Eusebius: Praeparatio Evangelica, Book 9

ΒΙΒΛΙΟΝ ENATON
Ninth Book

Eusebius transitions from his prior arguments for accepting Hebrew Scripture to external validation, proposing to show that renowned Greek writers and philosophers were well-acquainted with Jewish history, lifestyle, and theology. He announces that he will quote famous Greek authors who attested to the Jews and their ancient philosophy, beginning with a selection from Theophrastus via Porphyry’s De Abstinentia.

^1.1 Καὶ τῆς τῶν παρ’ 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 καθ’ Ἑβραίους οὐκ ἄπειροι γεγόνασι πραγμάτων, ἀλλ’ οἱ μὲν καὶ τῷ βίῳ τῶν ἀνδρῶν ταῖς τε παρ’ αὐτοῖς φερομέναις ἱστορικαῖς διηγήσεσιν ἀλήθειαν ἐπεμαρτύρησαν, οἱ δὲ καὶ τῆς δογματικῆς ὁμοίως αὐτοῖς ἐφήψαντο θεολογίας.	^1.1 Since our acceptance of the Oracles of the Hebrews has not occurred without due reflection, but through careful judgment and critical examination, and since the main points of proof have been surveyed, it is time to consider how even the most distinguished of the Greeks themselves were not unacquainted with the affairs of the Hebrews. Rather, some bore witness to the truth of these men's manner of life and the historical accounts preserved among them, while others likewise attached themselves to their dogmatic theology.
^1.2 πρῶτα δὲ τὰ πρῶτα παραθήσομαι, δεικνὺς ὅσοι τῶν Ἑλληνικῶν συγγραφέων ἐπ’ ὀνόματος Ἰουδαίων τε καὶ Ἑβραίων τῆς τε παρ’ αὐτοῖς τὸ παλαιὸν ἀσκουμένης φιλοσοφίας καὶ τῆς ἀνέκαθεν τῶν προπατόρων ἱστορίας ἐμνημόνευσαν.	^1.2 First of all, I will set forth first things first, demonstrating how many Greek writers made explicit mention by name of the Jews and Hebrews, as well as the philosophy cultivated among them from ancient times and the history of their ancestors from the beginning.
^1.3 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.	^1.3 My argument will begin with the life of these men, so that you may learn that it was not apart from sound reason that we preferred the philosophy of the people in question over that of the Greeks.
^1.4 ἀκόλουθα γοῦν τοῖς προεξητασμένοις ἐν τῷ πρὸ τούτου συγγράμματι καὶ τὰ τῆς ἠθικῆς αὐτοῖς ἐπιτελεῖσθαι συνασκήσεως, οὐ μόνον αἱ παρ’ αὐτοῖς ἱεραὶ βίβλοι, ἀλλὰ καὶ τῶν παρ’ Ἕλλησι φιλοσόφων οἱ μάλιστα διαφανεῖς καὶ καθ’ ἡμᾶς βεβοημένοι μαρτυροῦσι. καὶ δὴ λαβὼν ἀνάγνωθι τὰ Θεοφράστου ἐν τοῖς ὑπὸ Πορφυρίου γραφεῖσι Περὶ τῆς τῶν ἐμψύχων ἀποχῆς κείμενα τοῦτον τὸν τρόπον·	^1.4 At any rate, that their ethical discipline is carried out in harmony with what was previously examined in the preceding book is witnessed not only by their own sacred books, but also by those Greek philosophers who are most distinguished and highly renowned in our time. Take up, then, and read the words of Theophrastus preserved in Porphyry's treatise On Abstinence from Animal Food, which run as follows:

Chapter 2

☜ ☞

In this chapter cited by Eusebius from Theophrastus (via Porphyry's De Abstinentia), the Greek philosopher observes Jewish sacrificial practices. He notes that while the Jews offer animal sacrifices, they perform them at night as whole burnt offerings with libations of honey and wine, without consuming the victim. Theophrastus paints a favorable philosophical picture of the Jews, describing them as "philosophers by race" who spend their time conversing about the divine, observing the stars at night, and addressing God in prayer.

^2.1 «Καίτοι Σύρων μὲν Ἰουδαῖοι διὰ τὴν ἐξ ἀρχῆς θυσίαν ἔτι καὶ νῦν, φησὶν ὁ Θεόφραστος, ζῳοθυτούντων, εἰ τὸν αὐτὸν ἡμᾶς τρόπον τις κελεύοι θύειν, ἀποσταίημεν ἂν τῆς πράξεως. οὐ γὰρ ἑστιώμενοι τῶν τυθέντων, ὁλοκαυτοῦντες δὲ ταῦτα νυκτός, καὶ κατ’ αὐτῶν πολὺ μέλι καὶ οἶνον λείβοντες, ἀνήλισκον τὴν θυσίαν θᾶττον, ἵνα τοῦ δεινοῦ μηδ’ ὁ πανόπτης γένοιτο θεατής.

^2.1 "And yet, although among the Syrians the Jews even now continue to sacrifice living animals on account of their original sacrificial custom," says Theophrastus, "if anyone were to command us to sacrifice in that same manner, we would shrink from the practice. For they do not feast upon the victims, but burn them whole at night, pouring much honey and wine over them, consuming the sacrifice quickly so that even the All-Seeing [Sun] might not become a witness to the terrible deed.

^2.2 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 αὐτά, καὶ διὰ τῶν εὐχῶν θεοκλυτοῦντες. κατήρξαντο γὰρ οὗτοι πρῶτοι τῶν τε λοιπῶν ζῴων καὶ σφῶν αὐτῶν, ἀνάγκῃ καὶ οὐκ ἐπιθυμίᾳ τοῦτο πράξαντες.»

^2.2 And they do this while fasting during the intervening days; and throughout all this time, being philosophers by race, they discourse with one another concerning the divine, and at night they engage in contemplation of the stars, gazing up at them and calling upon God through prayers. For they were the first to initiate sacrifices both of other living creatures and of themselves, having done so out of necessity and not from desire."

Chapter 3

☜ ☞

In this chapter, Eusebius quotes extensively from Book 4 of Porphyry's De Abstinentia (which itself draws directly from Josephus's Bellum Judaicum, 2.119–161). The text outlines the ascetic lifestyle, communitarian organization, and doctrines of the Essenes. Key details include their communal ownership of property, practice of celibacy and adoption (or avoidance of marriage's pitfalls), ritual purifications, communal meals preceded by prayer, rigorous novitiate period, strict oaths of piety and secrecy, unwavering endurance under Roman torture, and belief in the immortality of the soul freed from its bodily prison.

^3.1 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.	^3.1 And in the fourth book of the same work, Porphyry records the following concerning these same men: "Now the Essenes are Jews by birth, but are united by mutual affection even more than others.
^3.2 οὗτοι τὰς μὲν ἡδονὰς ὡς κακίαν ἀποστρέφονται, τὴν δὲ ἐγκράτειαν καὶ τὸ μὴ τοῖς πάθεσιν ὑποπίπτειν ἀρετὴν ὑπολαμβάνουσι. καὶ γάμου μὲν αὐτοῖς ὑπεροψία, τοὺς δ’ 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 παρ’ αὐτοῖς τὸ κοινωνικόν, οὐδ’ ἔστιν εὑρεῖν κτήσει τινὰ παρ’ αὐτοῖς ὑπερέχοντα.	^3.2 They shun pleasures as a vice, but regard self-control and not yielding to passions as a virtue. They despise marriage, but taking the children of others while they are still tender and receptive to instruction, they regard them as kin and mold them according to their own customs—not abolishing marriage and the succession resulting from it, but guarding against the unchastity of women. They are despisers of wealth, and their practice of sharing property is extraordinary; nor is it possible to find anyone among them excelling in possessions.
^3.3 νόμος γὰρ τοὺς εἰς τὴν αἵρεσιν εἰσιόντας δημεύειν τῷ τάγματι τὴν οὐσίαν, ὥστε ἐν ἅπασι μήτε πενίας ταπεινότητα φαίνεσθαι μήθ’ ὑπεροχὴν πλούτου, τῶν δὲ ἑκάστου κτημάτων ἀναμεμιγμένων μίαν ὥσπερ ἀδελφοῖς ἅπασιν οὐσίαν εἶναι.	^3.3 For it is a rule that those entering the sect surrender their property to the order, so that among them all there appears neither the baseness of poverty nor the preeminence of wealth, but each man's possessions being blended together, there is one common property as among brothers.
^3.4 κηλῖδα δὲ ὑπολαμβάνουσι τοὔλαιον, κἂν ἀλειφθῇ τις ἄκων, σμήχεται τὸ σῶμα· τὸ γὰρ αὐχμεῖν ἐν καλῷ τίθενται, λευχειμονεῖν τε διὰ παντός.	^3.4 They consider oil a defilement, and if anyone is anointed against his will, his body is wiped clean; for they consider it a good thing to be unwashed and to wear white garments always.
^3.5 χειροτονητοὶ δὲ τῶν κοινῶν οἱ ἐπιμεληταὶ καὶ ἀδιαίρετοι πρὸς ἁπάντων εἰς τὰς χρείας ἕκαστοι. μία δ’ οὐκ ἔστιν αὐτῶν πόλις, ἀλλ’ ἐν ἑκάστῃ μετοικοῦσι πολλοί, καὶ τοῖς ἑτέρωθεν ἥκουσιν αἱρετισταῖς ἀναπέπταται τὰ παρ’ ἀλλήλοις· καὶ οἱ πρῶτον ἰδόντες εἰσίασιν ὡς πρὸς συνήθεις· διὸ οὐδὲν ἐπικομιζόμενοι ἀποδημοῦσιν ἀναλωμάτων ἕνεκα.	^3.5 Overseers of their common affairs are elected by vote, and all are assigned without distinction to their respective duties. They do not inhabit a single city, but many live in every town; and for members of the sect coming from elsewhere, everything held by the local members is open to them. They enter as if visiting intimate friends, even with those they have never seen before. For this reason, they carry nothing with them when traveling, so far as expenses are concerned.
^3.6 οὔτε δὲ ἐσθῆτα οὔτε ὑποδήματα ἀμείβουσι, πρὶν διαρραγῆναι πρότερον παντάπασιν, ἢ δαπανηθῆναι τῷ χρόνῳ. οὐδ’ ἀγοράζουσί τι, οὐδὲ πωλοῦσιν, ἀλλὰ τῷ χρῄζοντι διδοὺς ἕκαστος τὰ παρ’ ἑαυτῷ τὸ παρ’ ἐκείνου χρήσιμον ἀντικομίζεται· καὶ χωρὶς τῆς ἀντιδόσεως ἀκώλυτος ἡ μετάληψις αὐτοῖς παρ’ ὧν ἂν ἐθέλωσι.»	^3.6 They change neither garments nor sandals until they are completely torn to pieces or worn out by time. They neither buy nor sell anything, but each gives what he has to anyone in need and receives in return what is useful to himself; and even without such exchange, participation is unrestricted for them from whomever they wish."
^3.7 «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.	^3.7 "Moreover, toward the Divine they are uniquely pious. Before the sun rises, they utter nothing profane, but recite certain ancestral prayers to it, as if entreating it to rise. After this, they are dismissed by their overseers to the crafts they know; and having worked continuously until the fifth hour, they assemble again in one place, gird themselves with linen cloths, and wash their bodies in cold water. After this purification, they enter their own private building, where no one of another persuasion is permitted to enter.
^3.8 αὐτοὶ δὲ καθαροὶ καθάπερ εἰς ἅγιόν τι τέμενος παραγίνονται τὸ δειπνητήριον. καθεσθέντων δὲ μεθ’ 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.	^3.8 Being pure themselves, they enter the dining hall as if into a sacred temple. When they are seated in silence, the baker sets out bread in order, and the cook serves each man a single dish of one food. The priest offers prayer before the food—which is pure and undefiled—and it is unlawful to taste anything before the prayer. When they have finished eating, he prays again; thus at the beginning and end they honor God.
^3.9 ἔπειθ’ ὡς ἱερὰς καταθέμενοι τὰς ἐσθῆτας πάλιν ἐπ’ ἔργα τρέπονται μέχρι δείλης. δειπνοῦσι δ’ ὑποστρέψαντες ὁμοίως, συγκαθεζομένων τῶν ξένων, εἰ τύχοιεν αὐτοῖς παρόντες.	^3.9 Then, laying aside their garments as sacred, they return to their labor until evening. Returning home, they dine in the same manner, with any guests sitting with them if they happen to be present.
^3.10 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 παρ’ αὐτοῖς τροφὴν καὶ ποτὸν μέχρι κόρου.»	^3.10 Neither outcry nor clamor ever defiles the house; they yield the right to speak to one another in order, and to those outside, the silence within appears like some terrifying mystery. The cause of this is their continuous sobriety and the measuring out of food and drink among them only unto satisfaction."
^3.11 «Τοῖς δὲ ζηλοῦσι τὴν αἵρεσιν οὐκ εὐθὺς ἡ πάροδος, ἀλλ’ ἐπ’ 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,	^3.11 "Admission is not immediate for those who desire to join the sect, but for a year one remains outside while they prescribe for him the same way of life, giving him a small hatchet, a loincloth, and a white garment. When he has given proof of self-control during this time, he approaches closer to their lifestyle and participates in the purer waters for purification,
^3.12 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.	^3.12 but he is not yet received into their common life. For after demonstrating endurance, his character is tested for two additional years, and if he appears worthy, he is then admitted into the company.
^3.13 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 μήτ’ ἐξ ἐρίσματος, μισήσειν δ’ 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 μήθ’ ἑτέροις αὐτῶν τι μηνύσειν, κἂν μέχρι θανάτου τις βιάζηται.	^3.13 But before he touches the common food, he swears solemn oaths to them: first, that he will exercise piety toward the Divine; next, that he will observe justice toward men, hurting no one either intentionally or out of strife, but always hating the unjust and taking the side of the righteous; that he will keep faith with all, especially those in authority, for no one obtains rule without God; and if he himself holds authority, that he will never abuse his power, nor outshine his subordinates in dress or any superfluous ornament; that he will love the truth always and expose liars; that he will keep his hands clean from theft and his soul pure from unholy gain; and that he will conceal nothing from fellow members of the sect, nor reveal any of their secrets to others, even if forced to the point of death.
^3.14 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.	^3.14 In addition to these, he swears to impart the doctrines to no one otherwise than as he himself received them, to abstain from robbery, and to preserve alike the books of their sect and the names of the angels.
^3.15 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.	^3.15 Such are their oaths; but those who are caught in wrongdoing and expelled perish by a miserable fate. Bound as they are by their oaths and customs, they cannot partake of food from others, but eating grass and consumed by hunger, they perish.
^3.16 διὸ δὴ πολλοὺς ἐλεήσαντες ἐν ταῖς ἐσχάταις ἀνάγκαις ἀνέλαβον, ἱκανὴν τιμωρίαν δεδωκέναι νομίζοντες ἐπὶ τοῖς ἁμαρτήμασι τὴν μέχρι θανάτου βάσανον.»	^3.16 For this reason, taking pity on many in their ultimate extremity, they have received them back, considering that the torment unto death was sufficient punishment for their sins."
^3.17 «Τὴν δὲ σκαλίδα διδόασι τοῖς μέλλουσιν αἱρετισταῖς, ἐπεὶ καὶ αὐτοὶ ἄλλως οὐ θακεύουσιν ἢ βόθρον ὀρύξαντες εἰς βάθος ποδιαῖον, περικαλύψαντες τοὐματίῳ, ὡς μὴ ταῖς αὐγαῖς ἐνυβρίζειν τοῦ θεοῦ.	^3.17 "They give the trowel to prospective members, since even among themselves they do not relieve nature except by digging a trench a foot deep, wrapping their cloak around them so as not to offend the rays of God.
^3.18 τοσαύτη δ’ 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.	^3.18 So great is the simplicity and frugality of their diet that on the Seventh Day they do not require bodily relief, which they are accustomed to observe for hymns to God and for rest.
^3.19 ἐκ δὲ τῆς ἀσκήσεως ταύτης τοσαύτην πεποίηνται καρτερίαν, ὡς στρεβλούμενοι καὶ λυγιζόμενοι καὶ καόμενοι καὶ διὰ πάντων ὁδεύοντες τῶν βασανιστηρίων ὀργάνων, ἵν’ ἢ βλασφημήσωσι τὸν νομοθέτην, ἢ φάγωσί τι τῶν ἀσυνήθων, οὐδέτερον ὑπομένειν.	^3.19 From this discipline they have acquired such endurance that when racked, twisted, burned, and passed through all the instruments of torture to make them blaspheme the Lawgiver or eat forbidden food, they refuse to submit to either.
^3.20 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 παρ’ 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 δ’ ἀνεθῶσι τῶν κατὰ σάρκα δεσμῶν, οἷον δὴ μακρᾶς δουλείας ἀπηλλαγμένας, τότε χαίρειν καὶ μετεώρους φέρεσθαι.	^3.20 They clearly demonstrated this in the war against the Romans. For they endured neither flattering their tormentors nor shedding a tear, but smiling in their pains and mocking those inflicting the tortures, they cheerfully surrendered their souls, as if to receive them back again. For this conviction is firmly established among them: that bodies are corruptible and their matter non-permanent, but that souls remain immortal forever; and that coming from the subtle ether, they are entangled in bodies drawn down by a natural impulse, but when freed from the bonds of the flesh, as if released from long servitude, they then rejoice and are borne aloft.
^3.21 ἀπὸ δὴ τῆς τοιαύτης διαίτης καὶ τῆς πρὸς ἀλήθειαν καὶ τὴν εὐσέβειαν ἀσκήσεως εἰκότως ἐν αὐτοῖς πολλοὶ, οἳ καὶ τὰ μέλλοντα προγινώσκουσιν, ὡς ἂν βίβλοις ἱεραῖς καὶ διαφόροις ἁγνείαις καὶ προφητῶν ἀποφθέγμασιν ἐμπαιδοτριβούμενοι· σπάνιον δ’ εἰ ἐν ταῖς προαγορεύσεσιν ἀστοχοῦσιν.»	^3.21 From such a way of life and training in truth and piety, many among them naturally foresee future events, being thoroughly versed in sacred books, various purifications, and the sayings of the prophets; and it is rare if they ever fail in their predictions."
^3.22 Ταῦτα μὲν ὁ Πορφύριος, ἐκ παλαιῶν, ὡς εἰκός, ἀναγνωσμάτων, τῇ τῶν δηλουμένων ἀνδρῶν εὐσεβείᾳ τε ὁμοῦ καὶ φιλοσοφίᾳ ἐν τῷ τετάρτῳ συγγράμματι τῶν σπουδασθέντων αὐτῷ Περὶ τῆς τῶν ἐμψύχων ἀποχῆς ἐμαρτύρησεν.	^3.22 Porphyry testified to these things—presumably from ancient readings—concerning both the piety and philosophy of the men described, in the fourth book of his diligent work On Abstinence from Animal Food.

Chapter 4

☜ ☞

In this chapter, Eusebius quotes Hecataeus of Abdera to provide an account of Judea and Jerusalem.
In verses 1-5, Hecataeus describes Jerusalem as a fortified city of about 120,000 inhabitants. He outlines the Temple precinct, including the dimensions of the stone court, the unhewn stone altar, the golden altar of incense, and the golden lampstand. He notes the absence of any statues, groves, or images, as well as the strict abstinence of the priests from wine while serving in the temple.
In verses 6-9, Eusebius introduces a narrative from Hecataeus set during an expedition to the Red Sea. A skilled Jewish archer named Mosollamos (Mosollam) encounters a soothsayer predicting the army's movement by watching a bird. Mosollamos shoots and kills the bird with an arrow, humorously exposing the absurdity of augury by asking how a bird that could not foresee its own death could accurately predict the army's journey.

^4.1 Ἑκαταῖος δὲ ὁ Ἀβδηρίτης, ἀνὴρ φιλόσοφος ἅμα καὶ περὶ τὰς πράξεις ἱκανώτατος, ἰδίαν βίβλον ἀναθεὶς τῇ περὶ Ἰουδαίων ἱστορίᾳ, πλεῖστα περὶ αὐτῶν διέξεισιν, ἀφ’ ὧν ἐπὶ τοῦ παρόντος ἀρκέσει παρατεθέντα ταῦτα·	^4.1 Hecataeus of Abdera—a man who was both a philosopher and highly capable in practical affairs—dedicated an entire book to the history of the Jews, in which he treats them at great length. From this work, it will suffice for the present purpose to cite the following passage:
^4.2 "Ἔστι γὰρ τῶν Ἰουδαίων τὰ πολλὰ ὀχυρώματα κατὰ τὴν χώραν καὶ κῶμαι· μία δὲ ἡ Ἱερουσαλὴμ πόλις ὀχυρά, πεντήκοντα μάλιστα σταδίων τὴν περίμετρον, ἣν οἰκοῦσι μὲν ἀνθρώπων περὶ δώδεκα μυριάδες, καλοῦσι δ’ αὐτὴν Ἱεροσόλυμα.	^4.2 "For the Jews possess many fortresses and villages throughout the country; but there is one fortified city, about fifty stades in circumference, inhabited by about one hundred and twenty thousand men, which they call Hierosolyma.
^4.3 ἐνταῦθα δέ ἐστι κατὰ μέσον μάλιστα τῆς πόλεως περίβολος λίθινος, μῆκος ὡς πεντάπλεθρος, εὖρος δὲ πήχεων ἑκατόν, ἔχων διπλᾶς πύλας, ἐν ᾧ βωμός ἐστι τετράγωνος, ἀτμήτων συλλέκτων ἀργῶν λίθων οὕτω συγκείμενος· πλευρὰν δὲ ἑκάστην εἴκοσι πήχεων, ὕψος δωδεκάπηχυ.	^4.3 Here, roughly in the middle of the city, there is a stone enclosure, about five hundred feet in length and a hundred cubits in width, having double gates. Within it stands a square altar, built of unhewn, collected, unpolished stones; each side is twenty cubits long, and its height is twelve cubits.
^4.4 καὶ παρ’ 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 δ’ οὐκ ἔστιν οὐδ’ ἀνάθημα τὸ παράπαν, οὐδὲ φύτευμα παντελῶς, οὐδὲ οἷον ἀλσῶδες, ἤ τι τοιοῦτον.	^4.4 And beside it stands a large building, inside of which are an altar and a lampstand, both made of gold, weighing two talents. Upon these burns a light that is never extinguished, night or day. But there is no image or votive offering at all, nor any grove or plantation whatsoever, nor anything of the kind.
^4.5 διατρίβουσι δ’ ἐν αὐτῷ καὶ τὰς νύκτας καὶ τὰς ἡμέρας ἱερεῖς, ἁγνείας τινὰς ἁγνεύοντες, καὶ τὸ παράπαν οἶνον οὐ πίνοντες ἐν τῷ ἱερῷ."	^4.5 The priests spend their time in it both night and day, performing certain rites of purification, and drinking no wine at all while in the temple."
^4.6 Ταῦτα εἰπὼν ὑποβὰς ὅτι καὶ Ἀλεξάνδρῳ τῷ βασιλεῖ συνεστρατεύσαντο, καὶ μετὰ ταῦτα τοῖς διαδόχοις αὐτοῦ, μεμαρτύρηκεν. οἷς δ’ αὐτὸς παρατυχεῖν φησιν ὑπ’ ἀνδρὸς Ἰουδαίου κατὰ τὴν στρατείαν γενομένοις, τοῦτο παραθήσομαι. λέγει δὲ οὕτως·	^4.6 After saying these things, Eusebius continues, Hecataeus further testifies that the Jews served in the army alongside King Alexander, and afterwards under his successors. I will now quote an incident which he says he personally witnessed involving a Jewish man during that campaign. He writes as follows:
^4.7 "Ἐμοῦ γοῦν ἐπὶ τὴν Ἐρυθρὰν Θάλασσαν βαδίζοντος συνηκολούθει τις μετὰ τῶν ἄλλων τῶν παραπεμπόντων ἡμᾶς ἱππέων Ἰουδαίων ὄνομα Μοσόλλαμος, ἄνθρωπος ἱκανὸς κατὰ ψυχήν, εὔρωστος, καὶ τοξότης ὑπὸ δὴ πάντων ὁμολογούμενος καὶ Ἑλλήνων καὶ τῶν βαρβάρων ἄριστος.	^4.7 "When I was marching toward the Red Sea, there accompanied us, among the other Jewish horsemen escorting us, a man named Mosollamos. He was a man of great spiritual vigor, physically robust, and universally acknowledged by both Greeks and barbarians to be the best archer among them.
^4.8 οὗτος οὖν ὁ ἄνθρωπος, βαδιζόντων πολλῶν κατὰ τὴν ὁδόν, καὶ μάντεώς 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.	^4.8 So as many men were marching along the road, a certain diviner was taking omens from a bird and demanding that everyone stop. Mosollamos asked why they were waiting. The diviner pointed out the bird to him and said that if it remained where it was, it was advantageous for everyone to wait; if it rose and flew forward, to proceed; but if it flew backward, to retreat again. Mosollamos, without saying a word, drew his bow, shot, struck the bird, and killed it.
^4.9 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 προϊδών, 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 Μοσόλλαμος ὁ Ἰουδαῖος. καὶ ταῦτα μὲν ὁ Ἑκαταῖος.	^4.9 When the diviner and some others became indignant and began cursing him, he said, 'Why are you raving, you wretched fools?' Then taking the bird into his hands, he said, 'For how could this bird, which could not even foresee its own safety, announce anything trustworthy to us concerning our march? For if it were able to foreknow the future, it would not have come to this place, out of fear that Mosollamos the Jew would shoot and kill it.' Such are the words of Hecataeus."

Chapter 5

☜ ☞

In this chapter, Eusebius quotes Clearchus of Soli (a Peripatetic philosopher) from his treatise On Sleep. Clearchus presents a dialogue in which Aristotle relates his encounter with a wise Jewish man in Asia Minor.
Aristotle describes the man as ethnically Jewish (from Coele-Syria), whom he fancifully connects to the gymnosophists or philosophers of India. He notes that while the man spoke Greek fluently and possessed a thoroughly Greek mind, he came to test the wisdom of Aristotle and his scholars, ultimately imparting more wisdom to them than he received.

^5.1 Κλέαρχος δὲ ὁ περιπατητικὸς φιλόσοφος ἐν τῷ πρώτῳ Περὶ ὕπνου βιβλίῳ Ἀριστοτέλει τῷ φιλοσόφῳ τοιόνδε τινὰ περὶ Ἰουδαίων ἀνατίθησι λόγον, ὧδε πρὸς ῥῆμα γράφων·	^5.1 Clearchus, the Peripatetic philosopher, in his first book On Sleep, attributes a story of this kind concerning the Jews to Aristotle the philosopher, writing word for word as follows:
^5.2 "Ἀλλὰ τὰ μὲν πολλὰ μακρὸν ἂν εἴη λέγειν· ὅσα δὲ ἔχει τῶν ἐκείνου θαυμασιότητά τινα καὶ φιλοσοφίαν, ὁμοίως διελθεῖν οὐ χεῖρον. Σαφῶς δ’ ἴσθι, εἶπεν, Ὑπεροχίδη, θαυμαστὸν ὀνείροις ἶσα σοι δόξω λέγειν."	^5.2 "Now, it would take too long to relate the greater part of the story; but as much of it as exhibits a certain marvel and philosophy belonging to that man, it will be no worse to go through in like manner. 'Know clearly, Hyperochides,' he said, 'that what I am about to tell you will seem to you remarkable, like something in a dream.'"
^5.3 καὶ ὁ Ὑπεροχίδης εὐλαβούμενος, "Δι’ αὐτὸ γάρ," ἔφη, "τοῦτο καὶ ζητοῦμεν ἀκοῦσαι πάντες."	^5.3 And Hyperochides, speaking respectfully, said: "For this very reason, indeed, we are all eager to hear it."
^5.4 "Οὐκοῦν," εἶπεν ὁ Ἀριστοτέλης, "κατὰ τὸ τῶν ῥητορικῶν παράγγελμα, γένος αὐτοῦ πρῶτον διέλθωμεν, ἵνα μὴ ἀπειθῶμεν τοῖς τῶν ἀπαγγελιῶν διδασκάλοις."	^5.4 "Therefore," said Aristotle, "in accordance with the precept of the rhetoricians, let us first set forth his lineage, so that we do not disobey the teachers of narrative."
^5.5 "Λέγε," εἶπεν ὁ Ὑπεροχίδης, "οὕτως, εἰ δοκεῖ."	^5.5 "Speak in this way," said Hyperochides, "if it seems best."
^5.6 "Κεῖνος τοίνυν τὸ μὲν γένος ἦν Ἰουδαῖος, ἐκ τῆς Κοίλης Συρίας· οὗτοι δ’ εἰσὶν ἀπόγονοι τῶν ἐν Ἰνδοῖς φιλοσόφων· καλοῦνται δέ, ὥς φασιν, οἱ φιλόσοφοι παρὰ μὲν Ἰνδοῖς Καλανοί, παρὰ δὲ Σύροις Ἰουδαῖοι, τοὔνομα λαβόντες ἀπό του τόπου· προσαγορεύεται γὰρ ὃν κατοικοῦσι τόπον Ἰουδαία· τὸ δὲ τῆς πόλεως αὐτῶν ὄνομα πάνυ σκολιόν ἐστιν, Ἰερουσαλὴμ γὰρ αὐτὴν καλοῦσιν.	^5.6 "That man, then, was by lineage a Jew, from Coele-Syria. These people are descendants of the philosophers in India; and the philosophers are called, as they say, Calani among the Indians, but among the Syrians they are called Jews, having taken their name from the place. For the place which they inhabit is called Judea, and the name of their city is quite intricate, for they call it Jerusalem.
^5.7 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.	^5.7 This man, then, receiving hospitality from many people as he descended from the interior regions down to the coastal districts, was Greek not only in his language, but also in his soul. And at that time, while we were residing in Asia, the man arrived in the same places and met with us and with certain other scholars, putting their wisdom to the test. But as he had lived in familiarity with many educated men, he imparted something more of what he possessed." So far Clearchus.

Chapter 6

☜ ☞

In this chapter, Eusebius quotes Clement of Alexandria (Stromata, Book 1) to demonstrate that classical Greek and Roman philosophers drew heavily upon Jewish wisdom and the Mosaic Law:

1) Clearchus the Peripatetic notes that Aristotle met a wise Jewish man.

2) Numa, King of Rome, influenced by the teachings of Moses, forbade the Romans from making images of God in human or animal form.

3) Megasthenes states that ancient natural philosophy was pursued outside Greece—among the Brahmans in India and the Jews in Syria.

4) Aristobulus asserts that Plato and Pythagoras derived key elements of their philosophical systems from early translations of the Hebrew Law.

5) Numenius the Pythagorean famously asks: "For what is Plato but Moses speaking Attic Greek?"

^6.1 Τούτου δὲ μνημονεύει καὶ ὁ ἡμέτερος Κλήμης ἐν τῷ πρώτῳ Στρωματεῖ, δι’ ὧν ταῦτά φησι·	^6.1 Our own Clement also mentions this in the first book of his Stromateis, wherein he says the following:
^6.2 «Κλέαρχος δ’ ὁ Περιπατητικὸς εἰδέναι φησί τινα Ἰουδαῖον, ὃς Ἀριστοτέλει συνεγένετο.» Καὶ μεθ’ ἕτερα ἐπιλέγει·	^6.2 "Clearchus the Peripatetic says that he knew a certain Jew who had associated with Aristotle." And after other matters he adds:
^6.3 «Νουμᾶς δὲ ὁ Ῥωμαίων βασιλεὺς Πυθαγόρειος μὲν ἦν, ἐκ δὲ τῶν Μώσεως ὠφεληθεὶς διεκώλυσεν ἀνθρωποειδῆ καὶ ζωόμορφον εἰκόνα θεοῦ Ῥωμαίους κτίζειν.	^6.3 "Numa, the king of the Romans, was indeed a Pythagorean, but having benefited from the teachings of Moses, he forbade the Romans to create an image of God in human or animal form.
^6.4 ἐν γοῦν ἑκατὸν καὶ ἑβδομήκοντα τοῖς πρώτοις ἔτεσι ναοὺς οἰκοδομούμενοι ἄγαλμα οὐδὲν οὔτε πλαστὸν οὔτε μὴν γραπτὸν ἐποιήσαντο. ἐπεδείκνυτο γὰρ αὐτοῖς ὁ Νουμᾶς δι’ ἐπικρύψεως ὡς οὐκ ἐφάψασθαι τοῦ βελτίστου δυνατὸν γλώττῃ, μόνῳ δὲ τῷ νῷ.» Ἔτι πρὸς τούτοις ἐξῆς ὑποβὰς τάδε φησί·	^6.4 At any rate, during the first hundred and seventy years, though building temples, they made no image—neither sculpted nor painted. For Numa subtly indicated to them that it is impossible to touch the Supreme Being with the tongue, but only with the mind." Further in addition to these things, proceeding below, he says:
^6.5 «Φανερώτατα δὲ Μεγασθένης 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 παρ’ Ἰνδοῖς ὑπὸ τῶν Βραχμάνων, τὰ δὲ ἐν Συρίᾳ ὑπὸ τῶν καλουμένων Ἰουδαίων."»	^6.5 "Most clearly Megasthenes, the writer who lived with Seleucus Nicanor, writes as follows in the third book of his Indica: 'All that has been said about nature by the ancients is also said by those who philosophize outside Greece—partly in India by the Brahmans, and partly in Syria by those called Jews.'"
^6.6 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 καθ’ ἡμᾶς νομοθεσίᾳ, καὶ φανερός ἐστι περιειργασμένος ἕκαστα τῶν ἐν αὐτῇ λεγομένων.	^6.6 Further in addition to these things, 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 he is clearly shown to have carefully studied each of the things spoken in it.
^6.7 διηρμήνευται δὲ πρὸ Δημητρίου ὑφ’ 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.	^6.7 For prior to Demetrius, before the conquest of Alexander and the Persians, it had been translated by others—both the events concerning the departure from Egypt of the Hebrews, our fellow citizens, and the manifestation of all that happened to them, the taking possession of the country, and the full explanation of the entire Law.
^6.8 ὥστε εὔδηλον εἶναι τὸν προειρημένον φιλόσοφον εἰληφέναι πολλά· γέγονε γὰρ πολυμαθής· καθὼς καὶ Πυθαγόρας πολλὰ τῶν παρ’ ἡμῖν μετενέγκας εἰς τὴν ἑαυτοῦ δογματοποιίαν."	^6.8 So it is evident that the aforementioned philosopher borrowed many things; for he was very learned, just as Pythagoras also transferred many of our teachings into his own system of doctrines.'"
^6.9 Νουμήνιος δὲ ὁ Πυθαγορικὸς φιλόσοφος ἄντικρυς γράφει· "τί γάρ ἐστι Πλάτων ἢ Μώσης ἀττικίζων;"» Ταῦτα ὁ Κλήμης.	^6.9 "And Numenius, the Pythagorean philosopher, writes explicitly: 'For what is Plato but Moses speaking Attic Greek?'" Thus far Clement.

Chapter 7

☜ ☞

In this chapter, Numenius of Apamea (a Pythagorean philosopher) asserts that to understand the Good, one must trace Plato's doctrines back to Pythagoras and consult the teachings and rituals of respected non-Greek nations—specifically the Brahmans, Jews, Magi, and Egyptians.

^7.1 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.

^7.1 And from the Pythagorean philosopher himself—I mean Numenius—I will cite the following passage from the first book of his work On the Good:

"To accomplish this, after speaking and marking our points with the testimonies of Plato, it will be necessary to step back and connect them with the doctrines of Pythagoras, and to invoke the most esteemed nations, bringing forward their rites and doctrines, and those established institutions which are performed in agreement with Plato—as many as the Brahmans, Jews, Magi, and Egyptians have instituted." So much, then, concerning these matters.

Chapter 8

☜ ☞

In this chapter, Numenius explicitly references Moses (under the name Musaeus) and the Egyptian sacred scribes Jannes and Jambres. He recounts how Jannes and Jambres were chosen by the Egyptian people to resist Moses, though they were only able to undo the most moderate of the plagues he brought upon Egypt. Eusebius notes that Numenius thus testifies to Moses' miraculous power and divine favor.

^8.1 Καὶ ἐν τῇ τρίτῃ δὲ βίβλῳ Μώσεως ὁ αὐτὸς τάδε λέγων μνημονεύει· «Τὰ δ’ ἐξῆς Ἰαννῆς καὶ Ἰαμβρῆς Αἰγύπτιοι ἱερογραμματεῖς, ἄνδρες οὐδενὸς ἥττους μαγεῦσαι κριθέντες εἶναι, ἐπὶ Ἰουδαίων ἐξελαυνομένων ἐξ Αἰγύπτου.	^8.1 And in his third book, the same author mentions Moses, saying as follows: "And next came Jannes and Jambres, Egyptian sacred scribes, men judged inferior to none in the practice of magic, at the time when the Jews were being expelled from Egypt.
^8.2 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.»	^8.2 At any rate, when Musaeus, who led the Jews, proved to be a man most powerful in praying to God, these were the men deemed worthy by the Egyptian populace to stand against him; and they were seen to be capable of undoing the mildest of the calamities which Musaeus brought upon Egypt."
^8.3 Διὰ δὴ τούτων ὁ Νουμήνιος καὶ τοῖς ὑπὸ Μώσεως ἐπιτελεσθεῖσι παραδόξοις θαύμασι καὶ αὐτῷ δὲ ὡς θεοφιλεῖ γενομένῳ μαρτυρεῖ.	^8.3 By these words Numenius bears witness both to the extraordinary miracles performed by Moses and to the fact that he was beloved of God.

Chapter 9

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In this chapter, Eusebius quotes the epic poet Choerilus of Samos regarding the Jewish contingent in Xerxes’ army. Choerilus describes a mysterious people living in the Solymian mountains by a broad lake (the Dead Sea), who spoke a Phoenician tongue, wore shaved heads with a rim of hair, and wore dried horse-skin helmets. Eusebius confirms that this passage refers directly to the inhabitants of Jerusalem and Judea.

^9.1 Τὸ δὲ τῶν Ἰουδαίων ἔθνος καὶ Χοιρίλος, ἀρχαῖος γενόμενος ποιητής, μέμνηται, καὶ ὡς συνεστράτευσαν τῷ βασιλεῖ Ξέρξῃ ἐπὶ τὴν Ἑλλάδα. λέγει δὲ οὕτως·

«Τῶν δ’ ὄπισθεν διέβαινε γένος θαυμαστὸν ἰδέσθαι,
γλῶσσαν μὲν Φοίνισσαν ἀπὸ στομάτων ἀφιέντες,
ᾤκουν δ’ ἐν Σολύμοις ὄρεσι, πλατέῃ παρὰ λίμνῃ,
αὐχμαλέοι κεφαλάς, τροχοκουράδες· αὐτὰρ ὕπερθεν
ἵππων δαρτὰ πρόσωπ’ ἐφόρουν ἐσκληκότα καπνῷ.»

And Choerilus, an ancient poet, also mentions the nation of the Jews, and how they joined the campaign with King Xerxes against Greece. He writes as follows:

"Behind them crossed a race wondrous to behold,
uttering a Phoenician tongue from their mouths;
they dwelt in the Solymian mountains, by a broad lake,
unwashed of head, with hair cut in a ring; and above
they wore stripped horse-heads dried in smoke."

^9.2 Δῆλον δ’ ἐστὶν ὅτι περὶ Ἰουδαίων αὐτῷ ταῦτ’ εἴρητο ἐκ τοῦ καὶ τὰ Ἱεροσόλυμα ἐν τοῖς παρ’ 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.

^9.2 And it is clear that these things were said by him concerning the Jews from the fact that Jerusalem lies in the mountains named Solymian among the Greeks, and near it is Lake Asphaltites [the Dead Sea], which is extremely broad, as the poet says, and larger than all the lakes in Syria. Thus far this author also.

Chapter 10

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In this chapter, Eusebius cites Porphyry's Philosophy from Oracles to demonstrate that even pagan gods acknowledged the wisdom and piety of the Hebrews:

Verses 1-3: Porphyry records an oracle from Apollo declaring that the steep and rugged road to the gods was discovered by non-Greek peoples—specifically the Egyptians, Phoenicians, Assyrians (Chaldaeans), Lydians, and Hebrews. Porphyry notes that while barbarians discovered these pathways, the Greeks lost their way or corrupted what they received.

Verses 4-5: Further oracles from Apollo state that only the Chaldaeans and Hebrews achieved true wisdom, for they purely worship the self-begotten King and God. The oracle also attributes the doctrine of seven heavenly spheres/spherical paths to the Chaldaeans and Hebrews.

Verses 6-7: Eusebius transitions from discussing Jewish wisdom to historical testimony regarding the Genesis Flood. He notes that Josephus (Antiquities 1) cites pagan historians—Berossus the Chaldean, Hieronymus the Egyptian, and Nicolaus of Damascus—who all confirm Moses' account of Noah and the Ark.

^10.1 Ὁ δὲ Πορφύριος ἐν τῷ πρώτῳ τῆς Ἐκλογίων φιλοσοφίας αὐτὸν εἰσάγει τὸν ἑαυτοῦ θεὸν τῷ Ἑβραίων γένει μετὰ τῶν ἄλλων τῶν ἐπὶ συνέσει βοωμένων ἐθνῶν σοφίαν ἐπιμαρτυροῦντα.	^10.1 Porphyry, in the first book of his Philosophy from Oracles, introduces his own god testifying to the wisdom of the Hebrew race, alongside the other nations celebrated for their intelligence.
^10.2 λέγει δὲ ὁ παρ’ αὐτῷ Ἀπόλλων, δι’ 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 πολλόν, χαλκοδέτοις τὰ πρῶτα διοιγομένη πυλεῶσιν· ἀτραπιτοὶ δὲ ἔασιν ἀθέσφατοι ἐγγεγαυῖαι, ἃς πρῶτοι μερόπων ἐπ’ ἀπείρονα πρᾶξιν 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·	^10.2 The Apollo in his work speaks as follows through an oracle which he sets forth. And after setting out matters concerning sacrifices, he adds these words, to which one ought to pay attention, since they are filled with all divine wisdom: "Steep is the road to the blessed gods, and exceedingly rough, opened at the first by bronze-bound gates; and countless pathways are implanted within it, which first among mortal men those revealed for boundless achievement who drink the fair water of the Nile land; and many paths of the blessed did the Phoenicians learn, and the Assyrians, and Lydians, and the race of Hebrew men." And there follow things consistent with these. To these words the writer adds:
^10.3 «Χαλκόδετος γὰρ ἡ πρὸς θεοὺς ὁδός, 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.»	^10.3 "For the road to the gods is bound with bronze, both steep and rough; many of its pathways the barbarians discovered, but the Greeks went astray, while those who held it corrupted it. The god testified to this discovery by the Egyptians, the Phoenicians, the Chaldaeans (for these are the Assyrians), the Lydians, and the Hebrews."
^10.4 ἔτι πρὸς τούτοις καὶ ἐν ἑτέρῳ χρησμῷ φησιν ὁ Ἀπόλλων· «Μοῦνοι Χαλδαῖοι σοφίαν λάχον ἠδ’ ἄρ’ Ἑβραῖοι, αὐτογένεθλον ἄνακτα σεβαζόμενοι θεὸν ἁγνῶς.»	^10.4 Furthermore, in another oracle Apollo says: "Only the Chaldaeans and the Hebrews obtained wisdom, reverencing in purity the self-begotten King and God."
^10.5 καὶ πάλιν ἐρωτηθεὶς τίνι λόγῳ πολλοὺς λέγουσιν οὐρανούς, ἔχρησε τάδε· «Εἷς ἐν παντὶ πέλει κόσμου κύκλος· ἀλλὰ σὺν ἑπτὰ ζώναισιν πεφόρηται ἐς ἀστερόεντα κέλευθα, ἃς δὴ Χαλδαῖοι καὶ ἀριζήλωτοι Ἑβραῖοι οὐράνι’ ὀνόμασσαν, ἐς ἑβδόματον δρόμον ἕρπειν.»	^10.5 And again, when asked for what reason men speak of many heavens, he gave this response: "There is one single circle of the cosmos in the universe; but with seven zones it is borne along upon starry paths, which indeed the Chaldaeans and the glorious Hebrews named 'heavens,' moving in a seventh course."
^10.6 Περὶ μὲν οὖν τῆς Ἰουδαίων τε καὶ Ἑβραίων προσηγορίας τῆς τε παρ’ αὐτοῖς πάλαι διαπρεπούσης εὐσεβείας τε καὶ φιλοσοφίας ἐκκείσθω ταῦτα· περὶ δὲ τῆς πατρίου αὐτῶν ἱστορίας θέα ὁπόσοι συνεφώνησαν.	^10.6 Concerning the designation of the Jews and Hebrews, then, and the piety and philosophy that formerly flourished among them, let these citations suffice. But concerning their ancestral history, see how many writers have agreed with them.
^10.7 Μώσεως ἐν ταῖς περὶ τοῦ παντὸς ἀρχαιολογίαις κατακλυσμὸν ἱστορήσαντος, καὶ ὡς ὁ παρ’ Ἑβραίοις ὀνομαζόμενος Νῶε ἐν λάρνακι ξύλου πεποιημένῃ μετὰ τῶν οἰκείων διασέσωσται, Βηρωσσὸς ὁ Χαλδαῖος, καὶ Ἱερώνυμος ὁ Αἰγύπτιος, Νικόλαός τε ὁ Δαμασκηνὸς ἱστορικοὶ συγγραφεῖς, ὅπως τῶν αὐτῶν ἐμνημόνευσαν, Ἰώσηπος ἐν τῇ πρώτῃ τῆς Ἀρχαιολογίας τοῦτον παρατίθεται τὸν τρόπον·	^10.7 When Moses in his ancient histories of the universe recorded the Deluge, and how he who among the Hebrews is called Noah was saved with his family in a wooden ark, Berossus the Chaldean, Hieronymus the Egyptian, and Nicolaus of Damascus—all historical writers—mentioned these same events. Josephus sets this forth in the first book of his Antiquities in the following manner:

Chapter 11

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In chapters 11 and 12, Eusebius quotes Josephus (Antiquities 1) and Abydenus (On the Assyrians) to prove external knowledge of the Great Flood and Noah’s Ark. He cites Berossus the Chaldean, Hieronymus the Egyptian, Mnaseas, and Nicolaus of Damascus—who names Mount Baris in Armenia as the landing site of the ark—and presents Abydenus’s Ionic account of Sisithrus (Xisuthrus) sending out birds after the deluge.

^11.1 «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·	^11.1 "Now all those who have written histories of foreign nations make mention of this flood and of the ark, among whom is Berossus the Chaldean. For in detailing the events of the flood, he expresses himself somewhat as follows:
^11.2 "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."	^11.2 'It is said that a portion of the vessel still remains in Armenia near the mountain of the Cordyaeans, and that some people carry off pieces of the bitumen which they scrape off; and men use what is thus carried away chiefly as amulets to ward off evil.'
^11.3 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 ἐνενηκοστῃ καὶ ἕκτῃ βίβλῳ ἱστορεῖ περὶ αὐτῶν, λέγων γοῦν οὕτως·	^11.3 Hieronymus the Egyptian, who wrote the Phoenician Antiquities, also mentions these things, as do Mnaseas and several others. Nicolaus of Damascus also records them in his ninety-sixth book, speaking thus:
^11.4 "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 δ’ ἂν οὗτος ὅντινα καὶ Μώσης ἀνέγραψεν ὁ Ἰουδαίων νομοθέτης."» Ταῦτα μὲν ὁ Ἰώσηπος.	^11.4 'There is above Minyas a great mountain in Armenia called Baris, to which, according to story, many fled at the time of the flood and were saved; and a certain man, carried in an ark, grounded upon the summit, and the remnants of the timbers were preserved for a long time. This man might be the same one whom Moses, the lawgiver of the Jews, recorded.'" Thus far Josephus.

Chapter 12

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^12.1 Ἐγὼ δέ σοι τὰ Μηδικὰ καὶ Ἀσσύρια διελθὼν ἐκ τῆς Ἀβυδηνοῦ γραφῆς περὶ τῆς αὐτῆς ἱστορίας τάσδε τοῦ ἀνδρὸς παραθήσομαι τὰς λέξεις·	^12.1 And I, having traversed the Median and Assyrian accounts from the writing of Abydenus concerning this same history, will set forth the author's very words as follows:
^12.2 «Μεθ’ 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.	^12.2 "After him others ruled, and then Sisithrus, to whom Kronos foretold that there would be a great deluge of rain on the fifteenth day of the month Daesius, and commanded him to conceal every written document in Heliopolis at Sippara.
^12.3 Σείσιθρος δὲ ταῦτα ἐπιτελέα ποιήσας εὐθέως ἐπ’ 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.	^12.3 Sisithrus, having accomplished these things, immediately sailed toward Armenia, and straightway the things sent from God overtook him. On the third day, when the rain had ceased, he sent forth birds to make trial whether they could see any land emerged from the water.
^12.4 αἱ δ’ ἐκδεχομένου σφέας πελάγεος ἀχανέος ἀπορέουσαι ὅκη κατορμίσονται παρὰ τὸν Σείσιθρον ὀπίσω κομίζονται, καὶ ἐπ’ αὐτῇσιν ἕτεραι.	^12.4 But they, receiving only an open, boundless sea and at a loss where they might land, returned back to Sisithrus, and others after them.
^12.5 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.	^12.5 When he succeeded with the third set—for they returned full of mud up to their talons—the gods translated him from the sight of men. But the ship in Armenia provided the inhabitants with wooden amulets as remedies." Thus far this author.

Chapter 13

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In this chapter, Eusebius cites Josephus’s defense of primeval longevity, demonstrating that ancient historians—including Manetho, Berossus, Molos, Hestiaeus, Hieronymus, Hesiod, Hecataeus, Hellanicus, Acusilaus, Ephorus, and Nicolaus—unanimously attest that early humans lived up to a thousand years.

^13.1 Πάλιν δὲ Μώσεως τοὺς πρώτους φύντας ἀνθρώπων μακροβίους γεγονέναι φήσαντος, μάρτυρας καὶ τούτου παρατίθεται τοῦ λόγου τοὺς Ἑλλήνων συγγραφεῖς ὧδε λέγων ὁ Ἰώσηπος·	^13.1 Again, when Moses asserts that the first-born humans were long-lived, Josephus cites the Greek historians as witnesses of this account, speaking as follows:
^13.2 «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 μηδ’ ἐκείνους εἰς ἐκεῖνο τὸ μῆκος τῆς ζωῆς ἀφῖχθαι.	^13.2 "Let no one, comparing our present life and the brevity of the years we live, judge what is said about the ancients to be false, inferring that because men do not now extend their life to such a length, neither did those ancients reach that duration of life.
^13.3 οἱ μὲν γὰρ θεοφιλεῖς ὄντες, καὶ ὑπ’ αὐτοῦ τοῦ θεοῦ γενόμενοι, καὶ διὰ τὸ τὰς τροφὰς ἐπιτηδειοτέρας πρὸς πλείονα χρόνον οὔσας, εἰκότως ἔζων πλῆθος τοσούτων ἐτῶν·	^13.3 For since they were beloved of God and created by God himself, and because their food was better adapted for a longer period, they naturally lived such a great number of years.
^13.4 ἔπειτα καὶ δι’ ἀρετὴν καὶ δι’ 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.	^13.4 Moreover, on account of their virtue and the utility of the discoveries they made in astronomy and geometry, God granted them a longer life to complete them—things which it was impossible to predict with certainty without living six hundred years, for through that number of years the Great Year is completed.
^13.5 μαρτυροῦσι δέ μου τῷ λόγῳ πάντες οἱ παρ’ 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 ὑπ’ 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.»	^13.5 And all who have written antiquities among the Greeks and barbarians bear witness to my words. For Manetho, who composed the account of Egyptian history, Berossus, who compiled the Chaldean records, Molos, Hestiaeus, and besides these the Egyptian Hieronymus, as well as those who composed the Phoenician histories, agree with what I say; Hesiod, Hecataeus, Hellanicus, Acusilaus, and in addition to these Ephorus and Nicolaus report that the ancients lived a thousand years. Concerning these matters, then, let each consider them as pleases him."

Chapter 14

☜ ☞

In chapters 14-15, Eusebius addresses the Tower of Babel and the confusion of tongues, quoting Abydenus, the Sibylline Oracles, and Hestiaeus regarding the giant builders who sought to scale the heavens, the destruction of the tower by winds sent by the gods, and the subsequent dispersion from the plain of Shinar (Sennaar).

^14.1 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·	^14.1 Again, when Moses recorded the building of the tower and how from one language human speech was confused into many dialects, the author mentioned a little above, in the aforementioned work On the Assyrians, bears similar witness, saying as follows:
^14.2 «Ἐντὶ δ’ 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 βοηθέοντας θεοῖσιν 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.»	^14.2 "There are some who say that the first men who sprang from the earth, puffed up by their strength and magnitude and scorning the gods as though superior to them, raised a tower reaching to the sky, where Babylon now stands. But when it was now nearer to heaven, the winds came to the aid of the gods and overturned the engine upon them; and from these ruins the place is said to be called Babylon. Up to that time men had been of one language, but from the gods they received a confused speech; and afterwards war broke out between Kronos and Titan."
^14.3 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 καλοῦσιν.	^14.3 And the place in which they built the tower is now called Babylon, on account of the confusion of what was at first clear in their speech; for the Hebrews call confusion Babel.

Chapter 15

☜ ☞

^15.1 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 δι’ αὐτοῦ. οἱ δὲ θεοὶ ἀνέμους ἐπιπέμψαντες ἀνέτρεψαν τὸν πύργον, καὶ ἰδίαν ἑκάστῳ φωνὴν ἔδωκαν, καὶ διὰ τοῦτο Βαβυλῶνα συνέβη κληθῆναι τὴν πόλιν.»

^15.1 Concerning this tower and the diversity of human tongues, the Sibyl also makes mention, saying thus: "When all men were of one language, certain men built a tower of immense height, as though they would scale heaven by means of it. But the gods, sending winds upon it, overturned the tower and gave to each a distinct language; and for this reason it happened that the city was called Babylon."

^15.2 Περὶ δὲ τοῦ πεδίου τοῦ λεγομένου Σενναὰρ ἐν τῇ Βαβυλωνίᾳ χώρᾳ μνημονεύει Ἑστιαῖος, λέγων οὕτως· «τῶν ἱερέων τοὺς διασωθέντας, τὰ τοῦ Ἐνυαλίου Διὸς ἱερώματα λαβόντας, εἰς Σενναὰρ τῆς Βαβυλωνίας ἐλθεῖν· σκίδνανται δὴ τὸ λοιπὸν ἐντεῦθεν ὑπὸ τῆς ἀλλογλωσσίας, τὰς συνοικίας ποιησάμενοι πανταχοῦ, καὶ γῆν ἕκαστοι κατελάμβανον τὴν ἐντυχοῦσαν.»

^15.2 Concerning the plain called Sennaar in the region of Babylonia, Hestiaeus makes mention, speaking thus: "Those of the priests who were saved, taking the sacred relics of Enyalius Zeus, came to Sennaar of Babylonia; but from that time onward they were scattered thence on account of the diversity of tongues, founding settlements everywhere, and each group occupied the land that came to hand."

Chapter 16

☜ ☞

In this chapter, Eusebius continues demonstrating how pagan and non-Jewish historians corroborate the Mosaic narrative—here specifically regarding Abraham:

In verses 1-5, Citing Josephus (Antiquities 1), Eusebius presents external historical testimony for Abraham from Berossus the Chaldean, Hecataeus of Abdera (who wrote an entire book about him), and Nicolaus of Damascus. Nicolaus records that Abraham ruled Damascus after leaving Chaldea before migrating to Canaan, noting a village near Damascus still named "House of Abraham."

In verses 5-8, Eusebius details Abraham's journey to Egypt during a famine. Josephus describes Abraham engaging Egyptian priests and scholars in philosophical debate, exposing the falsehood of their conflicting traditions, and introducing the Egyptians to arithmetic and astronomy—disciplines that subsequently passed from Chaldea to Egypt, and ultimately to the Greeks.

^16.1 Πάλιν Μώσεως τὴν κατὰ τὸν Ἑβραίων προπάτορα Ἀβραὰμ ἱστορίαν εἰς πλάτος ἐκθεμένου, μαρτυρεῖν αὐτῷ καὶ τοὺς ἔξωθεν ἱστορικοὺς ὁ Ἰώσηπος λέγει διὰ τούτων·	^16.1 Again, when Moses sets forth at length the history concerning Abraham, the forefather of the Hebrews, Josephus states that outside historians also bear witness to him, speaking through these words:
^16.2 «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 τῶν οὐρανίων ἔμπειρος."	^16.2 "Berossus mentions our father Abraham, not naming him directly, but speaking thus: 'In the tenth generation after the flood, there was among the Chaldeans a righteous and great man, and skilled in heavenly matters.'
^16.3 Ἑκαταῖος δὲ καὶ τοῦ μνησθῆναι πλεῖόν τι πεποίηκεν, ὃς καὶ βιβλίον περὶ αὐτοῦ συνταξάμενος κατέλιπε.	^16.3 And Hecataeus has done even more than make a passing mention, for he composed and left behind an entire book about him.
^16.4 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. μετ’ 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 ἀπ’ ἐκείνου πληθύσαντες, περὶ ὧν ἐν ἑτέρῳ λόγῳ διέξειμι τὰ ἱστορούμενα.	^16.4 And Nicolaus of Damascus, in the fourth book of his Histories, speaks as follows: 'Abrames was king of Damascus, arriving as a stranger with an army from the land beyond Babylon called Chaldea. But after no long time, rising up and departing from this country also, he migrated with his people into the land then called Canaan, but now Judea, as did his descendants who multiplied there, concerning whom I will relate the recorded accounts in another discourse.
^16.5 τοῦ τε Ἀβραάμου ἔτι καὶ νῦν ἐν τῇ Δαμασκηνῇ τὸ ὄνομα δοξάζεται, καὶ κώμη ἀπ’ αὐτοῦ δείκνυται Ἀβραάμου οἴκησις λεγομένη." λιμοῦ δὲ χρόνοις ὕστερον τὴν Χαναναίαν καταλαβόντος, Ἄβραμος Αἰγυπτίους εὐδαιμονεῖν πυθόμενος ἀπαίρειν 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.	^16.5 And even now the name of Abraham is honored in the region of Damascus, and a village is shown named from him "Habitation of Abraham."' And when a famine subsequently gripped Canaan, Abraham, learning that the Egyptians were prosperous, was eager to depart to them, both to share in their abundance and to become a listener to the priests, to hear what they might say concerning the gods—either to follow them if they were found to be superior, or to reform them for the better if he himself thought more soundly."
^16.6 Εἶθ’ ἑξῆς ἐπιλέγει· "Καὶ συνῆν Αἰγυπτίων τοῖς λογιωτάτοις, τήν τε ἀρετὴν αὐτῷ καὶ τὴν ἐπ’ αὐτῷ δόξαν ἐντεῦθεν ἐπιφανεστέραν συνέβη γενέσθαι.	^16.6 Then Josephus adds next: "And he associated with the most learned of the Egyptians, so that as a result his virtue and the reputation he gained became even more distinguished.
^16.7 τῶν γὰρ Αἰγυπτίων διαφόροις ἀρεσκομένων ἔθεσι, καὶ τὰ παρ’ ἀλλήλοις ἐκφαυλιζόντων νόμιμα, καὶ διὰ τοῦτο δυσμενῶς ἐχόντων τοῖς πρὸς ἀλλήλους, συμβαλὼν αὐτῶν ἑκάστοις, καὶ διαπτύων τοὺς λόγους οὓς ἐποιοῦντο περὶ τῶν ἰδίων, κενοὺς καὶ μηδὲν ἀληθὲς ἔχοντας ἀπέφαινε.	^16.7 For while the Egyptians delighted in differing customs and disparaged one another’s practices, and were on that account hostilely disposed toward one another, he conferred with each group, and by examining the arguments they made concerning their own opinions, showed them to be empty and containing nothing true.
^16.8 θαυμασθεὶς οὖν ὑπ’ 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 ταῦτ’ ἐφοίτησεν εἰς Αἴγυπτον, ὅθεν ἦλθε καὶ εἰς τοὺς Ἕλληνας."» Ταῦτα ὁ Ἰώσηπος.	^16.8 Being admired, therefore, by them in their assemblies as most sagacious, and a man capable not only of understanding, but also of persuading by speech on whatever subjects he might undertake to teach, he bestowed arithmetic upon them and delivered to them the matters concerning astronomy. For prior to Abraham’s arrival, the Egyptians were ignorant of these things; for these sciences passed from the Chaldeans into Egypt, whence they came also to the Greeks." Thus far Josephus.

Chapter 17

☜ ☞

In this chapter, Eusebius adduces the testimony of the Greek polymath Alexander Polyhistor, who quotes the Jewish historian Eupolemus regarding Abraham and primeval history:

Vs 1-3: Polyhistor cites Eupolemus, who records that Babylon was built by giant survivors of the deluge who raised the Tower. Following its destruction and the dispersion, Abraham was born in the tenth generation in Kamarine (Ur of the Chaldees). Recognized for his supreme wisdom and nobility, Abraham discovered astrology and Chaldean lore and pleased God through his piety.

Vs 4-6: Directed by divine command, Abraham migrated to Phoenicia, taught the Phoenicians solar and lunar cycles, and won the favor of their king. When the Armenians invaded and captured his nephew, Abraham rescued the captives with his household servants, magnanimously refused spoils, was received at the sanctuary of Mount Gerizim (Aryarixin), and received gifts from Melchizedek, priest-king of God.

Vs 6-9: Driven by famine, Abraham moved his family to Egypt. The Egyptian king took Abraham’s wife (believing her to be his sister), but plagues befell his household, and diviners revealed she was married; the king thereupon restored her. Living at Heliopolis among Egyptian priests, Abraham taught them astrology, attributing its original discovery to Enoch (whom he equates with the Greek Atlas) rather than the Egyptians, and outlining the early post-diluvian genealogies.

^17.1 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 τόνδε τὸν τρόπον·	^17.1 Alexander Polyhistor also agrees with these accounts—a man of vast learning and most renowned among those Greeks who have not treated the fruit of education as a mere secondary pursuit. In his work On the Jews, he records the history concerning this Abraham in the following manner:
^17.2 «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.	^17.2 "Eupolemus says in his work On the Jews that the Assyrian city of Babylon was first founded by those who were saved from the deluge, and that they were giants who built the famous tower.
^17.3 πεσόντος δὲ τούτου ὑπὸ τῆς τοῦ θεοῦ ἐνεργείας τοὺς γίγαντας διασπαρῆναι καθ’ ὅλην τὴν γῆν. δεκάτῃ δὲ γενεᾷ, φησὶν, ἐν πόλει τῆς Βαβυλωνίας Καμαρίνῃ, ἥν τινας λέγειν πόλιν Οὐρίην (εἶναι δὲ μεθερμηνευομένην Χαλδαίων πόλιν), γενέσθαι Ἀβραὰμ, εὐγενείᾳ καὶ σοφίᾳ πάντας ὑπερβεβηκότα, ὃν δὴ καὶ τὴν ἀστρολογίαν καὶ Χαλδαικὴν εὑρεῖν, ἐπί τε τὴν εὐσέβειαν ὁρμήσαντα εὐαρεστῆσαι τῷ θεῷ.	^17.3 When this tower had fallen by the operation of God, the giants were scattered over the whole earth. But in the tenth generation, he says, in Kamarine, a city of Babylonia—which some say is the city Urie, translated as 'city of the Chaldeans'—Abraham was born, surpassing all men in nobility and wisdom. He discovered astrology and Chaldean lore, and setting out upon the path of piety, he pleased God.
^17.4 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.	^17.4 By the commands of God, Abraham came and settled in Phoenicia; and having taught the Phoenicians the changes of the sun and moon and all other things, he pleased their king. Afterwards, the Armenians made war against the Phoenicians. When the Armenians had conquered and taken captive his nephew, Abraham brought assistance with his household servants, gained the upper hand over the captors, and took captive the children and wives of the enemy.
^17.5 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 Ἁργαριζὶν, ὃ εἶναι μεθερμηνευόμενον ὄρος ὑψίστου·	^17.5 When ambassadors came to him asking that he take ransom and redeem them, he chose not to trample upon the unfortunate, but taking provisions for his young men, he restored the captives; and he was entertained as a guest by the temple-city of Hargarizin, which is translated as 'mountain of the Most High.'
^17.6 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.	^17.6 Moreover, he received gifts from Melchizedek, who was a priest of God and king. But when a famine occurred, Abraham departed into Egypt with his whole household and settled there, and the king of the Egyptians married his wife, since Abraham had said she was his sister.
^17.7 περισσότερον δ’ 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.	^17.7 Eupolemus records further that the king was unable to have intercourse with her, and that it happened that his people and his house were plagued. When he summoned diviners, they declared that the woman was not a widow; thus the king of the Egyptians learned that she was the wife of Abraham, and restored her to her husband.
^17.8 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 αὐτὸν εὑρηκέναι, τὴν δὲ εὕρεσιν αὐτῶν εἰς Ἑνὼχ ἀναπέμπειν, καὶ τοῦτον εὑρηκέναι πρῶτον τὴν ἀστρολογίαν, οὐκ Αἰγυπτίους. ^17.9 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, πατέρος Αἰγυπτίων· Ἕλληνας δὲ λέγειν τὸν Ἄτλαντα εὑρηκέναι ἀστρολογίαν· εἶναι δὲ τὸν Ἄτλαντα τὸν αὐτὸν καὶ Ἑνώχ· τοῦ δὲ Ἑνὼχ γενέσθαι υἱὸν Μαθουσάλαν, ὃν πάντα δι’ ἀγγέλων θεοῦ γνῶναι, καὶ ἡμᾶς οὕτως ἐπιγνῶναι.»	^17.9 For the Babylonians say that Belus was first, who is Kronos; and from him was born Belus and Canaan, and this Canaan begat the father of the Phoenicians, and his son was Choum (Cush), who is called Asbolos by the Greeks, the father of the Ethiopians and brother of Mestraeim (Mizraim), the father of the Egyptians. The Greeks say that Atlas discovered astrology, but Atlas is the same as Enoch. And Enoch had a son Methuselah, who learned all things through angels of God, and thus we have come to know them."

Chapter 18

☜ ☞

In this chapter, Eusebius quotes Artapanus, who notes that the Jews were named Ermiouth (and later Hebrews from Abraham), that Abraham visited Pharaoh Pharethones in Egypt to teach him astronomy before returning to Syria, and that some of his retinue remained in Egypt. He also includes an anonymous fragment (adespota) tracing Abraham's lineage back to the giants of Babylonia and Belus.

^18.1 «Ἀρτάπανος δέ φησιν ἐν τοῖς Ἰουδαϊκοῖς τοὺς μὲν Ἰουδαίους ὀνομάζεσθαι Ἑρμιοὺθ, ὃ εἶναι μεθερμηνευθὲν κατὰ τὴν Ἑλλάδα φωνὴν Ἰουδαίους· καλεῖσθαι δὲ αὐτοὺς Ἐβραίους 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.»

^18.1 "And Artapanus says in his work On the Jews that the Jews were named Ermiouth, which translated into the Greek language means 'Jews'; and that they were called 'Hebrews' from Abraham. He states that Abraham came with his entire household into Egypt to Pharethones, the king of the Egyptians, and taught him astronomy; and after remaining there twenty years, he departed again to the regions in Syria; but many of those who had come with him remained in Egypt on account of the prosperity of the country."

^18.2 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.

^18.2 And in anonymous writings (adespota) we found Abraham traced back to the giants, and that these, dwelling in Babylonia, were destroyed by the gods on account of their impiety; but one of them, Belus, escaping death, settled in Babylon and built a tower, making his abode in it, which was named Belus after its builder, Belus. And Abraham, having been instructed in the science of astronomy, went first to Phoenicia and taught astronomy to the Phoenicians, and afterwards arrived in Egypt.

Chapter 19

☜ ☞

In this chapter, Eusebius quotes Molon (Apollonius Molon), an anti-Jewish author who presents a heavily distorted narrative: the flood survivor fled Armenia to the Syrian desert, from whom Abraham descended three generations later. Molon claims Abraham took two wives—a native relation and an Egyptian servant (who bore 12 sons who became Arabian kings)—and had one legitimate son, Gelos ("Laughter," Isaac), whose descendants led to Joseph and Moses. Eusebius then resumes quoting Alexander Polyhistor on Abraham’s binding (Binding/Akedah) of Isaac on the mountain.

^19.1 «Ὁ δὲ τὴν Συσκευὴν τὴν κατὰ Ἰουδαίων γράψας Μολὼν κατὰ τὸν κατακλυσμόν 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.	^19.1 "Now Molon, who wrote the treatise Against the Jews, says that at the flood the man who was left surviving departed from Armenia with his sons, having been driven out of his own lands by the inhabitants; and having traversed the country between, he came to the mountainous desert of Syria.
^19.2 μετὰ δὲ τρεῖς γενεὰς Ἀβραὰμ γενέσθαι, ὃν δὴ μεθερμηνεύεσθαι πατὴρ φίλος· 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 ιβ’, οὓς δὴ εἰς Ἀραβίαν ἀπαλλαγέντας διελέσθαι τὴν χώραν καὶ πρώτους βασιλεῦσαι τῶν ἐγχωρίων· ὅθεν ἕως καθ’ ἡμᾶς δώδεκα εἶναι βασιλεῖς Ἀράβων ὁμωνύμους ἐκείνοις.	^19.2 After three generations Abraham was born, whose name is translated 'Father’s Friend.' Being a wise man, he sought out the desert; and taking two wives, one a native relation, and the other an Egyptian maidservant, he begat twelve sons by the Egyptian maidservant, who departed into Arabia and divided the land, becoming the first kings of the inhabitants; whence even to our own time there are twelve kings of the Arabians named after them.
^19.3 ἐκ δὲ τῆς γαμετῆς υἱὸν αὐτῷ γενέσθαι ἕνα, ὃν Ἑλληνιστὶ Γέλωτα ὀνομασθῆναι. καὶ τὸν μὲν Ἀβραὰμ γήρᾳ τελευτῆσαι, Γέλωτος δὲ καὶ γυναικὸς ἐγχωρίου υἱοὺς ἕνδεκα γενέσθαι, καὶ δωδέκατον Ἰωσὴφ, καὶ ἀπὸ τοῦδε τρίτον Μωσῆν.»	^19.3 By his lawful wife he had one son, who in Greek was named Gelos ('Laughter'). And Abraham died of old age, but by Gelos and a native woman eleven sons were born, and a twelfth, Joseph; and from him in the third generation was born Moses."
^19.4 Τοσαῦτα ὁ Πολυΐστωρ· οἷς μεθ’ ἕτερα ἐπιφέρει λέγων· «Μετ’ 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.»	^19.4 So much for Polyhistor; to which he adds after other matters, saying: "And after no long time God commanded Abraham to offer his son Isaac as a whole burnt offering to Him. And bringing the boy up to the mountain, he built a pyre and placed Isaac upon it; but when he was about to slay him, he was prevented by an angel, who provided a ram for him for the offering. Then Abraham took his son down from the pyre and offered the ram."

Chapter 20

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In this chapter, Eusebius presents an enigmatic, highly ornate poetic excerpt from Philo the Epic Poet (On Jerusalem) describing Abraham's willingness to offer Isaac and God's provision of the ram. Finally, quoting Josephus (Antiquities 1), Eusebius adduces Cleodemus Malchus (via Polyhistor), who traces the origins of Africa, Assyria, and the mythic lineage of Heracles and his son Diodorus back to Abraham's sons by Keturah (Aphra, Apher, Asour).

^20.1 Φησὶ δὲ περὶ τούτου καὶ Φίλων ἐν τῷ πρώτῳ τῶν Περὶ τὰ Ἰεροσόλυμα· «Ἔκλυον ἀρχεγόνοισι τὸ μυρίον ὥς ποτε θεσμοῖς Ἀβραὰμ κλυτοηχὲς ὑπέρτερον ἅμματι δεσμῶν παμφαὲς πλήμμυρε, μεγαυχήτοισι λογισμοῖς, θεοφιλῆ θέλγητρα· λιπόντι γὰρ ἀγλαὸν ἕρκος αἰνοφύτων, ἔκκαυμα βριήπυος αἰνετὸς ἴσχων, ἀθάνατον ποίησεν ἑὴν φάτιν, ἐξ ὅτ’ ἐκείνου ἔκγονος αἰνογόνοιο πολύμνιον ἔλλαχε κῦδος,» καὶ τὰ ἑξῆς· οἷς μετ’ ὀλίγα ἐπιφέρει· «ἄρτι χερὸς θηκτοῖο ξιφηφόρον ἐντύνοντος λήμματι, καὶ σφαράγοιο παρακλιδὸν ἀθροισθέντος, ἀλλ’ ὁ μὲν ἐν χείρεσσι κερασφόρον ὤπασε κριόν,» καὶ τὰ τούτοις ἑπόμενα.	^20.1 Philo also speaks concerning this in the first book of his work On Jerusalem: "I heard of old in primordial ordinances how once The all-radiant charm, beloved of God, of Abraham Overflowed with far-resounding, supreme bonds of constraints By reason of proud thoughts; for leaving the bright enclosure Of the terrible-born, stopping the blazing fury of the loud-resounding one, the praised one Made his fame immortal, from the time that his offspring Of terrible lineage obtained much-sung glory..." and so forth; to which after a few words he adds: "Just as his hand was preparing the sword-bearing edge in its grasp, And the throat-pit was gathered to one side, Yet He placed in his hands a horned ram..." and what follows these lines.
^20.2 Ταῦτα μὲν δὴ ἀπὸ τῆς προειρημένης τοῦ Πολυΐστορος γραφῆς. Καὶ ὁ Ἰώσηπος δὲ ἐν τῇ πρώτῃ τῆς Ἀρχαιολογίας τοῦ αὐτοῦ μνημονεύει διὰ τούτων·	^20.2 These things, then, are from the aforementioned work of Polyhistor. And Josephus also in the first book of his Antiquities makes mention of the same writer in these words:
^20.3 «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. 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.	^20.3 "It is said that this Aphren led an army against Libya and occupied it, and his grandsons dwelling in it called the land Africa after his name. And Alexander Polyhistor bears witness to my account, speaking thus: 'Cleodemus the prophet, who is also called Malchas, in his narrative concerning the Jews, even as Moses their lawgiver narrated, says that from Keturah several sons were born to Abraham; and he tells their names, naming three: Apher, Assour, and Aphran.
^20.4 καὶ ἀπὸ Ἀσοὺρ μὲν τὴν Ἀσσυρίαν, ἀπὸ δὲ τῶν δύο, Ἄφρα τε καὶ Ἀφὲρ, πόλιν τε Ἁφρὰν καὶ τὴν χώραν Ἀφρικὰ ὀνομασθῆναι. τούτους δὲ Ἠρακλεῖ συστρατεῦσαι ἐπὶ Λιβύην καὶ Ἀνταῖον· γήμαντα δὲ τὴν Ἁφρᾶ θυγατέρα Ἡρακλέα γεννῆσαι υἱὸν ἐξ αὐτῆς Διόδωρον. τούτου δὲ γενέσθαι Σοφωνᾶν, ἀφ’ οὗ τοὺς βαρβάροὺς Σοφὰς λέγεσθαι."» Τὰ μὲν οὖν περὶ τοῦ Ἀβραὰμ ὡς ἐν ὀλίγοις τοσαῦτα παρακείσθω.	^20.4 And from Assour was named Assyria, and from the two, Aphra and Apher, the city of Aphra and the country of Africa were named. And these joined Heracles in his campaign against Libya and Antaeus; and Heracles, having married the daughter of Aphra, begat from her a son, Diodorus. And from him was born Sophonas, from whom the barbarians are called Sophas.'" Let these matters concerning Abraham, presented thus briefly, be laid before us.

Chapter 21

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In this lengthy extract from Alexander Polyhistor, Eusebius presents a detailed chronological work by Demetrius the Chronographer (a 3rd-century BCE Hellenistic-Jewish historian). Demetrius meticulously calculates the biblical chronology of Jacob and his family:

Jacob’s Travels & Marriages (vs 1–6): He outlines Jacob's flight to Haran at age 77, his marriages to Leah and Rachel at 84, the birth dates and specific months of his 12 children over the next 7 years, his additional 6 years working for Laban, and his eventual return.

Events in Canaan (vs 7-10): Details Jacob's wrestling match with the angel, the defilement of Dinah in Shechem by Shechem son of Hamor, Simeon and Levi’s violent revenge at ages 21 and 20 respectively, and Rachel's death at Ephrath/Bethlehem upon giving birth to Benjamin.

Joseph in Egypt & Rationale (vs 11–15): Chronicles Joseph's sale into Egypt at 17, his 13 years of imprisonment, his rise to power at 30, and the onset of the famine. Demetrius offers interesting apologetic explanations for why Joseph did not immediately notify his father (because shepherd occupations were an abomination to Egyptians) and why Benjamin received a fivefold portion (to equalize the shares between the sons of Leah and the sons of Rachel).

Grand Chronological Calculations (vs 16–19): Summarises key genealogical spans: 215 years from Abraham's call to the entry into Egypt; the ages of Jacob’s sons upon entering Egypt; total years from Adam (3,624 years in Demetrius’s Septuagint-based system); and the generational lifespans running through Levi, Kohath (Klath), Amram, Aaron, and Moses.

^21.1 Ἀπίωμεν δὲ πάλιν ἐπὶ τὸν Πολυΐστορα· «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 Ἠσαῦ, καὶ ὅπως λάβῃ ἐκεῖθεν γυναῖκα.	^21.1 Let us return again to Polyhistor: "Demetrius says that Jacob, being seventy-five years old, fled to Haran of Mesopotamia, having been sent away by his parents on account of the secret hatred of his brother Esau, because his father, intending to bless Esau, blessed him instead, and so that he might take a wife from there.
^21.2 ἀφορμῆσαι οὖν τὸν Ἰακὼβ εἰς Χαρρὰν τῆς Μεσοποταμίας, τὸν μὲν πατέρα καταλιπόντα Ἰσαὰκ ἐτῶν ἑκατὸν τριάκοντα ἑπτὰ, αὐτὸν δὲ ὄντα ἐτῶν ἑβδομήκοντα ἑπτά.	^21.2 Jacob therefore set out for Haran of Mesopotamia, leaving behind his father Isaac, who was one hundred and thirty-seven years old, while he himself was seventy-seven years old.
^21.3 διατρίψαντα οὖν αὐτὸν ἐκεῖ ἑπτὰ ἔτη λαβεῖν τοῦ μητρῴου δύο θυγατέρας γῆμαι, Λείαν καὶ Ῥαχὴλ, ὄντα ἐτῶν ὀγδοήκοντα τεσσάρων· καὶ γενέσθαι ἐν ἑπτὰ ἔτεσιν ἄλλοις αὐτῷ παιδία ιβ’· ὀγδόῳ μὲν ἔτει μηνὶ δεκάτῳ Ῥουβήν· 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 δὲ μὴ τίκτουσαν ζηλῶσαι τὴν ἀδελφὴν, καὶ παρακοιμῆσαι αὐτῷ τῷ Ἰακὼβ τὴν ἑαυτῆς παιδίσκην Βάλλαν, τῷ ἑνδεκάτῳ ἔτει μηνὶ πέμπτῳ, καὶ τεκεῖν τῷ δωδεκάτῳ ἔτει μηνὶ δευτέρῳ υἱὸν, ὃν ὀνομασθῆναι Νεφθαλείμ. Λείαν δὲ παρακοιμῆσαι τὴν ἑαυτῆς παιδίσκην Ζέλφαν, ᾧ καὶ συλλαβεῖν τὸν Γὰδ 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.	^21.3 So having spent seven years there, he married two daughters of 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, in the tenth month, Reuben; and in the ninth year, in the eighth month, Simeon; and in the tenth year, in the sixth month, Levi; and in the eleventh year, in the fourth month, Judah. And Rachel, not bearing children, envied her sister and placed her own handmaid Bilhah to sleep with Jacob in the eleventh year, in the fifth month, and she bore in the twelfth year, in the second month, a son who was named Naphtali. And Leah placed her own handmaid Zilpah to sleep with him, by whom she conceived Gad in the eleventh year, in the fifth month, and bore in the twelfth year, in the second month, a son who was named Gad by Leah; and from the same handmaid in the twelfth month of that same year she bore another, who was himself called Asher by Leah.
^21.4 καὶ Λείαν πάλιν ἀντὶ τῶν μήλων τῶν μανδραγόρου, ἃ Ῥουβὴν εἰσενεγκεῖν παρὰ Ῥαχὴλ, συλλαβεῖν ἐν γαστρὶ, τῷ δωδεκάτῳ ἔτει μηνὶ τρίτῳ, καὶ τεκεῖν τοῦ αὐτοῦ ἔτους μηνὸς δωδεκάτου υἱὸν, καὶ ὄνομα αὐτῷ θέσθαι Ἰσσαχάρ.	^21.4 And Leah again, in exchange for the mandrake apples which Reuben brought to Rachel, conceived in her womb in the twelfth year, in the third month, and bore in the twelfth month of that same year a son, and named him Issachar.
^21.5 καὶ πάλιν Λείαν τῷ τρισκαιδεκάτῳ ἔτει μηνὶ δεκάτῳ υἱὸν ἄλλον τεκεῖν, ᾧ ὄνομα Ζαβουλὼν, καὶ τὴν αὐτὴν τῷ τεσσαρεσκαιδεκάτῳ ἔτει μηνὶ ὀγδόῳ τεκεῖν θυγατέρα Δεῖναν. 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 Ἰωσήφ· ὥστε γεγονέναι ἐν τοῖς ἑπτὰ ἔτεσι τοῖς παρὰ Λάβαν δώδεκα παιδία.	^21.5 And again Leah in the thirteenth year, in the tenth month, bore another son, whose name was Zebulun; and she herself in the fourteenth year, in the eighth month, bore a daughter, Dinah. At which time Rachel also conceived in her womb, at the same time when Leah bore her daughter Dinah, and she bore in the fourteenth year, in the eighth month, a son who was named Joseph; so that in the seven years spent with Laban twelve children were born.
^21.6 θέλοντα δὲ τὸν Ἰακὼβ πρὸς τὸν πατέρα εἰς Χαναὰν ἀπιέναι, ἀξιωθέντα ὑπὸ Λάβαν ἄλλα ἔτη ἓξ μεῖναι, ὥστε τὰ πάντα αὐτὸν μεῖναι ἐν Χαρρὰν παρὰ Λάβαν ἔτη εἴκοσι.	^21.6 And when Jacob wished to go away to his father in Canaan, he was asked by Laban to remain six more years, so that he remained in Haran with Laban twenty years in all.
^21.7 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.	^21.7 And as he was traveling to Canaan, an angel of God wrestled with him and touched the socket of Jacob’s thigh, and he became numb and limped; wherefore the sinew in the thighs of animals is not eaten.
^21.8 καὶ φάναι αὐτῷ τὸν ἄγγελον ἀπὸ τοῦδε μηκέτι Ἰακὼβ, ἀλλ’ Ἰσραὴλ ὀνομασθήσεσθαι. καὶ ἐλθεῖν αὐτὸν τῆς Χαναὰν γῆς εἰς ἑτέραν πόλιν Σικίμων, ἔχοντα παιδία Ῥουβὴν ἐτῶν ιβ’ μηνῶν δυοῖν, Συμεῶνα ἐτῶν ια’ μηνῶν τεσσάρων, Λευὶν ἐτῶν δέκα μηνῶν ἕξ, Ἰούδαν ἐτῶν θ’ μηνῶν ὀκτὼ, Νεφθαλεὶμ 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 ἓξ μηνῶν τεσσάρων.	^21.8 And the angel said to him that henceforth he should no longer be named Jacob, but Israel. And he came to another city of Canaan, Shechem, having as children: Reuben, 12 years and 2 months old; Simeon, 11 years and 4 months; Levi, 10 years and 6 months; Judah, 9 years and 8 months; Naphtali, 8 years and 10 months; Gad, 8 years and 10 months; Asher, 8 years; Issachar, 8 years; Zebulun, 7 years and 2 months; Dinah, 6 years and 4 months; Joseph, 6 years and 4 months.
^21.9 παροικῆσαι δὲ Ἰσραὴλ παρὰ Ἑμμὼρ ἔτη δέκα, καὶ φθαρῆναι τὴν Ἰσραὴλ θυγατέρα Δεῖναν ὑπὸ Συχὲμ τοῦ Ἑμμὼρ 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.	^21.9 And Israel dwelled near Hamor ten years; and Israel’s daughter Dinah was violated by Shechem, the son of Hamor, when she was sixteen years and four months old. And the sons of Israel rushing out—Simeon being twenty-one years and four months old, and Levi being twenty years and six months old—slew both Hamor and Shechem his son and all the males on account of the violation of Dinah; and Jacob was then one hundred and seven years old.
^21.10 ἐλθόντα δ’ οὖν αὐτὸν εἰς Λουζὰ τῆς Βαιθὴλ, φάναι τὸν θεὸν μηκέτι Ἰακὼβ, ἀλλ’ 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 δ’ αὐτῇ τὸν Ἰακὼβ ἔτη εἴκοσι τρία.	^21.10 Having come then to Luz of Bethel, God said that he should no longer be called Jacob, but Israel. From there he came to Kaphutha, and thence he arrived at Ephrath, which is Bethlehem, and there he begat Benjamin; and Rachel died after giving birth to Benjamin, having lived with Jacob twenty-three years.
^21.11 αὐτόθεν δὲ ἐλθεῖν τὸν Ἰακὼβ εἰς Μαμβρῆ τῆς Χεβρὼν πρὸς Ἰσαὰκ τὸν πατέρα. εἶναι δὲ τότε Ἰωσὴφ ἐτῶν δεκαεπτὰ, καὶ πραθῆναι αὐτὸν εἰς Αἴγυπτον, καὶ ἐν τῷ δεσμωτηρίῳ μεῖναι ἔτη δεκατρία, ὥστ’ εἶναι αὐτὸν ἐτῶν τριάκοντα, Ἰακὼβ δὲ ἐτῶν ἑκατὸν δέκα, ἐν ᾧ καὶ τελευτῆσαι τὸν Ἰσαὰκ ἔτει ἑνὶ ἔμπροσθεν, ἐτῶν ὄντα ἑκατὸν ὀγδοήκοντα.	^21.11 And from there Jacob came to Mamre of Hebron to his father Isaac. Joseph was then seventeen years old, and he was sold into Egypt and remained in the prison thirteen years, so that he was thirty years old, and Jacob was one hundred and ten years old—in which year Isaac also had died one year before, being one hundred and eighty years old.
^21.12 κρίναντα δὲ τῷ βασιλεῖ τὸν Ἰωσὴφ τὰ ἐνύπνια ἄρξαι Αἰγύπτου ἔτη ἑπτὰ, ἐν οἷς καὶ συνοικῆσαι Ἀσενὲθ, Πεντεφρῆ τοῦ Ἡλιουπόλεως ἱερέως θυγατρὶ, καὶ γεννῆσαι Μανασσῆν καὶ Ἐφραΐμ· καὶ τοῦ λιμοῦ ἐπιγενέσθαι ἔτη β’.	^21.12 And Joseph, having interpreted the dreams for the king, ruled Egypt seven years, during which he also lived with Aseneth, the daughter of Potipherah priest of Heliopolis, and begat Manasseh and Ephraim; and two years of famine ensued.
^21.13 τὸν δὲ Ἰωσὴφ ἔτη ἐννέα εὐτυχήσαντα πρὸς τὸν πατέρα μὴ πέμψαι, διὰ τὸ ποιμένα αὐτόν τε καὶ τοὺς ἀδελφοὺς εἶναι· ἐπονείδιστον 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.	^21.13 And Joseph, though prospering for nine years, did not send for his father because he and his brothers were shepherds, and shepherd life was reproachful to the Egyptians; and he himself made clear that he did not send for this reason. For when his relatives arrived, he told them that if they should be called by the king and asked what they did for a living, they should say they were breeders of livestock.
^21.14 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.	^21.14 And question was raised as to why Joseph gave Benjamin a fivefold portion at the meal, when he was unable to consume so much meat. He did this, therefore, because seven sons had been born to his father from Leah, and two from his mother Rachel; on this account he set five portions before Benjamin and took two himself—making seven in all, as many as the sons born of Leah received.
^21.15 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.	^21.15 Likewise also regarding his giving each two suits of clothes, but to Benjamin five suits and three hundred pieces of gold, and sending the same to his father, so that his mother’s house should be equal.
^21.16 οἰκῆσαι δὲ αὐτοὺς ἐν γῇ Χαναὰν, ἀφ’ 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 σιε’ [215].	^21.16 And they inhabited the land of Canaan from the time Abraham was chosen out of the nations and moved into Canaan—Abraham being twenty-five years old [i.e., after leaving Haran], Isaac sixty, Jacob one hundred and thirty—making all the years in the land of Canaan 215.
^21.17 καὶ τῷ τρίτῳ ἔτει λιμοῦ οὔσης ἐν Αἰγύπτῳ ἐλθεῖν εἰς Αἴγυπτον τὸν Ἰακὼβ, ὄντα ἐτῶν ἑκατὸν τριάκοντα, Ῥουβὴν ἐτῶν με’, Συμεῶνα ἐτῶν μδ', Λευὶν ἐτῶν μγ', Ἰούδαν ἐτῶν μβ' μηνῶν τριῶν, Ἀσὴρ ἐτῶν μ’ μηνῶν ὀκτὼ, Νεφθαλεὶμ ἐτῶν μα’ μηνῶν ϛ’, Γὰδ ἐτῶν μα’ μηνῶν γ’, Ζαβουλὼν ἐτῶν μ’, Δεῖναν ἐτῶν λθ’, Βενιαμὶν ἐτῶν κη’.	^21.17 And in the third year of the famine in Egypt, Jacob came into Egypt, being one hundred and thirty years old: Reuben 45 years old; Simeon 44; Levi 43; Judah 42 years and 3 months; Asher 40 years and 8 months; Naphtali 41 years and 6 months; Gad 41 years and 3 months; Zebulun 40; Dinah 39; Benjamin 28.
^21.18 τὸν δὲ Ἰωσήφ φησι γενέσθαι ἐν Αἰγύπτῳ ἔτη λθ’. εἶναι δὲ ἀπὸ τοῦ Ἀδὰμ ἕως τοῦ εἰσελθεῖν εἰς Αἴγυπτον τοὺς τοῦ Ἰωσὴφ συγγενεῖς ἔτη ,γχκδ’ [3624]. ἀπὸ δὲ τοῦ κατακλυσμοῦ ἕως τῆς Ἰακὼβ παρουσίας εἰς Αἴγυπτον ἔτη [1360]· ἀφ’ οὗ δὲ ἐκλεγῆναι Ἀβραὰμ ἐκ τῶν ἐθνῶν καὶ ἐλθεῖν ἐκ Χαρρὰν εἰς Χαναὰν ἕως εἰς Αἴγυπτον τοὺς περὶ Ἰακὼβ ἐλθεῖν ἔτη σιε’ [215].	^21.18 And he says Joseph was 39 years old in Egypt. And from Adam until the relatives of Joseph entered into Egypt was 3,624 years; and from the Flood until Jacob’s arrival in Egypt was [1,360] years; and from when Abraham was chosen out of the nations and came from Haran into Canaan until Jacob and his family came into Egypt was 215 years.
^21.19 Ἰακὼβ δὲ ἐκ Χαρρὰν πρὸς Λάβαν ἐλθεῖν, ἐτῶν ὄντα π’, καὶ γεννῆσαι Λευίν· Λευὶν δὲ ἐν Αἰγύπτῳ ἐπιγενέσθαι ἔτη ιζ’, ἀφ’ οὗ ἐκ Χαναὰν αὐτὸν ἐλθεῖν εἰς Αἴγυπτον, ὥστε εἶναι αὐτὸν ἐτῶν ξ’, καὶ γεννῆσαι Καάθ· τῷ αὐτῷ δὲ ἔτει ᾧ γενέσθαι Καὰθ, τελευτῆσαι Ἰακὼβ ἐν Αἰγύπτῳ, εὐλογήσαντα τοὺς Ἰωσὴφ υἱοὺς, ὄντα ἐτῶν ρμζ’, καταλιπόντα Ἰωσὴφ ἐτῶν νϛ’. Λευὶν δὲ γενόμενον ἐτῶν ρλζ’ τελευτῆσαι, Καὰθ δὲ ὄντα ἐτῶν μ’ γεννῆσαι Ἀμράμ, ὃν ἐτῶν εἶναι ιδ’ ἐν ᾧ τελευτῆσαι Ἰωσὴφ ἐν Αἰγύπτῳ ὄντα ρι’ ἐτῶν· Καὰθ 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 οη’, καὶ γενόμενον Ἀμρὰμ ἐτῶν ρλϛ’ τελευτῆσαι.» Ταῦτά μοι κείσθω ἀπὸ τῆς Ἀλεξάνδρου τοῦ Πολυΐστορος γραφῆς. ἐξῆς δ’ ἐπισυνήφθω καὶ τάδε.	^21.19 And Jacob came from Haran to Laban when he was 80 years old, and begat Levi; and Levi lived 17 years in Egypt after he came from Canaan into Egypt, so that he was 60 years old when he begat Kohath; and in the same year that Kohath was born, Jacob died in Egypt, having blessed Joseph’s sons, being 147 years old, leaving Joseph 56 years old. And Levi, having reached 137 years of age, died; and Kohath, being 40 years old, begat Amram, who was 14 years old in the year when Joseph died in Egypt at 110 years of age; and Kohath, having reached one hundred and thirty-three years of age, died. Amram took as wife his uncle’s daughter Jochebed, and being 75 years old begat Aaron and Moses; and Amram begat Moses when he was 78 years old, and Amram, having reached 136 years of age, died." Let these extracts stand for me from the writing of Alexander Polyhistor; and next let the following also be attached.

Chapter 22

☜ ☞

Eusebius quotes Alexander Polyhistor’s epitome of Theodotus’s epic poem. The passage recounts the etiology and description of Shechem, Jacob’s journey into Mesopotamia to work for Laban, his marriage to Leah and Rachel, and his return to Shechem. It goes on to detail Shechem’s defilement of Dinah, the demand for circumcision as a prerequisite for marriage, and the subsequent bloody vengeance exacted by Simeon and Levi, who execute Hamor and Shechem and sack the city under perceived divine sanction.

^22.1 Τὰ δὲ Σίκιμά φησι Θεόδοτος ἐν τῷ Περὶ Ἰουδαίων ἀπὸ Σικιμίου τοῦ Ἑρμοῦ λαβεῖν τὴν ὀνομασίαν· τοῦτον γὰρ καὶ κτίσαι τὴν πόλιν· κεῖσθαι δ’ αὐτήν φησιν ἐν τῇ Περὶ Ἰουδαίων οὕτως· «ἡ δ’ ἄρ’ ἔην ἀγαθή τε καὶ αἰγινόμος καὶ ὑδρηλή, οὐδὲ μὲν ἔσκεν ὁδὸς δολιχὴ πόλιν εἰσαφικέσθαι ἀγρόθεν· οὐδέ ποτε δρία λαχνήεντα πονεῦσιν. ἐξ αὐτῆς δὲ μάλ’ ἄγχι δύ’ οὔρεα φαίνετ’ ἐρυμνά, ποίης τε πλήθοντα καὶ ὕλης· τῶν δὲ μεσηγὺ ἀτραπιτὸς τέτμηται ἀραιὴ [αὐλῶπις]· ἐν δ’ ἑτέρωθι ἡ δ’ ἱερὴ Σικίμων καταφαίνεται, ἱερὸν ἄστυ, νέρθεν ὑπὸ ῥίζῃ δεδμημένον, ἀμφὶ δὲ τεῖχος λισσὸν ὑπώρειαν, ὑπὸ δ’ ἔδραμεν αἰπύθεν ἕρκος.»	^22.1 Theodotus says in his work On the Jews that Shechem took its name from Sichemius, the son of Hermes, for he was the one who founded the city. He describes its location in On the Jews as follows: "And it was goodly, rich in goats, and well-watered; nor was the road long to reach the city from the countryside, nor do thick, leafy woods cause hardship for those who labor. Right close to it appear two steep mountains, overflowing with grass and timber; and between them a narrow path is cut [a ravine]; while on the other side appears holy Shechem, a sacred city, built down beneath the roots [of the mountain], and around it a smooth wall runs along the foothills, and a high rampart runs beneath."
^22.2 Ὕστερον δέ φησιν αὐτὴν ὑπὸ Ἑβραίων κατασχεθῆναι, δυναστεύοντος Ἑμμώρ· τὸν γὰρ Ἑμμὼρ υἱὸν γεννῆσαι Συχέμ. φησὶ δὲ ἐνθένδε· «ξένε, ποιμενόθι πόλιν ἤλυθ’ Ἰακὼβ εὐρεῖαν Σικίμων· ἐπὶ δ’ ἀνδράσι τοῖσιν ἔτῃσιν ἀρχὸς Ἐμὼρ σὺν παιδὶ Συχὲμ, μάλ’ ἀτειρέε φῶτε.»	^22.2 He says that later it was occupied by the Hebrews under the rule of Hamor, for Hamor fathered Shechem. From this point he writes: "O stranger, Jacob came to the broad city of Shechem, a place of shepherds; and over those native men Hamor was ruler together with his son Shechem, two exceedingly unyielding men."
^22.3 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 δ’ Ἰακὼβ Συρίην κτηνοτρόφον ἷκτο, καὶ εὐρὺ ῥεῖθρον Εὐφρήταο λίπεν ποταμοῦ κελάδοντος· ἤλυθε γὰρ κἀκεῖθι λιπὼν δριμεῖαν ἐνιπὴν αὐτοκασιγνήτοιο· πρόφρων ὑπέδεκτο Δόμονδε Λάβαν, ὅς οἱ ἔην μὲν ἀνεψιὸς, ἀλλὰ τότ’ 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, ἀλλ’ ἐνόησε κακορραφίην, καὶ ἔδεκτο παῖδ’ ἑτέρην, ἀμφοῖν δ’ ἐμίγη σὺν ὁμαίμοσιν ᾗσι. τῷ δ’ υἱεῖς ἐγένοντο νόῳ πεπνυμένοι αἰνῶς ἕνδεκα, καὶ κούρη Δεῖνα περικαλλὲς ἔχουσα εἶδος, ἐπίτρεπτον δὲ δέμας καὶ ἀμύμονα θυμόν.»	^22.3 Then he relates concerning Jacob and his arrival in Mesopotamia, his marriage to the two women, the birth of his children, and his return from Mesopotamia to Shechem: "Unto rich-pastured Syria came Jacob, and left the broad stream of the roaring river Euphrates; for he had come there having left behind the bitter rebuke of his own brother. Gladly did Laban receive him into his home, who was indeed his cousin, but then alone ruled over Syria, having obtained that newly born bloodline. To him he promised the marriage of his youngest daughter and assented; yet he did not seek to fulfill it entirely, but devised a trick, and sent to the man's bed Leah, who was older. Nor did it escape his notice entirely, but he perceived the villainy, and received the other child, and mated with both of them, who were sisters. And to him were born eleven sons exceedingly wise in mind, and a daughter Dinah, possessing a very lovely appearance, a comely form, and a noble heart."
^22.4 Ἀπὸ δὲ τοῦ Εὐφράτου φησὶ τὸν Ἰακὼβ ἐλθεῖν εἰς τὰ Σίκιμα πρὸς Ἑμμώρ· τὸν δ’ ὑποδέξασθαι αὐτὸν, καὶ μέρος τι τῆς χώρας δοῦναι· καὶ αὐτὸν μὲν τὸν Ἰακὼβ 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.	^22.4 He says that Jacob came from the Euphrates to Shechem to meet Hamor, who received him and gave him a portion of the land. Jacob himself farmed the land, while his eleven sons tended the flocks, and his daughter Dinah and the women worked with wool. While still a maiden, Dinah went into Shechem during a festival, wishing to see the city. Shechem, the son of Hamor, saw her, fell in love with her, seized her, carried her off to his home, and violated her.
^22.5 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 αὐτούς ὁ Ἰακώβ·	^22.5 Coming again with his father to Jacob, Shechem asked for her in marriage. But Jacob said he would not give her until all the inhabitants of Shechem were circumcised and adopted Jewish customs. Hamor said he would persuade them. Jacob speaks thus regarding the necessity of their being circumcised:
^22.6 «οὐ γὰρ δὴ θεμιτόν γε τόδ’ Ἑβραίοισι τέτυκται, γαμβροὺς ἄλλοθεν εἴς γε νυοὺς ἀγέμεν ποτὶ δῶμα, ἀλλ’ ὅστις γενεῆς ἐξεύχεται εἶναι ὁμοίης.»	^22.6 "For indeed this is not lawful for Hebrews, to bring sons-in-law from elsewhere, nor to lead brides into their homes, save he who boasts of being from the same stock."
^22.7 Εἶτα ὑποβὰς περὶ τῆς περιτομῆς· «ὅς ποθ’ ἑῆς πάτρης ἐξήγαγε δῖον Ἀβραὰμ, αὐτὸς ἀπ’ οὐρανόθεν κέλετ’ ἀνέρα παντὶ σὺν οἴκῳ σάρκ’ ἀποσυλῆσαι πόσθης ἄπο, καί ῥ’ ἐτέλεσσεν· ἀστεμφὲς δὲ τέτυκται, ἐπεὶ θεὸς αὐτὸς ἔειπε.»	^22.7 Then, proceeding further concerning circumcision: "He who once led divine Abraham out of his native land, Himself from heaven commanded the man, with all his household, to strip off the flesh from the foreskin; and he performed it; and it stands immovable, since God Himself spoke it."
^22.8 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 δ’ αὐτὸν συγκάταινον ἐπὶ τὴν πρᾶξιν παρορμῆσαι, λόγιον προφερόμενον, τὸν θεὸν ἀνελεῖν φάμενον τοῖς Ἀβραὰμ ἀπογόνοις δέκα ἔθνη δώσειν.	^22.8 When Hamor had gone into the city and urged his subjects to be circumcised, one of Jacob’s sons named Simeon decided to kill both Hamor and Shechem, being unwilling to bear the outrage against his sister in a civic/peaceful manner. Having made this decision, he communicated it to his brother Levi. Finding him in agreement, he spurred him on to the deed, citing an oracle and stating that God had said He would give ten nations to Abraham’s descendants.
^22.9 Φησὶ δὲ οὕτως ὁ Συμεὼν πρὸς τὸν Λευίν· «εὖ γὰρ ἐγὼ μῦθόν γε πεπυσμένος εἰμὶ θεοῖο· δώσειν γάρ ποτ’ ἔφησε δέκ’ 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 δ’ ὠρώρει τοῖσιν μεμελημένα ἔργα.»	^22.9 Simeon speaks thus to Levi: "For well have I learned the word of God; for He said that He would one day give ten nations to the children of Abraham." And he says that God put this intention into their minds because the inhabitants of Shechem were impious. He says: "God was harming the inhabitants of Shechem, for they did not honor whoever came to them, whether evil or good; nor did they administer justice throughout the city, nor lawful customs, but grievous deeds were their concern."
^22.10 Τὸν οὖν Λευὶν καὶ τὸν Συμεῶνα εἰς τὴν πόλιν καθωπλισμένους ἐλθεῖν, καὶ πρῶτα μὲν τοὺς ἐντυγχάνοντας ἀναιρεῖν, ἔπειτα δὲ καὶ τὸν Ἑμμὼρ καὶ τὸν Συχὲμ φονεῦσαι.	^22.10 Levi and Simeon therefore entered the city fully armed, and first killed those they encountered, and then slew both Hamor and Shechem.
^22.11 Λέγει δὲ περὶ τῆς ἀναιρέσεως αὐτῶν οὕτως· «ὡς τότε δὴ Συμεὼν μὲν Ἐμμὼρ ὤρουσεν ἐπ’ αὐτὸν, πλῆξέ τέ οἱ κεφαλὴν, δειρὴν δ’ ἕλεν ἐν χερὶ λαιῇ, λεῖψε δ’ 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.	^22.11 He speaks of their slaying thus: "As then Simeon rushed upon Hamor himself, he struck his head, and seized his neck in his left hand, and left it still quivering, while another task arose. Meanwhile Levi, with irresistible fury, seized by the hair Shechem, who was grasping his knees and raging wildly; and he struck him through the middle of the collarbone, and the sharp sword sank through his chest into his entrails, and his spirit left his body at once." When the other brothers learned of their deed, they came to their assistance, sacked the city, rescued their sister, and carried her off with the captives to their father’s homestead.

Chapter 23

☜ ☞

In this chapter, Artapanus recounts the story of Joseph, detailing how he foresaw his brothers' plot and arranged passage to Egypt with Arab merchants. In Egypt, he became administrator of the realm, surveyed and divided the land, reformed agriculture, established priest-lands, created standard measures, and married Aseneth.

^23.1 Τούτοις καὶ τὰ ἐξῆς περὶ τοῦ Ἰωσὴφ ἐκ τῆς αὐτῆς τοῦ Πολυΐστορος 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.	To these let the following details concerning Joseph from the same work of Polyhistor be attached: "Artapanus says in his work On the Jews that Joseph was a descendant of Abraham, and a son of Jacob. Surpassing the others in intelligence and wisdom, he was plotted against by his brothers. Foreseeing the conspiracy, he begged the neighboring Arabs to transport him to Egypt; and they did what was asked of them. For the kings of the Arabs are descendants of Israel, sons of Abraham, and brothers of Isaac.
^23.2 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.	^23.2 Having gone into Egypt and been introduced to the king, Joseph became ruler of the entire country. Whereas previously the Egyptians farmed in an disorderly manner because the land was undivided and the weaker were wronged by the stronger, he was the first to divide the land, mark it off with boundaries, render much uncultivated land arable, and allot certain fields to the priests.
^23.3 Τοῦτον δὲ καὶ μέτρα εὑρεῖν, καὶ μεγάλως αὐτὸν ὑπὸ τῶν Αἰγυπτίων διὰ ταῦτα ἀγαπηθῆναι. Γῆμαι δ’ 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.	^23.3 He also invented measures, and for these reasons he was greatly beloved by the Egyptians. He married Aseneth, daughter of the priest of Heliopolis, by whom he fathered children. After these events, his father and brothers arrived bringing much property, and were settled in the city of Kaisan (Goshen), and the Syrians multiplied in Egypt.
^23.4 Τούτους δέ φησι καὶ τὸ ἐν Ἄθως καὶ τὸ ἐν Ἡλιουπόλει ἱερὸν κατασκευάσαι, τοὺς Ἑσμιούθ 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.»	^23.4 He says that these people—who were called Esmiouth—built both the temple at Athos and the one at Heliopolis. After this, both Joseph and the king of the Egyptians died. Thus Joseph, while ruling Egypt, stored up the grain of the seven years, which had become abundant during the yield, and became master of Egypt."

Chapter 24

☜ ☞

In this chapter, Philo the Epic Poet provides a short epic snippet in dactylic hexameter praising Joseph as a divinely inspired ruler in Egypt descended from Abraham, Isaac, and Jacob.

^24.1 «Μαρτυρεῖ δὲ ταῖς ἱεραῖς βίβλοις καὶ Φίλων ἐν τῇ ιδ’ τῶν Περὶ Ἱεροσόλυμα, λέγων οὕτως·
τοῖσιν ἕδος μακαριστὸν ὅλης μέγας ἔκτισεν ἄκτωρ
ὕψιστος, καὶ πρόσθεν ἀφ’ Ἀβραάμοιο καὶ Ἰσαὰκ,
Ἰακὼβ εὐτέκνοιο τόκος Ἰωσὴφ, ὃς ὀνείρων
θεσπιστὴς, σκηπτοῦχος ἐν Αἰγύπτοιο θρόνοισι,
δινεύσας λαθραῖα χρόνου πλημμυρίδι μοίρης,
καὶ τὰ ἑξῆς.»

Ταῦτα καὶ περὶ τοῦ Ἰωσήφ.

^24.1 "Philo also bears witness to the sacred books in the fourteenth book of his On Jerusalem, speaking as follows:

For them a blessed seat was founded by the great, supreme leader,
as was established long ago from Abraham and Isaac,
and Jacob's child of fine offspring, Joseph—who, an interpreter
of dreams, held the sceptre upon the thrones of Egypt,
having navigated the secret turns in the flooding tide of fate...
and so forth."

So much concerning Joseph.

Chapter 25

☜ ☞

In this chapter, Aristeas summarizes the story of Job (originally named Jobab), identifying him as Esau's descendant in Edom/Ausitis. It details his immense wealth, the series of catastrophic trials that stripped him of his stock, children, and health, the visit of his friends (Eliphaz, Bildad, Zophar, and Elihu), and his steadfast piety resulting in restoration.

^25.1 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.	^25.1 Hear also what the same author records concerning Job: "Aristeas says in his work On the Jews that Esau married Bassara in Edom and fathered Job. He dwelt in the land of Ausitis, on the borders of Idumea and Arabia.
^25.2 Γενέσθαι δ’ 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.	^25.2 He was righteous and possessed vast holdings; for he owned seven thousand sheep, three thousand camels, five hundred yoke of oxen, and five hundred grazing female donkeys; he also had extensive lands under cultivation.
^25.3 Τοῦτον δὲ τὸν Ἰὼβ πρότερον Ἰωβὰβ ὀνομάζεσθαι. Πειράζοντος δὲ αὐτὸν τοῦ θεοῦ 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· μετ’ οὐ πολὺ δὲ καὶ τὰς καμήλους ὑπὸ λῃστῶν ἀπελαθῆναι· εἶτα τὰ τέκνα αὐτοῦ ἀποθανεῖν, πεσούσης τῆς οἰκίας· αὐθημερὸν δὲ αὐτοῦ καὶ τὸ σῶμα ἑλκῶσαι.	^25.3 This Job was previously called Jobab. When God tested him to see if he would remain steadfast, He encompassed him with great misfortunes. First, his donkeys and oxen were driven off by robbers; then his sheep were burned up by fire falling from heaven along with the shepherds; not long after, his camels were driven off by robbers; then his children died when the house collapsed; and on the very same day his body broke out in sores.
^25.4 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.	^25.4 While he was in this wretched state, Eliphaz the king of the Temanites, Bildad the ruler of the Shuhites, and Zophar the king of the Naamathites came to visit him, as did Elihu the son of Barachel the Zobite. When exhorted by them, Job declared that even without their exhortations he would remain steadfast in piety throughout his afflictions. God, admiring his nobility of spirit, delivered him from his disease and made him master of many possessions." Thus far Polyhistor concerning these matters.

Chapter 26

☜ ☞

In this chapter, Eupolemus briefly states that Moses was the first wise man who invented writing/letters for the Jews, which were then passed to the Phoenicians, and from them to the Greeks.

^26.1 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.»

^26.1 And concerning Moses, the same author again cites extensive passages, which are also worth hearing:

"Eupolemus says that Moses was the first wise man, and that he was the first to impart letters to the Jews; from the Jews the Phoenicians received them, and from the Phoenicians the Greeks; and Moses was the first to write laws for the Jews."

Chapter 27

☜ ☞

This chapter presents a syncretic, Hellenistic-Jewish account of Moses written by the historian Artapanus. In this narrative:

Moses is identified with the Greek figure Musaeus (the teacher of Orpheus) and the Egyptian deity Hermes (Thoth) due to his wisdom and invention of culture, philosophy, weapons, ships, and hieroglyphics.

Moses organizes Egypt into 36 nomes, assigns animal cults (cats, dogs, ibises) to protect the monarchy of King Chenephres, and leads a successful military campaign against invading Ethiopians using an army of farmers.

Envied by Chenephres and targeted for assassination by the courtier Chanethothes, Moses flees to Arabia, kills Chanethothes in self-defense, and marries the daughter of Raguel (Jethro).

Returning after a divine revelation at the burning bush, Moses demands the release of the Israelites. He performs various wonders—including escaping prison via miraculous means, pronouncing the secret name of God (which causes the king to faint), turning a rod into a serpent, calling down plagues, and parting the Red Sea.

The account concludes with a physical description of Moses (tall, ruddy, long-haired, noble) and notes that he was 89 years old when these events culminated.

^27.1 «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.	^27.1 And Artapanus says in his work Concerning the Jews that after Abraham died, as well as his son Mempsasthenoth and likewise the king of the Egyptians, his son Palmanothes succeeded to the royal power.
^27.2 τοῦτον δὲ τοῖς Ἰουδαίοις φαύλως προσφέρεσθαι· καὶ πρῶτον μὲν τὴν Κεσσὰν οἰκοδομῆσαι, τό τε ἐπ’ αὐτῇ ἱερὸν καθιδρύσασθαι, εἶτα τὸν ἐν Ἡλιουπόλει ναὸν κατασκευάσαι.	^27.2 He [Palmanothes] treated the Jews badly; and first he built Kessan [Goshen] and established the temple in it, and then he constructed the temple at Heliopolis.
^27.3 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.	^27.3 He begat a daughter named Merris, whom he betrothed to a certain Chenephres, who was king of the regions above Memphis—for at that time many ruled over Egypt. Since she was sterile, she adopted a child of one of the Jews, and named him Moses; but when he reached manhood, he was called Musaeus by the Greeks.
^27.4 γενέσθαι δὲ τὸν Μώϋσον τοῦτον Ὀρφέως διδάσκαλον· ἀνδρωθέντα δ’ αὐτὸν πολλὰ τοῖς ἀνθρώποις εὔχρηστα παραδοῦναι. καὶ γὰρ πλοῖα καὶ μηχανὰς πρὸς τὰς λιθοθεσίας, καὶ τὰ Αἰγύπτια 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.	^27.4 And this Moses became the teacher of Orpheus. When he grew up, he handed down many useful things to mankind: for he invented ships, machines for laying stone, Egyptian weapons, devices for drawing water and for war, and philosophy. Furthermore, he divided the country into 36 nomes, and assigned to each of the nomes the god to be worshipped, and to the priests he assigned the sacred writings; and [he designated] cats, dogs, and ibises; and he allocated a select land for the priests.
^27.5 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 αὐτούς, ἐνιάκις δὲ ἄλλους.	^27.5 He did all these things in order to preserve the monarchy secure for Chenephres. For previously the crowds were unregulated, sometimes expelling and sometimes appointing kings, often the same ones, but occasionally others.
^27.6 διὰ ταῦτα οὖν τὸν Μώϋσον ὑπὸ τῶν ὄχλων ἀγαπηθῆναι, καὶ ὑπὸ τῶν ἱερέων ἰσοθέου τιμῆς καταξιωθέντα προσαγορευθῆναι Ἑρμῆν, διὰ τὴν τῶν ἱερῶν γραμμάτων ἑρμηνείαν.	^27.6 For these reasons, then, Moses was beloved by the crowds, and being deemed worthy of godlike honor by the priests, he was addressed as Hermes, on account of his interpretation (hermeneia) of the sacred writings.
^27.7 τὸν δὲ Χενεφρῆν ὁρῶντα τὴν ἀρετὴν τοῦ Μωΰσου φθονῆσαι αὐτῷ, καὶ ζητεῖν αὐτὸν ἐπ’ εὐλόγῳ αἰτίᾳ τινὶ ἀνελεῖν. καὶ δή ποτε τῶν Αἰθιόπων ἐπιστρατευσαμένων τῇ Αἰγύπτῳ τὸν Χενεφρῆν ὑπολαβόντα εὑρηκέναι καιρὸν εὔθετον πέμψαι τὸν Μώϋσον ἐπ’ αὐτοὺς στρατηγὸν μετὰ δυνάμεως· τὸ δὲ τῶν γεωργῶν αὐτῷ συστῆσαι πλῆθος, ὑπολαβόντα ῥᾳδίως αὐτὸν διὰ τὴν τῶν στρατιωτῶν ἀσθένειαν ὑπὸ τῶν πολεμίων ἀναιρεθήσεσθαι.	^27.7 Now Chenephres, seeing the virtue of Moses, envied him and sought to kill him on some plausible pretext. So when the Ethiopians launched a campaign against Egypt, Chenephres, thinking he had found a favorable opportunity, sent Moses against them as a commander with a force; but he assembled a crowd of farmers for him, assuming he would easily be killed by the enemy on account of the weakness of his soldiers.
^27.8 τὸν δὲ Μώϋσον ἐλθόντα ἐπὶ τὸν Ἑρμοπολίτην ὀνομαζόμενον νομόν, 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 διαμεῖναι ἔτη δέκα.	^27.8 Moses, coming to the so-called Hermopolite nome with about one hundred thousand farmers, set up camp there; and he sent commanders to take charge of the region, who clearly prevailed in battle. And he [Artapanus] says that the Heliopolitans state this war lasted ten years.
^27.9 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.	^27.9 So Moses 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 animals harmful to men. And they named it Hermopolis ("City of Hermes").
^27.10 οὕτω δὴ τοὺς Αἰθίοπας, καίπερ ὄντας πολεμίους, στέρξαι τὸν Μώϋσον ὥστε καὶ τὴν περιτομὴν τῶν αἰδοίων παρ’ ἐκείνου μαθεῖν· οὐ μόνον δὲ τούτους, ἀλλὰ καὶ τοὺς ἱερεῖς ἅπαντας.	^27.10 Thus the Ethiopians, even though they were enemies, came to cherish Moses so much that they even learned from him the circumcision of the foreskin; and not only they, but all the priests as well.
^27.11 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 Διὸς πόλει ναὸν ἐξ ὀπτῆς πλίνθου κατεσκευασμένον καθαιρεῖν, ἕτερον δὲ λίθινον κατασκευάσαι τὸ πλησίον ὄρος λατομήσαντας· τάξαι δὲ ἐπὶ τῆς οἰκοδομίας ἐπιστάτην Ναχέρωτα.	^27.11 When the war was concluded, Chenephres received him with words in praise, but in deed he plotted against him. At any rate, taking his forces away from him, he sent some to the borders of Ethiopia to serve as a guard, and commanded others to demolish the temple in Diospolis [Thebes] made of baked brick and to build another of stone, having quarried the nearby mountain; and he appointed Nacheros as overseer of the construction.
^27.12 τὸν δὲ ἐλθόντα μετὰ Μωΰσου εἰς Μέμφιν πυθέσθαι παρ’ 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.	^27.12 Moses went with him to Memphis and asked him if there was anything else useful to men. He replied that the species of oxen was, because the land is plowed by them. So Chenephres, addressing the bull as Apis, ordered the crowds to establish a shrine for it, and commanded them to bring and bury there the animals consecrated by Moses, wishing to conceal the inventions of Moses.
^27.13 ἀποξενωσάντων δὲ αὐτὸν τῶν Αἰγυπτίων ὁρκωμοτῆσαι τοὺς φίλους μὴ ἐξαγγεῖλαι τῷ Μωΰσῳ τὴν ἐπισυνισταμένην αὐτῷ ἐπιβουλὴν καὶ προβαλέσθαι τοὺς ἀναιρήσοντας αὐτόν.	^27.13 When the Egyptians isolated him, he [Chenephres] bound his friends by oath not to disclose to Moses the plot being formed against him, and appointed men to kill him.
^27.14 μηδενὸς δ’ ὑπακούσαντος ὀνειδίσαι τὸν Χενεφρῆν Χανεθώθην, τὸν μάλιστα προσαγορευόμενον ὑπ’ αὐτοῦ· τὸν δὲ ὀνειδισθέντα ὑποσχέσθαι τὴν ἐπίθεσιν, λαβόντα καιρόν.	^27.14 When no one obeyed, Chenephres reproached Chanethothes, whom he addressed most intimately; and he, being reproached, promised to carry out the attack when he found an opportunity.
^27.15 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.	^27.15 Around this time, when Merris died, Chenephres promised both Moses and Chanethothes that they should transport her body to the regions above Egypt to bury it, assuming that Moses would be killed by Chanethothes.
^27.16 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 ᾹἯσιν.	^27.16 While they were traveling, someone among those privy to the plot reported it to Moses. Moses, taking precautions, buried Merris and named the river and the city in that region Meroe. And this Merris is honored by the inhabitants no less than Isis.
^27.17 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.	^27.17 Aaron, the brother of Moses, upon learning about the plot, advised his brother to flee to Arabia. Moses complied, crossed the Nile from Memphis, and departed for Arabia.
^27.18 τὸν δὲ Χανεθώθην πυθόμενον τοῦ Μωΰσου τὴν φυγὴν ἐνεδρεύειν ὡς ἀναιρήσοντα· ἰδόντα δὲ ἐρχόμενον σπάσασθαι τὴν μάχαιραν ἐπ’ αὐτόν, τὸν δὲ Μώϋσον προκαταταχήσαντα τήν τε χεῖρα κατασχεῖν αὐτοῦ καὶ σπασάμενον τὸ ξίφος φονεῦσαι τὸν Χανεθώθην·	^27.18 When Chanethothes learned of Moses' flight, he lay in ambush to kill him; but when he saw him coming, he drew his sword against him. Moses, acting quickly, seized his hand, drew his own sword, and slew Chanethothes.
^27.19 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.	^27.19 He escaped into Arabia and lived with Raguel, the ruler of those parts, taking his daughter as a wife. Raguel wanted to march against the Egyptians to restore Moses and establish the kingdom for his daughter and son-in-law; but Moses prevented him out of consideration for his fellow countrymen. Raguel, however, being prevented from waging open war, ordered the Arabs to plunder Egypt.
^27.20 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 δ’ ἐσθῆτα μὴ ἀμπέχεσθαι, ὅπως ὄντες ἐπίσημοι κολάζωνται ὑπ’ αὐτοῦ.	^27.20 Around the same time, Chenephres became the first of all men to contract elephantiasis and died. He fell into this affliction because he had ordered the Jews to wear linen garments and not to wrap themselves in woolen clothing, so that they might be conspicuous and punished by him.
^27.21 τὸν δὲ Μώϋσον εὔχεσθαι τῷ θεῷ, ἤδη ποτὲ τοὺς λαοὺς παῦσαι τῶν κακοπαθειῶν. ἱλασκομένου δ’ 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 δ’ αὐτῷ θείαν εἰπεῖν στρατεύειν ἐπ’ Αἴγυπτον, καὶ τοὺς Ἰουδαίους διασώσαντα εἰς τὴν ἀρχαίαν ἀγαγεῖν πατρίδα.	^27.21 Moses prayed to God that at last He might cause the people's suffering to cease. While he was praying, he says that suddenly a fire blazed up from the earth and kept burning, though there was neither brushwood nor any other timber in the place. Moses, frightened by what had happened, fled; but a divine voice told him to march against Egypt, rescue the Jews, and lead them to their ancient fatherland.
^27.22 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 αὑτόν, καὶ πυνθάνεσθαι ἐφ’ ὅ τι ἥκοι· τὸν δὲ φάναι, διότι προστάσσειν αὐτῷ τὸν τῆς οἰκουμένης δεσπότην ἀπολῦσαι τοὺς Ἰουδαίους.	^27.22 Taking courage, he decided to lead an opposing force against the Egyptians. First he went to his brother Aaron; and when the king of the Egyptians learned of Moses' arrival, he summoned him and asked why he had come. Moses said it was because the Master of the inhabited world commanded him to release the Jews.
^27.23 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.	^27.23 Learning this, the king threw him into prison. But when night came, all the doors of the prison opened of their own accord; some of the guards died, others were overcome by sleep, and their weapons were shattered.
^27.24 ἐξελθόντα δὲ τὸν Μώϋσον ἐπὶ τὰ βασίλεια ἐλθεῖν· εὑρόντα δὲ ἀνεῳγμένας τὰς θύρας εἰσελθεῖν, καὶ ἐνθάδε τῶν φυλάκων παρειμένων τὸν βασιλέα ἐξεγεῖραι.	^27.24 Moses went out and arrived at the palace; finding the doors open, he entered, and while the guards there were paralyzed, he aroused the king.
^27.25 τὸν δὲ ἐκπλαγέντα ἐπὶ τῷ γεγονότι κελεῦσαι τῷ Μωΰσῳ τὸ τοῦ πέμψαντος αὐτὸν θεοῦ εἰπεῖν ὄνομα, διαχλευάσαντα αὐτόν· τὸν δὲ προσκύψαντα πρὸς τὸ οὖς εἰπεῖν, ἀκούσαντα δὲ τὸν βασιλέα πεσεῖν ἄφωνον, διακρατηθέντα δὲ ὑπὸ τοῦ Μωΰσου πάλιν ἀναβιῶσαι·	^27.25 The king, astounded at what had happened, mockingly ordered Moses to tell him the name of the God who sent him. Moses bent down and whispered it into his ear; and when the king heard it, he fell down speechless, but being held up by Moses, he came back to life.
^27.26 γράψαντα δὲ τοὔνομα εἰς δέλτον κατασφραγίσασθαι· τῶν δὲ ἱερέων τὸν ἐκφαυλίσαντα ἐν τῇ πινακίδι τὰ γεγραμμένα μετὰ σπασμοῦ τὸν βίον ἐκλιμπάνειν·	^27.26 And writing the name on a tablet, he sealed it; but one of the priests who made light of what was written on the tablet died in convulsions.
^27.27 εἰπεῖν τε τὸν βασιλέα σημεῖόν τι αὐτῷ ποιῆσαι· τὸν δὲ Μώϋσον ἣν εἶχε ῥάβδον ἐμβαλόντα ὄφιν ποιῆσαι· πτοηθέντων δὲ πάντων, ἐπιλαβόμενον τῆς οὐρᾶς ἀνελέσθαι, καὶ πάλιν ῥάβδον ποιῆσαι·	^27.27 The king then told him to perform a sign for him. Moses threw down the rod he held and made a serpent; and when all were terrified, he seized it by the tail, picked it up, and made it a rod again.
^27.28 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.	^27.28 Going forward a short distance, he struck the Nile with the rod; and the river swelled up and flooded all Egypt. From that time on, its annual inundation began. The water gathered together, boiled up, and destroyed the river creatures, and the peoples were perishing from thirst.
^27.29 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.	^27.29 When these wonders occurred, the king said that after a month he would release the people if he restored the river; Moses struck the water again with the rod and checked the flow.
^27.30 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.	^27.30 When this happened, the king summoned the priests above Memphis and said he would slay them and raze the temples unless they too performed some wonder. Then, by certain sorceries and incantations, they produced a dragon and changed the color of the river.
^27.31 τὸν δὲ βασιλέα φρονηματισθέντα ἐπὶ τῷ γεγονότι, πάσῃ τιμωρίᾳ καὶ κολάσει καταικίζειν τοὺς Ἰουδαίους. τὸν δὲ Μώϋσον ταῦτα ὁρῶντα ἄλλα τε σημεῖα ποιῆσαι 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.	^27.31 The king, emboldened by what had happened, abused the Jews with every form of punishment and torment. Moses, seeing this, performed other signs: striking the earth with his rod, he let loose a winged creature to harm the Egyptians, and all their bodies broke out in sores. Since the physicians were unable to heal the sick, the Jews thus obtained relief again.
^27.32 πάλιν τε τὸν Μώϋσον βάτραχον διὰ τῆς ῥάβδρου ἀνεῖναι, πρὸς δὲ τούτοις ἀκρίδας καὶ σκνίφας. διὰ τοῦτο δὲ καὶ τοὺς Αἰγυπτίους τὴν ῥάβδον ἀνατιθέναι εἰς πᾶν ἱερόν, ὁμοίως δὲ καὶ τῇ Ἴσιδι, διὰ τὸ τὴν γῆν εἶναι Ἶσιν, παιομένην δὲ τῇ ῥάβδῳ τὰ τέρατα ἀνεῖναι.	^27.32 Again Moses brought forth frogs by means of the rod, and in addition to these, locusts and gnats. On account of this, the Egyptians dedicate the rod in every temple, and likewise to Isis, because the earth is Isis, and when struck by the rod, she yields these wonders.
^27.33 τοῦ δὲ βασιλέως ἔτι ἀφρονευομένου 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.	^27.33 While the king was still acting foolishly, Moses 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 collapsed, along with most of the temples.
^27.34 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 ποταμούς, καὶ διαβάντας ἱκανὸν τόπον ἐπὶ τὴν Ἐρυθρὰν τριταίους ἐλθεῖν θάλασσαν.	^27.34 Finally, having fallen into such disasters, the king released the Jews. Having borrowed from the Egyptians many drinking cups, no small amount of clothing, and a vast quantity of other treasure, they crossed the rivers near Arabia, traversed a considerable distance, and on the third day arrived at the Red Sea.
^27.35 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.	^27.35 Now the Memphites say that Moses, being familiar with the terrain, watched for the ebb tide and led the multitude across the dry sea. But the Heliopolitans say that the king pursued them with a large force, along with the consecrated animals, because the Jews were carrying off the property they had borrowed from the Egyptians.
^27.36 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.	^27.36 A divine voice came to Moses to strike the sea with his rod and divide it. Hearing this, Moses touched the water with his rod, and thus the stream divided, and the force marched along a dry path.
^27.37 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 μακρόν, πυρρακῆ, πολιόν, κομήτην, ἀξιωματικόν. ταῦτα δὲ πρᾶξαι περὶ ἔτη ὄντα ὀγδοήκοντα ἐννέα.»	^27.37 When the Egyptians entered along with them and pursued them, he says a fire blazed out against them from ahead, and the sea flooded the path again. The Egyptians were all destroyed by the fire and the flood, but the Jews, escaping the danger, spent forty years in the wilderness, God raining down upon them a coarse meal like millet, resembling snow in color. And he says that Moses was tall, ruddy, white-haired, long-haired, and dignified; and he accomplished these things when he was about eighty-nine years old.

Chapter 28

☜ ☞

Eusebius quotes Ezekiel the Tragedian (Ezekiel Tragicus), who adapted the story of Exodus into iambic trimeter Greek tragedy. In this chapter:

Eusebius's Preface: Eusebius introduces the poetic narrative of Moses's birth and youth.

Moses's Opening Monologue: Moses recites his family's history (Jacob's arrival in Egypt with 70 souls), Pharaoh's oppression and decree to drown male Hebrew babies, his mother placing him in a reed basket in the marsh, his discovery by Pharaoh's daughter, his sister Miriam arranging for his birth mother to nurse him, and his royal upbringing.

The Flight to Midian: Moses describes growing up, seeing an Egyptian beat a Hebrew, killing the Egyptian, hiding the body in the sand, being confronted the next day by two quarreling Hebrews, realizing his deed was known, and fleeing Pharaoh's wrath into a foreign land.

Meeting Jethro's Daughters: Moses sees seven maidens, and Zipporah (Sepphora) explains the geography (the land of Libya/Ethiopia) and that her father, a priest/ruler, governs the region.

Marriage: A brief dialogue mentions the watering of the flock and Zipporah's marriage to Moses (given to him by her father, named Choum / Jethro).

^28.1 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 ποιητής, ἄνωθεν ἀναλαβὼν τὴν ἱστορίαν ἀπὸ τῶν σὺν Ἰακὼβ παραγενομένων εἰς Αἴγυπτον πρὸς Ἰωσήφ.
Λέγει δὲ οὕτως, τὸν Μώϋσον παρεισάγων λέγοντα·
«Ἀφ’ οὗ δ’ Ἰακὼβ γῆν λιπὼν Χαναναίαν
κατῆλθ’ ἔχων Αἴγυπτον ἑπτάκις δέκα
ψυχὰς σὺν αὐτῷ, κἀπεγέννησεν πολὺν
λαὸν κακῶς πράσσοντα καὶ τεθλιμμένον,
ἐς ἄχρι τοῦτον τὸν χρόνον κακούμενον
κακῶν ὑπ’ ἀνδρῶν καὶ δυναστείας χερός.
ἰδὼν γὰρ ἡμῶν γένναν ἅλις ηὐξημένην
δόλον καθ’ ἡμῶν πολὺν ἐμηχανήσατο
βασιλεὺς Φαραώ, τοὺς μὲν ἐν πλινθεύμασιν
οἰκοδομίας τε βάρεσιν αἰκίζων βροτούς,
πόλεις τ’ ἐπύργου, σφῶν ἕκατι δυσμόρων.
ἔπειτα κηρύσσει μὲν Ἑβραίων γένει
τἀρσενικὰ ῥίπτειν ποταμὸν ἐς βαθύρροον.
ἐνταῦθα μήτηρ ἡ τεκοῦσ’ ἔκρυπτέ με
τρεῖς μῆνας, ὡς ἔφασκεν. οὐ λαθοῦσα δὲ
ὑπεξέθηκε, κόσμον ἀμφιθεῖσά μοι,
παρ’ ἄκρα ποταμοῦ λάσιον εἰς ἕλος δασύ.
Μαριὰμ δ’ ἀδελφή μου κατώπτευεν πέλας.
κἄπειτα θυγάτηρ βασιλέως ἅβραις ὁμοῦ
κατῆλθε λουτροῖς χρῶτα φαιδρῦναι νέον.
ἰδοῦσα δ’ εὐθὺς καὶ λαβοῦσ’ ἀνείλετο,
ἔγνω δ’ Ἑβραῖον ὄντα. καὶ λέγει τάδε
Μαριὰμ ἀδελφὴ προσδραμοῦσα βασιλίδι·
“θέλεις τροφόν σοι παιδὶ τῷδ’ εὕρω ταχὺ
ἐκ τῶν Ἑβραίων;” ἡ δ’ ἐπέσπευσεν κόρην.
μολοῦσα δ’ εἶπε μητρί, καὶ παρῆν ταχὺ
αὐτή τε μήτηρ κἄλαβέν μ’ ἐς ἀγκάλας.
εἶπεν δὲ θυγάτηρ βασιλέως· “τοῦτον, γύναι,
τρόφευε, κἀγὼ μισθὸν ἀποδώσω σέθεν.”
ὄνομα δὲ Μωσῆν ὠνόμαζε, τοῦ χάριν
ὑγρᾶς ἀνεῖλε ποταμίας ἀπ’ ᾐόνος.»

Τούτοις μεθ’ 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 δοσήματα.
ἕως μὲν οὖν τὸν παιδὸς εἴχομεν χρόνον,
τροφαῖσι βασιλικαῖσι καὶ παιδεύμασιν
ἅπανθ’ ὑπισχνεῖθ’, ὡς ἀπὸ σπλάγχνων ἑῶν·
ἐπεὶ δὲ πλήρης κόλπος ἡμερῶν παρῆν,
ἐξῆλθον οἴκων βασιλικῶν (πρὸς ἔργα γὰρ
θυμός μ’ ἄνωγε καὶ τέχνασμα βασιλέως)·
ὁρῶ δὲ πρῶτον ἄνδρας ἐν χειρῶν νόμῳ,
τὸν μὲν γεγῶθ’ Ἑβραῖον, ὃν δ’ Αἰγύπτιον.
ἰδὼν δ’ ἐρήμους καὶ παρόντα μηδένα
ἐρυσάμην ἀδελφόν, ὃν δ’ ἔκτειν’ ἐγώ,
ἔκρυψα δ’ ἄμμῳ τοῦτον, ὥστε μὴ εἰσιδεῖν
ἕτερόν τιν’ ἡμᾶς κἀπογυμνῶσαι φόνον.
τῇ ’παύριον δὲ πάλιν ἰδὼν ἄνδρας δύο,
μάλιστα δ’ αὐτοὺς συγγενεῖς, πατουμένους,
λέγω· “τί τύπτεις ἀσθενέστερον σέθεν;”
ὁ δ’ εἶπεν ἡμῖν· “τίς σ’ ἀπέστειλεν κριτὴν
ἢ ’πιστάτην ἐνταῦθα; μὴ κτενεῖς σύ με,
ὥσπερ τὸν ἐχθὲς ἄνδρα;” καὶ δείσας ἐγὼ
ἔλεξα· “πῶς ἐγένετο συμφανὲς τόδε;”
καὶ πάντα βασιλεῖ ταῦτ’ ἀπήγγειλεν ταχύ·
ζητεῖ δὲ Φαραὼ τὴν ἐμὴν ψυχὴν λαβεῖν·
ἐγὼ δ’ ἀκούσας ἐκποδὼν μεθίσταμαι,
καὶ νῦν πλανῶμαι γῆν ἐπ’ ἀλλοτέρμονα.»

Εἶτα περὶ τῶν τοῦ Ῥαγουὴλ 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 δ’ αὐτὴν φῦλα παντοίων γενῶν,
Αἰθίοπες ἄνδρες μέλανες.
ἄρχων δ’ ἐστὶ γῆς εἷς καὶ τύραννος καὶ στρατηλάτης μόνος·
ἄρχει δὲ πόλεως τῆσδε καὶ κρίνει βροτοὺς
ἱερεύς, ὅς ἐστ’ ἐμοῦ τε καὶ τούτων πατήρ.»

Εἶτα περὶ τοῦ ποτισμοῦ τῶν θρεμμάτων διελθών, περὶ τοῦ τῆς Σεπφώρας ἐπιβάλλει γάμου, δι’ ἀμοιβαίων παρεισάγων τόν τε Χοὺμ καὶ τὴν Σεπφώραν λέγοντας·

[ΧΟ.] «Ὅμως κατειπεῖν χρή σε, Σεπφώρα, τάδε.»

[ΣΕΠ.] «Ξένῳ πατήρ με τῷδ’ ἔδωκεν εὐνέτιν.»

^28.1 Concerning the exposure of Moses by his mother in the marsh, and his recovery and rearing by the king's daughter, Ezekiel, the poet of tragedies, also relates the story, tracing the history from the beginning, from those who came into Egypt with Jacob to join Joseph.

He writes as follows, bringing Moses forward to speak:

"From the time when Jacob left the land of Canaan and came down to Egypt bringing seventy souls with him, he begot a great people, suffering evil and afflicted, mistreated down to this present time by evil men and the hand of tyranny. For King Pharaoh, seeing our race greatly increased, devised great craft against us: tormenting the men with brick-making and the heavy burdens of building, and fortifying cities for the sake of those wretched ones. Then he proclaimed to the race of the Hebrews to throw the male children into the deep-flowing river.

Thereupon my mother who bore me hid me for three months, as she used to say. But when she could no longer conceal me, she set me out, having adorned me, beside the bank of the river into the dense, thick marsh. And Miriam, my sister, kept watch nearby. Then the daughter of the king came down with her maidservants to cleanse her young skin with baths. Seeing me, she immediately took me up and rescued me, and recognized that I was a Hebrew. And Miriam, my sister, running up to the queen, spoke these words: 'Do you wish me to find quickly a nurse for you for this child from among the Hebrews?' She urged the girl on; and going, she spoke to my mother, and my mother herself was quickly present and took me in her arms. And the king's daughter said: 'Woman, nurse this child, and I will pay your wage.' And she named me Moses, because she had rescued me from the moist riverbank."

After other matters, Ezekiel adds concerning these things in his tragedy, bringing Moses forward to say:

"When my childhood time had passed, my mother led me to the royal palace, having told me everything and having related to me my ancestral race and the gifts of God. So as long as we were in childhood, she promised everything with royal nurture and education as if from her own womb. But when the full measure of my days had come, I went forth from the royal house (for my spirit and the king's design impelled me toward action).

And first I saw men coming to blows, one a Hebrew by birth, and the other an Egyptian. Seeing that the place was deserted and no one was present, I rescued my brother, and killed the other man, and hid him in the sand, so that no one else might see us and expose the murder. But on the next day, seeing again two men—and moreover men who were relatives—beating one another, I said: 'Why do you strike one who is weaker than you?' But he said to us: 'Who appointed you as a judge or ruler here? Will you kill me, just as you killed the man yesterday?' And being afraid, I said: 'How has this become known?' And someone quickly reported all these things to the king; and Pharaoh sought to take my life. But hearing this, I moved out of the way, and now I wander in a foreign land."

Then concerning the daughters of Reuel, he adds:

"And I see these seven maidens here."

And when he asked them who the maidens were, Zipporah says:

"This whole land is called Libya, stranger, and tribes of all kinds inhabit it, black Ethiopian men. But there is one ruler of the land, sole prince and commander; and a priest rules this city and judges the people, who is father both to me and to these maidens."

Then, after relating the watering of the flocks, he adds concerning the marriage of Zipporah, introducing Chum and Zipporah speaking in alternating dialogue:

[Chum]: "Nevertheless, Zipporah, you must tell these things."

[Zipporah]: "My father has given me as a wife to this stranger."

Chapter 29

☜ ☞

This chapter combines historical commentary by Demetrius the Chronographer with poetic excerpts from Ezekiel the Tragedian's Hellenistic tragedy Exagoge (The Exodus):

Genealogy and Geography (29.1–29.3): Demetrius calculates the lineage of Moses and Zipporah, establishing that Moses is 7th from Abraham and Zipporah is 6th (descended from Abraham via Keturah and Jokshan/Jezan). He explains that Midian was named after Abraham's son and addresses Miriam and Aaron’s reference to Moses’s "Ethiopian" wife.

Moses’s Dream at Sinai (29.4–29.6): Ezekiel dramatizes Moses dreaming of a great throne atop Mt. Sinai. God yields His royal seat and sceptre to Moses and gives him a view of all the earth, underworld, and stars. Jethro interprets the dream as a prophecy of Moses's future leadership, judgment, and divine vision.

The Burning Bush and the Plagues (29.7–29.13): God speaks to Moses from the burning bush, overcomes his stuttering by appointing Aaron as his spokesman, bestows the miraculous rod, transforms it into a serpent, turns his hand leprous, and foretells the Ten Plagues, the institution of the Passover meal, and the plundering of Egypt.

Crossing of the Red Sea (29.14): An Egyptian messenger describes Pharaoh's formidable army (cavalry, chariots, and infantry), the pillar of cloud standing between the camps, Moses striking the sea, the miraculous escape of Israel, and the destruction of the Egyptian forces in the returning waters.

The Oasis at Elim and the Phoenix (29.15–29.16): The Israelites arrive at Elim, discovering 12 water springs and 70 palm trees. They witness a majestic, unprecedented royal bird (the Phoenix). Demetrius concludes by explaining how the unarmed Israelites acquired weapons from the drowned Egyptian soldiers washed ashore.

^29.1 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 Μαδιάμ, 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 Δαδάν, ἐκ δὲ Δαδὰν Ῥαγουήλ, ἐκ δὲ Ῥαγουὴλ Ἰοθὸρ καὶ Ἀβάβ, ἐκ δὲ τοῦ Ἰοθὸρ Σεπφώραν, ἣν γῆμαι Μωσῆν.	^29.1 Demetrius relates concerning the slaying of the Egyptian and the dispute with the man who disclosed the dead man in the same manner as the author of the Sacred Book. He says, moreover, that Moses fled to Midian, and settled there with Zipporah, the daughter of Jethro, who—so far as may be conjectured from the names—was descended from Keturah, of the family of Abraham, through Jokshan (Jezan), who was born to Abraham by Keturah. From Jokshan came Dedan, and from Dedan came Reuel, and from Reuel came Jethro and Hobab, and from Jethro came Zipporah, whom Moses married.
^29.2 Καὶ τὰς γενεὰς δὲ συμφωνεῖν· τὸν γὰρ Μωσῆν εἶναι ἀπὸ Ἀβραὰμ ἕβδομον, τὴν δὲ Σεπφώραν ἕκτην. Συνοικοῦντος γὰρ ἤδη τοῦ Ἰσαάκ, ἀφ’ οὗ Μωσῆν εἶναι, γῆμαι Ἀβραὰμ τὴν Χεττούραν ὄντα ἐτῶν ρμ′, καὶ γεννῆσαι Ἰεζὰν ἐξ αὐτῆς δεύτερον· τὸν δὲ Ἰσαὰκ, ὄντα ἐτῶν ἑκατόν, γεννῆσαι· ὥστε μβ′ ἐτῶν ὕστερον γεγονέναι τὸν Ἰεζάν, ἀφ’ οὗ τὴν Σεπφώραν γεγενεαλογῆσθαι.	^29.2 He also states that the generations agree: for Moses was seventh from Abraham, and Zipporah was sixth. For when Isaac (from whom Moses was descended) was already married, Abraham married Keturah at the age of 140, and begot Jokshan as his second son by her. But Isaac begot children at the age of 100; so that Jokshan was born 42 years later, from whom Zipporah's genealogy is traced.
^29.3 Οὐδὲν οὖν ἀντιπίπτει τὸν Μωσῆν καὶ τὴν Σεπφώραν κατὰ τοὺς αὐτοὺς γεγονέναι χρόνους. Κατοικεῖν δ’ 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 Ἁσηρὼθ Μωσῆν Αἰθιοπίδα γῆμαι γυναῖκα.	^29.3 There is therefore no contradiction in Moses and Zipporah living at the same time. And he says they inhabited the city of Midian, which was named after one of Abraham's sons; for he says Abraham sent his sons toward the east to settle. For this reason also Aaron and Miriam said at Hazeroth that Moses had married an Ethiopian woman.
^29.4 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 δι’ ἀμοιβαίων πρὸς τὸν πενθερὸν οὕτω πως·	^29.4 Ezekiel also speaks about these things in The Exodus (Exagoge), including the dream seen by Moses and interpreted by his father-in-law. Moses himself speaks to his father-in-law in alternating verse as follows:
^29.5 «Ἔδοξ’ ὄρους κατ’ ἄκρα Σιναίου θρόνον μέγαν τιν’ εἶναι μέχρις οὐρανοῦ πτυχός, ἐν ᾧ καθῆσθαι φῶτα γενναῖόν τινα διάδημα 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 δ’ ἔδωκέ μοι διάδημα, καὐτὸς ἐκ θρόνων χωρίζεται. ἐγὼ δ’ ἐσεῖδον γῆν ἅπασαν ἔγκυκλον, κἄνερθε γαίας κἀξύπερθεν οὐρανοῦ, καί μοί τι πλῆθος ἀστέρων πρὸς γούνατα ἔπιπτ’, ἐγὼ δὲ πάντας ἠριθμησάμην, κἀμοὶ παρῆγεν ὡς παρεμβολὴ βροτῶν. εἶτ’ ἐμφοβηθεὶς ἐξανίσταμ’ ἐξ ὕπνου.»	^29.5 "I dreamed that on the peak of Mount Sinai there was a great throne reaching to the fold of heaven, upon which sat a noble man, wearing a crown 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 bade me sit upon the great throne; and he gave me the royal crown, while he himself departed from the throne. Then I looked upon the whole surrounding earth, both beneath the earth and above the heaven, and a host of stars fell at my knees, and I numbered them all; and they marched past me like an army of mortals. Then in fear I awoke from sleep."
^29.6 Ὁ δὲ πενθερὸς αὐτοῦ τὸν ὄνειρον ἐπικρίνει οὕτως· «Ὦ ξένε, καλόν σοι τοῦτ’ ἐσήμηνεν θεός· ζῴοιν δ’ ὅταν σοι ταῦτα συμβαίνῃ ποτέ, ἆρά γε μέγαν τιν’ ἐξαναστήσεις θρόνον, καὐτὸς βραβεύσεις καὶ καθηγήσῃ βροτῶν; τὸ δ’ εἰσθεᾶσθαι γῆν ὅλην τ’ οἰκουμένην καὶ τὰ ὑπένερθεν χὐπὲρ οὐρανὸν θεοῦ, ὄψει τά τ’ ὄντα τά τε προτοῦ τά θ’ ὕστερον.»	^29.6 And his father-in-law interprets the dream in this manner: "O stranger, God has signaled good things to you! May I live when these things come to pass for you! Will you indeed raise up a great throne, and yourself rule and guide mortals? And as for beholding the whole inhabited earth, and the things beneath and above God’s heaven—you shall see both things that are, things that were before, and things that shall be hereafter."
^29.7 Περὶ δὲ τῆς καιομένης βάτου καὶ τῆς ἀποστολῆς αὐτοῦ τῆς πρὸς Φαραὼ πάλιν παρεισάγει δι’ 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 πυρί, αὐτοῦ δὲ χλωρὸν πᾶν μένει τὸ βλαστάνον. τί δή; Προελθὼν ὄψομαι τεράστιον μέγιστον· οὐ γὰρ πίστιν ἀνθρώποις φέρει.»	^29.7 And concerning the burning bush and his mission to Pharaoh, he again introduces Moses speaking with God in alternating verse. Moses says: "Ha! What marvel from the bush is this, a wonder beyond belief to mortals? Suddenly the bush burns with much fire, yet all its green shoot remains unconsumed! What then? I shall step forward to see this greatest wonder, for it brings no belief to human minds!"
^29.8 Εἶτα ὁ θεὸς αὐτῷ προσομιλεῖ· «Ἐπίσχες, ὦ φέριστε, μὴ προσεγγίσῃς, Μωσῆ, πρὶν ἤ τῶν σῶν ποδῶν λῦσαι δέσιν· ἁγία γὰρ ἧς σὺ γῆς ἐφέστηκας πέλει· ὁ δ’ ἐκ βάτου σοι θεῖος ἐκλάμπει λόγος. θάρσησον, ὦ παῖ, καὶ λόγων ἄκου’ ἐμῶν· ἰδεῖν γὰρ ὄψιν τὴν ἐμὴν ἀμήχανον θνητὸν γεγῶτα, τῶν λόγων δ’ ἔξεστί σοι ἐμῶν ἀκούειν, τῶν ἕκατ’ ἐλήλυθα. ἐγὼ θεὸς σῶν, ὧν λέγεις, γεννητόρων, Ἀβραάμ τε κἀσαὰκ κἀιακώβου τρίτου. μνησθεὶς δ’ ἐκείνων καὶ ἔτ’ ἐμῶν δωρημάτων πάρειμι σῶσαι λαὸν Ἑβραίων ἐμόν, ἰδὼν κάκωσιν καὶ πόνον δούλων ἐμῶν. ἀλλ’ ἕρπε καὶ σήμαινε τοῖς ἐμοῖς λόγοις, πρῶτον μὲν αὐτοῖς πᾶσιν Ἑβραίοις ὁμοῦ, ἔπειτα βασιλεῖ, τὰ ὑπ’ ἐμοῦ τεταγμένα, ὅπως σὺ λαὸν τὸν ἐμὸν ἐξάγοις χθονός.»	^29.8 Then God converses with him: "Hold, most noble man! Draw not near, O Moses, until you loosen the bindings from your feet; for holy is the ground upon which you stand. The divine Word shines forth to you from the bush. Be of good courage, my child, and hear my words; for to behold my face is impossible for a mortal born, but it is permitted you to hear my words, for the sake of which I have come. I am the God of your fathers—of Abraham, and Isaac, and Jacob third. Remembering them and my gifts, I am present to save my Hebrew people, having seen the affliction and toil of my servants. But go and signal my words, first to all the Hebrews together, and then to the king, what is commanded by me, that you may lead my people out of the land."
^29.9 Εἶτα ὑποβάς τινα ἀμοιβαῖα αὐτὸς ὁ Μώσης λέγει· «Οὐκ εὔλογος πέφυκα, γλῶσσα δ’ ἐστί μου δύσφραστος, ἰσχνόφωνος, ὥστε μὴ λόγους ἐμοὺς γενέσθαι βασιλέως ἐναντίον.»	^29.9 Then stepping forward, Moses himself says in response: "I am not eloquent by nature, and my tongue is slow of speech and stammering, so that my words cannot stand before the king."
^29.10 Εἶτα πρὸς ταῦτα ὁ θεὸς αὐτῷ ἀποκρίνεται· «Ἀαρῶνα πέμψον σὸν κασίγνητον ταχύ, ᾧ πάντα λέξεις τἀξ ἐμοῦ λελεγμένα, καὐτὸς λαλήσει βασιλέως ἐναντίον, σὺ μὲν πρὸς ἡμῶν, ὁ δὲ λαβὼν σέθεν πάρα.»	^29.10 Then to these things God answers him: "Send Aaron your brother quickly, to whom you shall tell all that is spoken by me; and he himself shall speak before the king, you speaking on my behalf, and he receiving from you."
^29.11 Περὶ δὲ τῆς ῥάβδου καὶ τῶν ἄλλων τεράτων οὕτω δι’ ἀμοιβαίων εἴρηκε· ΘΕΟΣ: «Τί δ’ ἐν χεροῖν σοῖν τοῦτ’ ἔχεις; Λέξον τάχος.» ΜΩΥΣΗΣ: «Ῥάβδον τετραπόδων καὶ βροτῶν κολάστριαν.» ΘΕΟΣ: «Ῥῖψον πρὸς οὖδας, κἀποχώρησον ταχύ· δράκων γὰρ ἔσται φοβερὸς, ὥστε θαυμάσαι.» ΜΩΥΣΗΣ: «Ἰδοὺ βέβληται· δέσποθ’, ἵλεως γενοῦ· ὡς φοβερὸς, ὡς πέλωρος· οἴκτειρον σύ με, πέφρικ’ ἰδών, μέλη δὲ σώματος τρέμει.» ΘΕΟΣ: «Μηδὲν φοβηθῇς, χεῖρα δ’ ἐκτείνας λάβε οὐράν, πάλιν δὲ ῥάβδος ἔσσεθ’ ὥσπερ ἦν. ἔνθες δὲ χεῖρ’ εἰς κόλπον, ἐξένεγκέ τε. ἰδοὺ τὸ ταχθέν, γέγονεν ὡσπερεὶ χιών. ἔνθες πάλιν δ’ εἰς κόλπον, ἔσται δ’ ὥσπερ ἦν.»	^29.11 And concerning the rod and the other signs, he speaks thus in dialogue: GOD: "What is this you hold in your hands? Tell me quickly." MOSES: "A rod, for punishing beasts and men." GOD: "Cast it upon the ground, and step back quickly; for it shall become a terrifying serpent, to your wonder." MOSES: "Lo, it is cast down! O Lord, be merciful! How terrifying, how huge! Pity me; I shudder at the sight, and my limbs tremble!" GOD: "Fear nothing, but stretch out your hand and take it by the tail; again it shall be a rod just as it was. Now put your hand into your bosom, and bring it forth! Lo, what was commanded is done: it has become white as snow! Put it back into your bosom, and it shall be as it was."
^29.12 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 οἷς καμιναίαν πάσω, ἀναβλύσει δείν’ ἐν βροτοῖς ἕλκη πικρά. κυνόμυια δ’ ἥξει, καὶ βροτοὺς Αἰγυπτίων πολλοὺς κακώσει. Μετὰ δὲ ταῦτ’ ἔσται πάλιν λοιμός, θανοῦνται δ’ οἷς ἔνεστι καρδία σκληρά· πικρανῶ δ’ οὐρανόν· χάλαζα νῦν σὺν πυρὶ πεσεῖται, καὶ νεκροὺς θήσει βροτούς. καρποί τ’ ὀλοῦνται, τετραπόδων τε σώματα· σκότος δὲ θήσω τρεῖς ἐφ’ ἡμέρας ὅλας, ἀκρίδας τε πέμψω, καὶ περισσὰ βρώματα ἅπαντ’ ἀναλώσουσι καὶ καρποῦ χλόην. ἐπὶ πᾶσι τούτοις τέκν’ ἀποκτενῶ βροτῶν πρωτόγονα, παύσω δ’ ὕβριν ἀνθρώπων κακῶν. Φαραὼ δὲ βασιλεὺς πείσετ’ οὐδὲν ὧν λέγω, πλὴν τέκνον αὐτοῦ πρωτόγονον ἕξει νεκρόν· καὶ τότε φοβηθεὶς λαὸν ἐκπέμψει ταχύ. πρὸς τοῖσδε λέξεις πᾶσιν Ἑβραίοις ὁμοῦ· ‘Ὁ μεὶς ὅδ’ ὑμῖν πρῶτος ἐνιαυτοῦ πέλει· ἐν τῷδ’ ἀπάξω λαὸν εἰς ἄλλην χθόνα, εἰς ἣν ὑπέστην πατράσιν Ἑβραίων γένους.’ λέξεις δὲ λαῷ παντί, μηνὸς οὗ λέγω διχομηνίᾳ, τὸ πάσχα θύσαντας θεῷ τῇ πρόσθε νυκτί, αἵματι ψαῦσαι σταθμούς, ὅπως παρέλθῃ σῆμα δεινὸς ἄγγελος. ὑμεῖς δὲ νυκτὸς ὀπτὰ δαίσεσθε κρέα. σπουδῇ δὲ βασιλεὺς ἐκβαλεῖ πρόπαντ’ ὄχλον. ὅταν δὲ μέλλητ’ ἀποτρέχειν, δώσω χάριν λαῷ, γυνή τε παρὰ γυναικὸς λήψεται σκεύη, κόσμον τε πάνθ’, ὃν ἄνθρωπος φέρει, χρυσόν τε καὶ ἄργυρον ἠδὲ καὶ στολάς, ἵν’ ἀνθ’ ὧν ἔπραξαν μισθὸν ἀποδῶσιν βροτοῖς. ὅταν δ’ ἐς ἴδιον χῶρον εἰσέλθηθ’, ὅπως ἀφ’ ἧσπερ ἠοῦς ἐφύγετ’ Αἰγύπτου δ’ ἄπο ἑπτὰ διοδοιποροῦντες ἡμερῶν ὁδόν, πάντες τοσαύτας ἡμέρας ἔτος κάτα ἄζυμ’ ἔδεσθε, καὶ θεῷ λατρεύσετε, τὰ πρωτότευκτα ζῷα θύοντες θεῷ, ὅσ’ ἂν τέκωσι παρθένοι πρώτως τέκνα τἀρσενικά, διανοίγοντα μήτρας μητέρων.”»	^29.12 To this he adds, after some intervening words: "Ezekiel says these things in The Exodus, introducing God speaking thus concerning the signs: ‘With this rod you shall work all plagues: first, river blood shall flow, and all springs and bodies of water; and I shall bring a multitude of frogs and lice upon the land. Then I shall scatter furnace ash, and fierce, bitter boils shall burst forth on mortals. And dog-flies shall come, and torment many Egyptian mortals. After this there shall be pestilence again, and those whose heart is hard shall die; and I shall make the sky bitter—hail with fire shall fall and lay mortals dead. The crops shall perish, and the bodies of beasts; and I shall set darkness for three whole days, and send locusts, and they shall consume all remaining food and green crops. Upon all these, I shall slay the firstborn children of mortals, and put an end to the insolence of evil men. But King Pharaoh shall obey nothing I say, except that he shall have his firstborn child dead; and then in fear he shall send the people out quickly. Beside these things you shall say to all the Hebrews together: "This month shall be the first month of the year for you; in this month I shall lead the people into another land, which I promised to the fathers of the Hebrew race." And you shall say to all the people, on the fourteenth day of this month, that having sacrificed the Passover to God on the night before, they shall touch the doorposts with blood, so that the dread angel may pass over the sign. And by night you shall feast on roasted meat; and in haste the king shall drive out the whole host. And when you are about to depart, I shall give favor to the people: woman shall receive from woman vessels, and every ornament a person wears, both gold and silver and robes, so that they may pay a wage to mortals for what they did. And when you enter your own land, just as on the morning you fled from Egypt, traveling a journey of seven days, you all shall eat unleavened bread for as many days every year, and serve God, sacrificing the firstborn male creatures to God, whatever virgin offspring open the mother's womb.’"
^29.13 Καὶ πάλιν περὶ τῆς αὐτῆς ταύτης ἐορτῆς φησιν ἐπεξεργαζόμενον ἀκριβέστερον εἰρηκέναι· «Ἀνδρῶν Ἑβραίων τοῦδε τοῦ μηνὸς λαβὼν κατὰ συγγενείας πρόβατα καὶ μόσκους βοῶν ἄμωμα δεκάτῃ, καὶ φυλαχθήτω μέχρι τεσσαρεσκαιδεκάτης, καὶ πρὸς ἑσπέραν θύσαντες, ὀπτὰ πάντα σὺν τοῖς ἔνδοθεν οὕτω φάγεσθε ταῦτα· περιεζωσμένοι καὶ κοῖλα ποσσὶν ὑποδέδεσθε, καὶ χερὶ βακτηρίαν ἔχοντες· ἐν σπουδῇ τε γὰρ βασιλεὺς κελεύσει πάντας ἐκβαλεῖν χθονός. κεκλήσεται δὲ Πάσχα. Ὅταν θύσητε δέ, δέσμην λαβόντες χερσὶν ὑσσώπου κόμης εἰς αἷμα βάψαι, καὶ θιγεῖν σταθμῶν δυοῖν, ὅπως παρέλθῃ θάνατος Ἑβραίων ἄπο. ταύτην δ’ ἐορτὴν δεσπότῃ τηρήσετε, ἑπτὰ ἡμέρας ἄζυμα, κοὐ βρωθήσεται ζύμη· κακῶν γὰρ τῶνδ’ ἀπαλλαγήσεται, καὶ τοῦδε μηνὸς ἔξοδον δίδωσιν θεός· ἀρχὴ δὲ μηνῶν καὶ χρόνων οὗτος πέλει.»	^29.13 And again concerning this same feast, he says he elaborated more precisely: "‘Taking from the Hebrew men on the tenth day of this month blameless sheep and calves from the herds according to family, let them be kept until the fourteenth day; and having sacrificed them toward evening, you shall eat them all roasted, together with the inner parts, thus: girded about and with sandals on your feet, holding a staff in your hand; for in haste the king shall command all to be driven from the land. It shall be called Passover. And when you sacrifice, take a bundle of hyssop in your hands, dip it in blood, and touch the two doorposts, so that death may pass away from the Hebrews. And you shall observe this feast to the Master, seven days of unleavened bread, and no leaven shall be eaten; for from these evils he shall deliver them, and God gives departure in this month: and this shall be the beginning of months and seasons.’"
^29.14 Πάλιν μεθ’ ἕτερα ἐπιλέγει· «Φησὶ δὲ καὶ Ἐζεκιῆλος ἐν τῷ δράματι τῷ ἐπιγραφομένῳ Ἐξαγωγή, παρεισάγων ἄγγελον λέγοντα τήν τε τῶν Ἑβραίων διάθεσιν καὶ τὴν τῶν Αἰγυπτίων φθορὰν οὕτως· “Ὡς γὰρ σὺν ὄχλῳ τῷδ’ ἀφώρμησεν δόμων βασιλεὺς Φαραὼ μυρίων ὄπλων μέτα, ἵππου τε τάσης ἁρμάτων τετραόρων, καὶ προστάταισι καὶ παραστάταις ὁμοῦ, ἦν φρικτὸς ἀνδρῶν ἐκτεταγμένων ὄχλος. πεζοὶ μὲν ἐν μέσοισι καὶ φαλαγγικοὶ διεκδρομὰς ἔχοντες ἄρμασιν τόπους· ἱππεῖς δ’ ἔταξε, τοὺς μὲν ἐξ εὐωνύμων, ἐκ δεξιῶν δὲ πάντας Αἰγύπτου στρατοῦ. τὸν σύμπαντα δ’ ἀριθμὸν ἠρόμην ἐγὼ στρατοῦ· μυριάδες ἦσαν ἑκατὸν εὐάνδρου στρατοῦ. ἐπεὶ δ’ Ἑβραίων οὑμὸς ἤντησεν στρατός, οἱ μὲν παρ’ ἀκτὴν πλησίον βεβλημένοι Ἐρυθρᾶς θαλάσσης ἦσαν ἠθροισμένοι· οἱ μὲν τέκνοισι νηπίοις δίδουν βοράν, ὁμοῦ τε καὶ δάμαρσιν, ἔμπονοι κόπῳ· κτήνη τε πολλά, καὶ δόμων ἀποσκευή. αυτοὶ δ’ ἄνοπλοι πάντες εἰς μάχην χέρας ἰδόντες ἡμᾶς ἠλάλαξαν ἔνδακρυν φωνήν, πρὸς αἰθέρα τ’ ἐτάθησαν ἀθρόοι, θεὸν πατρῷον. Ἦν πολὺς δ’ ἀνδρῶν ὄχλος. ἡμᾶς δὲ χάρμα πάντας εἶχεν ἐν μέρει. ἔπειθ’ ὑπ’ αὐτοὺς θήκαμεν παρεμβολήν· Βεελζεφών τις κλῄζεται πόλις βροτοῖς. ἐπεὶ δὲ Τιτᾶν ἥλιος δυσμαῖς προσῆν, ἐπέσχομεν, θέλοντες ὄρθριον μάχην, πεποιθότες λαοῖσι καὶ φρικτοῖς ὅπλοις. ἔπειτα θείων ἄρχεται τεραστίων θαυμάστ’ ἰδέσθαι· καί τις ἐξαίφνης μέγας στῦλος νεφώδης ἐστάθη πρὸ γῆς μέγας, παρεμβολῆς ἡμῶν τε χὠβραίων μέσος. κἄπειθ’ ὁ κείνων ἡγεμὼν Μώσης, λαβὼν ῥάβδον θεοῦ, τῇ δὴ πρὶν Αἰγύπτῳ κακὰ σημεῖα καὶ τεράστι’ ἐξεμήσατο, ἔτυψ’ Ἐρυθρᾶς νῶτα κἄσχισεν μέσον βάθος θαλάσσης· οἱ δὲ σύμπαντες ὤρουσαν ὠκεῖς ἁλμυρᾶς δι’ ἀτραποῦ. ἡμεῖς δ’ ἐπ’ αὐτῆς ᾠχόμεσθα συντόμως κατ’ ἴχνος αὐτῶν· νυκτὸς εἰσεκύρσαμεν βοηδρομοῦντες· ἁρμάτων δ’ ἄφνω οὐκ ἐστρέφοντο, δέσμιοι δ’ ὣς ἥρμοσαν. ἀπ’ οὐρανοῦ δὲ φέγγος ὡς πυρὸς μέγα ὤφθη τι ἡμῖν· ὡς μὲν εἰκάζειν, παρῆν αὐτοῖς ἀρωγὸς ὁ θεός. Ὡς δ’ ἤδη πέραν ἦσαν θαλάσσης, κῦμα δ’ ἐρροίβδει μέγα σύνεγγυς ἡμῶν, καί τις ἠλάλαξ’ ἰδών· ‘Φεύγωμεν οἴκοι πρόσθεν Ὑψίστου χερός· οἷς μὲν γάρ ἐστ’ ἀρωγός, ἡμῖν δ’ ἀθλίοις ὄλεθρον ἕρδει.’ Καὶ συνεκλύσθη πόρος Ἐρυθρᾶς θαλάσσης καὶ στρατὸν διώλεσε.”»	^29.14 Again after other matters he adds: "Ezekiel also says in the drama entitled The Exodus, introducing a messenger describing the situation of the Hebrews and the destruction of the Egyptians: ‘For when King Pharaoh set out from his palace with this host, alongside myriads of weapons, all the horsemen, four-horse chariots, and commanders and lieutenants together, it was a terrifying host of deployed men. The infantry were in the center, and the phalanxes had passages for the chariots; and he arranged the horsemen, some on the left, and all the Egyptian army’s horsemen on the right. I asked the total number of the army: there were one hundred myriads of valiant soldiers! And when our army caught up with the Hebrews, they were gathered lying along the shore near the Red Sea. Some were giving food to their infant children and wives, weary with toil; and they had many cattle and household goods. Being all unarmed for battle, when they saw us they raised a tearful cry, and together stretched their hands toward heaven, to the God of their fathers. Great was the crowd of men! But joy held us all in turn. Then we set camp beneath them near a city called Baal-zephon by mortals. But when the Titan sun drew near its setting, we held back, wanting a morning battle, trusting in our people and terrifying arms. Then divine wonders began, marvelous to see! For suddenly a great pillar of cloud stood before the earth, between our camp and the Hebrews. And then their leader Moses, taking the rod of God, with which he had formerly wrought evil signs and wonders upon Egypt, struck the surface of the Red Sea and split the deep sea in two; and they all rushed swiftly through the salty path! We hastened quickly on the same path on their track; we collided into the night giving chase. But suddenly the wheels of our chariots ceased to turn, binding as if held fast! And a great light like fire appeared to us from heaven—so that we guessed God was present as their helper! But when they were already across the sea, a great wave roared close beside us; and someone seeing it cried out: "Let us flee home before the hand of the Most High! For to them He is a helper, but to us wretches He brings destruction!" And the passage of the Red Sea flooded back, and destroyed the army.’"
^29.15 «Ἐκεῖθεν ἦλθον ἡμέρας τρεῖς, ὡς αὐτός τε ὁ Δημήτριος λέγει καὶ συμφώνως τούτῳ ἡ ἱερὰ βίβλος· μὴ ἔχοντα δὲ ὕδωρ ἐκεῖ γλυκύ, ἀλλὰ πικρόν, τοῦ θεοῦ εἰπόντος ξύλον τι ἐμβαλεῖν εἰς τὴν πηγήν, 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·	^29.15 "From there they went three days, as Demetrius himself says and in agreement with him the Sacred Book. Having no sweet water there, but bitter, when God told him to throw a piece of wood into the spring, the water became sweet. And from there they came to Elim, and found twelve springs of water there, and seventy trunks of palm trees. Concerning these and the bird that appeared, Ezekiel in The Exodus introduces someone speaking to Moses about the palms and the twelve springs thus:"
^29.16 “Κράτιστε Μωσῆ, πρόσχες, οἷον εὕρομεν τόπον πρὸς αὐτῇ τῇδέ γ’ εὐαεῖ νάπῃ. ἔστιν γάρ, ὡς που καὶ σὺ τυγχάνεις ὁρῶν, ἐκεῖ· τόθεν δὲ φέγγος ἐξέλαμψέ νιν, κατ’ εὐφρόνην σημεῖον ὡς στῦλος πυρός. ἐνταῦθα λειμῶν’ εὕρομεν κατάσκιον, ὑγράς τε λιβάδας· δαψιλὴς χῶρος βαθύς, πηγὰς ἀφύσσων δώδεκ’ ἐκ μιᾶς πέτρας· στελέχη δ’ ἐρυμνὰ πολλὰ φοινίκων πέλει ἔγκαρπα, δεκάκις ἑπτὰ, καὶ ἐπίρρυτος πέφυκε χλοίη θρέμμασιν χορτάσματα.” Εἶτα ὑποβὰς περὶ τοῦ φανέντος ὀρνέου διεξέρχεται· “Ἕτερον δὲ πρὸς τοῖσδ’ εἴδομεν ζῷον ξένον, θαυμαστόν, οἷον οὐδέπω ἑώρακέ τις. διπλοῦν γὰρ ἦν τὸ μῆκος ἀετοῦ σχεδόν, πτεροῖσι ποικίλοισιν ἠδὲ χρώμασι. στῆθος μὲν αὐτοῦ πορφυροῦν ἐφαίνετο, σκέλη δὲ μιλτόχρωτα, καὶ κατ’ αὐχένα κροκωτίνοις μαλλοῖσιν εὐτρεπίζετο· κάρα δὲ κοττοῖς ἡμέροις παρεμφερές, καὶ μηλίνῃ μὲν τῇ κόρῃ προσέβλεπε κύκλῳ· κόρη δὲ κόκκος ὡς ἐφαίνετο· φωνὴν δὲ πάντων εἶχεν ἐκπρεπεστάτην. βασιλεὺς δὲ πάντων ὀρνέων ἐφαίνετο, ὡς ἦν νοῆσαι· πάντα γὰρ τὰ πτήν’ ὁμοῦ ὄπισθεν αὐτοῦ δειλιῶντ’ 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.»	^29.16 "‘Most noble Moses, pay heed to what a place we found near this very breeze-filled glen! For there is—as you too happen to see—a place there; and from there a light shone out in the night, a sign like a pillar of fire. Here we found a shaded meadow and moist streams: a deep, bountiful place, drawing twelve springs from a single rock; and there are many strong palm trunks bearing fruit, seventy in number, and flowing grass grows as fodder for the cattle.’ Then stepping forward, he describes the bird that appeared: ‘And beside these we saw another strange creature, marvelous, such as no one has ever seen before! For it was nearly double the size of an eagle, with varied wings and colors. Its chest appeared purple, its legs vermilion, and around its neck it was adorned with saffron-colored tufts. Its head was similar to a domestic cock, and it looked around with a yellow-gold eye; the pupil appeared like a crimson berry. It had the most extraordinary voice of all creatures. It appeared to be the king of all birds, as was clear to see; for all the winged creatures together fled behind it in fear, while it walked ahead, exulting like a bull, taking swift strides on its feet.’" And after a short space: "And some inquire how the Israelites obtained arms, having gone out unarmed. For they said that having gone out three days' journey and sacrificed, they would return again. It appears, therefore, that those who were not submerged used the weapons of the drowned soldiers."

Chapter 30

☜ ☞

This chapter quotes the Hellenistic Jewish historian Eupolemus (via Alexander Polyhistor). It outlines a historical timeline of Israelite leadership from Moses to Solomon:

Moses & Joshua: Moses prophesied for 40 years; Joshua led for 30 years, lived to 110, and set up the Tabernacle at Shiloh.

Samuel & Saul: Samuel became prophet and anointed Saul, who ruled for 21 years.

David’s Reign & Conquests: David succeeded him, expanding Israel's territory, making tributary states of Tyre and Phoenicia under King Suron (Hiram), and allying with Vaphres of Egypt.

Temple Preparation & Ophir Expedition: An angel named Dianathan (Nathan) forbade David from building the Temple due to his blood-stained history in war, instructing him to leave the construction to his son Solomon. David gathered materials (gold, silver, bronze, wood) and sent an expedition from Ailana (Elath) to the island of Ourphe (Ophir) for gold.

Succession: After a 40-year reign, David handed the kingdom to 12-year-old Solomon before Eli the high priest (an anachronistic detail by Eupolemus) and the 12 tribal leaders, whereupon David died and Solomon initiated diplomatic correspondence with Egypt.

^30.1 Εὐπόλεμος δέ φησιν ἔν τινι περὶ τῆς Ἠλίου προφητείας Μωσῆν προφητεῦσαι ἔτη μ’· εἶτα Ἰησοῦν, τὸν τοῦ Ναυῆ υἱὸν, ἔτη λ· βιῶσαι δ’ αὐτὸν ἔτη ι πρὸς τοῖς ρ, πῆξαί τε τὴν ἱερὰν σκηνὴν ἐν Σηλοῖ.	^30.1 "Eupolemus says in a work On the Prophecy of Elijah that Moses prophesied for 40 years; then Joshua, the son of Nun, [led] for 30 years; and that he lived to be 110 years old and set up the sacred tabernacle in Shiloh.
^30.2 μετὰ δὲ ταῦτα προφήτην γενέσθαι Σαμουήλ. εἶτα τῇ τοῦ θεοῦ βουλήσει ὑπὸ Σαμουὴλ Σαοῦλον βασιλέα αἱρεθῆναι, ἄρξαντα δὲ ἔτη κα τελευτῆσαι.	^30.2 After these things, Samuel became a prophet. Then, by the will of God, Saul was chosen king by Samuel, and having ruled for 21 years, he died.
^30.3 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 δ’ αὐτὸν καὶ ἐπὶ Ἰδουμαίους καὶ Ἀμμανίτας καὶ Μωαβίτας καὶ Ἰτουραίους καὶ Ναβαταίους καὶ Ναβδαίους.	^30.3 Then David his son came to power, who subdued the Syrians living along the Euphrates River, as well as Commagene, and the Assyrians and Phoenicians in Galadene. He also campaigned against the Idumeans, Ammonites, Moabites, Itureans, Nabataeans, and Nabdaeans.
^30.4 αὖθις δὲ ἐπιστρατεῦσαι ἐπὶ Σούρωνα βασιλέα Τυροῦ καὶ Φοινίκης, οὓς καὶ ἀναγκάσαι φόρους Ἰουδαίοις ὑποτελεῖν· πρός τε Οὐαφρῆν τὸν Αἰγυπτίων βασιλέα φιλίαν συνθέσθαι.	^30.4 And again he campaigned against Suron, king of Tyre and Phoenicia, whom he compelled to pay tribute to the Jews; and he established a friendship with Vaphres, king of the Egyptians.
^30.5 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.	^30.5 When David wished to build a sanctuary to God, he asked God to show him the location for the altar. There an angel appeared to him standing above the place where the altar was established in Jerusalem, and commanded him not to erect the sanctuary, because he was defiled with human blood and had waged war for many years.
^30.6 εἶναι δ’ 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.	^30.6 And the angel's name was Dianathan; he commanded David to entrust the construction to his son, while he himself should prepare the things necessary for the setup—gold, silver, bronze, stones, and cypress and cedar wood.
^30.7 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.	^30.7 Upon hearing this, David built ships in Ailana, a city of Arabia, and sent miners to the island of Ourphe, lying in the Red Sea, which had gold mines; and the miners brought the gold from there into Judea.
^30.8 βασιλεύσαντα δὲ τὸν Δαβὶδ ἔτη μ’ 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.	^30.8 Having reigned for 40 years, David handed over the rule to his son Solomon, who was 12 years old, in the presence of Eli the high priest and the 12 tribal leaders, and handed over to him the gold, silver, bronze, stone, and cypress and cedar wood. And David died, while Solomon reigned, and wrote to Vaphres, the king of Egypt, the letter written below."

Chapter 31

☜ ☞

King Solomon writes to Vaphres (Pharaoh of Egypt), announcing his divine appointment to build the Temple in Jerusalem and asking Vaphres to send Egyptian laborers to assist in construction.

^31.1 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, οἳ παραστήσονταί μοι μέχρι τοῦ ἐπιτελέσαι πάντα κατὰ τὴν χρείαν, καθότι ἐπιτέτακται.

^31.1 "King Solomon to Vaphres, king of Egypt and his father’s friend, greetings.

Know that I have received the kingdom from my father David through the Most High God, who commanded me to build a temple to God, who created heaven and earth; and [commanded me] at the same time to write to you to send me some of your people, who will assist me until I fulfill everything according to need, just as it has been commanded."

Chapter 32

☜ ☞

Vaphres replies, expressing joy over Solomon’s succession to the throne and agreeing to send 80,000 workers drawn from several Egyptian nomes (districts). He asks Solomon to provide for them and ensure their safe return once the project is finished.

^32.1 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 παρ’ 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.

^32.1 "King Vaphres to Solomon, the great king, greetings.

As soon as I read the letter from you, I rejoiced greatly, and both I and my whole army celebrated a splendid day because you received the kingdom from a good man who was approved by so great a God. As for what you write to me concerning the people among us, I have sent you eighty thousand men, whose numbers and origins I have detailed for you: ten thousand from the Sebennytic (Sebrithytic) nome, twenty thousand from the Mendesian and Sebennytic nomes, and ten thousand each from the Busirite, Leontopolite, and Athribite nomes. Provide for their needs and other necessities so that order is maintained, and so that they may be restored to their own land when they are finished with the service."

Chapter 33

☜ ☞

Solomon writes to Suron (Hiram), King of Tyre, Sidon, and Phoenicia, requesting skilled laborers for the Temple and detailing the extensive monthly rations (grain, wine, oil, and meat) earmarked for their support from regions across his territory.

^33.1 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.

^33.1 "King Solomon to Suron, king of Tyre, Sidon, and Phoenicia, his father’s friend, greetings.

Know that I have received the kingdom from my father David through the Most High God, who 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 assist us until we fulfill God's work, just as it has been commanded me. I have also written to Galilee, Samaria, Moabitis, Ammonitis, and Gileaditis to supply them monthly with provisions from the land: ten thousand kors of wheat—the kor being equal to six artabas—and ten thousand kors of wine—the kor of wine being equal to ten measures. Oil and other items will be supplied to them from Judea, and sacrificial animals for meat from Arabia."

Chapter 34

☜ ☞

This chapter (quoting the Hellenistic Jewish historian Eupolemus, with a brief note from Theophilus) details the conclusion of the correspondence between Solomon and King Suron (Hiram) of Tyre, followed by an elaborate description of the construction, dimensions, materials, and dedication of Solomon's Temple and the city of Jerusalem.

^34.1 «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.	^34.1 "Suron to Solomon the great king, greetings. Blessed be God, who created heaven and earth, who chose a good man from a good man. As soon as I read the letter from you, I rejoiced greatly, and I blessed God that you have succeeded to the kingdom.
^34.2 περὶ δὲ ὧν γράφεις μοι περὶ τῶν κατὰ τοὺς λαοὺς τοὺς παρ’ 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.	^34.2 And concerning what you wrote to me regarding the workers among us, I have sent you eighty thousand Tyrians and Phoenicians; and I have sent you an architect, a Tyrian man born of a Jewish mother from the tribe of David. Whatever under heaven you ask him, including architecture, he will explain to you and execute.
^34.3 περὶ δὲ τῶν δεόντων καὶ ἀποστελλομένων σοι παίδων καλῶς ποιήσεις ἐπιστείλας τοῖς κατὰ τόπον ἐπάρχοις, ὅπως χορηγῆται τὰ δέοντα.»	^34.3 Regarding the provisions for the servants sent to you, you will do well to instruct the local governors so that provisions are supplied."
^34.4 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.	^34.4 Now Solomon, traveling with his father’s friends to Mount Lebanon together with the Sidonians and Tyrians, transported the timber previously cut by his father by sea to Joppa, and from there on foot to Jerusalem. And he began to build the temple of God when he was 13 years old. The aforementioned nations worked, and twelve tribes of the Jews supplied all provisions for the 160,000 workers—one tribe per month. He laid the foundation of the temple of God, 60 cubits in length and 60 cubits in width; and the width of the structure and foundations was 10 cubits, for so Nathan the prophet of God had commanded him.
^34.5 οἰκοδομεῖν δὲ ἐναλλὰξ δόμον λίθινον καὶ ἔνδεσμον κυπαρίσσινον, πελεκίνοις χαλκοῖς ταλαντιαίοις καταλαμβάνοντας τοὺς β' δόμους. οὕτω δ’ 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.	^34.5 He built alternating courses of stone and cypress tie-beams, fastening the two courses together with bronze axe-shaped brackets weighing a talent each. Having built it thus, he paneled it outside with cedar and cypress wood so that the stonework was not visible. He overlaid the temple with gold inside by casting golden bricks five cubits long, attaching them with silver nails weighing a talent each, breast-shaped in design, four in number.
^34.6 οὕτω δ’ 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. ποιῆσαι δὲ δύο στύλους χαλκοῦς, καὶ καταχρυσῶσαι αὐτοὺς χρυσίῳ ἀδόλῳ, δακτύλῳ τὸ πάχος.	^34.6 Thus he gilded it from floor to ceiling, making the roof of golden coffered panels, and the roof-covering of bronze made from bronze tiles, having melted and poured out the bronze. He also made two bronze pillars and gilded them with pure gold, a finger's breadth in thickness.
^34.7 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 στῆναι ὁλκὴν ἀγούσας, ὑπόδειγμα λαβόντα τὴν ὑπὸ Μώσεως ἐν τῇ σκηνῇ τοῦ μαρτυρίου τεθεῖσαν.	^34.7 The pillars were equal in size to the temple, each column being ten cubits in circumference. He placed them by the house, one on the right and one on the left. He also made golden lampstands weighing ten talents each, taking as his model the one placed by Moses in the tabernacle of testimony.
^34.8 στῆσαι δ’ ἐξ ἑκατέρου μέρους τοῦ σηκοῦ τὰς μὲν ἐκ δεξιῶν, τὰς δὲ ἐξ εὐωνύμων. ποιῆσαι δ’ αὐτὸν καὶ λύχνους χρυσοῦς ο', ὥστε καίεσθαι ἐφ’ ἑκάστης λυχνίας ἑπτά. οἰκοδομῆσαι δὲ καὶ τὰς πύλας τοῦ ἱεροῦ καὶ κατακοσμῆσαι χρυσίῳ καὶ ἀργυρίῳ· καὶ καταστεγάσαι φατνώμασι κεδρίνοις καὶ κυπαρισσίνοις.	^34.8 He placed them on both sides of the sanctuary, some on the right and some on the left. He also made 70 golden lamps, so that seven burned on each lampstand. He built the gates of the sanctuary and decorated them with gold and silver, roofing them with coffered ceilings of cedar and cypress.
^34.9 ποιῆσαι δὲ καὶ κατὰ τὸ πρὸς βορρᾶν μέρος τοῦ ἱεροῦ στοὰν, καὶ στύλους αὐτῇ ὑποστῆσαι χαλκοῦς μή'. κατασκευάσαι δὲ καὶ λουτῆρα χαλκοῦν, μῆκος πηχῶν κ' καὶ πλάτος πηχῶν κ', τὸ δὲ ὕψος πηχῶν ε'. ποιῆσαι δὲ ἐπ’ 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.	^34.9 He also built a portico on the northern side of the sanctuary, supporting it with 48 bronze pillars. He constructed a bronze basin 20 cubits long, 20 cubits wide, and 5 cubits high. On it he made a rim extending outward one cubit toward the base, so that the priests could wash their feet and hands when stepping up. He also made twelve turned and cast bases for the basin, human height in tallness, placing them behind under the basin to the right of the altar.
^34.10 ποιῆσαι δὲ καὶ βάσιν χαλκῆν τῷ ὕψει πηχῶν δυοῖν, κατὰ τὸν λουτῆρα, ἵν' ἐφεστηκῇ ἐπ’ αὐτῆς ὁ βασιλεὺς, ὅταν προσεύχηται, ὅπως ὀπτάνηται τῷ λαῷ τῶν Ἰουδαίων. οἰκοδομῆσαι δὲ καὶ τὸ θυσιαστήριον πηχῶν κε' ἐπὶ πήχεις κ', τὸ δὲ ὕψος πηχῶν ιβ'.	^34.10 He also made a bronze stand two cubits high by the basin, where the king stood whenever he prayed, so that he might be seen by the Jewish people. He built the altar 25 cubits by 20 cubits, and 12 cubits in height.
^34.11 ποιῆσαι δὲ καὶ δακτυλίους δύο χαλκοῦς λυσιδωτοὺς, καὶ στῆσαι αὐτοὺς ἐπὶ μηχανημάτων ὑπερεχόντων τῷ ὕψει τὸν ναὸν πήχεις κ', καὶ σκιάζειν ἐπάνω παντὸς τοῦ ἱεροῦ· καὶ προσκρεμάσαι ἑκάστῃ δίκτυϊ 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.	^34.11 He also made two bronze chain-linked rings, placing them on structures extending 20 cubits above the temple in height to shade the entire sanctuary. From each net he suspended 400 bronze bells weighing a talent each, making the net structures so that the bells would ring and drive away birds, preventing them from perishing/perching upon the sanctuary, nesting in the coffered ceilings of the gates and porticos, or defiling the sanctuary with droppings.
^34.12 περιβαλεῖν δὲ καὶ τὰ Ἱεροσόλυμα τὴν πόλιν τείχεσι καὶ πύργοις καὶ τάφροις· οἰκοδομῆσαι δὲ καὶ βασίλεια ἑαυτῷ.	^34.12 He also surrounded the city of Jerusalem with walls, towers, and moats, and built royal palaces for himself.
^34.13 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.	^34.13 The royal residence was at first called the Sanctuary of Solomon (Solomon's Temple), but later, by corruption, the city was named Jerusalem after the sanctuary, and by the Greeks appropriately called Hierosolyma.
^34.14 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.	^34.14 Having completed the temple and walled the city, he went to Shiloh and offered a sacrifice of a thousand oxen to God as a burnt offering. Taking the tabernacle, the altar, and the vessels made by Moses, he brought them to Jerusalem and placed them in the house.
^34.15 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.	^34.15 The ark, the golden altar, the lampstand, the table, and the other vessels were deposited there, just as the prophet had commanded him.
^34.16 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 υς'· 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.	^34.16 He offered to God a vast sacrifice: 2,000 sheep and 3,500 calves. The total gold spent on the two pillars and temple was 460,000 talents; for nails and other construction, 1,232 talents of silver; and for bronze used on the pillars, basin, and portico, 18,050 talents.
^34.17 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·	^34.17 Solomon then dismissed the Egyptians and Phoenicians to their own lands, giving each ten shekels of gold (the talent being equal to a shekel). To Vaphres king of Egypt he sent 10,000 measures of oil, 1,000 artabas of dates, 100 vessels of honey, and spices.
^34.18 τῷ δὲ Σούρωνι εἰς Τυρὸν πέμψαι τὸν χρυσοῦν κίονα, τὸν ἐν Τυρῷ ἀνακείμενον ἐν τῷ ἱερῷ τοῦ Δῖός.	^34.18 To Suron at Tyre he sent the golden pillar dedicated in Tyre in the temple of Zeus.
^34.19 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.	^34.19 Theophilus says that Solomon sent the surplus gold to the king of Tyre, who made a full-length statue of his daughter and placed the golden pillar as a casing over the statue.
^34.20 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 μ’.	^34.20 Eupolemus says Solomon also made 1,000 golden shields, each worth 500 gold pieces. He lived fifty-two years, of which he reigned forty years in peace."

Chapter 35

☜ ☞

This chapteer describes the circumference of Jerusalem (40 stades), its natural fortification by steep ravines, its inner abundance of water, and the dry area surrounding the city for 40 stades.

^35.1 Τιμοχάρης δέ φησιν ἐν τοῖς Περὶ Ἀντιόχου τὰ Ἱεροσόλυμα τὴν μὲν περίμετρον ἔχειν σταδίους μ΄, εἶναι δ᾽ 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 μ΄ σταδίων πάλιν κάθυδρον ὑπάρχειν.

^35.1 Timochares says in his work On Antiochus that Jerusalem has a circumference of forty stades, and that it is difficult to capture, being enclosed on all sides by precipitous ravines. He adds that the entire city is well-watered with streams, so that even the gardens are irrigated by the waters flowing out from the city. However, the region between the city and a distance of up to forty stades is waterless, but beyond forty stades it becomes well-watered again.

Chapter 36

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This chapter describes Jerusalem situated on a high, rugged site, with city walls constructed partly of dressed stone and partly of rubble/gravel, a 27-stade perimeter, and a spring with abundant water inside.

^36.1 Ὁ δὲ τῆς Συρίας σχοινομέτρησιν γράψας ἐν τῇ πρώτῃ φησὶ κεῖσθαι Ἱεροσόλυμα ἐπὶ μετεώρου τε καὶ τραχέος τόπου· ᾠκοδομῆσθαι δέ τινα 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.

^36.1 The author who wrote The Land-Survey of Syria says in his first book that Jerusalem lies upon a high and rugged location; that certain parts of the wall are built of dressed stone, but most of it of rubble; and that the city has a circumference of twenty-seven stades, and that there is also a spring in the place bubbling up abundant water.

Chapter 37

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This chapter uses obscure hexameter poetry of Philo the Epic Poet to describe Jerusalem's waters—notably a unique fountain/spring that dries up in winter and fills/overflows in summer, as well as subterranean conduits/pipes carrying water.

^37.1 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 δ᾽ ἐφύπερθε τὸ θαμβηέστατον ἄλλο δέρκηθρον σὺν ἀοιδὰ μεγιστούχοιο λοετροῖς ῥεύματος ἐμπίπλησι βαθὺν ῥόον ἐξανιείσης», καὶ τὰ ἐξῆς.	^37.1 Philo, in his work On Jerusalem, says that there is a spring, and that this spring dries up in winter, but fills up in summer. And in his first book he speaks as follows: “Floating above, another most wondrous sight to behold, with song, fills the deep stream of the flow releasing its bath waters for the mighty ruler…” and so forth.
^37.2 οἷς πάλιν ὑποβὰς περὶ τῆς πληρώσεως ἐπιλέγει· «ῥεῦμα γὰρ ὑψιφάεννον ἐν ὑετίοις νιφετοῖσιν ἱέμενον πολυγηθὲς ὑπὲρ πύργοισιν ὄρεσσί τε στρωφᾶται, καὶ ξηρὰ πέδῳ κεκονιμένα κρήνης τηλεφαῆ δείκνυσιν ὑπέρτατα θάμβεα λαῶν», καὶ τὰ τούτοις ἀκόλουθα.	^37.2 And passing further down, he adds concerning its filling up: “For a bright-shining stream, rushing with joyful abundance amid rainy snows, winds above the towers and mountains, and shows upon the dusty dry ground the far-shining, supreme wonders of the fountain to the peoples,” and what follows these lines.
^37.3 εἶτα πάλιν περὶ τῆς τοῦ ἀρχιερέως κρήνης καὶ τῆς ἀποχετεύσεως διέξεισιν οὕτως· «αἰπὺ δ᾽ ἄρ᾽ ἐκπτύουσι διὰ χθονὸς ὑδροχόοισι σωλῆνες», καὶ ὅσ᾽ ἄλλα τούτοις ἕπεται. Τοσαῦτα μὲν δὴ τὰ ἀπὸ τῶν Ἀλεξάνδρου τοῦ Πολυίστορος.	^37.3 Then again, concerning the High Priest’s spring and the discharge of water, he sets it forth thus: “And steep down through the earth, pipes spew out water through conduits,” and whatever else follows these words. So much, then, from the works of Alexander Polyhistor.

Chapter 38

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With the letter of Aristeas, this chapter explains the water supply system of the Temple in Jerusalem: paved sloping floors for flushing away sacrificial blood, an inexhaustible natural spring, and an intricate underground network of lead-lined, plastered cisterns and pipes.

^38.1 Περὶ δὲ τῶν ἐν τῇ Ἱερουσαλὴμ ὑδάτων καὶ ὁ Ἀρισταῖος ἐν τῷ γραφέντι αὐτῷ βιβλίῳ Περὶ τῆς ἑρμηνείας τοῦ τῶν Ἰουδαίων νόμου ταῦτα ἱστορεῖ·	^38.1 Concerning the waters in Jerusalem, Aristeas also records these things in the book written by him, On the Translation of the Law of the Jews:
^38.2 «Ὁ δὲ οἶκος ἀποβλέπει πρὸς ἠῶ, τὰ δ᾽ 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.	^38.2 “The House [Temple] faces east, and its back parts face west. The entire floor is paved with stone, and has slopes toward the appropriate places for the sake of the influx of water, which takes place for cleansing the blood from the sacrifices; for many tens of thousands of animals are brought on the feast days.
^38.3 ὕδατος δὲ ἀνέκλειπτός ἐστι σύστασις, ὡς ἂν καὶ πηγῆς ἔσωθεν πολυρρύτου φυσικῶς ἐπιρρεούσης, ἔτι δὲ θαυμασίων καὶ ἀδιηγήτων ὑποδοχείων ὑπαρχόντων ὑπὸ γῆν, καθὼς ὑπέφαινον, πέντε σταδίων κυκλόθεν τῆς κατὰ τὸ ἱερὸν καταβολῆς, καὶ ἐκ τούτων σύριγγας ἀναρίθμους, καθ᾽ ἕκαστον μέρος ἑαυταῖς συναπτόντων τῶν ῥευμάτων· καὶ ταῦτα πάντα μεμολιβδῶσθαι κατ᾽ ἐδάφους καὶ τῶν τοίχων, ἐπὶ δὲ τούτων κεχύσθαι πολὺ πλῆθος κονιάσεως, ἐνεργῶς γεγενημένων ἁπάντων.»	^38.3 And there is an inexhaustible supply of water, as if a rich spring were naturally flowing from within, and moreover there are wondrous and indescribable reservoirs beneath the ground—as those showing us around pointed out—for five stades all around the foundation of the temple, and from these there are countless channels, as the streams connect with one another from every direction. All these things have been lined with lead on the floor and walls, and over these a great quantity of plaster has been poured, all being constructed most effectively.”

Chapter 39

☜ ☞

Eupolemus via Polyhistor recounts a pseudepigraphal/apocryphal account of Jeremiah under King "Jonacheim" (Jehoiakim). Jeremiah warns the Jews against worshipping the golden idol Baal; Jehoiakim attempts to burn him alive; Jeremiah prophesies the Babylonian exile. King Nebuchadnezzar allies with Astyages ("Astibares") of Media to conquer Samaria, Galilee, and Jerusalem, carry off the temple treasures to Babylon, while Jeremiah preserves the Ark of the Covenant and the Tablets of the Law.

^39.1 Ἐπὶ τούτοις καὶ τῆς Ἱερεμίου προφητείας τοῦ Πολυίστορος μνήμην πεποιημένου, ἡμᾶς ἀποσιωπῆσαι ταύτην πάντων ἂν εἴη παραλογώτατον. κείσθω τοίνυν καὶ αὕτη·	^39.1 In addition to these things, since Polyhistor has also made mention of the prophecy of Jeremiah, it would be most unreasonable of us to pass it over in silence. Let this too, therefore, be set down:
^39.2 «Εἶτα Ἰωναχείμ· ἐπὶ τούτου προφητεῦσαι Ἰερεμίαν τὸν προφήτην.	^39.2 “Then came Jonacheim [Jehoiakim]; in his time Jeremiah the prophet prophesied.
^39.3 τοῦτον ὑπὸ τοῦ θεοῦ ἀποσταλέντα καταλαβεῖν τοὺς Ἰουδαίους θυσιάζοντας εἰδώλῳ χρυσῷ, ᾧ εἶναι ὄνομα Βάαλ. 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.	^39.3 He, having been sent by God, found the Jews sacrificing to a golden idol whose name was Baal. He revealed to them their coming misfortune. But Jonacheim attempted to burn him alive while he was yet living; whereupon Jeremiah said that with those very logs they would cook food for the Babylonians, and that as captives they would dig the canals of the Tigris and Euphrates.
^39.4 τὸν δὲ τῶν Βαβυλωνίων βασιλέα ἀκούσαντα Ναβουχοδονόσορ τὰ ὑπὸ τοῦ Ἱερεμίου προμαντευθέντα παρακαλέσαι Ἀστιβάρην τὸν Μηδῶν βασιλέα συστρατεύειν αὐτῷ. παραλαβόντα δὲ Βαβυλωνίους καὶ Μήδους, καὶ συναγαγόντα πεζῶν μὲν [μυριάδας] 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 ἀποστεῖλαι, χωρὶς τῆς κιβωτοῦ καὶ τῶν ἐν αὐτῇ πλακῶν· ταύτην δὲ τὸν Ἱερεμίαν κατασχεῖν.» Τοσαῦτα μὲν δὴ τὰ ἀπὸ τῶν Ἀλεξάνδρου τοῦ Πολυίστορος.	^39.4 When Nebuchadnezzar, the king of the Babylonians, heard the things foretold by Jeremiah, he invited Astibares [Astyages], the king of the Medes, to join him in the campaign. Taking along Babylonians and Medes, and having assembled eighteen [ten-thousands] of infantry, twelve ten-thousands of cavalry, and ten thousand infantry chariots, he first conquered Samaria, Galilee, Scythopolis, and the Jews dwelling in Gilead; and afterwards he captured Jerusalem and took Jonacheim, king of the Jews, alive. And having gathered the gold, silver, and bronze in the temple, they sent it to Babylon, except for the Ark and the tablets within it; but Jeremiah retained this.”

Chapter 40

☜ ☞

In this chapter, Eusebius quotes Josephus (Against Apion 1.135–153, quoting the Hellenistic Babylonian historian Berossus), supplemented by Eusebius's own chronological note:

vs 1–2: Nebuchadnezzar defeats a rebellious satrap/ruler. Meanwhile, his father Nabopolassar dies in Babylon after reigning 21 years. Nebuchadnezzar settles affairs in Egypt, Syria, Phoenicia, and Judea, arranges for Jewish and other captives to be transported to Babylon, and hastens back across the desert to assume the throne.

vs 3–6: Following Nebuchadnezzar’s 43-year reign, the Babylonian royal succession is detailed: Evil-Merodach (Evilmaluruchus, 2 years), Neriglissar (4 years), Laborosoarchod (Chabaessoarachos, 9 months, assassinated by friends for malicious behavior), and Nabonidus (Nabonnedus).

vs 7–10: Under Nabonidus, Cyrus the Great of Persia invades Babylonia in Nabonidus's 17th year. Nabonidus is defeated in battle and flees to Borsippa. Cyrus captures Babylon, orders its outer walls demolished, and besieges Borsippa. Nabonidus surrenders; Cyrus treats him kindly, giving him Carmania as a residence where he lives out his remaining days.

vs 11: Eusebius connects Berossus's account (via Josephus) to Jewish scripture, noting that the Temple was destroyed in Nebuchadnezzar's 18th year, lay desolate for 50 years, had its foundations laid in Cyrus's 2nd year, and was completed in Darius's 10th year.

^40.1 «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.	^40.1 “To these accounts, it is necessary to append also the details concerning the captivity of the Jews that took place under Nebuchadnezzar: ‘Now Nebuchadnezzar, having engaged the rebel in battle and drawn up his forces against him, defeated him and brought the region back under his own kingdom.
^40.2 τῷ τε πατρὶ αὐτοῦ συνέβη Ναβοπαλλασάρῳ κατὰ τοῦτον τὸν καιρὸν ἀρρωστήσαντι ἐν τῇ Βαβυλωνίων πόλει μεταλλάξαι τὸν βίον, ἔτη βεβασιλευκότι κά΄. αἰσθόμενος δὲ μετ᾽ οὐ πολὺν χρόνον τὴν τοῦ πατρὸς τελευτὴν Ναβουχοδονόσορ, καταστήσας τὰ κατὰ τὴν Αἴγυπτον πράγματα καὶ τὴν λοιπὴν χώραν, καὶ τοὺς αἰχμαλώτους τῶν Ἰουδαίων τε καὶ Φοινίκων καὶ Σύρων τῶν κατὰ τὴν Αἴγυπτον ἐθνῶν συντάξας τισὶ τῶν φίλων, εἰς τὴν Βαβυλωνίαν παρεγένετο.”	^40.2 And it happened at this time that his father Nabopolassar, having fallen ill in the city of the Babylonians, departed this life after reigning for twenty-one years. When Nebuchadnezzar learned of his father's death shortly thereafter, he settled the affairs in Egypt and the rest of the territory; and having entrusted the captives—composed of Jews, Phoenicians, and Syrians from the nations around Egypt—to certain of his friends, he himself arrived in Babylonia.’
^40.3 Καὶ μεθ᾽ 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.	^40.3 And after other matters he [Josephus / Berossus] says: ‘So Nebuchadnezzar, after having begun the aforementioned wall, fell ill and departed this life, having reigned forty-three years; and his son Evilmaluruchus [Evil-Merodach] became master of the kingdom.
^40.4 οὗτος προστὰς τῶν πραγμάτων ἀνόμως καὶ ἀσελγῶς, ἐπιβουλευθεὶς ὑπὸ τοῦ τὴν ἀδελφὴν ἔχοντος αὐτοῦ Νηριγλισάρου, ἀνῃρέθη, βασιλεύσας ἔτη β΄.	^40.4 He administered affairs lawlessly and licentiously, and having been plotted against by Neriglissar, who was married to his sister, he was slain after reigning two years.
^40.5 μετὰ δὲ τὸ ἀναιρεθῆναι τοῦτον, διαδεξάμενος τὴν ἀρχὴν ὁ ἐπιβουλεύσας αὐτῷ Νηριγλίσαρος ἐβασίλευσεν ἔτη δ΄. τούτου υἱὸς Λαβαεσσοάραχος ἐκυρίευσε μὲν τῆς βασιλείας, παῖς ὤν, μῆνας ἐννέα· ἐπιβουλευθεὶς δὲ διὰ τὸ πολλὰ ἐκφαίνειν κακοήθη ὑπὸ τῶν φίλων ἀπετυμπανίσθη.	^40.5 After he was slain, Neriglissar, who had plotted against him, succeeded to the rule and reigned four years. His son Labaessoarachos [Laborosoarchod], while still a child, became master of the kingdom for nine months; but because he displayed many malicious traits, he was plotted against by his friends and beaten to death.
^40.6 ἀπολομένου δὲ τούτου, συνελθόντες οἱ ἐπιβουλεύσαντες αὐτῷ κοινῇ τὴν βασιλείαν περιέθηκαν Ναβοννήδῳ τινὶ τῶν ἐκ Βαβυλῶνος ὄντι ἐκ τῆς αὐτῆς ἐπισυστάσεως.	^40.6 After he perished, the conspirators met together and jointly conferred the kingdom upon a certain Nabonnedus [Nabonidus], who was from Babylon and belonged to the same conspiracy.
^40.7 ἐπὶ τούτου τὰ περὶ τὸν 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 τὴν Βαβυλωνίαν.	^40.7 Under his reign, the walls of the city of the Babylonians along the river were adorned with burnt brick and asphalt. In the seventeenth year of his reign, Cyrus came out of Persia with a great army, and having subjugated all the rest of the kingdom, he marched against Babylonia.
^40.8 αἰσθόμενος δὲ Ναβόννηδος τὴν ἔφοδον αὐτοῦ, ἀπαντήσας μετὰ τῆς δυνάμεως καὶ παραταξάμενος, ἡσσηθεὶς τῇ μάχῃ καὶ φυγὼν ὀλιγοστόσ, συνεκλείσθη εἰς τὴν Βορσιππηναίων πόλιν.	^40.8 When Nabonnedus perceived his advance, he met him with his army and arrayed his forces for battle; but being defeated in the battle and fleeing with a very few followers, he was shut up inside the city of Borsippa.
^40.9 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.	^40.9 Cyrus then took Babylon, and having given orders to demolish the outer walls of the city because the city appeared to him extremely formidable and difficult to capture, he marched away to Borsippa to besiege Nabonnedus.
^40.10 τοῦ δὲ Ναβοννήδου οὐχ ὑπομείναντος τὴν πολιορκίαν, ἀλλ᾽ 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.”	^40.10 Nabonnedus, however, did not endure the siege, but surrendered himself beforehand. Cyrus treated him humanely and, assigning him Carmania as a residence, sent him out of Babylonia. Nabonnedus then lived out the remainder of his time in that country and ended his life.’
^40.11 «Ταῦτα σύμφωνον ἔχει ταῖς ἡμετέραις βίβλοις τὴν ἀλήθειαν. γέγραπται γὰρ ἐν αὐταῖς ὅτι Ναβουχοδονόσορος ὀκτωκαιδεκάτῳ τῆς αὐτοῦ βασιλείας ἔτει τὸν παρ᾽ ἡμῖν ναὸν ἠρήμωσε, καὶ ἦν ἀφανὴς ἐπ᾽ ἔτη πεντήκοντα· δευτέρῳ δὲ τῆς Κύρου βασιλείας ἔτει, τῶν θεμελίων ὑποβληθέντων, δεκάτῳ πάλιν τῆς Δαρείου βασιλείας ἐτελέσθη.» Ταῦτα ὁ Ἰώσηπος.	^40.11 ‘These details possess a truth consistent with our own books. For it is written in them that Nebuchadnezzar, in the eighteenth year of his reign, laid waste our temple, and it remained out of sight for fifty years. In the second year of the reign of Cyrus, after the foundations were laid, it was completed again in the tenth year of the reign of Darius.’ ” Thus far Josephus.

Chapter 41

☜ ☞

Eusebius quotes the Hellenistic historian Abydenus (from his work On the Assyrians, which drew upon Megasthenes):

vs 1–4: Megasthenes claims Nebuchadnezzar was stronger than Heracles and conquered Libya and Iberia, settling captives on the right coast of the Euxine Sea (Black Sea). According to Chaldean tradition, Nebuchadnezzar ascended his palace, became possessed by a deity, and uttered a prophecy warning Babylonians of their coming ruin by a "Persian mule" (Cyrus) supported by Medes. Following this prophecy, Nebuchadnezzar vanished. Abydenus then briefly outlines the royal succession: Amilmarudocus (Evil-Merodach), Iglisares (Neriglissar), Labassoaraskos (Laborosoarchod), and Nabannidochos (Nabonidus), whom Cyrus defeated and gifted the governorship of Carmania.

vs 5–8: Abydenus describes primordial creation (Belus separating primeval waters and walling Babylon) and Nebuchadnezzar's massive engineering works: rebuilding Babylon’s triple wall, excavating canals (Armakales and Akrakanos), creating a massive irrigation reservoir with floodgates near Sippara, fortifying the Persian Gulf coast, founding Teredon, and constructing the Hanging Gardens.

vs 9: Eusebius adds his own commentary noting how these accounts align with the Book of Daniel (Dan 4:30), where Nebuchadnezzar boasts of building Babylon by his own strength right before judgment falls upon him.

^41.1 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.	^41.1 I have also found these details concerning Nebuchadnezzar in the treatise On the Assyrians by Abydenus: “Megasthenes says that Nabuchodrosoros [Nebuchadnezzar], having proven himself braver than Heracles, campaigned against both Libya and Iberia; and having subjugated these lands, he settled a portion of their inhabitants on the right-hand shores of the Euxine Pontus [Black Sea].
^41.2 μετὰ δέ, λέγεται πρὸς Χαλδαίων, ὡς ἀναβὰς ἐπὶ τὰ βασιλήϊα κατασχεθείη θεῷ ὅτεῳ δή, φθεγξάμενος δὲ εἶπεν· “Οὗτος ἐγὼ Ναβουκοδρόσορος, ὦ Βαβυλώνιοι, τὴν μέλλουσαν ὑμῖν προαγγέλλω συμφορήν, τὴν ὅ τε Βῆλος ἐμὸς πρόγονος ἥ τε βασίλεια Βῆλτις ἀποτρέψαι Μοίρας πεῖσαι ἀσθενοῦσιν.	^41.2 Afterwards, as it is told by the Chaldeans, having ascended to his royal palace, he was possessed by some god or other, and lifting up his voice he said: ‘I here, Nabuchodrosoros, O Babylonians, announce to you the coming calamity, which neither Belus my ancestor nor Queen Beltis can persuade the Fates to avert.
^41.3 ἥξει Πέρσης ἡμίονος, τοῖσιν ὑμετέροισι δαίμοσι χρεώμενος συμμάχοισιν· ἐπάξει δὲ δουλοσύνην. οὗ δὴ συναίτιος ἔσται Μήδης, τὸ Ἀσσύριον αὔχημα. ὡς εἴθε μιν, πρόσθε ἢ δοῦναι τοὺς πολιήτας, Χάρυβδίν τινα ἢ θάλασσαν εἰς δεξαμένην 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.”	^41.3 A Persian mule will come, using your own deities as allies, and he will bring upon you servitude. And the co-author of this will be a Mede, the boast of the Assyrians. Oh, would that before he betrays the citizens, some Charybdis or sea might receive him and utterly destroy him root and branch; or that he might be turned onto other paths and swept through the desert, where there are neither cities nor human tracks, but wild beasts range for pasture and birds wander, roaming all alone among rocks and ravines! And as for me, before these thoughts entered my mind, would that I had met with a better end!’
^41.4 ὁ μὲν θεσπίσας παραχρῆμα ἠφάνιστο· ὁ δέ οἱ παῖς Ἀμιλμαρούδοκος ἐβασίλευε. τὸν δ᾽ 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.	^41.4 Having uttered this prophecy, he immediately vanished. And his son Amilmarudocus [Evil-Merodach] reigned. But his brother-in-law Iglisares [Neriglissar] slew him and left his son Labassoaraskos [Laborosoarchod]. When he died a violent death, they appointed Nabannidochos [Nabonidus] as king, who was in no way related to him. But Cyrus, having taken Babylon, presented him with the governorship of Carmania.”
^41.5 Λέγεται δὲ πάντα μὲν ἐξ ἀρχῆς ὕδωρ εἶναι, θάλασσαν καλεομένην. Βῆλον δέ σφεα παῦσαι, χώρην ἴδην ἑκάστῳ ἀπονείμαντα, καὶ Βαβυλῶνα τείχει περιβαλεῖν· τῷ χρόνῳ δὲ τῷ ἱκνευμένῳ ἀφανισθῆναι.	^41.5 And concerning Nebuchadnezzar’s building of Babylon, the same author writes these things: “It is said that in the beginning everything was water, called the sea. But Belus put an end to this, assigning to each element its proper land, and surrounded Babylon with a wall; but in the course of appointed time this wall disappeared.
^41.6 τειχίσαι δὲ αὖθις Ναβουχοδονόσορον τὸ μέχρι τῆς Μακεδονίων ἀρχῆς διαμεῖναν ἐὸν χαλκόπυλον.» Καὶ μεθ᾽ ἕτερα ἐπιλέγει·	^41.6 And Nebuchadnezzar fortified it anew with walls equipped with bronze gates, which remained until the dominion of the Macedonians.” And after other matters he adds:
^41.7 «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 δ᾽ ὀργυιέων εἴκοσι, πύλας ἐπέστησε, τὰς ἀνοίγοντες ἄρδεσκον τὸ πεδίον· καλέουσι δ᾽ αὐτὰς ὀχετογνώμονας.	^41.7 “When Nebuchadnezzar succeeded to the rule, he walled Babylon with a triple circuit wall in fifteen days, and he diverted the river Armakales—which is a branch of the Euphrates—and also the Akrakanos. Above the city of the Sipparenians he dug a reservoir, having a perimeter of forty parasangs and a depth of twenty fathoms, and fitted it with gates which, when opened, irrigated the plain; they call these gates sluice-regulators [ochetognomones].
^41.8 ἐπετείχισε δὲ καὶ τῆς Ἐρυθρῆς θαλάσσης τὴν ἐπίκλυσιν, καὶ Τερηδόνα πόλιν ἔκτισεν κατὰ τὰς Ἀράβων εἰσβολάς· τά τε βασιλήϊα δένδροις ἤσκησε, κρεμαστοὺς παραδείσους ὀνομάσας.»	^41.8 He also built a wall against the inundation of the Red Sea [Persian Gulf], and founded the city of Teredon at the passes into Arabia; and he adorned his palace with trees, calling them Hanging Gardens.”
^41.9 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 εἰπών· «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 γέγονεν.	^41.9 Let these passages also be set down by me from the indicated writing, because it is recorded in the prophecy of Daniel that Nebuchadnezzar, as he was walking in the palace of his kingdom in Babylon, being puffed up with pride, impudently said: “Is not this great Babylon, which I have built for a royal residence by the strength of my power and for the honor of my majesty?” while the word was yet in his mouth, the judgment of the impending catastrophe came upon him.

Chapter 42

☜ ☞

Eusebius quotes from Flavius Josephus's treatise Against Apion (also known as On the Antiquity of the Jews, 1.215–218).

Eusebius quotes Josephus who lists numerous pagan, Syrian, Chaldean, Phoenician, and Greek historians (such as Theophilus, Theodotus, Mnaseas, Aristophanes, Hermogenes, Euhemerus, Demetrius the Chronographer, Philo the Elder, and Eupolemus) who attested to the antiquity of the Jewish people. Josephus notes that while many non-Jewish authors made errors because they lacked direct access to the sacred Hebrew Scriptures, authors like Demetrius, Philo the Elder, and Eupolemus came close to the truth and deserve forgiveness for minor inaccuracies.

Eusebius wraps up Book 9 by stating that countless other historical witnesses exist. To keep his treatise well-proportioned, he leaves further investigation to eager readers and moves on to his next promised topic in the following book.

^42.1 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·	^42.1 Let these matters, then, suffice on our part regarding these subjects. But in addition to all this, let there be subjoined the passage from the Antiquity of the Jews [i.e., Against Apion] by Josephus, where, after quoting verbatim the testimonies of countless writers, he adds these words:
^42.2 «Ἀρκοῦσι δ’ ὅμως εἰς τὴν ἀπόδειξιν τῆς ἀρχαιότητος αἵ τε Σύρων καὶ Χαλδαίων καὶ Φοινίκων ἀναγραφαί, 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.	^42.2 “Nevertheless, the records of the Syrians, Chaldeans, and Phoenicians suffice to prove our antiquity, and in addition to them, so many Greek writers; and besides those already mentioned, Theophilus, Theodotus, Mnaseas, Aristophanes, Hermogenes, Euhemerus, Comon, Zopyrion, and perhaps many others—for I have not read every book—have made no passing mention of us.
^42.3 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.»	^42.3 Now most of the aforementioned men missed the truth regarding our earliest history because they did not have access to our sacred books; nevertheless, they have all jointly testified concerning our antiquity, which is the very topic I set out to discuss. However, Demetrius of Phalerum, Philo the Elder, and Eupolemus did not miss the truth by much. And they deserve forgiveness, for it was not possible for them to follow our writings with absolute accuracy.”
^42.4 Ταῦτα καὶ ὁ Ἰώσηπος. ὅτῳ δὲ φίλον τοῖς περὶ τῆς Ἰουδαίων ἀρχαιότητος λόγοις ἐντυχεῖν τοῦ ἀνδρός, πλείστας ἂν εὕροι συμφώνους ταῖς ἐκτεθείσαις μαρτυρίαις. καὶ πολὺς δὲ ἄλλος μαρτύρων ἡμῖν ὄχλος παλαιῶν τε καὶ νέων συγγραφέων ἐπιρρεῖ, τὴν ὁμοίαν τοῖς τεθεῖσι ψῆφον ἐπισφραγιζομένων, ὧν τὰς φωνάς, λόγου προνοούμενοι συμμετρίας, τοῖς φιλομαθέσι ζητεῖν τε καὶ διερευνᾶν ἀπολείψαντες ἐπὶ τὴν λείπουσαν αὐτοὶ μεταβησόμεθα ἐπαγγελίαν.	^42.4 Thus far Josephus. Anyone who wishes to read that man’s treatise on the antiquity of the Jews will find countless testimonies in agreement with those set forth here. A vast crowd of other witnesses—both ancient and recent writers—pours in upon us, confirming a verdict similar to the evidence presented. Leaving their testimonies for eager learners to search out and investigate—out of due regard for the symmetry and length of our discourse—we shall now proceed to fulfill the remainder of our promise.

Eusebius of CaesareaPraeparatio EvangelicaBOOK 9

Eusebius of Caesarea
Praeparatio Evangelica
BOOK 9