set by its Maker, as Sirach says. ### Greek text ἀλλʼ οὐδὲ τὴν ἑτέραν ἐπισκοποῦσιν ἀνακύκλησιν αὐτοῦ, καθʼ ἣν ὡρισμένας ὥρας καὶ καιροὺς εὐκαίρους καὶ τροπὰς ἀπαρατρέπτους ἀποτελεῖ, ὑπὸ τῶν ἐξ ὧν ἐστιν ἀτόμων ὁδηγούμενος. ἀλλὰ κἂν μὴ θέλωσιν οἱ δείλαιοι, ὡς δʼ οὖν πιστεύουσιν οἱ δίκαιοι μέγας κύριος ὁ ποιήσας αὐτὸν καὶ ἐν λόγοις αὐτοῦ κατέσπευσε πορείαν.” ### English translation (Claude) Nor do they observe its other revolution, by which it brings about fixed seasons and timely times and unswerving turnings, guided by the atoms of which it consists. But even if the wretches do not wish it, as the righteous believe, ‘great is the Lord who made it, and at his words it hastened its course.’ ### Extrabiblical texts - Dionysius of Alexandria, On Nature (Dionysius of Alexandria (letters and fragments)): quotation, high confidence - Sir 43:5 (Sirach): quotation, high confidence ### Translation notes - Dionysius of Alexandria, On Nature; Sirach 43:5. “Guided by the atoms” is ironic. ### Citation (SBL) Eusebius, Praep. ev. 14.25.17 (Dindorf 2:326; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-14-25-17). ## Preparation for the Gospel 14.25.18 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-14-25-18 - Source: Dindorf 2:326 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Dionysius mocks the atomists for not worshipping the atoms that supposedly feed them. ### Greek text ἄτομοι γὰρ ὑμῖν φέρουσιν, ὢ τυφλοὶ, καὶ ὑετοὺς, ἵνα ἡ γῆ τροφὰς ὑμῖν τε καὶ πᾶσι τοῖς ἐπʼ αὐτῆς ζῴοις ἀνῇ; θέρος τε ἐπάγουσιν, ἵνα καὶ τοὺς ἀπὸ δένδρων εἰς τρυφὴν καρποὺς λάβητε; καὶ διὰ τί μὴ ταῖς ἀτόμοις προσκυνεῖτε καὶ θύετε ταῖς ἐπικάρποις; ἀχάριστοί γε μηδὲ ἀπαρχὰς αὐταῖς ὀλίγας τῶν πολλῶν δωρεῶν, ἃς παρʼ αὐτῶν ἔχετε, ἀφιεροῦντες.” ### English translation (Claude) Do the atoms, you blind men, bring you rains too, that the earth may send up food for you and for all living things upon it? And do they bring summer, that you may take the fruits from the trees for enjoyment? And why do you not worship the atoms and sacrifice to the fruit-bearing ones? Ungrateful, not dedicating to them even a few first fruits of the many gifts you have from them!” ### Extrabiblical texts - Dionysius of Alexandria, On Nature (Dionysius of Alexandria (letters and fragments)): quotation, high confidence ### Translation notes - Dionysius of Alexandria, On Nature. ### Citation (SBL) Eusebius, Praep. ev. 14.25.18 (Dindorf 2:326; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-14-25-18). ## Preparation for the Gospel 14.25.19 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-14-25-19 - Source: Dindorf 2:326–327 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Dionysius mocks the idea that the stars keep their places by mutual agreement. ### Greek text Καὶ μετὰ βραχέα φησὶν “ὁ δὲ πολυεθνὴς καὶ πολυμιγὴς δῆμος τῶν ἀστέρων, οὓς αἷ πολυπλανεῖς καὶ ἀεὶ διαρριπτούμεναι συνέστησαν ἄτομοι, χώρας ἑαυτοῖς κατὰ συνθήκας ἀπεδάσαντο, ὥσπερ ἀποικίαν ἢ συνοικίαν ἀνελόμενοι, μηδενὸς οἰκιστοῦ μηδὲ οἰκοδεσπότου προεστηκότος· καὶ τὰς πρὸς τοὺς πλησιοχώρους γειτνιάσεις ἐνωμότως καὶ μετʼ εἰρήνης φυλάττουσιν, οὐχ ὑπερβαίνοντες οὓς κατειλήφασιν ἐξ ἀρχῆς ὅρους, ὥσπερ ὑπὸ τῶν βασιλίδων ἀτόμων νομοθετούμενοι. ### English translation (Claude) And a little after he says: “And the many-nationed and mixed people of the stars, whom the much-wandering and ever-scattered atoms put together, divided territories among themselves by agreement, as if taking up a colony or settlement, with no founder or master of the house presiding; and they keep their neighborly relations with those next to them under oath and in peace, not overstepping the boundaries they took at the beginning, as if legislated by royal atoms. ### Extrabiblical texts - Dionysius of Alexandria, On Nature (Dionysius of Alexandria (letters and fragments)): quotation, high confidence ### Translation notes - Dionysius of Alexandria, On Nature. ### Citation (SBL) Eusebius, Praep. ev. 14.25.19 (Dindorf 2:326–327; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-14-25-19). ## Preparation for the Gospel 14.25.20 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-14-25-20 - Source: Dindorf 2:327 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The stars’ order comes from God’s judgment, as Sirach says. ### Greek text ἀλλʼ οὐκ ἄρχουσιν ἐκεῖναι· πῶς γὰρ αἱ μηδʼ οὖσαι; ἀλλὰ θείων λογίων ἐπακούσατε “ ἐν κρίσει κυρίου τὰ αὐτοῦ. ἀπʼ ἀρχῆς καὶ ἀπὸ ποιήσεως αὐτῶν διέστειλε μερίδας αὐτῶν, ἐκόσμησεν εἰς αἰῶνα τὰ ἔργα αὑτοῦ καὶ τὰς ἀρχὰς αὐτῶν εἰς γενεὰς αὐτῶν. ### English translation (Claude) But those do not rule; how could those that do not even exist? But listen to the divine oracles: ‘By the judgment of the Lord are his works. From the beginning and from their making he distinguished their portions; he ordered his works forever, and their beginnings to their generations.’ ### Extrabiblical texts - Dionysius of Alexandria, On Nature (Dionysius of Alexandria (letters and fragments)): quotation, high confidence - Sir 16:26–27 (Sirach): quotation, high confidence ### Translation notes - Dionysius of Alexandria, On Nature; Sirach 16:26–27. ### Citation (SBL) Eusebius, Praep. ev. 14.25.20 (Dindorf 2:327; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-14-25-20). ## Preparation for the Gospel 14.25.21 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-14-25-21 - Source: Dindorf 2:327 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The stars march in perfect order like a disciplined army. ### Greek text Καὶ μετὰ βραχέα φησὶν “Ἢ τίς οὕτως εὔτακτος πεδιάδα γῆν διώδευσε φάλαγξ, οὐ προθέοντος οὐδενὸς, οὐκ ἐκτρεπομένου, οὐκ ἐμποδοστατοῦντος, οὐκ ἀπολειπομένου τῶν συμπαρατεταγμένων, ὡς ἰσόστοιχοι καὶ συνασπιδοῦντες ἀεὶ προίασιν, ὁ συνεχής τε καὶ ἀδιάστατος ἀόχλητός τε καὶ ἀνεμπόδιστος τῶν ἄστρων στρατός; ### English translation (Claude) And a little after he says: “Or what phalanx so well ordered ever marched across a level plain, with none running ahead, none turning aside, none blocking the way, none falling behind those ranged with him, as the continuous and unbroken, untroubled and unhindered army of the stars advances always in even ranks with locked shields? ### Extrabiblical texts - Dionysius of Alexandria, On Nature (Dionysius of Alexandria (letters and fragments)): quotation, high confidence ### Translation notes - Dionysius of Alexandria, On Nature. ### Citation (SBL) Eusebius, Praep. ev. 14.25.21 (Dindorf 2:327; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-14-25-21). ## Preparation for the Gospel 14.25.22 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-14-25-22 - Source: Dindorf 2:327–328 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The harmonious motion of the stars cannot come from random atoms; even two strangers do not walk together by chance. ### Greek text ἀλλʼ ἐγκλίσεσι καὶ ταῖς εἰς πλάγιον ἐκνεύσεσι γίνονταί τινες αὐτῶν ἄδηλοι τροπαί. καὶ μὴν ἀεὶ καιροφυλακοῦσι καὶ προορῶνται τὰς χώρας, ὅθεν ἕκαστος οἶ τούτοις προσεσχηκότες. εἰπάτωσαν οὖν ἡμῖν οἱ τῶν ἀτόμων τομεῖς καὶ τῶν ἀμερῶν μερισταὶ καὶ τῶν ἀσυνθέτων συναγωγεῖς καὶ τὰ ἄπειρα περινοοῦντες, πόθεν ἡ κυκλοφορικὴ τῶν οὐρανίων καὶ περιοδία, οὐχ ἑνὸς παραλόγως ἀτόμων πήγματος οὕτω σφενδονηθέντος, ἀλλὰ τοσούτου κυκλικοῦ χοροῦ κατὰ ῥυθμὸν ἴσα βαίνοντος καὶ συμπεριδινουμένου, πόθεν ἀδιάτακτοι καὶ ἀπροαίρετοι καὶ ἀγνῶτες ἀλλήλων συνέμποροι παμπληθεῖς συνανεστράφησαν. καλῶς τε ὁ προφήτης ἐν τοῖς ἀδυνάτοις καὶ ἀνενδείκτοις ἔταξε τὸ ξένους κἂν δύο συνδραμεῖν “ εἰ πορεύσονται (φησὶ) δύο ἐπὶ τὸ αὐτὸ ἐὰν μὴ γνωρίσωσιν ἑαυτούς;” ### English translation (Claude) But by inclinations and deviations to the side some unseen turnings of them occur. And yet they always keep their times and foresee the places from which each comes, those who have attended to these things say. Let the cutters of the atoms, then, and the dividers of the partless, and the compounders of the uncompounded, and the comprehenders of the infinite tell us where the circular motion and revolution of the heavenly bodies comes from, not of one compact of atoms flung irrationally like this, but of so great a circular dance stepping in measure and whirling round together; where so countless a throng of fellow travelers, unordered, without choice, and unknown to one another, came to turn together. Well did the prophet put among things impossible and incapable of proof that even two strangers should run together: ‘Will two walk together,’ he says, ‘unless they know one another?’” ### Scripture references - Amos 3:3: quotation, high confidence ### Extrabiblical texts - Dionysius of Alexandria, On Nature (Dionysius of Alexandria (letters and fragments)): quotation, high confidence ### Translation notes - Dionysius of Alexandria, On Nature; Amos 3:3 (Septuagint). ### Citation (SBL) Eusebius, Praep. ev. 14.25.22 (Dindorf 2:327–328; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-14-25-22). ## Preparation for the Gospel 14.25.23 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-14-25-23 - Source: Dindorf 2:328 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius summarizes Dionysius’ further arguments and adds a final excerpt. ### Greek text Ταῦτʼ εἰπὼν μυρία τε ἄλλα τούτοις ἐπαγαγὼν ἐξῆς κατασκευάζει διὰ πλειόνων τὸ πρόβλημα ἀπό τε τῶν κατὰ μέρος στοιχείων τοῦ παντὸς, ἀπό τε τῶν ἐν τούτοις παντοδαπῶν ζῴων, καὶ δὴ καὶ ἀπὸ τῆς τἀνθρώπου φύσεως. ἐξ ὧν ἔτι βραχέα τοῖς εἰρημένοις προσθεὶς καταπαύσω τὸν παρόντα λόγον. ### English translation (Claude) Having said this, and having added countless other things to these, he next establishes the point at length from the particular elements of the universe, from the living beings of every kind in them, and especially from the nature of man. Of these I shall add a few more to what has been said and so end the present book. ### Citation (SBL) Eusebius, Praep. ev. 14.25.23 (Dindorf 2:328; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-14-25-23). ## Preparation for the Gospel 14.26.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-14-26-1 - Source: Dindorf 2:328 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Dionysius: a man reflecting on his own making would confess God with Job. ### Greek text “ Καὶ οὔτε ἑαυτοὺς οὔτε τὰ περὶ ἑαυτοὺς ὁρῶσιν. εἰ γάρ τις τῶν ἀρχηγετῶν τοῦ τῆς ἀσεβείας ταύτης δόγματος ἑαυτὸν ὅστις ἐστὶ καὶ ὅθεν ἀνελογίζετο, ἐφρόνησεν ἂν ἅπερ συνῃσθημένος ἑαυτοῦ, καὶ εἶπεν ἂν οὐ πρὸς τὰς ἀτόμους, ἀλλὰ πρὸς τὸν πατέρα καὶ ποιητὴν ἑαυτοῦ “ αἱ χεῖρές σου ἔπλασάν με καὶ ἐποίησάν με· ” καὶ προσεπεξειργάσατο ἂν ὡς τὸν θαυμάσιον τῆς ποιήσεως ἑαυτοῦ τρόπον “ ἢ ὥσπερ γάλα με ἤμελξας, ἐτύρευσας δέ με ἴσα τυρῷ; δέρμα καὶ κρέας με ἐνέδυσας, ὀστέοις δὲ καὶ νεύροις με ἔνειρας; ζωὴν δὲ καὶ ἔλεος ἔθου παρʼ ἐμοὶ, ἡ δὲ ἐπισκοπή σου ἐφύλαξέ μου τὸ πνεῦμα. ### English translation (Claude) “And they see neither themselves nor what concerns themselves. For if any of the founders of this impious doctrine had reckoned who he himself is and where from, he would have thought as one aware of himself, and would have said not to the atoms but to his Father and Maker, ‘Your hands formed me and made me’; and he would have gone on to describe the wonderful manner of his making: ‘Did you not pour me out like milk and curdle me like cheese? You clothed me with skin and flesh, and knit me together with bones and sinews; you granted me life and mercy, and your care has preserved my spirit.’ ### Scripture references - Job 10:8: quotation, high confidence - Job 10:10: quotation, high confidence - Job 10:11: quotation, high confidence - Job 10:12: quotation, high confidence ### Extrabiblical texts - Dionysius of Alexandria, On Nature (Dionysius of Alexandria (letters and fragments)): quotation, high confidence ### Translation notes - Dionysius of Alexandria, On Nature; Job 10:8, 10–12 (Septuagint). ### Citation (SBL) Eusebius, Praep. ev. 14.26.1 (Dindorf 2:328; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-14-26-1). ## Preparation for the Gospel 14.26.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-14-26-2 - Source: Dindorf 2:328 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: How could atoms alone form Epicurus in his mother’s womb? ### Greek text πόσας γὰρ ἀτόμους ὁ Ἐπικούρου πατὴρ καὶ ποταπὰς ἐξ ἑαυτοῦ προέχεεν, ὅτʼ ἀπεσπέρμαινεν Ἐπίκουρον; καὶ πῶς εἰς τὴν μητρῴαν αὐτοῦ καταβληθεῖσαι γαστέρα συνεπάγησαν, ἐσχηματίσθησαν, ἐμορφώθησαν, ἐκινήθησαν, ηὐξύνθησαν; καὶ πολλὰς ἡ βραχεῖα ῥανὶς τὰς Ἐπικούρου ἀτόμους προσκαλεσαμένη τὰς μὲν ἐπημφίεσεν αὐτῶν δέρμα καὶ σάρκα γενομένας, ταῖς δὲ ὀστωθείσαις ἠνώρθωται, ταῖς δὲ συνεδέθη νευρορραφουμένη; ### English translation (Claude) For how many atoms, and of what kind, did Epicurus’ father pour out of himself when he begot Epicurus? And how, cast into his mother’s womb, were they compacted, shaped, formed, moved, increased? And how many atoms of Epicurus did the little drop call to itself, clothing some with skin and flesh, being set upright by others that became bone, and being bound together by others, stitched with sinews? ### Extrabiblical texts - Dionysius of Alexandria, On Nature (Dionysius of Alexandria (letters and fragments)): quotation, high confidence ### Translation notes - Dionysius of Alexandria, On Nature. ### Citation (SBL) Eusebius, Praep. ev. 14.26.2 (Dindorf 2:328; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-14-26-2). ## Preparation for the Gospel 14.26.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-14-26-3 - Source: Dindorf 2:328–329 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Every part of the body, even hair and nails, serves use or beauty. ### Greek text τά τε ἄλλα πολλὰ μέλη καὶ σπλάγχνα καὶ ἔγκατα καὶ αἰσθητήρια τὰ μὲν ἔνδοθεν, τὰ δὲ θύραθεν ἐφήρμοσε, διʼ ὧν ἐζῳογονήθη τὸ σῶμα; ὧν οὐδὲν ἀργὸν οὐδὲ ἀχρεῖον προσετέθη, ἐπεὶ μηδὲ τὰ φαυλότατα, μήτε τρίχες μήτε ὄνυχες, πάντα δὲ, τὰ μὲν πρὸς τὸ τῆς συστάσεως ὄφελος, τὰ δὲ πρὸς τὸ κάλλος τῆς ὄψεως συντελεῖ. ### English translation (Claude) And it fitted the many other members and inward parts and entrails and organs of sense, some within, others without, by which the body was brought to life? Of these nothing idle or useless was added, not even the meanest, neither hair nor nails; but all contribute, some to the benefit of the structure, others to the beauty of its appearance. ### Extrabiblical texts - Dionysius of Alexandria, On Nature (Dionysius of Alexandria (letters and fragments)): quotation, high confidence ### Translation notes - Dionysius of Alexandria, On Nature. ### Citation (SBL) Eusebius, Praep. ev. 14.26.3 (Dindorf 2:328–329; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-14-26-3). ## Preparation for the Gospel 14.26.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-14-26-4 - Source: Dindorf 2:329 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Providence cares for beauty as well as use in the body. ### Greek text οὐ γὰρ τῆς χρείας μόνης, ἀλλὰ καὶ τῆς ὥρας ἐπιμελὴς ἡ πρόνοια. ἔρυμα μὲν γὰρ καὶ σκέπασμα πᾶσι τῆς κεφαλῆς ἡ κόμη, εὐπρέπεια δὲ ὁ πώγων τῷ φιλοσόφῳ. τήν τε τοῦ ὅλου σώματος τοῦ ἀνθρωπείου φύσιν ἐκ τῶν μερῶν ἀναγκαίων πάντων ἥρμοσε, καὶ τοῖς μέλεσι πᾶσι τήν τε πρὸς ἄλληλα κοινωνίαν περιέβαλε καὶ τὴν παρὰ τοῦ ὅλου χορηγίαν ἐπεμέτρησεν. ### English translation (Claude) For providence takes care not only of need but also of beauty. The hair is a defense and covering of the head for all, and the beard a comeliness for the philosopher. And it fitted together the nature of the whole human body from all necessary parts, and threw round all the members their fellowship with one another, and measured out the supply from the whole. ### Extrabiblical texts - Dionysius of Alexandria, On Nature (Dionysius of Alexandria (letters and fragments)): quotation, high confidence ### Translation notes - Dionysius of Alexandria, On Nature. ### Citation (SBL) Eusebius, Praep. ev. 14.26.4 (Dindorf 2:329; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-14-26-4). ## Preparation for the Gospel 14.26.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-14-26-5 - Source: Dindorf 2:329 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The head rules like a king in a citadel, guarded by the senses. ### Greek text ὧν τὰ μὲν ὁλοσχερῆ καὶ τοῖς ἰδιώταις ἐκ τῆς πείρας ἣν ἔχει δύναμιν πρόδηλα· κεφαλῆς ἡγεμονία, καὶ περὶ τὸν ἐγκέφαλον, ὥσπερ ἄρχοντα ἐν ἀκροπόλει, τῶν αἰσθήσεων ἡ δορυφορία· προσιοῦσαι μὲν ὄψεις, ἀναγγέλλουσαι δὲ ἀκοαὶ, ἐδωδὴ ὥσπερ φορολογοῦσα, ὄσφρησις καθάπερ ἀνιχνεύουσα καὶ διερευνωμένη, καὶ ἡ ἁφὴ πᾶν διατάττουσα τὸ ὑπήκοον. ### English translation (Claude) Of these, the general functions are plain from experience even to ordinary people, what power each has: the sovereignty of the head, and around the brain, as round a ruler in a citadel, the bodyguard of the senses: the eyes coming forward, the ears reporting, taste like a tax gatherer, smell like one tracking and searching out, and touch arranging all that is subject. ### Extrabiblical texts - Dionysius of Alexandria, On Nature (Dionysius of Alexandria (letters and fragments)): quotation, high confidence ### Translation notes - Dionysius of Alexandria, On Nature. ### Citation (SBL) Eusebius, Praep. ev. 14.26.5 (Dindorf 2:329; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-14-26-5). ## Preparation for the Gospel 14.26.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-14-26-6 - Source: Dindorf 2:329 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Dionysius promises a fuller treatment later. ### Greek text (κεφαλαιωδῶς γὰρ νῦν ὀλίγα τῶν τῆς πανσόφου προνοίας ἔργων ἐπιδραμούμεθα, μετʼ ὀλίγον ἀκριβέστερον τοῦ θεοῦ διδόντος ἐπεξεργασόμενοι, ὅταν πρὸς τὸν δοκοῦντα λογιώτερον ἀποτεινώμεθα.) ### English translation (Claude) (For we shall now run over in summary a few of the works of the all-wise providence, and shortly, God granting, work them out more precisely, when we address the one who is thought more learned.) ### Extrabiblical texts - Dionysius of Alexandria, On Nature (Dionysius of Alexandria (letters and fragments)): quotation, high confidence ### Translation notes - Dionysius of Alexandria, On Nature. ### Citation (SBL) Eusebius, Praep. ev. 14.26.6 (Dindorf 2:329; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-14-26-6). ## Preparation for the Gospel 14.26.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-14-26-7 - Source: Dindorf 2:329–330 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Hands, feet, and belly show the design of the human body. ### Greek text χειρῶν διακονία, διʼ ὧν ἐργασίαι τε παντοῖαι καὶ πολυμήχανοι τελοῦνται τέχναι ταῖς κατὰ μέρος δυνάμεσιν εἰς μίαν συνεργίαν διηρθρωμένων, ὤμων τε ἀχθοφορίαι, καὶ κατοχαὶ δακτύλων, ἀγκώνων τε καμπαὶ, πρός τε τὸ σῶμα εἴσω στρεφόμεναι καὶ πρὸς τὸ ἐκτὸς ἀπονεύουσαι, ἵνα ἐφέλκεσθαί τε καὶ ἀπωθεῖσθαι δύνωνται· ποδῶν ὑπηρεσία, διʼ ὧν πᾶσα ἡμῖν ὑποπέπτωκεν ἡ περίγειος κτίσις, βάσιμος ἡ γῆ, πλωτὴ ἡ θάλασσα, περάσιμοι οἱ ποταμοὶ, καὶ πάντων πρὸς πάντα ἐπιμιξία· γαστὴρ ταμιεῖον τροφῶν, πᾶσι τοῖς συντεταγμένοις μέλεσιν ἐξ ἑαυτῆς ἐν μέτρῳ τὸ σιτηρέσιον διανέμουσα καὶ τὸ περιττεῦον ἐκτιθεμένη· καὶ τὰ ἄλλα διʼ ὅσων ἐμφανῶς ἡ διοίκησις τῆς ἀνθρωπείου μεμηχάνηται διαμονῆς, ὧν ὁμοίως τοῖς ἄφροσιν ἔχοντες οἱ σοφοὶ τὴν χρῆσιν οὐκ ἴσχουσι τὴν γνῶσιν. ### English translation (Claude) The service of the hands, by which work of every kind and arts of many devices are accomplished, their particular powers jointed into one cooperation; the burden-bearing of the shoulders, the grip of the fingers, the bending of the elbows, turning inward to the body and outward away from it, so that they can draw toward and push away; the service of the feet, by which the whole creation on earth lies subject to us, the earth walkable, the sea navigable, the rivers passable, and the intercourse of all with all; the belly, a storehouse of food, distributing from itself in measure their ration to all the members arranged with it and putting out the excess; and the other things by which the management of man’s continuance has been clearly devised, of which the wise have the use like the foolish but do not have the knowledge. ### Extrabiblical texts - Dionysius of Alexandria, On Nature (Dionysius of Alexandria (letters and fragments)): quotation, high confidence ### Translation notes - Dionysius of Alexandria, On Nature. ### Citation (SBL) Eusebius, Praep. ev. 14.26.7 (Dindorf 2:329–330; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-14-26-7). ## Preparation for the Gospel 14.26.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-14-26-8 - Source: Dindorf 2:330 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Some ascribe the design of the body to chance atoms rather than divine wisdom. ### Greek text οἶ μὲν γὰρ εἰς ἣν ἂν οἰηθῶσιν ἀθεότητα τὴν ἐπιστημονικωτάτην περὶ πάντων καὶ τὴν εἰς ἑαυτοὺς εὐεργετικωτάτην ἀναφέρουσιν οἰκονομίαν) κρείττονος καὶ θείας ὄντως φρονήσεως τε καὶ δυνάμεως ἔργον αὐτὴν εἶναι πιστούμενοι, οἶ δὲ συντυχίᾳ καὶ συμπτώσει τῶν ἀτόμων ἀσκόπως τὴν θαυμασιωτάτην καλλιεργίαν ἀνατιθέασι. ### English translation (Claude) For some refer the management that is most knowing about all things and most beneficent toward themselves to whatever deity they suppose, trusting it to be the work of a higher and truly divine wisdom and power; others attribute the most wonderful craftsmanship aimlessly to the chance meeting and collision of atoms. ### Extrabiblical texts - Dionysius of Alexandria, On Nature (Dionysius of Alexandria (letters and fragments)): quotation, high confidence ### Translation notes - Dionysius of Alexandria, On Nature. The text reads “godlessness” (ἀθεότητα), apparently for “deity” (θεότητα); translated by sense. ### Citation (SBL) Eusebius, Praep. ev. 14.26.8 (Dindorf 2:330; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-14-26-8). ## Preparation for the Gospel 14.26.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-14-26-9 - Source: Dindorf 2:330 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Physicians, amazed at the body’s inner structure, deified nature. ### Greek text τὴν δὲ ἐνεργεστέραν ἔτι τούτων ἐπίσκεψιν καὶ τὴν τῶν ἐνδοσθίων διάθεσιν ἰατροὶ μὲν ἀκριβῶς διερευνησάμενοι καὶ καταπλαγέντες ἐξεθείασαν τὴν φύσιν, ἡμεῖς δὲ ὕστερον ὡς ἂν οἷοί τε γενώμεθα κἂν ἐπιπολῆς ἀναθεωρήσωμεν. ### English translation (Claude) The still more effective examination of these, and the arrangement of the inward parts, physicians, having searched out precisely and been astonished, have deified nature; we shall later, as far as we are able, look at them even if only superficially. ### Extrabiblical texts - Dionysius of Alexandria, On Nature (Dionysius of Alexandria (letters and fragments)): quotation, high confidence ### Translation notes - Dionysius of Alexandria, On Nature. ### Citation (SBL) Eusebius, Praep. ev. 14.26.9 (Dindorf 2:330; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-14-26-9). ## Preparation for the Gospel 14.26.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-14-26-10 - Source: Dindorf 2:330 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Atoms could not make even a statue, much less the human body. ### Greek text καθόλου δὲ καὶ συλλήβδην ὅλον τοῦτο τὸ σκῆνος τίς τοιοῦτον ἐσκηνοποίησεν, ὑψηλὸν, ὄρθιον, εὔρυθμον, εὐαίσθητον, εὐκίνητον, εὐεργὸν, παντουργόν; ἡ τῶν ἀτόμων ἄλογος, φασὶ, πληθύς. ἀλλʼ οὐδʼ ἂν εἰκόνα πηλίνην ἐκεῖναι συνελθοῦσαι πλάσαιεν, οὐδʼ ἀνδριάντα λίθινον ξέσαιεν, οὐδʼ ἂν εἴδωλον ἀργυροῦν ἢ χρυσοῦν χωνεύσασαι προαγάγοιεν· ### English translation (Claude) In general and in sum, who built this whole tent, such as it is, tall, upright, well proportioned, keen of sense, nimble, active, able to do all things? The irrational multitude of atoms, they say. But those, coming together, could not mold even a clay image, nor carve a stone statue, nor cast and bring forth an idol of silver or gold; ### Extrabiblical texts - Dionysius of Alexandria, On Nature (Dionysius of Alexandria (letters and fragments)): quotation, high confidence ### Translation notes - Dionysius of Alexandria, On Nature. ### Citation (SBL) Eusebius, Praep. ev. 14.26.10 (Dindorf 2:330; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-14-26-10). ## Preparation for the Gospel 14.26.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-14-26-11 - Source: Dindorf 2:330 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If statues need art, how could the originals arise by chance? ### Greek text ἀλλὰ τέχναι καὶ χειρουργίαι τούτων ὑπʼ ἀνθρώπων εὕρηνται σωματουργοί. ὧν δὲ ἀπεικασίαι καὶ σκιαγραφίαι δίχα σοφίας οὐκ ἂν γένοιντο, πῶς τὰ ἀληθῆ καὶ πρωτότυπα τούτων αὐτομάτως συμβέβηκε; ### English translation (Claude) but the arts and handicrafts for these, which shape the likeness of bodies, have been found by men. And if likenesses and sketches of these could not come about without wisdom, how did their true originals happen of themselves? ### Extrabiblical texts - Dionysius of Alexandria, On Nature (Dionysius of Alexandria (letters and fragments)): quotation, high confidence ### Translation notes - Dionysius of Alexandria, On Nature. ### Citation (SBL) Eusebius, Praep. ev. 14.26.11 (Dindorf 2:330; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-14-26-11). ## Preparation for the Gospel 14.26.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-14-26-12 - Source: Dindorf 2:330 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The philosopher’s mind cannot come from mindless atoms. ### Greek text ψυχὴ δὲ καὶ νοῦς καὶ λόγος πόθεν ἐγγέγονε τῷ φιλοσόφῳ; ἢ παρὰ τῶν ἀψύχων καὶ ἀνοήτων καὶ ἀλογίστων ἀτόμων ταῦτʼ ἠρανίσατο, κἀκείνων αὐτῷ τι ἑκάστη νόημα καὶ δόγμα ἐνέπνευσεν; ### English translation (Claude) And from where did soul and mind and reason come to be in the philosopher? Did he collect them from soulless and mindless and unreasoning atoms, and did each of them breathe into him some thought and doctrine? ### Extrabiblical texts - Dionysius of Alexandria, On Nature (Dionysius of Alexandria (letters and fragments)): quotation, high confidence ### Translation notes - Dionysius of Alexandria, On Nature. ### Citation (SBL) Eusebius, Praep. ev. 14.26.12 (Dindorf 2:330; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-14-26-12). ## Preparation for the Gospel 14.26.13 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-14-26-13 - Source: Dindorf 2:330–331 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Dionysius mocks the atomists: the atoms would be the Muses. ### Greek text καὶ ὥσπερ ὁ Ἠσιόδου μῦθος τὴν Πανδώραν φησὶν ὑπὸ τῶν θεῶν, οὕτως ἡ σοφία τἀνδρὸς ὑπὸ τῶν ἀτόμων συνετελέσθη; καὶ ποίησιν δὲ πᾶσαν, καὶ πᾶσαν μουσικὴν, ἀστρονομίαν τε καὶ γεωμετρίαν, καὶ τὰς ἄλλας ἐπιστήμας, οὐκέτι θεῶν εὑρήματα καὶ παιδεύματα φήσουσιν Ἕλληνες εἶναι, μόναι δὲ γεγόνασιν ἔμπειροι καὶ σοφαὶ πάντων αἱ ἄτομοι μοῦσαι. ### English translation (Claude) And as Hesiod’s myth says Pandora was completed by the gods, so was the man’s wisdom completed by the atoms? And will the Greeks no longer say that all poetry and all music, astronomy and geometry and the other sciences, are discoveries and teachings of the gods, but that the atom-Muses alone have become skilled and wise in all things? ### Extrabiblical texts - Dionysius of Alexandria, On Nature (Dionysius of Alexandria (letters and fragments)): quotation, high confidence - Hesiod, Op. 60–82 (Hesiod, Works and Days): allusion, high confidence ### Translation notes - Dionysius of Alexandria, On Nature; Hesiod, Works and Days 60–82. ### Citation (SBL) Eusebius, Praep. ev. 14.26.13 (Dindorf 2:330–331; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-14-26-13). ## Preparation for the Gospel 14.26.14 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-14-26-14 - Source: Dindorf 2:331 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Epicurus’ atomic gods are exiled into disorder. ### Greek text ἡ γὰρ ἐκ τῶν ἀτόμων Ἐπικούρου θεογονία τῶν μὲν ἀπείρων κόσμων ἐξόριός ἐστιν, εἰς δὲ τὴν ἄπειρον ἀκοσμίαν πεφυγάδευται.” ### English translation (Claude) For the theogony of Epicurus out of the atoms is banished from the infinite worlds and exiled into the infinite disorder.” ### Extrabiblical texts - Dionysius of Alexandria, On Nature (Dionysius of Alexandria (letters and fragments)): quotation, high confidence ### Translation notes - Dionysius of Alexandria, On Nature. ### Citation (SBL) Eusebius, Praep. ev. 14.26.14 (Dindorf 2:331; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-14-26-14). ## Preparation for the Gospel 14.27.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-14-27-1 - Source: Dindorf 2:331 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Dionysius: to the wise, and much more to the gods, doing good is a delight, not a burden. ### Greek text “ Ἐργάζεσθαι δέ γε καὶ διοικεῖν καὶ τε καὶ προκήδεσθαι καὶ τὰ τοιαῦτα τοῖς μὲν ἀργοῖς καὶ ἄφροσι καὶ ἀσθενέσι καὶ κακούργοις ἴσως ἐπαχθῆ, οἷς ἐγκατέλεξεν ἑαυτὸν Ἐπίκουρος, τοιαῦτα φρονήσας περὶ τῶν θεῶν· τοῖς δὲ σπουδαίοις καὶ δυνατοῖς καὶ συνετοῖς καὶ σώφροσιν, οἵους εἶναι χρὴ τοὺς φιλοσόφους, (πόσῳ γε μᾶλλον τοὺς θεούς;) οὐχ ὅπως ἀηδῆ ταῦτα καὶ προσάντη, ἀλλὰ καὶ τερπνότατα, καὶ πάντων μᾶλλον ἀσπαστότατα, οἶς τὸ ἀμελὲς καὶ τὸ μέλλειν τι πράττειν τῶν χρηστῶν ὄνειδος, ὡς ἐκείνους τε ποιητὴς νουθετεῖ συμβουλεύων μηδʼ ἀναβάλλεσθαι ἔς τʼ αὔριον· καὶ προσεπαπειλῶν αἰεὶ δʼ ἀμβολιεργὸς ἀνὴρ ἄτῃσι παλαίει. ### English translation (Claude) “Working and governing and doing good and taking forethought and such things are perhaps burdensome to the idle and foolish and weak and wicked, among whom Epicurus enrolled himself by thinking such things of the gods; but to the earnest and able and intelligent and temperate, such as philosophers must be (how much more the gods?), these things are not only not unpleasant and irksome, but most delightful and most welcome of all; to them neglect and delay in doing any good thing is a reproach, as the poet admonishes them, advising, ‘Do not put off till tomorrow’; and threatening besides, ‘The man who puts off work always wrestles with ruin.’ ### Extrabiblical texts - Dionysius of Alexandria, On Nature (Dionysius of Alexandria (letters and fragments)): quotation, high confidence - Hesiod, Op. 410–413 (Hesiod, Works and Days): quotation, high confidence ### Translation notes - Dionysius of Alexandria, On Nature; Hesiod, Works and Days 410, 413. - “Doing good” is supplied by sense; a word has dropped out of the text. ### Citation (SBL) Eusebius, Praep. ev. 14.27.1 (Dindorf 2:331; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-14-27-1). ## Preparation for the Gospel 14.27.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-14-27-2 - Source: Dindorf 2:331 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jeremiah curses the one who does the Lord’s work carelessly. ### Greek text ἡμᾶς τε σεμνότερον παιδεύει προφήτης, θεοπρεπῆ μὲν ὄντως ἔργα τὰ κατʼ ἀρετὴν ὑπάρχειν λέγων, τὸν δὲ ὀλιγωροῦντα τούτων ἐξάγιστον “ γὰρ (φησὶν) ὁ ποιῶν τὰ ἔργα κυρίου ἀμελῶς.” ### English translation (Claude) And a prophet teaches us more solemnly, saying that the works of virtue are truly worthy of God, and that he who neglects them is accursed: ‘For cursed,’ he says, ‘is he who does the works of the Lord carelessly.’ ### Scripture references - Jer 48:10 (31:10 LXX): quotation, high confidence ### Extrabiblical texts - Dionysius of Alexandria, On Nature (Dionysius of Alexandria (letters and fragments)): quotation, high confidence ### Translation notes - Dionysius of Alexandria, On Nature; Jer 48:10 (Septuagint 31:10). “Cursed” is supplied by sense; the word has dropped out of the text. ### Citation (SBL) Eusebius, Praep. ev. 14.27.2 (Dindorf 2:331; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-14-27-2). ## Preparation for the Gospel 14.27.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-14-27-3 - Source: Dindorf 2:331–332 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The skilled delight in their work. ### Greek text καὶ τοῖς μὲν ἀμαθέσιν ἡστινοσοῦν τέχνης καὶ ἀτελεστέροις διὰ τὸ τῆς πείρας ἄηθες καὶ τὸ τῶν ἔργων ἀτριβὲς κάματος ἐγγίνεται ταῖς ἐπιχειρήσεσιν· οἶ δὲ προκόπτοντες, καὶ μᾶλλον ἔτι οἱ τέλειοι, ῥᾳδίως ἃ μετίασι κατορθοῦντες γάνυνται, καὶ μᾶλλον ἂν ἕλοιντο τὰ εἰωθότα πράττοντες ἀνύειν καὶ τελεσιουργεῖν ἢ πάντα σφίσιν ὑπάρξαι τὰ ἐν ἀνθρώποις ἀγαθά. ### English translation (Claude) And to those ignorant of any art, and less perfect, through the unaccustomedness of the experience and unpracticed work, weariness comes in their attempts; but those advancing, and still more the perfect, rejoice in easily accomplishing what they pursue, and would rather choose to complete and perfect their accustomed tasks than have all human goods. ### Extrabiblical texts - Dionysius of Alexandria, On Nature (Dionysius of Alexandria (letters and fragments)): quotation, high confidence ### Translation notes - Dionysius of Alexandria, On Nature. ### Citation (SBL) Eusebius, Praep. ev. 14.27.3 (Dindorf 2:331–332; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-14-27-3). ## Preparation for the Gospel 14.27.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-14-27-4 - Source: Dindorf 2:332 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Democritus made chance queen of the universe while denying it in human life. ### Greek text Δημόκριτος γοῦν αὐτὸς, ὥς φασιν, ἔλεγε βούλεσθαι μᾶλλον μίαν εὑρεῖν αἰτιολογίαν ἢ τὴν Περσῶν οἱ βασιλείαν γενέσθαι, καὶ ταῦτα μάτην καὶ ἀναιτίως αἰτιολογῶν, ὡς ἂν ἀπὸ κενῆς ἀρχῆς καὶ ὑποθέσεως πλανωμένης ὁρμώμενος, καὶ τὴν ῥίζαν καὶ τὴν κοινὴν ἀνάγκην τῆς τῶν ὄντων φύσεως οὐχ ὁρῶν, σοφίαν δὲ μεγίστην ἡγούμενος τὴν τῶν ἀσόφως καὶ ἠλιθίως συμβαινόντων κατανόησιν, καὶ τὴν τύχην τῶν μὲν καθόλου καὶ τῶν θείων δέσποιναν ἐφιστὰς καὶ βασιλίδα, καὶ πάντα γενέσθαι κατʼ αὐτὴν ἀποφαινόμενος, τοῦ δὲ τῶν ἀνθρώπων αὐτὴν ἀποκηρύττων βίου καὶ τοὺς πρεσβεύοντας αὐτὴν ἐλέγχων ἀγνώμονας. ### English translation (Claude) Democritus himself, at any rate, as they say, used to say that he would rather find a single causal explanation than become king of the Persians; and that while giving causes vainly and without cause, starting from an empty principle and a wandering hypothesis, not seeing the root and the common necessity of the nature of things, but thinking the understanding of things happening without wisdom and foolishly to be the greatest wisdom, and setting chance as mistress and queen over things universal and divine, and declaring that all things come about according to it, while banishing it from the life of men and refuting those who honor it as foolish. ### Extrabiblical texts - Dionysius of Alexandria, On Nature (Dionysius of Alexandria (letters and fragments)): quotation, high confidence - Democritus, fr. B 118 (Democritus (fragments)): quotation, high confidence ### Translation notes - Dionysius of Alexandria, On Nature; Democritus, fragment B 118. ### Citation (SBL) Eusebius, Praep. ev. 14.27.4 (Dindorf 2:332; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-14-27-4). ## Preparation for the Gospel 14.27.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-14-27-5 - Source: Dindorf 2:332 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Democritus: men invented chance as an excuse for their folly. ### Greek text τῶν γοῦν Ὑποθηκῶν ἀρχόμενος λέγει “Ἄνθρωποι τύχης εἴδωλον ἐπλάσαντο, πρόφασιν ἰδίης ἀνοίης.” φύσει γὰρ γνώμη τύχῃ μάχεται· τὴν ἐχθίστην τῇ φρονήσει ταύτην αὐτὴν ἔφασαν κρατεῖν· μᾶλλον δὲ καὶ ταύτην ἄρδην ἀναιροῦντες καὶ ἀφανίζοντες ἐκείνην ἀντικαθιστᾶσιν αὐτῆς. οὐ γὰρ εὐτυχῆ τὴν φρόνησιν, ἀλλʼ ἐμφρονεστάτην ὑμνοῦσι τὴν τύχην. ### English translation (Claude) Beginning his Precepts, at least, he says: “Men fashioned an image of chance as an excuse for their own folly. For by nature judgment fights against chance; and this very thing, most hostile to wisdom, they said rules it; or rather, doing away with wisdom altogether and abolishing it, they set chance up in its place. For they do not praise wisdom as fortunate, but chance as most wise.” ### Extrabiblical texts - Dionysius of Alexandria, On Nature (Dionysius of Alexandria (letters and fragments)): quotation, high confidence - Democritus, fr. B 119 (Democritus (fragments)): quotation, high confidence ### Translation notes - Dionysius of Alexandria, On Nature; Democritus, fragment B 119. ### Citation (SBL) Eusebius, Praep. ev. 14.27.5 (Dindorf 2:332; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-14-27-5). ## Preparation for the Gospel 14.27.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-14-27-6 - Source: Dindorf 2:332 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Useful workers and philosophers take pride in serving others. ### Greek text οἶ μὲν οὑν τῶν βιωφελῶν ἔργων ἐπιστάται ταῖς πρὸς τὸ ὁμόφυλον ἐπικουρίαις ἀγάλλονται, ἐπαίνου τε ὀρέγονται καὶ κλέους ἐφʼ οἶς αὐτῶν προκάμνουσιν οἱ μὲν τρέφοντες, οἱ δὲ κυβερνῶντες, οἶ δʼ ἰώμενοι, οἱ δὲ πολιτευόμενοι· οἶ δέ γε φιλόσοφοι καὶ σφόδρα παιδεύειν ἐπιχειροῦντες ἀνθρώπους φρυάττονται. ### English translation (Claude) Those in charge of works useful to life take pride in their help to their fellow men, and long for praise and glory for the things in which they toil for them, some by feeding, others by piloting, others by healing, others by governing; and philosophers are especially proud of attempting to educate men. ### Extrabiblical texts - Dionysius of Alexandria, On Nature (Dionysius of Alexandria (letters and fragments)): quotation, high confidence ### Translation notes - Dionysius of Alexandria, On Nature. ### Citation (SBL) Eusebius, Praep. ev. 14.27.6 (Dindorf 2:332; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-14-27-6). ## Preparation for the Gospel 14.27.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-14-27-7 - Source: Dindorf 2:332–333 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Even Epicurus and Democritus enjoyed the work of philosophy. ### Greek text ἢ τολμήσουσιν Ἐπίκουρος ἢ Δημόκριτος εἰπεῖν ὡς ἀσχάλλουσι φιλοσοφοῦντες; ἀλλʼ οὐδὲ θυμηδίαν ταύτης ἂν ἑτέραν προθεῖντο. καὶ γὰρ εἰ τὸ ἀγαθὸν ἡδονὴν εἶναι φρονοῦσιν, ἀλλʼ αἰδεσθήσονταί γε μὴ λέγειν ἥδιον αὑτοῖς εἶναι τὸ φιλοσοφεῖν. ### English translation (Claude) Or will Epicurus or Democritus dare to say that they are vexed when they philosophize? They would set no other delight above this. For even if they think the good is pleasure, they will be ashamed not to say that philosophizing is pleasanter to them. ### Extrabiblical texts - Dionysius of Alexandria, On Nature (Dionysius of Alexandria (letters and fragments)): quotation, high confidence ### Translation notes - Dionysius of Alexandria, On Nature. ### Citation (SBL) Eusebius, Praep. ev. 14.27.7 (Dindorf 2:332–333; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-14-27-7). ## Preparation for the Gospel 14.27.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-14-27-8 - Source: Dindorf 2:333 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Epicureans’ idle gods have no reason to be called gods or worshipped. ### Greek text τοὺς δὲ θεοὺς περὶ ὧν οἶ μὲν ποιηταὶ παρʼ αὐτοῖς ᾄδουσι δοτῆρας ἐάων, οὗτοι δὲ οἶ φιλόσοφοι μετὰ τωθείας εὐφημοῦσι, θεοὶ πάντων ἀγαθῶν ἀδώρητοί τε καὶ ἀμέτοχοι· καὶ τίνι τρόπῳ τεκμηριοῦνται θεοὺς εἶναι, μήτε παρόντας καὶ πράττοντάς τι ὁρῶντες, (ὡς οἱ τὸν ἥλιον καὶ τὴν σελήνην καὶ τοὺς ἀστέρας θαυμάσαντες διὰ τὸ θέειν ἔφασαν κεκλῆσθαι θεούς) μήτε τινὰ δημιουργίαν αὐτοῖς ἢ κατασκευὴν προσνέμοντες, ἵνʼ ἐκ τοῦ θεῖναι, τοῦτʼ ἔστι ποιῆσαι, θεοποιήσωσιν αὐτούς· (τούτου γὰρ ἕνεκα πρὸς ἀλήθειαν ὁ τῶν ἁπάντων ποιητὴς καὶ δημιουργὸς μόνος ἐστὶ θεός·) μήτε διοίκησιν ἢ κρίσιν ἢ χάριν αὐτῶν τινα πρὸς ἀνθρώπους ἐκτιθέμενοι, ἵνα φόβον ἢ τιμὴν ὀφλήσαντες προσκυνήσωμεν αὐτοῖς; ### English translation (Claude) But the gods, whom their poets sing as ‘givers of good things,’ these philosophers praise with mockery as ‘gods neither givers of any good things nor sharers in them.’ And in what way do they prove that there are gods, when they neither see them present and doing something (as those who admired the sun and moon and stars said they were called gods from their running, theein), nor assign them any creation or construction, so as to make them gods from tithenai, that is, ‘to make’ (for in this sense in truth the Maker and Creator of all is alone God), nor set forth any government or judgment or favor of theirs toward men, so that, owing them fear or honor, we might worship them? ### Extrabiblical texts - Dionysius of Alexandria, On Nature (Dionysius of Alexandria (letters and fragments)): quotation, high confidence - Homer, Od. 8.325 (Homer, Odyssey): quotation, high confidence ### Translation notes - Dionysius of Alexandria, On Nature; Homer, Odyssey 8.325. Compare Plato, Cratylus 397c–d on the etymology of theos. ### Citation (SBL) Eusebius, Praep. ev. 14.27.8 (Dindorf 2:333; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-14-27-8). ## Preparation for the Gospel 14.27.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-14-27-9 - Source: Dindorf 2:333 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Dionysius mocks Epicurus’ gods feasting in the void on atomic ambrosia. ### Greek text “Ἤ τοῦ κόσμου προκύψας Ἐπίκουρος καὶ οὐράνιον ὑπερβὰς περίβολον, ἢ διά τινων κρυφίων ἃς μόνος οἶδεν ἐξελθὼν πυλῶν, οὓς ἐν τῷ κενῷ κατεῖδε θεοὺς, καὶ τὴν πολλὴν αὐτῶν ἐμακάρισε τρυφήν· κἀκεῖθεν ἐπιθυμητὴς γενόμενος τῆς ἡδονῆς καὶ τῆς ἐν τῷ κενῷ ζηλωτὴς διαίτης, οὕτω πάντας ἐπὶ τὴν τοῦ μακαρισμοῦ τούτου μετουσίαν ἐξομοιωθησομένους ἐκείνοις τοῖς θεοῖς παρακαλεῖ, συμπόσιον αὐτοῖς μακάριον, οὐχ ὅπερ οἶ ποιηταὶ τὸν οὐρανὸν ἢ τὸν Ὄλυμπον, ἀλλὰ τὸ κενὸν συγκροτῶν, ἔκ τε τῶν ἀτόμων τὴν ἀμβροσίαν αὐτοῖς παρατιθεὶς καὶ προπίνων αὐτοῖς ἐξ ἐκείνων τὸ νέκταρ; ### English translation (Claude) “Or did Epicurus, peeping out of the world and passing beyond the heavenly enclosure, or going out through some secret gates which he alone knows, see the gods in the void and bless their great luxury; and from there, becoming desirous of pleasure and an emulator of life in the void, does he so invite all to share in this blessedness, to be made like those gods, getting up for them a blessed banquet, not in heaven or Olympus, as the poets do, but in the void, setting before them ambrosia from the atoms and drinking to them nectar from them? ### Extrabiblical texts - Dionysius of Alexandria, On Nature (Dionysius of Alexandria (letters and fragments)): quotation, high confidence ### Translation notes - Dionysius of Alexandria, On Nature. ### Citation (SBL) Eusebius, Praep. ev. 14.27.9 (Dindorf 2:333; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-14-27-9). ## Preparation for the Gospel 14.27.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-14-27-10 - Source: Dindorf 2:333–334 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Epicurus’ oaths by gods he did not believe in were empty habits. ### Greek text καὶ δὴ καὶ κατʼ ἐκείνων τῶν μηδὲν πρὸς ἡμὰς ὅρκους τε καὶ ὁρκισμοὺς μυρίους τοῖς ἑαυτοῦ βιβλίοις ἐγγράφει, ὀμνύς τε συνεχῶς μὰ Δία” καὶ “νὴ Δία, ” τε τοὺς ἐντυγχάνοντας καὶ πρὸς οὓς διαλέγοιτο “πρὸς τῶν θεῶν, ” οὔ τί που δεδιὼς αὐτὸς ἢ ἐκείνους τὴν ἐπιορκίαν, κενὸν δὲ τοῦτο καὶ ψεῦδος καὶ ἀργὸν καὶ ἄσημον ἐπιφθεγγόμενος τοῖς λόγοις αὑτοῦ παράρτημα, οἷον εἰ καὶ χρέμπτοιτο καὶ πτύοι τὸ τε πρόσωπον στρέφοι καὶ τὴν χεῖρα κινοίη. τοιαύτη γὰρ ἀδιανόητος ἦν ἡ παρʼ αὐτῷ καὶ ματαία ὑπόκρισις ἡ τῶν θεῶν ὀνομασία. ### English translation (Claude) And indeed, by those gods who are nothing to us he writes countless oaths and adjurations in his books, continually swearing ‘No, by Zeus’ and ‘Yes, by Zeus,’ and adjuring his readers and those he talked with ‘by the gods,’ not at all fearing perjury himself or for them, but adding this as an empty, false, idle, and meaningless appendage to his words, as if he cleared his throat and spat, or turned his face or moved his hand. Such a thoughtless and vain pretense was his naming of the gods. ### Extrabiblical texts - Dionysius of Alexandria, On Nature (Dionysius of Alexandria (letters and fragments)): quotation, high confidence ### Translation notes - Dionysius of Alexandria, On Nature. A verb (“adjuring”) has dropped out of the text; translated by sense. ### Citation (SBL) Eusebius, Praep. ev. 14.27.10 (Dindorf 2:333–334; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-14-27-10). ## Preparation for the Gospel 14.27.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-14-27-11 - Source: Dindorf 2:334 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Epicurus feigned belief in gods; he never learned from the heavens and earth what Scripture proclaims. ### Greek text ἀλλὰ τοῦτο μὲν πρόδηλον, ὅτι μετὰ τὸν Σωκράτους θάνατον κατεπτηχὼς Ἀθηναίους ὡς μὴ δοκοίη τοῦθʼ ὅπερ ἦν ἄθεος κενὰς αὐτοῖς ἀνυποστάτων θεῶν τερατευσάμενος ἐζωγράφησε σκιάς. οὔτε γὰρ εἰς οὐρανὸν ἀνέβλεψε νοεροῖς ὀφθαλμοῖς, ἵνα τῆς ἐναργοῦς ἄνωθεν φωνῆς ἀκούσῃ, ἧς ὁ προσεκτικὸς θεατὴς κατακούσας ἐμαρτύρησεν ὅτι “ οἷ οὐρανοὶ διηγοῦνται δόξαν ποίησιν δὲ χειρῶν αὐτοῦ ἀναγγέλλει τὸ στερέωμα, οὔτε τῇ διανοίᾳ κατεῖδεν εἰς τοὔδαφος· ἔμαθε γὰρ ἂν ὅτι “τοῦ ἐλέους κυρίου πλήρης ἡ γῆ, καὶ ὅτι κυρίου ἡ γῆ, καὶ τὸ πλήρωμα αὐτῆς.” καὶ μετὰ γάρ φησι “κύριος εἰς τὴν γῆν ἐπέβλεψε καὶ ἐνέπλησεν αὐτὴν τῶν ἀγαθῶν αὑτοῦ. ψυχὴν παντὸς ζῴου ἐκάλυψε τὸ πρόσωπον αὐτῆς.” ### English translation (Claude) But this is plain, that after the death of Socrates, cowering before the Athenians lest he should seem to be what he was, an atheist, he painted for them empty shadows of nonexistent gods, telling marvels. For he did not look up to heaven with the eyes of the mind to hear the clear voice from above, which the attentive beholder heard and bore witness that ‘the heavens declare the glory of God, and the firmament proclaims the work of his hands’; nor did he look down in thought to the ground; for he would have learned that ‘the earth is full of the mercy of the Lord,’ and that ‘the earth is the Lord’s and its fullness.’ For after this it says, ‘The Lord looked upon the earth and filled it with his good things; with the soul of every living thing he covered its face.’ ### Scripture references - Ps 19:1 (18:2 LXX): quotation, high confidence - Ps 33:5 (32:5 LXX): quotation, high confidence - Ps 24:1 (23:1 LXX): quotation, high confidence ### Extrabiblical texts - Dionysius of Alexandria, On Nature (Dionysius of Alexandria (letters and fragments)): quotation, high confidence - Sir 16:29–30 (Sirach): quotation, high confidence ### Translation notes - Dionysius of Alexandria, On Nature; Ps 19:1 (Septuagint 18:2); Ps 33:5 (Septuagint 32:5); Ps 24:1 (Septuagint 23:1); Sirach 16:29–30. - “Of God” is supplied from the Psalm; it has dropped out of the text. ### Citation (SBL) Eusebius, Praep. ev. 14.27.11 (Dindorf 2:334; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-14-27-11). ## Preparation for the Gospel 14.27.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-14-27-12 - Source: Dindorf 2:334 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The variety of living things confirms God’s judgment that all is good. ### Greek text εἰ δὲ μὴ τυφλώττουσιν, ἐπισκεψάσθωσαν τὴν παμποίκιλον τῶν ζῴων πολυπλήθειαν, τὰ χερσαῖα, τὰ πτηνὰ, τὰ ἔνυδρα, καὶ κατανοησάτωσαν ὡς ἀληθὴς ἐπὶ τῇ πάντων κρίσει γέγονεν ἡ μαρτυρία τοῦ δεσπότου καὶ πάντα κατὰ τὴν αὐτοῦ πρόσταξιν πέφηνε καλά. ” ### English translation (Claude) If they are not blind, let them consider the many-colored multitude of living things, those on land, those that fly, those in the water, and understand that the testimony of the Master at the judgment of all things was true, and that all things appeared good according to his command.” ### Scripture references - Gen 1:31: allusion, high confidence ### Extrabiblical texts - Dionysius of Alexandria, On Nature (Dionysius of Alexandria (letters and fragments)): quotation, high confidence ### Translation notes - Dionysius of Alexandria, On Nature; Gen 1:31. ### Citation (SBL) Eusebius, Praep. ev. 14.27.12 (Dindorf 2:334; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-14-27-12). ## Preparation for the Gospel 14.27.13 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-14-27-13 - Source: Dindorf 2:334–335 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius ends Book 14 and announces Aristotle and the Stoics. ### Greek text Ταῦτά μοι ἀπὸ πλείστων ἐξήνθισται τῶν πρὸς Ἐπίκουρον Διονυσίῳ τῷ καθʼ ἡμᾶς ἐπισκόπῳ πεποιημένων. μετελθεῖν δὲ καιρὸς τοὺς περὶ τὸν Ἀριστοτέλην καὶ τὴν τῶν Στωϊκῶν φιλοσόφων αἵρεσιν, τά τε λοιπὰ τῆς τῶν θαυμαστῶν φυσιολόγων ἐπιθεωρῆσαι, ὡς ἂν καὶ τῆς ἐκ τούτων ἀναχωρήσεως τὸν ἐξ ἡμῶν ἀπολογισμὸν παράσχωμεν τοῖς φιλεγκλήμοσιν. ### English translation (Claude) These I have culled from the very many things written against Epicurus by Dionysius, our bishop. It is time to pass on to the followers of Aristotle and the school of the Stoic philosophers, and to examine the rest of the wonderful natural philosophers’ views, so that we may give those fond of finding fault our defense of our withdrawal from these too. ### Citation (SBL) Eusebius, Praep. ev. 14.27.13 (Dindorf 2:334–335; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-14-27-13). ## Preparation for the Gospel 15.1.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-15-1-1 - Source: Dindorf 2:335 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius reviews Books 1–3: the refutation of the myths and their physical allegories. ### Greek text Τὴν πολύθεον τῶν ἐθνῶν ἀπάντων πλάνην ἐν ἀρχαῖς τῆς Εὐαγγελικῆς Προπαρασκευῆς ἀπελέγξαι πρὸ πολλοῦ θέμενος ἐπὶ συστάσει καὶ ἀπολογίᾳ τῆς ἐξ αὐτῶν ἀναχωρήσεως, ἣν μετʼ εὐλόγου πεποιήμεθα, οὐ μόνον τοὺς μύθους, οὓς δὴ περὶ τῶν οἰκείων θεῶν παῖδες τῶν παρʼ αὐτοῖς θεολόγων τε καὶ ποιητῶν κεκωμῳδήκασιν, ἀλλὰ καὶ τούτων τὰς σεμνοπρεπεῖς δὴ καὶ ἀπορρήτους φυσιολογίας, ἄνω που εἰς οὐρανὸν καὶ τὰ κόσμου μέρη πρὸς τῆς γενναίας φιλοσοφίας μετενηνεγμένας, πρώτιστα πάντων ἐν τρισὶ τοῖς πρώτοις συγγράμμασι διηρευνησάμην, καίτοι μηδὲν τὸ παράπαν ἐν τούτοις χρῆναι σεμνολογεῖν τῶν δὴ θεολόγων αὐτῶν ἀποφηναμένων. ### English translation (Claude) Having long ago proposed, at the beginning of the Preparation for the Gospel, to refute the polytheistic error of all the nations, in support and defense of our withdrawal from them, which we have made with good reason, I first of all examined in the first three books not only the myths which the children of their theologians and poets have told in comic fashion about their own gods, but also their solemn and secret physical interpretations of them, transferred by noble philosophy up somewhere into heaven and the parts of the world; although their theologians themselves declared that there was nothing in them to speak of solemnly. ### Citation (SBL) Eusebius, Praep. ev. 15.1.1 (Dindorf 2:335; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-15-1-1). ## Preparation for the Gospel 15.1.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-15-1-2 - Source: Dindorf 2:335–336 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The ancient rites still celebrate the myths of the gods. ### Greek text τηρητέον γοῦν ὡς ὅτι μάλιστα οἶ πρεσβύτατοι τῶν παρʼ αὐτοῖς θεολόγων οὐδέν τι πλέον τῆς ἱστορίας εἰδότες, μόνοις δὲ τοῖς μύθοις προσανέχοντες ἐμαρτυρήθησαν· ὅθεν εἰκότως ἐν πάσαις πόλεσί τε καὶ κώμαις κατὰ τὰς τῶν παλαιῶν διηγήσεις θεῶν τελεταὶ καὶ μυστήρια σύμφωνα τοῖς τῶν προτέρων μυθικοῖς διηγήμασι παραδέδοται, ὡς εἰσέτι καὶ νῦν τῶν θεῶν γάμους καὶ παιδοποιίας, θρήνους τε καὶ μέθας, καὶ τῶν μὲν πλάνας, τῶν δʼ ἔρωτας, τῶν δὲ ὀργὰς, τῶν δὲ ἑτέρας παντοίας συμφοράς τε καὶ περιστάσεις, ἀκολούθως τοῖς ὑπὸ τῶν παλαιτάτων μνημονευομένοις, κατά τε τὰς τελετὰς, ἔν τε τοῖς ὕμνοις, καὶ ταῖς εἰς τοὺς θεοὺς αὐτοὺς πεποιημέναις ᾠδαῖς παραλαμβάνειν. ### English translation (Claude) It must be observed, at any rate, that the most ancient of their theologians are shown to have known nothing more than history and to have given themselves only to myths; which is why, reasonably, in all cities and villages, rites and mysteries of the gods have been handed down in accordance with the narratives of the ancients and agreeing with the mythical stories of their predecessors, so that even now they receive the marriages and begettings of the gods, their laments and drunkenness, the wanderings of some, the loves of others, the angers of others, and the other misfortunes and circumstances of every kind of others, following what is recorded by the most ancient, in their rites and hymns and in the songs composed for the gods themselves. ### Citation (SBL) Eusebius, Praep. ev. 15.1.2 (Dindorf 2:335–336; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-15-1-2). ## Preparation for the Gospel 15.1.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-15-1-3 - Source: Dindorf 2:336 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Books 4–6 refuted the oracles and fate from the Greeks’ own words. ### Greek text πλὴν ὅμως ἐκ περιουσίας καὶ τούτων αὐτῶν τὰς τετραγῳδημένας ἐν φυσικαῖς ἀποδόσεσι κομπείας τάς τε τῶν σοφιστῶν καὶ φιλοσόφων εὑρεσιλογίας εἰς φανερὸν ἤγαγον· οὐ ἀλλὰ καὶ τὸν περὶ τῶν βοωμένων χρηστηρίων λόγον, τήν τε παρὰ τοῖς πολλοῖς διατεθρυλημένην περὶ εἱμαρμένης ψευδῆ δόξαν ἐν ἑτέροις τρισὶ τοῖς ἐξῆς μετὰ τὰ πρῶτα συγγράμμασι λευκοῖς τοῖς ἐλέγχοις ἀπεγύμνωσα, οὐ μόνοις τοῖς οἴκοθεν ἐπιχειρήμασιν, ἀλλὰ καὶ ταῖς αὐτῶν μάλιστα τῶν παρʼ Ἕλλησι φιλοσόφων φωναῖς εἰς τὸν κατʼ αὐτῶν ἔλεγχον συγκεχρημένος. ### English translation (Claude) Nevertheless I brought to light, more than was needed, the tragic boasts of these in physical explanations and the sophistries of the sophists and philosophers; and moreover I stripped bare with clear refutations, in the three books following the first, the account of the celebrated oracles and the false opinion about fate so widely spread among the many, using not only arguments of my own but especially the very words of the philosophers among the Greeks for their refutation. ### Citation (SBL) Eusebius, Praep. ev. 15.1.3 (Dindorf 2:336; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-15-1-3). ## Preparation for the Gospel 15.1.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-15-1-4 - Source: Dindorf 2:336 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Books 7–9 presented the Hebrew theology and history. ### Greek text μεταβὰς δὲ ἐκεῖθεν ἐπὶ τὰ Ἑβραίων λόγια, τίσι ποτὲ λογισμοῖς τὴν ἐν τούτοις περιεχομένην δογματικὴν θεολογίαν, τήν τε κατὰ τούσδε ἱστορίαν ἅπασαν, καὶ πρὸς αὐτῶν Ἑλλήνων μεμαρτυρημένην, ἐν ἰσαρίθμοις αὖ πάλιν λόγων συντάξεσι παρεστησάμην. ### English translation (Claude) Then passing from there to the oracles of the Hebrews, I set out in an equal number of books with what reasonings we have accepted the doctrinal theology contained in them, and their whole history, which is attested even by the Greeks themselves. ### Citation (SBL) Eusebius, Praep. ev. 15.1.4 (Dindorf 2:336; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-15-1-4). ## Preparation for the Gospel 15.1.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-15-1-5 - Source: Dindorf 2:336 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Books 10–13 showed Greek dependence on the barbarians and Plato’s agreement with the Hebrews. ### Greek text εἶθʼ ἑξῆς τὸν Ἑλληνικὸν ἀπελέγξας τρόπον, ὅπως τε πάντα παρὰ βαρβάρων ὠφέληντο, καὶ ὡς οὐδὲν οἴκοθεν σεμνὸν ἐπάγονται μάθημα, καὶ τήν γε τῶν χρόνων ἀντιπαράθεσιν, καθʼ οὓς Ἑλλήνων τε οἱ βοώμενοι Ἑβραίων τε οἶ προφήται γεγόνασιν, εἰς φῶς ἀγαγών· αὖθις διὰ τῶν μετὰ ταῦτα τριῶν τὴν τῶν παρʼ Ἕλλησιν εὐδοκίμων φιλοσόφων πρὸς Ἑβραίων δόξας συνδρομὴν ὑπέδειξα, αὐτὰς πάλιν τὰς οἰκείας τῶν ἀνδρῶν φωνὰς μάρτυρας ποιησάμενος. ### English translation (Claude) Then next, having refuted the Greek manner, how they had profited from the barbarians in everything and bring no solemn learning from their own resources, and having brought to light the comparison of the times in which the celebrated Greeks and the prophets of the Hebrews lived, I again showed through the three books after these the agreement of the reputable philosophers among the Greeks with the opinions of the Hebrews, making the men’s own words witnesses again. ### Citation (SBL) Eusebius, Praep. ev. 15.1.5 (Dindorf 2:336; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-15-1-5). ## Preparation for the Gospel 15.1.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-15-1-6 - Source: Dindorf 2:336–337 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Book 14 showed the philosophers refuting one another; the choice of Hebrew philosophy is reasoned. ### Greek text οὐ μὴν ἀλλὰ καὶ τοὺς ἑτεροδοξοῦντας ἡμῖν τῶν παρʼ Ἕλλησι φιλοσόφων οὐ πρὸς ἡμὰς μόνους, ἀλλὰ καὶ πρὸς τοὺς σφῶν οἰκείους διεστῶτας ὑπό τε τῶν γνωρίμων ἀνατετραμμένους ἐν τῷ πρὸ τούτου συγγράμματι κατεφώρασα· διὰ τούτων ἁπάντων τῆς ἡμετέρας γνώμης τὸ κριτήριον ἀδέκαστον ἐπιδεικνὺς τοῖς ἐντυγχάνουσιν, ἔργοις τε, ὡς ἔπος εἰπεῖν, καὶ αὐτοῖς πράγμασι τὰς ἀποδείξεις τοῦ μὴ ἀσκόπως ἡμᾶς, κεκριμένῳ δὲ καὶ σώφρονι λογισμῷ πρὸ τῆς Ἑλλήνων τὴν Ἑβραίων ὁμοῦ παλαιὰν καὶ ἀληθῆ φιλοσοφίαν τε καὶ εὐσέβειαν ἐπανῃρῆσθαι παρασχόμενος· ὃ καὶ συνέστη διὰ τῆς τῶν Ἑλληνικῶν φωνῶν παραθέσεως. ### English translation (Claude) Moreover, I exposed in the preceding book those philosophers among the Greeks who differ from us as in disagreement not only with us but also with their own people, and overturned by their own disciples; showing to readers through all these the impartial judgment of our decision, and providing by deeds, so to speak, and by the facts themselves the proofs that we have chosen, not aimlessly but with discerning and sober reasoning, the ancient and true philosophy and godliness of the Hebrews in preference to that of the Greeks; which has been established by setting out the Greek writers’ own words. ### Citation (SBL) Eusebius, Praep. ev. 15.1.6 (Dindorf 2:336–337; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-15-1-6). ## Preparation for the Gospel 15.1.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-15-1-7 - Source: Dindorf 2:337 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Book 15 will complete the work by showing the uselessness of Greek physical philosophy. ### Greek text ἧς εἰσέτι δεῦρο τὸν ὕστατον ἐπέχοντες λόγον, πεντεκαιδέκατον ὄντα τῆς ἐν χερσὶ πραγματείας, τὸ λεῖπον τοῖς διεξωδευμένοις ἀποδώσομεν, τὰ σεμνὰ τῆς γενναίας τῶν Ἑλλήνων φιλοσοφίας ἔτι καὶ νῦν εἰς φῶς ἕλκοντες, πρὸ ὀφθαλμῶν τε τοῖς πᾶσι τὴν ἐν αὐτοῖς ἀχρηστομάθειαν ἀπογυμνοῦντες, καὶ πάντων γε πρότερον παριστῶντες ὅτι μὴ ἀγνοίᾳ τῶν παρʼ αὐτοῖς θαυμαζομένων, ὀλιγωρίᾳ δὲ τῆς ἐν αὐτοῖς ἀνωφελοῦς σχολῆς, ἥκιστα αὐτῶν πεφροντίκαμεν, τῇ τῶν κρειττόνων ἀσκήσει τὰς ἑαυτῶν ἀναθέντες ψυχάς. ### English translation (Claude) Of this work we now hold the last book, the fifteenth of the treatise in hand, and we shall render what remains to what has been gone through, still drawing to light the solemn teachings of the noble philosophy of the Greeks, and stripping bare before the eyes of all the uselessness of their learning; and before all, showing that it is not through ignorance of what is admired among them, but through contempt for their unprofitable study, that we have cared least for them, having devoted our souls to the practice of better things. ### Citation (SBL) Eusebius, Praep. ev. 15.1.7 (Dindorf 2:337; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-15-1-7). ## Preparation for the Gospel 15.1.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-15-1-8 - Source: Dindorf 2:337 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: After this book Eusebius will begin the Demonstration of the Gospel. ### Greek text τούτου δὴ οὖν σὺν θεῷ διὰ τῆς ἀληθείας ἡμῖν ἐπισφραγισθέντος, τὰ μὲν τῆς Προπαρασκευῆς ἐνταῦθά μοι περιγραφήσεται· μεταβὰς δὲ ἐπὶ τὴν ἐντελεστέραν ὑπόθεσιν τῆς Εὐαγγελικῆς Ἀποδείξεως, ἀπὸ τοῦ λείποντος τῆς καθʼ ἡμῶν κατηγορίας σκέμματος τὴν καταρχὴν τῆς δευτέρας ἐπισυνάψω πραγματείας. ### English translation (Claude) When this, then, has been sealed for us with God’s help through the truth, the Preparation will be concluded by me here; and passing over to the more complete subject of the Demonstration of the Gospel, I shall join the beginning of the second treatise to the question that remains of the charge against us. ### Extrabiblical texts - Eusebius, Dem. ev. (Demonstration of the Gospel): allusion, high confidence ### Citation (SBL) Eusebius, Praep. ev. 15.1.8 (Dindorf 2:337; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-15-1-8). ## Preparation for the Gospel 15.1.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-15-1-9 - Source: Dindorf 2:337–338 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Demonstration will answer why Christians accept the Hebrew oracles but not the Jewish way of life. ### Greek text Ἠν δὲ τοῦτο ἐπιμεμφόμενον ἡμῖν, ὅτι δὴ τὰ Ἑβραίων λόγια τῶν πατρίων προτιμήσαντες οὐ τὸν ὅμοιον τῷ Ἰουδαίων βίον ζηλοῦντες προειλόμεθα· πρὸς ὃ μετὰ τὴν τοῦ παρόντος λόγου συμπλήρωσιν, θεοῦ συνεργοῦντος, ἀπαντῆσαι πειράσομαι. ταύτῃ γὰρ ἡγοῦμαι τοῖς πρώτοις τὰ δεύτερα ὥσπερ ὑφʼ ἑνὶ δεσμῷ συμπλακέντα μίαν τὴν καθόλου διάνοιαν τοῦ παντὸς ἀποτελέσειν λόγου. ### English translation (Claude) The charge against us was this: that, having preferred the oracles of the Hebrews to our ancestral ones, we have not chosen to emulate the same way of life as the Jews; this I shall try to meet, with God’s help, after completing the present book. For in this way I think that the second part, woven together with the first as by one bond, will complete the one general design of the whole work. ### Citation (SBL) Eusebius, Praep. ev. 15.1.9 (Dindorf 2:337–338; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-15-1-9). ## Preparation for the Gospel 15.1.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-15-1-10 - Source: Dindorf 2:338 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius summarizes his treatment of Plato and the other philosophers. ### Greek text τό γε μὴν παρὸν, ἐπειδὴ πέφηνεν ἐν τοῖς πρὸ τούτου συγγράμμασιν ἡ κατὰ Πλάτωνα φιλοσοφία τοτὲ μὲν τοῖς Ἑβραίων συμφωνοῦσα λόγοις, τοτὲ δὲ πρὸς αὐτοὺς διεστῶσα, ἐν οἷς ἐλήλεγκται καὶ πρὸς τὰ αὐτῇ ἀρέσκοντα διαφωνοῦσα· τὰ δὲ κατὰ τοὺς ἄλλους τοὺς δὴ φυσικοὺς ἐπικληθέντας φιλοσόφους, τά τε τῆς Πλάτωνος διαδοχῆς καὶ τὰ κατὰ Ξενοφάνην τε καὶ Παρμενίδην καὶ ἔτι Πύρρωνα καὶ τοὺς τὴν ἐποχὴν εἰσηγουμένους τούς τε ἄλλους ἐξῆς ἅπαντας, ὧν τὰς δόξας ὁ προλαβὼν ἀπήλεγξε λόγος, τοῖς Ἑβραίων ὁμοῦ καὶ τοῖς Πλάτωνος δόγμασιν αὐτῇ τε ἀληθείᾳ ἐξ ἐναντίας ἱστάμενα, οὐ μὴν ἀλλὰ καὶ τὸν ἔλεγχον τοῖς σφῶν αὐτῶν βέλεσιν ἀπενηνεγμένα. ### English translation (Claude) As for the present: since it has been shown in the preceding books that the philosophy of Plato at times agrees with the words of the Hebrews and at times differs from them, in which it has been shown to disagree even with its own tenets; and that the views of the others, the so-called natural philosophers, of the succession of Plato, of Xenophanes and Parmenides and further of Pyrrho and those who introduced suspension of judgment, and all the others in turn, whose opinions the preceding book refuted, stand opposed alike to the doctrines of the Hebrews and of Plato and to the truth itself, and have moreover received their refutation by their own weapons, ### Citation (SBL) Eusebius, Praep. ev. 15.1.10 (Dindorf 2:338; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-15-1-10). ## Preparation for the Gospel 15.1.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-15-1-11 - Source: Dindorf 2:338 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius turns to the Aristotelians and Stoics. ### Greek text ὥρα καὶ τὸν ἄλλον τῦφον τῶν ἀπʼ Ἀριστοτέλους τῶν τε Στωϊκῶν φιλοσόφων ἄνωθεν ὡς ἀπὸ σκηνῆς κατοπτεῦσαι, καὶ τὴν λοιπὴν δὲ πᾶσαν φυσιολογίαν τῶν τὰς ὀφρῦς ἀνατεινομένων συνιδεῖν, ὡς ἂν μάθοιμεν καὶ τὰ παρὰ τοῖσδε σεμνολογούμενα, τά τε πρὸς αὐτοὺς αὖ πάλιν ὑπὸ τῶν οἰκείων ἀντιλεγόμενα. ### English translation (Claude) it is time to look down, as from a stage, on the other vanity of the followers of Aristotle and of the Stoic philosophers, and to survey all the remaining physical philosophy of those who raise their eyebrows, so that we may learn both what is solemnly taught by these and what is said against them in turn by their own people. ### Citation (SBL) Eusebius, Praep. ev. 15.1.11 (Dindorf 2:338; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-15-1-11). ## Preparation for the Gospel 15.1.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-15-1-12 - Source: Dindorf 2:338 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Christian choice rests on examined judgment. ### Greek text οὕτω γὰρ καὶ τῆς τούτων ἀναχωρήσεως τὸ παρʼ ἡμῖν κεκριμένον εὐλόγου πάσης ἀπολύοιτʼ ἂν κατηγορίας, ὅτι δὴ μὴ ἀγνοίᾳ τῶν παρʼ αὐτοῖς σεμνῶν, ἐξητασμένῃ δὲ καὶ βεβασανισμένῃ κρίσει, τὴν παρὰ τοῖς νενομισμένοις βαρβάροις ἀλήθειάν τε καὶ εὐσέβειαν τῶν Ἑλληνικῶν ἁπάντων προτετιμήκαμεν. ### English translation (Claude) For so our decision to withdraw from these too would be cleared of every plausible accusation, since it is not through ignorance of their solemn teachings, but with an examined and tested judgment, that we have preferred the truth and godliness found among those considered barbarians to all things Greek. ### Citation (SBL) Eusebius, Praep. ev. 15.1.12 (Dindorf 2:338; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-15-1-12). ## Preparation for the Gospel 15.1.13 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-15-1-13 - Source: Dindorf 2:338–339 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius introduces Aristocles’ defense of Aristotle’s character. ### Greek text ἄρξομαι δὲ ἀπὸ τῶν Ἀριστοτέλους. ἄλλοι μὲν οὖν τὸν βίον τἀνδρὸς διαβεβλήκασι, φιλόσοφοι δὲ καὶ ἄλλως οὐκ ἀφανεῖς τινες ἦσαν καὶ οὗτοι. ἐμοὶ δʼ οὐ φίλον τὸν ἄνδρα οὐδʼ αὐταῖς ἀκοαῖς ἀνέχεσθαι κακῶς πρὸς τῶν οἰκείων ἀγορευόμενον. διόπερ τὰς ὑπὲρ αὐτοῦ μᾶλλον ἐκθήσομαι ἀπολογίας ἀπὸ τῶν Ἀριστοκλέους τοῦ Περιπατητικοῦ, ὃς ἐν τῷ ἑβδόμῳ Περὶ φιλοσοφίας τάδε περὶ αὐτοῦ γράφει ### English translation (Claude) I shall begin with Aristotle. Others have slandered the man’s life, and these too were philosophers, and otherwise not obscure. But it is not my liking to bear even hearing the man spoken ill of by his own people. Therefore I shall rather set out the defenses on his behalf from Aristocles the Peripatetic, who writes this about him in the seventh book On Philosophy: ### Extrabiblical texts - Aristocles (Aristocles of Messene, On Philosophy): quotation, high confidence ### Translation notes - Aristocles of Messene, On Philosophy, book 7. ### Citation (SBL) Eusebius, Praep. ev. 15.1.13 (Dindorf 2:338–339; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-25-7/#p-15-1-13). ## Preparation for the Gospel 15.2.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-2-1 - Source: Dindorf 2:339 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Aristocles: Epicurus’ slanders on Aristotle’s youth are incredible. ### Greek text “Πῶς γὰρ οἷόν τε, καθάπερ φησὶν Ἐπίκουρος ἐν τῇ περὶ τῶν ἐπιτηδευμάτων ἐπιστολῇ, νέον μὲν ὄντα καταφαγεῖν αὐτὸν τὴν πατρῴαν οὐσίαν, ἔπειτα δὲ ἐπὶ τὸ στρατεύεσθαι συνῶσαι, κακῶς δὲ πράττοντα ἐν τούτοις ἐπὶ τὸ φαρμακοπωλεῖν ἐλθεῖν, ἔπειτα ἀναπεπιαμένου τοῦ Πλάτωνος περιπάτου πᾶσι παραβαλεῖν αὐτόν; ### English translation (Claude) “For how is it possible, as Epicurus says in his letter On Pursuits, that when young he squandered his father’s property, then rushed into soldiering, and, faring badly in this, came to selling drugs, and then, when Plato’s walk was opened to all, presented himself there? ### Extrabiblical texts - Epicurus (Epicurus (sayings and fragments)): allusion, medium confidence - Aristocles (Aristocles of Messene, On Philosophy): quotation, high confidence ### Translation notes - Aristocles of Messene, On Philosophy, book 7 (fragment); Epicurus, Letter On Pursuits (fragment). ### Citation (SBL) Eusebius, Praep. ev. 15.2.1 (Dindorf 2:339; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-2-1). ## Preparation for the Gospel 15.2.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-2-2 - Source: Dindorf 2:339 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Timaeus’ slander that Aristotle kept a surgery is likewise false. ### Greek text ἢ πῶς ἄν τις ἀποδέξαιτο Τιμαίου τοῦ Ταυρομενίτου λέγοντος ἐν ταῖς ἱστορίαις ἀδόξου θύρας αὐτὸν ἰατρείου καὶ τὰς τυχούσας ὀψὲ τῆς ἡλικίας κλεῖσαι; ### English translation (Claude) Or how could anyone accept Timaeus of Tauromenium, who says in his Histories that late in life he shut the doors of an obscure and ordinary surgery? ### Extrabiblical texts - Aristocles (Aristocles of Messene, On Philosophy): quotation, high confidence ### Translation notes - Aristocles, On Philosophy; Timaeus of Tauromenium, fragment. ### Citation (SBL) Eusebius, Praep. ev. 15.2.2 (Dindorf 2:339; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-2-2). ## Preparation for the Gospel 15.2.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-2-3 - Source: Dindorf 2:339 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Aristoxenus’ story of rivals building a school against Plato does not concern Aristotle. ### Greek text τίς δʼ ἂν πεισθείη τοῖς ὑπʼ Ἀριστοξένου τοῦ μουσικοῦ λεγομένοις ἐν τῷ βίῳ τοῦ Πλάτωνος; ἐν γὰρ τῇ πλάνῃ καὶ τῇ ἀποδημίᾳ φησὶν ἐπανίστασθαι καὶ ἀντοικοδομεῖν αὐτῷ τινας Περίπατον ξένους ὄντας. οἴονται οὐν ἔνιοι ταῦτα περὶ Ἀριστοτέλους λέγειν αὐτὸν, Ἀριστοξένου διὰ παντὸς εὐφημοῦντος Ἀριστοτέλην. ### English translation (Claude) And who would believe what Aristoxenus the musician says in his Life of Plato? For he says that while Plato was wandering and abroad, some who were strangers rose up against him and built a Peripatos in rivalry. Some think he says this of Aristotle, though Aristoxenus always speaks well of Aristotle. ### Extrabiblical texts - Aristocles (Aristocles of Messene, On Philosophy): quotation, high confidence ### Translation notes - Aristocles, On Philosophy; Aristoxenus, Life of Plato, fragment. ### Citation (SBL) Eusebius, Praep. ev. 15.2.3 (Dindorf 2:339; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-2-3). ## Preparation for the Gospel 15.2.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-2-4 - Source: Dindorf 2:339 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Alexinus’ fiction about the young Alexander is absurd. ### Greek text καταγέλαστα δʼ εἰκότως εἶναι φαίη τις ἂν καὶ τὰ ἀπομνημονεύματα τὰ Ἀλεξίνου ἐριστικοῦ. ποιεῖ γὰρ Ἀλέξανδρον παῖδα διαλεγόμενον τῷ πατρὶ Φιλίππῳ, καὶ διαπτύοντα μὲν τοὺς τοῦ Ἀριστοτέλους λόγους, ἀποδεχόμενον δὲ Νικαγόραν, τὸν Ἑρμῆν ἐπικληθέντα. ### English translation (Claude) One might reasonably call ridiculous the Memoirs of Alexinus the eristic too. For he makes Alexander as a boy converse with his father Philip, spitting on Aristotle’s arguments and accepting Nicagoras, who was surnamed Hermes. ### Extrabiblical texts - Aristocles (Aristocles of Messene, On Philosophy): quotation, high confidence ### Translation notes - Aristocles, On Philosophy. ### Citation (SBL) Eusebius, Praep. ev. 15.2.4 (Dindorf 2:339; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-2-4). ## Preparation for the Gospel 15.2.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-2-5 - Source: Dindorf 2:339 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eubulides’ charges against Aristotle are lies. ### Greek text καὶ Εὐβουλίδης δὲ προδήλως ἐν τῷ κατʼ αὐτοῦ βιβλίῳ ψεύδεται, πρῶτον μὲν ποιήματα ψυχρὰ προφερόμενος, ὡς γεγραφότων ἄλλων περὶ τοῦ γάμου καὶ τῆς πρὸς Ἑρμείαν οἰκειότητος αὐτῷ ἔπειτα Φιλίππῳ φάσκων αὐτὸν προσκόψαι, καὶ τελευτῶντι Πλάτωνι μὴ παραγενέσθαι, τά τε βιβλία αὐτοῦ διαφθεῖραι. ### English translation (Claude) And Eubulides clearly lies in his book against him, first bringing forward frigid poems, as if others had written about his marriage and his relationship with Hermias; then saying that he offended Philip, and was not present at Plato’s death, and destroyed his books. ### Extrabiblical texts - Aristocles (Aristocles of Messene, On Philosophy): quotation, high confidence ### Translation notes - Aristocles, On Philosophy. ### Citation (SBL) Eusebius, Praep. ev. 15.2.5 (Dindorf 2:339; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-2-5). ## Preparation for the Gospel 15.2.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-2-6 - Source: Dindorf 2:339–340 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Demochares’ accusations against Aristotle are nonsense. ### Greek text τὴν μὲν γὰρ Δημοχάρους κατηγορίαν κατὰ τῶν φιλοσόφων τί χρὴ λέγειν; οὐ γὰρ Ἀριστοτέλην μόνον, ἀλλὰ καὶ τοὺς ἄλλους κακῶς εἴρηκεν. ἔτι γε μὴν αὐτὰς τὰς διαβολὰς σκοπῶν ἄν τις ληρεῖν αὐτὸν φαίη. λέγει γὰρ ἐπιστολὰς Ἀριστοτέλους ἁλῶναι κατὰ τῆς πόλεως τῆς Ἀθηναίων, καὶ Στάγειρα τὴν πατρίδα προδοῦναι Μακεδόσιν αὐτόν· ἔτι δὲ κατασκαφείσης Ὀλύνθου μηνύειν ἐπὶ τοῦ λαρυροπωλίου Φιλίππῳ τοὺς πλουσιωτάτους τῶν Ὀλυνθίων. ### English translation (Claude) As for the accusation of Demochares against the philosophers, what need to speak of it? For he spoke ill not of Aristotle alone but of the others too. And looking at the slanders themselves, one would say he talks nonsense. For he says that letters of Aristotle against the city of the Athenians were caught, and that he betrayed his native Stagira to the Macedonians; and further that, when Olynthus was razed, he pointed out to Philip at the sale of spoils the richest of the Olynthians. ### Extrabiblical texts - Aristocles (Aristocles of Messene, On Philosophy): quotation, high confidence ### Translation notes - Aristocles, On Philosophy. “At the sale of spoils” renders the probable sense of the corrupt word in the text. ### Citation (SBL) Eusebius, Praep. ev. 15.2.6 (Dindorf 2:339–340; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-2-6). ## Preparation for the Gospel 15.2.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-2-7 - Source: Dindorf 2:340 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Cephisodorus called Aristotle a glutton. ### Greek text ἠλίθια δὲ διαβέβληκεν αὐτὸν καὶ Κηφισόδωρος, ὁ Ἰσοκράτους μαθητὴς, τρυφερὸν καὶ τένθην καὶ ἄλλα τὰ τοιαῦτα λέγων αὐτὸν εἶναι. ### English translation (Claude) Cephisodorus, the pupil of Isocrates, also slandered him foolishly, saying that he was luxurious and a glutton and other such things. ### Extrabiblical texts - Aristocles (Aristocles of Messene, On Philosophy): quotation, high confidence ### Translation notes - Aristocles, On Philosophy. ### Citation (SBL) Eusebius, Praep. ev. 15.2.7 (Dindorf 2:340; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-2-7). ## Preparation for the Gospel 15.2.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-2-8 - Source: Dindorf 2:340 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Lycon’s tales of Aristotle are the most foolish of all. ### Greek text πάντα δʼ ὑπερπαίει μωρίᾳ τὰ ὑπὸ Λύκωνος εἰρημένα, τοῦ λέγοντος εἷναι Πυθαγορικὸν ἑαυτόν. φησὶ γὰρ θύειν Ἀριστοτέλην θυσίαν τετελευτηκυίᾳ τῇ γυναικὶ τοιαύτην ὁποίαν Ἀθηναῖοι τῇ Δήμητρι, καὶ ἐν ἐλαίῳ θερμῷ λουόμενον τοῦτο δὴ πιπράσκειν· ἡνίκα δὲ εἰς Χαλκίδα ἀπῄει, τοὺς τελώνας εὑρεῖν ἐν τῷ πλοίῳ λοπάδια χαλκᾶ τέτταρα καὶ ἑβδομήκοντα. ### English translation (Claude) But what was said by Lycon, who said he was a Pythagorean, surpasses all in folly. For he says that Aristotle offered to his dead wife a sacrifice such as the Athenians offer to Demeter, and that he bathed in warm oil and then sold it; and that when he went away to Chalcis, the customs officers found in his boat seventy-four bronze dishes. ### Extrabiblical texts - Aristocles (Aristocles of Messene, On Philosophy): quotation, high confidence ### Translation notes - Aristocles, On Philosophy. ### Citation (SBL) Eusebius, Praep. ev. 15.2.8 (Dindorf 2:340; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-2-8). ## Preparation for the Gospel 15.2.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-2-9 - Source: Dindorf 2:340 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The slanderers were sophists whose works have perished; later repetitions are worthless. ### Greek text καὶ σχεδὸν οἶ μὲν πρῶτοι διαβαλόντες Ἀριστοτέλην τοσοῦτοι γεγόνασιν· ὧν οἱ μὲν κατὰ τοὺς αὐτοὺς ἦσαν χρόνους, οἶ δὲ μικρὸν ὕστερον ἐγένοντο· πάντες δὲ σοφισταὶ καὶ ἐριστικοὶ καὶ ῥήτορες, ὧν καὶ τὰ ὀνόματα καὶ τὰ βιβλία τέθνηκε τῶν σωμάτων μᾶλλον. τοὺς μὲν γὰρ μετὰ ταῦτα γεγονότας, εἶτα δὲ τὰ ὑπʼ ἐκείνων εἰρημένα λέγοντας, παντάπασιν ἐᾶν δεῖ χαίρειν, καὶ μάλιστα τοὺς μηδʼ ἐντετυχηκότας τοῖς βιβλίοις αὐτῶν, ἀλλʼ αὐτοσχεδιάζοντας, ὁποῖοί εἰσι καὶ οἱ λέγοντες τριακοσίας ἔχειν λοπάδας αὐτόν. οὐδεὶς γὰρ ἂν εὑρεθείη περὶ αὐτοῦ τοιοῦτον οὐδὲν εἰρηκὼς τῶν τότε ὄντων ὅτι μὴ Λύκων. οὗτος μέντοι, καθάπερ ἔφην, εἴρηκεν εὑρῆσθαι λοπάδια πέντε καὶ ἑβδομήκοντα. ### English translation (Claude) And these, more or less, were the first to slander Aristotle; some lived at the same time, others a little later; all were sophists, eristics, and orators, whose names and books have died sooner than their bodies. Those who came later, then, and repeat what these said, we must dismiss altogether, especially those who have not even read their books but improvise, such as those who say he had three hundred dishes. For no one of the men of that time would be found to have said any such thing about him except Lycon. And he, as I said, said that seventy-five dishes were found. ### Extrabiblical texts - Aristocles (Aristocles of Messene, On Philosophy): quotation, high confidence ### Translation notes - Aristocles, On Philosophy. The number varies in the text (seventy-four in 15.2.8, seventy-five here). ### Citation (SBL) Eusebius, Praep. ev. 15.2.9 (Dindorf 2:340; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-2-9). ## Preparation for the Gospel 15.2.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-2-10 - Source: Dindorf 2:340–341 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The slanderers’ disagreement shows their charges are false. ### Greek text οὐ μόνον δὲ καὶ ἐκ τῶν χρόνων καὶ ἐκ τῶν διαβεβληκότων τεκμήραιτό τις ἂν ὅτι ψευδῆ πάντα τὰ εἰρημένα ἐστὶν, ἀλλὰ κἀκ τοῦ μὴ πάντας τὰ αὐτὰ διαβάλλειν, ἀλλʼ ἕκαστον ἴδιά τινα λέγειν· ὧν εἴπερ ἦν ἓν ὁτιοῦν ἀληθὲς, ἐχρῆν δήπου ἀλλʼ οὐχ ἅπαξ αὐτὸν ὑπὸ τῶν τότε ἀπολωλέναι. ### English translation (Claude) One might infer that all that is said is false not only from the times and from the slanderers, but also from the fact that they do not all make the same charges, but each says something of his own; if any one of these were true, he would surely have been ruined by the men of that time not once but many times. ### Extrabiblical texts - Aristocles (Aristocles of Messene, On Philosophy): quotation, high confidence ### Translation notes - Aristocles, On Philosophy. ### Citation (SBL) Eusebius, Praep. ev. 15.2.10 (Dindorf 2:340–341; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-2-10). ## Preparation for the Gospel 15.2.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-2-11 - Source: Dindorf 2:341 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Aristotle was envied for his royal friendships and his eloquence. ### Greek text φανερὸν οὑν ὅτι καθάπερ πολλοῖς καὶ ἄλλοις, οὕτω καὶ Ἀριστοτέλει συνέβη, διά τε τὰς πρὸς τοὺς βασιλεῖς φιλίας καὶ διὰ τὴν ἐν τοῖς λόγοις ὑπεροχὴν ὑπὸ τῶν τότε σοφιστῶν φθονεῖσθαι. δεῖ δὲ τοὺς εὖ φρονοῦντας μὴ εἰς τοὺς διαβάλλοντας ἀποβλέπειν μόνον, ἀλλὰ καὶ εἰς τοὺς ἐπαινοῦντας καὶ ζηλοῦντας αὐτόν· μακρῷ γὰρ πλείους καὶ βελτίους εὑρεθεῖεν ἂν οὗτοί γε. ### English translation (Claude) It is clear, then, that, as happened to many others, so it happened to Aristotle to be envied by the sophists of that time because of his friendships with kings and his superiority in argument. But those of sound mind must look not only to the slanderers, but also to those who praise and emulate him; for these would be found far more numerous and better. ### Extrabiblical texts - Aristocles (Aristocles of Messene, On Philosophy): quotation, high confidence ### Translation notes - Aristocles, On Philosophy. ### Citation (SBL) Eusebius, Praep. ev. 15.2.11 (Dindorf 2:341; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-2-11). ## Preparation for the Gospel 15.2.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-2-12 - Source: Dindorf 2:341 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Two charges against Aristotle: his marriage to Hermias’ sister and ingratitude to Plato. ### Greek text τὰ μὲν οὑν ἄλλα προδήλως πέπλασται· δύο δὲ ταῦτα δοκεῖ πιστεύεσθαι διʼ ἃ ψέγουσί τινες αὐτόν· ἓν μὲν, ὅτι Ἑρμείου γήμειε φύσει μὲν ἀδελφὴν, θετὴν δὲ θυγατέρα Πυθιάδα, κολακεύων αὐτόν· (Θεόκριτος γοῦν ὁ Χῖος ἐποίησεν ἐπίγραμμα τοιοῦτον Ἑρμείου εὐνούχου τε καὶ Εὐβούλου τόδε δούλου μνῆμα κενὸν κενόφρων θῆκεν Ἀριστοτέλης· ὃς διὰ τὴν ἀκρατῆ γαστρὸς φύσιν εἵλετο ναίειν ἀντʼ Ἀκαδημείας Βορβόρου ἐν προχοαῖς.) ἕτερον δὲ, ὅτι ἠχαρίστησε Πλάτωνι. ### English translation (Claude) The other things, then, are plainly fabricated; but two things seem to be believed, for which some blame him: one, that he married Pythias, the sister by birth and adopted daughter of Hermias, to flatter him (Theocritus of Chios, at least, made such an epigram: ‘This empty tomb of Hermias the eunuch and slave of Eubulus, empty-minded Aristotle set up, who, because of the incontinent nature of his belly, chose to dwell at the mouths of the Borborus instead of the Academy’); the other, that he was ungrateful to Plato. ### Extrabiblical texts - Aristocles (Aristocles of Messene, On Philosophy): quotation, high confidence ### Translation notes - Aristocles, On Philosophy; Theocritus of Chios, epigram. ### Citation (SBL) Eusebius, Praep. ev. 15.2.12 (Dindorf 2:341; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-2-12). ## Preparation for the Gospel 15.2.13 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-2-13 - Source: Dindorf 2:341 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Apellicon’s books vindicate Aristotle’s friendship with Hermias. ### Greek text περὶ μὲν οὖν Ἑρμείου καὶ τῆς Ἀριστοτέλους πρὸς αὐτὸν φιλίας ἄλλοι τε πολλοὶ συγγεγράφασι καὶ δὴ καὶ Ἀπελλικῶν, οὗ τοῖς βιβλίοις ὁ ἐντυχὼν πεπαύσεται βλασφημῶν αὐτούς. ### English translation (Claude) About Hermias and Aristotle’s friendship with him, many others have written, and Apellicon in particular; whoever reads his books will stop blaspheming them. ### Extrabiblical texts - Aristocles (Aristocles of Messene, On Philosophy): quotation, high confidence ### Translation notes - Aristocles, On Philosophy. ### Citation (SBL) Eusebius, Praep. ev. 15.2.13 (Dindorf 2:341; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-2-13). ## Preparation for the Gospel 15.2.14 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-2-14 - Source: Dindorf 2:341 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Aristotle married Pythias out of loyalty to the dead Hermias. ### Greek text περὶ δὲ τοῦ γάμου τοῦ Πυθιάδος ἀποχρώντως αὐτὸς ἐν ταῖς πρὸς Ἀντίπατρον ἐπιστολαῖς ἀπολελόγηται. τεθνεῶτος γὰρ Ἑρμείου, διὰ τὴν πρὸς ἐκεῖνον εὔνοιαν ἔγημεν αὐτὴν, ἄλλως μὲν σώφρονα καὶ ἀγαθὴν οὖσαν, ἀτυχοῦσαν μέντοι διὰ τὰς καταλαβούσας συμφορὰς τὸν ἀδελφὸν αὐτῆς.” ### English translation (Claude) About the marriage with Pythias he himself has made a sufficient defense in his letters to Antipater. For when Hermias had died, he married her because of his goodwill toward him, she being otherwise modest and good, but unfortunate because of the disasters that had overtaken her brother.” ### Extrabiblical texts - Aristocles (Aristocles of Messene, On Philosophy): quotation, high confidence ### Translation notes - Aristocles, On Philosophy. ### Citation (SBL) Eusebius, Praep. ev. 15.2.14 (Dindorf 2:341; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-2-14). ## Preparation for the Gospel 15.2.15 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-2-15 - Source: Dindorf 2:341–342 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Aristotle’s second marriage to Herpyllis and his son Nicomachus. ### Greek text Εἶθʼ ἑξῆς “Μετὰ δὲ τὴν Πυθιάδος τῆς Ἑρμείου τελευτὴν Ἀριστοτέλης ἔγημεν Ἑρπυλλίδα Σταγειρῖτιν, ἐξ ἧς υἱὸς αὐτῷ Νικόμαχος ἐγένετο. τοῦτον δέ φασιν ὀρφανὸν τραφέντα παρὰ Θεοφράστῳ καὶ δὴ μειρακίσκον ὄντα ἀποθανεῖν ἐν πολέμῳ.” ### English translation (Claude) Then next: “After the death of Pythias, Hermias’ sister, Aristotle married Herpyllis of Stagira, from whom his son Nicomachus was born. They say that he was brought up an orphan by Theophrastus and died in war while still a youth.” ### Extrabiblical texts - Aristocles (Aristocles of Messene, On Philosophy): quotation, high confidence ### Translation notes - Aristocles, On Philosophy. “Married” translates ἔγημεν as the text has it; other sources say Herpyllis was his companion. ### Citation (SBL) Eusebius, Praep. ev. 15.2.15 (Dindorf 2:341–342; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-2-15). ## Preparation for the Gospel 15.2.16 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-2-16 - Source: Dindorf 2:342 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius turns to Aristotle’s doctrines. ### Greek text Ἀλλὰ ταῦτα μὲν ἐκ τῆς δηλωθείσης Ἀριστοκλέους ἐκκείσθω γραφῆς· ἤδη δὲ καὶ τὴν δογματικὴν Ἀριστοτέλους φιλοσοφίαν θεωρῆσαι καιρός. ### English translation (Claude) But let these things from the work of Aristocles mentioned be set out; it is now time to view the doctrinal philosophy of Aristotle. ### Citation (SBL) Eusebius, Praep. ev. 15.2.16 (Dindorf 2:342; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-2-16). ## Preparation for the Gospel 15.3.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-3-1 - Source: Dindorf 2:342 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Against Moses and Plato, Aristotle held that happiness requires bodily and external goods. ### Greek text Μώσεως καὶ τῶν παρʼ Ἑβραίοις προφητῶν τέλος εἶναι τοῦ μακαρίως ζῆν τὴν τοῦ τῶν ὅλων θεοῦ γνῶσίν τε καὶ φιλίαν διʼ εὐσεβείας συντελουμένην ὑποθεμένων, εὐσέβειάν τε εἶναι ἀληθῆ διδαξάντων τὴν διὰ πάσης ἀρετῆς τῷ θεῷ εὐαρέστησιν, (ταύτην γὰρ εἶναι τῶν ἀγαθῶν αἰτίαν, ἐπὶ μόνῳ γὰρ τῷ θεῷ τὰ πάντα κεῖσθαι καὶ παρʼ αὐτοῦ τὰ πάντα τοῖς θεοφιλέσι χορηγεῖσθαι) τοῦ τε Πλάτωνος τὰ συνῳδὰ τούτοις ὁριζομένου καὶ τέλος εὐδαιμονίας τὴν ἀρετὴν ἀποφαινομένου, τὴν ἑτέραν ὁδεύσας ὁ Ἀριστοτέλης οὐκ ἄλλως εὐδαίμονά τινά φησιν ἔσεσθαι ἢ καὶ διὰ τῆς τοῦ σώματος εὐπαθείας καὶ τῆς τῶν ἐκτὸς περιουσίας, ὧν ἄνευ μηδὲ τὴν ἀρετὴν ὠφελεῖν. πρὸς ὃν ὅπως ἐνέστησαν διεψευσμένην αὐτοῦ τὴν ὑπόληψιν ἀπελέγχοντες οἶ Πλάτωνος γνώριμοι πάρεστι μαθεῖν διὰ τούτων ### English translation (Claude) Moses and the prophets among the Hebrews having laid down that the end of the blessed life is the knowledge and friendship of the God of the universe, accomplished through godliness, and having taught that true godliness is pleasing God through all virtue (for this is the cause of goods, since all things depend on God alone and all things are supplied by him to those dear to God); and Plato defining what agrees with these and declaring virtue the end of happiness; Aristotle, taking the other road, says that no one will be happy otherwise than also through the well-being of the body and an abundance of external goods, without which not even virtue benefits. How the disciples of Plato opposed him, refuting his supposition as false, may be learned from the following: ### Citation (SBL) Eusebius, Praep. ev. 15.3.1 (Dindorf 2:342; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-3-1). ## Preparation for the Gospel 15.4.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-4-1 - Source: Dindorf 2:342 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Atticus: Aristotle is the most opposed of all philosophers to Plato. ### Greek text “ Τῆς γὰρ συμπάσης φιλοσοφίας κοινῇ τῶν φιλοσοφησάντων τὴν ἀνθρωπίνην εὐδαιμονίαν ὑπισχνουμένης, τριχῆ δὲ διαιρουμένης κατὰ τὴν τῶν ὅλων ποιητικὴν διανέμησιν, τοσοῦτον ἀποδέων ἐν τούτοις τοῦ διδάσκειν τι τῶν Πλάτωνος ὁ Περιπατητικὸς ὀφθήσεται ὥστε, πλειόνων ὄντων οἳ διαφέρονται Πλάτωνι, μάλιστα ἐναντιούμενος αὐτὸς φανεῖται. ### English translation (Claude) “For while all philosophy in common promises, for those who philosophize, human happiness, and is divided into three according to the productive distribution of the universe, the Peripatetic will be seen so far from teaching anything of Plato in these, that, though there are many who differ from Plato, he will appear most of all opposed to him. ### Extrabiblical texts - Atticus (Atticus, Against Those Who Interpret Plato through Aristotle): quotation, high confidence ### Translation notes - Atticus the Platonist, fragment 2 (des Places), from his work against those who interpret Plato through Aristotle. ### Citation (SBL) Eusebius, Praep. ev. 15.4.1 (Dindorf 2:342; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-4-1). ## Preparation for the Gospel 15.4.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-4-2 - Source: Dindorf 2:342–343 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Aristotle denies that virtue alone suffices for happiness. ### Greek text καὶ πρῶτόν γε ἀπὸ τοῦ κοινοῦ καὶ μεγίστου καὶ κυριωτάτου τὴν πρὸς Πλάτωνα παραλλαγὴν ἐποιήσατο, μὴ τηρήσας τὸ μέτρον τῆς εὐδαιμονίας, μηδὲ τὴν ἀρετὴν αὐτάρκη πρὸς τοῦτο συγχωρήσας, ἀλλʼ ἀπολισθὼν τῆς δυνάμεως τῆς κατὰ τὴν ἀρετὴν, καὶ ἡγησάμενος αὐτῇ προσδεῖν τῶν ἐκ τῆς τύχης, ἵνα μετὰ τούτων ἕλῃ τὴν εὐδαιμονίαν· εἰ δʼ ἐφʼ ἑαυτῆς ληφθείη, ὡς ἀδύνατον καὶ οὐκ ἐφικτὸν τῆς εὐδαιμονίας μεμψάμενος. ### English translation (Claude) And first he made his departure from Plato on the common and greatest and most sovereign point, not keeping the measure of happiness, nor allowing virtue to be sufficient for it, but slipping from the power of virtue, and thinking that it needs in addition the gifts of fortune, so as with them to attain happiness; but if taken by itself, finding fault with it as unable to reach happiness. ### Extrabiblical texts - Atticus (Atticus, Against Those Who Interpret Plato through Aristotle): quotation, high confidence ### Translation notes - Atticus, fragment 2. ### Citation (SBL) Eusebius, Praep. ev. 15.4.2 (Dindorf 2:342–343; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-4-2). ## Preparation for the Gospel 15.4.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-4-3 - Source: Dindorf 2:343 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato and Aristotle differ on the end, so their philosophies differ. ### Greek text τὸ μὲν οὖν ἀγεννὲς καὶ διημαρτημένον τῆς γνώμης ἐν τούτῳ τε κἀν τοῖς ἄλλοις οὐ τοῦ παρόντος δεικνύναι καιροῦ· ἐκεῖνο δὲ οἶμαι πρόδηλον, ὅτι τοῦ σκοποῦ καὶ τῆς εὐδαιμονίας οὐκ ἴσων ὄντων οὐδὲ τῶν αὐτῶν κατὰ Πλάτωνα καὶ κατὰ Ἀριστοτέλην, ἀλλὰ τοῦ μὲν βοῶντος ἑκάστοτε καὶ κηρύττοντος ὅτι εὐδαιμονέστατος ὁ δικαιότατος, τοῦ δὲ μὴ ἐπιτρέποντος ἕπεσθαι τῇ ἀρετῇ τὴν εὐδαιμονίαν, ἂν μὴ καὶ γένος εὐτυχήσῃ καὶ κάλλος, ἀλλὰ καὶ χρυσὸν, ὃς καὶ χρυσὸν ἔχων πόλεμόνδʼ ἴεν, ἠύτε κούρη, ἀνάγκη κατὰ τὴν διαφορὰν τοῦ τέλους καὶ τὴν ἐπὶ τοῦτο ἄγουσαν φιλοσοφίαν διάφορον εἶναι. ### English translation (Claude) The ignobleness and error of his view in this and in other matters it is not the present occasion to show; but this I think is plain, that since the goal and happiness are not equal or the same according to Plato and according to Aristotle, the one always crying out and proclaiming that the most just is the happiest, the other not allowing happiness to follow virtue unless one is fortunate also in birth and beauty, and in gold too, ‘who went to war with gold, like a girl,’ the philosophy leading to the end must necessarily differ according to the difference of the end. ### Extrabiblical texts - Homer, Il. 2.872 (Homer, Iliad): quotation, high confidence - Atticus (Atticus, Against Those Who Interpret Plato through Aristotle): quotation, high confidence ### Translation notes - Atticus, fragment 2; Homer, Iliad 2.872. ### Citation (SBL) Eusebius, Praep. ev. 15.4.3 (Dindorf 2:343; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-4-3). ## Preparation for the Gospel 15.4.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-4-4 - Source: Dindorf 2:343 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The low road of Aristotle cannot reach Plato’s heights. ### Greek text μιᾷ γὰρ ὁδῷ βαδίζοντα, ἥτις ἄγειν πέφυκεν ἐπί τι τῶν μικρῶν καὶ ταπεινῶν, οὐκ ἔστιν ἐλθεῖν ἐπὶ τὰ μείζω καὶ ἐν ὕψει κείμενα. Ὁρᾷς ἵνʼ ἐκεῖνος ὑψηλὸς πάγος, τρηχύς τε καὶ παλίγκοτος, ἐν τῷ κάθηται σὴν ἐλαφρίζων μάχην; ### English translation (Claude) For one walking on one road, which naturally leads to something small and lowly, cannot come to the greater things that lie on high. ‘Do you see where that high crag is, rough and hostile? On it he sits, making light of your attack.’ ### Extrabiblical texts - Archilochus, fr. 176 (Archilochus): quotation, high confidence - Atticus (Atticus, Against Those Who Interpret Plato through Aristotle): quotation, high confidence ### Translation notes - Atticus, fragment 2; Archilochus, fragment 176 (West), from the fable of the fox and the eagle. ### Citation (SBL) Eusebius, Praep. ev. 15.4.4 (Dindorf 2:343; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-4-4). ## Preparation for the Gospel 15.4.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-4-5 - Source: Dindorf 2:343–344 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As fox and eagle have no fellowship, so Aristotle and Plato. ### Greek text ἐπὶ τοῦτον τὸν ὑψηλὸν πάγον τὸ δριμὺ καὶ πανοῦργον ἐκεῖνο θηρίον ἀνελθεῖν ἀδύνατον· ἵνα δὲ εἰς ταὐτὸν ἔλθῃ τοῖς ἀετοῦ γεννήμασιν ἀλώπηξ, ἢ τύχῃ τινὶ δεῖ χρησαμένους ἐκείνους πονηρᾷ καταπεσεῖν εἰς γῆν τῶν οἰκείων αὐτοῖς φθαρέντων, ἢ φύσασαν αὐτὴν, ἃ μὴ πέφυκε φύειν, λαιψηρὰ κυκλῶσαι πτερὰ, καὶ οὕτως ἀρθεῖσαν ἐκ γῆς ἀναπτέσθαι πρὸς τὸν ὑψηλὸν πάγον. ἕως δʼ ἑκάτερον ἐπὶ τῆς οἰκείας μένει τάξεως, οὐκ ἔνι κοινωνία τοῖς γῆς πρὸς τὰ οὐρανοῦ θρέμματα.” ### English translation (Claude) Onto this high crag that sharp and cunning beast cannot climb; and for the fox to come together with the eagle’s young, either they must by some evil fortune fall to the ground, their own having perished, or she must grow what she is not born to grow, swift wings to wheel, and so, lifted from the earth, fly up to the high crag. As long as each stays in its own station, there is no fellowship between the creatures of the earth and those of heaven.” ### Extrabiblical texts - Archilochus, fr. 177 (Archilochus): quotation, medium confidence - Atticus (Atticus, Against Those Who Interpret Plato through Aristotle): quotation, high confidence ### Translation notes - Atticus, fragment 2; Archilochus, fragment 177 (“swift wings to wheel”). ### Citation (SBL) Eusebius, Praep. ev. 15.4.5 (Dindorf 2:343–344; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-4-5). ## Preparation for the Gospel 15.4.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-4-6 - Source: Dindorf 2:344 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Atticus challenges the Peripatetic to lead souls upward as Plato does. ### Greek text Καὶ μεθʼ ἕτερα ἐπιλέγει “Τούτων τοίνυν οὕτως ἐχόντων, καὶ πειρωμένου τοῦ Πλάτωνος ἕλκειν τὰς τῶν νέων ψυχὰς ἄνω που πρὸς τὸ θεῖον, καὶ τοῦτον τὸν τρόπον προσοικειοῦντος μὲν τῇ ἀρετῇ καὶ τῷ καλῷ, τῶν δὲ ἄλλων ἁπάντων ἀναπείθοντος ὑπερφρονεῖν, φράσον ἡμῖν, ὠ Περιπατητικὲ, πῶς ἐκδιδάξεις ταῦτα; πῶς ὁδηγήσεις ἐπʼ αὐτὰ τοὺς φιλοπλάτωνας; ### English translation (Claude) And after other things he adds: “This being so, and Plato trying to draw the souls of the young upward somewhere to the divine, and in this way to make them at home with virtue and the noble, persuading them to despise all else, tell us, Peripatetic, how will you teach these things? How will you lead the lovers of Plato to them? ### Extrabiblical texts - Atticus (Atticus, Against Those Who Interpret Plato through Aristotle): quotation, high confidence ### Translation notes - Atticus, fragment 2. ### Citation (SBL) Eusebius, Praep. ev. 15.4.6 (Dindorf 2:344; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-4-6). ## Preparation for the Gospel 15.4.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-4-7 - Source: Dindorf 2:344 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Aristotle offers no ascent to heaven like Plato’s. ### Greek text ποῦ σοι τῆς αἱρέσεως τοσοῦτον ὕψος λόγων ὥστε τὸ τῶν Ἀλωαδῶν φρόνημα κτήσασθαι καὶ τὴν εἰς οὐρανὸν ὁδὸν ζητεῖν, ἣν ἐκεῖνοι μὲν ᾤοντο ὀρῶν ἀναθέσει δύνασθαι γίνεσθαι, τὸ δʼ ἄρʼ ἦν ἀφαιρέσει τῶν ἀνθρωπίνων σπουδασμάτων γινόμενον, ὥς φησι Πλάτων; ### English translation (Claude) Where in your school is such a height of words as to gain the spirit of the Aloadae and seek the road to heaven, which they thought could be made by piling up mountains, but which in fact comes about by the removal of human pursuits, as Plato says? ### Extrabiblical texts - Homer, Od. 11.305–320 (Homer, Odyssey): allusion, high confidence - Atticus (Atticus, Against Those Who Interpret Plato through Aristotle): quotation, high confidence ### Translation notes - Atticus, fragment 2; Homer, Odyssey 11.305–320; compare Plato, Theaetetus 176a–b. ### Citation (SBL) Eusebius, Praep. ev. 15.4.7 (Dindorf 2:344; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-4-7). ## Preparation for the Gospel 15.4.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-4-8 - Source: Dindorf 2:344 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Aristotle’s school offers nothing to help the young toward virtue. ### Greek text τίς οὖν ἡ παρὰ σοῦ πρὸς ταῦτα τοῖς νέοις βοήθεια; καὶ πόθεν τις ὁ τῆς ἀρετῆς συναγωνιστὴς λόγος; ἐκ ποίων γραμμάτων Ἀριστοτέλους; τίνος τῶν ἀπʼ αὐτοῦ; ἐκ ποίων γραφῶν; δίδωμι γάρ σοι κἂν ψεύδεσθαι θέλῃς, μόνον τι νεανικόν. ἀλλὰ γὰρ οὔτʼ ἔχεις εἰπεῖν οὔτʼ ἂν ἐπιτρέψαι σοι τῶν ἡγεμόνων τῆς αἱρέσεως οὐδείς. ### English translation (Claude) What help, then, have you for the young toward these things? And from where is the argument that fights alongside virtue? From what writings of Aristotle? Of which of his followers? From what books? For I grant you even to lie if you like, provided it is something vigorous. But you have nothing to say, nor would any of the leaders of the school allow you. ### Extrabiblical texts - Atticus (Atticus, Against Those Who Interpret Plato through Aristotle): quotation, high confidence ### Translation notes - Atticus, fragment 2. ### Citation (SBL) Eusebius, Praep. ev. 15.4.8 (Dindorf 2:344; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-4-8). ## Preparation for the Gospel 15.4.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-4-9 - Source: Dindorf 2:344–345 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Aristotle’s ethics rob virtue of its royal self-sufficiency. ### Greek text αἶ γοῦν Ἀριστοτέλους περὶ ταῦτα πραγματεῖαι, Εὐδήμειοί τε καὶ Νικομάχειοι καὶ Μεγάλων Ἠθικῶν ἐπιγραφόμεναι, μικρόν τι καὶ ταπεινὸν καὶ δημῶδες περὶ τῆς ἀρετῆς φρονοῦσι, καὶ τοσοῦτον ὅσον ἄν τις καὶ ἰδιώτης καὶ ἀπαίδευτος καὶ μειράκιον καὶ γυνή. τὸ μὲν γὰρ διάδημα, ὡς εἰπεῖν, καὶ τὸ σκῆπτρον τὸ βασιλικὸν, ὃ παρὰ τοῦ Δῖός ἔχει λαβοῦσα ἀναφαίρετον ἡ ἀρετὴ, ἐπεὶ οὐ παλινάγρετον‚ ὅττι κεν οὗτος τῇ κεφαλῇ ἐπινεύσῃ·) τοῦτο αὐτὴν ἀφαιρεῖσθαι τολμῶσιν. ### English translation (Claude) Aristotle’s treatises on these matters, at any rate, entitled Eudemian and Nicomachean and Great Ethics, think something small and lowly and vulgar about virtue, and only as much as an ordinary person, uneducated, a youth, or a woman might think. For the diadem, so to speak, and the royal scepter, which virtue received from Zeus as something that cannot be taken away (‘for it is not revocable, whatever he nods to with his head’), this they dare to take away from her. ### Extrabiblical texts - Homer, Il. 1.526–527 (Homer, Iliad): quotation, high confidence - Aristotle (Aristotle (works)): allusion, high confidence - Atticus (Atticus, Against Those Who Interpret Plato through Aristotle): quotation, high confidence ### Translation notes - Atticus, fragment 2; Homer, Iliad 1.526–527. ### Citation (SBL) Eusebius, Praep. ev. 15.4.9 (Dindorf 2:344–345; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-4-9). ## Preparation for the Gospel 15.4.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-4-10 - Source: Dindorf 2:345 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Aristotle puts virtue on a level with wealth and beauty. ### Greek text οὐ γὰρ ἐπιτρέπουσιν αὐτὴν ποιεῖν εὐδαίμονας, ὁμοίαν δὲ αὐτὴν καθιστᾶσι πλούτῳ καὶ δόξῃ καὶ γένει καὶ ὑγιείᾳ καὶ κάλλει‚ καὶ ὅσα ἄλλα κοινὰ τῆς κακίας. ὡς γὰρ τούτων ὁτιοῦν παρὸν χωρὶς ἀρετῆς οὐκ αὔταρκες εὐδαίμονα τὸν κεκτημένον ἀποφῆναι‚ καὶ ἡ ἀρετὴ κατὰ ταὐτὰ χωρὶς τούτων οὐχ ἱκανὴ ποιῆσαι τὸν ἔχοντʼ αὐτὴν εὐδαίμονα. ### English translation (Claude) For they do not allow it to make people happy, but make it like wealth and fame and birth and health and beauty and all other things shared with vice. For as none of these, being present without virtue, is sufficient to make its possessor happy, so likewise virtue without these is not sufficient to make the one who has it happy. ### Extrabiblical texts - Atticus (Atticus, Against Those Who Interpret Plato through Aristotle): quotation, high confidence ### Translation notes - Atticus, fragment 2. ### Citation (SBL) Eusebius, Praep. ev. 15.4.10 (Dindorf 2:345; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-4-10). ## Preparation for the Gospel 15.4.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-4-11 - Source: Dindorf 2:345 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Saying virtue exceeds other goods does not restore its sufficiency. ### Greek text πῶς οὖν οὐ καθῄρηται καὶ καταβέβληται τὸ τῆς ἀρετῆς ἀξίωμα; ναί· ἀλλὰ πολὺ τῶν ἄλλων ἀγαθῶν ὑπερέχειν τὴν ἀρετὴν λέγουσι. τί δὴ τοῦτο; καὶ γὰρ τὴν ὑγίειαν τοῦ πλούτου· ἀλλὰ τό γε χωρὶς ἀλλήλων μὴ ἀρκεῖν πρὸς εὐδαιμονίαν πᾶσι κοινόν. ### English translation (Claude) How, then, has the dignity of virtue not been brought down and thrown down? Yes, they say, but virtue far exceeds the other goods. What of that? So does health exceed wealth; but not sufficing for happiness apart from one another is common to all. ### Extrabiblical texts - Atticus (Atticus, Against Those Who Interpret Plato through Aristotle): quotation, high confidence ### Translation notes - Atticus, fragment 2. ### Citation (SBL) Eusebius, Praep. ev. 15.4.11 (Dindorf 2:345; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-4-11). ## Preparation for the Gospel 15.4.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-4-12 - Source: Dindorf 2:345 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Aristotle denies that the tortured or Priam could be happy. ### Greek text ὁπόταν οὑν τις ἐκ τούτων τῶν δογμάτων καὶ ταύτης τῆς αἱρέσεως διδάξειε τὸν ἐν αὐτῇ τῇ ψυχῇ τὸ πᾶν ἀνθρώπινον ἀγαθὸν ζητοῦντα, εὐδαίμονά φησιν ἐπὶ τροχὸν οὐκ ἀναβαίνειν, οὐδὲ ὁ ταῖς Πριαμικαῖς τύχαις συνεχόμενος δύναιτʼ ἂν εὐδαίμων καὶ μακάριος εἷναι. ### English translation (Claude) Whenever, then, someone from these doctrines and this school teaches one who seeks the whole human good in the soul itself, he says that a happy man does not go up on the wheel, nor could one caught in the fortunes of Priam be happy and blessed. ### Extrabiblical texts - Atticus (Atticus, Against Those Who Interpret Plato through Aristotle): quotation, high confidence ### Translation notes - Atticus, fragment 2; compare Aristotle, Nicomachean Ethics 1.10.14; 7.13.3. ### Citation (SBL) Eusebius, Praep. ev. 15.4.12 (Dindorf 2:345; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-4-12). ## Preparation for the Gospel 15.4.13 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-4-13 - Source: Dindorf 2:345 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: For Aristotle happiness comes and goes like leaves. ### Greek text τὸν δὲ τὴν ἀρετὴν ἔχοντα τοιούτοις τισὶ περιπεσεῖν οὐκ ἀπεικός. τούτοις δὲ ἕπεται τὸ μήτε ἀκολουθεῖν ἐκ παντὸς τὴν εὐδαιμονίαν τοῖς τὴν ἀρετὴν ἔχουσι μήτʼ, εἰ γένοιτο, παραμένειν ἀεί. Φύλλα τὰ μέν τʼ ἄνεμος χαμάδις χέει, ἄλλα δέ θʼ ὕλη τηλεθόωσα φύει· ὣς ἀνδρῶν γενεὴ ἡ μὲν φύει, ἡ δʼ ἀπολήγει. ### English translation (Claude) And it is not unlikely that one who has virtue falls into such things. It follows from these that happiness does not in every way follow those who have virtue, nor, if it comes, remain always. ‘Leaves the wind scatters on the ground, and the flourishing wood puts forth others; so the generation of men, one grows, another ceases.’ ### Extrabiblical texts - Homer, Il. 6.147–149 (Homer, Iliad): quotation, high confidence - Atticus (Atticus, Against Those Who Interpret Plato through Aristotle): quotation, high confidence ### Translation notes - Atticus, fragment 2; Homer, Iliad 6.147–149. ### Citation (SBL) Eusebius, Praep. ev. 15.4.13 (Dindorf 2:345; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-4-13). ## Preparation for the Gospel 15.4.14 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-4-14 - Source: Dindorf 2:345–346 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Aristotle’s happiness is even more fleeting than leaves. ### Greek text ἔτι σοι τὸ παράδειγμα μικρὸν καὶ ἄτολμον ὦ ποιητά· ἔαρος δʼ ἐπιγίνεται ὥρη. πολὺς ὁ μεταξὺ χρόνος καὶ ᾧ μὴ γίνεται. εἰ θέλεις ἀκριβῶς τὸ ἐπίκηρον καὶ σαθρὸν τῆς ἀνθρωπίνης γενεὰς ἀπεικάσαι‚ παράβαλλε τὴν Ἀριστοτέλους εὐδαιμονίαν. ῥᾷον τῶν φύλλων αὕτη καὶ φύεται καὶ ἀπολείπει‚ οὐκ ἀναμένουσα περιτελλόμενον τὸν ἐνιαυτὸν‚ οὐδʼ αὐτοετεὶ, οὐδʼ αὐτομηνὶ, ἀλλʼ αὐτῆς ἡμέρας, αὐτῆς ὥρας καὶ γίνεται καὶ ἀπόλλυται. ### English translation (Claude) Your example is still small and timid, poet: ‘and the season of spring comes on.’ The time between is long, and in it nothing grows. If you want to compare exactly the perishable and rotten state of the human race, set beside it Aristotle’s happiness. This grows and fails more easily than leaves, not waiting for the year to come round, not within the year, not within the month, but on the same day, in the same hour, comes and perishes. ### Extrabiblical texts - Homer, Il. 6.148 (Homer, Iliad): quotation, high confidence - Atticus (Atticus, Against Those Who Interpret Plato through Aristotle): quotation, high confidence ### Translation notes - Atticus, fragment 2; Homer, Iliad 6.148. ### Citation (SBL) Eusebius, Praep. ev. 15.4.14 (Dindorf 2:345–346; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-4-14). ## Preparation for the Gospel 15.4.15 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-4-15 - Source: Dindorf 2:346 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: For Aristotle virtue cannot protect happiness from fortune. ### Greek text πολλὰ δὲ τὰ ἀπολλύντα, καὶ πάντα ἐκ τῆς τύχης. καὶ γὰρ αἶ τοῦ σώματος κῆρες‚ μυρίαι δὲ αὗται, καὶ πενία καὶ ἀτιμία‚ καὶ ὅσα τοιαῦτα· καὶ πρὸς οὐδὲν αὐταρκεῖ τὰ τῆς φίλης ἀρετῆς πρὸς βοήθειαν οὐχ ἱκανά· τὴν μὲν γὰρ κακοδαιμονίαν εἴργειν, τὴν δὲ εὐδαιμονίαν διασώζειν ἀσθενής. ### English translation (Claude) Many are the things that destroy it, and all from fortune: for the afflictions of the body, and these are countless, and poverty and dishonor and the like; and against nothing are the resources of dear virtue sufficient for help; for it is too weak to keep off unhappiness or preserve happiness. ### Extrabiblical texts - Atticus (Atticus, Against Those Who Interpret Plato through Aristotle): quotation, high confidence ### Translation notes - Atticus, fragment 2. The words “and against nothing … sufficient” are partly corrupt; translated by sense. ### Citation (SBL) Eusebius, Praep. ev. 15.4.15 (Dindorf 2:346; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-4-15). ## Preparation for the Gospel 15.4.16 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-4-16 - Source: Dindorf 2:346 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato teaches that the just man is happy even under torture and the cross. ### Greek text τούτοις οὑν τις ἐντραφεὶς, καὶ τούτοις ἀρεσκόμενος τοῖς λόγοις, τίνα τρόπον ἢ αὐτὸς συνᾴσεται τοῖς Πλάτωνος‚ ἢ ἄλλους πρὸς αὐτὰ ἐπιρρώσει ποτέ; οὐ γὰρ ἔστιν ὅπως ἄν τις ἐκ τούτων ὁρμώμενος παραδέξαιτο τὰ Ἡράκλεια καὶ θεῖα ἐκεῖνα δόγματα, ὡς ἰσχυρόν τι καὶ πάγκαλον χρῆμα ἀρετὴ, καὶ οὔτε ποτε ἐνδέουσα πρὸς εὐδαιμονίαν οὔτε ποτὲ αὐτῆς ἀφαιρουμένη‚ ἀλλὰ κἂν πενία, κἂν νόσος, κἂν ἀδοξία, κἂν βάσανοι, κἂν πίττα καὶ σταυρὸς, κἂν τὰ ἐκ τῆς τραγῳδίας ἅμα πάντα ἐπιρρυῇ‚ ἔτι ὁ δίκαιος εὐδαίμων καὶ μακάριος. ### English translation (Claude) One brought up on these and pleased with these arguments, then, how will he ever agree with Plato’s, or strengthen others toward them? For there is no way that one setting out from these could accept those Herculean and divine doctrines, that virtue is a strong and all-noble thing, never lacking for happiness nor ever deprived of it; but even if poverty, if disease, if disgrace, if tortures, if pitch and the cross, if all the evils of tragedy flood in together, still the just man is happy and blessed. ### Extrabiblical texts - Plato, Resp. 361e–362a (Plato (works)): allusion, medium confidence - Atticus (Atticus, Against Those Who Interpret Plato through Aristotle): quotation, high confidence ### Translation notes - Atticus, fragment 2; compare Plato, Republic 2.361e–362a; Gorgias 473c. ### Citation (SBL) Eusebius, Praep. ev. 15.4.16 (Dindorf 2:346; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-4-16). ## Preparation for the Gospel 15.4.17 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-4-17 - Source: Dindorf 2:346 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato proclaims the just man happiest; Aristotle’s divisions of goods are irrelevant. ### Greek text ὑπὸ κήρυκι γοῦν αὐτῷ τῷ μεγαλοφωνοτάτῳ κηρύττει, καθάπερ ἀθλητήν τινα νικηφόρον‚ τὸν δικαιότατον, ὅτι οὗτός ἐστιν εὐδαιμονέστατος‚ ὁ ἐξ αὐτῆς τῆς δικαιοσύνης τὸν καρπὸν τῆς εὐδαιμονίας δρεπόμενος. διαίρει τοίνυν, εἰ βούλει, καὶ ποίκιλλε τριχῆ καὶ τετραχῆ καὶ πολλαχῆ τὰ ἀγαθὰ διαστελλόμενος· οὐδὲν γὰρ ταῦτα πρὸς τὸ προκείμενον. οὐ δή ποθʼ ἡμὰς διʼ αὐτῶν προσάξεις τῷ Πλάτωνι. ### English translation (Claude) With the loudest herald he proclaims, like a victorious athlete, the most just man, that he is the happiest, he who plucks the fruit of happiness from justice itself. Divide, then, if you like, and embroider, distinguishing goods into three and four and many kinds; for this is nothing to the purpose. You will never bring us to Plato through them. ### Extrabiblical texts - Plato, Resp. 580b–c (Plato (works)): allusion, high confidence - Atticus (Atticus, Against Those Who Interpret Plato through Aristotle): quotation, high confidence ### Translation notes - Atticus, fragment 2; compare Plato, Republic 9.580b–c. ### Citation (SBL) Eusebius, Praep. ev. 15.4.17 (Dindorf 2:346; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-4-17). ## Preparation for the Gospel 15.4.18 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-4-18 - Source: Dindorf 2:346–347 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Aristotle’s classifications of goods do not touch Plato’s point. ### Greek text τί γὰρ εἰ τῶν ἀγαθῶν‚ ὡς φῄς‚ τὰ μὲν τίμια‚ καθάπερ οἱ θεοὶ‚ τὰ δὲ ἐπαινετὰ, ὧς αἶ ἀρεταὶ‚ τὰ δὲ δυνάμεις, ὡς πλοῦτος καὶ ἰσχὺς, τὰ δὲ ὠφέλιμα, ὡς αἶ θεραπεῖαι; τί δʼ, εἰ ταῦτα ἐλάττονι διαιρέσει διαστελλόμενος λέγοις τῶν ἀγαθῶν τὰ μὲν εἶναι τέλη, τὰ δὲ οὐ τέλη; τέλη μὲν ὀνομάζων ὧν χάριν τὰ ἄλλα‚ οὐ τέλη δὲ τὰ τῶν ἄλλων ἕνεκα λαμβανόμενα. ### English translation (Claude) For what if of goods, as you say, some are honored, like the gods, others praiseworthy, like the virtues, others powers, like wealth and strength, others beneficial, like treatments? What if, distinguishing them by a smaller division, you say that some goods are ends and others not ends, calling ends those for whose sake the others exist, and not ends those taken for the sake of others? ### Extrabiblical texts - Atticus (Atticus, Against Those Who Interpret Plato through Aristotle): quotation, high confidence ### Translation notes - Atticus, fragment 2; compare [Aristotle], Magna Moralia 1.2. ### Citation (SBL) Eusebius, Praep. ev. 15.4.18 (Dindorf 2:346–347; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-4-18). ## Preparation for the Gospel 15.4.19 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-4-19 - Source: Dindorf 2:347 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Even the ten categories do not bring Aristotle to Plato. ### Greek text τί δʼ, εἰ μάθοι τις ὅτι τὰ μὲν ἁπλῶς ἀγαθὰ, τὰ δὲ οὐ πᾶσιν; ἢ ὅτι τὰ μὲν ψυχῆς ἀγαθὰ, τὰ δὲ σώματος, τὰ δʼ ἐκτός; ἢ πάλιν ὅτι τῶν ἀγαθῶν τὰ μὲν δυνάμεις, τὰ δὲ διαθέσεις καὶ ἕξεις, ἄλλα δὲ ἐνέργειαι, τὰ δὲ τέλη, τὰ δὲ ὕλαι, τὰ δὲ ὄργανα, κἂν τὰς δέκα κατηγορίας παρὰ σοῦ μάθῃ τις δεκαχῆ διανέμειν τἀγαθὸν, τί ταῦτα πρὸς τὴν Πλάτωνος γνώμην τὰ διδάγματα; ### English translation (Claude) What if one should learn that some are good absolutely and others not for all? Or that some are goods of the soul, others of the body, others external? Or again that of goods some are powers, others dispositions and states, others activities, others ends, others materials, others instruments? Even if one learns from you to divide the good tenfold by the ten categories, what have these teachings to do with Plato’s view? ### Extrabiblical texts - Atticus (Atticus, Against Those Who Interpret Plato through Aristotle): quotation, high confidence ### Translation notes - Atticus, fragment 2. ### Citation (SBL) Eusebius, Praep. ev. 15.4.19 (Dindorf 2:347; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-4-19). ## Preparation for the Gospel 15.4.20 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-4-20 - Source: Dindorf 2:347 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Since Aristotle denies virtue’s sufficiency, he and Plato have nothing in common here. ### Greek text ἕως οὗ γὰρ σὺ μὲν εἴτε ὁμωνύμως εἴτε ὅπως βούλει λαλῶν ἀγαθὰ τὰ τῆς ἀρετῆς ἄλλʼ ἄττα πρὸς τὴν εὐδαιμονίαν ὡς ἀναγκαῖα παραλαμβάνεις, τὸ ἱκανὸν τῆς ἀρετῆς ἀφαιρούμενος, Πλάτων δʼ ἐκ περιουσίας περὶ τῶν ἄλλων ζητεῖ τὸ ἔκπλεον εἰς εὐδαιμονίαν ἀπʼ αὐτῆς τῆς ἀρετῆς ἔχων, οὐδὲν ἂν ὑμῖν εἴη κατὰ τοῦτο κοινόν· ἄλλων σοι δεῖ λόγων, ἄλλων τοῖς τοῦ Πλάτωνος. ### English translation (Claude) For as long as you, speaking of goods equivocally or however you like, take in certain things other than those of virtue as necessary for happiness, taking away the sufficiency of virtue, while Plato inquires about the others as a bonus, having from virtue itself abundance for happiness, there could be nothing in common between you on this point; you need other arguments, and Plato’s followers others. ### Extrabiblical texts - Atticus (Atticus, Against Those Who Interpret Plato through Aristotle): quotation, high confidence ### Translation notes - Atticus, fragment 2. ### Citation (SBL) Eusebius, Praep. ev. 15.4.20 (Dindorf 2:347; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-4-20). ## Preparation for the Gospel 15.4.21 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-4-21 - Source: Dindorf 2:347 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato and Aristotle are as opposed as lions and men on happiness. ### Greek text ὡς γὰρ οὐκ ἔστι λέουσι καὶ ἀνδράσιν ὅρκια πιστὰ‚ οὐδὲ λύκοι τε καὶ ἄρνες ὁμόφρονα θυμὸν ἔχουσιν‚ οὕτως οὐκ ἔστι Πλάτωνι καὶ Ἀριστοτέλει φιλία περὶ τοῦ κορυφαιοτάτου καὶ κυριωτάτου τῆς εὐδαιμονίας δόγματος. διαμπερὲς γὰρ, εἰ μὴ κακὰ φρονέουσιν ἀλλήλοις, τά γε ὑπεναντία περὶ τῶν εἰς τοῦτο διαφερόντων φαίνονται λέγοντες.” ### English translation (Claude) For as ‘there are no faithful oaths between lions and men, nor do wolves and lambs have a like mind,’ so there is no friendship between Plato and Aristotle concerning the chief and most sovereign doctrine of happiness. For throughout, if they do not think evil of one another, they are seen at least to say opposite things about what bears on this.” ### Extrabiblical texts - Homer, Il. 22.262–263 (Homer, Iliad): quotation, high confidence - Atticus (Atticus, Against Those Who Interpret Plato through Aristotle): quotation, high confidence ### Translation notes - Atticus, fragment 2; Homer, Iliad 22.262–263. ### Citation (SBL) Eusebius, Praep. ev. 15.4.21 (Dindorf 2:347; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-4-21). ## Preparation for the Gospel 15.5.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-5-1 - Source: Dindorf 2:347–348 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Aristotle limits providence to the region above the moon; Atticus refutes him. ### Greek text Πάλιν Μώσεως καὶ τῶν παρʼ Ἑβραίοις προφητῶν, οὐ μὴν ἀλλὰ καὶ Πλάτωνος ἐν τούτοις συμφώνως, τὸν περὶ τῆς τῶν ὅλων προνοίας λόγον εὐκρινῶς διατεθειμένων, ὁ Ἀριστοτέλης μέχρι σελήνης στήσας τὸ θεῖον τὰ λοιπὰ τοῦ κόσμου μέρη περιγράφει τῆς τοῦ θεοῦ διοικήσεως· ἐφʼ οἷς καὶ ἀπελέγχεται πρὸς τοῦ δηλωθέντος‚ ὧδέ πη διεξιόντος ### English translation (Claude) Again, though Moses and the prophets among the Hebrews, and Plato too in agreement with them, have set out clearly the account of providence over the universe, Aristotle, stopping the divine at the moon, excludes the other parts of the world from God’s government. For this he is refuted by the writer mentioned, who goes through it somewhat thus: ### Citation (SBL) Eusebius, Praep. ev. 15.5.1 (Dindorf 2:347–348; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-5-1). ## Preparation for the Gospel 15.5.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-5-2 - Source: Dindorf 2:348 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Atticus: Plato attaches all things to God, who is good and cares for men. ### Greek text “Ὄντος δʼ ἔτι μεγίστου καὶ κυριωτάτου τῶν εἰς εὐδαιμονίαν συντελούντων τοῦ περὶ τῆς προνοίας πείσματος‚ ὃ δὴ καὶ μάλιστα τὸν ἀνθρώπινον βίον ὀρθοῖ, εἴ γε μὴ μέλλομεν ἀγνοεῖν πότερον δίκᾳ τεῖχος ὕψιον ἢ σκολιαῖς ἀπάταις ἀναβαίνει ἐπιχθονίων γένος ἀνδρῶν· ὁ μὲν Πλάτων εἰς θεὸν καὶ ἐκ θεοῦ πάντα ἀνάπτει. φησὶ γὰρ αὐτὸν ἀρχήν τε καὶ μέσα καὶ τελευτὴν τῶν ὄντων ἁπάντων ἔχοντα εὐθείᾳ περαίνειν περιπορευόμενον. καὶ αὖ πάλιν φησὶν αὐτὸν ἀγαθὸν εἶναι, ἀγαθῷ δὲ μηδένα φθόνον ἐγγίγνεσθαι περὶ μηδενός. τούτου δὲ ἐκτὸς ὄντα πάντα ὅτι μάλιστα ἀγαθὰ ποιεῖν, εἰς τάξιν ἄγοντα ἐκ τῆς ἀταξίας. πάντων δὲ ἐπιμελούμενον καὶ πάντα κατὰ δύναμιν κοσμοῦντα πεφροντικέναι καὶ τῶν ἀνθρώπων.” ### English translation (Claude) “Since the most important and sovereign of the things contributing to happiness is the conviction about providence, which most of all sets human life right, if we are not to be ignorant whether ‘by justice the race of men on earth climbs the higher wall, or by crooked deceits,’ Plato attaches all things to God and derives them from God. For he says that he, holding the beginning and middle and end of all things, accomplishes them going straight round. And again he says that he is good, and in the good no envy ever arises about anything. Being free of this, he makes all things as good as possible, bringing them into order from disorder; and caring for all things and ordering all things as far as possible, he has taken thought for men as well.” ### Extrabiblical texts - Pindar, fr. 213 (Pindar (odes and fragments)): quotation, high confidence - Plato, Leg. 715e–716a (Plato (works)): quotation, high confidence - Plato, Tim. 29e–30a (Plato (works)): quotation, high confidence - Atticus (Atticus, Against Those Who Interpret Plato through Aristotle): quotation, high confidence ### Translation notes - Atticus, fragment 3 (des Places); Pindar, fragment 213; Plato, Laws 4.715e–716a; Timaeus 29e–30a. ### Citation (SBL) Eusebius, Praep. ev. 15.5.2 (Dindorf 2:348; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-5-2). ## Preparation for the Gospel 15.5.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-5-3 - Source: Dindorf 2:348 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Aristotle, denying providence and the soul’s hope, has nothing in common with Plato. ### Greek text Καὶ μετὰ βραχέα “Καὶ ὁ μὲν Πλάτωνʼ οὕτως. ὁ δὲ τὴν δαιμονίαν ταύτην φύσιν ἐκποδὼν ποιούμενος, καὶ τήν γε εἰσαῦθις ἐλπίδα τῆς ψυχῆς ἀποτέμνων, τήν τε ἐν τῷ παρόντι πρὸς τῶν κρειττόνων εὐλάβειαν ἀφαιρούμενος, τίνα πρὸς Πλάτωνα ἔχει κοινωνίαν; ἢ πῶς ἂν ἐφʼ ἃ βούλεται Πλάτων παρακαλέσαι καὶ πιστώσαιτο τὰ εἰρημένα; ### English translation (Claude) And a little after: “And Plato thus. But he who removes this daimonic nature out of the way, and cuts off the soul’s hope of hereafter, and takes away reverence in the present toward the higher beings, what fellowship does he have with Plato? Or how could he urge to what Plato wishes and confirm what was said? ### Extrabiblical texts - Atticus (Atticus, Against Those Who Interpret Plato through Aristotle): quotation, high confidence ### Translation notes - Atticus, fragment 3. ### Citation (SBL) Eusebius, Praep. ev. 15.5.3 (Dindorf 2:348; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-5-3). ## Preparation for the Gospel 15.5.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-5-4 - Source: Dindorf 2:348–349 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Denial of providence encourages wrongdoing. ### Greek text πᾶν γὰρ τοὐναντίον συνεργὸς ἂν οὗτός γε καὶ συναγωνιστὴς τῶν ἐθελόντων ἀδικεῖν φανείη. πᾶς γάρ τις ἄνθρωπος ὢν καὶ ταῖς ἀνθρωπίναις ὀρέξεσι κατεσχημένος, ἂν καταφρονήσῃ τῶν θεῶν καὶ μηδὲν νομίσῃ πρὸς αὑτὸν, ἅτε πόρρω μὲν αὐτῶν ἀπῳκισμένος ἐν τῷ ζῆν, ἀποθανὼν δὲ οὐδὲ ἔτι ὢν, ἕτοιμος ἂν ἔλθοι πρὸς τὸ χαρίζεσθαι ταῖς ἐπιθυμίαις. ### English translation (Claude) On the contrary, he would appear a fellow worker and fellow fighter of those who wish to do wrong. For every human being, held by human desires, if he despises the gods and thinks they are nothing to him, as being far removed from them while he lives, and, when dead, no longer existing, would be ready to gratify his desires. ### Extrabiblical texts - Atticus (Atticus, Against Those Who Interpret Plato through Aristotle): quotation, high confidence ### Translation notes - Atticus, fragment 3. ### Citation (SBL) Eusebius, Praep. ev. 15.5.4 (Dindorf 2:348–349; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-5-4). ## Preparation for the Gospel 15.5.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-5-5 - Source: Dindorf 2:349 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Without providence only men need be evaded, and the powerful need not even hide. ### Greek text πίστιν γὰρ λαβεῖν περὶ τοῦ λαθεῖν ἀδικοῦντα οὐκ ἀδύνατον, ἄν γε ἀνθρώπους δέῃ λανθάνειν· οὐ μὴν ἀναγκαῖον ἐκ παντὸς λαθεῖν ζητεῖν, ὅπου γέ τις τῶν πεφωρακότων κρατεῖν δυνατός ἐστιν. ὥστε ἕτοιμόν τι χρῆμα πρὸς ἀδικίαν ἡ τῆς προνοίας ἀπόγνωσις. ### English translation (Claude) For it is not impossible to gain assurance of escaping notice in doing wrong, if it is men one must escape; and it is not even necessary to seek by all means to escape notice, where one is able to overpower those who have detected him. So despair of providence is a ready thing for injustice. ### Extrabiblical texts - Atticus (Atticus, Against Those Who Interpret Plato through Aristotle): quotation, high confidence ### Translation notes - Atticus, fragment 3. ### Citation (SBL) Eusebius, Praep. ev. 15.5.5 (Dindorf 2:349; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-5-5). ## Preparation for the Gospel 15.5.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-5-6 - Source: Dindorf 2:349 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Epicurus, offering pleasure and freedom from divine fear, cannot restrain wrongdoing. ### Greek text ἐκεῖνος μὲν γὰρ καὶ πάνυ χρηστός ἐστιν, ὅστις τὴν ἡδονὴν ἡμῖν προτείνας ὡς ἀγαθὸν, καὶ τὴν ἐκ θεῶν ἄδειαν παρασχόμενος, ἔτι μηχανὴν πρὸς τὸ μὴ ἀδικεῖν πορίζειν οἴεται, ὅμοιόν τι ποιῶν ἰατρῷ τὴν μὲν ἔτι ζῶντος τοῦ κάμνοντος βοήθειαν παρέντι, μετὰ θάνατον δὲ πλέκειν τινὰς μηχανὰς πειρωμένῳ πρὸς σωτηρίαν τοῦ τεθνεῶτος. ### English translation (Claude) For that man is very good indeed who, holding out pleasure to us as the good and providing freedom from fear of the gods, still thinks he provides a device for not doing wrong, doing something like a physician who neglects help while the patient is alive, and after death tries to weave some devices for the saving of the dead man. ### Extrabiblical texts - Epicurus (Epicurus (sayings and fragments)): allusion, high confidence - Atticus (Atticus, Against Those Who Interpret Plato through Aristotle): quotation, high confidence ### Translation notes - Atticus, fragment 3. The opening is ironic. ### Citation (SBL) Eusebius, Praep. ev. 15.5.6 (Dindorf 2:349; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-5-6). ## Preparation for the Gospel 15.5.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-5-7 - Source: Dindorf 2:349 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Atticus puts Aristotle with Epicurus on providence. ### Greek text παραπλησίως δὲ τούτῳ καὶ ὁ Περιπατητικός. οὐ γὰρ οὕτως ἡ περὶ τὴν ἡδονὴν σπουδὴ ὡς ἡ πρὸς τὸ θεῖον ὅτι κήδοιτο ἀπιστία τὴν ἀδικίαν ἐπιρρώννυσι. τί οὖν, φήσαι τις ἂν, ἐν ταυτῷ τάττεις Ἀριστοτέλην καὶ Ἐπίκουρον; πάνυ μὲν οὖν, ὥς γε πρὸς τὸ προκείμενον. ### English translation (Claude) And the Peripatetic is very like him. For zeal for pleasure does not so strengthen injustice as disbelief that the divine cares. What then, one might say, do you put Aristotle and Epicurus in the same rank? Certainly, as regards the matter in hand. ### Extrabiblical texts - Atticus (Atticus, Against Those Who Interpret Plato through Aristotle): quotation, high confidence ### Translation notes - Atticus, fragment 3. ### Citation (SBL) Eusebius, Praep. ev. 15.5.7 (Dindorf 2:349; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-5-7). ## Preparation for the Gospel 15.5.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-5-8 - Source: Dindorf 2:349 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Excluding the gods from the world and confining them to heaven come to the same. ### Greek text τί γὰρ διαφέρει πρὸς ἡμᾶς ἢ τοῦ κόσμου τὸ θεῖον ἐξοικίσασθαι καὶ μηδεμίαν ἡμῖν πρὸς αὐτὸ κοινωνίαν ἀπολιπεῖν, ἢ ἐν κόσμῳ τοὺς θεοὺς καθείρξαντα τῶν ἐπὶ γῆς πραγμάτων ἀποστῆσαι; κατʼ ἴσον γὰρ παρʼ ἀμφοτέροις τὸ ἐκ θεῶν ἀμελὲς εἰς τοὺς ἀνθρώπους, καὶ ἴση τοῖς ἀδικοῦσιν ἡ ἀπὸ τῶν θεῶν ἄδεια· τὸ δὲ ἐκείνων μενόντων κατʼ οὐρανὸν καὶ ἡμᾶς τι χρηστὸν ἀπολαύειν μάλιστα μὲν κοινὸν καὶ ἀλόγων καὶ ἀψύχων, ἤδη δὲ ταύτῃ γε καὶ κατʼ Ἐπίκουρον ὄνησις τοῖς ἀνθρώποις ἀπὸ θεῶν γίνεται. ### English translation (Claude) For what difference does it make to us whether one banishes the divine from the world and leaves us no fellowship with it, or shuts the gods up in the world and removes them from affairs on earth? For with both alike there is the gods’ neglect of men, and equal for the wrongdoers is the impunity from the gods. That while they remain in heaven we too enjoy some good is common above all to irrational and soulless things; and in this way, even according to Epicurus, benefit comes to men from the gods. ### Extrabiblical texts - Atticus (Atticus, Against Those Who Interpret Plato through Aristotle): quotation, high confidence ### Translation notes - Atticus, fragment 3. ### Citation (SBL) Eusebius, Praep. ev. 15.5.8 (Dindorf 2:349; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-5-8). ## Preparation for the Gospel 15.5.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-5-9 - Source: Dindorf 2:349–350 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Neither Epicurus nor Aristotle can be counted as teaching providence. ### Greek text τὰς γοῦν βελτίονας ἀπορροίας αὐτῶν φασι τοῖς μετασχοῦσι μεγάλων ἀγαθῶν παραιτίας γίνεσθαι. ἀλλʼ οὔτε τοῦτον οὔτε ἐκεῖνον δίκαιον ἐν προνοίας ἀριθμεῖσθαι λόγῳ. εἴπερ γὰρ καὶ κατʼ Ἐπίκουρον τὸ τῆς προνοίας οἴχεται, καίτοι τῶν θεῶν κατʼ αὐτὸν πᾶσαν κηδεμονίαν ὑπὲρ τῆς σωτηρίας τῶν οἰκείων ἀγαθῶν εἰσφερομένων, οὕτως ἂν οἴχοιτο καὶ κατʼ Ἀριστοτέλην τὸ τῆς προνοίας, εἰ καὶ τὰ κατʼ οὐρανὸν ἐν τάξει τινὶ καὶ κόσμῳ διοικεῖται. ### English translation (Claude) They say, at least, that their better emanations become joint causes of great goods for those who share in them. But it is not right to count either this one or that one in the account of providence. For if according to Epicurus providence is gone, although according to him the gods bring all care to the preservation of their own goods, so also according to Aristotle providence would be gone, even if the things in heaven are governed in some order and arrangement. ### Extrabiblical texts - Atticus (Atticus, Against Those Who Interpret Plato through Aristotle): quotation, high confidence ### Translation notes - Atticus, fragment 3. ### Citation (SBL) Eusebius, Praep. ev. 15.5.9 (Dindorf 2:349–350; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-5-9). ## Preparation for the Gospel 15.5.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-5-10 - Source: Dindorf 2:350 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Providence that concerns us requires surviving souls and higher beings. ### Greek text πρόνοιαν γὰρ ζητοῦμεν ἡμῖν διαφέρουσαν, ἧς οὐ μέτεστι τῷ μήτε δαίμονας μήτε ἥρωας μήτε ὅλως ἐπιδιαμένειν δύνασθαι τὰς ψυχὰς συγκεχωρηκότι. ### English translation (Claude) For we seek a providence that concerns us, in which he has no share who has allowed neither daimones nor heroes nor that souls can survive at all. ### Extrabiblical texts - Atticus (Atticus, Against Those Who Interpret Plato through Aristotle): quotation, high confidence ### Translation notes - Atticus, fragment 3. ### Citation (SBL) Eusebius, Praep. ev. 15.5.10 (Dindorf 2:350; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-5-10). ## Preparation for the Gospel 15.5.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-5-11 - Source: Dindorf 2:350 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Epicurus at least removed the gods from the world to excuse their indifference. ### Greek text ἐκεῖνο δʼ ἐμοὶ κριτῇ καὶ αἰσχυντηλότερον ὁ Ἐπίκουρος δοκεῖ πεποιηκέναι· ὥσπερ γὰρ ἀπογνοὺς δύνασθαι τοὺς θεοὺς ἀποσχέσθαι τῆς ἀνθρώπων κηδεμονίας εἰς ταυτὸν ἐλθόντας αὐτοῖς καθάπερ εἰς ἀλλοδαπὴν ἀπῴκισε καὶ ἔξω που τοῦ κόσμου καθίδρυσε, τὸ ἀπάνθρωπον αὐτῶν τῇ ἀποστάσει καὶ τῇ πρὸς ἅπαντʼ ἀκοινωνίᾳ παραιτούμενος. ### English translation (Claude) That, in my judgment, Epicurus seems to have done more modestly; for as if despairing that the gods, if they came together with men, could refrain from caring for them, he removed them as into a foreign land and settled them somewhere outside the world, excusing their inhumanity by their withdrawal and lack of fellowship with everything. ### Extrabiblical texts - Atticus (Atticus, Against Those Who Interpret Plato through Aristotle): quotation, high confidence ### Translation notes - Atticus, fragment 3. ### Citation (SBL) Eusebius, Praep. ev. 15.5.11 (Dindorf 2:350; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-5-11). ## Preparation for the Gospel 15.5.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-5-12 - Source: Dindorf 2:350 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Aristotle left human affairs under the gods’ eyes yet uncared for, perhaps admitting gods only from fear. ### Greek text ὁ δὲ περιττὸς ἡμῖν οὑτος τῆς φύσεως εὑρετὴς καὶ τῶν θείων πραγμάτων ἐπιγνώμων ἀκριβὴς ὑπʼ αὐτὴν τὴν ὄψιν τῶν θεῶν τὰ ἀνθρώπινα πράγματα ὑποθεὶς εἴασεν ἀτημέλητα καὶ ἀφρόντιστα, φύσει καὶ οὐ θεοῦ λογισμῷ διοικούμενα. ὅθεν εἰκότως ἂν καὶ αὐτὸς οὐδʼ ἐκεῖνο τὸ ἔγκλημα ἐκφύγοι, ὃ κατʼ Ἐπικούρου τινες μαντεύονται, ὡς ἄρα μὴ κατὰ γνώμην, ἀλλὰ διὰ τὸ πρὸς ἀνθρώπων δέος τοῖς θεοῖς κατένειμεν ἐν τῷ παντὶ χώραν ὥσπερ ἐν θεάτρῳ θέαν. ### English translation (Claude) But this extraordinary discoverer of nature of ours and exact judge of divine things, placing human affairs under the very eyes of the gods, left them unattended and uncared for, governed by nature and not by God’s reason. Hence he too would reasonably not escape the charge some divine against Epicurus, that it was not by conviction but through fear of men that he assigned the gods a place in the universe, like a seat in a theater. ### Extrabiblical texts - Atticus (Atticus, Against Those Who Interpret Plato through Aristotle): quotation, high confidence ### Translation notes - Atticus, fragment 3. ### Citation (SBL) Eusebius, Praep. ev. 15.5.12 (Dindorf 2:350; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-5-12). ## Preparation for the Gospel 15.5.13 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-5-13 - Source: Dindorf 2:350 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Like Epicurus, Aristotle removed the gods’ activity toward us and left them only to sight. ### Greek text τεκμήριον δὲ ποιοῦνται τῆς γνώμης τἀνδρὸς, ὅτι αὐτῶν ἀφεῖλε τὴν πρὸς ἡμὰς ἐνέργειαν, ἐξ ἧς μόνης τὸ εἶναι τοὺς θεοὺς ἔμελλε τὴν δικαίαν πίστιν ἕξειν. τὸ γὰρ αὐτὸ τοῦτο καὶ Ἀριστοτέλης ποιεῖ. ἀποστήσας γὰρ καὶ παραδοὺς ὄψει μόνῃ τὴν πίστιν πραγματείᾳ κρίνειν ἀσθενεῖ τὰ ἐκ τοσοῦδε διαστήματος τάχʼ ἂν αἰδοῖ δοκοίη λέγειν ἐνταῦθα εἶναι θεούς. ### English translation (Claude) They take as evidence of the man’s view that he took away their activity toward us, from which alone the existence of the gods would have had just credence. For Aristotle does this very thing. For having removed them and handed over belief to sight alone, a faculty weak to judge things at such a distance, he might seem to say out of shame that there are gods there. ### Extrabiblical texts - Atticus (Atticus, Against Those Who Interpret Plato through Aristotle): quotation, high confidence ### Translation notes - Atticus, fragment 3. ### Citation (SBL) Eusebius, Praep. ev. 15.5.13 (Dindorf 2:350; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-5-13). ## Preparation for the Gospel 15.5.14 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-5-14 - Source: Dindorf 2:350–351 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Aristotle’s gods are a decent cover for unbelief; Eusebius introduces Atticus on the creation of the world. ### Greek text οὐ γὰρ ἀπολιπὼν ἔξω τι τοῦ κόσμου‚ ἀλλʼ οὐδὲ τοῖς ἐπὶ γῆς προσαγαγὼν τοὺς θεοὺς, ἀνάγκην ἔσχεν ἢ παντάπασιν ἄθεος εἶναι ὁμολογεῖν‚ ἢ τὴν τοῦ δοκεῖν ἀπολιπεῖν θεοὺς δόξαν ἀνασώζειν‚ ἐνταῦθά που τοὺς θεοὺς ἀποικίσας. ὁ δὲ τὴν τῶν κρειττόνων ἀκρίβειαν παραιτησάμενος τῇ ἀμιξίᾳ ἔοικεν εὐσχημόνως ἀπιστεῖν τοῖς θεοῖς.” Ταῦτα ὁ Ἀττικὸς πρὸς Ἀριστοτέλην χρεοκοποῦντα τὸν περὶ προνοίας λόγον. ὁ δʼ αὐτὸς ἔτι καὶ ταῦτα τοῖς εἰρημένοις προστίθησι‚ πρὸς τὸν αὐτὸν ἀποτεινόμενος μὴ βουλόμενον γεννητὸν εἶναι τὸν κόσμον. ### English translation (Claude) For not leaving anything outside the world, nor bringing the gods near to things on earth, he was compelled either to admit that he was altogether an atheist or, to preserve the appearance of not having abandoned the gods, to settle the gods somewhere there. But Epicurus, by excusing the higher beings from strict care through their separation, seems to disbelieve in the gods decently.” So Atticus against Aristotle, who cheats the account of providence. And the same adds this too to what has been said, addressing the same man, who would not have the world to be generated: ### Extrabiblical texts - Atticus (Atticus, Against Those Who Interpret Plato through Aristotle): quotation, high confidence ### Translation notes - Atticus, fragment 3. ### Citation (SBL) Eusebius, Praep. ev. 15.5.14 (Dindorf 2:350–351; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-5-14). ## Preparation for the Gospel 15.6.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-6-1 - Source: Dindorf 2:351 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Against Moses and Plato, Aristotle held the world uncreated; Atticus refutes him. ### Greek text Πάλιν Μώσεως γεννητὸν εἶναι τὸν κόσμον ὁρισαμένου‚ ποιητήν τε καὶ δημιουργὸν τοῖς ὅλοις τὸν θεὸν ἐπιστήσαντος‚ τοῦ τε Πλάτωνος τὰ ἴσα Μωσεῖ φιλοσοφοῦντος‚ τὴν ἐναντίαν κἀν τούτῳ ὁ Ἀριστοτέλης ὁδεύσας ἀπελέγχεται πρὸς τοῦ δηλωθέντος συγγραφέως‚ ὧδε πρὸς ῥῆμα γράφοντος ### English translation (Claude) Again, while Moses determined that the world came into being, and set God over the universe as Maker and Creator, and Plato taught the same as Moses, Aristotle, taking the opposite road in this too, is refuted by the writer mentioned, who writes thus word for word: ### Citation (SBL) Eusebius, Praep. ev. 15.6.1 (Dindorf 2:351; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-6-1). ## Preparation for the Gospel 15.6.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-6-2 - Source: Dindorf 2:351 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Atticus: Plato made the world generated so as not to deprive it of providence. ### Greek text “ Πρῶτον δὴ περὶ γενέσεως κόσμου σκοπῶν, καὶ τὸ τῆς προνοίας τὸ μέγα τοῦτο καὶ πολυωφελὲς δόγμα πάντα ζητεῖν ἀναγκαῖον ἡγούμενος, καὶ λογισάμενος ὅτι τῷ μὴ γενομένῳ οὔτε τινὸς ποιητοῦ οὔτε τινὸς κηδεμόνος πρὸς τὸ γενέσθαι καλῶς χρεία, ἵνα μὴ ἀποστερήσῃ τὸν κόσμον τῆς προνοίας ἀφεῖλε τὸ ἀγέννητον αὐτοῦ. ### English translation (Claude) “First, then, examining the origin of the world, and considering it necessary to seek every means to secure this great and most beneficial doctrine of providence, and reckoning that what did not come into being has no need of any maker or any guardian to come into being well, so as not to deprive the world of providence he took away its being ungenerated. ### Extrabiblical texts - Atticus (Atticus, Against Those Who Interpret Plato through Aristotle): quotation, high confidence ### Translation notes - Atticus, fragment 4 (des Places). ### Citation (SBL) Eusebius, Praep. ev. 15.6.2 (Dindorf 2:351; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-6-2). ## Preparation for the Gospel 15.6.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-6-3 - Source: Dindorf 2:351 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Atticus rejects Platonists who read Plato as teaching an uncreated world. ### Greek text παραιτούμεθα δὲ νῦν μὴ ἐμποδὼν ἡμῖν τοὺς ἀπὸ τῆς αὐτῆς ἑστίας εἶναι‚ οἶς ἀρέσκει καὶ κατὰ Πλάτωνα τὸν κόσμον ἀγέννητον εἶναι. δίκαιοι γάρ εἰσιν ἡμῖν συγγνώμην νέμειν‚ εἰ περὶ τῶν δοκούντων Πλάτωνι πιστεύομεν οἷς αὐτὸς Ἕλλην ὢν Ἕλληνας ἡμᾶς σαφεῖ τε καὶ τρανῷ τῷ στόματι διείλεκται. ### English translation (Claude) We ask now that those from the same hearth not stand in our way, who hold that according to Plato too the world is ungenerated. For they ought in fairness to pardon us if, about Plato’s views, we believe what he himself, a Greek speaking to us Greeks, has said with clear and distinct mouth. ### Extrabiblical texts - Atticus (Atticus, Against Those Who Interpret Plato through Aristotle): quotation, high confidence ### Translation notes - Atticus, fragment 4. He means Platonists such as Taurus who read the Timaeus figuratively. ### Citation (SBL) Eusebius, Praep. ev. 15.6.3 (Dindorf 2:351; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-6-3). ## Preparation for the Gospel 15.6.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-6-4 - Source: Dindorf 2:351–352 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato’s Timaeus plainly says God brought the world into order, and so teaches its generation. ### Greek text “παραλαβὼν γὰρ, φησὶν, ὁ θεὸς πᾶν ὅσον ἦν ὁρατὸν‚ οὐχ ἡσυχίαν ἄγον‚ πλημμελῶς δὲ καὶ ἀτάκτως κινούμενον‚ εἰς τάξιν ἦγεν ἐκ τῆς ἀταξίας, ἡγησάμενος τοῦτο ἐκείνου πάντως ἄμεινον. ἔτι δὲ καὶ μᾶλλον ὅτι μὴ διʼ αἰνιγμάτων‚ μηδʼ ἐπὶ τοῦ σαφοῦς χρείᾳ τὴν γένεσιν παρεδέξατο, δηλοῖ διʼ ὧν ὁ πατὴρ αὐτῷ τῶν πάντων διείλεκται περὶ τούτου μετὰ τὴν τῶν ὅλων δημιουργίαν. ### English translation (Claude) “For God,” he says, “taking over all that was visible, which was not at rest but moving discordantly and without order, brought it into order from disorder, thinking this in every way better than that.” And still more, that he did not accept generation in riddles or for the sake of clarity, he shows by what the Father of all says to him about this after the making of the universe. ### Extrabiblical texts - Plato, Tim. 30a (Plato (works)): quotation, high confidence - Atticus (Atticus, Against Those Who Interpret Plato through Aristotle): quotation, high confidence ### Translation notes - Atticus, fragment 4; Plato, Timaeus 30a. ### Citation (SBL) Eusebius, Praep. ev. 15.6.4 (Dindorf 2:351–352; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-6-4). ## Preparation for the Gospel 15.6.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-6-5 - Source: Dindorf 2:352 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Creator tells the generated gods they endure only by his will. ### Greek text ἐπειδὴ γὰρ, φησὶ, γεγένησθε‚ (λέγει δὲ πρὸς τοὺς θεοὺς) ἀθάνατοι μὲν οὐκ ἐστὲ οὐδʼ ἄλυτοι τὸ πάμπαν, οὔτι μὴν δὴ λυθήσεσθε τῆς ἐμῆς βουλήσεως τυχόντες. ### English translation (Claude) “For since you have come into being,” he says (he speaks to the gods), “you are not immortal nor wholly indissoluble, yet you shall not be dissolved, having obtained my will.” ### Extrabiblical texts - Plato, Tim. 41b (Plato (works)): quotation, high confidence - Atticus (Atticus, Against Those Who Interpret Plato through Aristotle): quotation, high confidence ### Translation notes - Atticus, fragment 4; Plato, Timaeus 41b. ### Citation (SBL) Eusebius, Praep. ev. 15.6.5 (Dindorf 2:352; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-6-5). ## Preparation for the Gospel 15.6.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-6-6 - Source: Dindorf 2:352 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Some Platonists, swayed by Aristotle, denied that Plato taught a generated world. ### Greek text ἀλλʼ, ὅπερ ἔφην‚ πρὸς μὲν τοὺς ἔνδον ἡμῖν ὑποφθεγγομένους, ἅτε φίλους ὄντας, φιλίως τε καὶ μεθʼ ἡσυχίας πραέσιν ἐλέγχοις διακριθεῖμεν ἄν. ἔοικε γὰρ καὶ τούτους Ἀριστοτέλης μεταθεῖναι‚ τῇ μὲν κατηγορίᾳ τοῦ δόγματος ἀντισχεῖν ἀδυνατήσαντας‚ τὸ δὲ ἁλῶναι δόξαν ὡς ψεῦδος οὐ βουληθέντας ἀναθεῖναι Πλάτωνι. ### English translation (Claude) But, as I said, with those who speak under their breath among us, being friends, we might settle the matter in a friendly way and quietly by gentle refutations. For Aristotle seems to have changed these too, since they were unable to withstand the accusation against the doctrine, and did not wish to attribute to Plato an opinion shown to be false. ### Extrabiblical texts - Atticus (Atticus, Against Those Who Interpret Plato through Aristotle): quotation, high confidence ### Translation notes - Atticus, fragment 4. ### Citation (SBL) Eusebius, Praep. ev. 15.6.6 (Dindorf 2:352; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-6-6). ## Preparation for the Gospel 15.6.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-6-7 - Source: Dindorf 2:352 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato’s world is generated yet imperishable by God’s will; no Peripatetic supports this. ### Greek text κατὰ δὲ τὴν ἡμετέραν ἀκοὴν, ἀξιοῦντος Πλάτωνος τὸν κόσμον γεγονέναι κάλλιστον ἔργον ὑπὸ τοῦ καλλίστου τῶν δημιουργῶν‚ καὶ περιθέντος τῷ τοῦ παντὸς ποιητῇ δύναμιν διʼ ἧς καὶ οὐκ ὄντα πρότερον ἐποίησε τὸν κόσμον‚ καὶ ποιήσας εἰσαεὶ βουλόμενός γε σῶον διαφυλάξει‚ καὶ ταύτῃ δὴ γεννητοῦ καὶ ἀφθάρτου κατʼ αὐτὸν ὑποκειμένου τοῦ κόσμου‚ τίς ἡμῖν τῶν Περιπατητικῶν ταῦτα βεβαιοῖ;” ### English translation (Claude) But according to what we have heard, since Plato holds that the world came into being, the finest work of the finest of craftsmen, and attributes to the Maker of the universe a power by which he both made the world, which did not exist before, and, having made it, will preserve it safe forever if he wishes, and so the world is supposed by him to be generated and imperishable, which of the Peripatetics confirms this for us?” ### Extrabiblical texts - Atticus (Atticus, Against Those Who Interpret Plato through Aristotle): quotation, high confidence ### Translation notes - Atticus, fragment 4. ### Citation (SBL) Eusebius, Praep. ev. 15.6.7 (Dindorf 2:352; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-6-7). ## Preparation for the Gospel 15.6.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-6-8 - Source: Dindorf 2:352–353 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: What comes to be need not perish, nor need the imperishable be unborn. ### Greek text Δεῖ δὲ παραμυθήσασθαι τὸν συναγωνιστὴν τούτων, ὅτι οὐ πάντως‚ εἰ τι γέγονεν, ἀνάγκη τοῦτο φθαρῆναι, πάλιν δʼ οὐδʼ εἴ τι μὴ φθαρήσεται, τοῦτο ἀναγκαῖον ἀγέννητον εἶναι. οὔτε γὰρ μίαν αἰτίαν τῷ ἀφθάρτῳ τὴν ἐκ τοῦ ἀγεννήτου συγχωρητέον οὔτε τῷ γενομένῳ τὴν εἰς ὄλεθρον μεταβολὴν ἀβοήθητον καταλειπτέον. ### English translation (Claude) “One must encourage the one who fights alongside these views, that it is not at all necessary that if something has come into being it must perish, nor again that if something will not perish it must be ungenerated. For we must not grant that the imperishable has only one cause, that of being ungenerated, nor leave what has come into being helpless against change into destruction. ### Extrabiblical texts - Atticus (Atticus, Against Those Who Interpret Plato through Aristotle): quotation, high confidence ### Translation notes - Atticus, fragment 4. ### Citation (SBL) Eusebius, Praep. ev. 15.6.8 (Dindorf 2:352–353; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-6-8). ## Preparation for the Gospel 15.6.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-6-9 - Source: Dindorf 2:353 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Aristotle denies God the power to create anything new. ### Greek text πόθεν οὖν ἐκ τῶν Ἀριστοτέλους λάβωμεν βοήθειαν εἰς ταῦτα, ἀνδρὸς οὐ τηνάλλως οὐδὲ καθʼ αὑτὸν περαίνοντος τὸν περὶ τούτων λόγον, ἀλλʼ ἐξ ὀρθοῦ πρὸς Πλάτωνα ἐναντιουμένου, καὶ τό τε γενόμενον εἰς ἀνάγκην τοῦ ἀπολέσθαι περιιστάντος, τό τε μὴ ἀπολλύμενον ἐκ μόνου τοῦ μὴ γενέσθαι λέγοντος κρατύνεσθαι τὸ ἄφθαρτον, οὐ μὴν οὐδὲ δύναμιν ἀπολείποντος αὐτοῦ περὶ τὸν θεὸν, ᾗ χρώμενος ἀγαθὸν ἂν τι ποιήσαι; ὃ γὰρ οὔπω πρότερον γέγονε, τοῦτο, φησὶν‚ οὐκ ἂν γένοιτο. ### English translation (Claude) From where in Aristotle’s writings, then, should we take help for this, from a man who does not complete his account of these things casually or by himself, but sets himself directly against Plato, and brings what has come to be under the necessity of perishing, and says that what does not perish has its imperishability secured only by not having come to be, and does not even leave a power to God by which he might make anything good? For what has not come into being before, he says, could not come into being. ### Extrabiblical texts - Atticus (Atticus, Against Those Who Interpret Plato through Aristotle): quotation, high confidence ### Translation notes - Atticus, fragment 4. ### Citation (SBL) Eusebius, Praep. ev. 15.6.9 (Dindorf 2:353; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-6-9). ## Preparation for the Gospel 15.6.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-6-10 - Source: Dindorf 2:353 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Aristotle’s arguments led some Platonists astray; only God’s will makes the generated imperishable. ### Greek text τοσοῦτον δὲ ἀποδεῖ διὰ τούτων βοηθεῖν τῷ Πλάτωνος λόγῳ ὥστε ἤδη τινὰς καὶ τῶν περὶ Πλάτωνα ἐσπουδακότων φοβήσας, οἷς εἶπεν, ἀπέστησε τοῦ δόγματος, οὐ δυνηθέντας συνιδεῖν ὅτι κατὰ μὲν τὴν αὐτῶν φύσιν τῶν πραγμάτων ἦν ἄνευ θεοῦ βουλήσεως καὶ δυνάμεως ἐπινοῆσαι οὔτε τὸ γενόμενον ἄφθαρτον οὔτε τὸ μὴ φθαρησάμενον γεννητὸν ὄν. ### English translation (Claude) He is so far from helping Plato’s doctrine by these that he has already frightened some of Plato’s devotees with what he said and turned them away from the doctrine, since they could not see that according to the nature of things themselves, without God’s will and power, it was not possible to conceive either what had come into being as imperishable or what would not perish as generated. ### Extrabiblical texts - Atticus (Atticus, Against Those Who Interpret Plato through Aristotle): quotation, high confidence ### Translation notes - Atticus, fragment 4. ### Citation (SBL) Eusebius, Praep. ev. 15.6.10 (Dindorf 2:353; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-6-10). ## Preparation for the Gospel 15.6.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-6-11 - Source: Dindorf 2:353 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: It is absurd to make God’s will weaker than the mere fact of being unborn. ### Greek text ὅταν δὲ τὴν ἀρίστην τις αἰτίαν ἐπιστήσῃ τὴν ἐκ θεοῦ, δεῖ ταύτην ἡγεμόνα τῶν πάντων λαβόντα μηδὲν αὐτὴν τῶν ἄλλων αἰτίαν ἀποφαίνειν χείρονα. γελοῖον γὰρ διότι μὲν γέγονέ τι, διὰ τοῦτο φθαρῆναι, εἰ δὲ ὁ θεὸς βούλεται, μὴ φθαρῆναι, καὶ διότι μέν τι ἀγέννητόν ἐστιν ἔχειν ἰσχὺν τοῦ μὴ φθαρῆναι, τὴν δὲ παρὰ τοῦ θεοῦ βούλησιν ἐνδεῖν πρὸς τὸ ἄφθαρτον τηρῆσαί τι τῶν γενομένων. ### English translation (Claude) But when one sets the best cause, that from God, he must take it as leader of all things and show it no worse than any of the other causes. For it is ridiculous that because something has come into being it should perish, even if God wills that it not perish; and that because something is ungenerated it should have the strength not to perish, while the will of God should fall short of keeping imperishable anything that has come into being. ### Extrabiblical texts - Atticus (Atticus, Against Those Who Interpret Plato through Aristotle): quotation, high confidence ### Translation notes - Atticus, fragment 4. ### Citation (SBL) Eusebius, Praep. ev. 15.6.11 (Dindorf 2:353; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-6-11). ## Preparation for the Gospel 15.6.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-6-12 - Source: Dindorf 2:353–354 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If human craftsmen can make what did not exist, so can God. ### Greek text καὶ ὁ μὲν οἰκοδόμος ἱκανὸς οὐκ οὖσαν οἰκίαν κατασκευάσασθαι, ἱκανὸς δέ τις καὶ ἀνδριάντα μὴ ὄντα πρότερον ποιῆσαι‚ καὶ ναῦν ἄλλος ἐξ ὕλης ἀργοῦ τεκτηνάμενος παρέσχε τοῖς δεομένοις‚ καὶ τῶν ἄλλων τεχνιτῶν ἕκαστος‚ ὅσοι γε τὰς ποιητικὰς μετίασι τέχνας, δύναμιν ταύτην ἔχουσιν‚ ὥς τι τῶν οὐκ ὄντων ἄγειν εἰς οὐσίαν, ὁ δὲ παμβασιλεὺς καὶ ἀριστοτέχνης οὐδʼ ὅσον ἀνθρωπίνου τεχνίτου δυνάμεως μεθέξει, ἄμοιρος δʼ ἡμῖν πάσης ἔσται γενέσεως; οὔκ, ἐάν γε καὶ κατὰ βραχὺ θείας αἰτίας ἐπιλογισμὸν οἰοί τε ὦμεν λαβεῖν. ### English translation (Claude) And the builder is able to construct a house that did not exist, and someone is able to make a statue that did not exist before, and another, having fashioned a ship out of idle material, provides it to those who need it; and each of the other craftsmen, all who practice the productive arts, have this power of bringing something that does not exist into being. Shall the King of all and best of craftsmen not share even as much power as a human craftsman, and be for us without part in any coming-into-being? No, if we are able to take even a little consideration of divine causation. ### Extrabiblical texts - Atticus (Atticus, Against Those Who Interpret Plato through Aristotle): quotation, high confidence ### Translation notes - Atticus, fragment 4. ### Citation (SBL) Eusebius, Praep. ev. 15.6.12 (Dindorf 2:353–354; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-6-12). ## Preparation for the Gospel 15.6.13 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-6-13 - Source: Dindorf 2:354 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God can preserve what he made, as craftsmen repair theirs. ### Greek text ἀλλὰ ποιῆσαι μὲν ἱκανὸς καὶ βουληθῆναι τὰ καλὰ, (ἀγαθὸς γὰρ, ἀγαθῷ δὲ οὐδεὶς φθόνος περὶ οὐδενός) τηρῆσαι δὲ καὶ διαφυλάξαι τὰ γενόμενα οὐ δυνατός; καὶ μὴν καὶ οἶ λοιποὶ τεχνῖται πρὸς ἄμφω ἱκανοί. ὁ γοῦν οἰκοδόμος καὶ ὁ ναυπηγὸς οὐ μόνον καινὰς κατασκευάζονται ναῦς καὶ οἰκίας, ἀλλὰ καὶ ταῖς ὑπὸ χρόνου διαφθειρομέναις ἱκανοὶ βοηθεῖν, ἕτερα τῶν πεπονημένων ἀντικαθιστάντες αὐταῖς· ### English translation (Claude) But is he able to make and to will what is good (for he is good, and in the good there is no envy about anything), but unable to keep and preserve what has come into being? And yet the other craftsmen are able to do both. The builder and the shipwright, at any rate, not only construct new ships and houses, but are able to help those damaged by time, putting other worked pieces in their place. ### Extrabiblical texts - Plato, Tim. 29e (Plato (works)): quotation, high confidence - Atticus (Atticus, Against Those Who Interpret Plato through Aristotle): quotation, high confidence ### Translation notes - Atticus, fragment 4; Plato, Timaeus 29e. ### Citation (SBL) Eusebius, Praep. ev. 15.6.13 (Dindorf 2:354; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-6-13). ## Preparation for the Gospel 15.6.14 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-6-14 - Source: Dindorf 2:354 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The good Maker both creates and preserves. ### Greek text ὥστε καὶ τῷ θεῷ πάντως τό γε τοσοῦτον συγχωρητέον. ὁ γάρ τις ὅλον ποιῆσαι δυνατὸς‚ τοῦτο πῶς ἂν ἐκ μέρους ἀδύνατος εἴη ποιεῖν; καὶ γενέσθαι τοίνυν τι δεῖ καινὸν, εἴπερ μέλλοι τις ὅλως ποιητὴς, καὶ τὸ καλὸν ἔργον πρὸς ἅπαν διασώζεσθαι· τὸ γὰρ εὖ γενόμενον ἐθέλειν λύειν κακοῦ. ### English translation (Claude) So this much at least must be granted to God too. For how could one who can make the whole be unable to make it in part? Something new must come into being, then, if one is to be a maker at all, and the fine work must be preserved for all time; for to wish to undo what has come into being well belongs to the wicked. ### Extrabiblical texts - Plato, Tim. 41b (Plato (works)): quotation, high confidence - Atticus (Atticus, Against Those Who Interpret Plato through Aristotle): quotation, high confidence ### Translation notes - Atticus, fragment 4; Plato, Timaeus 41b. ### Citation (SBL) Eusebius, Praep. ev. 15.6.14 (Dindorf 2:354; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-6-14). ## Preparation for the Gospel 15.6.15 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-6-15 - Source: Dindorf 2:354 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If human works outlast their makers, God’s works endure by his presence. ### Greek text μείζων δὲ ἄλλος εἰς σωτηρίαν τῶν γενομένων δεσμὸς οὐκ ἔστι τῆς τοῦ θεοῦ βουλήσεως. ἢ ἀνθρωπίνης μὲν σπουδῆς καὶ βουλήσεως μεταλαβόντα πολλὰ, καὶ ἔθνη καὶ πόλεις καὶ ἔργα, μένει χρόνον ἀμήχανον ὅσον γενόμενα μηκέτʼ ὄντος τοῦ θελήσαντος, τὰ δὲ τῆς τοῦ θεοῦ μετασχόντα γνώμης καὶ διʼ αὐτὸν καὶ ὑπʼ αὐτοῦ γενόμενα, ταῦτα δὲ ἄρα παρόντος τοῦ ποιήσαντος οἰχήσεται καὶ οὐ παραμενεῖ; ### English translation (Claude) There is no greater bond for the preservation of what has come into being than the will of God. Or do many things that have received human effort and will, nations and cities and works, remain an immense time after they have come into being when he who willed them no longer exists, while the things that have received God’s purpose and came into being through him and by him will pass away and not remain while their Maker is present? ### Extrabiblical texts - Atticus (Atticus, Against Those Who Interpret Plato through Aristotle): quotation, high confidence ### Translation notes - Atticus, fragment 4. ### Citation (SBL) Eusebius, Praep. ev. 15.6.15 (Dindorf 2:354; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-6-15). ## Preparation for the Gospel 15.6.16 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-6-16 - Source: Dindorf 2:354–355 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Nothing can force God to let his work perish. ### Greek text τίνος αἰτίας βιασαμένης τὴν τοῦ θεοῦ γνώμην; πότερον τῆς ἐξ αὐτῶν τῶν γενομένων ἀνάγκης; ἀλλʼ αὐτή γε τῷ προσέσθαι τὸ κοσμηθῆναι τὴν ἐκ τοῦ θεοῦ προσωμολόγησεν ἧτταν. ἀλλʼ ἔξωθέν τινος αἰτίας ἀνταγωνιζομένης τῷ θεῷ; ἀλλʼ οὔτʼ ἐστὶν οὔτε ἐν οἷς ἔφθη κρατήσας καὶ κοσμήσας ὁ θεὸς ἔτι ἄξιον ἐν τούτοις αὐτὸν ἐλαττοῦν τινος, εἴ γε μὴ παντάπασι λανθάνομεν ἡμᾶς αὐτοὺς περὶ τῆς μεγίστης καὶ θειοτάτης δυνάμεως διαλεγόμενοι. ### English translation (Claude) By what cause forcing God’s purpose? By the necessity from the things that came into being themselves? But this, by accepting being ordered, has already admitted its defeat by God. Or by some cause from outside contending with God? But there is none, nor is it right, in the things God has already mastered and ordered, to make him inferior to anything, unless we are altogether unaware of ourselves in discussing the greatest and most divine power. ### Extrabiblical texts - Atticus (Atticus, Against Those Who Interpret Plato through Aristotle): quotation, high confidence ### Translation notes - Atticus, fragment 4. ### Citation (SBL) Eusebius, Praep. ev. 15.6.16 (Dindorf 2:354–355; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-6-16). ## Preparation for the Gospel 15.6.17 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-6-17 - Source: Dindorf 2:355 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Aristotle cannot teach the world’s creation; Eusebius turns to his fifth element. ### Greek text ἀλλὰ γὰρ εἰς τὸν περὶ τῆς ἀληθείας λόγον ἐοίκαμεν ὑπὸ προθυμίας ἐκφέρεσθαι. δῆλον μὲν καὶ ὃ προυθέμεθα, ὡς οὐκ ἂν εἶεν διδάσκαλοι περὶ κόσμου γενέσεως οἱ μηδὲ τὴν ἀρχὴν γένεσιν ἀπολιπόντες αὐτῷ.” Καὶ μὴν καὶ περὶ τῆς τῶν σωμάτων πέμπτης οὐσίας, ἣν εἰσηγήσατο Ἀριστοτέλης, ταῦτα παραθετέον ### English translation (Claude) But we seem to be carried away by eagerness into the account of the truth. What we proposed is clear: those who do not even grant the world a beginning of generation could not be teachers about the world’s generation.” And moreover about the fifth substance of bodies, which Aristotle introduced, this must be set out: ### Extrabiblical texts - Atticus (Atticus, Against Those Who Interpret Plato through Aristotle): quotation, high confidence ### Translation notes - Atticus, fragment 4. ### Citation (SBL) Eusebius, Praep. ev. 15.6.17 (Dindorf 2:355; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-2-1/#p-15-6-17). ## Preparation for the Gospel 15.7.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-7-1 - Source: Dindorf 2:355 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Atticus: Aristotle added a fifth element to make himself appear original. ### Greek text “ Περὶ γοῦν τῶν καλουμένων στοιχείων, ἐξ ὧν πρώτων σώματα συνέστηκε, Πλάτων μὲν ἑπόμενος τῇ περὶ αὐτὰ ἐναργείᾳ, καθάπερ καὶ οἱ πρὸ αὐτοῦ, τέσσαρά τε ἔφησεν εἶναι ταῦτα ὁμολογούμενα, πῦρ καὶ γῆν καὶ ἀέρα καὶ ὕδωρ, καὶ ἐκ τούτων συγκρινομένων τὰ λοιπὰ πάντα γεννᾶσθαι· Ἀριστοτέλης δὲ, ὡς ἔοικεν, ἐλπίσας περιττότερος φανεῖσθαι τῷ φρονεῖν εἴ τι σῶμα ἐκ περιττοῦ προσθείη, προσκατηρίθμησε τοῖς φαινομένοις τέτταρσι σώμασι τὴν πέμπτην οὐσίαν, πάνυ μὲν λαμπρῶς καὶ φιλοδώρως τῇ φύσει χρησάμενος, μὴ συνιδὼν δὲ ὅτι οὐ νομοθετεῖν δεῖ φυσιολογοῦντα, τὰ δὲ τῆς φύσεως αὐτῆς ἐξιστορεῖν. ### English translation (Claude) “About the so-called elements, at any rate, from which bodies are first composed, Plato, following the evidence about them, as those before him did, said that they are four, as is agreed, fire and earth and air and water, and that all the rest are generated from these by their combination; but Aristotle, hoping, it seems, to appear more extraordinary in wisdom if he added some body extraordinarily, counted in with the four visible bodies the fifth substance, using nature very splendidly and generously, not seeing that one who studies nature must not legislate but relate what belongs to nature itself. ### Extrabiblical texts - Atticus (Atticus, Against Those Who Interpret Plato through Aristotle): quotation, high confidence ### Translation notes - Atticus, fragment 5 (des Places). ### Citation (SBL) Eusebius, Praep. ev. 15.7.1 (Dindorf 2:355; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-7-1). ## Preparation for the Gospel 15.7.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-7-2 - Source: Dindorf 2:355–356 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Aristotle’s fifth body, lacking all bodily qualities, is a body that is not a body. ### Greek text εἰς τοίνυν τὴν ἀπόδειξιν τοῦ τέτταρας εἶναι τὰς πρώτας τῶν σωμάτων φύσεις, ἧς δὴ χρεία τοῖς Πλατωνικοῖς, οὐ μόνον οὐκ ἂν συντελοῖ τι ὁ Περιπατητικὸς, ἀλλὰ σχεδὸν καὶ μόνος ἐναντιοῖτʼ ἄν. λεγόντων γοῦν ἡμῶν ὅτι πᾶν σῶμα ἢ θερμὸν ἢ ψυχρὸν, ἢ ὑγρὸν ἢ ξηρὸν, ἢ μαλακὸν ἢ σκληρὸν, ἢ κοῦφον ἢ βαρὺ, ἢ ἀραιὸν ἢ πυκνὸν, καὶ εὑρισκόντων ὅτι οὐκ ἂν ἕτερόν τι εἴη τὸ μεθέξον τούτων τινὸς παρὰ τὰ τέτταρα· (εἰ μὲν γὰρ θερμὸν, ἢ πῦρ ἢ ἀήρ· εἰ δὲ ψυχρὸν, ὕδωρ ἢ γῆ· καὶ εἰ μὲν ξηρὸν, πῦρ ἢ γῆ· εἰ δὲ ὑγρὸν, ὕδωρ ἢ ἀήρ· καὶ εἰ μὲν μαλακὸν, ἀὴρ ἢ πῦρ· εἰ δὲ σκληρὸν, ὕδωρ ἢ γῆ· καὶ κοῦφον μὲν καὶ ἀραιὸν, οἶον πῦρ καὶ ἀήρ· βαρὺ δὲ καὶ πυκνὸν, ὕδωρ καὶ γῆ.) καὶ ἐκ τῶν ἄλλων δὲ ἁπασῶν τῶν ἁπλῶν δυνάμεων κατανοούντων ὡς οὐκ ἂν εἴη παρὰ ταῦτά τι σῶμα ἕτερον· οὗτος ἀνθίσταται μόνος, φάσκων δύνασθαι σῶμα εἶναι τούτων ἄμοιρον· σῶμα δὲ μήτε βαρὺ, μήτε κοῦφον, μήτε μαλακὸν, μήτε σκληρὸν, μήτε ὑγρὸν, ἀλλὰ μήτε ξηρὸν, μονονουχὶ λέγων σῶμα οὐ σῶμα. τὸ μὲν γὰρ ὄνομα καταλέλοιπεν αὐτῷ, τὰς δὲ δυνάμεις, διʼ ὧν σῶμα πέφυκε γίνεσθαι, πάσας ἀφῄρηκεν. ### English translation (Claude) To the proof that the first natures of bodies are four, which the Platonists need, the Peripatetic would not only contribute nothing, but would be almost alone in opposing it. When we say, at any rate, that every body is hot or cold, wet or dry, soft or hard, light or heavy, rare or dense, and find that there could be nothing else sharing in any of these besides the four (for if hot, fire or air; if cold, water or earth; and if dry, fire or earth; if wet, water or air; and if soft, air or fire; if hard, water or earth; and light and rare, such as fire and air; heavy and dense, water and earth); and when from all the other simple powers we perceive that there could be no other body besides these, he alone resists, saying that there can be a body without share in these; a body neither heavy nor light, neither soft nor hard, neither wet nor dry, all but saying a body that is not a body. For he has left it the name, but taken away all the powers by which a body naturally comes to be. ### Extrabiblical texts - Atticus (Atticus, Against Those Who Interpret Plato through Aristotle): quotation, high confidence ### Translation notes - Atticus, fragment 5. ### Citation (SBL) Eusebius, Praep. ev. 15.7.2 (Dindorf 2:355–356; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-7-2). ## Preparation for the Gospel 15.7.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-7-3 - Source: Dindorf 2:356 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Aristotle’s fifth element is incompatible with Plato. ### Greek text ἢ τοίνυν ἡμᾶς ἅπερ αὐτὸς λέγει πείθων ἀφαιρήσεται τῆς Πλάτωνος γνώμης, ἢ τὰ Πλάτωνος βεβαιούμενος τῶν αὐτῷ δοκούντων ἀποστήσεται· ὥστε οὐδαμῆ χρήσιμος πρὸς τὰ τοῦ Πλάτωνος. ### English translation (Claude) Either, then, he will persuade us of what he says and take us away from Plato’s view, or, confirming Plato’s, he will abandon his own; so that he is in no way useful for Plato’s teaching. ### Extrabiblical texts - Atticus (Atticus, Against Those Who Interpret Plato through Aristotle): quotation, high confidence ### Translation notes - Atticus, fragment 5. ### Citation (SBL) Eusebius, Praep. ev. 15.7.3 (Dindorf 2:356; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-7-3). ## Preparation for the Gospel 15.7.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-7-4 - Source: Dindorf 2:356 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Aristotle transferred Plato’s ideas to the wrong subject, like a sculptor patching statues. ### Greek text ἔτι ὁ μὲν Πλάτων πάντα τὰ σώματα, ἅτε ἐπὶ μιᾶς ὁμοίας ὕλης θεωρούμενα, βούλεται τρέπεσθαι μεταβάλλειν τʼ εἰς ἄλληλα· ὁ δὲ ἐπὶ μὲν τῶν ἄλλων οὐσίαν ἀπαθῆ τε καὶ ἄφθαρτον καὶ ἄτρεπτον πάντως ἀξιοῖ, ἵνα δὴ μὴ εὐκαταφρονήτου τινὸς πράγματος γεννητὴς εἶναι δοκῇ, περιττὸν μὲν καὶ ἴδιον παντάπασι λέγων οὐδὲν, τὰ δὲ ὑπὸ Πλάτωνος ἐπʼ ἄλλων ἑωραμένα καλῶς μεταφέρων ἐπὶ τὰ μὴ προσήκοντα, καθάπερ τινὲς τῶν ὕστερον γενομένων ἀνδριαντοποιῶν. ### English translation (Claude) Further, Plato holds that all bodies, being considered as on one like matter, turn and change into one another; but he thinks that the substance of the heavenly bodies, unlike the others, is impassible and imperishable and altogether unchangeable, so that he may not seem to be the begetter of some contemptible thing, saying nothing extraordinary or his own at all, but transferring what Plato saw well in other matters to things where it does not belong, like some sculptors who came later. ### Extrabiblical texts - Atticus (Atticus, Against Those Who Interpret Plato through Aristotle): quotation, high confidence ### Translation notes - Atticus, fragment 5. “Unlike the others” renders the probable sense; the text reads “for the others.” ### Citation (SBL) Eusebius, Praep. ev. 15.7.4 (Dindorf 2:356; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-7-4). ## Preparation for the Gospel 15.7.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-7-5 - Source: Dindorf 2:356 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Such sculptors combined borrowed parts into an ill-proportioned whole. ### Greek text ἐκεῖνοί τε γὰρ ἀπομιμησάμενοι τοῦδε τοῦ ἀνδρὸς κεφαλὴν, ἄλλου δὲ τὸ στέρνον, ἑτέρου δὲ τὴν ζώνην, εἰς ταυτὸν συνθέντες ἐνίοτε μὴ προσήκοντα πράγματα ἀλλήλοις ἔπεισαν αὐτοὺς ὥς τι πεποιηκότες ἴδιον· καὶ ὄντως τὸ μὲν ὅλον, ὃ δή τις ἂν ἀσυμμέτρως ἔχειν αἰτιάσαιτο, ἐστὶν αὐτῶν, τὰ δʼ ἐν αὐτῷ συνηρανισμένα καί τι καλὸν ἔχοντα οὐκ αὐτῶν. ### English translation (Claude) For they, copying the head of this man, the chest of another, and the waist of another, and putting together into one things sometimes not fitting one another, persuaded themselves that they had made something of their own; and in fact the whole, which one might blame as disproportioned, is theirs, but the parts collected into it and having some beauty are not theirs. ### Extrabiblical texts - Atticus (Atticus, Against Those Who Interpret Plato through Aristotle): quotation, high confidence ### Translation notes - Atticus, fragment 5. ### Citation (SBL) Eusebius, Praep. ev. 15.7.5 (Dindorf 2:356; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-7-5). ## Preparation for the Gospel 15.7.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-7-6 - Source: Dindorf 2:356–357 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Aristotle combined Plato’s incorporeal being and divine heavenly bodies into an “impassible body.” ### Greek text ὡσαύτως δὲ καὶ Ἀριστοτέλης ἀκούων Πλάτωνος ὅτι ἐστί τις οὐσία νοητὴ καθʼ αὑτὴν ἀσώματός τε καὶ ἀχρώματος καὶ ἀναφὴς, οὔτε γινομένη οὔτε φθειρομένη οὔτε τρεπομένη οὔτε μεταβαλλομένη, ἀεὶ δὲ κατὰ τὰ αὐτὰ καὶ ὡσαύτως ἔχουσα, πάλιν δʼ αὖ περὶ τῶν κατʼ οὐρανὸν ἀκούων, ὡς ὄντα θεῖα καὶ ἄφθαρτα καὶ ἀπαθῆ ἐστι σώματα, συνέθηκε καὶ συνεκόλλησεν ἐξ ἀμφοῖν πράγματα μὴ συνᾴδοντα· παρʼ ὧν μὲν γὰρ τὸ εἶναι σῶμα, παρʼ ὧν δὲ τὸ ἀπαθὲς εἶναι λαβὼν, σῶμα ἀπαθὲς ἐτεκτήνατο. ### English translation (Claude) So too Aristotle, hearing Plato say that there is an intelligible substance by itself, incorporeal and colorless and intangible, neither coming to be nor perishing nor turning nor changing, but always the same and in the same state; and again hearing about the heavenly things, that they are divine and imperishable and impassible bodies, put together and glued from both things that do not agree; taking from the one being a body and from the other being impassible, he contrived an impassible body. ### Extrabiblical texts - Atticus (Atticus, Against Those Who Interpret Plato through Aristotle): quotation, high confidence ### Translation notes - Atticus, fragment 5; compare Plato, Phaedrus 247c. ### Citation (SBL) Eusebius, Praep. ev. 15.7.6 (Dindorf 2:356–357; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-7-6). ## Preparation for the Gospel 15.7.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-7-7 - Source: Dindorf 2:357 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: An impassible body is impossible; what is impassible must be incorporeal. ### Greek text ἐπὶ μὲν οὖν τῶν ἀνδριάντων, εἰ καὶ μὴ καλὸν τὸ ἐκ τῶν διαφερόντων, οὔτι γε ἀδύνατον γενέσθαι. διδάσκει γοῦν τὰ τοιαῦτα καὶ Ὅμηρος ὄμματα γὰρ, φησὶ, καὶ κεφαλὴν ἴκελος Διὶ τερπικεραύνῳ, Ἄρεϊ δὲ ζώνην, στέρνον δὲ Ποσειδάωνι. τὸ δὲ σῶμα ἀπαθὲς οὐκ ἄν ποτε γένοιτο. παθητῇ γὰρ καὶ τρεπτῇ συνδεδεμένον φύσει ἀνάγκην ἔχει συμπαθεῖν ᾧ συνέζευκται. εἰ δέ τι ἀπαθὲς εἴη, τοῦτο ἀφειμένον καὶ ἐλεύθερον ἀπὸ τοῦ πάσχοντος εἶναι δεῖ· ὥστε χωρὶς ἂν εἴη τῆς ὕλης, ἧς κεχωρισμένον ἀσώματον ἀναγκαίως ὁμολογοῖτʼ ἄν.” Ἔτι καὶ τούτοις πρόσσχωμεν τὸν νοῦν ἐν ὅσοις ἄλλοις διαφέρεσθαι τῷ Πλάτωνι τὸν Ἀριστοτέλην παρίστησιν ### English translation (Claude) With statues, even if what is made from different things is not beautiful, it is not impossible to make. Homer teaches such things, at least: “in eyes and head,” he says, “like Zeus who delights in thunder, in waist like Ares, in chest like Poseidon.” But an impassible body could never come into being. For bound to a passible and changeable nature, it must suffer along with that to which it is yoked. And if anything were impassible, it must be released and free from what suffers; so it would be apart from matter, and, being separate from it, would necessarily be admitted to be incorporeal.” Let us attend also to the other matters in which he shows Aristotle to differ from Plato: ### Extrabiblical texts - Homer, Il. 2.478–479 (Homer, Iliad): quotation, high confidence - Atticus (Atticus, Against Those Who Interpret Plato through Aristotle): quotation, high confidence ### Translation notes - Atticus, fragment 5; Homer, Iliad 2.478–479. ### Citation (SBL) Eusebius, Praep. ev. 15.7.7 (Dindorf 2:357; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-7-7). ## Preparation for the Gospel 15.8.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-8-1 - Source: Dindorf 2:357–358 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Atticus: Plato makes the heavens fiery and the sun a kindled light; Aristotle denies both. ### Greek text “Ἔπειτα τούτοις ἑπόμενα πολλὰ ἐν οἷς διαφέρονται. ὁ μὲν γάρ φησι τὰ κατʼ οὐρανὸν τὴν πλείστην ἰδέαν ἐκ πυρὸς ἔχειν, ὁ δὲ μηδαμῆ μετεῖναι τοῖς οὐρανίοις πυρός. καὶ ὁ μέν φησιν ἀνάψαι τὸν θεὸν φῶς ἐν τῇ δευτέρᾳ πρὸς γῆν περιόδῳ, ἵνʼ ὅτι μάλιστα εἰς ἅπαντα φαίνοι τὸν οὐρανὸν, περὶ ἡλίου τὸ τοιοῦτον ἀποφαινόμενος· ὁ δὲ, ἅτε οὐκ ἐθέλων πῦρ εἶναι τὸν ἥλιον, τὸ δὲ φῶς εἰδὼς πῦρ καθαρὸν, ἤ τι πυρὸς ὂν, οὐκ ἐπιτρέπει φῶς περὶ αὐτὸν ἀνῆφθαι. ### English translation (Claude) “Then there are many points following these on which they differ. For the one says that the heavenly bodies have their form mostly from fire, the other that the heavenly bodies have no share of fire at all. And the one says that God kindled a light in the second circuit from the earth, so that it might shine as much as possible over the whole heaven, declaring this of the sun; but the other, not wishing the sun to be fire, and knowing that light is pure fire or something of fire, does not allow light to have been kindled around it. ### Extrabiblical texts - Plato, Tim. 39b (Plato (works)): quotation, high confidence - Atticus (Atticus, Against Those Who Interpret Plato through Aristotle): quotation, high confidence ### Translation notes - Atticus, fragment 6 (des Places); Plato, Timaeus 40a, 39b. ### Citation (SBL) Eusebius, Praep. ev. 15.8.1 (Dindorf 2:357–358; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-8-1). ## Preparation for the Gospel 15.8.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-8-2 - Source: Dindorf 2:358 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato allows exchanges of matter in the heavenly bodies. ### Greek text ἔτι ὁ μὲν, κατʼ εἶδος ἀφθαρσίαν ἀπονέμων τοῖς κατʼ οὐρανὸν ἅπασιν, ἀποχωρήσεις τινὰς αὐτῶν καὶ προσχωρήσεις συμμέτρους φησὶ γίνεσθαι· ἀναγκάζουσι δὲ αὐτὸν λέγειν ταῦτα, τὰς μὲν ἀποκρίσεις, αἵ τε ἀκτῖνες τοῦ ἡλίου καὶ θερμότητες κατὰ ἀπόρρυσιν αὐτοῦ γινόμεναι· τὰς δὲ προσκρίσεις, ἡ ἴση τοῦ μεγέθους αὐτοῦ φάσις· οὐ γὰρ ἂν ἤθελεν ἴσα φαίνεσθαι μηδὲν ἀνθʼ ὧν ἀφίησι λαμβάνοντα·) ### English translation (Claude) Further, the one, while giving imperishability in form to all the heavenly bodies, says that certain proportionate departures and approaches take place in them; what compels him to say this is, for the separations, the rays and heats of the sun coming about by outflow from it; for the additions, the apparent equality of its size; for it would not appear equal if it received nothing in return for what it gives off. ### Extrabiblical texts - Atticus (Atticus, Against Those Who Interpret Plato through Aristotle): quotation, high confidence ### Translation notes - Atticus, fragment 6. The source of this view of Plato is uncertain. ### Citation (SBL) Eusebius, Praep. ev. 15.8.2 (Dindorf 2:358; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-8-2). ## Preparation for the Gospel 15.8.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-8-3 - Source: Dindorf 2:358 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Aristotle makes the heavenly bodies unchanging in substance. ### Greek text ὁ δὲ Ἀριστοτέλης πάντη μένειν ἐπὶ τῆς αὐτῆς οὐσίας αὐτὰ βούλεται, μήτε τινὸς αὐτοῖς ἀποχωροῦντος μήτε προσιόντος. ### English translation (Claude) But Aristotle wants them to remain entirely in the same substance, nothing departing from them or coming to them. ### Extrabiblical texts - Atticus (Atticus, Against Those Who Interpret Plato through Aristotle): quotation, high confidence ### Translation notes - Atticus, fragment 6. ### Citation (SBL) Eusebius, Praep. ev. 15.8.3 (Dindorf 2:358; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-8-3). ## Preparation for the Gospel 15.8.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-8-4 - Source: Dindorf 2:358 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato gives the stars their own rotation as living beings; Aristotle denies it. ### Greek text ἔτι ὁ μὲν πρὸς τῇ κοινῇ κινήσει τῶν ἄστρων, καθʼ ἣν ἐν ταῖς σφαίραις ἐνδεδεμένοι κινοῦνται πάντες οἶ ἀστέρες οἴ τε ἀπλανεῖς καὶ οἶ πλανώμενοι, καὶ ἑτέραν αὐτοῖς κίνησιν ἀποδίδωσιν, ἣν δὴ καὶ ἄλλως καλλίστην εἶναι συμβέβηκε καὶ προσήκουσαν αὐτῶν τῇ φύσει τοῦ σώματος· (σφαιρικοὶ γὰρ ὄντες εἰκότως σφαιρικὴν ἄν τινα κίνησιν ἕκαστος κινοῖτο περιδινούμενος·) ὁ δὲ καὶ ταύτης ἀφαιρεῖται τῆς κινήσεως αὐτοὺς‚ ἣν ὡς ἔμψυχοι κινοῦνται, μόνην δὲ ἀπολείπει τὴν ὑπʼ ἄλλων τῶν περιεχόντων ὥσπερ ἀψύχοις συμβαίνουσαν. ### English translation (Claude) Further, the one, besides the common motion of the stars, by which all the stars, fixed and wandering, bound in their spheres are moved, gives them another motion too, which happens also to be the finest and proper to the nature of their body (for being spherical, each would reasonably move with a spherical motion, whirling round); but the other takes from them this motion too, by which they move as having souls, and leaves only that which happens to them from the other bodies that contain them, as if they were soulless. ### Extrabiblical texts - Atticus (Atticus, Against Those Who Interpret Plato through Aristotle): quotation, high confidence ### Translation notes - Atticus, fragment 6; Plato, Timaeus 40a–b. ### Citation (SBL) Eusebius, Praep. ev. 15.8.4 (Dindorf 2:358; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-8-4). ## Preparation for the Gospel 15.8.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-8-5 - Source: Dindorf 2:358–359 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato bases the stars’ motion on reason, not on the eye. ### Greek text καὶ δὴ καί φησι τὴν γινομένην φαντασίαν ἡμῖν ἀπὸ τῶν ἀστέρων ὡς κινουμένων πάθος εἶναι τῆς ἡμετέρας ὄψεως ἀδυνατούσης καὶ ὡσπερεὶ σειομένης‚ ἀλήθειαν δὲ οὐκ εἶναι· ὥσπερ Πλάτωνος ἀπὸ ταύτης τῆς τὴν ὑπὲρ τῆς κινήσεως πίστιν λαμβάνοντος, ἀλλʼ οὐκ ἀπὸ τοῦ λόγου τοῦ διδάσκοντος ὅτι ἀνάγκη τούτων ἕκαστον ζῷον ὄντα καὶ ψυχὴν ἔχοντα καὶ σῶμα κινεῖσθαι τὴν ἰδίαν κίνησιν· (πᾶν γὰρ σῶμα ᾧ μὲν ἔξωθεν τὸ κινεῖσθαι ἄψυχον, ᾧ δὲ ἔνδοθεν καὶ ἐξ ἑαυτοῦ ἔμψυχον·) κινούμενον δὲ, ἅτε θεῖον ὄντα, τὴν καλλίστην κινεῖσθαι κίνησιν· καλλίστης δʼ οὔσης τῆς ἐν κύκλῳ κινήσεως, ταύτῃ αὐτὸν κινεῖσθαι. ### English translation (Claude) And indeed he says that the appearance we have of the stars as moving is an affection of our sight, which is weak and as it were shaken, but not the truth; as if Plato took his belief about their motion from this, and not from the argument that teaches that each of these, being a living being and having soul and body, must move with its own motion (for every body that is moved from outside is soulless, but that moved from within and from itself is ensouled); and moving, being divine, it moves with the finest motion; and since the finest motion is that in a circle, it moves in this. ### Extrabiblical texts - Atticus (Atticus, Against Those Who Interpret Plato through Aristotle): quotation, high confidence ### Translation notes - Atticus, fragment 6; compare Aristotle, On the Heavens 2.8.290a; Plato, Phaedrus 245e. ### Citation (SBL) Eusebius, Praep. ev. 15.8.5 (Dindorf 2:358–359; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-8-5). ## Preparation for the Gospel 15.8.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-8-6 - Source: Dindorf 2:359 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Aristotle could not deny the circular motion of the universe, but explained it by his fifth body. ### Greek text ἡ δὲ αἴσθησις τὰ μὲν ἐκ τοῦ λόγου μαρτυροῖτο ἂν ὡς ἀληθεύουσα, οὐ μὴν αὐτὴ παρέσχε τὴν πίστιν τῆς κινήσεως. περὶ δὲ τῆς τοῦ παντὸς κινήσεως ὡς μὲν οὐκ ἐν κύκλῳ τινὶ γίνεται νικώμενος ὑπὸ τῆς ἐναργείας οὐκ ἔσχεν ἀντειπεῖν Πλάτωνι, παρεῖχε δὲ κἀνταῦθα διαφορὰν αὐτῷ τὸ καλὸν τοῦτο εὕρημα τοῦ σώματος. ### English translation (Claude) Perception would bear witness to what comes from reason as truthful, but it did not itself supply the belief in the motion. About the motion of the universe, he could not contradict Plato by saying that it does not take place in a circle, being overcome by the evidence; but here too this fine discovery of the body gave him a difference from him. ### Extrabiblical texts - Atticus (Atticus, Against Those Who Interpret Plato through Aristotle): quotation, high confidence ### Translation notes - Atticus, fragment 6. ### Citation (SBL) Eusebius, Praep. ev. 15.8.6 (Dindorf 2:359; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-8-6). ## Preparation for the Gospel 15.8.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-8-7 - Source: Dindorf 2:359 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato attributes circular motion to soul; Aristotle to a fifth body. ### Greek text ὁ μὲν γὰρ Πλάτων, ὄντων τεττάρων σωμάτων καὶ πάντων φύσει κινουμένων ἁπλῆν καὶ εὐθεῖαν κίνησιν, πυρὸς μὲν ἐπὶ τὸ ἐκτὸς, γῆς δʼ ἐπὶ τὸ μέσον, τῶν δὲ ἄλλων ἐπὶ τὸ μεταξὺ, τὴν ἐν κύκλῳ κίνησιν ἀπέδωκε τῇ ψυχῇ· ὁ δʼ, ᾗπερ ἄλλῳ σώματι ἄλλην, οὕτω δὲ καὶ τὴν ἐν κύκλῳ, καθάπερ σωματικήν τινα, τῷ πέμπτῳ προσένειμε σώματι, πάντʼ εὐκόλως αὑτὸν ἐξαπατήσας. ### English translation (Claude) For Plato, since there are four bodies and all move by nature in a simple and straight motion, fire outward, earth to the middle, and the others to the space between, assigned circular motion to the soul; but he, as he gave a different motion to a different body, so also gave circular motion, as if some bodily motion, to the fifth body, easily deceiving himself in everything. ### Extrabiblical texts - Atticus (Atticus, Against Those Who Interpret Plato through Aristotle): quotation, high confidence ### Translation notes - Atticus, fragment 6. ### Citation (SBL) Eusebius, Praep. ev. 15.8.7 (Dindorf 2:359; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-8-7). ## Preparation for the Gospel 15.8.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-8-8 - Source: Dindorf 2:359 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A body without weight or lightness would have no reason to move. ### Greek text τοῖς μὲν γὰρ ἐπʼ εὐθείας κινουμένοις αἷ βαρύτητες καὶ κουφότητες τὴν ἀρχὴν τῆς κινήσεως παρείχοντο, τὸ δὲ πέμπτον σῶμα, μήτε βάρους μετέχον μήτε κουφότητος, ἀκινησίας μᾶλλον· ### English translation (Claude) For to those moving in a straight line weights and lightnesses supplied the beginning of motion; but the fifth body, having no share of weight or lightness, would be a cause rather of immobility. ### Extrabiblical texts - Atticus (Atticus, Against Those Who Interpret Plato through Aristotle): quotation, high confidence ### Translation notes - Atticus, fragment 6. “Would be a cause” is supplied by sense. ### Citation (SBL) Eusebius, Praep. ev. 15.8.8 (Dindorf 2:359; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-8-8). ## Preparation for the Gospel 15.8.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-8-9 - Source: Dindorf 2:359 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Shape cannot cause motion; a body without inclination would not move at all. ### Greek text οὐ τῆς ἐν κύκλῳ κινήσεως τοῖς ἐπʼ εὐθείας κινουμένοις τὸ σχῆμα τὴν αἰτίαν ἔχει τῆς κινήσεως, ἀλλʼ ἡ ῥοπή· σῶμα οὐ μόνον ἐν μέσῳ τεθὲν ὁμοίου τινὸς οὐχ ἔξει πῆ κλιθῇ, ἀλλʼ ἐν κύκλῳ περιτεθὲν ὁποίῳ τινὶ οὐχ ἕξει τῆς ἐπί τι κλίσεως αἰτίαν, ἴωσι, πρὸς ἠῶ τʼ ἠέλιόν τε, εἴτʼ ἐπʼ ἀριστερά, εἴτε πρόσω εἴτʼ ὀπίσω. ### English translation (Claude) and not of motion in a circle. For if for those moving in a straight line it is not their shape that is the cause of their motion, but their inclination, a body not only placed in the middle of something like itself will not have a direction to incline, but placed round in a circle of whatever kind will have no cause of inclining to anything, whether “they go to the right, toward the dawn and the sun, or to the left,” whether forward or backward. ### Extrabiblical texts - Homer, Il. 12.239–240 (Homer, Iliad): quotation, medium confidence - Atticus (Atticus, Against Those Who Interpret Plato through Aristotle): quotation, high confidence ### Translation notes - Atticus, fragment 6; Homer, Iliad 12.239–240 (adapted). The sentence is damaged in the text; translated by sense. ### Citation (SBL) Eusebius, Praep. ev. 15.8.9 (Dindorf 2:359; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-8-9). ## Preparation for the Gospel 15.8.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-8-10 - Source: Dindorf 2:359–360 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The fifth body, never displaced, would have no reason to move. ### Greek text ἔτι τοῖς μὲν ἄλλοις σώμασιν ἐξωσθεῖσι τῶν οἰκείων τόπων παρέχει τὸ κινεῖσθαι πάλιν ἀφʼ αὑτῶν ἡ πρὸς τούτους ἀναφορά· τῷ πέμπτῳ δὲ ἐκείνῳ‚ μηδέποτε ἐκβαίνοντι τῶν αὐτοῦ τόπων, μένειν ἂν προσήκοι. ### English translation (Claude) Further, for the other bodies, when pushed out of their proper places, their relation to these supplies the motion back of themselves; but for that fifth body, which never leaves its own places, it would be fitting to remain still. ### Extrabiblical texts - Atticus (Atticus, Against Those Who Interpret Plato through Aristotle): quotation, high confidence ### Translation notes - Atticus, fragment 6. ### Citation (SBL) Eusebius, Praep. ev. 15.8.10 (Dindorf 2:359–360; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-8-10). ## Preparation for the Gospel 15.8.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-8-11 - Source: Dindorf 2:360 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato defined up, down, heavy, and light relative to each body’s proper place. ### Greek text καὶ περὶ τῶν ἄλλων σωμάτων‚ ὑπεξαιρουμένου τοῦ πέμπτου, φαίνεται φιλονεικῶν Ἀριστοτέλης μὴ τὰ αὐτὰ λέγειν Πλάτωνι. ζητήσαντος γὰρ τοῦ Πλάτωνος εἰ ἔστι φύσει βαρὺ σῶμα ἢ φύσει κοῦφον, καὶ ἐπειδὴ ταῦτα κατὰ τὴν πρὸς τὸ ἄνω καὶ κάτω σχέσιν ἐφαίνετο λέγεσθαι σκεψαμένου εἴτε ἐστί τι κάτω φύσει καὶ ἄνω‚ εἴτε μὴ‚ καὶ ἀποδείξαντος ἀκριβῶς ὅτι κατὰ μὲν τὰς τῶν σωμάτων πρὸς τοὺς τόπους οἰκειότητας τὸ κάτω λέγοιτο ἑκάστοις ἐφʼ ὃ φέροιντο, ἄνω δὲ ἑκάστοις τὸ ἀλλότριον ἀφʼ οὗ ἀναχωροῖεν‚ καὶ κατὰ τὴν αὐτὴν σχέσιν καὶ τὸ βαρὺ καὶ τὸ κοῦφον διανείμαντος καὶ πρὸς τούτῳ ἀποδείξαντος ὅτι μήτε τὸ μέσον μήτε τὸ πέριξ αὐτῶν εὔλογον ἄνω τι ἢ κάτω λέγεσθαι· ### English translation (Claude) And about the other bodies too, the fifth being set aside, Aristotle evidently strives not to say the same as Plato. For when Plato inquired whether there is a body heavy by nature or light by nature, and, since these were seen to be spoken of according to relation to up and down, examined whether there is anything up and down by nature or not, and showed precisely that according to the affinities of bodies to places, down for each would be said to be that to which they are carried, and up for each the alien place from which they withdraw, and divided heavy and light according to the same relation, and besides this showed that it is not reasonable to call either the middle or the circumference of them up or down; ### Extrabiblical texts - Plato, Tim. 62c–63e (Plato (works)): allusion, high confidence - Atticus (Atticus, Against Those Who Interpret Plato through Aristotle): quotation, high confidence ### Translation notes - Atticus, fragment 6; Plato, Timaeus 62c–63e. ### Citation (SBL) Eusebius, Praep. ev. 15.8.11 (Dindorf 2:360; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-8-11). ## Preparation for the Gospel 15.8.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-8-12 - Source: Dindorf 2:360 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Aristotle insisted on absolute up and down, merely to oppose Plato. ### Greek text ὅδε ἀντιτίθησι, πανταχόθεν καταβάλλειν δεῖν ἡγούμενος τὰ ἐκείνου, καὶ τὸ μὲν ἐπὶ τὸ μέσον φερόμενον βαρὺ λέγειν βιάζεται, τὸ δὲ ἐπὶ τὸ πέριξ κοῦφον· καὶ τὸν μὲν τόπον τὸν ἐν μέσῳ κάτω φησὶ, τὸν δὲ πέριξ ἄνω.” ### English translation (Claude) he opposes this, thinking he must tear down Plato’s views on every side, and forces himself to call what moves to the middle heavy and what moves to the circumference light, and says the place in the middle is down and that at the circumference up.” ### Extrabiblical texts - Atticus (Atticus, Against Those Who Interpret Plato through Aristotle): quotation, high confidence ### Translation notes - Atticus, fragment 6. ### Citation (SBL) Eusebius, Praep. ev. 15.8.12 (Dindorf 2:360; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-8-12). ## Preparation for the Gospel 15.8.13 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-8-13 - Source: Dindorf 2:360 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses did not concern himself with such cosmological questions, which do not profit life. ### Greek text Ἀλλὰ περὶ μὲν κόσμου, καὶ ἐξ ὧν οὗτος, καὶ τῶν κατʼ οὐρανὸν τοσοῦτον ἀλλήλων ἀφεστήκατον. ταῦτα μὲν οἵδε. Μώσης δὲ καὶ τὰ Ἑβραίων λόγια τούτων οὐδὲν πολυπραγμονεῖ· καὶ εἰκότως‚ ὅτι μηδὲ πρὸς βίου κατόρθωσιν τοῖς περὶ ταῦτα ἀσχολουμένοις λυσιτελεῖν ἐνομίσθη. ### English translation (Claude) So far, then, the two stand apart from each other concerning the world, and what it consists of, and the heavenly bodies. So these men. But Moses and the oracles of the Hebrews concern themselves with none of these things; and reasonably, since it was not thought to profit those occupied with them for the right ordering of life. ### Citation (SBL) Eusebius, Praep. ev. 15.8.13 (Dindorf 2:360; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-8-13). ## Preparation for the Gospel 15.9.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-9-1 - Source: Dindorf 2:360 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Atticus: Plato taught and argued for the soul’s immortality. ### Greek text “Ὑπὲρ δὲ τῆς ψυχῆς τί καὶ λέγοιμεν ἄν; δῆλα γὰρ ταῦτα οὐ μόνον τοῖς φιλοσοφοῦσιν‚ ἀλλʼ ἤδη σχεδὸν καὶ τοῖς ἰδιώταις ἅπασιν, ὅτι Πλάτων μὲν ἀθάνατον τὴν ψυχὴν ἀπολείπει, καὶ πολλοὺς ὑπὲρ τούτου λόγους πεποίηται‚ ποικίλως καὶ παντοίως ἀποδεικνὺς ὅτι ἐστὶν ἀθάνατος ἡ ψυχή. ### English translation (Claude) “And what could we say about the soul? For this is plain not only to philosophers but now to almost all ordinary people too, that Plato leaves the soul immortal and has made many arguments about this, showing in various and manifold ways that the soul is immortal. ### Extrabiblical texts - Atticus (Atticus, Against Those Who Interpret Plato through Aristotle): quotation, high confidence ### Translation notes - Atticus, fragment 7 (des Places). ### Citation (SBL) Eusebius, Praep. ev. 15.9.1 (Dindorf 2:360; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-9-1). ## Preparation for the Gospel 15.9.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-9-2 - Source: Dindorf 2:360–361 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The soul’s immortality holds Plato’s system together. ### Greek text πολλὴ δὲ καὶ τοῖς ἐσπουδακόσι περὶ τὰ Πλάτωνος ἡ φιλοτιμία γέγονε‚ συναγωνιζομένοις τῷ τε δόγματι καὶ τῷ Πλάτωνι. σχεδὸν γὰρ τὸ συνέχον τὴν πᾶσαν αἵρεσιν τἀνδρὸς τούτʼ ἔστιν. ### English translation (Claude) And there has been great zeal among those devoted to Plato, contending for both the doctrine and Plato. For this is almost what holds the man’s whole system together. ### Extrabiblical texts - Atticus (Atticus, Against Those Who Interpret Plato through Aristotle): quotation, high confidence ### Translation notes - Atticus, fragment 7. ### Citation (SBL) Eusebius, Praep. ev. 15.9.2 (Dindorf 2:360–361; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-9-2). ## Preparation for the Gospel 15.9.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-9-3 - Source: Dindorf 2:361 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato’s ethics and physics depend on the immortal soul. ### Greek text ἥ τε γὰρ τῶν ἠθικῶν δογμάτων ὑπόθεσις ἐπηκολούθησε τῇ τῆς ψυχῆς ἀθανασίᾳ, τὸ μέγα καὶ λαμπρὸν καὶ νεανικὸν τῆς ἀρετῆς διὰ τὸ τῆς ψυχῆς θεῖον σῶσαι δυνηθείσης‚ τά τε τῆς φύσεως πράγματα πάντα κατὰ τὴν τῆς ψυχῆς διοίκησιν ἔσχε τὸ καλῶς διοικεῖσθαι δύνασθαι. ### English translation (Claude) For the foundation of the ethical doctrines followed on the soul’s immortality, virtue being able to preserve its greatness and splendor and vigor because of the divinity of the soul; and all the things of nature came to be well governed according to the soul’s government. ### Extrabiblical texts - Atticus (Atticus, Against Those Who Interpret Plato through Aristotle): quotation, high confidence ### Translation notes - Atticus, fragment 7. ### Citation (SBL) Eusebius, Praep. ev. 15.9.3 (Dindorf 2:361; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-9-3). ## Preparation for the Gospel 15.9.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-9-4 - Source: Dindorf 2:361 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: For Plato soul governs the world, and learning is recollection. ### Greek text ψυχὴ γὰρ πᾶσα, φησὶ, παντὸς ἐπιμελεῖται τοῦ ἀψύχου, πάντα δὲ οὐρανὸν περιπολεῖ ἄλλοτʼ ἐν ἄλλοις εἴδεσι γινομένη. ἀλλὰ μὴν καὶ τὰ τῆς ἐπιστήμης καὶ τῆς σοφίας εἰς τὴν ἀθανασίαν τῆς ψυχῆς ἀνῆπται τῷ Πλάτωνι. πᾶσαι γὰρ αἶ μαθήσεις ἀναμνήσεις, καὶ οὐκ ἄλλως οἴεται δύνασθαι σώζεσθαι καὶ ζήτησιν καὶ μάθησιν, ἐξ ὧν ἐπιστήμη γίνεται. ### English translation (Claude) “For all soul,” he says, “cares for all that is soulless, and goes about the whole heaven, coming to be now in one form, now in another.” And indeed for Plato the things of knowledge and wisdom are attached to the soul’s immortality. For all learning is recollection, and he thinks that inquiry and learning, from which knowledge comes, could not otherwise be preserved. ### Extrabiblical texts - Plato, Phaedr. 246b (Plato (works)): quotation, high confidence - Plato, Men. 81c–d (Plato (works)): allusion, high confidence - Atticus (Atticus, Against Those Who Interpret Plato through Aristotle): quotation, high confidence ### Translation notes - Atticus, fragment 7; Plato, Phaedrus 246b; Meno 81c–d; Phaedo 72e. ### Citation (SBL) Eusebius, Praep. ev. 15.9.4 (Dindorf 2:361; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-9-4). ## Preparation for the Gospel 15.9.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-9-5 - Source: Dindorf 2:361 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Denying the soul’s immortality overturns Plato’s entire philosophy. ### Greek text εἰ δὲ μή ἐστιν ἡ ψυχὴ ἀθάνατος‚ οὐδὲ ἀνάμνησις. εἰ δὲ μὴ τοῦτο, οὐδὲ μάθησις. πάντων οὖν τῶν Πλάτωνος δογμάτων ἀτεχνῶς ἐξηρτημένων καὶ ἐκκρεμαμένων τῆς κατὰ τὴν ψυχὴν θειότητός τε καὶ ἀθανασίας, ὁ μὴ συγχωρῶν τοῦτο τὴν πᾶσαν ἀνατρέπει φιλοσοφίαν Πλάτωνος. ### English translation (Claude) But if the soul is not immortal, there is no recollection either; and if not this, no learning either. Since all Plato’s doctrines, then, simply hang and depend on the divinity and immortality of the soul, he who does not grant this overturns the whole philosophy of Plato. ### Extrabiblical texts - Atticus (Atticus, Against Those Who Interpret Plato through Aristotle): quotation, high confidence ### Translation notes - Atticus, fragment 7. ### Citation (SBL) Eusebius, Praep. ev. 15.9.5 (Dindorf 2:361; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-9-5). ## Preparation for the Gospel 15.9.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-9-6 - Source: Dindorf 2:361 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Aristotle was the first to deny the soul’s immortality and powers. ### Greek text τίς οὖν ἐστιν ὁ πρῶτος ἐγχειρήσας ἀντιτάξασθαι ἀποδείξεσι, καὶ τὴν ψυχὴν ἀφελέσθαι τῆς ἀθανασίας καὶ τῆς ἄλλης πάσης δυνάμεως; τίς δʼ ἕτερος πρὸ Ἀριστοτέλους; τῶν μὲν γὰρ ἄλλων οἷ μὲν ἐπιδιαμένειν συνεχώρησαν, οἱ δʼ‚ εἰ μὴ καὶ τοῦτο‚ δύναμίν γε ἐν τῷ σώματι καὶ κίνησίν τινα καὶ ἔργα καὶ πράξεις ἀπένειμαν τῆς ψυχῆς· ### English translation (Claude) Who, then, was the first who undertook to set himself against the proofs, and to take from the soul its immortality and all its other power? Who other than Aristotle? For of the others, some granted that it survives, others, if not this, at least assigned to the soul power in the body and some motion and works and actions; ### Extrabiblical texts - Atticus (Atticus, Against Those Who Interpret Plato through Aristotle): quotation, high confidence ### Translation notes - Atticus, fragment 7. ### Citation (SBL) Eusebius, Praep. ev. 15.9.6 (Dindorf 2:361; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-9-6). ## Preparation for the Gospel 15.9.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-9-7 - Source: Dindorf 2:361 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Aristotle belittled the soul as much as Plato exalted it. ### Greek text ὁ δὲ‚ ὅσῳπερ Πλάτων ἀπεσέμνυνε τὸ τῆς ψυχῆς πρᾶγμα, ἀρχὴν γενέσεως καὶ θεοῦ παίδευμα καὶ τῶν ἁπάντων προστάτιν ἀποφηνάμενος‚ τοσῷδε ἐφιλονείκησε καθελεῖν καὶ ἀτιμάσαι καὶ μικροῦ δεῖν μηδὲν ἀποφῆναι τὴν ψυχήν. ### English translation (Claude) but he, as much as Plato exalted the soul, declaring it the principle of generation and a pupil of God and the ruler of all things, so much he strove to pull it down and dishonor it and make the soul almost nothing. ### Extrabiblical texts - Atticus (Atticus, Against Those Who Interpret Plato through Aristotle): quotation, high confidence ### Translation notes - Atticus, fragment 7. ### Citation (SBL) Eusebius, Praep. ev. 15.9.7 (Dindorf 2:361; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-9-7). ## Preparation for the Gospel 15.9.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-9-8 - Source: Dindorf 2:361–362 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Aristotle denied the soul even its primary motions of thought and memory. ### Greek text οὔτε γὰρ πνεῦμα οὔτε πῦρ οὔτε ὅλως σῶμα, ἀλλʼ οὐδὲ ἀσώματον, οἶον εἶναί τε ἐφʼ αὑτοῦ καὶ κινεῖσθαι, ἀλλʼ οὐδʼ ὅσον ἐπὶ τοῦ σώματος ἀκίνητον εἶναι καὶ ὡς εἰπεῖν ἄψυχον. οἶον γὰρ τόδε ἐτόλμησεν, ἢ καὶ ἀπηναγκάσθη, ὡς καὶ τὰς πρωτουργοὺς κινήσεις ἀφελέσθαι τῆς ψυχῆς, τὸ βουλεύσασθαι, τὸ διανοηθῆναι, τὸ προσδοκήσαι, τὸ μνημονεῦσαι, τὸ λογίσασθαι; ### English translation (Claude) For it is neither breath nor fire nor body at all, nor incorporeal such as to exist by itself and move, but not even, as far as concerns the body, unmoved and, so to speak, soulless. What did he dare, or was he compelled to, so as to take from the soul even its primary motions, deliberating, thinking, expecting, remembering, reasoning? ### Extrabiblical texts - Atticus (Atticus, Against Those Who Interpret Plato through Aristotle): quotation, high confidence ### Translation notes - Atticus, fragment 7. ### Citation (SBL) Eusebius, Praep. ev. 15.9.8 (Dindorf 2:361–362; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-9-8). ## Preparation for the Gospel 15.9.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-9-9 - Source: Dindorf 2:362 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Aristotle says the man, not the soul, thinks, the soul being unmoved. ### Greek text οὐ γὰρ ψυχῆς ταῦτά φησι τὰ κινήματα ὁ τῆς φύσεως, ὥς φασι, γραμματεύς. πάνυ γοῦν οὗτός ἐστι πιστὸς, ὡς συνεικέναι τι περὶ τῶν ἐκτὸς, ὁ τῆς αὑτοῦ ψυχῆς τοσοῦτον διημαρτηκὼς ὡς μηδʼ ὅτι διανοεῖται παρακολουθεῖν. οὐ γὰρ ἡ ψυχὴ, φησὶν, ἀλλʼ ὁ ἄνθρωπός ἐστιν ὁ τούτων ἕκαστον ἐνεργῶν, ἡ ψυχὴ δὲ ἀκίνητος. ### English translation (Claude) For the secretary of nature, as they call him, says that these are not motions of the soul. Very trustworthy, then, is he to understand anything of external things, who has so far mistaken his own soul as not to follow even that it thinks. For it is not the soul, he says, but the man who performs each of these, and the soul is unmoved. ### Extrabiblical texts - Atticus (Atticus, Against Those Who Interpret Plato through Aristotle): quotation, high confidence ### Translation notes - Atticus, fragment 7; compare Aristotle, On the Soul 1.4.408b. ### Citation (SBL) Eusebius, Praep. ev. 15.9.9 (Dindorf 2:362; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-9-9). ## Preparation for the Gospel 15.9.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-9-10 - Source: Dindorf 2:362 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Dicaearchus, following Aristotle, abolished the soul altogether. ### Greek text τούτῳ τοιγαροῦν ἑπόμενος Δικαίαρχος, καὶ τἀκόλουθον ἱκανὸς ὢν θεωρεῖν, ἀνῄρηκε τὴν ὅλην ὑπόστασιν τῆς ψυχῆς. ὅτι μὲν γὰρ ἀόρατόν τι καὶ ἀφανές ἐστιν ἡ ψυχὴ δῆλον, ὥστε οὐκ ἂν διά γε τὴν ἀπὸ τῶν αἰσθήσεων ἐνέργειαν δοίημεν εἶναι ψυχήν· αἱ δὲ κινήσεις αὐτῆς ἀφανοῦς οὔσης ἀναγκάζειν ἡμὰς δοκοῦσιν εἶναί τι τὴν ψυχὴν ὁμολογεῖν. ### English translation (Claude) Following him, then, Dicaearchus, being able to see the consequence, did away with the whole existence of the soul. For that the soul is something invisible and unseen is clear, so that we could not grant that there is a soul because of the activity from the senses; but its motions, though it is unseen, seem to compel us to admit that the soul is something. ### Extrabiblical texts - Atticus (Atticus, Against Those Who Interpret Plato through Aristotle): quotation, high confidence - Dicaearchus (Dicaearchus of Messana): echo, medium confidence ### Translation notes - Atticus, fragment 7. ### Citation (SBL) Eusebius, Praep. ev. 15.9.10 (Dindorf 2:362; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-9-10). ## Preparation for the Gospel 15.9.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-9-11 - Source: Dindorf 2:362 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: We infer the soul from activities that are not bodily. ### Greek text ταῦτα γὰρ ἅπας τις συνιέναι δοκεῖ τῆς ψυχῆς ὄντα, τὸ βουλεύεσθαι καὶ σκοπεῖσθαι καὶ καθʼ ὃν δήποτε τρόπον διανοεῖσθαι. ὅταν γὰρ ἴδωμεν τὸ σῶμα καὶ τὰς τούτου δυνάμεις καὶ ἐνθυμηθῶμεν δὲ τὰς τοιαύτας ἐνεργείας, ὡς οὐ σώματος [οὔσας, ] δίδομεν εἶναί τι ἐν ἡμῖν ἕτερον τὸ βουλευόμενον· τοῦτο δὲ εἶναι τὴν ψυχήν. ἐπεὶ πόθεν ἀλλαχόθεν ἐπιστεύσαμεν ὑπὲρ ψυχῆς; ### English translation (Claude) For everyone seems to understand that these belong to the soul: deliberating, considering, and thinking in whatever way. For when we see the body and its powers, and consider such activities as not of the body, we grant that there is something else in us that deliberates, and that this is the soul. For from where else did we believe about the soul? ### Extrabiblical texts - Atticus (Atticus, Against Those Who Interpret Plato through Aristotle): quotation, high confidence ### Translation notes - Atticus, fragment 7. The editor deletes “being.” ### Citation (SBL) Eusebius, Praep. ev. 15.9.11 (Dindorf 2:362; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-9-11). ## Preparation for the Gospel 15.9.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-9-12 - Source: Dindorf 2:362–363 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Aristotle’s teaching cannot support the soul’s immortality or self-motion. ### Greek text ἂν οὑν τις ἐξ ὧν μάλιστα ψυχὴ φαίνεται ταῦτα ἀφελόμενος ἑτέρῳ τινὶ προσάψῃ πράγματι, οὔτε ὅθεν οὖσα ἐμφαίνεται καταλέλοιπεν οὔτε ὅ τι χρήσιμος ἂν εἶναι δοκοίη. τίς οὖν ἡ βοήθεια τῷ τὴν ψυχὴν ἀθάνατον εἶναι θέλοντι παρὰ τοῦ τὴν ψυχὴν ἀποκτιννύντος; τίς δὲ ἡ διδασκαλία τοῦ τρόπου τῆς κινήσεως, καθʼ ὃν αὐτοκίνητον αὐτήν φαμεν, παρὰ τῶν μηδὲ τὸ παράπαν αὐτῇ κίνησιν νεμόντων; ### English translation (Claude) If, then, one takes away these things, from which above all the soul appears, and attaches them to something else, he has left neither the ground from which it shows itself to exist, nor in what way it might seem useful. What help, then, has one who wants the soul immortal from him who kills the soul? And what teaching on the manner of motion, by which we say it is self-moved, from those who allow it no motion at all? ### Extrabiblical texts - Atticus (Atticus, Against Those Who Interpret Plato through Aristotle): quotation, high confidence ### Translation notes - Atticus, fragment 7. ### Citation (SBL) Eusebius, Praep. ev. 15.9.12 (Dindorf 2:362–363; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-9-12). ## Preparation for the Gospel 15.9.13 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-9-13 - Source: Dindorf 2:363 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Aristotle’s immortal mind is obscure, and he hides behind his obscurity. ### Greek text ναί· ἀλλὰ κατά γε τὴν ἀθανασίαν τοῦ νοῦ φήσαι τις ἂν αὐτὸν κοινωνεῖν Πλάτωνι. καὶ γὰρ εἰ μὴ πᾶσαν βούλεται τὴν ψυχὴν ἀθάνατον εἶναι, τόν γε νοῦν ὁμολογεῖ θεῖόν τε καὶ ἄφθαρτον εἶναι. τίς μὲν οὖν τὴν οὐσίαν καὶ τὴν φύσιν ὁ νοῦς, ὅθεν ὢν, καὶ πόθεν ἐπεισκρινόμενος τοῖς ἀνθρώποις, καὶ ποῦ πάλιν ἀπαλλαττόμενος, αὐτὸς ἂν εἰδείη· εἰ γέ τι συνίησιν ὧν λέγει περὶ τοῦ νοῦ, καὶ μὴ τὸ ἄπορον τοῦ πράγματος τῷ ἀσαφεῖ τοῦ λόγου περιστέλλων ἐξίσταται τὸν ἔλεγχον, ὥσπερ αἱ σηπίαι τὸ δυσθήρευτον ἐκ τοῦ σκοτεινοῦ ποριζόμενος. ### English translation (Claude) Yes, one might say, but in the immortality of the mind he shares with Plato. For even if he does not want the whole soul to be immortal, he admits that the mind is divine and imperishable. What the mind is in substance and nature, from where it comes, and from where it enters men, and where it departs again, he himself would know; if indeed he understands anything of what he says about the mind, and does not wrap the difficulty of the matter in the obscurity of his speech and so escape refutation, procuring, like the cuttlefish, the difficulty of being caught from the darkness. ### Extrabiblical texts - Atticus (Atticus, Against Those Who Interpret Plato through Aristotle): quotation, high confidence ### Translation notes - Atticus, fragment 7; compare Aristotle, On the Soul 3.5. ### Citation (SBL) Eusebius, Praep. ev. 15.9.13 (Dindorf 2:363; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-9-13). ## Preparation for the Gospel 15.9.14 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-9-14 - Source: Dindorf 2:363 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Aristotle separates mind from soul in deliberate opposition to Plato; Eusebius introduces Plotinus. ### Greek text πάντως δὲ καὶ ἐν τούτοις διαφέρεται Πλάτωνι. ὁ μὲν γάρ φησι νοῦν ἄνευ ψυχῆς ἀδύνατον εἶναι συνίστασθαι, ὁ δὲ χωρίζει τῆς ψυχῆς τὸν νοῦν. καὶ τὸ τῆς ἀθανασίας ὁ μὲν μετὰ τῆς ψυχῆς αὐτῷ δίδωσιν, ὡς ἄλλως οὐκ ἐνδεχόμενον, ὁ δέ φησιν αὐτῷ μόνῳ χωριζομένῳ τῆς ψυχῆς τοῦτο περιγίνεσθαι. καὶ τὴν μὲν ψυχὴν τοῦ σώματος οὐκ ἠξίωσεν ἐκβαίνειν, ὅτι Πλάτωνι τοῦτο ἤρεσε, τὸν δὲ νοῦν ἀπορρήγνυσθαι τῆς ψυχῆς ἠνάγκασεν, ὅτι ἀδύνατον ἔγνω Πλάτων τὸ τοιοῦτο.” Ταῦτα μὲν ὁ Ἀττικός. συνάψω δὲ αὐτοῖς καὶ τὰ Πλωτίνου τόνδʼ ἔχοντα τὸν τρόπον ### English translation (Claude) In any case he differs from Plato in this too. For the one says that mind cannot subsist without soul, the other separates mind from soul. And immortality the one gives it with the soul, since it is not otherwise possible; the other says it belongs to it only when separated from the soul. And he did not see fit that the soul should leave the body, because Plato held this, but forced mind to be torn from the soul, because Plato knew such a thing to be impossible.” So much from Atticus. I shall join to them also the words of Plotinus, which run thus: ### Extrabiblical texts - Plato, Tim. 30b (Plato (works)): allusion, medium confidence - Atticus (Atticus, Against Those Who Interpret Plato through Aristotle): quotation, high confidence ### Translation notes - Atticus, fragment 7; Plato, Timaeus 30b. ### Citation (SBL) Eusebius, Praep. ev. 15.9.14 (Dindorf 2:363; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-9-14). ## Preparation for the Gospel 15.10.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-10-1 - Source: Dindorf 2:363 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plotinus examines Aristotle’s definition of the soul as entelechy of an organic body. ### Greek text “ Τὸ δὲ τῆς ἐντελεχείας ὧδʼ ἄν τις ἐπισκέψαιτο πῶς περὶ ψυχῆς λέγεται. τὴν ψυχήν ἐν τῷ συνθέτῳ εἴδους τάξιν ὡς πρὸς ὕλην τὸ σῶμα ἔμψυχον ἔχειν, σώματος δὲ οὐ παντὸς εἶδος, οὐδὲ ᾗ σῶμα, ἀλλὰ φυσικοῦ, ὀργανικοῦ, δυνάμει ζωὴν ἔχοντος. ### English translation (Claude) “How ‘entelechy’ is said of the soul one might examine thus. They say that the soul holds the rank of form in the compound, in relation to the ensouled body as matter; and that it is the form not of every body, nor of body as body, but of a natural body, furnished with organs, having life potentially. ### Extrabiblical texts - Plotinus, Enn. 4.7.8⁵ (Plotinus, Enneads): quotation, high confidence - Aristotle (Aristotle (works)): allusion, high confidence ### Translation notes - Plotinus, Enneads 4.7.8⁵ (On the Immortality of the Soul). ### Citation (SBL) Eusebius, Praep. ev. 15.10.1 (Dindorf 2:363; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-10-1). ## Preparation for the Gospel 15.10.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-10-2 - Source: Dindorf 2:363–364 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If the soul were like a statue’s shape, it would be divided with the body. ### Greek text εἰ μὲν οὖν ᾗ παραβέβληται ὡμοίωται, ὡς μορφὴ ἀνδριάντος πρὸς χαλκόν· καὶ διαιρουμένου τοῦ σώματος συμμερίζεσθαι τὴν ψυχὴν, καὶ ἀποκοπτομένου τινὸς μέρους μετὰ τοῦ ἀποκοπέντος ψυχῆς μόριον εἶναι, τήν τε ἐν τοῖς ὕπνοις ἀναχώρησιν μὴ γίνεσθαι, εἴπερ δεῖ προσφυᾶ τὴν ἐντελέχειαν οὗ ἐστιν εἶναι· τὸ δʼ ἀληθὲς μηδὲ ὕπνον γίνεσθαι. ### English translation (Claude) If, then, it is like that with which it is compared, as the shape of a statue to the bronze, then when the body is divided the soul would be divided with it, and when any part is cut off there would be a portion of soul with the part cut off; and the soul’s withdrawal in sleep would not happen, if the entelechy must be grown into that of which it is the entelechy; though in truth sleep would not even happen. ### Extrabiblical texts - Plotinus, Enn. 4.7.8⁵ (Plotinus, Enneads): quotation, high confidence ### Translation notes - Plotinus, Enneads 4.7.8⁵. ### Citation (SBL) Eusebius, Praep. ev. 15.10.2 (Dindorf 2:363–364; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-10-2). ## Preparation for the Gospel 15.10.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-10-3 - Source: Dindorf 2:364 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The entelechy theory cannot explain inner conflict or thought. ### Greek text καὶ μὴν ἐντελεχείας οὔσης, οὐδὲ ἐναντίωσιν λόγου πρὸς ἐπιθυμίας· ἓν δὲ καὶ ταὐτὸν διʼ ὅλου πεπονθέναι τὸ πᾶν οὐ διαφωνοῦν ἑαυτῷ. αἰσθήσεις δὲ μόνον δυνατὸν ἴσως γίνεσθαι, τὰς δὲ νοήσεις ἀδύνατον. διὸ καὶ αὐτοὶ ἄλλην ψυχὴν τὸν νοῦν εἰσάγουσιν, ὃν ἀθάνατον τίθενται. ### English translation (Claude) And indeed, if it were an entelechy, there would be no opposition of reason to desires, but the whole would be affected in one and the same way throughout, not disagreeing with itself. Perceptions alone might perhaps come about, but thoughts could not. That is why they themselves bring in mind as another soul, which they make immortal. ### Extrabiblical texts - Plotinus, Enn. 4.7.8⁵ (Plotinus, Enneads): quotation, high confidence ### Translation notes - Plotinus, Enneads 4.7.8⁵. ### Citation (SBL) Eusebius, Praep. ev. 15.10.3 (Dindorf 2:364; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-10-3). ## Preparation for the Gospel 15.10.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-10-4 - Source: Dindorf 2:364 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Neither reasoning nor perceiving soul is an inseparable entelechy. ### Greek text τὴν οὖν λογιζομένην ψυχὴν ἄλλως ἐντελέχειαν ἢ τοῦτον τὸν τρόπον, ἀνάγκη εἶναι, εἰ δεῖ τῷ ὀνόματι τούτῳ χρῆσθαι. οὐδʼ ἡ αἰσθητικὴ‚ εἴπερ καὶ αὕτη τῶν αἰσθητῶν ἀπόντων τοὺς τύπους ἔχει‚ αὐτοὺς οὐ μετὰ τοῦ σώματος ἄρα ἕξει· εἰ δὲ μὴ‚ οὕτως ἐνέσονται ὡς μορφαὶ καὶ εἰκόνες· ἀλλʼ ἀδύνατον ἄλλως δέχεσθαι, εἰ οὕτως ἐνεῖεν. οὐκ ἄρα οὖσʼ ἀχώριστος ἐντελέχεια. ### English translation (Claude) The reasoning soul, then, must be an entelechy in some other way than this, if one must use this name. Nor will the perceiving soul, since it too holds the impressions of perceived things when they are absent, hold them with the body; otherwise they will be in it as shapes and images; but it would be impossible to receive them otherwise, if they were in it so. So it is not an inseparable entelechy. ### Extrabiblical texts - Plotinus, Enn. 4.7.8⁵ (Plotinus, Enneads): quotation, high confidence ### Translation notes - Plotinus, Enneads 4.7.8⁵. ### Citation (SBL) Eusebius, Praep. ev. 15.10.4 (Dindorf 2:364; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-10-4). ## Preparation for the Gospel 15.10.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-10-5 - Source: Dindorf 2:364 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The desiring soul too is separable; only the vegetative soul is in doubt. ### Greek text καὶ μὴν οὐδὲ τὸ ἐπιθυμοῦν μὴ σιτίων, μηδὲ ποτῶν, ἀλλʼ ἄλλων παρὰ τὰ τοῦ σώματος‚ οὐδὲ αὐτὸ ἀχώριστος ἐντελέχεια. λοιπὸν δὲ τὸ φυτικὸν ἂν εἴη‚ ὁ ἀμφισβήτησιν ἂν δόξειεν ἔχειν, μήποτε τοῦτον τὸν τρόπον ἐντελέχεια ἀχώριστος ᾖ. ### English translation (Claude) Nor indeed is the desiring part, which desires not food or drink but other things beyond those of the body, itself an inseparable entelechy. What remains would be the vegetative part, which might seem to admit of dispute, whether it is not an inseparable entelechy in this way. ### Extrabiblical texts - Plotinus, Enn. 4.7.8⁵ (Plotinus, Enneads): quotation, high confidence ### Translation notes - Plotinus, Enneads 4.7.8⁵. ### Citation (SBL) Eusebius, Praep. ev. 15.10.5 (Dindorf 2:364; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-10-5). ## Preparation for the Gospel 15.10.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-10-6 - Source: Dindorf 2:364 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In plants the soul withdraws to the root, so it is separable. ### Greek text ἀλλʼ οὐδὲ τοῦτο φαίνεται οὕτως ἔχον. εἰ γὰρ ἡ ἀρχὴ παντὸς φυτοῦ περὶ τὴν ῥίζαν, καὶ αὐξανομένου τοῦ ἄλλου σώματος περὶ τὴν ῥίζαν, καὶ τὰ κάτω ἐν πολλοῖς τῶν φυτῶν‚ ἡ ψυχὴ δηλονότι ἀπολιποῦσα τὰ ἄλλα μέρη εἰς ἕν τι συνεστάλη· οὐκ ἄρα ἦν ἐν τῷ ὅλῳ ὡς ἀχώριστος ἐντελέχεια. καὶ γὰρ αὖ ἐστὶ πρὶν αὐξηθῆναι τὸ φυτὸν ἐν τῷ ὀλίγῳ ὄγκῳ. ### English translation (Claude) But this does not appear to be so either. For if the principle of every plant is about the root, and while the rest of the body is growing the soul is about the root and the lower parts in many plants, the soul has clearly left the other parts and been drawn together into one place; so it was not in the whole as an inseparable entelechy. And again, before the plant grows, it is in the small mass. ### Extrabiblical texts - Plotinus, Enn. 4.7.8⁵ (Plotinus, Enneads): quotation, high confidence ### Translation notes - Plotinus, Enneads 4.7.8⁵. Plotinus’ text has “withering” (αὐαινομένου) where the text here reads “growing.” ### Citation (SBL) Eusebius, Praep. ev. 15.10.6 (Dindorf 2:364; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-10-6). ## Preparation for the Gospel 15.10.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-10-7 - Source: Dindorf 2:364–365 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Transmigration and growth show the soul is not the entelechy of one body. ### Greek text εἰ οὖν καὶ εἰς ὀλίγον ἔρχεται ἐκ μείζονος φυτοῦ καὶ ἐξ ὀλίγου ἐπὶ πᾶν‚ τί κωλύει καὶ ὅλως χωρίζεσθαι; πῶς δʼ ἂν καὶ ἀμερὴς οὖσα μεριστοῦ τοῦ σώματος ἐντελέχεια γένοιτο μεριστή; ἥ τε αὐτὴ ψυχὴ ἐξ ἄλλου ζῴου ἄλλο γίνεται· πῶς οὖν ἡ τοῦ προτέρου τοῦ ἐφεξῆς ἂν γένοιτο, εἰ ἦν ἐντελέχεια ἑνός; ### English translation (Claude) If, then, it both comes into a little from a larger plant and from a little to the whole, what prevents it from being wholly separated? And how could it, being partless, become a divided entelechy of a divided body? And the same soul passes from one animal into another; how then would the soul of the former become that of the next, if it were the entelechy of one? ### Extrabiblical texts - Plotinus, Enn. 4.7.8⁵ (Plotinus, Enneads): quotation, high confidence ### Translation notes - Plotinus, Enneads 4.7.8⁵. ### Citation (SBL) Eusebius, Praep. ev. 15.10.7 (Dindorf 2:364–365; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-10-7). ## Preparation for the Gospel 15.10.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-10-8 - Source: Dindorf 2:365 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The soul is a substance prior to the body, not its form. ### Greek text φαίνεται δὲ τοῦτο ἐκ τῶν μεταβαλλόντων ζῴων εἰς ἄλλα ζῷα. οὐκ ἄρα τῷ εἶδος εἶναί τινος τὸ εἶναι ἔχει, ἀλλʼ ἔστιν οὐσία, οὐ παρὰ τὸ ἐν σώματι ἱδρῦσθαι τὸ εἶναι λαμβάνουσα, ἀλλʼ οὖσα πρὶν καὶ τοῦδε γενέσθαι, οἷον ζῴου, οὐ τὸ σῶμα τὴν ψυχὴν γεννήσει. ### English translation (Claude) This is evident from the animals that change into other animals. So it does not have its being by being the form of something, but is a substance, not receiving its being from being seated in a body, but existing before it came to belong to this, for example, to a living being; the body will not generate the soul. ### Extrabiblical texts - Plotinus, Enn. 4.7.8⁵ (Plotinus, Enneads): quotation, high confidence ### Translation notes - Plotinus, Enneads 4.7.8⁵. ### Citation (SBL) Eusebius, Praep. ev. 15.10.8 (Dindorf 2:365; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-10-8). ## Preparation for the Gospel 15.10.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-10-9 - Source: Dindorf 2:365 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plotinus: the soul is true being, unlike bodies, which only become; Eusebius introduces Porphyry. ### Greek text τίς οὖν οὐσία αὐτῆς; εἰ δὲ μήτε σῶμα μήτε πάθος σώματος, πρᾶξις δὲ καὶ ποίησις, καὶ πολλὰ καὶ ἐν αὐτῇ καὶ ἐξ αὐτῆς, οὐσία παρὰ τὰ σώματα οὖσα, ποία τίς ἐστιν; ἢ δῆλον ὅτι ἥν φαμεν ὄντως οὐσίαν εἶναι; τὸ μὲν γὰρ γένεσις‚ ἀλλʼ οὐκ οὐσία, πᾶν τὸ σωματικὸν εἶναι λέγοιτʼ ἂν, γινόμενον καὶ ἀπολλύμενον‚ ὄντως δὲ οὐδέποτε ὂν, μεταλήψει δὲ τοῦ ὄντος σωζόμενον, καθʼ ὅσον ἂν αὐτοῦ μεταλαμβάνον.” Ἐπειδὴ δὲ καὶ τὰ Πλωτίνου διήλθομεν, συνιδεῖν οὐκ ἄτοπον καὶ τὰ Πορφυρίῳ ἐν τοῖς πρὸς Βόηθον περὶ ψυχῆς εἰρημένα ### English translation (Claude) What, then, is its substance? If it is neither body nor an affection of body, but action and making, and many things are both in it and from it, being a substance besides bodies, what kind is it? Is it not clear that it is what we say is truly substance? For all that is bodily might be said to be becoming, but not substance, coming to be and perishing, but never truly being, preserved by participation in being, so far as it participates in it.” And since we have gone through the words of Plotinus too, it is not out of place to look also at what was said by Porphyry in his books against Boethus On the Soul: ### Extrabiblical texts - Plotinus, Enn. 4.7.8⁵ (Plotinus, Enneads): quotation, high confidence ### Translation notes - Plotinus, Enneads 4.7.8⁵. ### Citation (SBL) Eusebius, Praep. ev. 15.10.9 (Dindorf 2:365; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-10-9). ## Preparation for the Gospel 15.11.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-11-1 - Source: Dindorf 2:365 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Porphyry: inspiration and deliberation show the soul is moved, against Aristotle. ### Greek text “Πρὸς δὲ τὸν ἐντελέχειαν τὴν ψυχὴν εἰπόντα καὶ ἀκίνητον παντελῶς οὖσαν κινεῖν ὑπειληφότα ῥητέον πόθεν οἱ ἐνθουσιασμοὶ τοῦ ζῴου μηδὲν μὲν ξυνιέντος ὧν ὁρᾷ τε καὶ λέγει, τῆς δὲ ψυχῆς καὶ τὸ μέλλον καὶ μὴ ἐνεστὸς βλεπούσης καὶ κατὰ ταὐτὸ κινουμένης‚ πόθεν δὲ καὶ ἐπὶ τῆς τοῦ ζῴου συστάσεως αἶ τῆς ὡς ζῴου ψυχῆς βουλαί τε καὶ σκέψεις καὶ θελήσεις, ῥοπαὶ οὖσαι τῆς ψυχῆς καὶ οὐ τοῦ σώματος.” ### English translation (Claude) “To him who called the soul an entelechy and supposed that, being wholly unmoved, it moves, we must say: from where come the inspirations of the living being, when it understands nothing of what it sees and says, while the soul sees what is to come and is not present and is moved accordingly; and from where, in the constitution of the living being, come the counsels and considerations and wishes of the soul as of a living being, which are inclinations of the soul and not of the body?” ### Extrabiblical texts - Porphyry, Boeth. (Porphyry, Against Boethus, On the Soul): quotation, medium confidence ### Translation notes - Porphyry, Against Boethus, On the Soul (fragment). ### Citation (SBL) Eusebius, Praep. ev. 15.11.1 (Dindorf 2:365; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-11-1). ## Preparation for the Gospel 15.11.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-11-2 - Source: Dindorf 2:365–366 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The soul gives life as fire gives heat and the sun light. ### Greek text Εἶθʼ ἑξῆς ἐπιλέγει “Τὸ δὲ βαρύτητι ἀπεικάζειν τὴν ψυχὴν ἢ ποιότησι μονοειδέσι καὶ ἀκινήτοις σωματικαῖς‚ καθʼ ἃς ἢ κινεῖται ἢ ποιόν ἐστι τὸ ὑποκείμενον, ἐκπεπτωκότος ἦν τέλεον ἢ ἑκόντος ἢ ἄκοντος τῆς ψυχικῆς ἀξίας, καὶ οὐδαμῶς καθεωρακότος ὡς παρουσίᾳ μὲν τῆς ψυχῆς ζωτικὸν γέγονε τὸ τοῦ ζῴου σῶμα, ὡς πυρὸς παρουσίᾳ θερμὸν τὸ παρακείμενον ὕδωρ, ψυχρὸν ὂν καθʼ ἑαυτό· καὶ ἡλίου ἀνατολῇ πεφώτισταί γε ὁ ἀὴρ‚ σκοτεινὸς ὢν ἄνευ τῆς τούτου ἐκλάμψεως. ### English translation (Claude) Then next he adds: “To compare the soul to weight, or to uniform and unmoved bodily qualities, by which the subject is either moved or qualified, belongs to one who has utterly fallen away, willingly or unwillingly, from the dignity of the soul, and has in no way seen that by the presence of the soul the body of the living being has become living, as by the presence of fire the water placed beside it becomes hot, being cold in itself, and by the sun’s rising the air is lit, being dark without its shining. ### Extrabiblical texts - Porphyry, Boeth. (Porphyry, Against Boethus, On the Soul): quotation, medium confidence ### Translation notes - Porphyry, Against Boethus, On the Soul. ### Citation (SBL) Eusebius, Praep. ev. 15.11.2 (Dindorf 2:365–366; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-11-2). ## Preparation for the Gospel 15.11.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-11-3 - Source: Dindorf 2:366 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The body’s life is distinct from the soul that gives it. ### Greek text ἀλλʼ οὔτε ἡ θέρμη τοῦ ὕδατος ἡ θερμότης ἦν τοῦ πυρὸς οὔτε τὸ πῦρ, οὔτε τὸ ἐναέριον φῶς τὸ σύμφυτον τῷ ἡλίῳ φῶς· ὡσαύτως δὲ οὐδὲ ἡ τοῦ σώματος ἐμψυχία, ἥτις ἔοικε τῇ βαρύτητι καὶ τῇ περὶ σῶμα ποιότητι, ἡ ψυχὴ ἡ ἐν τῷ σώματι κατατακθεῖσα, διʼ ἣν καὶ πνοῆς τινος ζωτικῆς μετέσχε τὸ σῶμα.” ### English translation (Claude) But neither was the heat of the water the heat of the fire, nor the fire itself, nor the light in the air the light innate in the sun; and likewise neither is the animation of the body, which is like weight and the quality of a body, the soul that is set down in the body, through which the body has shared in a certain breath of life.” ### Extrabiblical texts - Porphyry, Boeth. (Porphyry, Against Boethus, On the Soul): quotation, medium confidence ### Translation notes - Porphyry, Against Boethus, On the Soul. - “Set down” renders the corrupt κατατακθεῖσα by sense. ### Citation (SBL) Eusebius, Praep. ev. 15.11.3 (Dindorf 2:366; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-11-3). ## Preparation for the Gospel 15.11.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-11-4 - Source: Dindorf 2:366 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Porphyry: Aristotle’s, the Stoics’, and the Epicureans’ accounts of the soul are shameful; Plato’s self-moved soul is not. ### Greek text Εἶθʼ ἑξῆς μεθʼ ἕτερα ἐπιλέγει “Τὰ μὲν οὖν ἄλλα ὅσα περὶ αὐτῆς εἰρήκασιν ἄλλοι αἰσχύνην ἡμῖν φέρει. πῶς γὰρ οὐκ αἰσχρὸς ὁ ἐντελέχειαν τιθεὶς τὴν ψυχὴν λόγος σώματος φυσικοῦ ὀργανικοῦ; πῶς δὲ οὐκ αἰσχύνης γέμων ὁ πνεῦμά πως ἔχειν αὐτὴν ἀποδιδοὺς‚ ἢ πῦρ νοερὸν‚ τῇ περιψύξει καὶ οἶον βαφῇ τοῦ ἀέρος ἀναφθὲν ἢ στομωθὲν, ὅ τε ἀτόμων ἄθροισμα θεὶς ἢ ὅλως ἀπὸ σώματος αὐτὴν τὴν γεννᾶσθαι ἀποφαινόμενος;" Ὁν δὴ λόγον ἐν Νόμοις ἀσεβῶν ἀσεβῆ εἶναι ἀπεφήνατο. αἰσχύνης οὖν πάντες οὗτοι πλήρεις λόγοι. ἐπὶ δὲ τῷ λέγοντι αὐτοκίνητον οὐσίαν οὐκ ἄν τις, φησὶν, αἰσχυνθείη. ### English translation (Claude) Then after other things he adds: “The other things that others have said about it bring us shame. For how is the account not shameful that makes the soul the entelechy of a natural body furnished with organs? And how is that not full of shame which makes it breath in a certain state, or intelligent fire, kindled or tempered by the chilling and, as it were, dipping in the air, or which makes it a gathering of atoms, or declares that it is generated from body at all? This account he declared in the Laws to be the impious account of the impious. All these accounts, then, are full of shame. But at the one who calls it a self-moved substance, he says, no one would be ashamed.” ### Extrabiblical texts - Plato, Leg. 891c–892a (Plato (works)): allusion, high confidence - Porphyry, Boeth. (Porphyry, Against Boethus, On the Soul): quotation, medium confidence ### Translation notes - Porphyry, Against Boethus, On the Soul; Plato, Laws 10.891c–892a; Phaedrus 245c–e. ### Citation (SBL) Eusebius, Praep. ev. 15.11.4 (Dindorf 2:366; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-11-4). ## Preparation for the Gospel 15.12.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-12-1 - Source: Dindorf 2:366–367 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Atticus: Plato makes soul govern all things by providence; Aristotle denies it. ### Greek text “Ἔτι τοῦ Πλάτωνος λέγοντος τὴν ψυχὴν διακοσμεῖν τὰ πάντα διήκουσαν διὰ πάντων‚ καὶ ταύτην ὑφʼ ἧς καὶ οἱ λοιποὶ διοικεῖσθαι συγχωροῖεν ἂν ἕκαστα, καὶ μηδὲν ἄλλο εἶναι τὴν φύσιν ἢ ψυχὴν, καὶ δηλονότι ψυχὴν οὐκ ἄλογον‚ καὶ ἐκ τούτων συνάγοντος ὅτι πάντα κατὰ πρόνοιαν γίνεται, εἴ γε καὶ κατὰ φύσιν· πρὸς οὐδὲν τούτων ἡμῖν Ἀριστοτέλης ὁμολογεῖ. ### English translation (Claude) “Further, when Plato says that soul orders all things, pervading all things, and that this is the one by which the others too would admit each thing is governed, and that nature is nothing else than soul, and clearly a soul not irrational, and concludes from this that all things come about by providence, if indeed by nature; Aristotle agrees with us on none of these. ### Extrabiblical texts - Atticus (Atticus, Against Those Who Interpret Plato through Aristotle): quotation, high confidence ### Translation notes - Atticus, fragment 8 (des Places). ### Citation (SBL) Eusebius, Praep. ev. 15.12.1 (Dindorf 2:366–367; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-12-1). ## Preparation for the Gospel 15.12.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-12-2 - Source: Dindorf 2:367 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Aristotle divides causes among fate, nature, and providence. ### Greek text οὐ γὰρ εἶναι τὴν φύσιν ψυχὴν, καὶ τὰ περὶ γῆν ὑπὸ μὲν φύσεως διοικεῖσθαι. εἶναι γὰρ ἐφʼ ἑκάστῳ τῶν πραγμάτων ἄλλας καὶ τὰς αἰτίας. τῶν ἐχόντων αἰτίαν τὴν εἱμαρμένην ὑποτίθησι, τῶν δὲ ὑπὸ σελήνην τὴν φύσιν, τῶν δὲ ἀνθρωπίνων φρόνησιν καὶ πρόνοιαν καὶ ψυχήν· τὸ μὲν γλαφυρὸν ἐν ταῖς τοιαύταις διαιρέσεσι παρεχόμενος, τὸ δὲ ἀναγκαῖον οὐ συνορῶν. ### English translation (Claude) For he says nature is not soul, and that the things about the earth are governed by nature. For there are different causes for each kind of thing: he supposes fate as cause of the heavenly things, nature of those below the moon, and wisdom and providence and soul of human things; offering elegance in such divisions, but not seeing what is necessary. ### Extrabiblical texts - Atticus (Atticus, Against Those Who Interpret Plato through Aristotle): quotation, high confidence ### Translation notes - Atticus, fragment 8. “Of the heavenly things” supplies a word lost from the text. ### Citation (SBL) Eusebius, Praep. ev. 15.12.2 (Dindorf 2:367; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-12-2). ## Preparation for the Gospel 15.12.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-12-3 - Source: Dindorf 2:367 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Without one soul pervading the whole, the universe could not be well governed. ### Greek text εἰ γὰρ μὴ μία τις εἴη δύναμις ἔμψυχος διήκουσα διὰ τοῦ παντὸς καὶ πάντα συνδοῦσα καὶ συνέχουσα, οὔτʼ ἂν εὐλόγως τὸ πᾶν οὔτε καλῶς διοικούμενον εἶναι δύναιτο. τῆς δʼ αὐτῆς ἦν ἄρʼ ἀβλεψίας καὶ πόλιν ἐλπίσαι ποτὲ καλῶς χωρὶς ἑνώσεως διαγενέσθαι, καὶ τὸ πᾶν τόδε ἡγήσασθαι πάγκαλον τῷ λόγῳ διαφυλάξειν, οἷόν περ φαίνεται, μὴ συνδήσαντα καὶ συναρμόσαντα ἑνός τινος ὁμοίου κοινωνίᾳ. ### English translation (Claude) For if there were not one ensouled power pervading the universe and binding and holding all things together, the universe could not be governed reasonably or well. It would be of the same blindness to hope that a city could ever be well conducted without unity, and to think that this all-beautiful universe would preserve its order as it appears, without binding and fitting it together by fellowship in some one like thing. ### Extrabiblical texts - Atticus (Atticus, Against Those Who Interpret Plato through Aristotle): quotation, high confidence ### Translation notes - Atticus, fragment 8. ### Citation (SBL) Eusebius, Praep. ev. 15.12.3 (Dindorf 2:367; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-12-3). ## Preparation for the Gospel 15.12.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-12-4 - Source: Dindorf 2:367 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Aristotle gives nature the work of soul but denies it the name. ### Greek text καὶ τοιοῦτον μέν τι πρᾶγμα τὸ διοικοῦν ἕκαστα εἶναί φησιν, οἶον ἀρχὴν εἶναι κινήσεως, τοῦτο δὲ εἶναι ψυχὴν οὐ βούλεται· καίτοι καὶ τοῦ Πλάτωνος αὐτοῦ δεικνύντος ὅτι τοῖς κινουμένοις ἅπασιν ἀρχὴ καὶ πηγὴ τῆς κινήσεως ἡ ψυχή. καὶ ὃ μὲν ἂν ἔργον εἴη ψυχῆς λογικῆς καὶ φρονίμου τὸ μηδὲν μάτην ποιεῖν, τοῦτο ἀνατίθησι τῇ φύσει, τοῦ δὲ ὀνόματος αὐτῇ τῆς ψυχῆς οὐ μεταδίδωσιν, ὥσπερ ἐκ τῶν ὀνομάτων, ἀλλʼ οὐκ ἐκ τῶν δυνάμεων, τῶν πραγμάτων λαμβανομένων.” ### English translation (Claude) And he says that the thing that governs each is such as to be a principle of motion, but he will not have this be soul; though Plato himself shows that soul is the principle and source of motion for all things that move. And what would be the work of a rational and wise soul, to make nothing in vain, this he assigns to nature, but does not give it the name of soul, as though things were understood from names and not from powers.” ### Extrabiblical texts - Plato, Phaedr. 245c (Plato (works)): allusion, high confidence - Atticus (Atticus, Against Those Who Interpret Plato through Aristotle): quotation, high confidence ### Translation notes - Atticus, fragment 8; Plato, Phaedrus 245c; Laws 10.896a–b. ### Citation (SBL) Eusebius, Praep. ev. 15.12.4 (Dindorf 2:367; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-12-4). ## Preparation for the Gospel 15.13.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-13-1 - Source: Dindorf 2:367–368 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Atticus: Aristotle mocked Plato’s Ideas, the summit of his philosophy. ### Greek text “Τὸ δὲ κεφάλαιον καὶ τὸ κῦρος τῆς Πλάτωνος αἱρέσεως, ἡ περὶ τῶν νοητῶν διάταξις, ἠτίμασται καὶ προπεπηλάκισται καὶ παντοίως, τό γε ἐξὸν ἐπʼ Ἀριστοτέλει, περιύβρισται. οὐ γὰρ δυνάμενος ἐννοῆσαι διότι τὰ μεγάλα καὶ θεῖα καὶ περιττὰ τῶν πραγμάτων παραπλησίου τινὸς δυνάμεως εἰς ἐπίγνωσιν δεῖται‚ τῇ δʼ αὑτοῦ λεπτῇ καὶ ταπεινῇ δριμύτητι πιστεύων‚ ἥτις διαδῦναι μὲν τῶν ἐπὶ γῆς πραγμάτων καὶ τὴν ἐν τούτοις ἀλήθειαν ἰδεῖν ἐδύνατο, τῆς δʼ ὄντως ἀληθείας ἐποπτεῦσαι τὸ πεδίον οὐχ οἵα τε ἦν, αὑτῷ κανόνι καὶ κριτῇ τῶν ὑπὲρ αὐτὸν χρησάμενος, ἀπέγνω τινὰς εἶναι ἰδίας φύσεις, οἵας Πλάτων ἔγνω, λήρους δὲ καὶ τερετίσματα καὶ φλυαρίας ἐτόλμησεν εἰπεῖν τὰ τῶν ὄντων ἀνώτατα. ### English translation (Claude) “The head and authority of Plato’s school, the ordering of the intelligible things, has been dishonored and trampled in the mud and insulted in every way, as far as lay in Aristotle. For not being able to conceive that the great and divine and extraordinary things need some similar power for their knowledge, but trusting his own fine and lowly sharpness, which could penetrate the things on earth and see the truth in them, but could not survey the plain of true truth, using himself as rule and judge of things above him, he denied that there are any such natures as Plato knew, and dared to call the highest of beings nonsense and twitterings and babble. ### Extrabiblical texts - Atticus (Atticus, Against Those Who Interpret Plato through Aristotle): quotation, high confidence ### Translation notes - Atticus, fragment 9 (des Places); compare Aristotle, Posterior Analytics 1.22.83a33 (“twitterings”). ### Citation (SBL) Eusebius, Praep. ev. 15.13.1 (Dindorf 2:367–368; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-13-1). ## Preparation for the Gospel 15.13.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-13-2 - Source: Dindorf 2:368 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The vision of the Ideas is the goal of Plato’s philosophy and the condition of happiness. ### Greek text τὸ μὲν οὖν ἄκρον τε καὶ ἔσχατον τῶν Πλάτωνος φιλοσοφημάτων ἐστὶ τὸ περὶ τὴν νοητὴν ταύτην καὶ ἀίδιον οὐσίαν τὴν τῶν ἰδεῶν, ἔνθα δὴ πόνος τε καὶ ἀγὼν ἔσχατος τῇ ψυχῇ πρόκειται. ὁ μὲν γὰρ μετασχὼν καὶ ἐφικόμενος αὐτῆς πάντως εὐδαίμων, ὁ δὲ ἀπολειφθεὶς καὶ ἀδυνατήσας θεωρὸς γενέσθαι πάντως ἄμοιρος εὐδαιμονίας καταλείπεται. ### English translation (Claude) The summit and last of Plato’s philosophical teachings concerns this intelligible and eternal substance of the Ideas, where the last toil and contest is set before the soul. For he who shares in it and reaches it is wholly happy, while he who is left behind and unable to become its beholder is left wholly without share in happiness. ### Extrabiblical texts - Atticus (Atticus, Against Those Who Interpret Plato through Aristotle): quotation, high confidence ### Translation notes - Atticus, fragment 9; compare Plato, Phaedrus 247e–248b. ### Citation (SBL) Eusebius, Praep. ev. 15.13.2 (Dindorf 2:368; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-13-2). ## Preparation for the Gospel 15.13.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-13-3 - Source: Dindorf 2:368 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: For Plato all knowledge depends on the Ideas. ### Greek text καὶ διὰ τοῦτο Πλάτων τε πανταχῆ διαγωνίζεται, δεικνὺς τὴν ἰσχὺν τούτων τῶν φύσεων· οὔτε γὰρ ὡντινωνοῦν ἀποδοῦναί φησιν οἶόν τε εἶναι καλῶς, ἂν μὴ τούτων μεθέξει, οὔτε γνῶσίν τινος ἀληθοῦς, ἂν μὴ τῇ πρὸς ταῦτα ἀναφορᾷ, ἀλλʼ οὐδὲ λόγου μετέσεσθαί τισιν, εἰ μὴ τὴν τούτων οὐσίαν ὁμολογήσειαν· ### English translation (Claude) And for this reason Plato contends everywhere, showing the strength of these natures; for he says that it is not possible to give a good account of anything at all unless it partakes of these, nor any knowledge of anything true except by reference to them, nor will any share in reason unless they admit their being. ### Extrabiblical texts - Atticus (Atticus, Against Those Who Interpret Plato through Aristotle): quotation, high confidence ### Translation notes - Atticus, fragment 9. ### Citation (SBL) Eusebius, Praep. ev. 15.13.3 (Dindorf 2:368; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-13-3). ## Preparation for the Gospel 15.13.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-13-4 - Source: Dindorf 2:368 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Without the Ideas nothing Platonic remains. ### Greek text οἵ τʼ αὖ τὰ τοῦ Πλάτωνος συνιστάναι ἐγνωκότες τὸν πλεῖστον ἀγῶνα τῶν λόγων ἐν τούτῳ τίθενται πάνυ ἀναγκαίως. οὐδὲν γὰρ ἔτι τὸ Πλατωνικὸν ἀπολείπεται, εἰ μὴ τὰς πρώτας καὶ ἀρχικωτάτας φύσεις ταύτας συγχωρήσεταί τις αὐτοῖς ὑπὲρ Πλάτωνος. ταῦτα γάρ ἐστιν οἶς μάλιστα τῶν ἄλλων ὑπερέχει. ### English translation (Claude) And those who have resolved to establish Plato’s teachings place the greatest contest of their arguments in this, quite necessarily. For nothing Platonic remains if one does not grant them, on Plato’s behalf, these first and most principal natures. For it is by these above all that he excels the others. ### Extrabiblical texts - Atticus (Atticus, Against Those Who Interpret Plato through Aristotle): quotation, high confidence ### Translation notes - Atticus, fragment 9. ### Citation (SBL) Eusebius, Praep. ev. 15.13.4 (Dindorf 2:368; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-13-4). ## Preparation for the Gospel 15.13.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-13-5 - Source: Dindorf 2:368–369 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Atticus: the Ideas are God’s thoughts, the patterns of creation, and knowing them is man’s end. ### Greek text νοήσας γὰρ θεὸν πρὸς αὐτὰ τῶν ἀπάντων πατέρα καὶ δημιουργὸν καὶ δεσπότην καὶ κηδεμόνα, καὶ γνωρίζων ἐκ τῶν ἔργων τὸν τεχνίτην πρότερον νοῆσαι τοῦτο ὃ μέλλει δημιουργήσειν, εἶθʼ οὕτω τῷ νοηθέντι κατόπιν ἐπὶ τῶν πραγμάτων προσάγειν τὴν ὁμοιότητα· ταὐτὸν δὴ, τὰ τοῦ θεοῦ νοήματα πρεσβύτερα τῶν πραγμάτων‚ τὰ τῶν γενομένων παραδείγματα, ἀσώματα καὶ νοητὰ, κατὰ τὰ αὐτὰ καὶ ὡσαύτως ἔχοντα ἀεὶ, μάλιστα μὲν καὶ πρώτως αὐτὰ ὄντα, παραίτια δὲ καὶ τοῖς ἄλλοις τοῦ εἶναι τοιαῦτα ἕκαστα οἷά περ ἐστὶ, κατὰ τὴν πρὸς αὐτὰ ὁμοιότητα, συνιδὼν ὁ Πλάτων ὄντα οὐ ῥᾷστα ὀφθῆναι, οὐ μὴν οὐδὲ λόγῳ σαφῶς δηλωθῆναι δυνάμενα, αὐτὸς ὡς οἶόν τε ἦν ὑπὲρ αὐτῶν εἰπεῖν καὶ φρονῆσαι καὶ παρασκευάσαι τοὺς μέλλοντας ἐπακολουθήσειν πραγματευσάμενος ταῦτα, καὶ τὴν σύμπασαν αὑτοῦ φιλοσοφίαν εἰς τοῦτο συνταξάμενος, περὶ ταῦτά φησι καὶ τὴν τούτων νόησιν καὶ τὴν σοφίαν εἶναι καὶ τὴν ἐπιστήμην, διʼ ἧς τὸ ἀνθρώπινον τέλος καὶ ἡ μακαριστὴ βιοτὴ παραγίνεται.” ### English translation (Claude) For having conceived God in relation to them as the Father and Maker and Master and Guardian of all things, and knowing from works that the craftsman first conceives what he is going to make, and then afterward brings the likeness of what he has conceived to the things; so in the same way, the thoughts of God are older than the things, the patterns of what has come to be, incorporeal and intelligible, always the same and in the same state, being above all and first themselves, and joint causes for the others of each being such as it is, by likeness to them. Plato, seeing that they are not very easily seen nor able to be shown clearly by speech, worked himself to speak and think about them as far as possible and to prepare those who would follow, and ordering his whole philosophy to this end, says that wisdom and knowledge concern these and the understanding of them, through which man’s end and the blessed life come about.” ### Extrabiblical texts - Atticus (Atticus, Against Those Who Interpret Plato through Aristotle): quotation, high confidence ### Translation notes - Atticus, fragment 9. ### Citation (SBL) Eusebius, Praep. ev. 15.13.5 (Dindorf 2:368–369; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-13-5). ## Preparation for the Gospel 15.13.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-13-6 - Source: Dindorf 2:369 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius ends Atticus and turns to the Stoics. ### Greek text Τοσαῦτα ὁ Ἀττικός. παρῆν δὲ καὶ τούτων ἔτι πλείω ἐκ τῆς δηλωθείσης παραθέσθαι τοῦ ἀνδρὸς γραφῆς· πλὴν ἀλλὰ τοῖς ἐκτεθεῖσιν ἀρκεσθέντες μεταβησόμεθα καὶ ἐπὶ τὴν τῶν Στωϊκῶν αἵρεσιν. ### English translation (Claude) So much Atticus. One could set out still more than these from the man’s work mentioned; but contenting ourselves with what has been set out, we shall pass on to the school of the Stoics. ### Citation (SBL) Eusebius, Praep. ev. 15.13.6 (Dindorf 2:369; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-13-6). ## Preparation for the Gospel 15.13.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-13-7 - Source: Dindorf 2:369 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Antisthenes, Socrates’ pupil, scorned pleasure. ### Greek text Σωκράτους τοίνυν ἀκουστὴς ἐγένετο Ἀντισθένης. Ἡρακλεωτικός τις ἀνὴρ τὸ φρόνημα, ὃς ἔφη τοῦ ἥδεσθαι τὸ μαίνεσθαι κρεῖττον εἶναι· διὸ καὶ παρῄνει τοῖς γνωρίμοις μηδέποτε χάριν ἡδονῆς δάκτυλον ἐκτείνειν. ### English translation (Claude) Antisthenes, then, became a hearer of Socrates, a man of Heraclean spirit, who said that it is better to be mad than to feel pleasure; that is why he advised his pupils never to stretch out a finger for the sake of pleasure. ### Extrabiblical texts - Antisthenes (Antisthenes (fragments)): allusion, medium confidence ### Translation notes - Compare Diogenes Laertius 6.3. ### Citation (SBL) Eusebius, Praep. ev. 15.13.7 (Dindorf 2:369; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-13-7). ## Preparation for the Gospel 15.13.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-13-8 - Source: Dindorf 2:369 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The succession from Antisthenes through Diogenes and Crates to Zeno. ### Greek text τούτου δὲ ἀκουστὴς γέγονε Διογένης ὁ κύων, ὃς καὶ αὐτὸς θηριωδέστατα φρονεῖν δόξας πολλοὺς ἐπηγάγετο. τοῦτον Κράτης διεδέξατο· Κράτητος δὲ ἐγένετο Ζήνων ὁ Κιτιεὺς, ὁ τῆς τῶν Στωϊκῶν φιλοσόφων αἱρέσεως καταστὰς ἀρχηγός ### English translation (Claude) Diogenes the Dog was his hearer, who, seeming himself to think most like a beast, drew many after him. Crates succeeded him; and Zeno of Citium was Crates’ pupil, who became the founder of the school of the Stoic philosophers. ### Extrabiblical texts - Zeno of Citium, Zeno (Zeno of Citium): allusion, medium confidence ### Citation (SBL) Eusebius, Praep. ev. 15.13.8 (Dindorf 2:369; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-13-8). ## Preparation for the Gospel 15.13.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-13-9 - Source: Dindorf 2:369–370 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Stoic succession after Zeno; Eusebius introduces their doctrines. ### Greek text Ζήνωνα δὲ Κλεάνθης διεδέξατο, Κλεάνθην δὲ Χρύσιππος, τοῦτον δὲ Ζήνων ὁ ἕτερος καὶ οἶ καθεξῆς. λέγονται δʼ οὗτοι πάντες διαφερόντως καὶ βίου στερροῦ καὶ διαλεκτικῆς ἐπιμεληθῆναι. τά γέ τοι τῆς κατʼ αὐτοὺς φιλοσοφίας δόγματα ὧδέ πως ἔχει ### English translation (Claude) Cleanthes succeeded Zeno, Chrysippus Cleanthes, and the other Zeno him, and the others in turn. All of these are said to have cared especially for a hard life and for dialectic. The doctrines of their philosophy run somewhat thus: ### Citation (SBL) Eusebius, Praep. ev. 15.13.9 (Dindorf 2:369–370; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-13-9). ## Preparation for the Gospel 15.14.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-14-1 - Source: Dindorf 2:370 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Aristocles: for the Stoics, fire is the element, and God and matter, both bodies, are principles. ### Greek text “ Στοιχεῖον εἶναί φασι τῶν ὄντων τὸ πῦρ, καθάπερ Ἡράκλειτος, τούτου δʼ ἀρχὰς ὕλην καὶ θεὸν, ὡς Πλάτων. ἀλλʼ οὗτος ἄμφω σώματά φησιν εἶναι, καὶ τὸ ποιοῦν καὶ τὸ πάσχον, ἐκείνου τὸ πρῶτον ποιοῦν αἴτιον ἀσώματον εἷναι λέγοντος. ### English translation (Claude) “They say that the element of existing things is fire, as Heraclitus did, and its principles matter and God, as Plato did. But he says both are bodies, both the active and the passive, while Plato says that the first active cause is incorporeal. ### Extrabiblical texts - Zeno of Citium, Zeno fr. 98 (Zeno of Citium): quotation, medium confidence - Aristocles (Aristocles of Messene, On Philosophy): quotation, high confidence ### Translation notes - Aristocles of Messene, On Philosophy, book 7 (fragment; the book’s table of contents assigns this chapter to Aristocles); compare Zeno, fragment 98 (von Arnim). ### Citation (SBL) Eusebius, Praep. ev. 15.14.1 (Dindorf 2:370; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-14-1). ## Preparation for the Gospel 15.14.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-14-2 - Source: Dindorf 2:370 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Stoics: periodic conflagration, the seminal fire, and fate as the law of all. ### Greek text ἔπειτα δὲ καὶ κατά τινας εἱμαρμένους χρόνους ἐκπυροῦσθαι τὸν σύμπαντα κόσμον, εἶτʼ αὖθις πάλιν διακοσμεῖσθαι. τὸ μέντοι πρῶτον πῦρ εἶναι καθαπερεί τι σπέρμα, τῶν ἀπάντων ἔχον τοὺς λόγους καὶ τὰς αἰτίας τῶν γεγονότων καὶ τῶν γιγνομένων καὶ τῶν ἐσομένων· τὴν δὲ τούτων ἐπιπλοκὴν καὶ ἀκολουθίαν εἱμαρμένην καὶ ἐπιστήμην καὶ ἀλήθειαν καὶ νόμον εἶναι τῶν ὄντων ἀδιάδραστόν τινα καὶ ἄφυκτον. ταύτῃ δὲ πάντα διοικεῖσθαι τὰ κατὰ τὸν κόσμον ὑπέρευ, καθάπερ ἐν εὐνομωτάτῃ τινὶ πολιτείᾳ.” ### English translation (Claude) Then also that at certain fated times the whole world is set on fire, and then ordered again. The first fire is like a seed, holding the principles of all things and the causes of what has been and is and will be; and their interweaving and sequence is fate and knowledge and truth and a law of existing things, inescapable and unavoidable. By this all things in the world are governed exceedingly well, as in a most well-ordered city.” ### Extrabiblical texts - Aristocles (Aristocles of Messene, On Philosophy): quotation, high confidence ### Translation notes - Aristocles, On Philosophy, book 7 (fragment). ### Citation (SBL) Eusebius, Praep. ev. 15.14.2 (Dindorf 2:370; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-7-1/#p-15-14-2). ## Preparation for the Gospel 15.15.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-15-1/#p-15-15-1 - Source: Dindorf 2:370 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Stoics call the whole world God, one and living. ### Greek text “Ὅλον δὲ τὸν κόσμον σὺν τοῖς ἑαυτοῦ μέρεσι προσαγορεύουσι θεόν· τοῦτον δὲ ἕνα μόνον εἷναί φασι καὶ πεπερασμένον καὶ ζῷον καὶ ἀΐδιον καὶ θεόν. ἐν γὰρ τούτῳ πάντα περιέχεσθαι τὰ σώματα, κενὸν δὲ μηδὲν ὑπάρχειν ἐν αὐτῷ. τὸ γὰρ ἐκ πάσης τῆς οὐσίας ποιὸν προσαγορεύεσθαι, τὸ κατὰ τὴν διακόσμησιν τὴν τοιαύτην διάταξιν ἔχον. ### English translation (Claude) “They call the whole world with its own parts God; and they say it is one only, and limited, and a living being, and everlasting, and God. For in it all bodies are contained, and there is no void in it. For what is qualified from the whole substance is so called, that which has such an arrangement according to the ordering. ### Extrabiblical texts - Arius Didymus (Arius Didymus, Epitome of Plato’s Doctrines): quotation, high confidence ### Translation notes - Arius Didymus, Epitome (fragment 29 Diels). ### Citation (SBL) Eusebius, Praep. ev. 15.15.1 (Dindorf 2:370; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-15-1/#p-15-15-1). ## Preparation for the Gospel 15.15.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-15-1/#p-15-15-2 - Source: Dindorf 2:370 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The world is eternal in substance but generated in its ordering. ### Greek text διὸ κατὰ μὲν τὴν προτέραν ἀπόδοσιν ἀΐδιον τὸν κόσμον εἶναί φασι, κατὰ δὲ τὴν διακόσμησιν γεννητὸν καὶ μεταβλητὸν κατὰ περιόδους ἀπείρους γεγονυίας τε καὶ ἐσομένας. ### English translation (Claude) That is why according to the former sense they say the world is everlasting, but according to the ordering it is generated and changeable in endless periods that have been and will be. ### Extrabiblical texts - Arius Didymus (Arius Didymus, Epitome of Plato’s Doctrines): quotation, high confidence ### Translation notes - Arius Didymus, Epitome. ### Citation (SBL) Eusebius, Praep. ev. 15.15.2 (Dindorf 2:370; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-15-1/#p-15-15-2). ## Preparation for the Gospel 15.15.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-15-1/#p-15-15-3 - Source: Dindorf 2:370 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Three senses of “world” in Stoic teaching. ### Greek text καὶ τὸ μὲν ἐκ τῆς πάσης οὐσίας ποιὸν κόσμον ἀΐδιον εἶναι καὶ θεόν· λέγεσθαι δὲ κόσμον σύστημα ἐξ οὐρανοῦ καὶ ἀέρος καὶ γῆς καὶ θαλάττης καὶ τῶν ἐν αὐτοῖς φύσεων· λέγεσθαι δὲ κόσμον καὶ τὸ οἰκητήριον θεῶν καὶ ἀνθρώπων καὶ τῶν ἕνεκα τούτων γενομένων. ### English translation (Claude) And the world qualified from the whole substance is everlasting and God; and the system of heaven and air and earth and sea and the natures in them is called the world; and the dwelling of gods and men and of what came to be for their sake is also called the world. ### Extrabiblical texts - Arius Didymus (Arius Didymus, Epitome of Plato’s Doctrines): quotation, high confidence ### Translation notes - Arius Didymus, Epitome. ### Citation (SBL) Eusebius, Praep. ev. 15.15.3 (Dindorf 2:370; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-15-1/#p-15-15-3). ## Preparation for the Gospel 15.15.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-15-1/#p-15-15-4 - Source: Dindorf 2:370–371 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The world is a city of gods and men. ### Greek text ὃν γὰρ τρόπον πόλις λέγεται διχῶς, τό τε οἰκητήριον καὶ τὸ ἐκ τῶν ἐνοικούντων σὺν τοῖς πολίταις σύστημα, οὕτω καὶ ὁ κόσμος οἱονεὶ πόλις ἐστὶν ἐκ θεῶν καὶ ἀνθρώπων συνεστῶσα, τῶν μὲν θεῶν τὴν ἡγεμονίαν ἐχόντων‚ τῶν δὲ ἀνθρώπων ὑποτεταγμένων. ### English translation (Claude) For as a city is spoken of in two ways, the dwelling and the system of the inhabitants with the citizens, so the world too is as it were a city made up of gods and men, the gods having the leadership and men being subject. ### Extrabiblical texts - Arius Didymus (Arius Didymus, Epitome of Plato’s Doctrines): quotation, high confidence ### Translation notes - Arius Didymus, Epitome. ### Citation (SBL) Eusebius, Praep. ev. 15.15.4 (Dindorf 2:370–371; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-15-1/#p-15-15-4). ## Preparation for the Gospel 15.15.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-15-1/#p-15-15-5 - Source: Dindorf 2:371 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Stoic God, governing the world-city, cares for men. ### Greek text κοινωνίαν δʼ ὑπάρχειν πρὸς ἀλλήλους, διὰ τὸ λόγου μετέχειν, ὅς ἐστι φύσει νόμος· τὰ δʼ ἄλλα πάντα γεγονέναι τούτων ἕνεκα. οἷς ἀκολούθως νομιστέον προνοεῖν τῶν ἀνθρώπων τὸν τὰ ὅλα διοικοῦντα θεὸν‚ εὐεργετικὸν ὄντα καὶ χρηστὸν καὶ φιλάνθρωπον‚ δίκαιόν τε καὶ πάσας ἔχοντα τὰς ἀρετάς. ### English translation (Claude) There is fellowship between them through sharing in reason, which is law by nature; and all the other things came to be for their sake. In accordance with which one must hold that the God who governs the universe takes forethought for men, being beneficent and kind and loving to man, just and having all the virtues. ### Extrabiblical texts - Arius Didymus (Arius Didymus, Epitome of Plato’s Doctrines): quotation, high confidence ### Translation notes - Arius Didymus, Epitome. ### Citation (SBL) Eusebius, Praep. ev. 15.15.5 (Dindorf 2:371; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-15-1/#p-15-15-5). ## Preparation for the Gospel 15.15.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-15-1/#p-15-15-6 - Source: Dindorf 2:371 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Stoic etymologies of Zeus, Fate, Adrasteia, and Providence. ### Greek text διὸ δὴ καὶ Ζεὺς λέγεται ὁ κόσμος, ἐπειδὴ τοῦ ζῆν αἴτιος ἡμῖν ἐστί. καθʼ ὅσον δὲ εἰρομένῳ λόγῳ πάντα διοικεῖ ἀπαραβάτως ἐξ ἀιδίου προσονομάζεσθαι εἱμαρμένην· Ἀδράστειαν δὲ, ὅτι οὐδὲν ἔστιν αὐτὸν ἀποδιδράσκειν· Πρόνοιαν δʼ, ὅτι πρὸς τὸ χρήσιμον οἰκονομεῖ ἕκαστα. ### English translation (Claude) That is why the world is also called Zeus, since it is the cause of our living (zēn). And inasmuch as it governs all things inviolably from eternity by a linked reason, it is called Fate (Heimarmenē); Adrasteia, because there is no escaping it; Providence, because it manages each thing for advantage. ### Extrabiblical texts - Arius Didymus (Arius Didymus, Epitome of Plato’s Doctrines): quotation, high confidence ### Translation notes - Arius Didymus, Epitome. ### Citation (SBL) Eusebius, Praep. ev. 15.15.6 (Dindorf 2:371; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-15-1/#p-15-15-6). ## Preparation for the Gospel 15.15.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-15-1/#p-15-15-7 - Source: Dindorf 2:371 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Cleanthes made the sun the ruling part of the world. ### Greek text ἡγεμονικὸν δὲ τοῦ κόσμου Κλεάνθει μὲν ἤρεσε τὸν ἥλιον εἶναι, διὰ τὸ μέγιστον τῶν ἄστρων ὑπάρχειν, καὶ πλεῖστα συμβάλλεσθαι πρὸς τὴν τῶν ὅλων διοίκησιν, ἡμέραν καὶ ἐνιαυτὸν ποιοῦντα καὶ τὰς ἄλλας ὥρας. ### English translation (Claude) Cleanthes held that the ruling part of the world is the sun, because it is the greatest of the stars and contributes most to the government of the universe, making day and year and the other seasons. ### Extrabiblical texts - Cleanthes, fr. 499 (Cleanthes (fragments)): quotation, high confidence - Arius Didymus (Arius Didymus, Epitome of Plato’s Doctrines): quotation, high confidence ### Translation notes - Arius Didymus, Epitome; Cleanthes, fragment 499 (von Arnim). ### Citation (SBL) Eusebius, Praep. ev. 15.15.7 (Dindorf 2:371; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-15-1/#p-15-15-7). ## Preparation for the Gospel 15.15.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-15-1/#p-15-15-8 - Source: Dindorf 2:371 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Others made the earth the ruling part; Chrysippus the pure ether. ### Greek text τισὶ δὲ τῶν ἀπὸ τῆς αἱρέσεως ἔδοξε γῆν τὸ ἡγεμονικὸν εἶναι τοῦ κόσμου. Χρυσίππῳ δὲ τὸν αἰθέρα τὸν καθαρώτατον καὶ εἰλικρινέστατον‚ ἅτε πάντων εὐκινητότατον ὄντα, καὶ τὴν ὅλην περιάγοντα τοῦ κόσμου φοράν.” ### English translation (Claude) Some of the school thought the earth the ruling part of the world; but Chrysippus the purest and most unmixed ether, as being the most mobile of all and carrying round the whole motion of the world.” ### Extrabiblical texts - Chrysippus, fr. 644 (Chrysippus): quotation, high confidence - Arius Didymus (Arius Didymus, Epitome of Plato’s Doctrines): quotation, high confidence ### Translation notes - Arius Didymus, Epitome; Chrysippus, fragment 644 (von Arnim). ### Citation (SBL) Eusebius, Praep. ev. 15.15.8 (Dindorf 2:371; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-15-1/#p-15-15-8). ## Preparation for the Gospel 15.15.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-15-1/#p-15-15-9 - Source: Dindorf 2:371 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius introduces Porphyry against the Stoic view of God. ### Greek text Ταῦτα μὲν οὖν ἀπὸ τῆς Ἐπιτομῆς Ἀρείου Διδύμου προκείσθω· πρὸς δὲ τὴν περὶ θεοῦ τῶν Στωϊκῶν δόξαν ἀπαρκεῖ παραθέσθαι τὰς Πορφυρίου λέξεις ἐν τοῖς πρὸς Βόηθον ἀντιγραφεῖσιν αὐτῷ Περὶ ψυχῆς τοῦτον ἐχούσας τὸν τρόπον ### English translation (Claude) Let these things from the Epitome of Arius Didymus be set out; and against the Stoics’ opinion about God it suffices to set out the words of Porphyry in what he wrote in reply to Boethus On the Soul, which run thus: ### Citation (SBL) Eusebius, Praep. ev. 15.15.9 (Dindorf 2:371; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-15-1/#p-15-15-9). ## Preparation for the Gospel 15.16.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-15-1/#p-15-16-1 - Source: Dindorf 2:371–372 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Porphyry: the Stoics make God a consuming fire yet call him everlasting. ### Greek text “Τὸν δὲ θεὸν οὐκ ὀκνοῦσι πῦρ νοερὸν εἰπόντες ἀίδιον καταλείπειν‚ καὶ φθείρειν μὲν πάντα λέγειν καὶ ἐπινέμεσθαι‚ ὡς τοιοῦτον ὂν πῦρ οἷον τὸ ἡμῖν συνεγνωσμένον‚ ἀντιλέγειν τε Ἀριστοτέλει, παραιτουμένῳ τὸν αἰθέρα ἐκ πυρὸς λέγειν τοιούτου. ### English translation (Claude) “They do not hesitate, calling God intelligent fire, to leave him everlasting, and to say that he destroys and consumes all things, as being such a fire as the one known to us; and to contradict Aristotle, who declines to say that the ether is made of such a fire. ### Extrabiblical texts - Porphyry, Boeth. (Porphyry, Against Boethus, On the Soul): quotation, medium confidence ### Translation notes - Porphyry, Against Boethus, On the Soul (fragment). ### Citation (SBL) Eusebius, Praep. ev. 15.16.1 (Dindorf 2:371–372; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-15-1/#p-15-16-1). ## Preparation for the Gospel 15.16.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-15-1/#p-15-16-2 - Source: Dindorf 2:372 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Stoics’ account of eternal divine fire is irrational. ### Greek text ἀπαιτούμενοι δὲ πῶς τὸ τοιοῦτον ἐπιδιαμένει πῦρ ἀλλοῖον μὲν πῦρ οὐ λέγουσιν εἷναι, τὸ τοιοῦτον δʼ εἰπόντες καὶ πιστεύειν αὐτοῖς εἰποῦσιν ἀξιώσαντες, τῇ ἀλόγῳ ταύτῃ πίστει ἐπισυνάπτουσιν ὅτι καὶ ἀίδιόν ἐστι πῦρ, ἐκ μέρους καὶ τὸ αἰθέριον σβέννυσθαι καὶ ἀνάπτεσθαι τιθέντες. ἀλλὰ τὴν τούτων πρὸς μὲν τὰ αὑτῶν ἀβλεψίαν, πρὸς δὲ τὰ τῶν παλαιῶν ῥᾳθυμίαν τε καὶ καταφρόνησιν, τί ἄν τις ἐπιὼν ἐπὶ πλέον μηκύνοι;” ### English translation (Claude) And when asked how such fire endures, they do not say it is a different fire, but having said it is such and having thought it right to be believed when they say so, they add to this irrational belief that it is also everlasting fire, while holding that even the ethereal fire is in part quenched and kindled. But why should one go on at length about their blindness to their own views and their carelessness and contempt for those of the ancients?” ### Extrabiblical texts - Porphyry, Boeth. (Porphyry, Against Boethus, On the Soul): quotation, medium confidence ### Translation notes - Porphyry, Against Boethus, On the Soul. ### Citation (SBL) Eusebius, Praep. ev. 15.16.2 (Dindorf 2:372; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-15-1/#p-15-16-2). ## Preparation for the Gospel 15.17.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-15-1/#p-15-17-1 - Source: Dindorf 2:372 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Numenius: true being is not the four elements, which are generated and changing. ### Greek text “Ἀλλὰ τί δή ἐστι τὸ ὅν; ἆρα ταυτὶ τὰ στοιχεῖα τὰ τέτταρα, ἡ γῆ καὶ τὸ πῦρ καὶ αἶ ἄλλαι δύο μεταξὺ φύσεις; ἆρα οὖν δὴ τὰ ὄντα ταῦτά ἐστιν, ἤτοι ξυλλήβδην ἢ καθʼ ἕν γέ τι αὐτῶν; καὶ πῶς, ἅ γέ ἐστι καὶ γεννητὰ καὶ παλινάγρετα‚ εἴ γε ἔστιν ὁρᾶν αὐτὰ ἐξ ἀλλήλων γινόμενα, καὶ ἐπαλλασσόμενα, καὶ μήτε στοιχεῖα ὑπάρχοντα μήτε συλλαβάς; ### English translation (Claude) “But what then is being? Is it these four elements, earth and fire and the two other natures between? Are these, then, the things that are, either all together or at least each of them singly? And how, when they are both generated and recurrent, if indeed one can see them coming to be from one another and changing places, and being neither elements nor syllables? ### Extrabiblical texts - Numenius, fr. 3 (Numenius of Apamea): quotation, high confidence ### Translation notes - Numenius, On the Good, fragment 3 (des Places). ### Citation (SBL) Eusebius, Praep. ev. 15.17.1 (Dindorf 2:372; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-15-1/#p-15-17-1). ## Preparation for the Gospel 15.17.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-15-1/#p-15-17-2 - Source: Dindorf 2:372 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Matter, a flowing river, cannot be being either. ### Greek text σῶμα μὲν ταυτὶ οὕτως οὐκ ἂν εἴη τὸ ὄν. ἀλλʼ ἄρα ταυτὶ μὲν οὒ, ἡ δʼ ὕλη δύναται εἶναι ὄν· ἀλλὰ καὶ αὐτὴ παντὸς μᾶλλον ἀδύνατον, ἀρρωστίᾳ τοῦ μένειν. ποταμὸς γὰρ ἡ ὕλη ῥοώδης καὶ ὀξύρροπος‚ βάθος καὶ πλάτος καὶ μῆκος ἀόριστος καὶ ἀνήνυτος.” ### English translation (Claude) Body, then, in this way would not be being. But perhaps not these, but matter can be being? But this too is wholly impossible, because of its weakness in remaining. For matter is a river, flowing and swift-rushing, indefinite and endless in depth and breadth and length.” ### Extrabiblical texts - Numenius, fr. 3 (Numenius of Apamea): quotation, high confidence ### Translation notes - Numenius, fragment 3. ### Citation (SBL) Eusebius, Praep. ev. 15.17.2 (Dindorf 2:372; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-15-1/#p-15-17-2). ## Preparation for the Gospel 15.17.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-15-1/#p-15-17-3 - Source: Dindorf 2:372 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Infinite matter is indefinite, unknowable, disordered, and so not being. ### Greek text Καὶ μετὰ βραχέα ἐπιλέγει “Ὥστε καλῶς ὁ λόγος εἴρηκε, φὰς‚ εἰ ἔστιν ἄπειρος ἡ ὕλη‚ ἀόριστον εἶναι αὐτήν· εἰ δὲ ἀόριστος, ἄλογος· εἰ δὲ ἄλογος‚ ἄγνωστος. ἄγνωστον δέ γε οὖσαν αὐτὴν ἀναγκαῖον εἶναι ἄτακτον· ὡς τεταγμένα γνωσθῆναι πάνυ δήπουθεν ἂν εἴη ῥᾴδια· τὸ δὲ ἄτακτον οὐχ ἔστηκεν· ὅ τι δὲ μὴ ἕστηκεν οὐκ ἂν εἴη ὄν. ### English translation (Claude) And a little after he adds: “So that the argument has spoken well, saying that if matter is infinite it is indefinite; if indefinite, irrational; if irrational, unknowable. And being unknowable, it must be disordered; for ordered things would surely be very easy to know; and the disordered does not stand still; and what does not stand still could not be being. ### Extrabiblical texts - Numenius, fr. 4a (Numenius of Apamea): quotation, high confidence ### Translation notes - Numenius, fragment 4a (des Places). ### Citation (SBL) Eusebius, Praep. ev. 15.17.3 (Dindorf 2:372; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-15-1/#p-15-17-3). ## Preparation for the Gospel 15.17.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-15-1/#p-15-17-4 - Source: Dindorf 2:372–373 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Neither matter nor bodies are being. ### Greek text τοῦτο δὲ ἦν ὅπερ ἡμῖν αὐτοῖς ὡμολογησάμεθα ἐν τοῖς ἔμπροσθεν, ταυτὶ πάντα συνενεχθῆναι τῷ ὄντι ἀθέμιστον εἷναι. δοξάτω μάλιστα μὲν πᾶσιν, εἰ δὲ μὴ‚ ἀλλʼ ἐμοί. οὐκοῦν φημὶ τὴν ὕλην οὔτε αὐτὴν οὔτε τὰ σώματα εἶναι ὄν. ### English translation (Claude) This was what we agreed among ourselves before, that it is not lawful for all these to be brought together with being. Let it seem so above all to everyone, but if not, then to me. I say, then, that neither matter itself nor bodies are being. ### Extrabiblical texts - Numenius, fr. 4a (Numenius of Apamea): quotation, high confidence ### Translation notes - Numenius, fragment 4a. ### Citation (SBL) Eusebius, Praep. ev. 15.17.4 (Dindorf 2:372–373; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-15-1/#p-15-17-4). ## Preparation for the Gospel 15.17.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-15-1/#p-15-17-5 - Source: Dindorf 2:373 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: There is something else besides matter and bodies. ### Greek text τί οὖν δή; ἢ ἔχομεν παρὰ ταῦτα ἄλλο τι ἐν τῇ φύσει τῇ τῶν ὅλων; ναί· τοῦτο οὐδὲν εἰπεῖν ποικίλον, εἰ τόδε πρῶτον μὲν ἐν ἡμῖν αὐτοῖς ἅμα πειραθείημεν διαλεγόμενοι. ### English translation (Claude) What then? Do we have something else besides these in the nature of the universe? Yes; and this is nothing intricate to say, if first we try it out at the same time in ourselves by discussion. ### Extrabiblical texts - Numenius, fr. 4a (Numenius of Apamea): quotation, high confidence ### Translation notes - Numenius, fragment 4a. ### Citation (SBL) Eusebius, Praep. ev. 15.17.5 (Dindorf 2:373; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-15-1/#p-15-17-5). ## Preparation for the Gospel 15.17.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-15-1/#p-15-17-6 - Source: Dindorf 2:373 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Bodies, lifeless and unstable, need something to hold them together. ### Greek text ἐπεὶ δὲ τὰ σώματά ἐστι φύσει τεθνηκότα καὶ νεκρὰ καὶ πεφορημένα καὶ οὐδʼ ἐν ταὐτῷ μένοντα, ἆρʼ οὐχὶ τοῦ καθέξοντος αὐτοῖς δεῖ; παντὸς μᾶλλον. ### English translation (Claude) Since bodies are by nature dead and lifeless and carried about and not remaining in the same state, do they not need something to hold them together? Above all. ### Extrabiblical texts - Numenius, fr. 4a (Numenius of Apamea): quotation, high confidence ### Translation notes - Numenius, fragment 4a. ### Citation (SBL) Eusebius, Praep. ev. 15.17.6 (Dindorf 2:373; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-15-1/#p-15-17-6). ## Preparation for the Gospel 15.17.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-15-1/#p-15-17-7 - Source: Dindorf 2:373 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: What holds bodies together cannot itself be a body. ### Greek text εἰ μὴ τύχοι δὲ τούτου, ἄρα μείνειεν ἄν; παντὸς ἧττον. τί οὑν ἐστι τὸ κατασχῆσον; εἰ μὲν δὴ καὶ τοῦτο εἴη σῶμα, Δῖός σωτῆρος δοκεῖ ἂν ἐμοὶ δεηθῆναι αὐτὸ παραλυόμενον καὶ σκιδνάμενον. ### English translation (Claude) And if they did not meet with this, would they remain? Least of all. What, then, is that which will hold them? If this too were body, it seems to me it would itself need Zeus the Savior, being loosened and scattered. ### Extrabiblical texts - Numenius, fr. 4a (Numenius of Apamea): quotation, high confidence ### Translation notes - Numenius, fragment 4a. ### Citation (SBL) Eusebius, Praep. ev. 15.17.7 (Dindorf 2:373; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-15-1/#p-15-17-7). ## Preparation for the Gospel 15.17.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-15-1/#p-15-17-8 - Source: Dindorf 2:373 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Numenius: only the incorporeal is stable being and holds bodies together. ### Greek text εἰ μέντοι χρὴ αὐτὸ ἀπηλλάχθαι τῆς τῶν σωμάτων πάθης, ἵνα κἀκείνοις κεκυημένοις τὴν φθορὰν ἀμύνειν δύνηται καὶ κατέχῃ‚ ἐμοὶ μὲν οὐ δοκεῖ ἄλλο τι εἶναι ἢ μόνον γε τὸ ἀσώματον· αὕτη γὰρ δὴ φύσεων πασῶν μόνη ἕστηκε‚ καὶ ἔστιν ἀραρυῖα καὶ οὐδὲν σωματική. οὔτε γοῦν γίνεται οὔτε αὔξεται οὔτε κίνησιν κινεῖται ἄλλην οὐδεμίαν‚ καὶ διὰ ταῦτα καλῶς δίκαιον ἐφάνη πρεσβεῦσαι τὸ ἀσώματον.” ### English translation (Claude) But if it must be free from the affections of bodies, so that it can ward off destruction from those that have been conceived and hold them, it seems to me that it is nothing else than the incorporeal alone. For this alone of all natures stands still, and is fixed, and is in no way bodily. It neither comes to be nor grows nor moves with any other motion; and for these reasons it rightly appeared just to honor the incorporeal first.” ### Extrabiblical texts - Numenius, fr. 4a (Numenius of Apamea): quotation, high confidence ### Translation notes - Numenius, fragment 4a. ### Citation (SBL) Eusebius, Praep. ev. 15.17.8 (Dindorf 2:373; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-15-1/#p-15-17-8). ## Preparation for the Gospel 15.18.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-15-1/#p-15-18-1 - Source: Dindorf 2:373 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Arius Didymus: the oldest Stoics held that all things periodically dissolve into ethereal fire. ### Greek text “Ἀρέσκει δὲ τοῖς πρεσβυτάτοις τῶν ἀπὸ τῆς αἱρέσεως ταύτης ἐξαιθεροῦσθαι πάντα, κατὰ περιόδους τινὰς τὰς μεγίστας εἰς πῦρ αἰθερῶδες ἀναλυομένων πάντων. Καὶ ἑξῆς ἐπάγει ### English translation (Claude) “The oldest of this school hold that all things become ether, all things being dissolved, at certain very long periods, into ethereal fire.” And next he adds: ### Extrabiblical texts - Arius Didymus (Arius Didymus, Epitome of Plato’s Doctrines): quotation, high confidence ### Translation notes - Arius Didymus, Epitome (fragment 36 Diels). ### Citation (SBL) Eusebius, Praep. ev. 15.18.1 (Dindorf 2:373; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-15-1/#p-15-18-1). ## Preparation for the Gospel 15.18.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-15-1/#p-15-18-2 - Source: Dindorf 2:373–374 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: For the Stoics the world’s “destruction” in the conflagration is a natural change, not annihilation. ### Greek text “ Ἐκ τούτων δὲ δῆλον ὅτι Χρύσιππος ἐπὶ τῆς οὐσίας οὐ ταύτην παρείληφε τὴν σύγχυσιν· ἀδύνατον γάρ· ἀλλὰ τὴν ἀντὶ τῆς μεταβολῆς λεγομένην. οὐ γὰρ ἐπὶ τῆς τοῦ κόσμου κατὰ περιόδους τῆς μεγίστης γινομένης φθορᾶς κυρίως παραλαμβάνουσι τὴν φθορὰν οἱ τὴν εἰς πῦρ ἀνάλυσιν τῶν ὅλων δογματίζοντες‚ ἣν δὴ καλοῦσιν ἐκπύρωσιν‚ ἀλλʼ ἀντὶ τῆς κατὰ φύσιν μεταβολῆς χρῶνται τῇ προσηγορίᾳ τῆς φθορᾶς. ### English translation (Claude) “From this it is clear that Chrysippus did not take, in the case of substance, this confusion, for it is impossible, but the one spoken of in place of change. For those who teach the dissolution of the universe into fire, which they call conflagration, do not use “destruction” properly of the world’s destruction that happens in the greatest periods, but use the name of destruction in place of change according to nature. ### Extrabiblical texts - Arius Didymus (Arius Didymus, Epitome of Plato’s Doctrines): quotation, high confidence ### Translation notes - Arius Didymus, Epitome (fragment 36 Diels). ### Citation (SBL) Eusebius, Praep. ev. 15.18.2 (Dindorf 2:373–374; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-15-1/#p-15-18-2). ## Preparation for the Gospel 15.18.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-15-1/#p-15-18-3 - Source: Dindorf 2:374 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Zeno, Cleanthes, and Chrysippus taught the conflagration; the later Zeno doubted it. ### Greek text ἀρέσκει γὰρ τοῖς Στωϊκοῖς φιλοσόφοις τὴν ὅλην οὐσίαν εἰς πῦρ μεταβάλλειν, οἷον εἰς σπέρμα, καὶ πάλιν ἐκ τούτου αὐτὴν ἀποτελεῖσθαι τὴν διακόσμησιν‚ οἵα τὸ πρότερον ἦν. καὶ τοῦτο τὸ δόγμα τῶν ἀπὸ τῆς αἱρέσεως οἶ πρῶτοι καὶ πρεσβύτατοι προσήκαντο‚ Ζήνων τε καὶ Κλεάνθης καὶ Χρύσιππος. τὸν μὲν γὰρ τούτου μαθητὴν καὶ διάδοχον τῆς σχολῆς Ζήνωνά φασιν ἐπισχεῖν περὶ τῆς ἐκπυρώσεως τῶν ὅλων.” ### English translation (Claude) For the Stoic philosophers hold that the whole substance changes into fire, as into a seed, and again from this the ordering is completed such as it was before. And this doctrine was accepted by the first and oldest of the school, Zeno and Cleanthes and Chrysippus. For Zeno, his pupil and successor in the school, they say suspended judgment about the conflagration of the universe.” ### Extrabiblical texts - Arius Didymus (Arius Didymus, Epitome of Plato’s Doctrines): quotation, high confidence ### Translation notes - Arius Didymus, Epitome. “His pupil” refers to Chrysippus; the later Zeno is Zeno of Tarsus. ### Citation (SBL) Eusebius, Praep. ev. 15.18.3 (Dindorf 2:374; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-15-1/#p-15-18-3). ## Preparation for the Gospel 15.19.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-15-1/#p-15-19-1 - Source: Dindorf 2:374 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Stoic Great Year: nature absorbs all into itself and is restored. ### Greek text “Ἐπὶ τοσοῦτον δὲ προελθὼν ὁ κοινὸς λόγος, καὶ κοινὴ φύσις μείζων καὶ πλείων γενομένη τέλος ἀναξηράνασα πάντα καὶ εἰς ἑαυτὴν ἀναλαβοῦσα, ἐν τῇ πάσῃ οὐσίᾳ γίνεται, ἐπανελθοῦσα εἰς τὸν πρῶτον ῥηθέντα λόγον καὶ εἰς τὴν ἀνάστασιν ἐκείνην τὴν ποιοῦσαν ἐνιαυτὸν τὸν μέγιστον, καθʼ ὃν ἀπʼ αὐτῆς μόνης εἰς αὐτὴν πάλιν γίνεται ἡ ἀποκατάστασις. ### English translation (Claude) “The common reason having advanced so far, and the common nature having become greater and fuller, having at last dried up all things and taken them up into itself, it comes to be in the whole substance, having returned to the first-mentioned account and to that resurrection that makes the greatest year, in which the restoration takes place from itself alone back into itself. ### Extrabiblical texts - Arius Didymus (Arius Didymus, Epitome of Plato’s Doctrines): quotation, high confidence ### Translation notes - Arius Didymus, Epitome (fragment 37 Diels). ### Citation (SBL) Eusebius, Praep. ev. 15.19.1 (Dindorf 2:374; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-15-1/#p-15-19-1). ## Preparation for the Gospel 15.19.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-15-1/#p-15-19-2 - Source: Dindorf 2:374 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The cycles of conflagration and renewal go on eternally. ### Greek text ἐπανελθοῦσα δὲ διὰ τάξιν, ἀφʼ οἵας διακοσμεῖν ὡσαύτως ἤρξατο, κατὰ λόγον πάλιν τὴν αὐτὴν διεξαγωγὴν ποιεῖται, τῶν τοιούτων περιόδων ἐξ ἀϊδίου γινομένων ἀκαταπαύστως. οὔτε γὰρ τῆς ἀρχῆς αἰτίαν καὶ πᾶσιν οἷόν τε γίνεσθαι οὔτε τοῦ διοικοῦντος αὐτά. ### English translation (Claude) Having returned through order, from such an arrangement as it began to order things in the same way, it again makes the same course according to reason, such periods taking place from eternity without ceasing. For it is not possible for there to be a cause of the beginning and for all things, nor of what governs them. ### Extrabiblical texts - Arius Didymus (Arius Didymus, Epitome of Plato’s Doctrines): quotation, high confidence ### Translation notes - Arius Didymus, Epitome. The last sentence is uncertain in the text; translated by sense. ### Citation (SBL) Eusebius, Praep. ev. 15.19.2 (Dindorf 2:374; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-15-1/#p-15-19-2). ## Preparation for the Gospel 15.19.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-15-1/#p-15-19-3 - Source: Dindorf 2:374 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The underlying substance and the fashioning nature are ungenerated and indestructible. ### Greek text οὐσίαν τε γὰρ τοῖς γινομένοις ὑφεστάναι δεῖ, πεφυκυῖαν ἀναδέχεσθαι τὰς μεταβολὰς πάσας, καὶ τὸ δημιουργῆσαν ἐξ αὐτῆς. οἵα γὰρ ἐφʼ ἡμῶν τίς ἐστι φύσις δημιουργοῦσα‚ τοιούτου τινὸς κατʼ ἀνάγκην ὄντος καὶ ἐν τῷ κόσμῳ ἀγεννήτου· γενέσεως γὰρ ἀρχὴν οὐχ οἷόν τε εἶναι ἐπὶ τῆς φύσεως ταύτης. ὃν τρόπον δʼ ἀγέννητός ἐστι καὶ ἀναιρεθῆναι ἀδύνατόν ἐστιν αὐτὴν, οὔτε αὐτῆς ἐξ αὑτῆς οὔτε ἔξωθέν τινος ἀναιρήσοντος αὐτήν.” ### English translation (Claude) For a substance must underlie the things that come to be, of a nature to receive all the changes, and that which fashions from it. For as in us there is a certain fashioning nature, so of necessity there is something of the kind in the world too, ungenerated; for there cannot be a beginning of generation in the case of this nature. And as it is ungenerated, so it is impossible for it to be destroyed, either by itself or by anything outside destroying it.” ### Extrabiblical texts - Arius Didymus (Arius Didymus, Epitome of Plato’s Doctrines): quotation, high confidence ### Translation notes - Arius Didymus, Epitome. ### Citation (SBL) Eusebius, Praep. ev. 15.19.3 (Dindorf 2:374; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-15-1/#p-15-19-3). ## Preparation for the Gospel 15.20.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-15-1/#p-15-20-1 - Source: Dindorf 2:374–375 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Zeno on human seed as a fragment of soul that grows in the womb. ### Greek text “ Τὸ δὲ σπέρμα φησὶν ὁ Ζήνων εἷναι ὃ μεθίησιν ἄνθρωπος πνεῦμα μεθʼ ὑγροῦ‚ ψυχῆς μέρος καὶ ἀπόσπασμα, καὶ τοῦ σπέρματος τοῦ τῶν προγόνων κέρασμα καὶ μίγμα τῶν τῆς ψυχῆς μερῶν συνεληλυθός· ἔχον γὰρ τοὺς λόγους τῷ ὅλῳ τοὺς αὐτοὺς τοῦτο, ὅταν ἀφεθῇ εἰς τὴν μήτραν, συλληφθὲν ὑπʼ ἄλλου πνεύματος, μέρος ψυχῆς τῆς τοῦ θήλεος καὶ συμφυὲς γενόμενον, κρυφθέν τε φύει κινούμενον καὶ ἀναρριπιζόμενον ὑπʼ ἐκείνου, προσλαμβάνον ἀεὶ εἰς τὸ ὑγρὸν καὶ αὐξάνον ἐξ ἑαυτοῦ.” ### English translation (Claude) “The seed, Zeno says, which a man emits is breath with moisture, a part and fragment of soul, and a blend and mixture of the seed of the ancestors, come together from the parts of the soul. For having the same principles as the whole, when it is released into the womb, it is caught by another breath, becoming a part of the soul of the female and grown together with it, and hidden, it grows, being moved and fanned by it, always taking in more moisture and increasing of itself.” ### Extrabiblical texts - Zeno of Citium, Zeno fr. 128 (Zeno of Citium): quotation, high confidence - Arius Didymus (Arius Didymus, Epitome of Plato’s Doctrines): quotation, high confidence ### Translation notes - Arius Didymus, Epitome (fragment 38 Diels); Zeno, fragment 128 (von Arnim). ### Citation (SBL) Eusebius, Praep. ev. 15.20.1 (Dindorf 2:374–375; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-15-1/#p-15-20-1). ## Preparation for the Gospel 15.20.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-15-1/#p-15-20-2 - Source: Dindorf 2:375 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Zeno, like Heraclitus, called the soul an exhalation, likened to the flowing river. ### Greek text Καὶ μετὰ βραχέα ἐπιλέγει “Περὶ δὲ ψυχῆς Κλεάνθης μὲν τὰ Ζήνωνος δόγματα παρατιθέμενος πρὸς σύγκρισιν τὴν πρὸς τοὺς ἄλλους φυσικούς φησιν ὅτι Ζήνων τὴν ψυχὴν λέγει αἴσθησιν, ἢ ἀναθυμίασιν, καθάπερ Ἡράκλειτος. βουλόμενος γὰρ ἐμφανίσαι ὅτι αἱ ψυχαὶ ἀναθυμιώμεναι νοεραὶ ἀεὶ γίνονται εἴκασεν αὐτὰς τοῖς ποταμοῖς, λέγων οὕτως ‘ποταμοῖσι τοῖσίν αὐτοῖσιν ἐμβαίνουσιν ἕτερα καὶ ἕτερα ὕδατα ἐπιρρεῖ· καὶ ψυχαὶ δὲ ἀπὸ τῶν ὑγρῶν ἀναθυμιῶνται.’ ### English translation (Claude) And a little after he adds: “About the soul, Cleanthes, setting out the doctrines of Zeno for comparison with the other natural philosophers, says that Zeno calls the soul a perceptive exhalation, as Heraclitus does. For wishing to show that souls, being exhaled, always become intelligent, he likened them to rivers, saying thus: ‘On those who step into the same rivers, different and different waters flow; and souls too are exhaled from what is moist.’ ### Extrabiblical texts - Cleanthes, fr. 519 (Cleanthes (fragments)): quotation, high confidence - Heraclitus, fr. B 12 (Heraclitus (fragments)): quotation, high confidence - Arius Didymus (Arius Didymus, Epitome of Plato’s Doctrines): quotation, high confidence ### Translation notes - Arius Didymus, Epitome (fragment 39 Diels); Cleanthes, fragment 519 (von Arnim); Heraclitus, fragment B 12. “Perceptive exhalation” follows the sense of 15.20.3; the text reads “perception or exhalation.” ### Citation (SBL) Eusebius, Praep. ev. 15.20.2 (Dindorf 2:375; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-15-1/#p-15-20-2). ## Preparation for the Gospel 15.20.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-15-1/#p-15-20-3 - Source: Dindorf 2:375 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The soul’s ruling part receives impressions through the senses. ### Greek text ἀναθυμίασιν μὲν οὖν ὁμοίως τῷ Ἡρακλείτῳ τὴν ψυχὴν ἀποφαίνει Ζήνων, αἰσθητικὴν δὲ αὐτὴν εἶναι διὰ τοῦτο λέγει ὅτι τυποῦσθαί γε δύναται τὸ μέρος τὸ ἡγούμενον αὐτῆς ἀπὸ τῶν ὄντων καὶ ὑπαρχόντων διὰ τῶν αἰσθητηρίων καὶ παραδέχεσθαι τὰς τυπώσεις. ταῦτα γὰρ ἴδια ψυχῆς ἐστι.” ### English translation (Claude) Zeno, then, declares the soul an exhalation, as Heraclitus does, and he says it is perceptive for this reason, that its ruling part can be impressed by the things that are and exist through the organs of sense and receive the impressions. For these are properties of the soul.” ### Extrabiblical texts - Arius Didymus (Arius Didymus, Epitome of Plato’s Doctrines): quotation, high confidence ### Translation notes - Arius Didymus, Epitome. ### Citation (SBL) Eusebius, Praep. ev. 15.20.3 (Dindorf 2:375; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-15-1/#p-15-20-3). ## Preparation for the Gospel 15.20.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-15-1/#p-15-20-4 - Source: Dindorf 2:375 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Stoics held a world-soul to which other souls are joined, and that the souls of the dead survive. ### Greek text Καὶ μεθʼ ἕτερα “Εἶναι δὲ ψυχὴν ἐν τῷ ὅλῳ φασὶν, ὃ καλοῦσιν αἰθέρα, καὶ ἀέρα κύκλῳ περὶ τὴν γῆν καὶ θάλασσαν, καὶ ἐκ τούτων ἀναθυμιάσεις· τὰς δὲ λοιπὰς ψυχὰς προσπεφυκέναι ταύτῃ, ὅσαι τε ἐν ζῴοις εἰσὶ καὶ ὅσαι ἐν τῷ περιέχοντι· διαμένειν γὰρ τὰς τῶν ἀποθανόντων ψυχάς. ### English translation (Claude) And after other things: “They say there is a soul in the whole, which they call ether, and air round about the earth and sea, and exhalations from these; and that the other souls are joined to this, both those in living beings and those in the surrounding air; for the souls of the dead remain. ### Extrabiblical texts - Arius Didymus (Arius Didymus, Epitome of Plato’s Doctrines): quotation, high confidence ### Translation notes - Arius Didymus, Epitome (fragment 39 Diels). ### Citation (SBL) Eusebius, Praep. ev. 15.20.4 (Dindorf 2:375; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-15-1/#p-15-20-4). ## Preparation for the Gospel 15.20.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-15-1/#p-15-20-5 - Source: Dindorf 2:375–376 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Some held only the world-soul eternal; each soul has a ruling part. ### Greek text ἔνιοι δὲ τὴν μὲν τοῦ ὅλου ἀΐδιον, τὰς δὲ λοιπὰς συμμίγνυσθαι ἐπὶ τελευτῇ ἐκείνην. ἔχειν δὲ πᾶσαν ψυχὴν ἡγεμονικόν τι ἐν αὑτῇ, ὃ δὴ ζωὴ καὶ αἴσθησίς ἐστι καὶ ὁρμή.” ### English translation (Claude) Some say that the soul of the whole is everlasting, while the others are mingled with it at their end. And every soul has some ruling part in itself, which is life and perception and impulse.” ### Extrabiblical texts - Arius Didymus (Arius Didymus, Epitome of Plato’s Doctrines): quotation, high confidence ### Translation notes - Arius Didymus, Epitome. ### Citation (SBL) Eusebius, Praep. ev. 15.20.5 (Dindorf 2:375–376; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-15-1/#p-15-20-5). ## Preparation for the Gospel 15.20.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-15-1/#p-15-20-6 - Source: Dindorf 2:376 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Stoics: souls survive for a time, the good until the conflagration. ### Greek text Καὶ ἔτι μετʼ ὀλίγα “Τὴν δὲ ψυχὴν γεννητήν τε καὶ φθαρτὴν λέγουσιν· οὐκ εὐθὺς δὲ τοῦ σώματος ἀπαλλαγεῖσαν φθείρεσθαι, ἀλλʼ ἐπιμένειν τινὰς χρόνους καθʼ ἑαυτήν· τὴν μὲν τῶν σπουδαίων μέχρι τῆς εἰς πῦρ ἀναλύσεως τῶν πάντων, τὴν δὲ τῶν ἀφρόνων πρὸς ποσούς τινας χρόνους. ### English translation (Claude) And again a little after: “They say that the soul is generated and perishable; but it does not perish at once on being released from the body, but remains for some times by itself; that of the good until the dissolution of all things into fire, that of the foolish for certain periods. ### Extrabiblical texts - Arius Didymus (Arius Didymus, Epitome of Plato’s Doctrines): quotation, high confidence ### Translation notes - Arius Didymus, Epitome. ### Citation (SBL) Eusebius, Praep. ev. 15.20.6 (Dindorf 2:376; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-15-1/#p-15-20-6). ## Preparation for the Gospel 15.20.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-15-1/#p-15-20-7 - Source: Dindorf 2:376 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Souls of the foolish and of animals perish with the body. ### Greek text τὸ δὲ διαμένειν τὰς ψυχὰς οὕτω λέγουσιν, ὅτι διαμένομεν ἡμεῖς ψυχαὶ γινόμενοι τοῦ σώματος χωρισθέντος καὶ εἰς ἐλάττω μεταβαλόντος οὐσίαν τὴν τῆς ψυχῆς. τὰς δὲ τῶν ἀφρόνων καὶ ἀλόγων ζῴων ψυχὰς συναπόλλυσθαι τοῖς σώμασι.” ### English translation (Claude) And they speak of souls remaining in this sense: that we remain, becoming souls, when the body is separated and we change into the lesser substance of the soul. But the souls of the foolish and of irrational animals perish with their bodies.” ### Extrabiblical texts - Arius Didymus (Arius Didymus, Epitome of Plato’s Doctrines): quotation, high confidence ### Translation notes - Arius Didymus, Epitome. ### Citation (SBL) Eusebius, Praep. ev. 15.20.7 (Dindorf 2:376; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-15-1/#p-15-20-7). ## Preparation for the Gospel 15.20.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-15-1/#p-15-20-8 - Source: Dindorf 2:376 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius introduces Longinus against the Stoic view of the soul. ### Greek text Τοιαῦτα καὶ τὰ τῆς Στωϊκῆς φιλοσοφίας δόγματα ἀπὸ τῶν Ἐπιτομῶν Ἀρείου Διδύμου συνειλεγμένα. πρὸς δὲ τὴν περὶ ψυχῆς ἄτοπον τῶν ἀνδρῶν δόξαν ἀπαρκεῖ τὰ παρὰ Λογγίνῳ τῷ καθʼ ἡμὰς συντόμως ἀντειρημένα διὰ τούτων ### English translation (Claude) Such are the doctrines of the Stoic philosophy, collected from the Epitomes of Arius Didymus. Against the men’s absurd opinion about the soul, the brief refutations by Longinus, of our own time, suffice, in these words: ### Citation (SBL) Eusebius, Praep. ev. 15.20.8 (Dindorf 2:376; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-15-1/#p-15-20-8). ## Preparation for the Gospel 15.21.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-15-1/#p-15-21-1 - Source: Dindorf 2:376–377 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Longinus: no bodily element or mixture can account for the soul. ### Greek text “Συνελόντι δʼ εἰπεῖν, πόρρω μοι δοκοῦσιν ἀφεστηκέναι τοῦ τὰ δέοντα λογίζεσθαι πάντες ἐφεξῆς ὁπόσοι τὴν ψυχὴν σῶμα ἀπεφήναντο. πῶς γὰρ ὅλως ἐγχωρεῖ παραπλήσιον εἶναί τινι τῶν στοιχείων τὸ κατʼ αὐτὴν θεῖναι; ποῦ δὲ ἐπὶ τὰς κράσεις καὶ μίξεις ἀνενεγκεῖν; αἳ κατὰ πολλοὺς γιγνόμεναι τρόπους ἄλλων μὲν ἀμυθήτων ἰδέας σωμάτων ἀπογεννᾶν πεφύκασιν, ἐν οἶς εἰ καὶ μὴ συνεχῶς, ἀλλʼ οὖν πόρρωθεν ἰδεῖν ἔνι τὴν τῶν στοιχείων αἰτίαν καὶ τὴν πρὸς τὰ δεύτερα καὶ τρίτα τῶν πρώτων ἀφορμήν. τῶν δὲ περὶ ψυχὴν ἴχνος οὐδὲν οὐδὲ τεκμήριον ἐν τοῖς σώμασιν εὑρίσκεται, κἂν εἰ φιλοτιμοῖτό τις, ὡς Ἐπίκουρος καὶ Χρύσιππος, ἅπαντα λίθον κινεῖν καὶ πᾶσαν ἐρευνᾶν δύναμιν σώματος εἰς γένεσιν τῶν περὶ ψυχῆς πράξεων. ### English translation (Claude) “To speak briefly, all those in succession who have declared the soul to be a body seem to me to have strayed far from reasoning as one should. For how is it at all possible to make what belongs to it similar to any of the elements? And where could one refer it to blends and mixtures? These, coming about in many ways, are of a nature to beget the forms of countless other bodies, in which, if not continuously, yet at a distance one can see the cause in the elements and the starting point of the first toward the second and third. But of the things of the soul no trace or sign is found in bodies, even if one were eager, like Epicurus and Chrysippus, to move every stone and search every power of body for the origin of the acts of the soul. ### Extrabiblical texts - Epicurus (Epicurus (sayings and fragments)): allusion, medium confidence - Chrysippus (Chrysippus): allusion, medium confidence - Longinus (Longinus (fragments)): quotation, high confidence ### Translation notes - Longinus (fragment, known only from Eusebius). ### Citation (SBL) Eusebius, Praep. ev. 15.21.1 (Dindorf 2:376–377; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-15-1/#p-15-21-1). ## Preparation for the Gospel 15.21.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-15-1/#p-15-21-2 - Source: Dindorf 2:377 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Atoms or breath could no more produce thought than Hephaestus’ automata. ### Greek text τί γὰρ ἡ τοῦ πνεύματος ἡμῖν λεπτότης πρὸ ἔργου γένοιτʼ ἂν εἰς φαντασίας καὶ λογισμούς; τί δέ; τῶν ἀτόμων σχῆμα τοσαύτην παρὰ τὰ ἄλλα ἔχει δύναμιν καὶ τροπὴν, ὥστε φρόνησιν γεννᾶν, ὅταν εἰς ἑτέρου πλάσιν ἐγκαταμιχθῇ σώματος; οἶμαι μὲν ὡς οὐδʼ εἰ τῶν Ἡφαίστου τις ὢν τύχοι τριπόδων καὶ θεραπαινῶν, (ὧν φησιν Ὅμηρος τοὺς μὲν αὐτομάτους εἰς τὸν ἀγῶνα διʼ αὑτῶν χωρεῖν, τὰς δὲ συνεργάζεσθαι τῷ δεσπότῃ, καὶ μηδενὸς οἴων οἶ ζῶντες ἔχουσι πλεονεκτημάτων ἀπολείπεσθαι) μή τί γε δὴ τῶν ἐκ ταὐτομάτου ψηγμάτων, καὶ αὖ τοῖς ἐπὶ τῶν αἰγιαλῶν προσέοικε λίθοις, εἰς τὸ δύνασθαί τι περιττότερον ποιεῖν πρὸς αἴσθησιν. ### English translation (Claude) For what would the fineness of breath contribute for us to impressions and reasonings? And what? Has the shape of atoms so much power beyond the others, and such turning, as to beget wisdom when mixed into the molding of another body? I think that not even if one should happen to be one of the tripods and handmaids of Hephaestus (of whom Homer says that the former went of themselves to the assembly, and the latter worked with their master, and lacked none of the advantages the living have), still less one of the particles of chance, which are like the stones on the beaches, would it be able to do anything more extraordinary for perception. ### Extrabiblical texts - Homer, Il. 18.373–377 (Homer, Iliad): allusion, high confidence - Homer, Il. 18.417–420 (Homer, Iliad): allusion, high confidence - Longinus (Longinus (fragments)): quotation, high confidence ### Translation notes - Longinus; Homer, Iliad 18.373–377, 417–420. ### Citation (SBL) Eusebius, Praep. ev. 15.21.2 (Dindorf 2:377; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-15-1/#p-15-21-2). ## Preparation for the Gospel 15.21.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-15-1/#p-15-21-3 - Source: Dindorf 2:377–378 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Longinus: calling the soul an exhalation is insulting; even the poets speak more worthily of the gods. ### Greek text Ζήνωνι μὲν γὰρ καὶ Κλεάνθει νεμεσήσειέ τις ἂν δικαίως οὕτω σφόδρα ὑβριστικῶς περὶ αὐτῆς διαλεχθεῖσι καὶ ταὐτὸν ἄμφω τοῦ στερεοῦ σώματος εἶναι τὴν ψυχὴν ἀναθυμίασιν φήσασι. τί γὰρ, ὠ πρὸς θεῶν, κοινὸν ὅλως ἀναθυμιάσει καὶ ψυχῇ; ποῦ δὲ ἐγχωρεῖ νομίσαντας τούτῳ προσεοικέναι τήν θʼ ἡμετέραν καὶ τὴν τῶν ἄλλων ζῴων οὐσίαν, τοῦτο μὲν φαντασίας καὶ μνήμας οἵους τε εἶναι σώζειν διαρκεῖς, τοῦτο δὲ ὁρμὰς καὶ βουλήσεις τῶν λυσιτελούντων εἰς σύνεσιν πραγμάτων; ἦ τἄρα καὶ τοὺς θεοὺς καὶ τὸν διὰ πάντων παρήκοντα ὁμοίως ἐπιγείων τε καὶ οὐρανίων εἰς ἀναθυμίασιν καὶ καπνὸν καὶ τοιαύτην φλυαρίαν καταθήσομεν, καὶ οὐδὲ τοὺς ποιητὰς αἰσχυνόμεθα, οἳ καίπερ ἀκριβῆ σύνεσιν τῶν θεῶν οὐκ ἔχοντες, ὅμως τὰ μὲν ἐκ τῆς κοινῆς ἐπινοίας τῶν ἀνθρώπων, τὰ δὲ ἐξ ἐπιπνοίας τῶν Μουσῶν, ἣ κινεῖν αὐτοὺς ἐπὶ ταῦτα πέφυκε, σεμνότερα εἰρήκασι περὶ αὐτῶν, καὶ οὐκ ἀναθυμιάσεις, οὐδʼ ἀέρας, οὐδὲ πνεύματα καὶ λήρους;” Ταῦτά σοι καὶ ὁ Λογγῖνος. ἐπάκουσον δὲ καὶ Πλωτίνου τὰ τοιάδε πρὸς τοὺς αὐτοὺς ἀποτεινομένου ### English translation (Claude) One might justly be indignant with Zeno and Cleanthes for speaking so very insolently about it, both saying that the soul is an exhalation of the solid body. For what, by the gods, has exhalation in common with soul at all? And how is it possible, thinking that our substance and that of the other animals is like this, that it can preserve lasting impressions and memories, and impulses and wishes for things profitable to understanding? Shall we then put the gods too, and him who pervades all things alike, earthly and heavenly, down as exhalation and smoke and such nonsense, and not even be ashamed before the poets, who, though they have no exact understanding of the gods, yet, partly from the common notion of men, partly from the inspiration of the Muses, which naturally moves them to these things, have said more solemn things about them, and not exhalations or airs or breaths and nonsense?” So much for you from Longinus. Hear also these words of Plotinus, addressed to the same men: ### Extrabiblical texts - Longinus (Longinus (fragments)): quotation, high confidence ### Translation notes - Longinus. The text reads “of the solid body” (στερεοῦ σώματος); compare 15.20.2. ### Citation (SBL) Eusebius, Praep. ev. 15.21.3 (Dindorf 2:377–378; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-15-1/#p-15-21-3). ## Preparation for the Gospel 15.22.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-1 - Source: Dindorf 2:378 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plotinus raises the question whether the self is immortal. ### Greek text “Εἰ ἔστιν ἀθάνατος ἕκαστος ἡμῶν, ἢ φθείρεται πᾶς, ἢ τὰ μὲν αὐτοῦ ἄπεισιν εἰς σκέδασιν καὶ φθορὰν, τὰ δὲ μένει εἰσαεὶ ἅπερ ἐστὶν, αὐτὸς ὧδʼ ἄν τις μάθοι κατὰ φύσιν ἐπισκοπούμενος. ### English translation (Claude) “Whether each of us is immortal, or perishes wholly, or some parts of him depart into scattering and destruction while others remain forever, which are himself, one might learn thus, examining according to nature. ### Extrabiblical texts - Plotinus, Enn. 4.7.1 (Plotinus, Enneads): quotation, high confidence ### Translation notes - Plotinus, Enneads 4.7.1 (On the Immortality of the Soul). The digital text repeats several phrases; translated once. ### Citation (SBL) Eusebius, Praep. ev. 15.22.1 (Dindorf 2:378; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-1). ## Preparation for the Gospel 15.22.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-2 - Source: Dindorf 2:378 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plotinus: man consists of soul and body, which must be examined separately. ### Greek text ἁπλοῦν μὲν δή τι οὐκ ἂν εἴη ἄνθρωπος, ἀλλʼ ἔστιν ἐν αὐτῷ ψυχὴ, ἔχει δὲ καὶ σῶμα· εἴτʼ οὖν ὡς ὄργανον ἡμῖν, εἴτε ἕτερον τρόπον προσηρτημένον, ἀλλʼ οὖν διῃρήσθω γε ταύτῃ, καὶ ἑκατέρου τὴν φύσιν τε καὶ οὐσίαν καταθεατέον. ### English translation (Claude) Man would not be something simple, but there is a soul in him, and he has a body as well, whether as our instrument or attached in some other way; at any rate let him be divided thus, and let the nature and substance of each be examined. ### Extrabiblical texts - Plotinus, Enn. 4.7.1 (Plotinus, Enneads): quotation, high confidence ### Translation notes - Plotinus, Enneads 4.7.1. ### Citation (SBL) Eusebius, Praep. ev. 15.22.2 (Dindorf 2:378; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-2). ## Preparation for the Gospel 15.22.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-3 - Source: Dindorf 2:378 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The body, being composite, dissolves, especially without the soul. ### Greek text Τὸ μὲν δὴ σῶμα, καὶ αὐτὸ συγκείμενον, οὔτε παρὰ τοῦ λόγου δύναται μένειν, ἥ τε αἴσθησις ὁρᾷ λυόμενόν τε καὶ τηκόμενον καὶ παντοίους ὀλέθρους δεχόμενον, ἑκάστου γε τῶν ἐνόντων πρὸς τὸ αὑτοῦ φερομένου, φθείροντός τε ἄλλου ἕτερον καὶ μεταβάλλοντος εἰς ἄλλο καὶ ἀπολλύντος, καὶ μάλιστα ὅταν ψυχὴ ἡ φίλα ποιοῦσα μὴ παρῇ τοῖς ὄγκοις. ### English translation (Claude) The body, being itself composite, cannot by reason remain; and perception sees it dissolving and wasting away and receiving every kind of destruction, each of the things in it moving to its own, one destroying another, changing into another and ruining it, especially when the soul that makes them friends is not present to the masses. ### Extrabiblical texts - Plotinus, Enn. 4.7.1 (Plotinus, Enneads): quotation, high confidence ### Translation notes - Plotinus, Enneads 4.7.1. ### Citation (SBL) Eusebius, Praep. ev. 15.22.3 (Dindorf 2:378; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-3). ## Preparation for the Gospel 15.22.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-4 - Source: Dindorf 2:378 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Even simple bodies are divisible and perishable. ### Greek text κἄν μονωθῇ δὲ ἕκαστον γινόμενον, ἓν οὐκ ἔστι, λύσιν δεχόμενον εἴς τε μορφὴν καὶ ὕλην, ἐξ ὧν ἀνάγκη καὶ τὰ ἁπλᾶ τῶν σωμάτων τὰς συστάσεις ἔχειν. Καὶ μέγεθος ἔχοντα, ἅτε σώματα ὄντα, τεμνόμενά τε καὶ εἰς μικρὰ θραυόμενα, καὶ ταύτῃ φθορὰν ἄν ὑπομένοι. ### English translation (Claude) And even if each is isolated as it comes to be, it is not one, admitting dissolution into shape and matter, of which even the simple bodies must have their constitution. And having magnitude, being bodies, being cut and broken into small pieces, in this way too they would undergo destruction. ### Extrabiblical texts - Plotinus, Enn. 4.7.1 (Plotinus, Enneads): quotation, high confidence ### Translation notes - Plotinus, Enneads 4.7.1. ### Citation (SBL) Eusebius, Praep. ev. 15.22.4 (Dindorf 2:378; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-4). ## Preparation for the Gospel 15.22.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-5 - Source: Dindorf 2:378–379 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The soul, whether as form or as user of the body, is the true self. ### Greek text ὥστε εἰ μὲν μέρος ἡμῶν τοῦτο, οὐ τὸ πᾶν ἀθάνατοι, εἰ δʼ ὄργανον, ἔδει γε αὐτὸ εἰς χρόνον τινὰ δοθὲν τοιοῦτον τὴν φύσιν εἶναι. τὸ δὲ κυριώτατον καὶ αὐτὸς ὁ ἄνθρωπος εἴη ἂν ἢ κατὰ τὸ εἶδος ὡς πρὸς ὕλην τὸ σῶμα, ἢ κατὰ τὸ χρώμενον ὡς πρὸς ὄργανον. ἑκατέρως δὲ ἡ ψυχὴ αὐτός.” ### English translation (Claude) So if this is part of us, we are not wholly immortal; and if it is an instrument, it had to be of such a nature as given for a certain time. But the most sovereign part, the man himself, would be either as form in relation to the body as matter, or as user in relation to an instrument. In either case the soul is the man himself.” ### Extrabiblical texts - Plotinus, Enn. 4.7.1 (Plotinus, Enneads): quotation, high confidence ### Translation notes - Plotinus, Enneads 4.7.1. ### Citation (SBL) Eusebius, Praep. ev. 15.22.5 (Dindorf 2:378–379; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-5). ## Preparation for the Gospel 15.22.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-6 - Source: Dindorf 2:379 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If the soul is a body, it must be analyzed into its components. ### Greek text “ Τοῦτο οὖν τίνα φύσιν ἔχει; ἢ σῶμα μὲν ὂν πάντως ἀναλυτέον· σύνθετον γὰρ πᾶν γε σῶμα· εἰ δὲ μὴ σῶμα εἴη, ἀλλὰ φύσεως ἄλλης, κἀκείνην ἢ κατὰ τὸν αὐτὸν τρόπον, ἢ κατὰ ἄλλον σκεπτέον. πρῶτον δὲ σκεπτέον εἰς ὅ τι δεῖ τοῦτο τὸ σῶμα, ὃ λέγουσι ψυχὴν, ἀναλύειν. ### English translation (Claude) “What nature, then, does this have? If it is a body, it must be analyzed altogether, for every body is composite; but if it is not a body but of another nature, that too must be examined either in the same way or in another. First we must examine into what this body, which they call soul, must be analyzed. ### Extrabiblical texts - Plotinus, Enn. 4.7.2 (Plotinus, Enneads): quotation, high confidence ### Translation notes - Plotinus, Enneads 4.7.2. ### Citation (SBL) Eusebius, Praep. ev. 15.22.6 (Dindorf 2:379; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-6). ## Preparation for the Gospel 15.22.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-7 - Source: Dindorf 2:379 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If the soul is composed of bodies, life must belong to one of them. ### Greek text ἐπεὶ γὰρ ζωὴ ψυχῇ πάρεστιν ἐξ ἀνάγκης, ἀνάγκη τοῦτο τὸ σῶμα τὴν ψυχὴν, εἰ μὲν ἐκ δύο σωμάτων ἢ πλειόνων εἴη, ἤτοι ἑκάτερον αὐτῶν, ἢ ἕκαστον ζωὴν σύμφυτον ἔχειν· ἢ τὸ μὲν ἔχειν, τὸ δὲ μὴ, ἢ μηδέτερον ἔχειν. εἰ μὲν δὴ ἐνὶ αὐτῶν προσείη τὸ ζῆν, αὐτὸ τοῦτο ἂν εἴη ψυχή. ### English translation (Claude) For since life is necessarily present to soul, this body, the soul, if it is made of two or more bodies, must have either both of them, or each, possess innate life; or one have it and the other not, or neither have it. If life belongs to one of them, that one would be the soul. ### Extrabiblical texts - Plotinus, Enn. 4.7.2 (Plotinus, Enneads): quotation, high confidence ### Translation notes - Plotinus, Enneads 4.7.2. ### Citation (SBL) Eusebius, Praep. ev. 15.22.7 (Dindorf 2:379; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-7). ## Preparation for the Gospel 15.22.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-8 - Source: Dindorf 2:379 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: None of the elements has life of itself; their combination cannot produce it. ### Greek text τί ἂν οὖν εἴη σῶμα, ζωὴν παρʼ αὑτοῦ ἔχον; πῦρ γὰρ καὶ ἀὴρ καὶ ὕδωρ καὶ γῆ ἄψυχα παρʼ αὑτῶν· καὶ ὅτῳ πάρεστι τούτων ψυχὴ, τοῦτο ἐπακτῷ κέχρηται ζωῇ, ἄλλα δὲ παρὰ ταῦτα σώματα οὐκ ἔστι. οἷς δὲ δοκεῖ εἶναι στοιχεῖα, τούτων ἕτερα σώματα, οὐ ψυχαὶ ἐλέχθησαν εἶναι, οὐδὲ ζωὴν ἔχοντα. εἰ δὲ μηδενὸς αὐτῶν ζωὴν ἔχοντος ἡ σύνοδος πεποίηκε ζωὴν, ἄτοπον. ### English translation (Claude) What body, then, would have life from itself? For fire and air and water and earth are soulless of themselves; and whatever of these has soul present uses an imported life; and there are no other bodies besides these. Those who think there are elements other than these said they were bodies, not souls, nor having life. And if, none of them having life, their coming together has made life, that is absurd. ### Extrabiblical texts - Plotinus, Enn. 4.7.2 (Plotinus, Enneads): quotation, high confidence ### Translation notes - Plotinus, Enneads 4.7.2. ### Citation (SBL) Eusebius, Praep. ev. 15.22.8 (Dindorf 2:379; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-8). ## Preparation for the Gospel 15.22.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-9 - Source: Dindorf 2:379 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The ordering cause of the mixture holds the rank of soul. ### Greek text εἰ δὲ ἕκαστον ζωὴν ἔχει, καὶ ἓν ἀρκεῖ· μᾶλλον δὲ ἀδύνατον συμφόρησιν σωμάτων ζωὴν ἐργάζεσθαι καὶ νοῦν γεννᾶν τὰ ἀνόητα. καὶ δὴ καὶ οὐχ ὁπωσοῦν κραθέντα ταῦτα φήσουσι γενέσθαι. δεῖ ἄρα εἶναι τὸ τάξον καὶ τὸ τῆς κράσεως αἴτιον· ὥστε τοῦτο τάξιν ἂν ἔχοι ψυχῆς. ### English translation (Claude) And if each has life, one suffices; or rather it is impossible for a heaping together of bodies to produce life, and for mindless things to beget mind. And indeed they will not say that these came about mixed in any random way. There must, then, be that which orders and causes the mixture; so that this would hold the rank of soul. ### Extrabiblical texts - Plotinus, Enn. 4.7.2 (Plotinus, Enneads): quotation, high confidence ### Translation notes - Plotinus, Enneads 4.7.2. ### Citation (SBL) Eusebius, Praep. ev. 15.22.9 (Dindorf 2:379; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-9). ## Preparation for the Gospel 15.22.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-10 - Source: Dindorf 2:379 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Without soul there would be no bodies at all, since form comes from soul. ### Greek text οὐ γὰρ ὅτι σύνθετον, ἀλλʼ οὐδὲ ἁπλοῦν ἂν εἴη σῶμα ἐν τοῖς οὖσιν, ἄνευ ψυχῆς οὔσης ἐν τῷ παντὶ, εἴπερ λόγος προσελθὼν τῇ ὕλῃ σῶμα ποιεῖ, οὐδαμόθεν δʼ ἂν προσέλθοι λόγος ἢ παρὰ ψυχῆς.” ### English translation (Claude) For not only a composite body, but not even a simple body would exist among the things that are, if there were no soul in the universe, if indeed it is a rational principle coming to matter that makes body, and a rational principle could come from nowhere but from soul.” ### Extrabiblical texts - Plotinus, Enn. 4.7.2 (Plotinus, Enneads): quotation, high confidence ### Translation notes - Plotinus, Enneads 4.7.2. ### Citation (SBL) Eusebius, Praep. ev. 15.22.10 (Dindorf 2:379; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-10). ## Preparation for the Gospel 15.22.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-11 - Source: Dindorf 2:379–380 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Atoms cannot form the unified, self-sympathetic soul. ### Greek text “Εἰ δέ τις μὴ οὕτως, ἀλλὰ ἀτόμους ἢ ἀμερῆ συνελθόντα ψυχὴν ποιεῖν λέγοι, τῇ ἐνώσει καὶ ὁμοιοπαθείᾳ ἐλέγχοιτʼ ἂν καὶ τῇ παραθέσει· μὴ διʼ ὅλου, οὐ γινομένου ἑνὸς, οὐδὲ συμπαθοῦς ἐξ ἀπαθῶν, καὶ μὴ ἑνοῦσθαι δυναμένων σωμάτων· ψυχὴ δὲ ἑαυτῇ συμπαθής· ἐκ δὲ ἀμερῶν σῶμα οὐδὲ μέγεθος ἂν γένοιτο. ### English translation (Claude) “But if someone says not so, but that atoms or partless things coming together make the soul, he would be refuted by its unity and sympathy, and by their juxtaposition: for one thing does not come to be from them, not being through and through, nor a sympathetic thing from impassible ones and bodies unable to be united; but the soul is in sympathy with itself; and from partless things neither a body nor magnitude could come to be. ### Extrabiblical texts - Plotinus, Enn. 4.7.3 (Plotinus, Enneads): quotation, high confidence ### Translation notes - Plotinus, Enneads 4.7.3. ### Citation (SBL) Eusebius, Praep. ev. 15.22.11 (Dindorf 2:379–380; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-11). ## Preparation for the Gospel 15.22.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-12 - Source: Dindorf 2:380 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If the form gives life, the soul is form, not body. ### Greek text καὶ μὴν εἰ ἁπλοῦ ὄντος τοῦ σώματος, τὸ μὲν ὅσον ὑλικὸν παρʼ αὑτοῦ ζωὴν ἔχειν οὐ φήσουσιν· ὕλη γὰρ ἄποιον) τὸ δὲ κατὰ τὸ εἶδος τεταγμένον ἐπιφέρειν τὴν ζωήν· εἰ μὲν οὐσίαν φήσουσι τὸ εἶδος τοῦτο εἶναι, οὐ τὸ συναμφότερον, θάτερον δὲ τούτων ἔσται ἡ ψυχή· καὶ οὐκ ἔστʼ αὖ σῶμα, οὐ γὰρ ἐξ ὕλης καὶ αὐτὸ, ἢ πάλιν τὸν αὐτὸν τρόπον ἀναλύσομεν. ### English translation (Claude) And indeed, if the body is simple, they will not say that its material part has life of itself (for matter is without quality), but that what is ordered according to the form brings life. If they say this form is a substance, not the compound, the soul will be one of these; and it is no longer body, for it too is not of matter, or else we shall analyze it again in the same way. ### Extrabiblical texts - Plotinus, Enn. 4.7.3 (Plotinus, Enneads): quotation, high confidence ### Translation notes - Plotinus, Enneads 4.7.3. ### Citation (SBL) Eusebius, Praep. ev. 15.22.12 (Dindorf 2:380; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-12). ## Preparation for the Gospel 15.22.13 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-13 - Source: Dindorf 2:380 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Something beyond bodies must supply life to matter. ### Greek text εἰ δὲ πάθημα τῆς ὕλης, ἀλλʼ οὐκ οὐσίαν φήσουσιν εἶναι, ἀφʼ οὗ τὸ πάθημα καὶ ἡ ζωὴ εἰς τὴν ὕλην ἐλήλυθε λεκτέον αὐτοῖς. οὐ γὰρ δὴ ἡ ὕλη ἑαυτὴν μορφοῖ, οὐδὲ ἑαυτῇ ψυχὴν ἐντίθησι. δεῖ ἄρα τι εἶναι τὸ χορηγὸν ζωῆς, εἴτε τῇ ὕλῃ ἡ χορηγία, εἴθʼ ὁτῳοῦν τῶν σωμάτων, ἔξω ὂν καὶ ἐπέκεινα σωματικῆς φύσεως, ἐπεὶ οὐδʼ ἂν εἴη σῶμα οὐδὲν ψυχικῆς δυνάμεως οὐκ οὔσης. ### English translation (Claude) But if they say it is an affection of matter and not a substance, they must say from where the affection and the life came into matter. For matter does not shape itself, nor put soul into itself. There must, then, be something that supplies life, whether the supply is to matter or to any of the bodies, being outside and beyond bodily nature; since there would not be any body if there were no psychic power. ### Extrabiblical texts - Plotinus, Enn. 4.7.3 (Plotinus, Enneads): quotation, high confidence ### Translation notes - Plotinus, Enneads 4.7.3. ### Citation (SBL) Eusebius, Praep. ev. 15.22.13 (Dindorf 2:380; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-13). ## Preparation for the Gospel 15.22.14 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-14 - Source: Dindorf 2:380 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If all were body, all would perish or never be formed. ### Greek text ῥεῖ γὰρ, καὶ ἐν φορᾷ αὐτοῦ ἡ φύσις, καὶ ἀπόλοιτʼ ἂν ὡς τάχιστα, εἰ πάντα σώματα εἴη, κἂν εἰ ὄνομα ἐνὶ αὐτῶν ψυχήν τις θεῖτο. τὰ αὐτὰ γὰρ ἂν πάθοι τοῖς ἄλλοις σώμασιν, ὕλης μιᾶς οὔσης αὐτοῖς. μᾶλλον δὲ οὐδʼ ἂν γένοιτο, ἀλλὰ στήσεται ἐν ὕλῃ τὰ πάντα, μὴ ὄντος τοῦ μορφοῦντος αὐτήν. ### English translation (Claude) For it flows, and its nature is in motion, and it would perish very quickly if all things were bodies, even if one gave the name soul to one of them. For it would suffer the same as the other bodies, having one matter with them. Or rather it would not even come to be, but all things would stop in matter, there being nothing to shape it. ### Extrabiblical texts - Plotinus, Enn. 4.7.3 (Plotinus, Enneads): quotation, high confidence ### Translation notes - Plotinus, Enneads 4.7.3. ### Citation (SBL) Eusebius, Praep. ev. 15.22.14 (Dindorf 2:380; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-14). ## Preparation for the Gospel 15.22.15 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-15 - Source: Dindorf 2:380 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A bodily world-soul would leave the universe mindless and random. ### Greek text τάχα δʼ ἂν οὐδʼ ἂν ἡ ὕλη τὸ παράπαν εἴη. λυθήσεται δὲ καὶ τόδε τὸ ξύμπαν, εἴ τις αὐτὸ πιστεύσειε σώματος συνέρξει, διδοὺς αὐτῷ ψυχῆς τάξιν, μέχρι τῶν ὀνομάτων, ἀέρι καὶ πνεύματι σκεδαστοτάτῳ, καὶ τῷ ἐνὶ εἶναι ἔχοντι οὐ παρʼ αὑτοῦ. πῶς γὰρ τεμνομένων τῶν πάντων σωμάτων ᾡτινιοῦν τις ἀνατιθεὶς τόδε τὸ πᾶν οὐκ ἀνόητόν τε καὶ φερόμενον εἰκῆ ποιήσει; ### English translation (Claude) And perhaps matter would not exist at all. And this universe too will be dissolved, if one entrusts it to the cohesion of a body, giving it the rank of soul in name only, to air and breath, most easily scattered, and having its unity not from itself. For how, when all bodies are divisible, will one who ascribes this universe to any one of them not make it mindless and carried at random? ### Extrabiblical texts - Plotinus, Enn. 4.7.3 (Plotinus, Enneads): quotation, high confidence ### Translation notes - Plotinus, Enneads 4.7.3. ### Citation (SBL) Eusebius, Praep. ev. 15.22.15 (Dindorf 2:380; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-15). ## Preparation for the Gospel 15.22.16 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-16 - Source: Dindorf 2:380–381 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Breath needs soul to order it; soul uses bodies, not the reverse. ### Greek text τίς γὰρ τάξις ἐν πνεύματι δεομένῳ παρὰ ψυχῆς τάξεως, ἢ λόγος, ἢ νοῦς; ἀλλὰ ψυχῆς μὲν οὔσης ὑπουργὰ ταῦτα πάντα αὐτῇ εἰς σύστασιν καὶ ζῴου ἑκάστου, ἄλλης παρʼ ἄλλου δυνάμεως εἰς τὸ ὅλον συντελούσης, ταύτης δὲ μὴ παρούσης ἐν τοῖς ὅλοις οὐδὲν ἂν εἴη ταῦτα, οὐχ ὅτι ἐν τάξει.” ### English translation (Claude) For what order is there in breath, which needs order from soul, or reason, or mind? But if there is soul, all these serve it for the constitution of the universe and of each living being, one power contributing from one thing and another from another to the whole; but if it were not present in the universe, these would be nothing, let alone in order.” ### Extrabiblical texts - Plotinus, Enn. 4.7.3 (Plotinus, Enneads): quotation, high confidence ### Translation notes - Plotinus, Enneads 4.7.3. ### Citation (SBL) Eusebius, Praep. ev. 15.22.16 (Dindorf 2:380–381; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-16). ## Preparation for the Gospel 15.22.17 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-17 - Source: Dindorf 2:381 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Stoics themselves admit something higher in calling breath intelligent. ### Greek text “Μαρτυροῦσι δὲ καὶ αὐτοὶ ὑπὸ τῆς ἀληθείας ἀγόμενοι ὡς δεῖ τι πρὸ τῶν σωμάτων εἶναι κρεῖττον αὐτῶν ψυχῆς εἶδος, ἔννουν τὸ πνεῦμα καὶ πῦρ νοερὸν τιθέμενοι, ὥσπερ ἄνευ πυρὸς ἢ πνεύματος οὐ δυναμένης τῆς κρείττονος μοίρας ἐν τοῖς οὖσιν εἶναι, τόπον δὲ ζητούσης εἰς τὸ ἱδρυθῆναι, δέον ζητεῖν ὅπου τὰ σώματα ἱδρύσουσιν, ὡς ἄρα δεῖ ταῦτα ἐν ψυχῆς δυνάμεσιν ἱδρῦσθαι. ### English translation (Claude) “They themselves too, led by the truth, bear witness that there must be before bodies something better than them, a form of soul, when they posit breath as intelligent and fire as intellectual; as if the better part could not exist among the things that are without fire or breath, but seeks a place to be seated in; whereas they should seek where they will seat bodies, since these must be seated in the powers of soul. ### Extrabiblical texts - Plotinus, Enn. 4.7.4 (Plotinus, Enneads): quotation, high confidence ### Translation notes - Plotinus, Enneads 4.7.4. ### Citation (SBL) Eusebius, Praep. ev. 15.22.17 (Dindorf 2:381; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-17). ## Preparation for the Gospel 15.22.18 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-18 - Source: Dindorf 2:381 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Stoic “breath in a certain state” is either something real or nothing. ### Greek text εἰ δὲ μηδὲν παρὰ τὸ πνεῦμα τὴν ζωὴν καὶ τὴν ψυχὴν τίθενται, τὸ δὲ πολυθρύλητον αὐτοῖς πῶς ἔχει, εἰς ὃ καταφεύγουσιν, ἀναγκαζόμενοι τίθεσθαι ἄλλην παρὰ τὰ σώματα φύσιν δραστήριον; εἰ οὖν οὐ πᾶν μὲν πνεῦμα ψυχὴ, ὅτι μυρία πνεύματα ἄψυχα, τὸ δέ πως ἔχον πνεῦμα φήσουσι· τό πως ἔχον τοῦτο, καὶ ταύτην τὴν σχέσιν, ἢ τῶν ὄντων τι φήσουσιν, ἢ μηδέν. ### English translation (Claude) And if they posit life and soul as nothing besides breath, what about their much-talked-of “in a certain state,” to which they flee when forced to posit another active nature besides bodies? If, then, not all breath is soul, since there are countless soulless breaths, but they will say it is breath in a certain state: this “in a certain state” and this condition they will say is either something of the things that are, or nothing. ### Extrabiblical texts - Plotinus, Enn. 4.7.4 (Plotinus, Enneads): quotation, high confidence ### Translation notes - Plotinus, Enneads 4.7.4. ### Citation (SBL) Eusebius, Praep. ev. 15.22.18 (Dindorf 2:381; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-18). ## Preparation for the Gospel 15.22.19 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-19 - Source: Dindorf 2:381 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If the “state” is real, it is an immaterial principle, not body. ### Greek text ἀλλʼ εἰ μὲν μηδὲν, πνεῦμα ἂν εἴη μόνον, τὸ δέ πως ἔχον ὄνομα· καὶ οὕτω συμβήσεται αὐτοῖς οὐδὲ ἄλλο οὐδὲν εἶναι λέγειν ἢ τὴν ὕλην· καὶ ψυχὴν καὶ θεὸν καὶ ὄνομα τὰ πάντα, ἐκεῖνο δὲ μόνον. εἰ δὲ τῶν ὄντων ἡ σχέσις, καὶ ἄλλο παρὰ τὸ ὑποκείμενον καὶ τὴν ὕλην, ἐν ὕλῃ μὲν, ἄυλον δὲ αὐτὸ τῷ μὴ πάλιν αὖ συγκεῖσθαι ἐξ ὕλης, λόγος ἂν εἴη τις, καὶ οὐ σῶμα, καὶ φύσις ἑτέρα ### English translation (Claude) But if nothing, it would be only breath, and “in a certain state” a name; and so it will follow for them to say that nothing else exists but matter, and soul and God and all things are names, and that alone exists. But if the condition is among the things that are, and something besides the substrate and matter, in matter but itself immaterial by not again being composed of matter, it would be a rational principle, and not body, and another nature. ### Extrabiblical texts - Plotinus, Enn. 4.7.4 (Plotinus, Enneads): quotation, high confidence ### Translation notes - Plotinus, Enneads 4.7.4. ### Citation (SBL) Eusebius, Praep. ev. 15.22.19 (Dindorf 2:381; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-19). ## Preparation for the Gospel 15.22.20 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-20 - Source: Dindorf 2:381–382 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A bodily soul would have one quality and produce only that. ### Greek text ἔτι δὲ καὶ ἐκ τῶνδε οὐχ ἧττον φαίνεται ἀδύνατον ὂν τὴν ψυχὴν εἶναι σῶμα ὁτιοῦν. ἢ γὰρ θερμόν ἐστιν ἢ ψυχρὸν, ἢ σκληρὸν ἢ μαλακὸν, ὑγρόν τε ἢ πεπηγὸς, μέλαν τε ἢ λευκὸν, καὶ πάντα ὅσα ποιότητες σωμάτων ἄλλαι ἐν ἄλλοις. καὶ εἰ μὲν θερμὸν, μόνον θερμανεῖ, ψυχρὸν δὲ μόνον ψύξει, καὶ κοῦφα ποιήσει τὸ κοῦφον προσγενόμενον καὶ παρὸν, καὶ βαρυνεῖ τὸ βαρὺ, καὶ μελανεῖ τὸ μέλαν, καὶ τὸ λευκὸν λευκὸν ποιήσει. ### English translation (Claude) Further, from the following it appears no less impossible that the soul is any body. For it is either hot or cold, or hard or soft, wet or solid, black or white, and all the qualities of bodies, different in different ones. And if it is hot, it will only heat; if cold, it will only cool; and the light, being added and present, will make things light, and the heavy heavy, and the black black, and the white will make white. ### Extrabiblical texts - Plotinus, Enn. 4.7.4 (Plotinus, Enneads): quotation, high confidence ### Translation notes - Plotinus, Enneads 4.7.4. ### Citation (SBL) Eusebius, Praep. ev. 15.22.20 (Dindorf 2:381–382; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-20). ## Preparation for the Gospel 15.22.21 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-21 - Source: Dindorf 2:382 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The soul produces opposite effects, so it is not a body. ### Greek text οὐ γὰρ πυρὸς τὸ ψύχειν, οὐδε τοῦ ψυχροῦ θερμὰ ποιεῖν. ἀλλʼ ἣ γε ψυχὴ καὶ ἐν ἄλλοις μὲν ζῴοις ἄλλα, τὰ δὲ ἄλλα ποιεῖ, καὶ ἐν τῷ δὲ αὐτῷ τὰ ἐναντία, τὰ μὲν πηγνῦσα, τὰ δὲ χέουσα, καὶ τὰ μὲν πυκνὰ, τὰ δὲ ἀραιὰ, μέλανα, λευκὰ, κοῦφα, βαρέα· καίτοι ἓν ἔδει ποιεῖν, κατὰ τὴν τοῦ σώματος ποιότητά τε τὴν ἂλλην καὶ χρόαν, νῦν δὲ πολλά.” ### English translation (Claude) For it does not belong to fire to cool, nor to the cold to make warm. But the soul produces some things in some living beings and others in others, and opposites in the same one, solidifying some things and liquefying others, making some dense and others rare, black, white, light, heavy; and yet it should make one thing, according to the body’s quality and color; but as it is, it makes many.” ### Extrabiblical texts - Plotinus, Enn. 4.7.4 (Plotinus, Enneads): quotation, high confidence ### Translation notes - Plotinus, Enneads 4.7.4. ### Citation (SBL) Eusebius, Praep. ev. 15.22.21 (Dindorf 2:382; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-21). ## Preparation for the Gospel 15.22.22 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-22 - Source: Dindorf 2:382 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The soul’s varied motions and choices cannot belong to a simple body. ### Greek text “Τὰς δὲ δὴ κινήσεις πῶς διαφόρους, ἀλλʼ οὐ μίαν, μιᾶς οὒσης παντὸς σώματος κινήσεως; εἰ δὲ τῶν μὲν τοῦτο, ἀλλʼ οὐ σώματος ἡ προαίρεσις, οὐδέ οἱ λόγοι διάφοροί γε ὄντες, ἑνὸς ὄντος καὶ ἁπλοῦ τοῦ σώματος, καὶ οὐ μετὸν αὐτῷ τοιούτου γε λόγου, ἢ ὃσος δέδοται αὐτῷ παρὰ τοῦ ποιήσαντος θερμὸν αὐτὸ ἢ ψυχρὸν εἶναι. ### English translation (Claude) “And how are the motions different, and not one, when the motion of every body is one? If they say some come from choice, others from principles, well; but choice does not belong to body, nor do the principles, which are different, when the body is one and simple, and has no share of such a principle except as much as was given it by him who made it to be hot or cold. ### Extrabiblical texts - Plotinus, Enn. 4.7.5 (Plotinus, Enneads): quotation, high confidence ### Translation notes - Plotinus, Enneads 4.7.5. The digital text repeats a phrase and has lost some words; translated by sense following Plotinus. ### Citation (SBL) Eusebius, Praep. ev. 15.22.22 (Dindorf 2:382; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-22). ## Preparation for the Gospel 15.22.23 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-23 - Source: Dindorf 2:382 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If the soul were a body, it would have to grow by addition. ### Greek text τὸ δὲ καὶ ἐν χρόνοις αὒξειν, καὶ μέχρι τοσούτου μέτρου, πόθεν ἂν τῷ σώματι αὐτῷ γένοιτο; ᾧ προσήκει μὲν αὒξεσθαι, αὐτῷ δὲ ἀμοίρῳ τοῦ αὒξειν εἶναι, ἢ ὃσον παραληφθείη ἂν ἐν ὓλης ὂγκῳ ὑπηρετοῦν τῷ διʼ αὐτοῦ τὴν αὒξην ἐργαζομένῳ· καὶ γὰρ εἰ ἡ ψυχὴ σῶμα οὖσα αὒξοι, ἀνάγκη καὶ αὐτὴν αὒξεσθαι. προσθήκη δηλονότι ὁμοίου σώματος. εἰ μέλλει εἰς ἴσον ἰέναι τῷ αὐξομένῳ ὑπʼ αὐτῆς. καὶ ἢ ψυχὴ ἒσται τὸ προστιθέμενον, ἢ ἂψυχον σῶμα. ### English translation (Claude) And growing at times, and up to such a measure, from where could this come to the body itself? To it belongs to be increased, but itself to have no share in causing increase, except as much as it might be taken up in the mass of matter, serving what produces growth through it. And if the soul, being a body, caused growth, it must itself grow too, clearly by addition of a like body, if it is to keep pace with what is grown by it. And what is added will be either soul or soulless body. ### Extrabiblical texts - Plotinus, Enn. 4.7.5 (Plotinus, Enneads): quotation, high confidence ### Translation notes - Plotinus, Enneads 4.7.5. ### Citation (SBL) Eusebius, Praep. ev. 15.22.23 (Dindorf 2:382; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-23). ## Preparation for the Gospel 15.22.24 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-24 - Source: Dindorf 2:382–383 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Added soul-stuff would be a stranger to the first and nothing would remain the same. ### Greek text καὶ εἰ μὲν ψυχὴ, πόθεν καὶ πῶς εἰσιούσης καὶ πῶς προστιθεμένης; εἰ δὲ ἂψυχον τὸ προστιθέμενον, πῶς τοῦτο ψυχώσεται καὶ τῷ πρόσθεν ὁμογνωμονήσει καὶ ἓν ἒσται καὶ τῶν αὐτῶν δοξῶν τῇ πρώτῳ μεταλήψεται; ἀλλʼ οὐχ ὣσπερ ξένη ψυχὴ αὓτη ἐν ἀγνοίᾳ ἒσται ὧν ἡ ἑτέρα οἶδε· καὶ ὣσπερ ὁ ἂλλος ὄγκος ἡμῶν τὸ μέν τι ἀπορρεύσεται αὐτοῦ, τὸ δέ τι προσελεύσεται, οὐδὲν δὲ ἔσται τὸ αὐτό; ### English translation (Claude) And if soul, from where and how does it enter and how is it added? But if what is added is soulless, how will this be ensouled and agree with what was before and become one and share the same opinions as the first? Will not this soul, like a stranger, be ignorant of what the other knows? And, like the rest of our bulk, will not something flow away from it and something come to it, and nothing be the same? ### Extrabiblical texts - Plotinus, Enn. 4.7.5 (Plotinus, Enneads): quotation, high confidence ### Translation notes - Plotinus, Enneads 4.7.5. ### Citation (SBL) Eusebius, Praep. ev. 15.22.24 (Dindorf 2:382–383; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-24). ## Preparation for the Gospel 15.22.25 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-25 - Source: Dindorf 2:383 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Memory requires a constant soul; a divisible soul would cease to be soul. ### Greek text πῶς οὑν ἡμῖν αἱ μνῆμαι; πῶς δὲ ἡ γνῶσις οἰκείων, οὐδέποτε τῇ αὐτῇ ψυχῇ χρωμένων; καὶ μὴν εἰ σῶμά ἐστι, φύσις δὲ σώματος μεριζόμενον εἰς πλείω, ἕκαστον μὴ τὸ αὐτὸ εἶναι τῶν μερῶν τῷ ὅλῳ· εἰ τοσόνδε μέγεθος ψυχὴ, ὃ ἂν ἔλαττον ᾖ, ψυχὴ οὐκ ἔσται, ὥσπερ πᾶν ποσὸν ἀφαιρέσει τοῦ εἶναι τὸ πρόσθεν ἠλλάξατο. ### English translation (Claude) How, then, do we have memories? How the recognition of familiar things, never using the same soul? And indeed if it is a body, and it is the nature of a body to be divided into several parts, each of the parts will not be the same as the whole; if the soul is of such a size, what is smaller will not be soul, just as every quantity by subtraction changes from what it was before. ### Extrabiblical texts - Plotinus, Enn. 4.7.5 (Plotinus, Enneads): quotation, high confidence ### Translation notes - Plotinus, Enneads 4.7.5. ### Citation (SBL) Eusebius, Praep. ev. 15.22.25 (Dindorf 2:383; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-25). ## Preparation for the Gospel 15.22.26 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-26 - Source: Dindorf 2:383 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Only quality, not quantity, can remain the same through reduction. ### Greek text εἰ δέ τι τῶν μέγεθος ἐχόντων τὸν ὄγκον ἐλαττωθὲν τῇ ποιότητι ταὐτὸν μένοι, ᾗ μὲν σῶμα, ἕτερόν ἐστι, καὶ ᾗ ποσὸν, τῇ δὲ ποιότητι ἑτέρᾳ τῆς ποσότητος οὔσῃ τὸ ταὐτὸν ἀποσώζειν δύναται. ### English translation (Claude) But if something having magnitude, reduced in bulk, remained the same in quality, as body and as quantity it is different, but by quality, which is other than quantity, it can preserve its sameness. ### Extrabiblical texts - Plotinus, Enn. 4.7.5 (Plotinus, Enneads): quotation, high confidence ### Translation notes - Plotinus, Enneads 4.7.5. ### Citation (SBL) Eusebius, Praep. ev. 15.22.26 (Dindorf 2:383; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-26). ## Preparation for the Gospel 15.22.27 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-27 - Source: Dindorf 2:383 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Is each part of a bodily soul itself a soul? ### Greek text τί τοίνυν φήσουσιν οἶ τὴν ψυχὴν σῶμα εἶναι λέγοντες; πρῶτον μὲν περὶ ἑκάστου μέρους τῆς ψυχῆς τῆς ἐν τῷ αὐτῷ σώματι, πότερον ἕκαστον ψυχὴ, οἵα ἐστὶ καὶ ἡ ὅλη; καὶ πάλιν τοῦ μέρους τὸ μέρος; ### English translation (Claude) What, then, will those say who call the soul a body? First, about each part of the soul in the same body: is each a soul, such as the whole is? And again the part of the part? ### Extrabiblical texts - Plotinus, Enn. 4.7.5 (Plotinus, Enneads): quotation, high confidence ### Translation notes - Plotinus, Enneads 4.7.5. ### Citation (SBL) Eusebius, Praep. ev. 15.22.27 (Dindorf 2:383; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-27). ## Preparation for the Gospel 15.22.28 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-28 - Source: Dindorf 2:383 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If every part is soul, the soul is whole in many places, which no body can be. ### Greek text οὐδὲν ἄρα τὸ μέγεθος συνεβάλλετο τῇ οὐσίᾳ αὐτῆς· (καίτοι ἔδει γε, ποσοῦ τινος ὄντος) καὶ ὅλον πολλαχῆ, ὅπερ σώματι παρεῖναι ἀδύνατον, ἐν πλείοσι τὸ αὐτὸ ὅλον εἶναι, καὶ τὸ μέρος ὅπερ τὸ ὅλον ὑπάρχειν. ### English translation (Claude) Then magnitude contributed nothing to its substance (though it should have, if it were a quantity); and it is whole in many places, which cannot belong to a body, that the same whole be in many, and the part be what the whole is. ### Extrabiblical texts - Plotinus, Enn. 4.7.5 (Plotinus, Enneads): quotation, high confidence ### Translation notes - Plotinus, Enneads 4.7.5. ### Citation (SBL) Eusebius, Praep. ev. 15.22.28 (Dindorf 2:383; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-28). ## Preparation for the Gospel 15.22.29 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-29 - Source: Dindorf 2:383 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If parts are not soul, soul comes from soulless parts. ### Greek text εἰ δὲ ἕκαστον τῶν μερῶν οὐ ψυχὴν φήσουσιν, ἐξ ἀψύχων ψυχὴ αὐτοῖς ὑπάρξει. καὶ προσέτι, εἰ ψυχῆς ἑκάστης τὸ μέγεθος ὡρισμένον ἔσται ἐφʼ ἑκάτερα, ἢ ἐπὶ τὸ ἔλαττόν γε, ἢ ἐπὶ τὸ μεῖζον, ψυχὴ οὐκ ἔσται. ### English translation (Claude) But if they say each of the parts is not soul, soul will come to them from soulless things. And besides, if the magnitude of each soul is defined in either direction, whether smaller or larger, it will not be soul. ### Extrabiblical texts - Plotinus, Enn. 4.7.5 (Plotinus, Enneads): quotation, high confidence ### Translation notes - Plotinus, Enneads 4.7.5. ### Citation (SBL) Eusebius, Praep. ev. 15.22.29 (Dindorf 2:383; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-29). ## Preparation for the Gospel 15.22.30 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-30 - Source: Dindorf 2:383–384 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Twins from one seed show the soul is not a quantity. ### Greek text ὅταν τοίνυν ἐκ συνόδου μιᾶς καὶ ἑνὸς σπέρματος δίδυμα γένηται γεννήματα, ἢ καὶ, ὥσπερ ἐν τοῖς ἄλλοις ζῴοις, πλεῖστα, τοῦ σπέρματος εἰς πολλοὺς τόπους μεριζομένου, οὗ δὴ ὅλον ἕκαστόν ἐστι, πῶς οὐ διδάσκει τοῦτο τοὺς βουλομένους μανθάνειν ὡς ὅπου τὸ μέρος ταὐτόν ἐστι τῷ ὅλῳ, τοῦτο ἐν τῇ αὐτοῦ οὐσίᾳ τὸ ποσὸν εἶναι ὑπερβέβηκεν, ἄποσον δὲ αὐτὸ εἶναι ἐξ ἀνάγκης; οὕτω γὰρ ἂν μένοι τὸ αὐτὸ, τοῦ ποσοῦ κλεπτομένου, ἅτε μὴ μέλον αὐτῷ ποσότητος καὶ ὄγκου, ὡς ἂν τῆς οὐσίας αὐτοῦ ἕτερόν τι οὔσης. ἄποσον ἄρα ἡ ψυχὴ καὶ οἱ λόγοι.” ### English translation (Claude) When, then, from one union and one seed twin offspring come to be, or even, as in other animals, very many, the seed being divided into many places, each of which is whole, how does this not teach those willing to learn that where the part is the same as the whole, this has in its own substance transcended being a quantity, and must be without quantity? For so it would remain the same while quantity is stolen from it, since quantity and bulk are no concern of it, its substance being something other. The soul, then, and the rational principles are without quantity.” ### Extrabiblical texts - Plotinus, Enn. 4.7.5 (Plotinus, Enneads): quotation, high confidence ### Translation notes - Plotinus, Enneads 4.7.5. ### Citation (SBL) Eusebius, Praep. ev. 15.22.30 (Dindorf 2:383–384; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-30). ## Preparation for the Gospel 15.22.31 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-31 - Source: Dindorf 2:384 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Perception requires a single, unified perceiver. ### Greek text “ Ὅτι δὲ εἰ σῶμα εἴη ἡ ψυχὴ, οὔτε τὸ αἰσθάνεσθαι, οὔτε τὸ νοεῖν, οὔτε τὸ ἐπίστασθαι, οὔτε ἀρεταὶ οὔτε τι τῶν καλῶν ἔσται, ἐκ τῶνδε δῆλον. εἴ τι μέλλει αἰσθάνεσθαί τινος, ἓν αὐτὸ δεῖ εἶναι καὶ τῷ αὐτῷ παντὸς ἀντιλαμβάνεσθαι· καὶ εἰ διὰ πολλῶν αἰσθητηρίων πλείω τὰ εἰσιόντα εἴη, ἢ πολλαὶ περὶ ἓν ποιότητες, κἂν διʼ ἑνὸς ποικίλον, οἷον πρόσωπον. ### English translation (Claude) “That if the soul were a body there would be neither perceiving nor thinking nor knowing, nor virtues nor anything noble, is clear from the following. If anything is to perceive something, it must itself be one and grasp everything by the same thing; and this whether many things enter through many organs of sense, or many qualities about one thing, or a varied thing through one, like a face. ### Extrabiblical texts - Plotinus, Enn. 4.7.6 (Plotinus, Enneads): quotation, high confidence ### Translation notes - Plotinus, Enneads 4.7.6. ### Citation (SBL) Eusebius, Praep. ev. 15.22.31 (Dindorf 2:384; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-31). ## Preparation for the Gospel 15.22.32 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-32 - Source: Dindorf 2:384 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The perceiver is like the center where all lines of sense meet. ### Greek text οὐ γὰρ ἄλλο μὲν ῥινὸς, ἄλλο δὲ ὀφθαλμοῦ, ἀλλὰ ταυτὸν ὁμοῦ πάντων. καὶ εἰ τὸ μὲν διʼ ὀμμάτων, τὸ δὲ διʼ ἀκοῆς, ἕν τι δεῖ εἶναι εἰς ὃ ἄμφω· ἢ πῶς ἂν εἴποι ὅτι ἕτερα ταῦτα, μὴ εἰς τὸ αὐτὸ ὁμοῦ τῶν αἰσθημάτων ἐλθόντων; δεῖ τοίνυν τοῦτο ὥσπερ κέντρον εἶναι, γραμμὰς δὲ συμβαλλούσας ἐκ περιφερείας κύκλου, τὰς πανταχόθεν αἰσθήσεις πρὸς τοῦτο περαίνειν, καὶ τοιοῦτον τὸ ἀντιλαμβανόμενον εἶναι ἓν ὄντως. ### English translation (Claude) For it is not one thing for the nose and another for the eye, but the same of all together. And if one thing comes through the eyes and another through hearing, there must be one thing into which both come; or how could it say that these are different, if the perceptions did not come together into the same? This must be like a center, and the perceptions from every side must end at it like lines meeting from the circumference of a circle; and what grasps them must be such, truly one. ### Extrabiblical texts - Plotinus, Enn. 4.7.6 (Plotinus, Enneads): quotation, high confidence ### Translation notes - Plotinus, Enneads 4.7.6. ### Citation (SBL) Eusebius, Praep. ev. 15.22.32 (Dindorf 2:384; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-32). ## Preparation for the Gospel 15.22.33 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-33 - Source: Dindorf 2:384 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: An extended perceiver would split perception between parts. ### Greek text εἰ δὲ διεστὼς τοῦτο γένοιτο, καὶ οἷον γραμμῆς ἐπὶ ἄμφω τὰ πέρατα αἱ αἰσθήσεις προσβάλλοιεν, ἢ συνδραμεῖται εἰς ἓν καὶ τὸ αὐτὸ πάλιν, οἷον τὸ μέσον ἢ ἄλλο· τὸ δὲ ἄλλο ἑκάτερον ἑκατέρου αἴσθησιν ἔξει, ὥσπερ ἂν εἰ ἐγὼ μὲν ἄλλου, σὺ δὲ ἄλλου αἴσθοιο. ### English translation (Claude) But if this were extended, and the perceptions struck as it were at both ends of a line, either they will run together again into one and the same, like the middle, or else each will have a perception of each, as if I perceived one thing and you another. ### Extrabiblical texts - Plotinus, Enn. 4.7.6 (Plotinus, Enneads): quotation, high confidence ### Translation notes - Plotinus, Enneads 4.7.6. ### Citation (SBL) Eusebius, Praep. ev. 15.22.33 (Dindorf 2:384; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-33). ## Preparation for the Gospel 15.22.34 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-34 - Source: Dindorf 2:384 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Perception is gathered into the partless ruling part. ### Greek text καὶ εἰ ἓν εἴη τὸ αἴσθημα, οἷον πρόσωπον, εἰς ἓν συναιρεθήσεται, ὅπερ καὶ φαίνεται· συναιρεῖται γὰρ καὶ ἐν αὐταῖς ταῖς κόραις· (ἢ πῶς ἂν τὰ μέγιστα διὰ ταύταιν ὁρῷτο;) ὥστε ἔτι μᾶλλον εἰς τὸ ἡγεμονοῦν ἰόντα οἷον ἀμερῆ νοήματα γίνεσθαι. καὶ ἔσται ἀμερὲς τοῦτο, ἢ μεγέθει ὄντι τούτῳ συμμερίζοιτο ἂν, ὥστε ἄλλον ἄλλου μέρους καὶ μηδένα ἡμῶν ὅλου τοῦ αἰσθητοῦ τὴν ἀντίληψιν ἴσχειν. ### English translation (Claude) And if the object perceived is one, like a face, it will be gathered into one, as indeed appears; for it is gathered even in the pupils themselves (or how could the greatest things be seen through them?); so that, going still more to the ruling part, they become like partless thoughts. And this will be partless; or, being a magnitude, it would be divided with it, so that different ones would grasp different parts, and none of us would have the perception of the whole object. ### Extrabiblical texts - Plotinus, Enn. 4.7.6 (Plotinus, Enneads): quotation, high confidence ### Translation notes - Plotinus, Enneads 4.7.6. ### Citation (SBL) Eusebius, Praep. ev. 15.22.34 (Dindorf 2:384; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-34). ## Preparation for the Gospel 15.22.35 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-35 - Source: Dindorf 2:384–385 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The ruling part cannot be divided to match the perceived object. ### Greek text ἀλλὰ γὰρ ἕν ἐστι τὸ πᾶν· πῶς γὰρ ἂν καὶ διαιροῖτο; οὐ γὰρ δὴ τὸ ἴσον τῷ ἴσῳ ἐφαρμόσει, ὅτι οὐκ ἴσον τὸ ἡγεμονοῦν παντὶ αἰσθητῷ. κατὰ πηλίκα οὖν ἡ διαίρεσις; ἢ εἰς τοσαῦτα διαιρεθήσεται, καθʼ ὅσον ἂν ἀριθμοῦ ἔχῃ εἰς ποικιλίαν τὸ εἰσιὸν αἴσθημα; ### English translation (Claude) But the whole is one; for how could it be divided? For equal will not fit equal, since the ruling part is not equal to every object perceived. Into how many parts, then, the division? Will it be divided into as many as the number of the variety the entering perception has? ### Extrabiblical texts - Plotinus, Enn. 4.7.6 (Plotinus, Enneads): quotation, high confidence ### Translation notes - Plotinus, Enneads 4.7.6. ### Citation (SBL) Eusebius, Praep. ev. 15.22.35 (Dindorf 2:384–385; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-35). ## Preparation for the Gospel 15.22.36 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-36 - Source: Dindorf 2:385 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A divisible soul would multiply perceptions to infinity. ### Greek text καὶ ἕκαστον δὴ ἐκείνων τῶν μερῶν τῆς ψυχῆς ἄρα καὶ τοῖς μορίοις αὐτοῦ αἰσθήσεται. ἢ ἀναίσθητα τὰ μέρη τῶν μορίων ἔσται; ἀλλὰ ἀδύνατον. εἰ δὲ ὁτιοῦν παντὸς αἰσθήσεται, εἰς ἄπειρα διαιρεῖσθαι τοῦ μεγέθους πεφυκότος, ἀπείρους καὶ αἰσθήσεις καθʼ ἕκαστον αἰσθητὸν συμβήσεται γίγνεσθαι ἑκάστῳ, οἷον τοῦ αὐτοῦ ἀπείρους ἐν τῷ ἡγεμονοῦντι ἡμῶν εἰκόνας. ### English translation (Claude) And then each of those parts of the soul will perceive with its own portions too. Or will the parts of the portions be without perception? But that is impossible. And if any part whatever perceives the whole, since magnitude is by nature divisible to infinity, it will follow that infinite perceptions arise in each for each object perceived, as it were infinite images of the same thing in our ruling part. ### Extrabiblical texts - Plotinus, Enn. 4.7.6 (Plotinus, Enneads): quotation, high confidence ### Translation notes - Plotinus, Enneads 4.7.6. ### Citation (SBL) Eusebius, Praep. ev. 15.22.36 (Dindorf 2:385; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-36). ## Preparation for the Gospel 15.22.37 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-37 - Source: Dindorf 2:385 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Impressions on a bodily soul would be blurred, leaving no memory. ### Greek text καὶ μὴν σώματος ὄντος τοῦ αἰσθανομένου, οὐκ ἂν ἄλλῳ τρόπῳ γένοιτο τὸ αἰσθάνεσθαι ἢ οἷον ἐν κηρῷ ἐνσημανθεῖσαι ἀπὸ δακτυλίων σφραγῖδες, εἴτʼ οὖν εἰς αἷμα εἴτʼ οὖν εἰς ἀέρα τῶν αἰσθημάτων ἐνσημαινομένων. εἰ μὲν οὖν ὡς ἐν σώμασιν ὑγροῖς, ὅπερ καὶ εὔλογον, ὥσπερ εἰς ὕδωρ, συγχυθήσεται, καὶ οὐκ ἔσται μνήμη· ### English translation (Claude) And indeed, if what perceives is a body, perceiving could come about in no other way than as seals from rings impressed on wax, the perceptions being impressed either on blood or on air. If, then, as in moist bodies, which is reasonable, as in water, they will be confused, and there will be no memory. ### Extrabiblical texts - Plotinus, Enn. 4.7.6 (Plotinus, Enneads): quotation, high confidence ### Translation notes - Plotinus, Enneads 4.7.6. ### Citation (SBL) Eusebius, Praep. ev. 15.22.37 (Dindorf 2:385; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-37). ## Preparation for the Gospel 15.22.38 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-38 - Source: Dindorf 2:385 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Memory and new perception together prove the soul is not a body. ### Greek text εἰ δʼ ἐμμενοῦσιν οἶ τύποι, ἢ οὐκ ἔστιν ἄλλους ἐνσημαίνεσθαι ἐκείνων κατεχόντων, ὥστε ἄλλαι αἰσθήσεις οὐκ ἔσονται, ἢ γιγνομένων ἄλλων ἐκεῖνοι οἶ πρότερον ἀπολοῦνται, ὥστε οὐδὲν ἔσται τὸ μνημονεύειν. εἰ δέ ἐστι τὸ μνημονεύειν καὶ ἄλλων αἰσθάνεσθαι ἐπʼ ἄλλοις, οὐκ ἐμποδιζόντων τῶν πρόσθεν, ἀδύνατον τὴν ψυχὴν σῶμα εἶναι.” ### English translation (Claude) But if the impressions remain, either others cannot be impressed while those occupy the place, so that there will be no other perceptions, or, when others come, those before will be destroyed, so that there will be no remembering. But if there is remembering and perceiving one thing after another without the earlier hindering, it is impossible for the soul to be a body.” ### Extrabiblical texts - Plotinus, Enn. 4.7.6 (Plotinus, Enneads): quotation, high confidence ### Translation notes - Plotinus, Enneads 4.7.6. ### Citation (SBL) Eusebius, Praep. ev. 15.22.38 (Dindorf 2:385; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-38). ## Preparation for the Gospel 15.22.39 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-39 - Source: Dindorf 2:385 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Pain in the finger is perceived by the ruling part. ### Greek text “Ἴδοι δʼ ἄν τις καὶ ἐκ τῆς τοῦ ἀλγεῖν αἰσθήσεως τὸ αὐτὸ τοῦτο. ὅταν δάκτυλον λέγηται ἀλγεῖν ἄνθρωπος, ἡ μὲν ὀδύνη περὶ τὸν δάκτυλον δήπουθεν, ἡ δὲ αἴσθησις τοῦ ἀλγεῖν δῆλον ὅτι ὁμολογήσουσιν ὡς περὶ τὸ ἡγεμονοῦν γίγνεται. ἄλλου δὴ ὄντος τοῦ πονοῦντος μέρους, τοῦ πνεύματος τὸ ἡγεμονοῦν αἰσθάνεται, καὶ ὅλη ψυχὴ τὸ αὐτὸ πάσχει. ### English translation (Claude) “One might see the same thing also from the perception of pain. When a man is said to have a pain in his finger, the pain is about the finger, surely, but they will admit that the perception of the pain comes about at the ruling part. The part in pain being different, the ruling part of the breath perceives, and the whole soul has the same experience. ### Extrabiblical texts - Plotinus, Enn. 4.7.7 (Plotinus, Enneads): quotation, high confidence ### Translation notes - Plotinus, Enneads 4.7.7. ### Citation (SBL) Eusebius, Praep. ev. 15.22.39 (Dindorf 2:385; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-39). ## Preparation for the Gospel 15.22.40 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-40 - Source: Dindorf 2:385–386 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Stoics explain this by transmission through the breath. ### Greek text πῶς οὖν τοῦτο συμβαίνει; διαδόσει, φήσουσι, παθόντος μὲν πρώτως τοῦ περὶ τὸν δάκτυλον ψυχικοῦ πνεύματος, μεταδόντος δὲ τῷ ἐφεξῆς, καὶ τούτου ἄλλῳ, ἕως οὗ πρὸς τὸ ἡγεμονοῦν ἀφίκοιτο. ### English translation (Claude) How, then, does this happen? By transmission, they will say: the psychic breath about the finger being affected first, and passing it to the next, and this to another, until it reaches the ruling part. ### Extrabiblical texts - Plotinus, Enn. 4.7.7 (Plotinus, Enneads): quotation, high confidence ### Translation notes - Plotinus, Enneads 4.7.7. ### Citation (SBL) Eusebius, Praep. ev. 15.22.40 (Dindorf 2:385–386; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-40). ## Preparation for the Gospel 15.22.41 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-41 - Source: Dindorf 2:386 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Transmission would create many perceptions of one pain. ### Greek text ἀνάγκη τοίνυν εἰ τὸ πρῶτον πόνου ᾔσθετο, ἄλλην τὴν αἴσθησιν τοῦ δευτέρου εἶναι, καὶ εἰ κατὰ διάδοσιν ἡ αἴσθησις, καὶ τοῦ τρίτου γε ἄλλην, καὶ πολλὰς αἰσθήσεις καὶ ἀπείρους τὴν περὶ ἑνὸς ἀλγήματος γίγνεσθαι, καὶ τούτων ἁπασῶν ὕστερον τὸ ἡγεμονοῦν αἰσθέσθαι, καὶ τῆς ἑαυτοῦ παρὰ ταύτας. ### English translation (Claude) It is necessary, then, if the first part perceived the pain, that the perception of the second be different, and, if the perception comes by transmission, that of the third too be different, and that there be many and infinite perceptions of one pain, and that the ruling part perceive after all these, and its own besides these. ### Extrabiblical texts - Plotinus, Enn. 4.7.7 (Plotinus, Enneads): quotation, high confidence ### Translation notes - Plotinus, Enneads 4.7.7. ### Citation (SBL) Eusebius, Praep. ev. 15.22.41 (Dindorf 2:386; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-41). ## Preparation for the Gospel 15.22.42 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-42 - Source: Dindorf 2:386 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The ruling part would know only the pain next to it, not the finger’s. ### Greek text Τὸ δὲ ἀληθὲς, ἑκάστην ἐκείνων μὴ τοῦ ἐν τῷ δακτύλῳ ἀλγήματος· [ἀλλὰ τὴν μὲν ἐφεξῆς τῷ δακτύλῳ ὅτι ὁ ταρςὸς ἀλγεῖ, τὴν δὲ τρίτην, ὅτι ἄλλο τὸ πρὸς τὸ ἄνωθεν, καὶ πολλὰς εἶναι ἀλγηδόνας· τό τε ἡγεμονοῦν μὴ τοῦ πρὸς τῷ δακτύλῳ ἀλγήματος] αἰσθάνεσθαι, ἀλλὰ τοῦ πρὸς αὑτῷ, καὶ τοῦτο γινώσκειν μόνον, τὰ δʼ ἄλλα χαίρειν ἐᾶν, μὴ ἐπιστάμενον ὅτι ἀλγεῖ ὁ δάκτυλος. ### English translation (Claude) But the truth is that each of those perceives not the pain in the finger, but the one next to itself, and that the ruling part knows only this, and lets the others go, not knowing that the finger is in pain. ### Extrabiblical texts - Plotinus, Enn. 4.7.7 (Plotinus, Enneads): quotation, high confidence ### Translation notes - Plotinus, Enneads 4.7.7. The editor deletes a passage (“but the one next to the finger that the instep hurts, and the third that another part further up does, and that there are many pains; and that the ruling part does not perceive the pain at the finger”). ### Citation (SBL) Eusebius, Praep. ev. 15.22.42 (Dindorf 2:386; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-42). ## Preparation for the Gospel 15.22.43 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-43 - Source: Dindorf 2:386 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The perceiver must be everywhere identical with itself, which no body is. ### Greek text εἰ τοίνυν κατὰ διάδοσιν τὴν αἴσθησιν ὄγκου ὄντος, ἄλλου παθόντος, ἄλλου γνῶσιν εἶναι. Παντὸς γὰρ μεγέθους, εἰ τὸ μὲν ἄλλο, τὸ δὲ ἄλλο ἐστὶ, δεῖ τοιοῦτον τίθεσθαι τὸ αἰσθανόμενον, οἶον πανταχοῦ αὐτὸ ἑαυτῷ τὸ αὐτὸ εἶναι. Τοῦτο δὲ ἄλλῳ τινὶ τῶν ὄντων ἢ σώματι ποιεῖν προσήκει.” ### English translation (Claude) If, then, perception cannot come by transmission, nor, there being a bulk, can one part be affected and another know (for in every magnitude one part is one thing and another another), what perceives must be posited as such as to be everywhere the same with itself. To do this belongs to some other of the things that are rather than to body.” ### Extrabiblical texts - Plotinus, Enn. 4.7.7 (Plotinus, Enneads): quotation, high confidence ### Translation notes - Plotinus, Enneads 4.7.7. The negative (“cannot”) is supplied by sense; the digital text has lost it and repeats a clause, translated once. ### Citation (SBL) Eusebius, Praep. ev. 15.22.43 (Dindorf 2:386; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-43). ## Preparation for the Gospel 15.22.44 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-44 - Source: Dindorf 2:386 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If the soul were a body, thinking would be the same as perceiving. ### Greek text “Ὅτι δὲ οὐδὲ νοεῖν οἶόν τε εἰ σῶμα ἡ ψυχὴ ὁτιοῦν εἴη δεικτέον ἐκ τῶνδε. Εἰ γὰρ τὸ αἰσθάνεσθαί ἐστι τὸ σώματι προσχρωμένην τὴν ψυχὴν ἀντιλαμβάνεσθαι τῶν αἰσθητῶν, οὐκ ἄν εἴη καὶ τὸ νοεῖν τὸ διὰ σώματος καταλαμβάνειν, ἢ ταυτὸν ἔσται τῷ αἰσθάνεσθαι. ### English translation (Claude) “That it is not possible to think either, if the soul were any body, must be shown from this. If perceiving is the soul grasping perceptible things by using the body, thinking would not also be apprehending through the body, or it will be the same as perceiving. ### Extrabiblical texts - Plotinus, Enn. 4.7.8 (Plotinus, Enneads): quotation, high confidence ### Translation notes - Plotinus, Enneads 4.7.8. The digital text repeats a phrase; translated once. ### Citation (SBL) Eusebius, Praep. ev. 15.22.44 (Dindorf 2:386; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-44). ## Preparation for the Gospel 15.22.45 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-45 - Source: Dindorf 2:386–387 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Thinking without the body requires an incorporeal thinker. ### Greek text Εἰ οὖν τὸ νοεῖν ἐστι τὸ ἄνευ σώματος ἀντιλαμβάνεσθαι, πολὺ πρότερον δεῖ μὴ σῶμα αὖ τὸ νοῆσον εἶναι, ἐπεὶ αἰσθητῶν μὲν ἡ αἴσθησις, νοητῶν δὲ ἡ νόησις. Εἰ δὲ μὴ βούλονται, ἀλλʼ οὖν ἔσονταί γε καὶ νοητῶν τινῶν νοήσεις καὶ ἀμεγέθων ἀντιλήψεις. ### English translation (Claude) If, then, thinking is apprehending without the body, much more must what thinks not be a body, since perception is of perceptible things and thinking of intelligible things. And if they do not wish this, still there will be thoughts of some intelligible things and apprehensions of things without magnitude. ### Extrabiblical texts - Plotinus, Enn. 4.7.8 (Plotinus, Enneads): quotation, high confidence ### Translation notes - Plotinus, Enneads 4.7.8. ### Citation (SBL) Eusebius, Praep. ev. 15.22.45 (Dindorf 2:386–387; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-45). ## Preparation for the Gospel 15.22.46 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-46 - Source: Dindorf 2:387 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The magnitudeless can be thought only by something partless. ### Greek text πῶς οὖν μέγεθος ὂν τὸ μὴ μέγεθος νοήσει καὶ τῷ μεριστῷ τὸ μὴ μεριστὸν νοήσει; ἢ μέρει τινὶ ἀμερεῖ αὐτοῦ; εἰ δὲ τοῦτο, οὐ σῶμα ἔσται τὸ νοῆσον. οὐ γὰρ δὴ τοῦ ὅλου χρεία πρὸς τὸ θιγεῖν· ἀρκεῖ γὰρ καὶ ἕν τι. ### English translation (Claude) How, then, will what is a magnitude think what is not a magnitude, and think the undivided with the divided? Or with some partless part of itself? If so, what thinks will not be a body. For there is no need of the whole to touch; one thing is enough. ### Extrabiblical texts - Plotinus, Enn. 4.7.8 (Plotinus, Enneads): quotation, high confidence ### Translation notes - Plotinus, Enneads 4.7.8. ### Citation (SBL) Eusebius, Praep. ev. 15.22.46 (Dindorf 2:387; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-46). ## Preparation for the Gospel 15.22.47 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-47 - Source: Dindorf 2:387 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Even forms in matter are thought by being separated from bodies. ### Greek text εἰ μὲν οὖν συγχωρήσονται τὰς πρώτας νοήσεις, ὅπερ ἀληθές ἐστι, εἶναι τῶν πάντη σώματος καθαρωτάτων, αὐτὸ ἑκάστου, ἀνάγκη καὶ τὸ νοοῦν σώματος καθαρὸν ὂν, ἢ γιγνόμενον, γινώσκειν. εἰ δὲ τῶν ἐν ὕλῃ εἰδῶν τὰς νοήσεις φήσουσιν εἷναι, ἀλλὰ χωριζομένων γε τῶν σωμάτων γίγνονται, τοῦ νοῦ χωρίζοντος. ### English translation (Claude) If, then, they grant that the first thoughts, which is true, are of things altogether purest of body, each itself by itself, what thinks must also know being pure of body or becoming so. But if they say the thoughts are of the forms in matter, still they come about when the forms are separated from the bodies, the mind separating them. ### Extrabiblical texts - Plotinus, Enn. 4.7.8 (Plotinus, Enneads): quotation, high confidence ### Translation notes - Plotinus, Enneads 4.7.8. ### Citation (SBL) Eusebius, Praep. ev. 15.22.47 (Dindorf 2:387; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-47). ## Preparation for the Gospel 15.22.48 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-48 - Source: Dindorf 2:387 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Thinking geometrical figures and justice requires an incorporeal soul. ### Greek text οὐ γὰρ δὴ μετὰ σαρκῶν, ἢ ὅλως ὕλης ὁ χωρισμὸς, κύκλου καὶ τριγώνου καὶ γραμμῆς καὶ σημείου. δεῖ ἄρα καὶ τὴν ψυχὴν σώματος αὐτὴν ἐν τῷ τοιούτῳ χωρίσαι. δεῖ ἄρα μηδὲ αὐτὴν σῶμα εἶναι. ἀμέγεθες δὲ οἶμαι καὶ τὸ καλὸν καὶ τὸ δίκαιον, καὶ ἡ τούτων ἄρα νόησις. ὥστε καὶ προσιόντα τῷ ἀμερεῖ αὐτῆς ὑποδέξεται καὶ ἐν αὐτῇ ἀμερῆ κείσεται.” ### English translation (Claude) For the separation of a circle and triangle and line and point is surely not made with flesh, or matter at all. The soul, then, must separate itself from body in such a case. It must, then, not itself be a body. Beauty and justice, I think, are without magnitude, and so is the thought of them. So that when they approach, it will receive them with its partless part, and they will lie in it as partless.” ### Extrabiblical texts - Plotinus, Enn. 4.7.8 (Plotinus, Enneads): quotation, high confidence ### Translation notes - Plotinus, Enneads 4.7.8. ### Citation (SBL) Eusebius, Praep. ev. 15.22.48 (Dindorf 2:387; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-48). ## Preparation for the Gospel 15.22.49 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-49 - Source: Dindorf 2:387 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Virtues cannot be states of breath or blood. ### Greek text “Πῶς δʼ ἂν καὶ σώματος ὄντος τῆς ψυχῆς, ἀρεταὶ αὐτῆς σωφροσύνη καὶ δικαιοσύνη, ἀνδρεία τε καὶ ἄλλαι; πνεῦμά τι γὰρ, ἢ αἷμά τι, τὸ σωφρονεῖν εἴη ἢ δικαιότης, ἢ ἀνδρεία, εἰ μὴ ἄρα ἡ ἀνδρεία τὸ δυσπαθὲς τοῦ πνεύματος εἴη, καὶ ἡ σωφροσύνη, ἡ εὐκρασία, τὸ δὲ κάλλος εὐμορφία τις ἐν τύποις, καθʼ ἣν λέγομεν ἰδόντες ὡραίους καὶ καλοὺς τὰ σώματα. ### English translation (Claude) “And how, if the soul were a body, would its virtues be, temperance and justice, courage and the others? For temperance or justice or courage would be some breath or some blood; unless perhaps courage were the breath’s resistance to being affected, and temperance its good blending, and beauty a certain shapeliness in the impressions, according to which we call people, on seeing them, comely and beautiful in body. ### Extrabiblical texts - Plotinus, Enn. 4.7.8 (Plotinus, Enneads): quotation, high confidence ### Translation notes - Plotinus, Enneads 4.7.8. ### Citation (SBL) Eusebius, Praep. ev. 15.22.49 (Dindorf 2:387; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-49). ## Preparation for the Gospel 15.22.50 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-50 - Source: Dindorf 2:387–388 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Breath would seek pleasure, not temperance or justice. ### Greek text ἰσχυρῷ μὲν οὖν καὶ καλῷ ἐν τύποις πνεύματι εἷναι προσήκοι ἂν, σωφρονεῖν δὲ τί δεῖ πνεύματι; ἀλλʼ οὖν τοὐναντίον, ἐν περιπτύξεσι καὶ ἁφαῖς εὖ παθεῖν, ὅπου ἢ θερμανθήσεται, ἢ συμμέτρως ψύχεος ἱμερεῖ, ἢ μαλακοῖς τισι καὶ ἁπλοῖς καὶ λείοις πελάσει; τὸ δὲ κατʼ ἀξίαν νεῖμαι τί ἂν αὐτῷ μέλοι; ### English translation (Claude) It would befit breath, then, to be strong and beautiful in its impressions; but what need has breath to be temperate? Rather the opposite: to be well affected in embraces and touches, where it will be warmed, or long for moderate cool, or come near soft and simple and smooth things. But what would it care about distributing according to merit? ### Extrabiblical texts - Plotinus, Enn. 4.7.8 (Plotinus, Enneads): quotation, high confidence ### Translation notes - Plotinus, Enneads 4.7.8. ### Citation (SBL) Eusebius, Praep. ev. 15.22.50 (Dindorf 2:387–388; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-50). ## Preparation for the Gospel 15.22.51 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-51 - Source: Dindorf 2:388 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Virtue concerns eternal things and must reside in something incorporeal. ### Greek text πότερον δὲ ἀιδίων ὄντων τῶν τῆς ἀρετῆς θεωρημάτων καὶ τῶν ἄλλων τῶν νοητῶν ἡ ψυχὴ ἐφάπτεται, ἢ γίνεταί τῳ ἡ ἀρετὴ καὶ ὠφελεῖ καὶ πάλιν φθείρεται; ἀλλὰ τίς ὁ ποιῶν καὶ πόθεν; οὕτω γὰρ ἂν ἐκεῖνο πάλιν μένοι. δεῖ ἄρα ἀιδίων εἶναι καὶ μενόντων, οἷα καὶ τὰ ἐν γεωμετρίᾳ. εἰ δὲ ἀϊδίων καὶ μενόντων, οὐ σωμάτων. καὶ δεῖ ἄρα καὶ ἐν ᾧ ἔσται, τοιοῦτον εἶναι· ἄρα μὴ σῶμα εἶναι. οὐ γὰρ μένει, ἀλλὰ ῥεῖ ἡ σώματος φύσις πᾶσα. ” ### English translation (Claude) Does the soul lay hold of the objects of virtue’s contemplation and the other intelligibles as everlasting, or does virtue come to someone and benefit him and perish again? But who makes it, and from where? For so that would remain again. It must, then, be of everlasting and abiding things, like those in geometry. And if of everlasting and abiding things, not of bodies. And that in which it will be must also be such; so it must not be a body. For the whole nature of body does not abide, but flows.” ### Extrabiblical texts - Plotinus, Enn. 4.7.8 (Plotinus, Enneads): quotation, high confidence ### Translation notes - Plotinus, Enneads 4.7.8. ### Citation (SBL) Eusebius, Praep. ev. 15.22.51 (Dindorf 2:388; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-51). ## Preparation for the Gospel 15.22.52 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-52 - Source: Dindorf 2:388 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Bodies act by incorporeal powers; the soul’s powers require another substance. ### Greek text “ Εἰ δὲ τὰς τῶν σωμάτων ποιήσεις ὁρῶντες θερμαινούσας καὶ ψυχούσας καὶ ὠθούσας καὶ βαρυνούσας ἐνταῦθα τάττουσι τὴν ψυχὴν, οἶον ἐν δραστηρίῳ τόπῳ ἱδρύοντες αὐτὴν, πρῶτον μὲν ἀγνοοῦσιν ὡς καὶ ταῦτα τὰ σώματα δυνάμεσι ταῖς ἐν αὐτοῖς ἀσωμάτοις ταῦτα ἐργάζεται· ἔπειτα ὅτι οὐ ταύτας τὰς δυνάμεις περὶ ψυχὴν εἶναι ἀξιοῦμεν, ἀλλὰ τὸ νοεῖν, τὸ αἰσθάνεσθαι, λογίζεσθαι, ἐπιθυμεῖν, ἐπιμελεῖσθαι ἐμφρόνως καὶ καλῶς ἅπαντα, ἄλλην οὐσίαν ζητεῖ. ### English translation (Claude) “But if, seeing the actions of bodies heating and cooling and pushing and weighing down, they place the soul here, as if seating it in an active place, first they do not know that these bodies too do this by the incorporeal powers in them; and second, that it is not these powers we think belong to the soul, but thinking, perceiving, reasoning, desiring, caring wisely and well for all things, which seeks another substance. ### Extrabiblical texts - Plotinus, Enn. 4.7.8 (Plotinus, Enneads): quotation, high confidence ### Translation notes - Plotinus, Enneads 4.7.8. ### Citation (SBL) Eusebius, Praep. ev. 15.22.52 (Dindorf 2:388; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-52). ## Preparation for the Gospel 15.22.53 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-53 - Source: Dindorf 2:388 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Quality, being distinct from quantity, is distinct from body. ### Greek text τὰς οὖν δυνάμεις τῶν ἀσωμάτων μεταβιβάσαντες εἰς τὰ σώματα οὐδεμίαν ἐκείνοις καταλείπουσιν. ὅτι δὲ καὶ τὰ σώματα ἀσωμάτοις δυνάμεσι δύναται ἃ δύναται ἐκ τῶνδε δῆλον. ὁμολογήσουσι γὰρ ἕτερον ποιότητα καὶ ποσότητα εἶναι, καὶ πᾶν σῶμα ποσὸν εἶναι, καὶ ἔτι οὐ πᾶν σῶμα ποσὸν εἶναι, ὥσπερ τὴν ὕλην. ταῦτα δὲ ὁμολογοῦντες τὴν ποιότητα ὁμολογήσουσιν ἕτερον οὖσαν ποσοῦ, ἕτερον σώματος εἷναι. ### English translation (Claude) So, transferring the powers of incorporeal things to bodies, they leave none to them. That bodies too can do what they do by incorporeal powers is clear from the following. They will admit that quality and quantity are different, and that every body is a quantity, and further that not every body is a quality, as matter is not. Admitting these things, they will admit that quality, being other than quantity, is other than body. ### Extrabiblical texts - Plotinus, Enn. 4.7.8 (Plotinus, Enneads): quotation, high confidence ### Translation notes - Plotinus, Enneads 4.7.8. “Not every body is a quality” follows the sense; the digital text reads “not every body is a quantity.” ### Citation (SBL) Eusebius, Praep. ev. 15.22.53 (Dindorf 2:388; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-53). ## Preparation for the Gospel 15.22.54 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-54 - Source: Dindorf 2:388–389 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Qualities remain whole in every part, so they are not bodies. ### Greek text πῶς γὰρ μὴ ποσὸν οὖσα σῶμα ἔσται, εἴπερ πᾶν σῶμα ποσόν; καὶ μὴν, ὅπερ καὶ ἄνω που ἐλέγετο, εἰ πᾶν σῶμα μεριζόμενον καὶ πᾶς ἀφαιρεῖται ὅπερ ἦν, κερματιζομένου δὲ τοῦ σώματος ἐφʼ ἑκάστῳ μέρει ἡ αὐτὴ ὅλη ποιότης μένει, οἷον ἡ γλυκύτης ἡ τοῦ μέλιτος οὐδὲν ἔλαττον γλυκύτης ἐστὶν ἐφʼ ἑκάστῳ, οὐκ ἂν εἴη σῶμα γλυκύτης. ὁμοίως καὶ αἱ ἄλλαι. ### English translation (Claude) For how will it be a body, not being a quantity, if every body is a quantity? And indeed, as was said somewhere above, if every body when divided also loses what it was, while the body being cut into pieces the same whole quality remains in each part, as the sweetness of honey is no less sweetness in each, sweetness would not be a body. Likewise the others. ### Extrabiblical texts - Plotinus, Enn. 4.7.8 (Plotinus, Enneads): quotation, high confidence ### Translation notes - Plotinus, Enneads 4.7.8. ### Citation (SBL) Eusebius, Praep. ev. 15.22.54 (Dindorf 2:388–389; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-54). ## Preparation for the Gospel 15.22.55 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-55 - Source: Dindorf 2:389 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Power does not follow bulk, so it is incorporeal. ### Greek text ἔπειτα εἰ σώματα ἦσαν αἶ δυνάμεις, ἀναγκαῖον ἦν τὰς μὲν ἰσχυρὰς τῶν δυνάμεων μεγάλους ὄγκους, τὰς δὲ ὀλίγον δρᾶν δυναμένας ὄγκους μικροὺς εἶναι. εἰ δὲ μεγάλων μὲν τῶν ὄγκων μικραὶ, οἱ δὲ μικρότατοι τῶν ὄγκων μεγίστας ἔχουσι τὰς δυνάμεις, ἄλλῳ τινὶ ἢ μεγέθει τὸ ποιεῖν ἀναθετέον· ἀμεγέθει ἄρα. ### English translation (Claude) Then, if the powers were bodies, the strong powers would necessarily be great bulks, and those able to do little small bulks. But if great bulks have small powers, and the smallest bulks have the greatest powers, the acting must be attributed to something other than magnitude; therefore to the magnitudeless. ### Extrabiblical texts - Plotinus, Enn. 4.7.8 (Plotinus, Enneads): quotation, high confidence ### Translation notes - Plotinus, Enneads 4.7.8. ### Citation (SBL) Eusebius, Praep. ev. 15.22.55 (Dindorf 2:389; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-55). ## Preparation for the Gospel 15.22.56 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-56 - Source: Dindorf 2:389 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The qualities that diversify matter are incorporeal principles; the soul pervades all, as blood and breath do not. ### Greek text τὸ δὲ ὕλην μὲν τὴν αὐτὴν εἶναι σῶμα, ὥς φασιν, οὖσαν, διάφορα δὲ ποιεῖν ποιότητας προσλαβοῦσαν, πῶς οὐ δῆλον ποιεῖ τὰ προσγενόμενα λόγους αὐτοὺς καὶ ἀσωμάτους εἶναι; μηδʼ ὅτι πνεύματος ἢ αἵματος ἀποστάντων ἀποθνήσκει τὰ ζῷα λεγόντων. οὐ γὰρ ἔστιν ἄνευ τούτων εἶναι, οὐδʼ ἄνευ πολλῶν ἄλλων, ὧν οὐδὲ ἂν ἡ ψυχὴ εἴη. καὶ μὴν οὔτε πνεῦμα διὰ πάντων οὔτε αἷμα, ψυχὴ δέ.” ### English translation (Claude) And that matter is the same, being body, as they say, but makes different things when it has taken on qualities, how does it not make clear that what is added are rational principles and incorporeal? Let them not say that animals die when breath or blood departs. For it is not possible to be without these, nor without many other things, without which the soul would not be either. And yet neither breath nor blood pervades all things, but the soul does.” ### Extrabiblical texts - Plotinus, Enn. 4.7.8 (Plotinus, Enneads): quotation, high confidence ### Translation notes - Plotinus, Enneads 4.7.8. ### Citation (SBL) Eusebius, Praep. ev. 15.22.56 (Dindorf 2:389; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-56). ## Preparation for the Gospel 15.22.57 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-57 - Source: Dindorf 2:389 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A bodily soul mixed through the body would cease to be soul. ### Greek text “Ἔτι εἰ σῶμα οὖσα ἡ ψυχὴ διῆλθε διὰ παντὸς, κἂν κραθεῖσα εἴη, ὃν τρόπον τοῖς ἄλλοις σώμασιν ἡ κρᾶσις. εἰ δὲ ἡ τῶν σωμάτων κρᾶσις οὐδὲν ἐνεργείᾳ ἐᾷ εἶναι τῶν κραθέντων, οὐδʼ ἂν ἡ ψυχὴ ἔτι ἐνεργείᾳ ἐνείη τοῖς σώμασιν, ἀλλὰ δυνάμει μόνον, ἀπολέσασα τὸ εἶναι ψυχὴ, ὥσπερ εἰ γλυκὺ καὶ πικρὸν κραθείη, τὸ γλυκὺ οὐκ ἔστιν. οὐκ ἄρα ἔχομεν ψυχήν. ### English translation (Claude) “Further, if the soul, being a body, passed through everything, it would be mixed, in the way mixture occurs with other bodies. And if the mixture of bodies allows none of those mixed to be in actuality, the soul too would no longer be in the bodies in actuality, but only potentially, having lost being soul; as when sweet and bitter are mixed, the sweet is not. So we have no soul. ### Extrabiblical texts - Plotinus, Enn. 4.7.8² (Plotinus, Enneads): quotation, high confidence ### Translation notes - Plotinus, Enneads 4.7.8². ### Citation (SBL) Eusebius, Praep. ev. 15.22.57 (Dindorf 2:389; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-57). ## Preparation for the Gospel 15.22.58 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-58 - Source: Dindorf 2:389–390 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Total mixture of bodies would require cutting at every point. ### Greek text τὸ δὲ δὴ σῶμα ὂν σώματι κεκράσθαι ὅλον διʼ ὡς ὅπου ἂν ᾖ καὶ θάτερον, εἶναι ἴσον ὄγκον ἀμφοτέρων, καὶ τὸ πᾶν κατεχόντων, καὶ μηδεμίαν αὔξην γεγονέναι ἐπεμβληθέντος τοῦ ἑτέρου, οὐδὲν ἀπολείψει ὅ μὴ τέμῃ. οὐ γὰρ κατὰ μεγάλα μέρη παραλλὰξ ἡ κρᾶσις· (οὕτω γάρ φασι παράθεσιν ἔσεσθαι·) διεληλυθὸς δὲ διὰ παντὸς τὸ ἐπεμβληθὲν ἐπὶ σμικρότερον· ὅπερ ἀδύνατον, τὸ ἔλαττον ἴσον γενέσθαι τῷ μείζονι·) ἀλλʼ οὖν διεληλυθὸς πᾶν τέμνει κατὰ πᾶν. ### English translation (Claude) And that a body should be mixed with a body whole through whole, so that wherever one is the other is, the bulk of both being equal, both occupying the whole, and no increase having come from the addition of the other, will leave nothing it does not cut. For the mixture is not by large parts side by side (for so, they say, there would be juxtaposition); but what is added has passed through the whole, even to the smaller (which is impossible, the smaller becoming equal to the greater); but having passed through, it cuts everything at every point. ### Extrabiblical texts - Plotinus, Enn. 4.7.8² (Plotinus, Enneads): quotation, high confidence ### Translation notes - Plotinus, Enneads 4.7.8². - “Whole through whole” supplies a word lost from the text (διʼ ὅλου). ### Citation (SBL) Eusebius, Praep. ev. 15.22.58 (Dindorf 2:389–390; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-58). ## Preparation for the Gospel 15.22.59 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-59 - Source: Dindorf 2:390 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Total mixture is impossible for bodies; the soul, pervading all, is incorporeal. ### Greek text ἀνάγκη τοίνυν εἰ καθʼ ὁτιοῦν σημεῖον, καὶ μὴ μεταξὺ σῶμα ἔσται· ὃ μὴ τέτμηται, εἰς σημεῖα τὴν διαίρεσιν τοῦ σώματος γεγονέναι, ὅπερ ἀδύνατον. εἰς δὲ ἄπειρον τῆς τομῆς οὔσης (ὃ γὰρ ἂν λάβῃς σῶμα διαίρετόν ἐστι) οὐ δυνάμει μόνον, ἐνεργείᾳ δὲ τὰ ἄπειρα ἔσται. οὐ τοίνυν ὅλον διʼ ὅλου χωρεῖν δυνατὸν τὸ σῶμα, ἡ δὲ ψυχὴ διʼ ὅλων· ἀσώματος ἄρα.” ### English translation (Claude) It is necessary, then, if at any point whatever, and there is no body in between that has not been cut, that the division of the body has been into points, which is impossible. And the cutting being to infinity (for whatever body you take is divisible), the infinites will be not only potential but actual. So a body cannot pass whole through whole; but the soul passes through wholes; therefore it is incorporeal.” ### Extrabiblical texts - Plotinus, Enn. 4.7.8² (Plotinus, Enneads): quotation, high confidence ### Translation notes - Plotinus, Enneads 4.7.8². ### Citation (SBL) Eusebius, Praep. ev. 15.22.59 (Dindorf 2:390; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-59). ## Preparation for the Gospel 15.22.60 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-60 - Source: Dindorf 2:390 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Stoic notion that soul is cooled nature is absurd. ### Greek text “Τὸ δὲ καὶ φύσιν μὲν προτέραν τὸ αὐτὸ πνεῦμα λέγειν, ἐν δὲ ψυχρῷ γενομένην καὶ στομωθεῖσαν ψυχὴν γίνεσθαι, λεπτοτέραν ἐν ψυχρῷ γενομένην· ὃ δὴ καὶ αὐτὸ ἄτοπον· πολλὰ γὰρ ζῷα ἐν θερμῷ γίγνεται, καὶ ψυχὴν ἔχει οὐ ψυχθεῖσαν. ἀλλʼ οὖν φασί γε προτέραν φύσιν ψυχῆς εἶναι κατὰ συντυχίας τὰς ἔξω γιγνομένην. ### English translation (Claude) “And to say that the same breath is first nature, and becomes soul when it comes into the cold and is tempered, being made finer in the cold, this too is absurd; for many animals are born in heat and have a soul that has not been cooled. But they say that nature is prior to soul, coming about by external chances. ### Extrabiblical texts - Plotinus, Enn. 4.7.8³ (Plotinus, Enneads): quotation, high confidence ### Translation notes - Plotinus, Enneads 4.7.8³. ### Citation (SBL) Eusebius, Praep. ev. 15.22.60 (Dindorf 2:390; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-60). ## Preparation for the Gospel 15.22.61 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-61 - Source: Dindorf 2:390 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Stoics put the worse before the better, mind last. ### Greek text συμβαίνει οὖν αὐτοῖς τὸ χεῖρον πρῶτον ποιεῖν, καὶ πρὸ τούτου ἄλλο ἔλαττον, ἣν λέγουσιν ἔξιν. ὁ δὲ νοῦς ὕστατος, ἀπὸ τῆς ψυχῆς δηλονότι γενόμενος, ἢ εἰ πρὸ πάντων νοῦς, ἐφεξῆς ἔδει ψυχὴν ποιεῖν, εἶτα φύσιν· καὶ ἀεὶ τὸ ὕστερον χεῖρον, εἴπερ πέφυκεν. ### English translation (Claude) It follows for them to make the worse first, and before this another lesser, which they call disposition. And mind is last, clearly coming from the soul; or if mind is before all, they should next have made soul, then nature; and always the later is worse, if indeed it is so by nature. ### Extrabiblical texts - Plotinus, Enn. 4.7.8³ (Plotinus, Enneads): quotation, high confidence ### Translation notes - Plotinus, Enneads 4.7.8³. ### Citation (SBL) Eusebius, Praep. ev. 15.22.61 (Dindorf 2:390; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-61). ## Preparation for the Gospel 15.22.62 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-62 - Source: Dindorf 2:390 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If mind and God come last, nothing could bring potentiality into actuality. ### Greek text εἰ οὖν καὶ ὁ θεὸς αὐτοῖς κατὰ τὸν νοῦν ὕστερος καὶ γεννητὸς καὶ ἐπακτὸν τὸ νοεῖν ἔχων, ἐνδέχοιτο ἂν μηδὲ ψυχὴν μηδὲ νοῦν, μηδὲ θεὸν εἶναι· εἰ τὸ δυνάμει, μὴ ὄντος πρότερον τοῦ ἐνεργείᾳ καὶ νοῦ γένοιτο, οὐδὲ ἥξει εἰς ἐνέργειαν. τί γὰρ ἔσται τὸ ἄγον, μὴ ὄντος ἑτέρου παρʼ αὐτὸ προτέρου; εἰ δʼ ἑαυτὸ ἄξει εἰς ἐνέργειαν, ὅπερ ἄτοπον, ἀλλὰ βλέπον γε πρός τι ἄξει, ὃ οὐ δυνάμει, ἐνεργείᾳ δὲ ἔσται. ### English translation (Claude) If, then, God too, for them, according to mind, is later and generated and has thinking imported, it would be possible that there be neither soul nor mind nor God; if what is potential, there being nothing actual and mind before, should come to be, it will not come to actuality. For what will bring it, there being nothing else prior besides it? And if it brings itself into actuality, which is absurd, it will at least bring itself looking to something that will be not potential but actual. ### Extrabiblical texts - Plotinus, Enn. 4.7.8³ (Plotinus, Enneads): quotation, high confidence ### Translation notes - Plotinus, Enneads 4.7.8³. ### Citation (SBL) Eusebius, Praep. ev. 15.22.62 (Dindorf 2:390; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-62). ## Preparation for the Gospel 15.22.63 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-63 - Source: Dindorf 2:390–391 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The actual is prior to the potential; mind and soul are prior to nature and are not body. ### Greek text καίτοι τὸ ἀεὶ μένειν τὸ αὐτὸ, εἴπερ τὸ δυνάμει ἕξει, καθʼ ἑαυτὸ εἰς ἐνέργειαν ἥξει, καὶ τοῦτο κρεῖττον ἔσται τοῦ δυναμένου, οἷον ὀρεκτὸν ὄν ἐκείνου. πρότερον ἄρα τὸ κρεῖττον καὶ ἑτέραν φύσιν ἔχον σώματος καὶ ἐνεργείᾳ ὄν ἀεί· πρότερον ἄρα καὶ νοῦς καὶ ψυχὴ φύσεως. οὐκ ἄρα οὕτως ψυχὴ ὡς πνεῦμα, οὐδʼ ὡς σῶμα. ἀλλʼ ὅτι μὲν οὐ σῶμα λέγοιτʼ ἂν καὶ εἴρηται καὶ ἄλλοις ἕτερα, ἱκανὰ δὲ καὶ ταῦτα.” ### English translation (Claude) And yet, if what always remains the same holds the potential, it will come into actuality of itself, and this will be better than what is potential, as being its object of desire. The better, then, is prior, having a nature other than body and being always in actuality; so mind and soul are prior to nature. So the soul is not as breath, nor as body. But that it is not body could be said, and has been said by others in other ways; but these too are enough.” ### Extrabiblical texts - Plotinus, Enn. 4.7.8³ (Plotinus, Enneads): quotation, high confidence ### Translation notes - Plotinus, Enneads 4.7.8³. ### Citation (SBL) Eusebius, Praep. ev. 15.22.63 (Dindorf 2:390–391; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-63). ## Preparation for the Gospel 15.22.64 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-64 - Source: Dindorf 2:391 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plotinus examines the view that the soul is a harmony of the body. ### Greek text “ Ἐπεὶ δὲ καὶ ἄλλης φύσεως, δεῖ ζητεῖν τίς αὕτη. ἆρʼ οὖν ἕτερον μὲν σώματος, σώματος δέ τι, οἷον ἁρμονία; τοῦτο γὰρ ἁρμονίαν τῶν ἀμφὶ Πυθαγόραν λεγόντων ἕτερον τρόπον, ᾠήθησαν αὐτὸ τοιοῦτόν τι εἶναι οἷον καὶ ἡ περὶ χορδὰς ἁρμονία. ### English translation (Claude) “Since it is of another nature, we must seek what this is. Is it other than body, but something of body, like a harmony? For, since the followers of Pythagoras spoke of harmony in another sense, they thought it to be something such as the harmony of strings. ### Extrabiblical texts - Plotinus, Enn. 4.7.8⁴ (Plotinus, Enneads): quotation, high confidence - Plato, Phaed. 85e–86d (Plato (works)): allusion, high confidence ### Translation notes - Plotinus, Enneads 4.7.8⁴; compare Plato, Phaedo 85e–86d. ### Citation (SBL) Eusebius, Praep. ev. 15.22.64 (Dindorf 2:391; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-64). ## Preparation for the Gospel 15.22.65 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-65 - Source: Dindorf 2:391 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The harmony theory makes the soul an affection of bodily mixture. ### Greek text ὡς γὰρ ἐνταῦθα ἐντεταμένων τῶν χορδῶν ἐπιγίνεταί τι οἶον πάθημα ἐπʼ αὐταῖς, ὃ λέγεται ἁρμονία, τὸν αὐτὸν τρόπον καὶ τοῦ ἡμετέρου σώματος, ἐν κράσει ἀνομοίων γινομένων, τὴν ποιὰν κρᾶσιν ζωήν τε ἐργάζεσθαι καὶ ψυχὴν, οὖσαν τὸ ἐπὶ τῇ κράσει πάθημα. ὅτι δὲ ἀδύνατον, πολλὰ ἤδη πρὸς ταύτην τὴν δόξαν εἴρηται. ### English translation (Claude) For as there, when the strings are stretched, something like an affection supervenes on them, which is called harmony, in the same way, our body coming about in a mixture of unlike things, the particular mixture produces life and soul, being the affection consequent on the mixture. That this is impossible, much has already been said against this opinion. ### Extrabiblical texts - Plotinus, Enn. 4.7.8⁴ (Plotinus, Enneads): quotation, high confidence ### Translation notes - Plotinus, Enneads 4.7.8⁴. ### Citation (SBL) Eusebius, Praep. ev. 15.22.65 (Dindorf 2:391; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-65). ## Preparation for the Gospel 15.22.66 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-66 - Source: Dindorf 2:391 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The soul rules the body, is a substance, and requires a prior soul to tune it, so it is not a harmony. ### Greek text καὶ γὰρ ὅτι τὸ μὲν πρότερον ἡ ψυχὴ, ἡ δʼ ἁρμονία ὕστερον, καὶ ὡς τὸ μὲν ἄρχει καὶ ἐπιστατεῖ τῷ σώματι καὶ μάχεται πολλαχῆ, ἁρμονία δὲ οὐκ ἂν οὖσα ταῦτα ποιοῖ· καὶ ὡς τὸ μὲν οὐσία, ἡ δὲ ἁρμονία οὐκ οὐσία· καὶ ὅτι ἡ κρᾶσις τῶν σωμάτων, ἐξ ὧν συνέσταμεν, ἐν λόγῳ οὖσα, ὑγίεια ἂν εἴη· καὶ ὅτι καθʼ ἕκαστον μέρος ἄλλως κραθὲν εἴη ἂν ψυχὴ ἑτέρα, ὥστε πολλὰς εἶναι· καὶ τόδε μέγιστον, ὡς ἀνάγκη πρὸ τῆς ψυχῆς ταύτης ἄλλην ψυχὴν εἶναι τὴν ποιοῦσαν τὴν ἁρμονίαν ταύτην, οἶον ἐπὶ τῶν ὀργάνων, τὸν μουσικὸν, τὸν ἐντιθέντα ταῖς χορδαῖς τὴν ἁρμονίαν, λόγον ἔχοντα παρʼ αὐτῷ, καθʼ ὃν ἁρμόσει. ### English translation (Claude) For that the soul is prior, and the harmony later; and that the one rules and presides over the body and fights it in many ways, while being a harmony it could not do this; and that the one is a substance and harmony not a substance; and that the mixture of the bodies of which we consist, being in proportion, would be health; and that each part, mixed differently, would be a different soul, so that there would be many; and, greatest, that there must be before this soul another soul that makes this harmony, as with instruments the musician, who puts harmony into the strings, having in himself the principle by which he will tune them. ### Extrabiblical texts - Plotinus, Enn. 4.7.8⁴ (Plotinus, Enneads): quotation, high confidence ### Translation notes - Plotinus, Enneads 4.7.8⁴. ### Citation (SBL) Eusebius, Praep. ev. 15.22.66 (Dindorf 2:391; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-66). ## Preparation for the Gospel 15.22.67 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-67 - Source: Dindorf 2:391–392 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Strings do not tune themselves; the soul is not a harmony. ### Greek text οὔτε γὰρ ἐκεῖ αἱ χορδαὶ παρʼ αὑτῶν οὔτʼ ἐνταῦθα τὰ σώματα ἑαυτὰ εἰς ἁρμονίαν ἄγειν δυνήσεται. ὅλως δὲ καὶ οὗτοι ἐξ ἀψύχου ἔμψυχα ποιοῦσι, καὶ τὰ ἐξ ἀτάκτων κατὰ συντυχίαν τεταγμένα καὶ τὴν τάξιν οὐκ ἐκ τῆς ψυχῆς, ἀλλʼ αὐτὴν ἐκ τῆς αὐτομάτου τάξεως τὴν ὑπόστασιν εἰληφέναι. τοῦτο δὲ οὔτε ἐν τοῖς κατὰ μέρος οὔτε ἐν τοῖς ἄλλοις δυνατὸν γενέσθαι. οὐκ ἄρα ἡ ψυχὴ ἁρμονία.” ### English translation (Claude) For neither there will the strings, nor here the bodies, be able to bring themselves into harmony of themselves. And in general these too make the ensouled from the soulless, and things ordered by chance from disordered things, and they hold that the order does not come from the soul, but that the soul has taken its existence from spontaneous order. But this cannot come about either in particular things or in others. So the soul is not a harmony.” ### Extrabiblical texts - Plotinus, Enn. 4.7.8⁴ (Plotinus, Enneads): quotation, high confidence ### Translation notes - Plotinus, Enneads 4.7.8⁴. ### Citation (SBL) Eusebius, Praep. ev. 15.22.67 (Dindorf 2:391–392; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-67). ## Preparation for the Gospel 15.22.68 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-68 - Source: Dindorf 2:392 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius ends with Plotinus and turns to the physical theories of all the philosophers about the heavenly bodies. ### Greek text Ταῦτα μὲν ἀπὸ τῶν Πλωτίνου πρὸς τὴν τῶν Στωϊκῶν περὶ ψυχῆς δόξαν, σωματικὴν φασκόντων αὐτὴν εἶναι. ἀλλʼ ἐπεὶ αὐταρκῶς τά τε πρὸς Ἀριστοτέλην καὶ τὸν Περίπατον, τά τε πρὸς τὴν τῶν Στωϊκῶν αἵρεσιν, ὡς ἐν ἐπιτομῇ παρατέθειμαι, ὥρα πάλιν ἐπανελθόντα τῶν γενναίων φιλοσόφων ὁμοῦ πάντων τὰς θαυμαστὰς ἐπισκέψασθαι φυσιολογίας, ὅτε μάλιστα κοινῶς πάντες Ἕλληνες θεοὺς ὁρατοὺς, ἥλιον καὶ σελήνην καὶ τοὺς λοιποὺς ἀστέρας, τά τε ἄλλα μέρη τοῦ κόσμου ἡγήσαντό τε καὶ ἐσέφθησαν, καὶ τάς γε μυθικὰς καὶ ληρώδεις αὐτῶν περὶ τῆς πολυθέου πλάνης διηγήσεις σεμνοτέραις δὴ καὶ φυσικαῖς ἀποδόσεσιν ἐπὶ τὰ στοιχεῖα καὶ τὰ τοῦ παντὸς κόσμου μόρια μετενηνόχασι. ### English translation (Claude) These things from Plotinus against the opinion of the Stoics about the soul, who say that it is bodily. But since I have sufficiently set out, as in an epitome, what is said against Aristotle and the Peripatos and against the school of the Stoics, it is time to go back and examine the wonderful physical theories of all the noble philosophers together, especially since all the Greeks in common thought the visible gods, sun and moon and the other stars and the other parts of the world, to be gods and worshipped them, and transferred their mythical and nonsensical narratives about polytheistic error to the elements and the parts of the whole world by more solemn and physical interpretations. ### Citation (SBL) Eusebius, Praep. ev. 15.22.68 (Dindorf 2:392; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-68). ## Preparation for the Gospel 15.22.69 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-69 - Source: Dindorf 2:392 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius introduces Plutarch’s collection of opinions on the heavenly bodies. ### Greek text διό μοι ἀναγκαῖον εἶναι δοκεῖ καὶ τὰς περὶ τῶνδε δόξας ὁμοῦ συναγαγεῖν, τάς τε διαστάσεις αὐτῶν καὶ τοῦ τύφου τὸ μάταιον ἐπιθεωρῆσαι. θήσω δὲ καὶ ταῦτα ἀπὸ τῆς Πλουτάρχου γραφῆς, ἐν ᾗ τὰς περὶ τούτων ἁπάντων ὁμοῦ τῶν τε πρεσβυτέρων καὶ νέων δόξας συναγαγὼν τοῦτον γράφει τὸν τρόπον “Περὶ ἡλίου. ### English translation (Claude) Therefore it seems to me necessary to gather the opinions about these together, and to view their disagreements and the vanity of their conceit. I shall set these out too from the work of Plutarch, in which, having gathered together the opinions of all, old and young, about all these, he writes in this way: “On the sun. ### Translation notes - [Plutarch], Placita 2.20. ### Citation (SBL) Eusebius, Praep. ev. 15.22.69 (Dindorf 2:392; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-22-1/#p-15-22-69). ## Preparation for the Gospel 15.23.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-23-1 - Source: Dindorf 2:392–393 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plutarch: Anaximander’s account of the sun as a fiery wheel. ### Greek text Ἀναξίμανδρος κύκλον εἷναι ὀκτωκαιεικοσαπλασίονα τῆς γῆς, ἁρματείῳ τροχῷ παραπλήσιον τὴν ἁψῖδα ἔχοντα, κοίλην, πλήρη πυρὸς, ἧς κατά τι μέρος ἐκφαινούσης διὰ στομίου τὸ πῦρ, ὥσπερ διὰ πρηστῆρος αὐλοῦ· καὶ τοῦτʼ εἶναι τὸν ἥλιον. ### English translation (Claude) Anaximander: that it is a circle twenty-eight times the size of the earth, like a chariot wheel, having its rim hollow, full of fire, which shows the fire at one place through an opening, as through the nozzle of a bellows; and that this is the sun. ### Extrabiblical texts - Plutarch, Plac. 2.20 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 2.20.1. ### Citation (SBL) Eusebius, Praep. ev. 15.23.1 (Dindorf 2:392–393; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-23-1). ## Preparation for the Gospel 15.23.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-23-2 - Source: Dindorf 2:393 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Xenophanes: the sun is formed from sparks and fiery clouds. ### Greek text Ξενοφάνης, ἐκ πυριδίων τῶν φαινομένων συναθροιζομένων μὲν ἐκ τῆς ὑγρᾶς ἀναθυμιάσεως, συναθροιζόντων δὲ τὸν ἥλιον ἐκ νεφῶν πεπυρωμένων. ### English translation (Claude) Xenophanes: that it is from little sparks, which appear gathered from the moist exhalation and which gather the sun together out of clouds set on fire. ### Extrabiblical texts - Plutarch, Plac. 2.20 (Plutarch): quotation, high confidence - Xenophanes (Xenophanes (fragments)): allusion, high confidence ### Translation notes - [Plutarch], Placita 2.20.3. ### Citation (SBL) Eusebius, Praep. ev. 15.23.2 (Dindorf 2:393; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-23-2). ## Preparation for the Gospel 15.23.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-23-3 - Source: Dindorf 2:393 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Stoics: the sun is an intelligent fire from the sea. ### Greek text Οἱ Στωϊκοὶ, ἄναμμα νοερὸν ἐκ θαλάσσης. ### English translation (Claude) The Stoics: an intelligent kindling from the sea. ### Extrabiblical texts - Plutarch, Plac. 2.20 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 2.20.4. ### Citation (SBL) Eusebius, Praep. ev. 15.23.3 (Dindorf 2:393; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-23-3). ## Preparation for the Gospel 15.23.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-23-4 - Source: Dindorf 2:393 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato: the sun is mostly fire. ### Greek text Πλάτων, ἐκ πλείστου πυρός. ### English translation (Claude) Plato: from very much fire. ### Extrabiblical texts - Plutarch, Plac. 2.20 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 2.20.5. ### Citation (SBL) Eusebius, Praep. ev. 15.23.4 (Dindorf 2:393; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-23-4). ## Preparation for the Gospel 15.23.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-23-5 - Source: Dindorf 2:393 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Anaxagoras and others: the sun is a fiery stone. ### Greek text Ἀναξαγόρας, Δημόκριτος, Μητρόδωρος, μύδρον ἢ πέτρον διάπυρον. ### English translation (Claude) Anaxagoras, Democritus, Metrodorus: a red-hot mass of metal or a fiery stone. ### Extrabiblical texts - Plutarch, Plac. 2.20 (Plutarch): quotation, high confidence - Anaxagoras (Anaxagoras): allusion, high confidence ### Translation notes - [Plutarch], Placita 2.20.6. ### Citation (SBL) Eusebius, Praep. ev. 15.23.5 (Dindorf 2:393; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-23-5). ## Preparation for the Gospel 15.23.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-23-6 - Source: Dindorf 2:393 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Aristotle: the sun is a sphere of the fifth element. ### Greek text Ἀριστοτέλης, σφαῖραν ἐκ τοῦ πέμπτου σώματος. ### English translation (Claude) Aristotle: a sphere of the fifth body. ### Extrabiblical texts - Plutarch, Plac. 2.20 (Plutarch): quotation, high confidence - Aristotle (Aristotle (works)): allusion, high confidence ### Translation notes - [Plutarch], Placita 2.20.7. ### Citation (SBL) Eusebius, Praep. ev. 15.23.6 (Dindorf 2:393; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-23-6). ## Preparation for the Gospel 15.23.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-23-7 - Source: Dindorf 2:393 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Philolaus: the sun is a glassy disk reflecting the cosmic fire. ### Greek text Φιλόλαος ὁ Πυθαγόρειος δίσκον ὑαλοειδῆ, δεχόμενον μὲν τοῦ ἐν τῷ κόσμῳ πυρὸς τὴν ἀνταύγειαν, διηθοῦντα δὲ πρὸς ἡμᾶς τὸ φῶς· ὥστε προσεοικέναι ἡλίου τὸ ἐν οὐρανῷ πυρῶδες τῇ ἀπὸ τοῦ ἐνόπτρου κατὰ ἀνάκλασιν διασπειρομένῃ πρὸς ἡμὰς αὐγῇ· καὶ γὰρ ταύτην προσονομάζομεν ἥλιον, οἱονεὶ εἴδωλον εἰδώλου. ### English translation (Claude) Philolaus the Pythagorean: a glassy disk, receiving the reflection of the fire in the world and filtering the light through to us; so that the fiery thing in heaven is like the sun, being like the gleam scattered toward us from the mirror by reflection; for this too we call the sun, as it were an image of an image. ### Extrabiblical texts - Plutarch, Plac. 2.20 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 2.20.12. ### Citation (SBL) Eusebius, Praep. ev. 15.23.7 (Dindorf 2:393; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-23-7). ## Preparation for the Gospel 15.23.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-23-8 - Source: Dindorf 2:393 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Empedocles: two suns, one archetypal fire and one its reflection. ### Greek text Ἐμπεδοκλῆς δύο ἡλίους· τὸν μὲν ἀρχέτυπον πῦρ ἐν τῷ ἑτέρῳ ἡμισφαιρίῳ τοῦ κόσμου, πεπληρωκὸς τὸ ἡμισφαίριον ἀεὶ καταντικρὺ τῆς ἀνταυγείας αὑτοῦ, τὸν δὲ φαινόμενον ἀνταύγειαν εἶναι, ἐν τῷ ἑτέρῳ ἡμισφαιρίῳ, τῷ τοῦ ἀέρος τοῦ θερμομιγοῦς πεπληρωμένῳ, ἀπὸ κυκλοτεροῦς τῆς γῆς κατʼ ἀνάκλασιν ἐγγιγνομένην εἰς τὸν ἥλιον τὸν κρυσταλλοειδῆ, συμπεριελκομένην δὲ τῇ κινήσει τοῦ πυρίνου. ὡς δὲ βραχέως εἰρῆσθαι συντεμόντα, ἀνταύγειαν εἶναι τοῦ περὶ τὴν γῆν πυρὸς τὸν ἥλιον. ### English translation (Claude) Empedocles: two suns: one the archetype, fire in the other hemisphere of the world, filling the hemisphere, always opposite its own reflection; and the one that appears is a reflection in the other hemisphere, which is filled with air mixed with heat, coming about by reflection from the round earth onto the crystalline sun and drawn round with the motion of the fiery one. To put it briefly in summary, the sun is a reflection of the fire around the earth. ### Extrabiblical texts - Plutarch, Plac. 2.20 (Plutarch): quotation, high confidence - Empedocles (Empedocles (fragments)): allusion, high confidence ### Translation notes - [Plutarch], Placita 2.20.13. ### Citation (SBL) Eusebius, Praep. ev. 15.23.8 (Dindorf 2:393; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-23-8). ## Preparation for the Gospel 15.23.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-23-9 - Source: Dindorf 2:393–394 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Epicurus: the sun is a porous earthy mass set on fire. ### Greek text Ἐπίκουρος, γήινον πύκνωμα, κισσηροειδὲς, καὶ σπογγοειδὲς ταῖς κατατρήσεσιν, ὑπὸ τοῦ πυρὸς ἀνημμένον.” ### English translation (Claude) Epicurus: an earthy condensation, like pumice and sponge in its perforations, kindled by fire.” ### Extrabiblical texts - Plutarch, Plac. 2.20 (Plutarch): quotation, high confidence - Epicurus (Epicurus (sayings and fragments)): allusion, high confidence ### Translation notes - [Plutarch], Placita 2.20.14. ### Citation (SBL) Eusebius, Praep. ev. 15.23.9 (Dindorf 2:393–394; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-23-9). ## Preparation for the Gospel 15.24.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-24-1 - Source: Dindorf 2:394 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Anaximander on the size of the sun. ### Greek text “Περὶ μεγέθους ἡλίου. Ἀναξίμανδρος τὸν μὲν ἥλιον ἴσον εἶναι τῇ γῇ, τὸν δὲ κύκλον ἀφʼ οὗ τὴν ἐκπνοὴν ἔχει, καὶ ὑφʼ οὖ φέρεται, ἑπτακαιεικοσαπλασίονα τῆς γῆς. ### English translation (Claude) “On the size of the sun. Anaximander: that the sun is equal to the earth, but the circle from which it has its breathing-hole, and by which it is carried, is twenty-seven times the size of the earth. ### Extrabiblical texts - Plutarch, Plac. 2.21 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 2.21.1. ### Citation (SBL) Eusebius, Praep. ev. 15.24.1 (Dindorf 2:394; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-24-1). ## Preparation for the Gospel 15.24.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-24-2 - Source: Dindorf 2:394 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Anaxagoras: the sun is larger than the Peloponnese. ### Greek text Ἀναξαγόρας πολλαπλασίονα Πελοποννήσου. ### English translation (Claude) Anaxagoras: many times larger than the Peloponnese. ### Extrabiblical texts - Plutarch, Plac. 2.21 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 2.21.3. ### Citation (SBL) Eusebius, Praep. ev. 15.24.2 (Dindorf 2:394; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-24-2). ## Preparation for the Gospel 15.24.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-24-3 - Source: Dindorf 2:394 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heraclitus: the sun is the width of a foot. ### Greek text Ἡράκλειτος, εὖρος ποδὸς ἀνθρωπείου. ### English translation (Claude) Heraclitus: the width of a human foot. ### Extrabiblical texts - Plutarch, Plac. 2.21 (Plutarch): quotation, high confidence - Heraclitus, fr. B 3 (Heraclitus (fragments)): quotation, high confidence ### Translation notes - [Plutarch], Placita 2.21.4; Heraclitus, fragment B 3. ### Citation (SBL) Eusebius, Praep. ev. 15.24.3 (Dindorf 2:394; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-24-3). ## Preparation for the Gospel 15.24.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-24-4 - Source: Dindorf 2:394 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Epicurus: any of these sizes is possible. ### Greek text Ἐπίκουρος πάλιν φησὶν ἐνδέχεσθαι τὰ προειρημένα πάντα· ἢ τηλικοῦτον ἡλίκος φαίνεται, ἢ μικρῷ μείζω, ἢ ἐλάττω.” ### English translation (Claude) Epicurus again says that all the aforesaid are possible; or that it is as large as it appears, or a little larger, or smaller.” ### Extrabiblical texts - Plutarch, Plac. 2.21 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 2.21.5. ### Citation (SBL) Eusebius, Praep. ev. 15.24.4 (Dindorf 2:394; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-24-4). ## Preparation for the Gospel 15.25.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-25-1 - Source: Dindorf 2:394 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Anaximenes: the sun is flat like a leaf. ### Greek text “Περὶ σχήματος ἡλίου. Ἀναξιμένης πλατὺν ὡς πέταλον. ### English translation (Claude) “On the shape of the sun. Anaximenes: flat like a leaf. ### Extrabiblical texts - Plutarch, Plac. 2.22 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 2.22.1. ### Citation (SBL) Eusebius, Praep. ev. 15.25.1 (Dindorf 2:394; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-25-1). ## Preparation for the Gospel 15.25.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-25-2 - Source: Dindorf 2:394 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heraclitus: the sun is bowl-shaped. ### Greek text Ἡράκλειτος, σκαφοειδῆ, ὑπόκυρτον. ### English translation (Claude) Heraclitus: boat-shaped, somewhat curved. ### Extrabiblical texts - Plutarch, Plac. 2.22 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 2.22.2. ### Citation (SBL) Eusebius, Praep. ev. 15.25.2 (Dindorf 2:394; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-25-2). ## Preparation for the Gospel 15.25.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-25-3 - Source: Dindorf 2:394 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Stoics: the sun is spherical. ### Greek text Οἱ Στωϊκοὶ σφαιροειδῆ ὡς τὸν κόσμον καὶ τὰ ἄστρα. ### English translation (Claude) The Stoics: spherical, like the world and the stars. ### Extrabiblical texts - Plutarch, Plac. 2.22 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 2.22.3. ### Citation (SBL) Eusebius, Praep. ev. 15.25.3 (Dindorf 2:394; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-25-3). ## Preparation for the Gospel 15.25.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-25-4 - Source: Dindorf 2:394 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Such is the sun, the philosophers’ great god; Moses does not bother with these speculations. ### Greek text Ἐπίκουρος ἐνδέχεσθαι τὰ προειρημένα πάντα.” Τοιοῦτος μὲν αὐτοῖς ὁ μέγας τῶν κατʼ οὐρανὸν φαινομένων θεὸς ἥλιος. Μωσῆς δὲ καὶ τὰ Ἑβραίων λόγια οὐδὲν τούτων περιεργάζονται. ### English translation (Claude) Epicurus: that all the aforesaid are possible.” Such, for them, is the great god among the things that appear in heaven, the sun. But Moses and the oracles of the Hebrews concern themselves with none of these things. ### Extrabiblical texts - Plutarch, Plac. 2.22 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 2.22.4. ### Citation (SBL) Eusebius, Praep. ev. 15.25.4 (Dindorf 2:394; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-25-4). ## Preparation for the Gospel 15.26.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-26-1 - Source: Dindorf 2:394 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Anaximander: the moon is a fiery wheel. ### Greek text “Περὶ σελήνης. Ἀναξίμανδρος κύκλον εἶναι ἐννεακαιδεκαπλασίονα τῆς γῆς, ὡς ἐπὶ τοῦ ἡλίου, πλήρη πυρὸς, ἐκλείπειν δὲ κατὰ τὰς ἐπιστροφὰς τοῦ τροχοῦ. ὅμοιον δὲ εἶναι ἁρματείῳ τροχῷ, κοίλην ἔχοντα τὴν ἁψῖδα, καὶ πυρὸς πλήρη, ἔχοντα μίαν ἐκπνοήν. ### English translation (Claude) “On the moon. Anaximander: that it is a circle nineteen times the size of the earth, as in the case of the sun, full of fire, and that it is eclipsed according to the turnings of the wheel. It is like a chariot wheel, having its rim hollow and full of fire, with one breathing-hole. ### Extrabiblical texts - Plutarch, Plac. 2.25 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 2.25.1. ### Citation (SBL) Eusebius, Praep. ev. 15.26.1 (Dindorf 2:394; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-26-1). ## Preparation for the Gospel 15.26.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-26-2 - Source: Dindorf 2:394 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Xenophanes: the moon is a compressed cloud. ### Greek text Ξενοφάνης νέφος εἶναι πεπιλημένον. ### English translation (Claude) Xenophanes: that it is a compressed cloud. ### Extrabiblical texts - Plutarch, Plac. 2.25 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 2.25.4. ### Citation (SBL) Eusebius, Praep. ev. 15.26.2 (Dindorf 2:394; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-26-2). ## Preparation for the Gospel 15.26.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-26-3 - Source: Dindorf 2:394 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Stoics: the moon is fire and air. ### Greek text Οἱ Στωϊκοὶ μικτὸν ἐκ πυρὸς καὶ ἀέρος. ### English translation (Claude) The Stoics: mixed of fire and air. ### Extrabiblical texts - Plutarch, Plac. 2.25 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 2.25.5. ### Citation (SBL) Eusebius, Praep. ev. 15.26.3 (Dindorf 2:394; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-26-3). ## Preparation for the Gospel 15.26.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-26-4 - Source: Dindorf 2:394 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato: the moon is mostly earthy. ### Greek text Πλάτων ἐκ πλείονος τοῦ γεώδους. ### English translation (Claude) Plato: of a greater share of the earthy. ### Extrabiblical texts - Plutarch, Plac. 2.25 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 2.25.6. ### Citation (SBL) Eusebius, Praep. ev. 15.26.4 (Dindorf 2:394; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-26-4). ## Preparation for the Gospel 15.26.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-26-5 - Source: Dindorf 2:394–395 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Anaxagoras and Democritus: the moon has plains and mountains. ### Greek text Ἀναξαγόρας, Δημόκριτος, στερέωμα διάπυρον, ἔχον ἐν ἑαυτῷ πεδία καὶ ὄρη καὶ φάραγγας. ### English translation (Claude) Anaxagoras, Democritus: a fiery solid, having in itself plains and mountains and ravines. ### Extrabiblical texts - Plutarch, Plac. 2.25 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 2.25.9. ### Citation (SBL) Eusebius, Praep. ev. 15.26.5 (Dindorf 2:394–395; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-26-5). ## Preparation for the Gospel 15.26.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-26-6 - Source: Dindorf 2:395 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heraclitus: the moon is earth surrounded by mist. ### Greek text Ἡράκλειτος γῆν ὁμίχλῃ περιεχομένην ### English translation (Claude) Heraclitus: earth surrounded by mist. ### Extrabiblical texts - Plutarch, Plac. 2.25 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 2.25.10. ### Citation (SBL) Eusebius, Praep. ev. 15.26.6 (Dindorf 2:395; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-26-6). ## Preparation for the Gospel 15.26.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-26-7 - Source: Dindorf 2:395 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Pythagoras: the moon is of a fiery body. ### Greek text Πυθαγόρας κατὰ τὸ πυροειδὲς σῶμα. ### English translation (Claude) Pythagoras: according to the fiery body. ### Extrabiblical texts - Plutarch, Plac. 2.25 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 2.25.11. Gifford’s text reads “a mirror-like body” (κατοπτροειδές). ### Citation (SBL) Eusebius, Praep. ev. 15.26.7 (Dindorf 2:395; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-26-7). ## Preparation for the Gospel 15.27.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-27-1 - Source: Dindorf 2:395 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Stoics: the moon is larger than the earth. ### Greek text “Περὶ μεγέθους σελήνης. Οἱ Στωϊκοὶ μείζονα τῆς γῆς ἀποφαίνονται, ὡς καὶ τὸν ἥλιον. ### English translation (Claude) “On the size of the moon. The Stoics declare it larger than the earth, as they do the sun. ### Extrabiblical texts - Plutarch, Plac. 2.26 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 2.26.1. ### Citation (SBL) Eusebius, Praep. ev. 15.27.1 (Dindorf 2:395; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-27-1). ## Preparation for the Gospel 15.27.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-27-2 - Source: Dindorf 2:395 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Parmenides: the moon equals the sun. ### Greek text Παρμενίδης ἴσον τῷ ἡλίῳ· καὶ γὰρ ἀπʼ φωτίζεται.” ### English translation (Claude) Parmenides: equal to the sun; for it is lit by it.” ### Extrabiblical texts - Plutarch, Plac. 2.26 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 2.26.2. “By it” supplies a word lost from the text (ἀπʼ αὐτοῦ). ### Citation (SBL) Eusebius, Praep. ev. 15.27.2 (Dindorf 2:395; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-27-2). ## Preparation for the Gospel 15.28.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-28-1 - Source: Dindorf 2:395 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Opinions on the moon’s shape. ### Greek text “Περὶ σχήματος σελήνης. Οἱ Στωϊκοὶ σφαιροειδῆ εἶναι ὡς τὸν ἥλιον. Ἡράκλειτος σκαφοειδῆ. Ἐμπεδοκλῆς δισκοειδῆ. ἄλλοι κυλινδροειδῆ.” ### English translation (Claude) “On the shape of the moon. The Stoics: that it is spherical, like the sun. Heraclitus: boat-shaped. Empedocles: disk-shaped. Others: cylinder-shaped.” ### Extrabiblical texts - Plutarch, Plac. 2.27 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 2.27. ### Citation (SBL) Eusebius, Praep. ev. 15.28.1 (Dindorf 2:395; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-28-1). ## Preparation for the Gospel 15.29.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-29-1 - Source: Dindorf 2:395 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Anaximander: the moon has its own faint light. ### Greek text “Περὶ φωτισμοῦ σελήνης. Ἀναξίμανδρος ἴδιον αὐτὴν ἔχειν φῶς, ἀραιότερον δέ πως. ### English translation (Claude) “On the illumination of the moon. Anaximander: that it has its own light, but somewhat thinner. ### Extrabiblical texts - Plutarch, Plac. 2.28 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 2.28.1. ### Citation (SBL) Eusebius, Praep. ev. 15.29.1 (Dindorf 2:395; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-29-1). ## Preparation for the Gospel 15.29.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-29-2 - Source: Dindorf 2:395 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Antiphon: the moon’s own light is dimmed by the sun. ### Greek text Ἀντιφῶν ἰδίῳ φέγγει λάμπειν τὴν σελήνην· τὸ δʼ ὑποκρυπτόμενον περὶ αὐτὴν ὑπὸ τῆς προσβολῆς τοῦ ἡλίου ἀμαυροῦσθαι, πεφυκότος τοῦ ἰσχυροτέρου πυρὸς τὸ ἀσθενέστερον ἀμαυροῦν, ὃ δὴ συμβαίνειν καὶ περὶ τὰ ἄλλα ἄστρα. ### English translation (Claude) Antiphon: that the moon shines with its own light; and that what is hidden about it is dimmed by the impact of the sun, the stronger fire naturally dimming the weaker, which happens also with the other stars. ### Extrabiblical texts - Plutarch, Plac. 2.28 (Plutarch): quotation, high confidence - Antiphon (Antiphon the Sophist): allusion, high confidence ### Translation notes - [Plutarch], Placita 2.28.4. ### Citation (SBL) Eusebius, Praep. ev. 15.29.2 (Dindorf 2:395; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-29-2). ## Preparation for the Gospel 15.29.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-29-3 - Source: Dindorf 2:395 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Thales: the moon is lit by the sun. ### Greek text Θαλῆς καὶ οἶ ἀπʼ αὐτοῦ ὑπὸ τοῦ ἡλίου φωτίζεσθαι τὴν σελήνην. ### English translation (Claude) Thales and his followers: that the moon is lit by the sun. ### Extrabiblical texts - Plutarch, Plac. 2.28 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 2.28.5. ### Citation (SBL) Eusebius, Praep. ev. 15.29.3 (Dindorf 2:395; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-29-3). ## Preparation for the Gospel 15.29.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-29-4 - Source: Dindorf 2:395–396 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heraclitus: sun and moon are bowls catching exhalations; the moon is dimmer in turbid air. ### Greek text Ἡράκλειτος τὸ αὐτὸ πεπονθέναι τὸν ἥλιον καὶ τὴν σελήνην· σκαφοειδεῖς γὰρ ὄντας τοῖς σχήμασι τοὺς ἀστέρας, δεχομένους τε τὰ ἀπὸ τῆς ὑγρᾶς ἀναθυμιάσεως, φωτίζεσθαι πρὸς τὴν φαντασίαν· μὲν τὸν ἥλιον, ἐν καθαρωτέρῳ γὰρ ἀέρι φέρεσθαι, τὴν δὲ σελήνην ἐν θολερῷ, διὰ τοῦτο καὶ ἀμαυροτέραν φαίνεσθαι.” ### English translation (Claude) Heraclitus: that the sun and the moon are affected in the same way; for the stars, being boat-shaped in form and receiving the exhalations from the moist, are lit so as to appear; the sun more brightly, for it is carried in purer air, and the moon in turbid air, and for this reason it appears dimmer.” ### Extrabiblical texts - Plutarch, Plac. 2.28 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 2.28.6. - “More brightly” supplies a word lost from the text. ### Citation (SBL) Eusebius, Praep. ev. 15.29.4 (Dindorf 2:395–396; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-29-4). ## Preparation for the Gospel 15.30.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-30-1 - Source: Dindorf 2:396 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Thales: the stars are earthy and fiery. ### Greek text “Τίς ἡ οὐσία τῶν πλανήτων ἄστρων καὶ ἀπλανῶν. Θαλῆς γεώδη μὲν, ἔμπυρα δὲ τὰ ἄστρα. ### English translation (Claude) “What is the substance of the planets and fixed stars. Thales: that the stars are earthy, but fiery. ### Extrabiblical texts - Plutarch, Plac. 2.13 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 2.13.1. ### Citation (SBL) Eusebius, Praep. ev. 15.30.1 (Dindorf 2:396; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-30-1). ## Preparation for the Gospel 15.30.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-30-2 - Source: Dindorf 2:396 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Empedocles: the stars are fiery. ### Greek text Ἐμπεδοκλῆς πύρινα, ἐκ τοῦ πυρώδους, ὅπερ ὁ ἀὴρ ἐν ἑαυτῷ περιέχων ἐξανέθλιψε κατὰ τὴν πρώτην διάκρισιν. ### English translation (Claude) Empedocles: fiery, from the fiery element which the air, holding it within itself, squeezed out at the first separation. ### Extrabiblical texts - Plutarch, Plac. 2.13 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 2.13.2. ### Citation (SBL) Eusebius, Praep. ev. 15.30.2 (Dindorf 2:396; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-30-2). ## Preparation for the Gospel 15.30.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-30-3 - Source: Dindorf 2:396 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Anaxagoras: the stars are stones snatched from the earth and set on fire. ### Greek text Ἀναξαγόρας τὸν περικείμενον ἀέρα πύρινον μὲν εἷναι κατὰ τὴν οὐσίαν, τῇ δʼ εὐτονίᾳ τῆς περιδινήσεως ἀναρπάσαντα πέτρους ἀπὸ τῆς γῆς καὶ καταφλέξαντα, τούτους ἠστερικέναι. ### English translation (Claude) Anaxagoras: that the surrounding air is fiery in substance, and that, by the force of its whirling, having snatched up stones from the earth and set them on fire, it made them stars. ### Extrabiblical texts - Plutarch, Plac. 2.13 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 2.13.3. ### Citation (SBL) Eusebius, Praep. ev. 15.30.3 (Dindorf 2:396; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-30-3). ## Preparation for the Gospel 15.30.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-30-4 - Source: Dindorf 2:396 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Diogenes: the stars are pumice-like; meteorites fall to earth. ### Greek text Διογένης κισσηρώδη τὰ ἄστρα, διαπνοὰς αὐτὰ νομίζει τοῦ κόσμου. πάλιν δὲ ὁ αὐτὸς ἀφανεῖς μὲν λίθους, πίπτοντας δὲ πολλάκις ἐπὶ τὴν γῆν σβέννυσθαι, καθάπερ τὸν ἐν Αἰγὸς Ποταμοῖς πυροειδῶς κατενεχθέντα ἀστέρα πέτρινον. ### English translation (Claude) Diogenes thinks the stars are like pumice, the breathing-holes of the world. Again the same says there are invisible stones, which often fall on the earth and are quenched, like the stony star that came down in fiery form at Aegospotami. ### Extrabiblical texts - Plutarch, Plac. 2.13 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 2.13.5, 9. ### Citation (SBL) Eusebius, Praep. ev. 15.30.4 (Dindorf 2:396; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-30-4). ## Preparation for the Gospel 15.30.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-30-5 - Source: Dindorf 2:396 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Empedocles: fixed stars are attached to the crystal sphere. ### Greek text Ἐμπεδοκλῆς τοὺς μὲν ἀπλανεῖς ἀστέρας συνδεδέσθαι τῷ κρυστάλλῳ, τοὺς δὲ πλανήτας ἀνεῖσθαι. ### English translation (Claude) Empedocles: that the fixed stars are bound to the crystal, while the planets are free. ### Extrabiblical texts - Plutarch, Plac. 2.13 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 2.13.11. ### Citation (SBL) Eusebius, Praep. ev. 15.30.5 (Dindorf 2:396; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-30-5). ## Preparation for the Gospel 15.30.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-30-6 - Source: Dindorf 2:396 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato: the stars are mostly fire. ### Greek text Πλάτων ἐκ μὲν τοῦ πλείστου μέρους πυρίνους, μετέχοντας δὲ καὶ τῶν ἄλλων, κόλλης δίκην. ### English translation (Claude) Plato: for the most part fiery, but sharing also in the others, like glue. ### Extrabiblical texts - Plutarch, Plac. 2.13 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 2.13.12. ### Citation (SBL) Eusebius, Praep. ev. 15.30.6 (Dindorf 2:396; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-30-6). ## Preparation for the Gospel 15.30.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-30-7 - Source: Dindorf 2:396 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Xenophanes: stars are burning clouds rekindled each night. ### Greek text Ξενοφάνης ἐκ νεφῶν μὲν πεπυρωμένων, σβεννυμένους δὲ καθʼ ἑκάστην ἡμέραν ἀναζωπυρεῖν νύκτωρ, καθάπερ τοὺς ἄνθρακας· τὰς γὰρ ἀνατολὰς καὶ τὰς δύσεις ἐξάψεις εἶναι καὶ σβέσεις. ### English translation (Claude) Xenophanes: from clouds set on fire, which are quenched each day and rekindled by night, like coals; for their risings and settings are kindlings and quenchings. ### Extrabiblical texts - Plutarch, Plac. 2.13 (Plutarch): quotation, high confidence - Xenophanes (Xenophanes (fragments)): allusion, high confidence ### Translation notes - [Plutarch], Placita 2.13.14. ### Citation (SBL) Eusebius, Praep. ev. 15.30.7 (Dindorf 2:396; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-30-7). ## Preparation for the Gospel 15.30.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-30-8 - Source: Dindorf 2:396 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heraclides and the Pythagoreans: each star is a world. ### Greek text Ἡρακλείδης δὲ καὶ οἶ Πυθαγόρειοι ἕκαστον τῶν ἀστέρων κόσμον ὑπάρχειν, γῆν περιέχοντα ἀέρα τε καὶ] αἰθέρα ἐν τῷ ἀπείρῳ. ταῦτα τὰ δόγματα ἐν τοῖς Ὀρφικοῖς ἐμφέρεται· κοσμοποιοῦσι γὰρ τῶν ἀστέρων. ### English translation (Claude) Heraclides and the Pythagoreans: that each of the stars is a world, containing earth and air and ether in the infinite. These doctrines are carried in the Orphic poems; for they make a world of each of the stars. ### Extrabiblical texts - Plutarch, Plac. 2.13 (Plutarch): quotation, high confidence - Orpheus (attributed), Orph. frag. (Orpheus (attributed), Orphic poems (fragments)): allusion, medium confidence ### Translation notes - [Plutarch], Placita 2.13.15. ### Citation (SBL) Eusebius, Praep. ev. 15.30.8 (Dindorf 2:396; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-30-8). ## Preparation for the Gospel 15.30.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-30-9 - Source: Dindorf 2:396–397 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Epicurus allows all these as possible. ### Greek text Ἐπίκουρος οὐδὲν ἀπογινώσκει τούτων, ἐχόμενος τοῦ ἐνδεχομένου.” ### English translation (Claude) Epicurus rejects none of these, holding to what is possible.” ### Extrabiblical texts - Plutarch, Plac. 2.13 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 2.13.16. ### Citation (SBL) Eusebius, Praep. ev. 15.30.9 (Dindorf 2:396–397; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-30-9). ## Preparation for the Gospel 15.31.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-31-1 - Source: Dindorf 2:397 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Stoics: the stars are spherical. ### Greek text “Περὶ σχήματος ἀστέρων. Οἱ Στωϊκοὶ σφαιρικοὺς τοὺς ἀστέρας, καθάπερ τὸν κόσμον καὶ ἥλιον καὶ σελήνην. ### English translation (Claude) “On the shape of the stars. The Stoics: that the stars are spherical, like the world and the sun and moon. ### Extrabiblical texts - Plutarch, Plac. 2.14 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 2.14.1. ### Citation (SBL) Eusebius, Praep. ev. 15.31.1 (Dindorf 2:397; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-31-1). ## Preparation for the Gospel 15.31.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-31-2 - Source: Dindorf 2:397 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Cleanthes: the stars are cone-shaped. ### Greek text Κλεάνθης κωνοειδεῖς. ### English translation (Claude) Cleanthes: cone-shaped. ### Extrabiblical texts - Plutarch, Plac. 2.14 (Plutarch): quotation, high confidence - Cleanthes (Cleanthes (fragments)): allusion, high confidence ### Translation notes - [Plutarch], Placita 2.14.2. ### Citation (SBL) Eusebius, Praep. ev. 15.31.2 (Dindorf 2:397; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-31-2). ## Preparation for the Gospel 15.31.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-31-3 - Source: Dindorf 2:397 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Anaximenes and others on the stars; Eusebius turns to cosmogony. ### Greek text Ἀναξιμένης ἥλων δίκην καταπεπηγμένων τῷ κρυσταλλοειδεῖ. ἔνιοι δὲ πέταλα πύρινα εἶναι, ὥσπερ κρυσταλλοειδεῖ.” Τοιαῦτα τοῖς θαυμαστοῖς φιλοσόφοις τὰ περὶ ὧν φασι φαινομένων θεῶν ἐξευρήματα. οἷα δὲ καὶ περὶ τοῦ παντὸς διειλήφασιν ἐκ τῆς αὐτῆς μάνθανε τοῦ Πλουτάρχου φωνῆς ### English translation (Claude) Anaximenes: like nails fixed into the crystalline sphere. Some say they are fiery leaves, like paintings.” Such are the discoveries of the wonderful philosophers about those whom they call visible gods. And what they have decided about the universe learn from the same words of Plutarch: ### Extrabiblical texts - Plutarch, Plac. 2.14 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 2.14.3–4. “Like paintings” follows Plutarch (ζωγραφήματα); the digital text repeats “crystalline.” ### Citation (SBL) Eusebius, Praep. ev. 15.31.3 (Dindorf 2:397; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-31-3). ## Preparation for the Gospel 15.32.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-32-1 - Source: Dindorf 2:397 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plutarch: the atomists’ account of how the world was formed. ### Greek text “Πῶς συνέστη ὁ κόσμος. ὁ τοίνυν κόσμος περικεκλασμένῳ σχήματι ἐσχημάτισται τὸν τρόπον τοῦτον. τῶν ἀτόμων σωμάτων ἀπρονόητον καὶ τυχαίαν ἐχόντων τὴν κίνησιν συνεχῶς τε καὶ τάχιστα κινουμένων, εἰς ταὐτὸ πολλὰ σώματα συνηθροίσθη, καὶ διὰ τοῦτο ποικιλίαν ἔχοντα σχημάτων καὶ μεγεθῶν. ### English translation (Claude) “How the world was constituted. The world, then, was shaped in a rounded form in this way. The atomic bodies, having an unforeseeing and chance motion, moving continually and very swiftly, many bodies gathered into the same place, and for this reason having a variety of shapes and sizes. ### Extrabiblical texts - Plutarch, Plac. 1.4 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 1.4.1. ### Citation (SBL) Eusebius, Praep. ev. 15.32.1 (Dindorf 2:397; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-32-1). ## Preparation for the Gospel 15.32.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-32-2 - Source: Dindorf 2:397 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heavy atoms settled, light ones rose. ### Greek text ἀθροιζομένων δὲ ἐν ταυτῷ τούτων, τὰ μὲν ὅσα μείζονα ἦν καὶ βαρύτατα πάντων ὑπεκάθιζεν, ὅσα δὲ μικρὰ καὶ περιφερῆ καὶ λεῖα καὶ εὐολίσθητα, ταῦτα ἐξεθλίβετο κατὰ τὴν σύνοδον τῶν σωμάτων, εἴς τε τὸ μετέωρον ἀνεφέρετο. ### English translation (Claude) As these gathered in the same place, those that were larger and heaviest of all settled below, while those that were small and round and smooth and slippery were squeezed out in the meeting of the bodies and carried up aloft. ### Extrabiblical texts - Plutarch, Plac. 1.4 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 1.4.2. ### Citation (SBL) Eusebius, Praep. ev. 15.32.2 (Dindorf 2:397; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-32-2). ## Preparation for the Gospel 15.32.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-32-3 - Source: Dindorf 2:397 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The light atoms were pressed to the outer regions. ### Greek text ὡς οὖν ἐξέλιπε μὲν ἡ πληκτικὴ δύναμις μετεωρίζουσα, οὐκέτι δὲ ἦγεν ἡ πληγὴ πρὸς τὸ μετέωρον, ἐκωλύετο δὲ ταῦτα φέρεσθαι κάτω, ἐπιέζετο πρὸς τοὺς τόπους τοὺς δυναμένους δέξασθαι. οὗτοι δὲ ἦσαν οἱ πέριξ. ### English translation (Claude) When, then, the striking force that lifted them failed, and the blow no longer carried them aloft, and they were prevented from being carried down, they were pressed toward the places able to receive them. These were the ones around. ### Extrabiblical texts - Plutarch, Plac. 1.4 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 1.4.3. ### Citation (SBL) Eusebius, Praep. ev. 15.32.3 (Dindorf 2:397; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-32-3). ## Preparation for the Gospel 15.32.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-32-4 - Source: Dindorf 2:397–398 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The heavens and stars were formed from the outer atoms. ### Greek text καὶ πρὸς τούτους τὸ πλῆθος τῶν σωμάτων περιεκλᾶτο· περιπλεκόμενα δὲ ἀλλήλοις κατὰ τὴν περίκλασιν τὸν οὐρανὸν ἐγέννησε. τῆς δʼ αὐτῆς ἐχόμεναι φύσεως αἶ ἄτομοι, ποικίλαι οὖσαι, καθὼς εἴρηται, πρὸς τὸ μετέωρον ἐξωθούμεναι, τὴν τῶν ἄστρων φύσιν ἀπετέλουν. ### English translation (Claude) And the multitude of bodies was bent round toward these; and, being interwoven with one another in the bending round, they produced the heaven. And the atoms holding to the same nature, being various, as has been said, being pushed out aloft, produced the nature of the stars. ### Extrabiblical texts - Plutarch, Plac. 1.4 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 1.4.4. ### Citation (SBL) Eusebius, Praep. ev. 15.32.4 (Dindorf 2:397–398; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-32-4). ## Preparation for the Gospel 15.32.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-32-5 - Source: Dindorf 2:398 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Air carried the stars round; earth formed below and heaven above. ### Greek text τὸ δὲ πλῆθος τῶν ἀναθυμιωμένων σωμάτων ἐπέπληττε τὸν ἀέρα καὶ τοῦτον ἐξέθλιβε. πνευματούμενος δὲ οὗτος κατὰ τὴν κίνησιν καὶ περιλαμβάνων τὰ ἄστρα συμπεριῆγεν αὐτὰ, καὶ τὴν νῦν περιφορὰν αὐτῶν μετέωρον ἐφύλαττε. κἄπειτα ἐκ μὲν τῶν ὑποκαθιζόντων ἐγενήθη ἡ γῆ, ἐκ δὲ τῶν μετεωριζομένων ὁ οὐρανὸς, πῦρ, ἀήρ. ### English translation (Claude) And the multitude of the bodies exhaled struck the air and squeezed it out. This, becoming wind through the motion and taking hold of the stars, carried them round with it and kept their present revolution aloft. And then from those that settled below the earth came to be, and from those lifted aloft the heaven, fire, air. ### Extrabiblical texts - Plutarch, Plac. 1.4 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 1.4.4–5. ### Citation (SBL) Eusebius, Praep. ev. 15.32.5 (Dindorf 2:398; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-32-5). ## Preparation for the Gospel 15.32.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-32-6 - Source: Dindorf 2:398 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Water was squeezed out of the earth. ### Greek text πολλῆς δὲ ὕλης ἔτι περιειλημμένης ἐν τῇ γῇ, πυκνουμένης δὲ ταύτης κατὰ τὰς ἀπὸ τῶν πνευμάτων πληγὰς καὶ τὰς ἀπὸ τῶν ἀστέρων αὔρας, προσεθλίβετο πᾶς ὁ μικρομερὴς σχηματισμὸς ταύτης καὶ τὴν ὑγρὰν φύσιν ἐγέννα. ### English translation (Claude) And much matter still being held in the earth, and this being condensed by the blows of the winds and the breezes from the stars, all its fine-grained formation was squeezed out and produced the moist nature. ### Extrabiblical texts - Plutarch, Plac. 1.4 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 1.4.5. ### Citation (SBL) Eusebius, Praep. ev. 15.32.6 (Dindorf 2:398; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-32-6). ## Preparation for the Gospel 15.32.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-32-7 - Source: Dindorf 2:398 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Water gathered in the hollows of the earth. ### Greek text ῥευστικῶς δʼ αὕτη διακειμένη κατεφέρετο πρὸς τοὺς κοίλους τόπους καὶ δυναμένους χωρῆσαί τε καὶ στέξαι· ἢ καθʼ ἑαυτὸ τὸ ὕδωρ ὑποστὰν ἐκοίλαινε τοὺς ὑποκειμένους τόπους.” ### English translation (Claude) And this, being in a flowing state, was carried down to the hollow places able to hold and contain it; or the water, settling by itself, hollowed out the places beneath.” ### Extrabiblical texts - Plutarch, Plac. 1.4 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 1.4.5. ### Citation (SBL) Eusebius, Praep. ev. 15.32.7 (Dindorf 2:398; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-32-7). ## Preparation for the Gospel 15.32.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-32-8 - Source: Dindorf 2:398–399 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius lists the many questions on which the philosophers wrangled. ### Greek text Τοιαύτη καὶ ἡ θαυμάσιος αὐτῶν κοσμογονία. συνῆπται δὲ τούτοις ἄλλη τις πλείστη λογομαχία, παντοίων πέρι προτάσεων ἀπορησάντων εἰ χρὴ τὸ πᾶν ἓν ἢ πολλὰ ἡγεῖσθαι· καὶ εἰ ἕνα τὸν κόσμον ἢ πλείους καὶ εἴτε ἔμψυχος οὗτος καὶ προνοίᾳ τυγχάνει θεοῦ διοικούμενος, εἴτε καὶ τἀναντία· καὶ εἰ ἄφθαρτος ἢ φθαρτός· καὶ πόθεν τρέφεται· καὶ ἀπὸ ποίου ἤρξατο ὁ θεὸς κοσμοποιεῖν· περί τε τῆς τάξεως τοῦ κόσμου· καὶ τίς ἡ αἰτία τοῦ αὐτὸν ἐγκλιθῆναι· περί τε τοῦ ἐκτὸς τῆς τοῦ κόσμου περιφερείας· καὶ τίνα τὰ δεξιὰ καὶ τὰ ἀριστερὰ τοῦ κόσμου μέρη· περί τε οὐρανοῦ· καὶ πρὸς ἅπασι τούτοις περί τε δαιμόνων καὶ ἡρώων· περί τε ὕλης καὶ περὶ ἰδεῶν· περὶ τῆς τοῦ παντὸς τάξεως· ἔτι μὴν περὶ τῆς τῶν ἄστρων φορᾶς τε καὶ κινήσεως· καὶ πρὸς τούτοις ὁπόθεν φωτίζονται οἱ ἀστέρες· καὶ περὶ τῶν καλουμένων Διοσκούρων· περί τε ἐκλείψεως ἡλίου καὶ σελήνης· καὶ περὶ ἐμφάσεως αὐτῆς· καὶ διὰ τί γεώδης φαίνεται· καὶ περὶ τῶν ἀποστημάτων αὐτῆς· καὶ ἔτι περὶ ἐνιαυτῶν. ### English translation (Claude) Such is their wonderful cosmogony too. And joined to these is much other wrangling over words, as they raised questions about all kinds of propositions: whether one should think the universe one or many; whether the world is one or more; whether it is ensouled and governed by God’s providence, or the opposite; whether imperishable or perishable; from where it is nourished; from what God began to make the world; about the order of the world; what is the cause of its inclination; about what is outside the circumference of the world; which are the right and left parts of the world; about heaven; and besides all these about daimones and heroes; about matter and about ideas; about the order of the universe; further about the course and motion of the stars; and besides these from where the stars are lit; and about the so-called Dioscuri; about eclipses of sun and moon; and about its appearance; and why it appears earthy; and about its distances; and further about years. ### Citation (SBL) Eusebius, Praep. ev. 15.32.8 (Dindorf 2:398–399; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-32-8). ## Preparation for the Gospel 15.32.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-32-9 - Source: Dindorf 2:399 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The philosophers’ contradictions justify Christians in suspending judgment on such questions. ### Greek text ταῦτα δὲ πάντα διὰ μυρίων τοῖς περὶ ὧν ὁ λόγος κατεσκευασμένα ἐπειδὴ τεμὼν ὁ Πλούταρχος ἐν ὀλίγοις συνεῖλεν, ἐπὶ ταὐτὸν ὁμοῦ συναγαγὼν ἀποφάσεις καὶ τὰς διαφωνίας αὐτῶν, ἡγοῦμαι καὶ ἡμῖν οὐκ ἄχρηστα γενήσεσθαι αὐτὰ παρατεθέντα εἰς τὴν εὔλογον αὐτῶν παραίτησιν. ὅτε γὰρ αὐτοὶ πρὸς σφᾶς αὐτοὺς ἐναντίοι κατὰ διάμετρον ἔστησαν, μάχας τε καὶ πολέμους, πλέον δʼ οὐδὲν καθʼ ἑαυτῶν ἐξῆψαν, τὰ τῶν πέλας ἕκαστοι φιλοτιμίᾳ λόγων ἀπελέγξαντες, πῶς οὐκ ἂν εἰκότως ἡμῖν ἀσφαλῆ τὴν περὶ τούτων ἐποχὴν γεγονέναι πᾶς ὁστισοῦν ὁμολογήσειε; ### English translation (Claude) Since Plutarch, cutting short all these, which had been elaborated in countless ways by those concerned, gathered them in a few words, bringing together their declarations and their disagreements, I think they will be not without use for us too, set out for a reasonable refusal of them. For since they themselves stood diametrically opposed to one another, and kindled battles and wars, and nothing more, against themselves, each refuting his neighbors’ views out of rivalry in argument, how would not anyone at all admit that it has reasonably become a safe course for us to suspend judgment about these things? ### Citation (SBL) Eusebius, Praep. ev. 15.32.9 (Dindorf 2:399; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-32-9). ## Preparation for the Gospel 15.32.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-32-10 - Source: Dindorf 2:399 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius will add the philosophers’ disputes on earth, sea, and soul. ### Greek text προσθήσω δὲ ἑξῆς τοῖς εἰρημένοις ὅσα καὶ περὶ τῶν προσγειοτέρων ἐπηπόρησαν· περὶ γῆς σχήματος, καὶ περὶ θέσεως καὶ ἐγκλίσεως αὐτῆς· καὶ ἔτι περὶ θαλάσσης· ὡς ἂν εἰδείης ὅτι μὴ περὶ μόνων τῶν μετεώρων καὶ μεταρσίων οἶ γενναῖοι διέστησαν, ἀλλʼ ὅτι καὶ ἐν τοῖς περιγείοις διαπεφωνήκασιν. ἵνα δὲ τῶν σοφῶν ἔτι μᾶλλον τὴν σοφίαν ἀποθαυμάσῃς, προσθήσω καὶ ὅσα περὶ ψυχῆς καὶ τοῦ ἐν αὐτῇ ἡγεμονικοῦ διεμαχήσαντο, οὐδὲ σφᾶς αὐτοὺς ἐπιγνῶναι οἵας εἶεν φύσεως δεδυνημένοι. ἀλλὰ γὰρ ἀνίωμεν ἐπὶ τὰ πρῶτα τῶν εἰρημένων. ### English translation (Claude) I shall add next to what has been said all that they raised about things nearer the earth: about the shape of the earth, and its position and inclination; and further about the sea; so that you may know that the noble gentlemen disagreed not only about lofty and celestial things, but also differed about things around the earth. And so that you may admire the wisdom of the wise still more, I shall add also what they fought over concerning the soul and its ruling part, unable even to know what nature they themselves were of. But let us go back to the first of the things mentioned. ### Citation (SBL) Eusebius, Praep. ev. 15.32.10 (Dindorf 2:399; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-32-10). ## Preparation for the Gospel 15.33.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-33-1 - Source: Dindorf 2:399–400 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Stoics: there is one world, which is the universe. ### Greek text “Εἰ ἓν τὸ πᾶν. Οἱ μὲν οὖν ἀπὸ τῆς Στοᾶς ἕνα κόσμον ἀπεφήναντο, ὃν δὴ καὶ τὸ πᾶν ἔφασαν εἶναι καὶ τὰ σωματικά. ### English translation (Claude) “Whether the universe is one. Those from the Stoa declared one world, which they also said is the universe and bodily things. ### Extrabiblical texts - Plutarch, Plac. 2.1 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 2.1.1. ### Citation (SBL) Eusebius, Praep. ev. 15.33.1 (Dindorf 2:399–400; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-33-1). ## Preparation for the Gospel 15.33.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-33-2 - Source: Dindorf 2:400 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Empedocles: the world is a small part of the universe. ### Greek text Ἐμπεδοκλῆς δὲ κόσμον ἕνα, οὐ μέντοι τὸ πᾶν εἶναι τὸν κόσμον, ἀλλʼ ὀλίγον τι τοῦ παντὸς μέρος, τὸ δὲ λοιπὸν ἀργὴν ὕλην. ### English translation (Claude) Empedocles: one world, but that the world is not the universe, but a small part of the universe, and the rest idle matter. ### Extrabiblical texts - Plutarch, Plac. 2.1 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 2.1.2. ### Citation (SBL) Eusebius, Praep. ev. 15.33.2 (Dindorf 2:400; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-33-2). ## Preparation for the Gospel 15.33.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-33-3 - Source: Dindorf 2:400 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato’s three arguments that the world is one. ### Greek text Πλάτων δὲ τεκμαίρεται τὸ δοκοῦν, ὅτι εἷς ὁ κόσμος καὶ ἓν τὸ πᾶν ἐκ τριῶν· ἐκ τοῦ μὴ ἔσεσθαι τέλειον, ἐὰν μὴ πάντα ἐμπεριέχῃ· ἐκ τοῦ μὴ ἔσεσθαι ὅμοιον τῷ παραδείγματι, ἐὰν μὴ μονογενὴς ᾖ· ἐκ τοῦ μὴ ἔσεσθαι ἄφθαρτον, ἐάν τι ἐξωτέρω αὐτοῦ ᾗ. ### English translation (Claude) Plato infers his view, that the world is one and the universe one, from three things: from its not being complete unless it contains everything; from its not being like the pattern unless it is only-begotten; from its not being imperishable if anything is outside it. ### Extrabiblical texts - Plutarch, Plac. 2.1 (Plutarch): quotation, high confidence - Plato, Tim. 31a–b (Plato (works)): allusion, high confidence ### Translation notes - [Plutarch], Placita 2.1.3; compare Plato, Timaeus 31a–b, 32c–33a. ### Citation (SBL) Eusebius, Praep. ev. 15.33.3 (Dindorf 2:400; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-33-3). ## Preparation for the Gospel 15.33.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-33-4 - Source: Dindorf 2:400 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: An objection to Plato’s arguments (from an unnamed critic). ### Greek text πρὸς δὲ τὸν Πλάτωνα λεκτέον ὅτι οὐ τέλειος ὁ κόσμος, οὐδὲ γὰρ τὰ πάντα περιέχει· καὶ γὰρ ὁ ἄνθρωπός ἐστι τέλειος, ἀλλʼ οὐ πάντα περιέχει· καὶ πολλὰ παραδείγματά ἐστιν, ὥσπερ ἐπʼ ἀνδριάντων καὶ οἰκιῶν καὶ ζωγραφιῶν· πῶς δὲ τέλειος, εἴπερ τι αὐτοῦ περιδινεῖσθαι δύναται; ἄφθαρτος δὲ οὐκ ἔστιν, οὐδὲ δύναται εἶναι, γεννητὸς ὤν. ### English translation (Claude) Against Plato it must be said that the world is not complete, for it does not contain everything; for man too is complete, but does not contain everything; and there are many patterns, as with statues and houses and paintings. And how is it complete, if something can revolve round it? And it is not imperishable, nor can it be, being generated. ### Extrabiblical texts - Plutarch, Plac. 2.1 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 2.1.4. ### Citation (SBL) Eusebius, Praep. ev. 15.33.4 (Dindorf 2:400; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-33-4). ## Preparation for the Gospel 15.33.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-33-5 - Source: Dindorf 2:400 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Metrodorus: infinite causes produce infinite worlds. ### Greek text Μητρόδωρος δέ φησιν ἄτοπον εἶναι ἐν μεγάλῳ πεδίῳ ἔνα στάχυν γεννηθῆναι καὶ ἕνα κόσμον ἐν τῷ ἀπείρῳ. ὅτι δὲ ἄπειρος κατὰ τὸ πλῆθος δῆλον ἐκ τοῦ ἄπειρα τὰ αἴτια εἶναι. εἰ γὰρ ὁ μὲν κόσμος πεπερασμένος, τὰ δὲ αἴτια πάντα ἄπειρα, ἐξ ὧν ὁ κόσμος γέγονεν, ] ἀνάγκη ἀπείρους εἶναι. ὅπου γὰρ τὰ πάντα γέγονεν αἴτια, ἐκεῖ καὶ ἀποτελέσματα. αἴτια δὲ ἤτοι αἶ ἄτομοι, ἢ τὰ στοιχεῖα.” ### English translation (Claude) Metrodorus says it is absurd for one ear of grain to be produced in a great plain, and one world in the infinite. And that they are infinite in number is clear from the causes being infinite. For if the world is limited, while all the causes from which the world came to be are infinite, the worlds must be infinite. For where all the causes have come together, there are the effects too. And the causes are either the atoms or the elements.” ### Extrabiblical texts - Plutarch, Plac. 1.5 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 1.5.4; Metrodorus of Chios, fragment A 6. ### Citation (SBL) Eusebius, Praep. ev. 15.33.5 (Dindorf 2:400; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-33-5). ## Preparation for the Gospel 15.34.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-34-1 - Source: Dindorf 2:400 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heading: whether the world is ensouled and governed by providence. ### Greek text “Εἰ ἔμψυχος ὁ κόσμος καὶ προνοίᾳ διοικούμενος. [Οἱ μὲν ἄλλοι πάντες ἔμψυχον καὶ διοικούμενον.] ### English translation (Claude) “Whether the world is ensouled and governed by providence. ### Extrabiblical texts - Plutarch, Plac. 2.3 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 2.3. The editor deletes the following words: “All the others: that it is ensouled and governed.” ### Citation (SBL) Eusebius, Praep. ev. 15.34.1 (Dindorf 2:400; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-34-1). ## Preparation for the Gospel 15.34.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-34-2 - Source: Dindorf 2:400–401 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Democritus and Epicurus: the world is soulless and governed by irrational nature. ### Greek text Δημόκριτος δὲ] καὶ Ἐπίκουρος, καὶ ἄτομα εἰσηγοῦνται καὶ τὸ κενὸν, οὔτʼ ἔμψυχον οὔτε προνοίᾳ διοικεῖσθαι, φύσει δέ τινι ἀλόγῳ. ### English translation (Claude) Democritus and Epicurus, who introduce atoms and the void: that it is neither ensouled nor governed by providence, but by an irrational nature. ### Extrabiblical texts - Plutarch, Plac. 2.3 (Plutarch): quotation, high confidence - Epicurus (Epicurus (sayings and fragments)): allusion, high confidence - Democritus (Democritus (fragments)): allusion, high confidence ### Translation notes - [Plutarch], Placita 2.3.2. ### Citation (SBL) Eusebius, Praep. ev. 15.34.2 (Dindorf 2:400–401; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-34-2). ## Preparation for the Gospel 15.34.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-34-3 - Source: Dindorf 2:401 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Aristotle: providence governs the heavens, not the sublunary world. ### Greek text Ἀριστοτέλης οὔτʼ ἔμψυχον ὅλον διʼ ὅλων, οὔτε μὴν αἰσθητικὸν, ] οὔτε λογικὸν, οὔτε νοερὸν, οὔτε προνοίᾳ διοικούμενον. τὰ μὲν γὰρ οὐράνια τούτων πάντων κοινωνεῖν—σφαίρας γὰρ περιέχειν ἐμψύχους καὶ ζωτικάς—τὰ δὲ περίγεια μηδενὸς αὐτῶν· τῆς δʼ εὐταξίας κατὰ συμβεβηκὸς, οὐ προηγουμένως μετέχειν. ### English translation (Claude) Aristotle: that it is neither ensouled through and through, nor perceptive, nor rational, nor intellectual, nor governed by providence. For the heavenly things share in all these, since they contain ensouled and living spheres; but the things around the earth in none of them; and they share in good order by accident, not primarily. ### Extrabiblical texts - Plutarch, Plac. 2.3 (Plutarch): quotation, high confidence - Aristotle (Aristotle (works)): allusion, high confidence ### Translation notes - [Plutarch], Placita 2.3.3. ### Citation (SBL) Eusebius, Praep. ev. 15.34.3 (Dindorf 2:401; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-34-3). ## Preparation for the Gospel 15.35.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-35-1 - Source: Dindorf 2:401 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Pythagoras, Plato, and the Stoics: the world was made by God and is preserved by his providence. ### Greek text “Εἰ ἄφθαρτος ὁ κόσμος. Πυθαγόρας τε καὶ Πλάτων καὶ οἶ Στωϊκοὶ γεννητὸν ὑπὸ θεοῦ τὸν κόσμον· καὶ φθαρτὸν μὲν, ὅσον ἐπὶ τῇ φύσει — αἰσθητὸν γὰρ εἶναι, διότι σωματικόν — οὐ μὴν φθαρησόμενόν γε, προνοίᾳ καὶ συνοχῇ θεοῦ. ### English translation (Claude) “Whether the world is imperishable. Pythagoras and Plato and the Stoics: that the world was generated by God; and perishable, as far as its nature goes (for it is perceptible, because bodily), but not going to perish, by the providence and sustaining power of God. ### Extrabiblical texts - Plutarch, Plac. 2.4 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 2.4.1. ### Citation (SBL) Eusebius, Praep. ev. 15.35.1 (Dindorf 2:401; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-35-1). ## Preparation for the Gospel 15.35.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-35-2 - Source: Dindorf 2:401 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Epicurus: the world is perishable. ### Greek text Ἐπίκουρος φθαρτὸν, ὅτι γεννητὸν, ὡς ζῷον, ὡς φυτὸν. ### English translation (Claude) Epicurus: perishable, because generated, like an animal, like a plant. ### Extrabiblical texts - Plutarch, Plac. 2.4 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 2.4.2. ### Citation (SBL) Eusebius, Praep. ev. 15.35.2 (Dindorf 2:401; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-35-2). ## Preparation for the Gospel 15.35.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-35-3 - Source: Dindorf 2:401 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Xenophanes: the world is ungenerated and eternal. ### Greek text Ξενοφάνης ἀγέννητον καὶ ἀίδιον καὶ ἄφθαρτον κόσμον. ### English translation (Claude) Xenophanes: the world is ungenerated and everlasting and imperishable. ### Extrabiblical texts - Plutarch, Plac. 2.4 (Plutarch): quotation, high confidence - Xenophanes (Xenophanes (fragments)): allusion, high confidence ### Translation notes - [Plutarch], Placita 2.4.3. ### Citation (SBL) Eusebius, Praep. ev. 15.35.3 (Dindorf 2:401; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-35-3). ## Preparation for the Gospel 15.35.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-35-4 - Source: Dindorf 2:401 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Aristotle: the sublunary world is subject to change and decay. ### Greek text Ἀριστοτέλης τὸ ὑπὸ τὴν σελήνην τοῦ κόσμου μέρος παθητὸν, ἐν ᾧ καὶ τὰ περίγεια κηραίνεται.” ### English translation (Claude) Aristotle: the part of the world below the moon is subject to affection, in which the things about the earth also die away.” ### Extrabiblical texts - Plutarch, Plac. 2.4 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 2.4.4. ### Citation (SBL) Eusebius, Praep. ev. 15.35.4 (Dindorf 2:401; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-35-4). ## Preparation for the Gospel 15.36.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-36-1 - Source: Dindorf 2:401 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Aristotle: the world needs no nourishment and is eternal. ### Greek text “Πόθεν τρέφεται ὁ κόσμος. Ἀριστοτέλης, εἰ τρέφεται ὁ κόσμος, καὶ φθαρήσεται· ἀλλὰ μὴν οὐδεμιᾶς ἐπιδέεται τροφῆς· διὰ τοῦτο καὶ ἀίδιος. ### English translation (Claude) “From where the world is nourished. Aristotle: if the world is nourished, it will also perish; but it needs no food; for this reason it is also everlasting. ### Extrabiblical texts - Plutarch, Plac. 2.5 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 2.5.1. ### Citation (SBL) Eusebius, Praep. ev. 15.36.1 (Dindorf 2:401; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-36-1). ## Preparation for the Gospel 15.36.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-36-2 - Source: Dindorf 2:401 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato: the world nourishes itself from its own waste. ### Greek text Πλάτων, αὐτὸν αὑτῷ τὸν κόσμον ἐκ τοῦ φθίνοντος κατὰ μεταβολὴν τὸ τρέφον παρέχεσθαι. ### English translation (Claude) Plato: that the world itself provides its own nourishment to itself by change from what wastes away. ### Extrabiblical texts - Plutarch, Plac. 2.5 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 2.5.2; compare Plato, Timaeus 33c. ### Citation (SBL) Eusebius, Praep. ev. 15.36.2 (Dindorf 2:401; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-36-2). ## Preparation for the Gospel 15.36.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-36-3 - Source: Dindorf 2:401–402 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Philolaus: the world is destroyed by fire or water and nourished by their exhalations. ### Greek text Φιλόλαος, διττὴν εἷναι τὴν φθορὰν, τοτὲ μὲν ἐξ οὐρανοῦ πυρὸς ῥυέντος, τοτὲ δὲ ἐξ ὕδατος σεληνιακοῦ περιστροφῇ τοῦ ἀέρος ἀποχυθέντος· καὶ τούτων εἶναι τὰς ἀναθυμιάσεις τροφὰς τοῦ κόσμου.” ### English translation (Claude) Philolaus: that destruction is twofold, at one time from fire flowing from heaven, at another from water of the moon poured out by the turning of the air; and that the exhalations of these are the nourishment of the world.” ### Extrabiblical texts - Plutarch, Plac. 2.5 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 2.5.3. ### Citation (SBL) Eusebius, Praep. ev. 15.36.3 (Dindorf 2:401–402; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-36-3). ## Preparation for the Gospel 15.37.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-37-1 - Source: Dindorf 2:402 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The natural philosophers: creation began from the earth. ### Greek text “Ἀπὸ ποίου πρώτου ἤρξατο ὁ θεὸς κοσμοποιεῖν. Οἱ φυσικοὶ ἀπὸ γῆς ἄρξασθαί φασι τὴν γένεσιν τοῦ κόσμου, καθάπερ ἀπὸ κέντρου· ἀρχὴ δὲ σφαίρας τὸ κέντρον. ### English translation (Claude) “From what first God began to make the world. The natural philosophers say that the generation of the world began from earth, as from a center; for the center is the beginning of a sphere. ### Extrabiblical texts - Plutarch, Plac. 2.6 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 2.6.1. ### Citation (SBL) Eusebius, Praep. ev. 15.37.1 (Dindorf 2:402; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-37-1). ## Preparation for the Gospel 15.37.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-37-2 - Source: Dindorf 2:402 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Pythagoras: creation began from fire and the fifth element. ### Greek text Πυθαγόρας ἀπὸ πυρὸς καὶ τοῦ πέμπτου στοιχείου. ### English translation (Claude) Pythagoras: from fire and the fifth element. ### Extrabiblical texts - Plutarch, Plac. 2.6 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 2.6.2. ### Citation (SBL) Eusebius, Praep. ev. 15.37.2 (Dindorf 2:402; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-37-2). ## Preparation for the Gospel 15.37.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-37-3 - Source: Dindorf 2:402 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Empedocles on the order in which the elements were separated. ### Greek text Ἐμπεδοκλῆς τὸν μὲν αἰθέρα πρῶτον διακριθῆναι, δεύτερον δὲ τὸ πῦρ, ἐφʼ ᾦ τὴν γῆν, ἐξ ἧς ἄγαν περισφιγγομένης τῇ ῥύμῃ τῆς σφαίρας ἀναβλύσαι τὸ ὕδωρ, ἐξ οὗ θυμιαθῆναι τὸν ἀέρα· καὶ γενέσθαι τὸν μὲν οὐρανὸν ἐκ τοῦ αἰθέρος, τὸν δὲ ἥλιον ἐκ τοῦ πυρός· πιληθῆναι δὲ ἐκ τῶν ἄλλων τὰ περίγεια. ### English translation (Claude) Empedocles: that the ether was first separated, second the fire, after which the earth, from which, being excessively compressed by the rush of the revolution, water gushed up, from which air was exhaled; and that the heaven came to be from the ether, the sun from the fire, and the things about the earth were compacted from the others. ### Extrabiblical texts - Plutarch, Plac. 2.6 (Plutarch): quotation, high confidence - Empedocles (Empedocles (fragments)): allusion, high confidence ### Translation notes - [Plutarch], Placita 2.6.3. ### Citation (SBL) Eusebius, Praep. ev. 15.37.3 (Dindorf 2:402; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-37-3). ## Preparation for the Gospel 15.37.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-37-4 - Source: Dindorf 2:402 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato: soul came first, then the body of the world from the elements. ### Greek text Πλάτων ὁρατὸν τὸν κόσμον γεγονέναι πρὸς παράδειγμα τοῦ νοητοῦ κόσμου· τοῦ δὲ ὁρατοῦ προτέραν μὲν τὴν ψυχὴν, μετὰ δὲ ταύτην τὸ σωματοειδὲς, τὸ ἐκ πυρὸς μὲν καὶ γῆς πρῶτον, ὕδατος δὲ καὶ ἀέρος δεύτερον. ### English translation (Claude) Plato: that the visible world came to be after the pattern of the intelligible world; and of the visible, the soul first, and after it the bodily, first from fire and earth, and second from water and air. ### Extrabiblical texts - Plutarch, Plac. 2.6 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 2.6.4; compare Plato, Timaeus 34b–c, 31b–32b. ### Citation (SBL) Eusebius, Praep. ev. 15.37.4 (Dindorf 2:402; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-37-4). ## Preparation for the Gospel 15.37.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-37-5 - Source: Dindorf 2:402 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Pythagoras: the elements come from the five regular solids. ### Greek text Πυθαγόρας πέντε σχημάτων ὄντων στερεῶν, ἅπερ καλεῖται καὶ μαθηματικὰ, ἐκ μὲν τοῦ κύβου φησὶ γεγονέναι τὴν γῆν· ἐκ δὲ τῆς πυραμίδος τὸ πῦρ· ἐκ δὲ τοῦ ὀκταέδρου τὸν ἀέρα· ἐκ δὲ τοῦ εἰκοσαέδρου τὸ ὕδωρ· ἐκ δὲ τοῦ δωδεκαέδρου τὴν τοῦ παντὸς σφαῖραν. ### English translation (Claude) Pythagoras: there being five solid figures, which are also called mathematical, he says that earth came from the cube, fire from the pyramid, air from the octahedron, water from the icosahedron, and the sphere of the universe from the dodecahedron. ### Extrabiblical texts - Plutarch, Plac. 2.6 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 2.6.5. ### Citation (SBL) Eusebius, Praep. ev. 15.37.5 (Dindorf 2:402; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-37-5). ## Preparation for the Gospel 15.37.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-37-6 - Source: Dindorf 2:402 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato follows Pythagoras here. ### Greek text Πλάτων δὲ καὶ ἐν τούτοις πυθαγορίζει.” ### English translation (Claude) And Plato follows Pythagoras in these things too.” ### Extrabiblical texts - Plutarch, Plac. 2.6 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 2.6.6; compare Plato, Timaeus 55d–56b. ### Citation (SBL) Eusebius, Praep. ev. 15.37.6 (Dindorf 2:402; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-37-6). ## Preparation for the Gospel 15.38.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-38-1 - Source: Dindorf 2:402–403 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Parmenides: the world is made of intertwined crowns. ### Greek text “Περὶ τάξεως κόσμου. Παρμενίδης στεφάνας εἶναι περιπεπλεγμένας ἐπʼ ἀλλήλαις, τὴν μὲν ἐκ τοῦ ἀραιοῦ, τὴν δὲ ἐκ τοῦ πυκνοῦ· μικτὰς δὲ ἄλλας ἐκ φωτὸς καὶ σκότους μεταξὺ τούτων· καὶ τὸ περιέχον δὲ πάσας τοίχου δίκην στερεὸν ὑπάρχον. ### English translation (Claude) “On the order of the world. Parmenides: that there are crowns intertwined with one another, one of the rare, the other of the dense; and others mixed of light and darkness between these; and that which surrounds them all is solid like a wall. ### Extrabiblical texts - Plutarch, Plac. 2.7 (Plutarch): quotation, high confidence - Parmenides (Parmenides (fragments)): allusion, high confidence ### Translation notes - [Plutarch], Placita 2.7.1. ### Citation (SBL) Eusebius, Praep. ev. 15.38.1 (Dindorf 2:402–403; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-38-1). ## Preparation for the Gospel 15.38.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-38-2 - Source: Dindorf 2:403 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Leucippus and Democritus: a membrane surrounds the world. ### Greek text Λεύκιππος καὶ Δημόκριτος χιτῶνα κύκλῳ καὶ ὑμένα περιτείνουσι τῷ κόσμῳ. ### English translation (Claude) Leucippus and Democritus stretch a tunic and membrane round the world. ### Extrabiblical texts - Plutarch, Plac. 2.7 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 2.7.2. ### Citation (SBL) Eusebius, Praep. ev. 15.38.2 (Dindorf 2:403; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-38-2). ## Preparation for the Gospel 15.38.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-38-3 - Source: Dindorf 2:403 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Epicurus: worlds have rare or dense boundaries. ### Greek text Ἐπίκουρος ἐνίων μὲν κόσμων ἀραιὸν τὸ πέρας, ἔνια δὲ πυκνά· καὶ τούτων τὰ μέν τινα κινούμενα, τὰ δὲ ἀκίνητα. ### English translation (Claude) Epicurus: of some worlds the boundary is rare, of others dense; and of these some move, others are unmoved. ### Extrabiblical texts - Plutarch, Plac. 2.7 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 2.7.3. ### Citation (SBL) Eusebius, Praep. ev. 15.38.3 (Dindorf 2:403; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-38-3). ## Preparation for the Gospel 15.38.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-38-4 - Source: Dindorf 2:403 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato on the order of the elements. ### Greek text Πλάτων πῦρ πρῶτον, εἶτα αἰθέρα, μεθʼ ὃν ἀέρα, ἐφʼ ᾧ ὕδωρ, τελευταίαν δὲ γῆν· ἐνίοτε δὲ τὸν αἰθέρα συνάπτει τῷ πυρί. ### English translation (Claude) Plato: fire first, then ether, after which air, after which water, and earth last; and sometimes he joins ether with fire. ### Extrabiblical texts - Plutarch, Plac. 2.7 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 2.7.4. ### Citation (SBL) Eusebius, Praep. ev. 15.38.4 (Dindorf 2:403; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-38-4). ## Preparation for the Gospel 15.38.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-38-5 - Source: Dindorf 2:403 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Aristotle: ether first, then the four elements with their natural motions. ### Greek text Ἀριστοτέλης πρῶτον μὲν αἰθέρα ἀπαθῆ, πέμπτον δὲ σῶμα· μεθʼ ὃν παθητὰ, πῦρ, ἀέρα, ὕδωρ, τελευταίαν δὲ γῆν. τούτων δὲ τοῖς μὲν οὐρανίοις ἀποδεδόσθαι τὴν κυκλικὴν κίνησιν· τῶν δʼ ὑποτεταγμένων τοῖς μὲν κούφοις τὴν ἄνω, τοῖς δὲ βαρέσι τὴν κάτω. ### English translation (Claude) Aristotle: first the impassible ether, a fifth body; after which the passible ones, fire, air, water, and earth last. Of these the circular motion was assigned to the heavenly ones; and of those ranged below, the upward to the light ones and the downward to the heavy. ### Extrabiblical texts - Plutarch, Plac. 2.7 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 2.7.5. ### Citation (SBL) Eusebius, Praep. ev. 15.38.5 (Dindorf 2:403; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-38-5). ## Preparation for the Gospel 15.38.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-38-6 - Source: Dindorf 2:403 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Empedocles: the elements’ places are not fixed. ### Greek text Ἐμπεδοκλῆς μὴ διὰ παντὸς ἑστῶτας εἶναι, μηδὲ ὡρισμένους τοὺς τόπους τῶν στοιχείων, ἀλλὰ πάντα πως ἀλλήλων μεταλαμβάνειν.” ### English translation (Claude) Empedocles: that the places of the elements are not altogether fixed nor defined, but that all in some way take part in one another.” ### Extrabiblical texts - Plutarch, Plac. 2.7 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 2.7.6. ### Citation (SBL) Eusebius, Praep. ev. 15.38.6 (Dindorf 2:403; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-38-6). ## Preparation for the Gospel 15.39.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-39-1 - Source: Dindorf 2:403 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Diogenes and Anaxagoras on the tilt of the world. ### Greek text “Τίς ἡ αἰτία τοῦ τὸν κόσμον ἐγκλιθῆναι. Διογένης, Ἀναξαγόρας, μετὰ τὸ συστῆναι τὸν κόσμον καὶ τὰ ζῷα ἐκ τῆς γῆς ἐξαγαγεῖν ἐγκλιθῆναί πως τὸν κόσμον ἐκ τοῦ αὐτομάτου εἰς τὸ μεσημβρινὸν αὐτοῦ μέρος, ἴσως ὑπὸ προνοίας, ἵνα τὰ μὲν ἀοίκητα γένηται, τὰ δὲ οἰκητὰ μέρη τοῦ κόσμου, κατὰ ψῦξιν καὶ ἐκπύρωσιν καὶ εὐκρασίαν. ### English translation (Claude) “What is the cause of the world’s inclination. Diogenes, Anaxagoras: that after the world was constituted and brought forth the living things from the earth, the world was somehow inclined of itself toward its southern part, perhaps by providence, so that some parts of the world might become uninhabitable and others habitable, by cold and burning heat and temperate climate. ### Extrabiblical texts - Plutarch, Plac. 2.8 (Plutarch): quotation, high confidence - Anaxagoras (Anaxagoras): allusion, high confidence ### Translation notes - [Plutarch], Placita 2.8.1. ### Citation (SBL) Eusebius, Praep. ev. 15.39.1 (Dindorf 2:403; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-39-1). ## Preparation for the Gospel 15.39.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-39-2 - Source: Dindorf 2:403 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Empedocles on the tilt of the world. ### Greek text Ἐμπεδοκλῆς, τοῦ ἀέρος εἴξαντος τῇ τοῦ ἡλίου ὁρμῇ, ἐπικλιθῆναι τὰς ἄρκτους καὶ τὰ βόρεια ὑψωθῆναι, τὰ δὲ νότια ταπεινωθῆναι, καθὸ καὶ τὸν ὅλον κόσμον.” ### English translation (Claude) Empedocles: that when the air gave way to the rush of the sun, the Bears were inclined and the northern parts raised and the southern lowered, and so the whole world.” ### Extrabiblical texts - Plutarch, Plac. 2.8 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 2.8.2. ### Citation (SBL) Eusebius, Praep. ev. 15.39.2 (Dindorf 2:403; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-39-2). ## Preparation for the Gospel 15.40.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-40-1 - Source: Dindorf 2:403–404 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Pythagoreans: a void outside the world, which the world breathes. ### Greek text “Περὶ τοῦ ἐκτὸς τοῦ κόσμου, εἰ ἔστι κενόν. Οἱ μὲν ἀπὸ Πυθαγόρου, ἐκτὸς εἷναι τοῦ κόσμου κενὸν, εἰς ὃ ἀναπνεῖ ὁ κόσμος, καὶ ἐξ οὗ. ### English translation (Claude) “On what is outside the world, whether it is void. Those from Pythagoras: that outside the world there is a void, into which and out of which the world breathes. ### Extrabiblical texts - Plutarch, Plac. 2.9 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 2.9.1. ### Citation (SBL) Eusebius, Praep. ev. 15.40.1 (Dindorf 2:403–404; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-40-1). ## Preparation for the Gospel 15.40.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-40-2 - Source: Dindorf 2:404 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Stoics: an infinite void receives the world at the conflagration. ### Greek text Οἱ δὲ Στωϊκοὶ, εἰς ὃ καὶ τῇ ἐκπυρώσει ἀναλύεται, ἄπειρον. ### English translation (Claude) The Stoics: an infinite void, into which it is also dissolved in the conflagration. ### Extrabiblical texts - Plutarch, Plac. 2.9 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 2.9.2. ### Citation (SBL) Eusebius, Praep. ev. 15.40.2 (Dindorf 2:404; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-40-2). ## Preparation for the Gospel 15.40.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-40-3 - Source: Dindorf 2:404 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Posidonius: the void is only as large as needed. ### Greek text Ποσειδώνιος οὐκ ἄπειρον, ἀλλʼ ὅσον αὔταρκες εἰς τὴν διάλυσιν, ἐν τῷ πρώτῳ περὶ κενοῦ. ### English translation (Claude) Posidonius: not infinite, but as much as suffices for the dissolution, in the first book On the Void. ### Extrabiblical texts - Plutarch, Plac. 2.9 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 2.9.3. ### Citation (SBL) Eusebius, Praep. ev. 15.40.3 (Dindorf 2:404; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-40-3). ## Preparation for the Gospel 15.40.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-40-4 - Source: Dindorf 2:404 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato and Aristotle: no void anywhere. ### Greek text Πλάτων, Ἀριστοτέλης, μήτʼ ἐκτὸς τοῦ κόσμου διάκενον εἶναι μήτʼ ἐντός.” ### English translation (Claude) Plato, Aristotle: that there is no void either outside or inside the world.” ### Extrabiblical texts - Plutarch, Plac. 2.9 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 2.9.4. ### Citation (SBL) Eusebius, Praep. ev. 15.40.4 (Dindorf 2:404; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-40-4). ## Preparation for the Gospel 15.41.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-41-1 - Source: Dindorf 2:404 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Pythagoras, Plato, Aristotle: the east is the right side of the world. ### Greek text “Τίνα δεξιὰ τοῦ κόσμου καὶ τίνα ἀριστερά. Πυθαγόρας, Πλάτων, Ἀριστοτέλης δεξιὰ τοῦ κόσμου τὰ ἀνατολικὰ μέρη, ἀφʼ ὧν ἡ ἀρχὴ τῆς κινήσεως, ἀριστερὰ δὲ τὰ δυτικά. ### English translation (Claude) “Which are the right and which the left parts of the world. Pythagoras, Plato, Aristotle: the right parts of the world are the eastern, from which the motion begins, and the left the western. ### Extrabiblical texts - Plutarch, Plac. 2.10 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 2.10.1. ### Citation (SBL) Eusebius, Praep. ev. 15.41.1 (Dindorf 2:404; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-41-1). ## Preparation for the Gospel 15.41.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-41-2 - Source: Dindorf 2:404 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Empedocles: right and left by the tropics. ### Greek text Ἐμπεδοκλῆς, δεξιὰ μὲν τὰ κατὰ τὸν θερινὸν τροπικὸν, ἀριστερὰ δὲ τὰ κατὰ τὸν χειμερινόν. ### English translation (Claude) Empedocles: the right are those toward the summer tropic, the left those toward the winter. ### Extrabiblical texts - Plutarch, Plac. 2.10 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 2.10.2. ### Citation (SBL) Eusebius, Praep. ev. 15.41.2 (Dindorf 2:404; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-41-2). ## Preparation for the Gospel 15.42.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-42-1 - Source: Dindorf 2:404 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Anaximenes on the substance of heaven. ### Greek text “Περὶ οὐρανοῦ, τίς ἡ τούτου Ἀναξιμένης τὴν περιφορὰν τῆς ἔξωθεν ζώνης εἶναι. ### English translation (Claude) “On heaven, what its substance is. Anaximenes: that it is the revolution of the outermost zone. ### Extrabiblical texts - Plutarch, Plac. 2.11 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 2.11.1. “Substance” supplies a word lost from the heading. ### Citation (SBL) Eusebius, Praep. ev. 15.42.1 (Dindorf 2:404; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-42-1). ## Preparation for the Gospel 15.42.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-42-2 - Source: Dindorf 2:404 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Empedocles: heaven is crystalline compacted air. ### Greek text Ἐμπεδοκλῆς στερέμνιον εἶναι τὸν οὐρανὸν, ἐξ ἀέρος συμπαγέντος ὑπὸ τοῦ πυρὸς κρυσταλλοειδῶς, τὸ πυρῶδες καὶ ἀερῶδες ἐν ἑκατέρῳ τῶν ἡμισφαιρίων περιέχοντα. ### English translation (Claude) Empedocles: that heaven is solid, made of air compacted by fire into crystal, containing the fiery and airy in each of the hemispheres. ### Extrabiblical texts - Plutarch, Plac. 2.11 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 2.11.2. ### Citation (SBL) Eusebius, Praep. ev. 15.42.2 (Dindorf 2:404; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-42-2). ## Preparation for the Gospel 15.42.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-42-3 - Source: Dindorf 2:404 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Aristotle: heaven is of the fifth body. ### Greek text Ἀριστοτέλης ἐκ πέμπτου σώματος, ἢ ἐκ θερμοῦ καὶ ψυχροῦ μίγματος.” ### English translation (Claude) Aristotle: from the fifth body, or from a mixture of hot and cold.” ### Extrabiblical texts - Plutarch, Plac. 2.11 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 2.11.3. ### Citation (SBL) Eusebius, Praep. ev. 15.42.3 (Dindorf 2:404; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-42-3). ## Preparation for the Gospel 15.43.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-43-1 - Source: Dindorf 2:404 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plutarch turns to daimones and heroes. ### Greek text “Περὶ δαιμόνων καὶ ἡρώων. Παρακειμένως δὲ τῷ περὶ θεῶν λόγῳ τὸν περὶ δαιμόνων καὶ ἡρώων ἱστορητέον. ### English translation (Claude) “On daimones and heroes. Next to the account about gods we must relate that about daimones and heroes. ### Extrabiblical texts - Plutarch, Plac. 1.8 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 1.8.1. ### Citation (SBL) Eusebius, Praep. ev. 15.43.1 (Dindorf 2:404; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-43-1). ## Preparation for the Gospel 15.43.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-43-2 - Source: Dindorf 2:404–405 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Thales, Pythagoras, Plato, and the Stoics: daimones are souls; heroes are disembodied souls. ### Greek text Θαλῆς, Πυθαγόρας, Πλάτων, οἱ Στωϊκοὶ, δαίμονας ὑπάρχειν οὐσίας ψυχικάς· εἶναι δὲ καὶ ἥρωας τὰς κεχωρισμένας ψυχὰς τῶν σωμάτων· καὶ ἀγαθοὺς μὲν τὰς ἀγαθὰς, κακοὺς δὲ τὰς φαύλας. ### English translation (Claude) Thales, Pythagoras, Plato, the Stoics: that daimones are psychic substances; and that heroes are souls separated from bodies; good ones the good souls, bad ones the wicked. ### Extrabiblical texts - Plutarch, Plac. 1.8 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 1.8.2. ### Citation (SBL) Eusebius, Praep. ev. 15.43.2 (Dindorf 2:404–405; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-43-2). ## Preparation for the Gospel 15.43.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-43-3 - Source: Dindorf 2:405 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Epicurus rejects daimones and heroes. ### Greek text Ἐπίκουρος δὲ οὐδὲν τούτων ἐγκρίνει.” ### English translation (Claude) Epicurus admits none of these.” ### Extrabiblical texts - Plutarch, Plac. 1.8 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 1.8.3. ### Citation (SBL) Eusebius, Praep. ev. 15.43.3 (Dindorf 2:405; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-43-3). ## Preparation for the Gospel 15.44.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-44-1 - Source: Dindorf 2:405 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Definition of matter. ### Greek text “Περὶ ὕλης. Ὕλη ἐστὶ τὸ ὑποκείμενον γενέσει καὶ φθορᾷ καὶ ταῖς ἄλλαις μεταβολαῖς. ### English translation (Claude) “On matter. Matter is that which underlies generation and destruction and the other changes. ### Extrabiblical texts - Plutarch, Plac. 1.9 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 1.9.1. ### Citation (SBL) Eusebius, Praep. ev. 15.44.1 (Dindorf 2:405; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-44-1). ## Preparation for the Gospel 15.44.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-44-2 - Source: Dindorf 2:405 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Thales, Pythagoras, Stoics: matter is wholly changeable. ### Greek text Οἱ ἀπὸ Θαλέω καὶ Πυθαγόρα καὶ οἶ Στωϊκοὶ τρεπτὴν καὶ ἀλλοιωτὴν καὶ ῥευστὴν ὅλην διʼ ὅλων τὴν ὕλην. ### English translation (Claude) The followers of Thales and Pythagoras, and the Stoics: that matter is changeable and alterable and flowing, wholly through and through. ### Extrabiblical texts - Plutarch, Plac. 1.9 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 1.9.2. ### Citation (SBL) Eusebius, Praep. ev. 15.44.2 (Dindorf 2:405; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-44-2). ## Preparation for the Gospel 15.44.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-44-3 - Source: Dindorf 2:405 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The atomists: the first principles are impassible. ### Greek text Οἱ ἀπὸ Δημοκρίτου, ἀπαθῆ τὰ πρῶτα, τὴν ἄτομον καὶ τὸ κενὸν καὶ τὸ ἀσώματον. ### English translation (Claude) The followers of Democritus: that the first things are impassible, the atom and the void and the incorporeal. ### Extrabiblical texts - Plutarch, Plac. 1.9 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 1.9.3. ### Citation (SBL) Eusebius, Praep. ev. 15.44.3 (Dindorf 2:405; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-44-3). ## Preparation for the Gospel 15.44.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-44-4 - Source: Dindorf 2:405 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato and Aristotle: matter is formless receptacle; others make it a body. ### Greek text Ἀριστοτέλης καὶ Πλάτων τὴν ὕλην σωματοειδῆ, ἄμορφον, ἀνείδεον, ἀσχημάτιστον, ἄποιον μὲν ὅσον ἐπὶ τῇ ἰδίᾳ φύσει, δεξαμενὴν δὲ τῶν εἰδῶν, οἶον τιθήνην καὶ ἐκμαγεῖον καὶ μητέρα γενέσθαι. οἶ δὲ ὕδωρ λέγοντες, πῦρ, ἢ ἀέρα, ἢ γῆν τὴν ὕλην, οὐκέτι ἄμορφον αὐτὴν λέγουσιν, ἀλλὰ σῶμα· οἱ δὲ τὰ ἀμερῆ, καὶ τὰς ἀτόμους, ἄμορφον.” ### English translation (Claude) Aristotle and Plato: that matter is bodily, shapeless, formless, figureless, without quality as far as its own nature goes, but the receptacle of forms, as it were a nurse and impression-stuff and mother. Those who say that matter is water, fire, or air, or earth, no longer call it shapeless, but body; those who say the partless things and the atoms, shapeless.” ### Extrabiblical texts - Plutarch, Plac. 1.9 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 1.9.4–5; compare Plato, Timaeus 49a, 50c–d. ### Citation (SBL) Eusebius, Praep. ev. 15.44.4 (Dindorf 2:405; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-44-4). ## Preparation for the Gospel 15.45.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-45-1 - Source: Dindorf 2:405 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Definition of the idea. ### Greek text “Περὶ ἰδέας. Ἰδέα δέ ἐστιν οὐσία ἀσώματος, αὐτὴ μὲν ὑφεστῶσα καὶ καθʼ ἑαυτὴν, εἰκονίζουσα δὲ τὰς ἀμόρφους ὕλας καὶ αἰτία γιγνομένη τῆς τούτων δείξεως. ### English translation (Claude) “On the idea. An idea is an incorporeal substance, subsisting itself and by itself, imaging the shapeless matters and becoming the cause of their showing. ### Extrabiblical texts - Plutarch, Plac. 1.10 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 1.10.1. ### Citation (SBL) Eusebius, Praep. ev. 15.45.1 (Dindorf 2:405; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-45-1). ## Preparation for the Gospel 15.45.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-45-2 - Source: Dindorf 2:405 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Socrates and Plato: the ideas are God’s thoughts, separate from matter. ### Greek text Σωκράτης καὶ Πλάτων χωριστὰς τῆς ὕλης οὐσίας τὰς ἰδέας ὑπολαμβάνουσιν, ἐν τοῖς νοήμασι καὶ ἐν ταῖς φαντασίαις τοῦ θεοῦ, τουτέστι τοῦ νοῦ, ὑφεστώσας. ### English translation (Claude) Socrates and Plato suppose the ideas to be substances separate from matter, subsisting in the thoughts and imaginations of God, that is, of mind. ### Extrabiblical texts - Plutarch, Plac. 1.10 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 1.10.2. ### Citation (SBL) Eusebius, Praep. ev. 15.45.2 (Dindorf 2:405; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-45-2). ## Preparation for the Gospel 15.45.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-45-3 - Source: Dindorf 2:405 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Aristotle: forms are not separate from matter. ### Greek text Ἀριστοτέλης εἴδη μὲν ἀπέλιπε καὶ ἰδέας, οὐ μὴν κεχωρισμένας τῆς ὕλης, ἔξω γεγονὼς τοῦ ὑπὸ τοῦ θεοῦ. ### English translation (Claude) Aristotle left forms and ideas, but not separate from matter, being outside the view that they are made by God. ### Extrabiblical texts - Plutarch, Plac. 1.10 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 1.10.3. ### Citation (SBL) Eusebius, Praep. ev. 15.45.3 (Dindorf 2:405; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-45-3). ## Preparation for the Gospel 15.45.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-45-4 - Source: Dindorf 2:405 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Stoics: ideas are our concepts. ### Greek text Οἱ ἀπὸ Ζήνωνος Στωϊκοὶ ἐννοήματα τὰς ἰδέας.” ### English translation (Claude) The Stoics of Zeno’s school: the ideas are our own concepts.” ### Extrabiblical texts - Plutarch, Plac. 1.10 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 1.10.4. ### Citation (SBL) Eusebius, Praep. ev. 15.45.4 (Dindorf 2:405; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-45-4). ## Preparation for the Gospel 15.46.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-46-1 - Source: Dindorf 2:405–406 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Xenocrates: the stars move on one surface. ### Greek text “Περὶ τάξεως Ξενοκράτης κατὰ μίαν ἐπιφάνειαν οἴεται κινεῖσθαι τοὺς ἀστέρας. ### English translation (Claude) “On the order of the stars. Xenocrates thinks the stars move on one surface. ### Extrabiblical texts - Plutarch, Plac. 2.15 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 2.15.1. “Of the stars” supplies words lost from the heading. ### Citation (SBL) Eusebius, Praep. ev. 15.46.1 (Dindorf 2:405–406; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-46-1). ## Preparation for the Gospel 15.46.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-46-2 - Source: Dindorf 2:406 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Stoics: the stars lie at different depths. ### Greek text Οἱ ἄλλοι Στωϊκοὶ πρὸ τῶν ἑτέρων τοὺς ἑτέρους, ἐν ὕψει καὶ βάθει. ### English translation (Claude) The other Stoics: some before others, in height and depth. ### Extrabiblical texts - Plutarch, Plac. 2.15 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 2.15.2. ### Citation (SBL) Eusebius, Praep. ev. 15.46.2 (Dindorf 2:406; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-46-2). ## Preparation for the Gospel 15.46.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-46-3 - Source: Dindorf 2:406 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Democritus’ order of the heavenly bodies. ### Greek text Δημόκριτος τὰ μὲν ἀπλανῆ πρῶτον, μετὰ δὲ ταῦτα τοὺς πλάνητας, ἐφʼ οἷς ἥλιον, Φωσφόρον, σελήνην. ### English translation (Claude) Democritus: the fixed stars first, after these the planets, after which the sun, the Morning Star, the moon. ### Extrabiblical texts - Plutarch, Plac. 2.15 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 2.15.3. ### Citation (SBL) Eusebius, Praep. ev. 15.46.3 (Dindorf 2:406; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-46-3). ## Preparation for the Gospel 15.46.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-46-4 - Source: Dindorf 2:406 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato’s order of the planets. ### Greek text Πλάτων μετὰ τὴν τῶν ἀπλανῶν θέσιν πρῶτον Φαίνοντα λεγόμενον, τὸν τοῦ Κρόνου· δεύτερον Φαέθοντα, τὸν τοῦ Δῖός· τρίτον Πυρόεντα, τὸν τοῦ Ἄρεως· τέταρτον Ἑωσφόρον, τὸν τῆς Ἀφροδίτης· πέμπτον Στίλβοντα, τὸν τοῦ Ἑρμοῦ· ἕκτον ἥλιον· ἕβδομον σελήνην. ### English translation (Claude) Plato: after the position of the fixed stars, first the one called Phaenon, that of Cronus; second Phaethon, that of Zeus; third Pyroeis, that of Ares; fourth Heosphorus, that of Aphrodite; fifth Stilbon, that of Hermes; sixth the sun; seventh the moon. ### Extrabiblical texts - Plutarch, Plac. 2.15 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 2.15.4. ### Citation (SBL) Eusebius, Praep. ev. 15.46.4 (Dindorf 2:406; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-46-4). ## Preparation for the Gospel 15.46.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-46-5 - Source: Dindorf 2:406 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Some mathematicians put the sun in the middle. ### Greek text Τῶν μαθηματικῶν τινὲς μὲν ὡς Πλάτων, τινὲς δὲ μέσον πάντων τὸν ἥλιον. ### English translation (Claude) Of the mathematicians, some as Plato does, others put the sun in the middle of all. ### Extrabiblical texts - Plutarch, Plac. 2.15 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 2.15.5. ### Citation (SBL) Eusebius, Praep. ev. 15.46.5 (Dindorf 2:406; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-46-5). ## Preparation for the Gospel 15.46.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-46-6 - Source: Dindorf 2:406 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Anaximander and others put the sun highest. ### Greek text Ἀναξίμανδρος καὶ Μητρόδωρος ὁ Χῖος καὶ Κράτης ἀνωτάτω μὲν πάντων τὸν ἥλιον τετάχθαι· μετʼ αὐτὸν τὴν σελήνην· ὑπὸ δὲ αὐτοὺς τὰ ἀπλανῆ τῶν ἄστρων καὶ τοὺς πλάνητας.” ### English translation (Claude) Anaximander and Metrodorus of Chios and Crates: that the sun is placed highest of all; after it the moon; and under them the fixed stars and the planets.” ### Extrabiblical texts - Plutarch, Plac. 2.15 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 2.15.6. ### Citation (SBL) Eusebius, Praep. ev. 15.46.6 (Dindorf 2:406; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-46-6). ## Preparation for the Gospel 15.47.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-47-1 - Source: Dindorf 2:406 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: All the stars move east to west. ### Greek text “Περὶ τῆς τῶν ἄστρων φορᾶς καὶ κινήσεως. Ἀναξαγόρας, Δημόκριτος, Κλεάνθης, ἀπʼ ἀνατολῶν ἐπὶ δυσμὰς φέρεσθαι πάντας τοὺς ἀστέρας. ### English translation (Claude) “On the course and motion of the stars. Anaxagoras, Democritus, Cleanthes: that all the stars are carried from east to west. ### Extrabiblical texts - Plutarch, Plac. 2.16 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 2.16.1. ### Citation (SBL) Eusebius, Praep. ev. 15.47.1 (Dindorf 2:406; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-47-1). ## Preparation for the Gospel 15.47.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-47-2 - Source: Dindorf 2:406 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The planets move opposite to the fixed stars. ### Greek text Ἀλκμαίων καὶ οἶ μαθηματικοὶ τοὺς πλάνητας τοῖς ἀπλανέσιν ἐναντίους· ἀπὸ γὰρ δυσμῶν ἐπʼ ἀντιφέρεσθαι. ### English translation (Claude) Alcmaeon and the mathematicians: that the planets move contrary to the fixed stars; for they are carried in the opposite direction from west to east. ### Extrabiblical texts - Plutarch, Plac. 2.16 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 2.16.2. - “To the east” supplies a word lost from the text. ### Citation (SBL) Eusebius, Praep. ev. 15.47.2 (Dindorf 2:406; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-47-2). ## Preparation for the Gospel 15.47.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-47-3 - Source: Dindorf 2:406 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Anaximander and Anaximenes on the motion of the stars. ### Greek text Ἀναξίμανδρος ὑπὸ τῶν κύκλων καὶ τῶν σφαιρῶν, ἐφʼ ὧν ἕκαστος βέβηκε, φέρεσθαι. Ἀναξιμένης οὐχ ὑπὸ γῆν, περὶ αὐτὴν δὲ στρέφεσθαι τοὺς ἀστέρας. ### English translation (Claude) Anaximander: that they are carried by the circles and spheres on which each is set. Anaximenes: that the stars turn not under the earth but around it. ### Extrabiblical texts - Plutarch, Plac. 2.16 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 2.16.5–6. ### Citation (SBL) Eusebius, Praep. ev. 15.47.3 (Dindorf 2:406; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-47-3). ## Preparation for the Gospel 15.47.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-47-4 - Source: Dindorf 2:406–407 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Sun, Venus, and Mercury move at equal speed. ### Greek text Πλάτων καὶ οἱ μαθηματικοὶ ἰσοδρόμους εἶναι τὸν ἥλιον, τὸν Φωσφόρον, τὸν Στίλβοντα.” ### English translation (Claude) Plato and the mathematicians: that the sun, the Morning Star, and Stilbon run an equal course. ### Extrabiblical texts - Plutarch, Plac. 2.16 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 2.16.7. ### Citation (SBL) Eusebius, Praep. ev. 15.47.4 (Dindorf 2:406–407; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-47-4). ## Preparation for the Gospel 15.48.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-48-1 - Source: Dindorf 2:407 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Metrodorus: the stars are lit by the sun. ### Greek text “Πόθεν φωτίζονται οἱ ἀστέρες. Μητρόδωρος ἅπαντας τοὺς ἀπλανεῖς ἀστέρας ὑπὸ τοῦ ἡλίου καταλάμπεσθαι. ### English translation (Claude) “From where the stars are lit. Metrodorus: that all the fixed stars are lit by the sun. ### Extrabiblical texts - Plutarch, Plac. 2.17 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 2.17.1. ### Citation (SBL) Eusebius, Praep. ev. 15.48.1 (Dindorf 2:407; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-48-1). ## Preparation for the Gospel 15.48.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-48-2 - Source: Dindorf 2:407 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heraclitus and the Stoics: the stars feed on earth’s exhalations. ### Greek text Ἡράκλειτος καὶ οἶ Στωϊκοὶ τρέφεσθαι τοὺς ἀστέρας ἐκ τῆς ἐπιγείου ἀναθυμιάσεως. ### English translation (Claude) Heraclitus and the Stoics: that the stars are nourished from the exhalation from the earth. ### Extrabiblical texts - Plutarch, Plac. 2.17 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 2.17.2. ### Citation (SBL) Eusebius, Praep. ev. 15.48.2 (Dindorf 2:407; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-48-2). ## Preparation for the Gospel 15.48.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-48-3 - Source: Dindorf 2:407 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Aristotle: the heavenly bodies need no nourishment. ### Greek text Ἀριστοτέλης μὴ δεῖσθαι τὰ οὐράνια τροφῆς· οὐ γὰρ φθαρτὰ, ἀλλʼ ἀίδια. ### English translation (Claude) Aristotle: that the heavenly bodies need no nourishment; for they are not perishable but everlasting. ### Extrabiblical texts - Plutarch, Plac. 2.17 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 2.17.3. ### Citation (SBL) Eusebius, Praep. ev. 15.48.3 (Dindorf 2:407; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-48-3). ## Preparation for the Gospel 15.48.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-48-4 - Source: Dindorf 2:407 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato: the world and stars nourish themselves. ### Greek text Πλάτων κοινῶς τὸν κόσμον ὅλον καὶ τὰ ἄστρα ἐξ αὐτοῦ τρέφεσθαι.” ### English translation (Claude) Plato: that the whole world and the stars are nourished in common from itself.” ### Extrabiblical texts - Plutarch, Plac. 2.17 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 2.17.4. ### Citation (SBL) Eusebius, Praep. ev. 15.48.4 (Dindorf 2:407; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-48-4). ## Preparation for the Gospel 15.49.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-49-1 - Source: Dindorf 2:407 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Xenophanes: St. Elmo’s fire is glowing cloud. ### Greek text “Περὶ τῶν καλουμένων Διοσκούρων. Ξενοφάνης τοὺς ἐπὶ τῶν πλοίων φαινομένους οἷον ἀστέρας νεφέλια εἶναι κατὰ τὴν ποιὰν κίνησιν παραλάμποντα. ### English translation (Claude) “On the so-called Dioscuri. Xenophanes: that the things like stars that appear on ships are little clouds, shining by a certain kind of motion. ### Extrabiblical texts - Plutarch, Plac. 2.18 (Plutarch): quotation, high confidence - Xenophanes (Xenophanes (fragments)): allusion, high confidence ### Translation notes - [Plutarch], Placita 2.18.1. ### Citation (SBL) Eusebius, Praep. ev. 15.49.1 (Dindorf 2:407; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-49-1). ## Preparation for the Gospel 15.49.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-49-2 - Source: Dindorf 2:407 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Metrodorus: they are flashes of frightened eyes. ### Greek text Μητρόδωρος τῶν ὁρώντων ὀφθαλμῶν μετὰ δέους καὶ καταπλήξεως εἶναι στιλβηδόνας.” ### English translation (Claude) Metrodorus: that they are flashes of the eyes of those who see them with fear and amazement.” ### Extrabiblical texts - Plutarch, Plac. 2.18 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 2.18.2. ### Citation (SBL) Eusebius, Praep. ev. 15.49.2 (Dindorf 2:407; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-49-2). ## Preparation for the Gospel 15.50.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-50-1 - Source: Dindorf 2:407 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Thales: solar eclipses are caused by the moon. ### Greek text “Περὶ ἐκλείψεως ἡλίου. Θαλῆς πρῶτος ἔφη ἐκλείπειν τὸν ἥλιον τῆς σελήνης αὐτὸν ὑπερχομένης κατὰ κάθετον, οὔσης φύσει γεώδους· βλέπεσθαι δὲ τοῦτο κατοπτρικῶς ὑποτιθεμένην τῷ δίσκῳ. ### English translation (Claude) “On the eclipse of the sun. Thales first said that the sun is eclipsed when the moon passes under it perpendicularly, being earthy in nature; and that this is seen as in a mirror, the moon being placed under the disk. ### Extrabiblical texts - Plutarch, Plac. 2.24 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 2.24.1. ### Citation (SBL) Eusebius, Praep. ev. 15.50.1 (Dindorf 2:407; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-50-1). ## Preparation for the Gospel 15.50.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-50-2 - Source: Dindorf 2:407 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Anaximander: eclipses occur when the sun’s vent is blocked. ### Greek text Ἀναξίμανδρος τοῦ στομίου τῆς τοῦ πυρὸς διεκπνοῆς ἀποκλειομένου. ### English translation (Claude) Anaximander: when the opening of the fire’s breathing-hole is closed. ### Extrabiblical texts - Plutarch, Plac. 2.24 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 2.24.2. ### Citation (SBL) Eusebius, Praep. ev. 15.50.2 (Dindorf 2:407; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-50-2). ## Preparation for the Gospel 15.50.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-50-3 - Source: Dindorf 2:407 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heraclitus: eclipses are the turning of the sun’s bowl. ### Greek text Ἡράκλειτος κατὰ τὴν τοῦ σκαφοειδοῦς στροφὴν, ὥστε τὸ μὲν κοῖλον ἄνω γίνεσθαι, τὸ δὲ κυρτὸν κάτω πρὸς τὴν ἡμετέραν ὄψιν. ### English translation (Claude) Heraclitus: by the turning of the bowl, so that the hollow comes to be upward and the convex downward toward our sight. ### Extrabiblical texts - Plutarch, Plac. 2.24 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 2.24.3. ### Citation (SBL) Eusebius, Praep. ev. 15.50.3 (Dindorf 2:407; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-50-3). ## Preparation for the Gospel 15.50.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-50-4 - Source: Dindorf 2:407–408 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Xenophanes: the sun is quenched and a new one kindled. ### Greek text Ξενοφάνης κατὰ σβέσιν· ἕτερον δὲ πάλιν πρὸς ταῖς ἀνατολαῖς γίγνεσθαι. παριστόρηκε δὲ καὶ ἔκλειψιν ἡλίου ἐφʼ ὅλον τὸν μῆνα, καὶ πάλιν ἔκλειψιν ἐντελῆ, ὥστε τὴν ἡμέραν νύκτα φανῆναι. ### English translation (Claude) Xenophanes: by quenching, and another comes to be again at the risings. He has also recorded an eclipse of the sun lasting a whole month, and again a total eclipse, so that the day appeared as night. ### Extrabiblical texts - Plutarch, Plac. 2.24 (Plutarch): quotation, high confidence - Xenophanes (Xenophanes (fragments)): allusion, high confidence ### Translation notes - [Plutarch], Placita 2.24.4. ### Citation (SBL) Eusebius, Praep. ev. 15.50.4 (Dindorf 2:407–408; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-50-4). ## Preparation for the Gospel 15.50.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-50-5 - Source: Dindorf 2:408 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Some: invisible clouds cause eclipses. ### Greek text Ἔνιοι πύκνωμα τῶν ἀοράτων ἐπερχομένων τῷ δίσκῳ νεφῶν. ### English translation (Claude) Some: a condensation of invisible clouds coming over the disk. ### Extrabiblical texts - Plutarch, Plac. 2.24 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 2.24.5. ### Citation (SBL) Eusebius, Praep. ev. 15.50.5 (Dindorf 2:408; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-50-5). ## Preparation for the Gospel 15.50.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-50-6 - Source: Dindorf 2:408 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Aristarchus places the sun among the fixed stars. ### Greek text Ἀρίσταρχος τὸν ἥλιον ἵστησι μετὰ τῶν ἀπλανῶν, τὴν δὲ σελήνην κινεῖ περὶ τὸν ἡλιακὸν κύκλον, καὶ κατὰ ταύτας τὰς ἐγκλίσεις σκιάζεσθαι τὸν δίσκον. ### English translation (Claude) Aristarchus places the sun with the fixed stars, and moves the moon around the solar circle, and the disk is shadowed according to its inclinations. ### Extrabiblical texts - Plutarch, Plac. 2.24 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 2.24.8. The text here is confused (Aristarchus moved the earth); translated as it stands. ### Citation (SBL) Eusebius, Praep. ev. 15.50.6 (Dindorf 2:408; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-50-6). ## Preparation for the Gospel 15.50.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-50-7 - Source: Dindorf 2:408 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Xenophanes: many suns and moons; the sun goes on forever. ### Greek text Ξενοφάνης πολλοὺς ἡλίους εἶναι καὶ σελήνας, κατὰ τὰ κλίματα τῆς γῆς, καὶ ἀποτομὰς, καὶ ζώνας· κατά τινα δὲ καιρὸν ἐμπίπτειν τὸν δίσκον εἴς τινα ἀποτομὴν τῆς γῆς οὐκ οἰκουμένης ὑφʼ ἡμῶν, καὶ οὕτως ὥσπερ κενεμβατοῦντα ἔκλειψιν ὑποφαίνειν. ὁ δʼ αὐτὸς τὸν ἥλιον μὲν εἰς ἄπειρον προϊέναι, δοκεῖν κυκλεῖσθαι διὰ τὴν ἀπόστασιν.” ### English translation (Claude) Xenophanes: that there are many suns and moons, according to the regions of the earth and its sections and zones; and at a certain time the disk falls into some section of the earth not inhabited by us, and so, as if stepping into the void, shows an eclipse. The same says that the sun goes forward to infinity, but seems to go in a circle because of the distance.” ### Extrabiblical texts - Plutarch, Plac. 2.24 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 2.24.9. ### Citation (SBL) Eusebius, Praep. ev. 15.50.7 (Dindorf 2:408; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-50-7). ## Preparation for the Gospel 15.51.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-51-1 - Source: Dindorf 2:408 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Anaximander on lunar eclipses. ### Greek text “Περὶ ἐκλείψεως σελήνης. Ἀναξίμανδρος τοῦ στομίου τοῦ περὶ τὸν τροχὸν ἐπιφραττομένου. ### English translation (Claude) “On the eclipse of the moon. Anaximander: when the opening around the wheel is blocked. ### Extrabiblical texts - Plutarch, Plac. 2.29 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 2.29.1. ### Citation (SBL) Eusebius, Praep. ev. 15.51.1 (Dindorf 2:408; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-51-1). ## Preparation for the Gospel 15.51.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-51-2 - Source: Dindorf 2:408 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Berossus: the moon turns its dark side toward us. ### Greek text Βηρωσσὸς κατὰ τὴν πρὸς ἡμὰς ἐπιστροφὴν τοῦ ἀπυρώτου μέρους. ### English translation (Claude) Berossus: by the turning toward us of the unlit part. ### Extrabiblical texts - Plutarch, Plac. 2.29 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 2.29.2. ### Citation (SBL) Eusebius, Praep. ev. 15.51.2 (Dindorf 2:408; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-51-2). ## Preparation for the Gospel 15.51.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-51-3 - Source: Dindorf 2:408 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heraclitus: the moon’s bowl turns. ### Greek text Ἡράκλειτος κατὰ τὴν τοῦ σκαφοειδοῦς στροφήν. ### English translation (Claude) Heraclitus: by the turning of the bowl. ### Extrabiblical texts - Plutarch, Plac. 2.29 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 2.29.3. ### Citation (SBL) Eusebius, Praep. ev. 15.51.3 (Dindorf 2:408; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-51-3). ## Preparation for the Gospel 15.51.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-51-4 - Source: Dindorf 2:408 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Pythagoreans’ explanations of the moon’s phases and eclipses. ### Greek text Τῶν Πυθαγορείων τινὲς ἀνταύγειαν καὶ ἐπίφραξιν γῆς, ἢ τῆς ἀντίχθονος· οἱ δὲ νεώτεροι, κατʼ ἐπινέμησιν φλογὸς κατὰ μικρὸν ἐξαπτομένης τεταγμένως ἕως ἂν τὴν τελείαν πανσέληνον ἀποδῷ, καὶ πάλιν ἀναλόγως μειουμένης μέχρι τῆς συνόδου, καθʼ ἣν τελέως σβέννυται. ### English translation (Claude) Some of the Pythagoreans: by reflection and the blocking of the earth, or of the counter-earth; the younger ones: by the spreading of a flame kindled little by little in order until it gives the complete full moon, and again diminishing proportionally until the conjunction, when it is completely quenched. ### Extrabiblical texts - Plutarch, Plac. 2.29 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 2.29.4. ### Citation (SBL) Eusebius, Praep. ev. 15.51.4 (Dindorf 2:408; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-51-4). ## Preparation for the Gospel 15.51.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-51-5 - Source: Dindorf 2:408–409 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato and others: the moon is eclipsed by the earth’s shadow. ### Greek text Πλάτων, Ἀριστοτέλης, οἱ Στωϊκοὶ καὶ μαθηματικοὶ συμφωνοῦσι τὰς μὲν μηνιαίους ἀποκρύψεις συνοδεύουσαν αὐτὴν ἡλίῳ καὶ συμπεριλαμπομένην ποιεῖσθαι· τὰς δὲ ἐκλείψεις, εἰς τὸ σκίασμα τῆς γῆς ἐμπίπτουσαν μεταξὺ ἀμφοτέρων τῶν ἀστέρων γινομένης, μᾶλλον δὲ τῆς σελήνης ἀντιφραττομένης.” ### English translation (Claude) Plato, Aristotle, the Stoics, and the mathematicians agree that the monthly disappearances happen when it travels with the sun and is outshone with it; but the eclipses when it falls into the shadow of the earth, the earth coming between the two stars, or rather the moon being blocked off.” ### Extrabiblical texts - Plutarch, Plac. 2.29 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 2.29.6. ### Citation (SBL) Eusebius, Praep. ev. 15.51.5 (Dindorf 2:408–409; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-51-5). ## Preparation for the Gospel 15.52.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-52-1 - Source: Dindorf 2:409 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Pythagoreans: the moon is inhabited by larger creatures. ### Greek text “Περὶ ἐμφάσεως αὐτῆς, καὶ διὰ τί γεώδης φαίνεται. Οἱ Πυθαγόρειοι γεώδη φαίνεσθαι τὴν σελήνην διὰ τὸ περιοικεῖσθαι αὐτὴν καθάπερ τὴν παρʼ ἡμίν γῆν μείζοσι ζῴοις καὶ φυτοῖς καλλίοσιν. εἶναι γὰρ πεντεκαιδεκαπλασίονα τὰ ἐπʼ αὐτῆς ζῷα, μηδὲν σωματικὸν ἀποκρίνοντα· καὶ τὴν ἡμέραν τοσαύτην τῷ μήκει. ### English translation (Claude) “On its appearance, and why it appears earthy. The Pythagoreans: that the moon appears earthy because it is inhabited round about, like the earth with us, by larger living things and finer plants. For the living things on it are fifteen times as large, giving off no bodily excretion; and the day is so much longer. ### Extrabiblical texts - Plutarch, Plac. 2.30 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 2.30.1. ### Citation (SBL) Eusebius, Praep. ev. 15.52.1 (Dindorf 2:409; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-52-1). ## Preparation for the Gospel 15.52.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-52-2 - Source: Dindorf 2:409 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Anaxagoras: the moon’s mixed composition makes it look earthy. ### Greek text Ἀναξαγόρας ἀνωμαλότητα διὰ τοῦ συγκρίματος, διὰ τὸ ψυχροειδὲς ἅμα καὶ γεῶδες· παραμεμῖχθαι γὰρ τῷ πυροειδεῖ τὸ ζοφῶδες· ὅθεν καὶ ψευδοφαῆ λέγεσθαι τὸν ἀστέρα. ### English translation (Claude) Anaxagoras: unevenness of the compound, because it is at once cold-like and earthy; for the dark is mixed with the fiery; whence the star is called falsely shining. ### Extrabiblical texts - Plutarch, Plac. 2.30 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 2.30.2. ### Citation (SBL) Eusebius, Praep. ev. 15.52.2 (Dindorf 2:409; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-52-2). ## Preparation for the Gospel 15.52.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-52-3 - Source: Dindorf 2:409 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Stoics: the moon’s substance is mixed with air. ### Greek text Οἱ Στωϊκοὶ, διὰ τὸ ἀερομιγὲς τῆς οὐσίας, μὴ εἶναι αὐτῆς ἀκήρατον τὸ σύγκριμα.” ### English translation (Claude) The Stoics: because of the air-mixed nature of its substance, its compound is not pure.” ### Extrabiblical texts - Plutarch, Plac. 2.30 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 2.30.3. ### Citation (SBL) Eusebius, Praep. ev. 15.52.3 (Dindorf 2:409; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-52-3). ## Preparation for the Gospel 15.53.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-53-1 - Source: Dindorf 2:409 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Empedocles on the moon’s distance. ### Greek text “Περὶ τῶν ἀποστημάτων αὐτῆς. Ἐμπεδοκλῆς διπλάσιον ἀπέχειν τὴν σελήνην ἀπὸ τοῦ ἡλίου ἤπερ ἀπὸ τῆς γῆς. ### English translation (Claude) “On its distances. Empedocles: that the moon is twice as far from the sun as from the earth. ### Extrabiblical texts - Plutarch, Plac. 2.31 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 2.31.1. ### Citation (SBL) Eusebius, Praep. ev. 15.53.1 (Dindorf 2:409; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-53-1). ## Preparation for the Gospel 15.53.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-53-2 - Source: Dindorf 2:409 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The mathematicians: eighteen times. ### Greek text Οἱ ἀπὸ τῶν μαθηματικῶν ὀκτωκαιδεκαπλάσιον. ### English translation (Claude) Those of the mathematicians: eighteen times. ### Extrabiblical texts - Plutarch, Plac. 2.31 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 2.31.2. ### Citation (SBL) Eusebius, Praep. ev. 15.53.2 (Dindorf 2:409; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-53-2). ## Preparation for the Gospel 15.53.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-53-3 - Source: Dindorf 2:409 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eratosthenes on the distances of sun and moon. ### Greek text Ἐρατοσθένης, τὸν ἥλιον ἀπέχειν ἀπὸ τῆς γῆς σταδίων μυριάδας τετρακοσίας καὶ ὀκτακισμυρίας, τὴν δὲ σελήνην ἀπέχειν τῆς γῆς μυριάδας ὄη σταδίων.” ### English translation (Claude) Eratosthenes: that the sun is four million eighty thousand stades distant from the earth, and the moon seventy-eight myriads of stades from the earth.” ### Extrabiblical texts - Plutarch, Plac. 2.31 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 2.31.3. “Seventy-eight” reads the numeral οη; the text has ὄη. ### Citation (SBL) Eusebius, Praep. ev. 15.53.3 (Dindorf 2:409; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-53-3). ## Preparation for the Gospel 15.54.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-54-1 - Source: Dindorf 2:409–410 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The periods of the planets, sun, and moon. ### Greek text Περὶ ἐνιαυτῶν. Ενιαυτός ἐστι Κρόνου μὲν ἐνιαυτῶν περίοδος λ΄· Δῖός δὲ δώδεκα, Ἄρεως δὲ δυεῖν, ἡλίου δὲ ιβ΄ μῆνες· οἶ δʼ αὐτοὶ Ἑρμοῦ καὶ Ἀφροδίτης· ἰσόδρομοι γάρ. σελήνης δὲ ἡμέραι λ΄. οὗτος γὰρ ὁ τέλειος μὴν ἀπὸ φάσεως εἰς σύνοδον. ### English translation (Claude) “On years. The year of Cronus is a period of 30 years; that of Zeus, twelve; that of Ares, two; that of the sun, 12 months; and the same for Hermes and Aphrodite, for they run an equal course; and that of the moon, 30 days, for this is the complete month from first appearance to conjunction. ### Extrabiblical texts - Plutarch, Plac. 2.32 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 2.32.1. ### Citation (SBL) Eusebius, Praep. ev. 15.54.1 (Dindorf 2:409–410; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-54-1). ## Preparation for the Gospel 15.54.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-54-2 - Source: Dindorf 2:410 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Opinions on the length of the great year. ### Greek text Τὸν δὲ μέγαν ἐνιαυτὸν οἶ μὲν ἐν τῇ ὀκταετηρίδι τίθενται· οἷ δὲ ἐν τῇ ἐννεακαιδεκαετηρίδι· οἱ δὲ ἐν τοῖς ξʹ ἑνὸς δέουσιν. Ἡράκλειτος, ἐκ μυρίων ὀκτακισχιλίων ἡλιακῶν. Διογενὴς, ἐκ πέντε καὶ ἑξήκοντα καὶ τριακοσίων ἐνιαυτῶν τοσούτων, ὅσων κατὰ Ἡράκλειτον ὁ ἐνιαυτός· ἄλλοι δὲ διὰ ψοζ΄.” ### English translation (Claude) The great year some place in the eight-year cycle, others in the nineteen-year cycle, others in the sixty years less one. Heraclitus: of eighteen thousand solar years. Diogenes: of three hundred and sixty-five years of the length that a year has according to Heraclitus; others, of 777.” ### Extrabiblical texts - Plutarch, Plac. 2.32 (Plutarch): quotation, high confidence - Heraclitus (Heraclitus (fragments)): allusion, high confidence ### Translation notes - [Plutarch], Placita 2.32.2. - The text of Plutarch gives 7,777 years; the numeral printed here is 777. - The clause about Diogenes is obscure in the Greek; it is translated as printed. ### Citation (SBL) Eusebius, Praep. ev. 15.54.2 (Dindorf 2:410; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-54-2). ## Preparation for the Gospel 15.54.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-54-3 - Source: Dindorf 2:410 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius turns from the heavens to the earth. ### Greek text Καὶ περὶ μὲν τῶν οὐρανίων καὶ μεταρσίων τοσαῦτα τοῖς δεδηλωμένοις πρὸς ἀλλήλους διεστασίασται. θέα δὲ καὶ τὰ περὶ γῆς. ### English translation (Claude) So much, then, on things in heaven and on high have the persons we have shown been at odds with one another. Now look also at their views about the earth. ### Citation (SBL) Eusebius, Praep. ev. 15.54.3 (Dindorf 2:410; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-54-3). ## Preparation for the Gospel 15.55.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-55-1 - Source: Dindorf 2:410 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Thales: the earth is one. ### Greek text “Περὶ γῆς. Θαλῆς καὶ οἱ ἀπʼ αὐτοῦ μίαν εἶναι τὴν γῆν. ### English translation (Claude) “On the earth. Thales and his followers: that the earth is one. ### Extrabiblical texts - Plutarch, Plac. 3.9 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 3.9.1. ### Citation (SBL) Eusebius, Praep. ev. 15.55.1 (Dindorf 2:410; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-55-1). ## Preparation for the Gospel 15.55.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-55-2 - Source: Dindorf 2:410 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Hicetas: two earths. ### Greek text Ἱκέτης ὁ Πυθαγόρειος δύο, ταύτην καὶ τὴν ἀντίχθονα. ### English translation (Claude) Hicetas the Pythagorean: two, this one and the counter-earth. ### Extrabiblical texts - Plutarch, Plac. 3.9 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 3.9.2. ### Citation (SBL) Eusebius, Praep. ev. 15.55.2 (Dindorf 2:410; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-55-2). ## Preparation for the Gospel 15.55.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-55-3 - Source: Dindorf 2:410 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Stoics: one finite earth. ### Greek text Οἱ Στωϊκοὶ, τὴν γῆν μίαν καὶ πεπερασμένην. ### English translation (Claude) The Stoics: that the earth is one and finite. ### Extrabiblical texts - Plutarch, Plac. 3.9 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 3.9.3. ### Citation (SBL) Eusebius, Praep. ev. 15.55.3 (Dindorf 2:410; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-55-3). ## Preparation for the Gospel 15.55.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-55-4 - Source: Dindorf 2:410 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Xenophanes on the roots of the earth. ### Greek text Ξενοφάνης ἐκ τοῦ κατωτέρου μέρους εἰς ἄπειρον ἐρριζῶσθαι, ἐξ ἀέρος δὲ καὶ πυρὸς συμπαγῆναι. ### English translation (Claude) Xenophanes: that from its lower part it is rooted into the infinite, and that it was compacted out of air and fire. ### Extrabiblical texts - Plutarch, Plac. 3.9 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 3.9.4. ### Citation (SBL) Eusebius, Praep. ev. 15.55.4 (Dindorf 2:410; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-55-4). ## Preparation for the Gospel 15.55.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-55-5 - Source: Dindorf 2:410 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Metrodorus: the earth as the sediment of water. ### Greek text Μητρόδωρος τὴν μὲν γῆν ὑπόστασιν εἶναι καὶ τρύγα τοῦ ὕδατος, τὸν δὲ ἥλιον τοῦ ἀέρος.” ### English translation (Claude) Metrodorus: that the earth is the sediment and dregs of water, and the sun of air.” ### Extrabiblical texts - Plutarch, Plac. 3.9 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 3.9.5. ### Citation (SBL) Eusebius, Praep. ev. 15.55.5 (Dindorf 2:410; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-55-5). ## Preparation for the Gospel 15.56.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-56-1 - Source: Dindorf 2:410 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Thales and the Stoics: a spherical earth. ### Greek text “Περὶ σχήματος γῆς. Θαλῆς καὶ οἱ Στωϊκοὶ, σφαιροειδῆ τὴν γῆν. ### English translation (Claude) “On the shape of the earth. Thales and the Stoics: that the earth is spherical. ### Extrabiblical texts - Plutarch, Plac. 3.10 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 3.10.1. ### Citation (SBL) Eusebius, Praep. ev. 15.56.1 (Dindorf 2:410; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-56-1). ## Preparation for the Gospel 15.56.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-56-2 - Source: Dindorf 2:410 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Anaximander: an earth like a column. ### Greek text Ἀναξίμανδρος λίθῳ κίονι προσφερῆ τῶν ἐπιπέδων. ### English translation (Claude) Anaximander: that it is like a stone column, as to its flat surfaces. ### Extrabiblical texts - Plutarch, Plac. 3.10 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 3.10.2. The phrase "as to its flat surfaces" is compressed in the Greek. ### Citation (SBL) Eusebius, Praep. ev. 15.56.2 (Dindorf 2:410; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-56-2). ## Preparation for the Gospel 15.56.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-56-3 - Source: Dindorf 2:410 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Anaximenes: a table-shaped earth. ### Greek text Ἀναξιμένης τραπεζοειδῆ. ### English translation (Claude) Anaximenes: shaped like a table. ### Extrabiblical texts - Plutarch, Plac. 3.10 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 3.10.3. ### Citation (SBL) Eusebius, Praep. ev. 15.56.3 (Dindorf 2:410; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-56-3). ## Preparation for the Gospel 15.56.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-56-4 - Source: Dindorf 2:410 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Leucippus: a drum-shaped earth. ### Greek text Λεύκιππος τυμπανοειδῆ. ### English translation (Claude) Leucippus: shaped like a drum. ### Extrabiblical texts - Plutarch, Plac. 3.10 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 3.10.4. ### Citation (SBL) Eusebius, Praep. ev. 15.56.4 (Dindorf 2:410; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-56-4). ## Preparation for the Gospel 15.56.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-56-5 - Source: Dindorf 2:410–411 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Democritus: a disk hollow in the middle. ### Greek text Δημόκριτος δισκοειδῆ τῷ πλάτει, κοίλην δὲ τῷ μέσῳ.” ### English translation (Claude) Democritus: disk-shaped in breadth, but hollow in the middle.” ### Extrabiblical texts - Plutarch, Plac. 3.10 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 3.10.5. ### Citation (SBL) Eusebius, Praep. ev. 15.56.5 (Dindorf 2:410–411; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-56-5). ## Preparation for the Gospel 15.57.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-57-1 - Source: Dindorf 2:411 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Thales' school: the earth at the centre. ### Greek text “Περὶ θέσεως τῆς γῆς. Οἱ ἀπὸ Θαλέω τὴν γῆν μέσην. ### English translation (Claude) “On the position of the earth. The followers of Thales: that the earth is in the middle. ### Extrabiblical texts - Plutarch, Plac. 3.11 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 3.11.1. ### Citation (SBL) Eusebius, Praep. ev. 15.57.1 (Dindorf 2:411; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-57-1). ## Preparation for the Gospel 15.57.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-57-2 - Source: Dindorf 2:411 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Xenophanes: the earth first, rooted in the infinite. ### Greek text Ξενοφάνης πρώτην, εἰς ἄπειρον γὰρ ἐρριζῶσθαι. ### English translation (Claude) Xenophanes: that it is first, for it is rooted into the infinite. ### Extrabiblical texts - Plutarch, Plac. 3.11 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 3.11.2. ### Citation (SBL) Eusebius, Praep. ev. 15.57.2 (Dindorf 2:411; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-57-2). ## Preparation for the Gospel 15.57.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-57-3 - Source: Dindorf 2:411 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Philolaus: the central fire, the counter-earth, and our earth. ### Greek text Φιλόλαος ὁ Πυθαγόρειος τὸ μὲν πῦρ μέσον· τοῦτο γὰρ εἷναι τοῦ παντὸς ἑστίαν· δευτέραν δὲ τὴν ἀντίχθονα· τρίτην δὲ ἣν οἰκοῦμεν γῆν, ἐξ ἐναντίας κειμένην τε καὶ περιφερομένην τῇ ἀντίχθονι· παρʼ ὁ καὶ μὴ ὁρᾶσθαι ὑπὸ τῶν ἐν τῇδε τοὺς ἐν ἐκείνῃ. ### English translation (Claude) Philolaus the Pythagorean: fire in the middle, for this is the hearth of the universe; second the counter-earth; third the earth we inhabit, lying opposite the counter-earth and carried around opposite it; and for this reason those on that one are not seen by those on this one. ### Extrabiblical texts - Plutarch, Plac. 3.11 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 3.11.3. ### Citation (SBL) Eusebius, Praep. ev. 15.57.3 (Dindorf 2:411; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-57-3). ## Preparation for the Gospel 15.57.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-57-4 - Source: Dindorf 2:411 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Parmenides on the inhabited zones. ### Greek text Παρμενίδης πρῶτος ἀφώρισε τῆς γῆς τοὺς οἰκουμένους τόπους ὑπὸ ταῖς δυσὶ ζώναις ταῖς τροπικαῖς. ### English translation (Claude) Parmenides first marked off the inhabited regions of the earth beneath the two tropical zones.” ### Extrabiblical texts - Plutarch, Plac. 3.11 (Plutarch): quotation, high confidence - Parmenides (Parmenides (fragments)): allusion, high confidence ### Translation notes - [Plutarch], Placita 3.11.4. ### Citation (SBL) Eusebius, Praep. ev. 15.57.4 (Dindorf 2:411; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-57-4). ## Preparation for the Gospel 15.58.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-58-1 - Source: Dindorf 2:411 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Most hold that the earth is at rest. ### Greek text “Περὶ κινήσεως γῆς. Οἱ μὲν ἄλλοι μένειν τὴν γῆν. ### English translation (Claude) “On the motion of the earth. The others: that the earth stays at rest. ### Extrabiblical texts - Plutarch, Plac. 3.13 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 3.13.1. ### Citation (SBL) Eusebius, Praep. ev. 15.58.1 (Dindorf 2:411; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-58-1). ## Preparation for the Gospel 15.58.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-58-2 - Source: Dindorf 2:411 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Philolaus: the earth circles the central fire. ### Greek text Φιλόλαος δὲ ὁ Πυθαγόρειος, κύκλῳ περιφέρεσθαι περὶ τὸ πῦρ κατὰ κύκλου λοξοῦ, ὁμοιοτρόπως ἡλίῳ καὶ σελήνῃ. ### English translation (Claude) But Philolaus the Pythagorean: that it is carried around the fire in an oblique circle, in the same manner as the sun and the moon. ### Extrabiblical texts - Plutarch, Plac. 3.13 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 3.13.2. ### Citation (SBL) Eusebius, Praep. ev. 15.58.2 (Dindorf 2:411; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-58-2). ## Preparation for the Gospel 15.58.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-58-3 - Source: Dindorf 2:411 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heraclides and Ecphantus: the earth turns on its axis. ### Greek text Ἡρακλείδης ὁ Ποντικὸς καὶ Ἔκφαντος ὁ Πυθαγόρειος κινοῦσι μὲν τὴν γῆν, οὐ μὴν μεταβατικῶς, ἀλλὰ τρεπτικῶς, τροχοῦ δίκην ἐν ἄξονι στρεφομένην, ἀπὸ δυσμῶν ἐπʼ ἀνατολὰς, περὶ τὸ ἴδιον αὐτῆς κέντρον. ### English translation (Claude) Heraclides of Pontus and Ecphantus the Pythagorean move the earth, yet not from place to place but by turning, revolving like a wheel on an axle, from west to east, around its own center. ### Extrabiblical texts - Plutarch, Plac. 3.13 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 3.13.3. ### Citation (SBL) Eusebius, Praep. ev. 15.58.3 (Dindorf 2:411; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-58-3). ## Preparation for the Gospel 15.58.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-58-4 - Source: Dindorf 2:411 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Democritus on the earth coming to rest; Eusebius turns to the sea. ### Greek text Δημόκριτος κατʼ ἀρχὰς μὲν πλάζεσθαι τὴν γῆν διά τε μικρότητα καὶ κουφότητα, πυκνωθεῖσαν δὲ τῷ χρόνῳ καὶ βαρυνθεῖσαν καταστῆναι.” Τούτων καὶ περὶ γῆς διαπεφωνημένων τοῖς γενναίοις ἄκουε καὶ τῶν περὶ θαλάσσης. ### English translation (Claude) Democritus: that in the beginning the earth wandered because of its smallness and lightness, but that, made dense and heavy with time, it came to rest.” Since the noble men have disagreed about the earth too, hear also their views about the sea. ### Extrabiblical texts - Plutarch, Plac. 3.13 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 3.13.4. "The noble men" is ironic. ### Citation (SBL) Eusebius, Praep. ev. 15.58.4 (Dindorf 2:411; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-58-4). ## Preparation for the Gospel 15.59.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-59-1 - Source: Dindorf 2:411–412 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Anaximander: the sea as the remnant of the first moisture. ### Greek text “Περὶ θαλάσσης, πῶς συνέστη καὶ πῶς ἐστι πικρά. Ἀναξίμανδρος τὴν θάλασσάν φησιν εἷναι τῆς πρώτης ὑγρασίας λείψανον· ἧς τὸ μὲν πλεῖον μέρος ἀνεξήρανε τὸ πῦρ, τὸ δὲ ὑπολειφθὲν διὰ τὴν ἔκκαυσιν μετέβαλεν. ### English translation (Claude) “On the sea, how it was formed and how it is bitter. Anaximander says that the sea is the remnant of the first moisture, of which fire dried up the greater part, and the rest was changed by the burning. ### Extrabiblical texts - Plutarch, Plac. 3.16 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 3.16.1. ### Citation (SBL) Eusebius, Praep. ev. 15.59.1 (Dindorf 2:411–412; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-59-1). ## Preparation for the Gospel 15.59.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-59-2 - Source: Dindorf 2:412 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Anaxagoras on why the sea is salt. ### Greek text Ἀναξαγόρας τοῦ κατʼ ἀρχὰς λιμνάζοντος ὑγροῦ περικαέντος ὑπὸ τῆς ἡλιακῆς περιφορᾶς, καὶ τοῦ λιπαροῦ λοιπὸν ὑποστῆναι. εἰς ἁλυκίδα καὶ πικρίαν τὸ λοιπὸν. ### English translation (Claude) Anaxagoras: when the moisture that at first lay as a pool had been burned around by the sun's revolution, and the oily part had evaporated, the rest settled into saltiness and bitterness. ### Extrabiblical texts - Plutarch, Plac. 3.16 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 3.16.2. The words of this sentence are displaced and partly lost in the digital text; it is translated by the sense the Placita gives. A stray "Empedocles", repeated from the next line, is removed. ### Citation (SBL) Eusebius, Praep. ev. 15.59.2 (Dindorf 2:412; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-59-2). ## Preparation for the Gospel 15.59.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-59-3 - Source: Dindorf 2:412 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Empedocles: the sea as the earth's sweat. ### Greek text Ἐμπεδοκλῆς ἱδρῶτα τῆς γῆς ἐκκαιομένης ὑπὸ τοῦ ἡλίου, διὰ τὴν ἐπὶ τὸ πλεῖον πίλησιν. ### English translation (Claude) Empedocles: sweat of the earth, burned by the sun, because of its increased compression. ### Extrabiblical texts - Plutarch, Plac. 3.16 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 3.16.3. ### Citation (SBL) Eusebius, Praep. ev. 15.59.3 (Dindorf 2:412; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-59-3). ## Preparation for the Gospel 15.59.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-59-4 - Source: Dindorf 2:412 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Antiphon: the sea as sweat of the hot. ### Greek text Ἀντιφῶν ἱδρῶτα τοῦ θερμοῦ, ἐξ οὗ τὸ περιληφθὲν ὑγρὸν ἀπεκρίθη, τῷ καθεψηθῆναι παραλυκίσασα, ὅπερ ἐπὶ παντὸς ἱδρῶτος συμβαίνει. ### English translation (Claude) Antiphon: sweat of the hot, from which the moisture enclosed in it was separated, which turned salty through being boiled down, as happens with all sweat. ### Extrabiblical texts - Plutarch, Plac. 3.16 (Plutarch): quotation, high confidence - Antiphon (Antiphon the Sophist): allusion, high confidence ### Translation notes - [Plutarch], Placita 3.16.4. The participle rendered "turned salty" is uncertain in form. ### Citation (SBL) Eusebius, Praep. ev. 15.59.4 (Dindorf 2:412; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-59-4). ## Preparation for the Gospel 15.59.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-59-5 - Source: Dindorf 2:412 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Metrodorus: the sea made salt by filtering through earth. ### Greek text Μητρόδωρος διὰ τὸ διηθεῖσθαι διὰ τῆς γῆς μετειληφέναι τοῦ περὶ αὐτὴν πάχους, καθάπερ τὰ διὰ τῆς τέφρας ὑλιζόμενα. ### English translation (Claude) Metrodorus: because it is strained through the earth, it has taken on some of the thickness around it, like things filtered through ashes. ### Extrabiblical texts - Plutarch, Plac. 3.16 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 3.16.5. ### Citation (SBL) Eusebius, Praep. ev. 15.59.5 (Dindorf 2:412; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-59-5). ## Preparation for the Gospel 15.59.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-59-6 - Source: Dindorf 2:412 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Platonists on sweet and salt water. ### Greek text Οἱ ἀπὸ Πλάτωνος τοῦ στοιχειώδους ὕδατος τὸ μὲν ἐξ ἀέρος κατὰ περίψυξιν συνιστάμενον γλυκὺ γίνεσθαι, τὸ δὲ ἀπὸ γῆς κατὰ περίκαυσιν καὶ ἐκπύρωσιν ἀναθυμιώμενον ἁλμυρόν.” ### English translation (Claude) The followers of Plato: of the elemental water, the part formed from air by chilling becomes sweet, while the part exhaled from earth by burning and firing becomes salty.” ### Extrabiblical texts - Plutarch, Plac. 3.16 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 3.16.6. ### Citation (SBL) Eusebius, Praep. ev. 15.59.6 (Dindorf 2:412; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-59-6). ## Preparation for the Gospel 15.59.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-59-7 - Source: Dindorf 2:412 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius turns to their views about the soul. ### Greek text Ταῦτα μὲν οὖν καὶ περὶ θαλάσσης. ὅπως δὲ οἱ περὶ τοῦ παντὸς κόσμου οὐρανίων τε πέρι καὶ αἰθερίων καὶ τῆς τῶν ὅλων καταλήψεως φυσιολογεῖν ἐπαγγειλάμενοι οὐδὲ τὰ καθʼ ἑαυτοὺς ᾔδεσαν, μάθοις ἂν ἐξ ὧν καὶ περὶ τούτων ὧδέ πως διαπεφωνήκασιν. ### English translation (Claude) So much, then, on the sea. But how those who professed to give an account of nature about the whole world, things heavenly and ethereal, and the grasp of the universe, did not know even what concerned themselves, you may learn from the way they have disagreed on these matters too. ### Citation (SBL) Eusebius, Praep. ev. 15.59.7 (Dindorf 2:412; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-59-7). ## Preparation for the Gospel 15.60.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-60-1 - Source: Dindorf 2:412–413 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Pythagoras and Plato on the parts of the soul. ### Greek text “Περὶ μερῶν τῆς ψυχῆς. Πυθαγόρας, Πλάτων, κατὰ μὲν τὸν ἀνωτάτω λόγον, διμερῆ τὴν ψυχήν· τὸ μὲν γὰρ ἔχειν λογικὸν, τὸ δὲ ἄλογον. κατὰ δὲ τὸ προσεχὲς καὶ ἀκριβὲς τριμέρη· τὸ γὰρ ἄλογον διαιροῦσιν εἴς τε τὸ θυμικὸν καὶ τὸ ἐπιθυμητικόν. ### English translation (Claude) “On the parts of the soul. Pythagoras, Plato: by the highest account the soul has two parts, for it has one part rational and one irrational; but by the closer and more exact account, three parts, for they divide the irrational into the spirited and the desiring. ### Extrabiblical texts - Plutarch, Plac. 4.4 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 4.4.1. ### Citation (SBL) Eusebius, Praep. ev. 15.60.1 (Dindorf 2:412–413; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-60-1). ## Preparation for the Gospel 15.60.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-60-2 - Source: Dindorf 2:413 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Stoics: eight parts of the soul. ### Greek text Οἱ Στωϊκοὶ ἐξ ὀκτὼ μερῶν συνεστάναι, πέντε τῶν αἰσθητικῶν, ὁρατικοῦ, ὀσφραντικοῦ, ἀκουστικοῦ, γευστικοῦ, ἁπτικοῦ· ἕκτου δὲ φωνητικοῦ, ἑβδόμου δὲ σπερματικοῦ, ὀγδόου δὲ αὐτοῦ τοῦ ἡγεμονικοῦ, ἀφʼ οὗ ταῦτα πάντα τέτακται διὰ τῶν οἰκείων ὀργάνων, προσφερῶς ταῖς τοῦ πολύποδος πλεκτάναις. ### English translation (Claude) The Stoics: that it is composed of eight parts: five of the senses, seeing, smelling, hearing, tasting, touching; a sixth, the vocal; a seventh, the seminal; and an eighth, the ruling part itself, from which all these are extended through their own organs, like the tentacles of an octopus. ### Extrabiblical texts - Plutarch, Plac. 4.4 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 4.4.4. ### Citation (SBL) Eusebius, Praep. ev. 15.60.2 (Dindorf 2:413; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-60-2). ## Preparation for the Gospel 15.60.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-60-3 - Source: Dindorf 2:413 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Democritus and Epicurus: two parts of the soul. ### Greek text Δημόκριτος, Ἐπίκουρος, διμερῆ τὴν ψυχὴν, τὸ μὲν λογικὸν ἔχουσαν ἐν τῷ θώρακι καθιδρυμένον, τὸ δὲ ἄλογον καθʼ ὅλην τὴν σύγκρισιν τοῦ σώματος διεσπαρμένον. ### English translation (Claude) Democritus, Epicurus: the soul has two parts, the rational part being seated in the chest, the irrational spread through the whole composition of the body. ### Extrabiblical texts - Plutarch, Plac. 4.4 (Plutarch): quotation, high confidence - Epicurus (Epicurus (sayings and fragments)): allusion, high confidence ### Translation notes - [Plutarch], Placita 4.4.6. ### Citation (SBL) Eusebius, Praep. ev. 15.60.3 (Dindorf 2:413; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-60-3). ## Preparation for the Gospel 15.60.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-60-4 - Source: Dindorf 2:413 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Democritus: even dead bodies share in soul. ### Greek text Ὁ δὲ Δημόκριτος πάντα μετέχειν φύσει ποιᾶς, καὶ τὰ νεκρὰ τῶν σωμάτων· διότι ἀφανῶς τινος θερμοῦ καὶ αἰσθητικοῦ μετέχει, τοῦ πλείονος διαπνεομένου. ### English translation (Claude) But Democritus: that all things by nature share in some kind of soul, even dead bodies; because each invisibly shares in something warm and capable of sensation, though the greater part is breathed away. ### Extrabiblical texts - Plutarch, Plac. 4.4 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 4.4.7. The Greek printed here lacks the word "soul", which the Placita has; it is supplied in the translation from the sense. ### Citation (SBL) Eusebius, Praep. ev. 15.60.4 (Dindorf 2:413; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-60-4). ## Preparation for the Gospel 15.61.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-61-1 - Source: Dindorf 2:413 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato and Democritus: the ruling part in the head. ### Greek text “Περὶ τοῦ ἡγεμονικοῦ. Πλάτων, Δημόκριτος, ἐν ὅλῃ τῇ κεφαλῇ. ### English translation (Claude) “On the ruling part. Plato, Democritus: in the whole head. ### Extrabiblical texts - Plutarch, Plac. 4.5 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 4.5.1. ### Citation (SBL) Eusebius, Praep. ev. 15.61.1 (Dindorf 2:413; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-61-1). ## Preparation for the Gospel 15.61.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-61-2 - Source: Dindorf 2:413 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Strato: between the eyebrows. ### Greek text Στράτων ἐν μεσοφρύῳ. ### English translation (Claude) Strato: between the eyebrows. ### Extrabiblical texts - Plutarch, Plac. 4.5 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 4.5.2. ### Citation (SBL) Eusebius, Praep. ev. 15.61.2 (Dindorf 2:413; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-61-2). ## Preparation for the Gospel 15.61.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-61-3 - Source: Dindorf 2:413 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Erasistratus: in the brain's membrane. ### Greek text Ἐρασίστρατος περὶ τὴν μήνιγγα τοῦ ἐγκεφάλου, ἣν ἐπικρανίδα λέγει. ### English translation (Claude) Erasistratus: around the membrane of the brain, which he calls the epikranis. ### Extrabiblical texts - Plutarch, Plac. 4.5 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 4.5.3. ### Citation (SBL) Eusebius, Praep. ev. 15.61.3 (Dindorf 2:413; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-61-3). ## Preparation for the Gospel 15.61.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-61-4 - Source: Dindorf 2:413 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Herophilus: in the cavity of the brain. ### Greek text Ἡρόφιλος ἐν τῇ τοῦ ἐγκεφάλου κοιλίᾳ, ἥτις ἐστὶ καὶ βάσις. ### English translation (Claude) Herophilus: in the cavity of the brain, which is also its base. ### Extrabiblical texts - Plutarch, Plac. 4.5 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 4.5.4. ### Citation (SBL) Eusebius, Praep. ev. 15.61.4 (Dindorf 2:413; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-61-4). ## Preparation for the Gospel 15.61.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-61-5 - Source: Dindorf 2:413 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Parmenides: in the chest. ### Greek text Παρμενίδης ἐν ὅλῳ τῷ θώρακι. ### English translation (Claude) Parmenides: in the whole chest. ### Extrabiblical texts - Plutarch, Plac. 4.5 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 4.5.5. ### Citation (SBL) Eusebius, Praep. ev. 15.61.5 (Dindorf 2:413; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-61-5). ## Preparation for the Gospel 15.61.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-61-6 - Source: Dindorf 2:413 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Epicurus and the Stoics: in the heart. ### Greek text Ἐπίκουρος, οἷ Στωϊκοὶ πάντες, ἐν ὅλῃ τῇ καρδίᾳ. ### English translation (Claude) Epicurus and all the Stoics: in the whole heart. ### Extrabiblical texts - Plutarch, Plac. 4.5 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 4.5.6. ### Citation (SBL) Eusebius, Praep. ev. 15.61.6 (Dindorf 2:413; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-61-6). ## Preparation for the Gospel 15.61.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-61-7 - Source: Dindorf 2:413 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Diogenes: in the heart's arterial cavity. ### Greek text Διογενὴς ἐν τῇ ἀρτηριακῇ κοιλίᾳ τῆς καρδίας, ἥτις ἐστὶ πνευματική. ### English translation (Claude) Diogenes: in the arterial cavity of the heart, which is full of breath. ### Extrabiblical texts - Plutarch, Plac. 4.5 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 4.5.7. ### Citation (SBL) Eusebius, Praep. ev. 15.61.7 (Dindorf 2:413; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-61-7). ## Preparation for the Gospel 15.61.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-61-8 - Source: Dindorf 2:413 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Empedocles: in the blood. ### Greek text Ἐμπεδοκλῆς δὲ ἐν τῇ τοῦ αἵματος συστάσει. ### English translation (Claude) Empedocles: in the composition of the blood. ### Extrabiblical texts - Plutarch, Plac. 4.5 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 4.5.8. ### Citation (SBL) Eusebius, Praep. ev. 15.61.8 (Dindorf 2:413; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-61-8). ## Preparation for the Gospel 15.61.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-61-9 - Source: Dindorf 2:413–414 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Other views on where the ruling part lies. ### Greek text Οἱ δʼ ἐν τῷ περικαρδίῳ ὑμένι· οἶ δʼ ἐν τῷ διαφράγματι. τῶν νεωτέρων τινὲς διήκειν ἀπὸ κεφαλῆς μέχρι τοῦ διαφράγματος. ### English translation (Claude) Some: in the membrane around the heart; others: in the diaphragm. Some of the more recent: that it extends from the head to the diaphragm. ### Extrabiblical texts - Plutarch, Plac. 4.5 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 4.5.9–10. ### Citation (SBL) Eusebius, Praep. ev. 15.61.9 (Dindorf 2:413–414; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-61-9). ## Preparation for the Gospel 15.61.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-61-10 - Source: Dindorf 2:414 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Pythagoras: life in the heart, reason in the head. ### Greek text Πυθαγόρας τὸ μὲν ζωτικὸν περὶ τὴν καρδίαν, τὸ δὲ λογικὸν καὶ νοερὸν περὶ τὴν κεφαλήν.” ### English translation (Claude) Pythagoras: the life-giving part around the heart, the rational and intellectual around the head.” ### Extrabiblical texts - Plutarch, Plac. 4.5 (Plutarch): quotation, high confidence ### Translation notes - [Plutarch], Placita 4.5.11. ### Citation (SBL) Eusebius, Praep. ev. 15.61.10 (Dindorf 2:414; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-61-10). ## Preparation for the Gospel 15.61.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-61-11 - Source: Dindorf 2:414 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius: Christians rightly leave these useless questions and hold to piety toward the Creator. ### Greek text Τοσαῦτα μὲν δὴ καὶ τὰ περὶ τῶνδε. ἆρʼ οὖν οὐκ ἐν δίκῃ σοι δοκοῦμεν κρίσει καὶ λογισμῷ τῆς τούτων ἀπάντων ἀνωφελοῦς καὶ πολυπλανοῦς ματαιοπονίας ἀνακεχωρηκέναι, καὶ τῶν μὲν εἰρημένων μηδὲν πολυπραγμονεῖν, μηδὲ γὰρ ὁρᾶν ἐξ αὐτῶν τὸ λυσιτελὲς καὶ αὐτόθεν συντεῖνον πρὸς ὠφέλειαν καὶ ἀγαθοῦ κτῆσιν ἀνθρώποις) μόνης δὲ τῆς ἀμφὶ τὸν πάντων δημιουργὸν θεὸν εὐσεβείας ἔχεσθαι, καὶ διὰ σώφρονος βίου τῆς τε ἄλλης κατʼ ἀρετὴν θεοφιλοῦς πολιτείας ἀρεσκόντως ζῆν σπουδάζειν τῷ πάντων θεῷ; ### English translation (Claude) So much, then, on these matters too. Do we not seem to you, then, to have withdrawn justly, with judgment and reasoning, from the useless, many-wandering, vain toil of all these men, and not to busy ourselves at all with what has been described (for we do not see in it what is profitable and bears directly on benefit and the acquiring of good for human beings), but to hold only to piety toward God, the maker of all things, and to strive, by a self-controlled life and every other God-loving way of living by virtue, to live in a way that pleases the God of all? ### Citation (SBL) Eusebius, Praep. ev. 15.61.11 (Dindorf 2:414; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-61-11). ## Preparation for the Gospel 15.61.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-61-12 - Source: Dindorf 2:414 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Socrates as a witness against the natural philosophers. ### Greek text ἀλλʼ εἰ καὶ σὺ βασκανίᾳ καὶ φθόνῳ τὴν ἀληθῆ μαρτυρίαν ἡμῖν προσέσθαι διʼ ὄκνου φέρεις, φθάσει γέ σε πάλιν ὁ πάντων Ἑλλήνων σοφώτατος Σωκράτης τὰς ὑπὲρ ἡμῶν ψήφους φιλαληθῶς ἐξενηνεγμένος. τοὺς γοῦν μετεωρολέσχας ἐκείνους μωραίνοντας ἀπεδείκνυεν καὶ μηδὲν μαινομένων διαφέρειν ἔλεγεν, ἀπελέγχων αὐτοὺς διαρρήδην οὐ μόνον ὡς ἀνεφίκτων ὀρεγομένους, ἀλλὰ καὶ περὶ ἄχρηστα καὶ ἀνωφελῆ τῷ βίῳ κατατριβομένους. ταῦτα δέ σοι καὶ ὁ πρόσθεν μαρτυρήσει Ξενοφῶν, Σωκράτους ἑταίρων γνωριμώτατος, ὧδέ πη γράφων ἐν Ἀπομνημονευμασιν ### English translation (Claude) But if you too, from spite and envy, are reluctant to accept our true testimony, Socrates, the wisest of all the Greeks, will once again have been before you, having cast his votes on our side in love of truth. At any rate he showed those talkers about things on high to be fools and said they differed in nothing from madmen, refuting them outright not only as reaching for the unattainable but also as wearing themselves out over things useless and unprofitable for life. Xenophon, cited earlier, the best known of Socrates' companions, will bear witness to this for you, writing somewhat as follows in the Memoirs: ### Extrabiblical texts - Xenophon, Mem. 1.1.11–16 (Xenophon, Memorabilia): allusion, high confidence ### Translation notes - Xenophon, Memorabilia 1.1.11–16, follows. ### Citation (SBL) Eusebius, Praep. ev. 15.61.12 (Dindorf 2:414; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-23-1/#p-15-61-12). ## Preparation for the Gospel 15.62.1 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-62-1/#p-15-62-1 - Source: Dindorf 2:414–415 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Socrates did not speculate about the cosmos. ### Greek text “Οὐδεὶς δὲ πώποτε Σωκράτους οὐδὲν οὔτε ἀνόσιον, οὔτε πράττοντος εἶδεν, λέγοντος ἤκουσεν. οὐδὲ γὰρ περὶ τῆς τῶν ἀπάντων φύσεως ἢ περὶ τῶν ἄλλων, ὡς οἱ πλεῖστοι, διελέγετο, σκοπῶν ὅπως ὁ καλούμενος ὑπὸ τῶν σοφιστῶν κόσμος ἔχει, καὶ τίσιν ἀνάγκαις ἕκαστα γίνεται τῶν οὐρανίων, ἀλλὰ καὶ τοὺς φροντίζοντας τὰ τοιαῦτα μωραίνοντας ἀπεδείκνυε. ### English translation (Claude) “No one ever saw Socrates do, or heard him say, anything impious or unholy. For he did not discuss the nature of all things, as most did, or other such matters, inquiring how what the sophists call the cosmos is constituted and by what necessities each of the heavenly things comes to be; rather, he showed that those who busied themselves with such things were fools. ### Extrabiblical texts - Xenophon, Mem. 1.1.11 (Xenophon, Memorabilia): quotation, high confidence ### Translation notes - Xenophon, Memorabilia 1.1.11. Some words are missing from the first sentence in the digital text ("anything impious or unholy ... do ... or heard him say"); it is translated by its plain sense. ### Citation (SBL) Eusebius, Praep. ev. 15.62.1 (Dindorf 2:414–415; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-62-1/#p-15-62-1). ## Preparation for the Gospel 15.62.2 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-62-1/#p-15-62-2 - Source: Dindorf 2:415 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Socrates questioned the motives of the natural philosophers. ### Greek text καὶ πρῶτον μὲν αὐτῶν ἐσκόπει πότερά ποτε νομίσαντες ἱκανῶς ἤδη τὰ ἀνθρώπινα εἰδέναι ἔρχονται ἐπὶ τὸ περὶ τῶν τοιούτων φροντίζειν, ἢ τὰ μὲν ἀνθρώπινα παρέντες, τὰ δαιμόνια δὲ σκοποῦντες, ἡγοῦνται τὰ προσήκοντα πράττειν. ### English translation (Claude) And first he would ask about them whether they come to think about such things because they believe they already know human affairs well enough, or whether they think they are doing what is fitting by leaving human affairs aside and inquiring into divine ones. ### Extrabiblical texts - Xenophon, Mem. 1.1.12 (Xenophon, Memorabilia): quotation, high confidence ### Translation notes - Xenophon, Memorabilia 1.1.12. ### Citation (SBL) Eusebius, Praep. ev. 15.62.2 (Dindorf 2:415; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-62-1/#p-15-62-2). ## Preparation for the Gospel 15.62.3 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-62-1/#p-15-62-3 - Source: Dindorf 2:415 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The philosophers' disagreements show these matters are beyond human discovery. ### Greek text ἐθαύμαζε δὲ, εἰ μὴ φανερὸν αὐτοῖς ἐστιν ὅτι ταῦτα οὐ δυνατόν ἐστιν ἀνθρώποις εὑρεῖν, ἐπεὶ καὶ τοὺς μέγιστα φρονοῦντας ἐπὶ τῷ περὶ τούτων λέγειν οὐ ταὐτὰ δοξάζειν ἀλλήλοις, ἀλλὰ καὶ τοῖς μαινομένοις ὁμοίως διακεῖσθαι πρὸς ἀλλήλους. ### English translation (Claude) And he wondered that it was not plain to them that these things cannot be found out by human beings, since even those who pride themselves most on speaking about them do not hold the same opinions as one another, but are disposed toward one another like madmen. ### Extrabiblical texts - Xenophon, Mem. 1.1.13 (Xenophon, Memorabilia): quotation, high confidence ### Translation notes - Xenophon, Memorabilia 1.1.13. ### Citation (SBL) Eusebius, Praep. ev. 15.62.3 (Dindorf 2:415; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-62-1/#p-15-62-3). ## Preparation for the Gospel 15.62.4 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-62-1/#p-15-62-4 - Source: Dindorf 2:415 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The natural philosophers contradict one another as madmen do. ### Greek text τῶν τε γὰρ μαινομένων τοὺς μὲν οὐδὲ τὰ δεινὰ δεδιέναι, τοὺς δὲ καὶ τὰ μὴ φοβερὰ φοβεῖσθαι· καὶ τοῖς μὲν οὐδʼ ἐν ὄχλῳ δοκεῖν αἰσχρὸν εἶναι λέγειν ἢ ποιεῖν ὁτιοῦν, τοῖς δὲ οὐδʼ ἐξιτητέον εἰς ἀνθρώπους εἶναι δοκεῖν· καὶ τοὺς μὲν οὔθʼ ἱερὸν οὔτε βωμὸν οὔτʼ ἄλλο τῶν θείων οὐδὲν τιμᾶν, τοὺς δὲ καὶ ξύλα καὶ λίθους τοὺς τυχόντας καὶ θηρία σέβεσθαι. τῶν τε περὶ τῆς τῶν πάντων φύσεως μεριμνώντων τοῖς μὲν δοκεῖν ἕν μόνον τὸ ὂν εἶναι, τοῖς δὲ ἄπειρα τὸ πλῆθος· καὶ τοῖς μὲν ἀεὶ πάντα κινεῖσθαι, τοῖς δὲ οὐδὲν ἄν ποτε κινηθῆναι· καὶ τοῖς μὲν ἅπαντα γίγνεσθαί τε καὶ ἀπόλλυσθαι, τοῖς δὲ οὔτʼ ἂν γενέσθαι ποτὲ οὐδὲν οὔτε ἀπολέσθαι. ### English translation (Claude) For among madmen, some do not fear even what is dreadful, while others fear even what is not frightening; to some it seems not shameful to say or do anything at all even in a crowd, while to others it seems one should not even go out among people; some honor neither temple nor altar nor anything else divine, while others revere sticks and stones of any kind, and beasts. So too among those who concern themselves with the nature of all things, to some it seems that what is is only one, to others that it is infinite in number; to some that all things are always in motion, to others that nothing could ever be moved; to some that all things come to be and perish, to others that nothing could ever come to be or perish. ### Extrabiblical texts - Xenophon, Mem. 1.1.14 (Xenophon, Memorabilia): quotation, high confidence ### Translation notes - Xenophon, Memorabilia 1.1.14. ### Citation (SBL) Eusebius, Praep. ev. 15.62.4 (Dindorf 2:415; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-62-1/#p-15-62-4). ## Preparation for the Gospel 15.62.5 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-62-1/#p-15-62-5 - Source: Dindorf 2:415–416 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Knowledge of nature gives no power over it. ### Greek text ἐσκόπει δὲ περὶ αὐτῶν καὶ τάδε· ἆρʼ ὥσπερ οἱ τἀνθρώπινα μανθάνοντες ἡγοῦνται τοῦθʼ ὅ τι ἂν μάθωσιν ἑαυτοῖς τε τῶν ἄλλων ὅτῳ ἂν βούλωνται ποιήσειν, οὕτω καὶ οἶ τὰ θεῖα ζητοῦντες νομίζουσιν, ἐπειδὰν γνῶσιν αἷς ἀνάγκαις ἕκαστα γίγνεται, ποιήσειν ὅταν βούλωνται καὶ ἀνέμους καὶ ὕδατα καὶ ὥρας καὶ ὅτου ἂν ἄλλου δέωνται τῶν τοιούτων; ἢ τοιοῦτον μὲν οὐδὲν οὐδʼ ἐλπίζουσιν, ἀρκεῖ δʼ αὐτοῖς γνῶναι μόνον ᾗ τῶν τοιούτων ἕκαστα γίγνεται; ### English translation (Claude) He also asked this about them: just as those who learn human matters believe that whatever they learn they will put into practice for themselves and for any others they wish, do those who search into divine things likewise think that, once they know by what necessities each thing comes to be, they will make winds and waters and seasons, and whatever else of the kind they need, whenever they wish? Or do they hope for nothing of the sort, and is it enough for them merely to know how each of these things comes to be? ### Extrabiblical texts - Xenophon, Mem. 1.1.15 (Xenophon, Memorabilia): quotation, high confidence ### Translation notes - Xenophon, Memorabilia 1.1.15. ### Citation (SBL) Eusebius, Praep. ev. 15.62.5 (Dindorf 2:415–416; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-62-1/#p-15-62-5). ## Preparation for the Gospel 15.62.6 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-62-1/#p-15-62-6 - Source: Dindorf 2:416 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Socrates discussed only human and moral questions. ### Greek text περὶ μὲν οὖν τῶν ταῦτα πραγματευομένων τοιαῦτα ἔλεγεν· αὐτὸς δὲ περὶ τῶν ἀνθρωπείων ἀεὶ διελέγετο, σκοπῶν τί εὐσεβὲς, τί ἀσεβές· τί καλὸν, τί αἰσχρόν· τί δίκαιον, τί ἄδικον· τί σωφροσύνη, τί μανία.” ### English translation (Claude) This is what he said about those who occupied themselves with these things; but he himself always discussed human matters, examining what is pious and what impious, what noble and what shameful, what just and what unjust, what self-control and what madness.” ### Extrabiblical texts - Xenophon, Mem. 1.1.16 (Xenophon, Memorabilia): quotation, high confidence ### Translation notes - Xenophon, Memorabilia 1.1.16 (part). ### Citation (SBL) Eusebius, Praep. ev. 15.62.6 (Dindorf 2:416; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-62-1/#p-15-62-6). ## Preparation for the Gospel 15.62.7 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-62-1/#p-15-62-7 - Source: Dindorf 2:416 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Aristippus and Ariston: philosophy should be ethics alone. ### Greek text Ταῦτα μὲν οὖν ὁ Σωκράτης. μετὰ δὲ αὐτὸν οἶ περὶ Ἀρίστιππον τὸν Κυρηναῖον, ἔπειθʼ ὕστερον οἱ περὶ Ἀρίστωνα τὸν Χῖον ἐπεχείρησαν λέγειν ὡς δέοι μόνα τὰ ἠθικὰ φιλοσοφεῖν· εἶναι γὰρ δὴ ταῦτα μὲν δυνατὰ καὶ ὠφέλιμα· τοὺς μέντοι περὶ τῆς φύσεως λόγους πᾶν τοὐναντίον, μήτε καταληπτοὺς εἰναι μήτʼ, εἰ καὶ ὀφθεῖεν, ὄφελος ἔχειν τι. ### English translation (Claude) So Socrates. After him the school of Aristippus of Cyrene, and later the school of Ariston of Chios, tried to argue that one ought to pursue only ethics in philosophy; for this is possible and useful, but accounts of nature are the very opposite, neither graspable nor, even if they were seen, of any use. ### Translation notes - Eusebius does not name his source for 15.62.7–13; the material on Aristippus, Ariston, and Socrates has close parallels in Diogenes Laertius and Sextus Empiricus. ### Citation (SBL) Eusebius, Praep. ev. 15.62.7 (Dindorf 2:416; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-62-1/#p-15-62-7). ## Preparation for the Gospel 15.62.8 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-62-1/#p-15-62-8 - Source: Dindorf 2:416 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Seeing the whole cosmos would not make us better. ### Greek text μηδὲν γὰρ ἡμῖν ἔσεσθαι πλέον, ἀλλʼ οὐδʼ εἰ μετεωρότεροι τοῦ Πέρσεως ἀρθέντες ὑπέρ τε πόντου χεῦμʼ ὑπέρ τε Πλειάδα, αὐτοῖς τοῖς ὄμμασι κατίδοιμεν τὸν πάντα κόσμον, καὶ τὴν τῶν ὄντων φύσιν, ἥτις δή ποτέ ἐστιν. ### English translation (Claude) For we would gain nothing, not even if, raised higher than Perseus, "over the sea's flood and over the Pleiad," we were to look with our own eyes on the whole world and the nature of things, whatever it may be. ### Translation notes - The verse about the sea and the Pleiad is from an unidentified poet. ### Citation (SBL) Eusebius, Praep. ev. 15.62.8 (Dindorf 2:416; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-62-1/#p-15-62-8). ## Preparation for the Gospel 15.62.9 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-62-1/#p-15-62-9 - Source: Dindorf 2:416 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Natural knowledge does not bring virtue or happiness. ### Greek text οὐ γὰρ δὴ διά γε τοῦτο φρονιμωτέρους ἢ δικαιοτέρους ἢ ἀνδρειοτέρονς ἢ σωφρονεστέρους ἡμὰς ἔσεσθαι, μὴν οὐδὲ ἰσχυροὺς ἢ καλοὺς ἢ πλουσίους, ὧν χωρὶς οὐχ οἷόν τε εὐδαιμονεῖν. ### English translation (Claude) For not on that account shall we be wiser or more just or braver or more self-controlled, nor indeed strong or handsome or rich, without which it is not possible to be happy. ### Citation (SBL) Eusebius, Praep. ev. 15.62.9 (Dindorf 2:416; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-62-1/#p-15-62-9). ## Preparation for the Gospel 15.62.10 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-62-1/#p-15-62-10 - Source: Dindorf 2:416 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Socrates: only human things concern us. ### Greek text ὅθεν ὀρθῶς εἶπε Σωκράτης ὅτι τῶν ὄντων τὰ μὲν ὑπὲρ ἡμᾶς εἴη, τὰ δὲ οὐδὲν πρὸς ἡμᾶς. εἶναι γὰρ τὰ φυσικὰ μὲν ὑπὲρ ἡμᾶς, τὰ δὲ μετὰ τὸν θάνατον οὐδὲν πρὸς ἡμὰς, μόνα δὲ πρὸς ἡμὰς τὰ ἀνθρώπινα. ### English translation (Claude) Hence Socrates rightly said that of the things that are, some are above us and some are nothing to us: things of nature are above us, things after death nothing to us, and only human things concern us. ### Translation notes - The saying "things after death are nothing to us" is reported of Socrates in this source; it is not Eusebius's own view. ### Citation (SBL) Eusebius, Praep. ev. 15.62.10 (Dindorf 2:416; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-62-1/#p-15-62-10). ## Preparation for the Gospel 15.62.11 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-62-1/#p-15-62-11 - Source: Dindorf 2:416 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Socrates left natural philosophy for moral inquiry. ### Greek text ταύτῃ δὲ καὶ χαίρειν αὐτὸν εἰπόντα τῇ Ἀναξαγόρου καὶ Ἀρχελάου φυσιολογίᾳ ζητεῖν ὅττι οἱ ἐν μεγάροισι κακόν τʼ ἀγαθόν τε τέτυκται. ### English translation (Claude) And in this way, he said, he bade farewell to the natural philosophy of Anaxagoras and Archelaus, to seek "whatever ill and good is done in your halls." ### Extrabiblical texts - Homer, Od. 4.392 (Homer, Odyssey): quotation, high confidence - Anaxagoras (Anaxagoras): allusion, high confidence ### Translation notes - The verse is Homer, Odyssey 4.392. ### Citation (SBL) Eusebius, Praep. ev. 15.62.11 (Dindorf 2:416; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-62-1/#p-15-62-11). ## Preparation for the Gospel 15.62.12 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-62-1/#p-15-62-12 - Source: Dindorf 2:416–417 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Natural philosophy is also impious. ### Greek text καὶ ἄλλως δὲ εἶναι τοὺς φυσικοὺς λόγους οὐ χαλεποὺς οὐδὲ ἀδυνάτους μόνον, ἀλλὰ καὶ ἀσεβεῖς καὶ τοῖς νόμοις ὑπεναντίους. τοὺς μὲν γὰρ ἀξιοῦν μηδʼ εἶναι θεοὺς τὸ παράπαν, τοὺς δὲ τὸ ἄπειρον, ἢ τὸ ὂν, ἢ τὸ ἕν· καὶ πάντα μᾶλλον ἢ τοὺς νομιζομένους. ### English translation (Claude) And besides, accounts of nature are not only hard and impossible but also impious and contrary to the laws. For some hold that there are no gods at all, others that the infinite, or being, or the one is god, and anything rather than the gods traditionally believed in. ### Citation (SBL) Eusebius, Praep. ev. 15.62.12 (Dindorf 2:416–417; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-62-1/#p-15-62-12). ## Preparation for the Gospel 15.62.13 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-62-1/#p-15-62-13 - Source: Dindorf 2:417 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The natural philosophers disagree about everything. ### Greek text τήν τʼ αὖ διαφωνίαν παμπόλλην οὖσαν· τοὺς μὲν γὰρ ἄπειρον ἀποφαίνειν τὸ πᾶν, τοὺς δὲ πεπερασμένον, καὶ τοὺς μὲν ἀξιοῦν ἅπαντα κινεῖσθαι, τοὺς δὲ καθάπαξ μηδέν. ### English translation (Claude) And again, their disagreement is very great: some declare the universe infinite, others limited; and some hold that all things move, others that nothing at all does. ### Citation (SBL) Eusebius, Praep. ev. 15.62.13 (Dindorf 2:417; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-62-1/#p-15-62-13). ## Preparation for the Gospel 15.62.14 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-62-1/#p-15-62-14 - Source: Dindorf 2:417 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Timon of Phlius mocks the philosophers' wrangling. ### Greek text καὶ μὴν εἴ τι καὶ ἄλλο πάντων ἄριστά μοι δοκεῖ περὶ τούτων αὐτῶν ἐν τοῖς Σίλλοις καὶ ὁ Φλιάσιος Τίμων εἰρηκέναι τάδε τίς γὰρ τούσδʼ ὀλοῇ ἔριδι ξυνέηκε μάχεσθαι; Ἠχοῦς σύνδρομος ὄχλος. ὁ γὰρ σιγῶσι χολωθεὶς νοῦσον ἐπʼ ἀνέρας ὦρσε λάλην, ὀλέκοντο δὲ πολλοί. ### English translation (Claude) And indeed, best of all, it seems to me, Timon of Phlius has said this about these very men in his Silloi: "Who set these men to fight in ruinous strife? Echo's thronging crowd. For he, angered at the silent, roused against men a chattering plague, and many perished." ### Extrabiblical texts - Homer, Il. 1.8 (Homer, Iliad): echo, high confidence - Timon of Phlius, Timon (Timon of Phlius, Silloi): quotation, high confidence ### Translation notes - Timon of Phlius, Silloi (fragment). The first line parodies Homer, Iliad 1.8. ### Citation (SBL) Eusebius, Praep. ev. 15.62.14 (Dindorf 2:417; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-62-1/#p-15-62-14). ## Preparation for the Gospel 15.62.15 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-62-1/#p-15-62-15 - Source: Dindorf 2:417 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Timon on Strife among the philosophers. ### Greek text ὁρᾷς ὡς ἤδη καὶ ἀλλήλους σκώπτουσιν οἱ γενναῖοι; τὴν γοῦν πρὸς ἀλλήλους φιλονεικίαν αὐτῶν τάς τε μάχας καὶ τὰς διαστάσεις ἔτι πρὸς τοῖς εἰρημένοις ὁ δηλωθεὶς ἀνὴρ τοῦτον ὑπογράφει τὸν τρόπον φοιτᾷ δὲ βροτολοιγὸς ἔρις, κενεὸν λελακυῖα, νείκης ἀνδροφόνοιο κασιγνήτη καὶ ἔριθος, ἥ τʼ ἀλαὴ περὶ πάντα κυλίνδεται, αὐτὰρ ἔπειτα ἔς τε βροτοὺς στήριξε κάρη καὶ ἐς ἐλπίδα βάλλει. ### English translation (Claude) Do you see how the noble men already mock one another? At any rate, the man just mentioned sketches, besides what has been said, their rivalry with one another, their battles and their factions, in this way: "Strife, ruin of mortals, goes about, shrieking emptily, sister and helper of man-slaying Quarrel; she rolls blindly about everything, and then sets her head among mortals and throws them into hope." ### Extrabiblical texts - Homer, Il. 4.440–443 (Homer, Iliad): echo, high confidence - Timon of Phlius, Timon (Timon of Phlius, Silloi): quotation, high confidence ### Translation notes - Timon of Phlius, Silloi (fragment), a parody of Homer, Iliad 4.440–443. ### Citation (SBL) Eusebius, Praep. ev. 15.62.15 (Dindorf 2:417; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-62-1/#p-15-62-15). ## Preparation for the Gospel 15.62.16 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-62-1/#p-15-62-16 - Source: Dindorf 2:417–418 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eusebius concludes the Preparation for the Gospel. ### Greek text Ἀλλὰ γὰρ καὶ τῆς τῶνδε πρὸς σφὰς αὐτοὺς ἀποδεδειγμένης στάσεως τε καὶ μάχης, τῆς τε μηδὲν ἡμῖν προσηκούσης, περιττῆς δὲ ἄλλως καὶ οὐ γνωστῆς παιδείας τε καὶ μαθήσεως τῶν λοιπῶν ἁπάντων, ἐν οἷς εἰσέτι νῦν ἀποσεμνύνονται φιλοσόφων παῖδες, ἀπεληλεγμένων οὐχ ἡμετέραις, ταῖς δʼ οἰκείαις αὐτῶν ἀποδείξεσιν· οὐ μὴν ἀλλὰ καὶ τῆς αἰτίας εἰς φανερὸν τεθείσης, διʼ ἣν τὰ τῶνδε αποστραφέντες τὰ Ἑβραίων λόγια προτετιμήκαμεν, τὰ μὲν τῆς Εὐαγγελικῆς Προπαρασκευῆς ἐν τούτοις ἡμῖν περιγεγράφθω· ### English translation (Claude) But now that the faction and fighting of these men among themselves has been shown, and all the rest of their education and learning, which does not concern us, is superfluous besides and cannot be known, and in which the sons of the philosophers still take pride, has been refuted not by our proofs but by their own; and since, moreover, the reason has been made plain why we turned away from their teachings and preferred the oracles of the Hebrews, let our Preparation for the Gospel be brought to its close here. ### Citation (SBL) Eusebius, Praep. ev. 15.62.16 (Dindorf 2:417–418; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-62-1/#p-15-62-16). ## Preparation for the Gospel 15.62.17 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-62-1/#p-15-62-17 - Source: Dindorf 2:418 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Demonstration of the Gospel is to follow. ### Greek text τὰ δὲ τῆς ἐντελεστέρας πραγματείας, τῆς κατὰ τὴν Εὐαγγελικὴν Ἀπόδειξιν, ἤδη λοιπὸν ἐπισκεπτέον ἀφʼ ἑτέρας λόγων ἀρχῆς, τῆς δὴ λειπούσης τῷ προβλήματι, τὴν διδασκαλίαν ποιησομένοις. ### English translation (Claude) The more complete undertaking, the Demonstration of the Gospel, must now be taken up from another starting point of discussion, the one that remains to the question, for those who will give the teaching. ### Extrabiblical texts - Eusebius, Dem. ev. (Demonstration of the Gospel): allusion, high confidence ### Translation notes - The last clause is compressed in the Greek. ### Citation (SBL) Eusebius, Praep. ev. 15.62.17 (Dindorf 2:418; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-62-1/#p-15-62-17). ## Preparation for the Gospel 15.62.18 - URL: https://sophiascriptura.com/fathers/eusebius-praeparatio/15-62-1/#p-15-62-18 - Source: Dindorf 2:418 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The question the Demonstration will answer: why Gentiles use the Jewish Scriptures but not the law. ### Greek text λείπει δʼ ἄρα πρὸς τοὺς ἐκ περιτομῆς ἐπιμεμψαμένους ἀποκρίνασθαι, τί δή ποτε ἀλλόφυλοι ὄντες καὶ ἀλλογενεῖς ταῖς αὐτῶν βίβλοις ἀποχρώμεθα, μηδὲν ἡμῖν, ὡς ἂν αὐτοὶ φαῖεν, προσηκούσαις· ἢ τί δὴ τὰ παρʼ αὐτοῖς ἀσπαζόμενοι λόγια οὐχὶ καὶ τὸν βίον ἀκόλουθον τῷ παρʼ αὐτοῖς παρέχομεν νόμῳ. ### English translation (Claude) What remains, then, is to answer those of the circumcision who find fault with us: why, being of another race and another stock, we make use of their books, which, as they would say, do not belong to us at all; or why, if we welcome the oracles they have, we do not also lead a life in keeping with the law they have. ### Translation notes - The objection is put in the mouth of Jewish critics, as Eusebius frames it; the Demonstration of the Gospel answers it. ### Citation (SBL) Eusebius, Praep. ev. 15.62.18 (Dindorf 2:418; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/15-62-1/#p-15-62-18).