Against Marcellus 1.2.1–1.3.18
Greek text: Klostermann, GCS 14 (Greek text: Erich Klostermann, Eusebius Werke 4 (GCS 14, 1906), digitized by the First Thousand Years of Greek project (Open Greek and Latin), CC BY-SA 4.0).English: Claude (claude-opus-5-5), public domain (CC0).
Against 1, chapter 2
1.2.1Klostermann
Αὐτίκα δʼ οὖν τοῦ προφήτου Ζαχαρίου κατὰ τοὺς τῆς ἐπανόδου χρόνους τῆς ἀπὸ Βαβυλῶνος γενομένου Ἰησοῦ τε μνημονεύσαντος τοῦ ἱερέως τοῦ μεγάλου, δηλαδὴ τοῦ υἱοῦ Ἰωσεδὲκ, ὃς ἅμα Ζοροβάβελ τῶν ἀπὸ Βαβυλῶνος ἐπανελθόντων ἡγήσατο, ὁ γενναῖος οὗτος καὶ θαυμαστὸς συγγραφεὺς ταῦτʼ ἀγνοήσας τίθησιν μὲν τοῦ Ζαχαρίου τὴν λέξιν διʼ ἧς μέμνηται τοῦ Ἰησοῦ, μακρὰν δὲ τῆς ἱστορίας ἀκοντισθεὶς λέγειν αὐτὸν ὑπείληφεν περὶ Ἰησοῦ τοῦ Μωσέως διαδόχου.
Autika dʼ oun tou prophētou Zachariou kata tous tēs epanodou chronous tēs apo Babylōnos genomenou Iēsou te mnēmoneusantos tou hiereōs tou megalou, dēladē tou huiou Iōsedek, hos hama Zorobabel tōn apo Babylōnos epanelthontōn hēgēsato, ho gennaios houtos kai thaumastos syngrapheus tautʼ agnoēsas tithēsin men tou Zachariou tēn lexin diʼ hēs memnētai tou Iēsou, makran de tēs historias akontistheis legein auton hypeilēphen peri Iēsou tou Mōseōs diadochou.
To begin with, then: the prophet Zechariah, who lived in the time of the return from Babylon, mentioned Jesus the great priest, that is, the son of Jozadak, who together with Zerubbabel led those who returned from Babylon. This noble and admirable writer, not knowing this, sets down the passage of Zechariah in which he mentions Jesus, but, thrown far off from the history, he supposed that the prophet was speaking of Jesus the successor of Moses.
Zech 3:1 (allusion, high confidence) · Hag 1:1 (allusion, medium confidence)
Notes and citation
Summary: Marcellus confused Joshua the high priest in Zechariah with Joshua the successor of Moses.
- Zech 3:1; Hag 1:1. In Greek both Joshuas are called “Jesus” (Ἰησοῦς), which this argument depends on; the name is kept as “Jesus” here.
Cite (SBL): Eusebius, Marcell. 1.2.1 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-2-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-2-1
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.2.2Klostermann
καὶ πάλιν τοῦ ἀποστόλου γράψαντος ἐν τῇ πρὸς Γαλάτας ἐπιστολῇ τοῦτον τὸν τρόπον »ἡ δὲ ἄνω Ἱερουσαλὴμ ἐλευθέρα ἐστίν, ἥτις ἐστὶν μήτηρ ἡμῶν«, ἢ λάθετʼ ἢ οὐκ ἐνοήσεν ἢ καὶ ἑκὼν διαστρέφει τὸν λόγον. γράφων »ἡ δὲ ἡμετέρα Ἱερουσαλὴμ ἄνω ἐστίν· αὕτη γὰρ δουλεύει μετὰ τῶν τέκνων αὐτῆς«.
kai palin tou apostolou grapsantos en tę̄ pros Galatas epistolę̄ touton ton tropon »hē de anō Hierousalēm eleuthera estin, hētis estin mētēr hēmōn«, ē lathetʼ ē ouk enoēsen ē kai hekōn diastrephei ton logon. graphōn »hē de hēmetera Hierousalēm anō estin; hautē gar douleuei meta tōn teknōn autēs«.
And again, when the apostle wrote in the Letter to the Galatians in this way, “But the Jerusalem above is free, which is our mother,” he either forgot, or did not understand, or even deliberately distorted the saying, writing: “But our Jerusalem is above; for she is in slavery with her children.”
Gal 4:26 (quotation, high confidence) · Gal 4:25 (allusion, high confidence)
Notes and citation
Summary: Marcellus misquoted Paul on the Jerusalem above.
- Gal 4:26; Marcellus's version runs together Gal 4:26 and 4:25 (the earthly Jerusalem is in slavery).
Cite (SBL): Eusebius, Marcell. 1.2.2 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-2-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-2-2
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.2.3Klostermann
καὶ αὖθις τοῦ σωτῆρος ἡμῶν τῷ Πέτρῳ εἰρηκότος »ὕπαγε ὀπίσω μου, σατανᾶ, σκάνδαλον εἶ ἐμοί, ὅτι οὐ φρονεῖς τὰ τοῦ θεοῦ ἀλλὰ τὰ τῶν ἀνθρώπων«, οὐ συνεὶς ὅπως ὁ λόγος εἴρητο πρὸς τὸν ἀπόστολον καὶ διὰ ποίαν αἰτίαν, πρὸς τὸν διάβολον ταῦτα λελέχθαι φησίν. ὁμοῦ δὲ τοσαῦτα σφάλματα ὑπὸ μίαν τίθησιν περικοπὴν αὐτολεξεὶ τοῦτον γράφων τὸν τρόπον ὅτι οὐδὲν ὄνομα μεῖζον Ἰησοῦ τῶν ἐπὶ τῆς γῆς ὀνομασθέντων γέγονεν, μαρτυρεῖ μὲν τὸ εὐαγγέλιον, ἔνθα »ὁ ἄγγελος« τῇ Μαριὰμ »μὴ φοβοῦ« ἔφη »εὗρες γὰρ χάριν παρὰ τοῦ θεοῦ. καὶ ἰδοὺ συλλήψῃ ἐν γαστρὶ καὶ τέξῃ υἱόν, καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰησοῦν.
kai authis tou sōtēros hēmōn tǭ Petrǭ eirēkotos »hypage opisō mou, satana, skandalon ei emoi, hoti ou phroneis ta tou theou alla ta tōn anthrōpōn«, ou syneis hopōs ho logos eirēto pros ton apostolon kai dia poian aitian, pros ton diabolon tauta lelechthai phēsin. homou de tosauta sphalmata hypo mian tithēsin perikopēn autolexei touton graphōn ton tropon hoti ouden onoma meizon Iēsou tōn epi tēs gēs onomasthentōn gegonen, martyrei men to euangelion, entha »ho angelos« tę̄ Mariam »mē phobou« ephē »heures gar charin para tou theou. kai idou syllēpsę̄ en gastri kai texę̄ huion, kai kaleseis to onoma autou Iēsoun.
And again, when our Saviour said to Peter, “Get behind me, Satan; you are a stumbling block to me, because you are not minding the things of God but the things of men,” not understanding how the word was spoken to the apostle and for what reason, he says it was said to the devil. He puts so many errors together in one passage, writing word for word as follows: “That no name among those named on earth has been greater than that of Jesus, the gospel bears witness, where ‘the angel’ said to Mary: ‘Do not be afraid, for you have found favour with God. And behold, you will conceive in your womb and bear a son, and you will call his name Jesus.
Matt 16:23 (quotation, high confidence) · Luke 1:30–31 (quotation, high confidence)
Notes and citation
Summary: Marcellus took Christ's rebuke of Peter as spoken to the devil; Eusebius begins quoting him.
- Matt 16:23; Luke 1:30–31. From “That no name” Eusebius quotes Marcellus.
Cite (SBL): Eusebius, Marcell. 1.2.3 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-2-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-2-3
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.2.4Klostermann
οὗτος ἔσται μέγας, καὶ υἱὸς ὑψίστου κληθήσεται«· δῆλον δέ ἐστιν καὶ ἀπὸ τῆς τοῦ Ζαχαρίου προφητείας, πάλαι περὶ τοῦ ὀνόματος τούτου προφητευσάσης, »ἔδειξεν« γὰρ »μοι« φησὶν »κύριος Ἰησοῦν τὸν ἱερέα τὸν μέγαν, ἑστῶτα πρὸ προσώπου ἀγγέλου κυρίου. καὶ ὁ διάβολος εἱστήκει ἐκ δεξιῶν αὐτοῦ τοῦ ἀντικεῖσθαι αὐτῷ. καὶ εἶπεν κύριος πρὸς τὸν διάβολον· ἐπιτιμήσαι κύριος ἐν σοὶ ὁ ἐκλεξάμενος τὴν Ἱερουσαλήμ«.
houtos estai megas, kai huios hypsistou klēthēsetai«; dēlon de estin kai apo tēs tou Zachariou prophēteias, palai peri tou onomatos toutou prophēteusasēs, »edeixen« gar »moi« phēsin »kyrios Iēsoun ton hierea ton megan, hestōta pro prosōpou angelou kyriou. kai ho diabolos heistēkei ek dexiōn autou tou antikeisthai autǭ. kai eipen kyrios pros ton diabolon; epitimēsai kyrios en soi ho eklexamenos tēn Hierousalēm«.
He will be great, and will be called Son of the Most High.’ And it is clear also from the prophecy of Zechariah, which prophesied of old about this name. For he says: ‘The Lord showed me Jesus the great priest, standing before the face of the angel of the Lord. And the devil stood at his right hand to oppose him. And the Lord said to the devil: The Lord rebuke you, who has chosen Jerusalem.’
Luke 1:32 (quotation, high confidence) · Zech 3:1–2 (quotation, high confidence)
Notes and citation
Summary: Marcellus cites Luke and Zechariah 3 on the greatness of the name Jesus.
- Continues the quotation of Marcellus. Luke 1:32; Zech 3:1–2 (LXX wording, “rebuke you” ἐν σοί).
Cite (SBL): Eusebius, Marcell. 1.2.4 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-2-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-2-4
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.2.5Klostermann
πότε γὰρ αὐτῷ ἐπετίμησεν; ὅτε τὸν ἀγαπηθέντα ὑπʼ αὐτοῦ ἄνθρωπον τῷ ἑαυτοῦ συνῆψεν λόγῳ. »ὁ ἐκλεξάμενος« φησὶν »τὴν Ἱερουσαλήμ«, δηλονότι ταύτην τὴν ἡμετέραν, περὶ ἧς ὁ ἀπόστολος λέγει »ἡ δὲ ἡμετέρα Ἱερουσαλὴμ ἄνω ἐστίν· αὕτη γὰρ δουλεύει μετὰ τῶν τέκνων αὐτῆς«.
pote gar autǭ epetimēsen? hote ton agapēthenta hypʼ autou anthrōpon tǭ heautou synēpsen logǭ. »ho eklexamenos« phēsin »tēn Hierousalēm«, dēlonoti tautēn tēn hēmeteran, peri hēs ho apostolos legei »hē de hēmetera Hierousalēm anō estin; hautē gar douleuei meta tōn teknōn autēs«.
For when did he rebuke him? When he united to his own Word the man beloved by him. ‘Who has chosen Jerusalem,’ he says, clearly this our Jerusalem, about which the apostle says: ‘But our Jerusalem is above; for she is in slavery with her children.’
Zech 3:2 (quotation, high confidence) · Gal 4:26 (quotation, medium confidence)
Notes and citation
Summary: Marcellus says the rebuke came when the Word united a man to himself.
- Continues the quotation of Marcellus. Zech 3:2; Gal 4:26, 25 (Marcellus's form).
Topics: Christology
Cite (SBL): Eusebius, Marcell. 1.2.5 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-2-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-2-5
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.2.6Klostermann
τηνικαῦτα γὰρ ἐν τῇ μεγάλῃ αὐτῇ Ἱερουσαλήμ, τουτέστιν ἐν τῇ ἡμετέρᾳ ἐκκλησίᾳ, γενόμενος ἐπετίμησεν τῷ διαβόλῳ κατὰ τὴν προφητείαν εἰπὼν »ἄπελθε ὀπίσω μου, σατανᾶ, ὅτι σκάνδαλον εἶ ἐμοῖ«. οὗτος τοίνυν ἐστὶν ὁ ἱερεὺς ὁ μέγας, οὗ τύπον ἔσωζεν ὁ τηνικαῦτα Ἰησοῦς.
tēnikauta gar en tę̄ megalę̄ autę̄ Hierousalēm, toutestin en tę̄ hēmeterą ekklēsią, genomenos epetimēsen tǭ diabolǭ kata tēn prophēteian eipōn »apelthe opisō mou, satana, hoti skandalon ei emoi«. houtos toinyn estin ho hiereus ho megas, hou typon esōzen ho tēnikauta Iēsous.
For it was then, being in that great Jerusalem, that is, in our church, that he rebuked the devil according to the prophecy, saying: ‘Go behind me, Satan, for you are a stumbling block to me.’ This, then, is the great priest, whose type the Jesus of that time preserved.
Matt 16:23 (quotation, high confidence)
Notes and citation
Summary: Marcellus identifies the rebuke of Peter as the rebuke of the devil foretold in Zechariah.
- Continues the quotation of Marcellus. Matt 16:23.
Notes on the original text
- Digital text corrected (split word): ἐπε τίμησεν → ἐπετίμησεν.
Cite (SBL): Eusebius, Marcell. 1.2.6 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-2-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-2-6
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.2.7Klostermann
οὐ γὰρ ἦν δυνατὸν ἐκεῖνον μέγαν κληθῆναι ἱερέα, καίτοι ἔνδοξον ἐν πᾶσιν γεγονότα, Μωσέως μὴ ὀνομασθέντος μεγάλου (οὕπω γὰρ μέγας ἦν Μωσῆς, ὅτι καὶ θεράπων ἤκουσεν θεοῦ καὶ θεὸς τοῦ Φαραὼ ὑπʼ αὐτοῦ τοῦ θεοῦ ὠνομάσθη)
ou gar ēn dynaton ekeinon megan klēthēnai hierea, kaitoi endoxon en pasin gegonota, Mōseōs mē onomasthentos megalou (houpō gar megas ēn Mōsēs, hoti kai therapōn ēkousen theou kai theos tou Pharaō hypʼ autou tou theou ōnomasthē)
For it was not possible for that man to be called a great priest, though he had become glorious in all things, when Moses was not named great (for Moses was not yet great, although he was called servant of God, and was named by God himself god of Pharaoh).
Num 12:7 (allusion, medium confidence) · Exod 7:1 (allusion, high confidence)
Notes and citation
Summary: Marcellus argues that the earlier Jesus could not be called great when Moses was not.
- Continues the quotation of Marcellus. Num 12:7; Exod 7:1.
Notes on the original text
- Digital text corrected (page-break mark): Φαραὼ ὑπʼ αὐτοῦ τοῦ θεοῦ ὠνομάσθη) | → Φαραὼ ὑπʼ αὐτοῦ τοῦ θεοῦ ὠνομάσθη).
Cite (SBL): Eusebius, Marcell. 1.2.7 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-2-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-2-7
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.2.8Klostermann
εἰ δέ τις κατὰ τοῦτο μέγαν εἰρῆσθαι τὸν Ἰησοῦν νομίζοι, ὅτι αὐτὸς ἠξιώθη εἰσαγαγεῖν τὸν λαὸν εἰς τὴν ἁγίαν γῆν καὶ ἕτερα πολλὰ θαυμαστὰ ἐποίησεν, γνώτω καὶ διὰ τούτου, ὅτι οὐ τῷ τυπικῷ τοσοῦτον διέφερεν πράγματι τὸ λεχθὲν μέγεθος ἐπὶ τοῦ Ἰησοῦ, ἀλλὰ τῷ μικρὸν ὕστερον τὸν ἑαυτοῦ λαὸν εἰς τὴν μεγάλην ταύτην Ἱερουσαλὴμ εἰσαγαγεῖν μέλλον〈τι〉. ὁρᾶς ὅσον ἠγνόησεν ἀποπλανηθεὶς τῆς ἱστορίας, καὶ μὴ δυνηθεὶς ἐπιστῆσαι τῷ ὑπὸ τοῦ προφήτου Ζαχαρίου δηλωθέντι Ἰησοῦ.
ei de tis kata touto megan eirēsthai ton Iēsoun nomizoi, hoti autos ēxiōthē eisagagein ton laon eis tēn hagian gēn kai hetera polla thaumasta epoiēsen, gnōtō kai dia toutou, hoti ou tǭ typikǭ tosouton diepheren pragmati to lechthen megethos epi tou Iēsou, alla tǭ mikron hysteron ton heautou laon eis tēn megalēn tautēn Hierousalēm eisagagein mellon〈ti〉. horas hoson ēgnoēsen apoplanētheis tēs historias, kai mē dynētheis epistēsai tǭ hypo tou prophētou Zachariou dēlōthenti Iēsou.
But if anyone thinks that Jesus was called great because he was counted worthy to bring the people into the holy land and did many other wonderful things, let him know also from this that the greatness spoken of Jesus did not so much belong to the typical event, as to the one who was a little later going to bring his own people into this great Jerusalem.” You see how ignorant he was, having wandered from the history and being unable to attend to the Jesus whom the prophet Zechariah made known.
Notes and citation
Summary: Marcellus's quotation ends; Eusebius points out his confusion of the two Joshuas.
- End of the quotation of Marcellus. “the one who was” (-τι) is the editor's supplement.
Cite (SBL): Eusebius, Marcell. 1.2.8 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-2-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-2-8
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.2.9Klostermann
ὁ μὲν γὰρ ἦν υἱὸς Ἰωσεδὲκ, φυλῆς Λευιτῶν ἀπὸ γένους Ἀαρὼν τὴν ἀρχιερωσύνην ἀναδεδεγμένος, παρʼ ὃ καὶ μέγας ἱερεὺς ἐχρημάτιζεν, ὥσπερ οὖν ὁ προφήτης διδάσκει λέγων καὶ ἔδειξέν μοι κύριος Ἰησοῦν τὸν ἱερέα τὸν μέγαν«.
ho men gar ēn huios Iōsedek, phylēs Leuitōn apo genous Aarōn tēn archierōsynēn anadedegmenos, parʼ ho kai megas hiereus echrēmatizen, hōsper oun ho prophētēs didaskei legōn kai edeixen moi kyrios Iēsoun ton hierea ton megan«.
For that man was the son of Jozadak, of the tribe of the Levites, from the family of Aaron, who had received the high priesthood, and for this reason he was called great priest, as the prophet teaches when he says: “And the Lord showed me Jesus the great priest.”
Zech 3:1 (quotation, high confidence)
Notes and citation
Summary: The Jesus of Zechariah was the high priest, son of Jozadak.
- Zech 3:1; Hag 1:1.
Cite (SBL): Eusebius, Marcell. 1.2.9 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-2-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-2-9
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.2.10Klostermann
ὁ δὲ Μωσέως διάδοχος [υἱὸς μέν], ὁ εἰς τὴν γῆν τῆς ἐπαγγελίας ἄγων τὸν λαὸν καὶ ἕτερα πολλὰ καὶ θαυμαστὰ ποιήσας, 〈υἱὸς μὲν⟩ ἐτύγχανεν τοῦ Ναυῆ, φυλῆς δὲ τῆς Ἐφραίμ, οὐδὲν κοινὸν ἐχούσης πρὸς ἱερωσύνην. ὁ τοίνυν τοσοῦτον ἀποσφαλεὶς τῆς προχείρου λέξεως ψιλήν τε τὴν ἱστορίαν ἀγνοήσας πῶς ἂν γένοιτο ἀξιόχρεως πρὸς διδασκαλίαν τῆς ἀνωτάτω θεολογίας; καὶ ἐπὶ τοῦ Πέτρου δὲ ὡσαύτως ἐπιστῆσαι δέον τὸ ὅπως ἐλέχθη πρὸς αὐτὸν τὸ »ὕπαγε ὀπίσω μου«,
ho de Mōseōs diadochos [huios men], ho eis tēn gēn tēs epangelias agōn ton laon kai hetera polla kai thaumasta poiēsas, 〈huios men⟩ etynchanen tou Nauē, phylēs de tēs Ephraim, ouden koinon echousēs pros hierōsynēn. ho toinyn tosouton aposphaleis tēs procheirou lexeōs psilēn te tēn historian agnoēsas pōs an genoito axiochreōs pros didaskalian tēs anōtatō theologias? kai epi tou Petrou de hōsautōs epistēsai deon to hopōs elechthē pros auton to »hypage opisō mou«,
But the successor of Moses, who led the people into the land of promise and did many other wonderful things, was the son of Nun, of the tribe of Ephraim, which had nothing to do with the priesthood. How, then, could a man who so failed to understand the plain wording and was ignorant of the bare history be a worthy teacher of the highest theology? And in the case of Peter he ought likewise to have considered how “Get behind me” was said to him,
Textual problem in this passage: see the notes.
Num 13:8 (allusion, medium confidence) · Matt 16:23 (quotation, high confidence)
Notes and citation
Summary: Joshua son of Nun was of Ephraim, not a priest; Marcellus ignores even plain history.
- The editor moves “son” (υἱὸς μέν), deleting it in one place and supplying it in another. Num 13:8, 16.
Cite (SBL): Eusebius, Marcell. 1.2.10 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-2-10). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-2-10
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.2.11Klostermann
καὶ τίς ἡ τοῦ σατανᾶ ὀνόματος ἑρμηνεία, διὰ τί δὲ καὶ »σκάνδαλον« αὐτὸν εἶπεν, πῶς δὲ σχεδὸν ὑφʼ ἕνα καὶ τὸν αὐτὸν καιρὸν καὶ τὸ »μακάριος εἶ Σίμων βὰρ Ἰωνᾶ« πρὸς αὐτὸν ἐλέγετο καὶ τὸ »ὕπαγε ὀπίσω μου, σατανᾶ«,
kai tis hē tou satana onomatos hermēneia, dia ti de kai »skandalon« auton eipen, pōs de schedon hyphʼ hena kai ton auton kairon kai to »makarios ei Simōn bar Iōna« pros auton elegeto kai to »hypage opisō mou, satana«,
and what the meaning of the name Satan is, and why he called him a “stumbling block,” and how at almost one and the same time both “Blessed are you, Simon Bar-Jonah” and “Get behind me, Satan” were said to him,
Matt 16:17 (quotation, high confidence) · Matt 16:23 (quotation, high confidence)
Notes and citation
Summary: Marcellus should have asked how Peter could be called blessed and Satan almost at once.
- Matt 16:17, 23. “Satan” means “adversary”.
Cite (SBL): Eusebius, Marcell. 1.2.11 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-2-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-2-11
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.2.12Klostermann
καὶ τίς ἡ διάνοια τοῦ »ὀπίσω πορεύεσθαι« [καὶ] τοῦ σωτῆρος (ἢν παρὰ πόδας αὐτὸς διεσάφησεν συνάψας ἑξῆς τὸ »εἴ τις θέλει ὀπίσω μου ἐλθεῖν, ἀπαρνησάσθω ἑαυτὸν καὶ ἀράτω τὸν σταυρὸν αὐτοῦ, καὶ ἀκολουθείτω μοι«· ὃ δὴ καὶ ἔργῳ διεπράξατο μικρὸν ὕστερον αὐτὸς ὁ Πέτρος, μαρτυρίῳ τελειωθείς),
kai tis hē dianoia tou »opisō poreuesthai« [kai] tou sōtēros (ēn para podas autos diesaphēsen synapsas hexēs to »ei tis thelei opisō mou elthein, aparnēsasthō heauton kai aratō ton stauron autou, kai akoloutheitō moi«; ho dē kai ergǭ diepraxato mikron hysteron autos ho Petros, martyriǭ teleiōtheis),
and what the meaning is of “going behind” the Saviour (which he himself explained at once by adding next: “If anyone wants to come after me, let him deny himself and take up his cross and follow me”; and this Peter himself did in deed a little later, being perfected by martyrdom),
Textual problem in this passage: see the notes.
Matt 16:24 (quotation, high confidence)
Notes and citation
Summary: “Behind me” means following Christ by bearing the cross, as Peter later did in martyrdom.
- Matt 16:24. The editor deletes “and”.
Topics: Martyrdom
Cite (SBL): Eusebius, Marcell. 1.2.12 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-2-12). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-2-12
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.2.13Klostermann
ἀλλὰ καὶ ἐπιζητῆσαι δέον ἐπὶ ποίοις μὲν αὐτὸν ἐμακάρισεν, ἐπὶ ποίοις δὲ αὐτῷ ἐπέπληξεν· ὁ δὲ μηδενὶ τούτων προσεσχηκὼς ταῦτʼ εἰρῆσθαι πρὸς τὸν διάβολον ἀπεφήνατο τῆς γραφῆς ἐναντίως.
alla kai epizētēsai deon epi poiois men auton emakarisen, epi poiois de autǭ epeplēxen; ho de mēdeni toutōn proseschēkōs tautʼ eirēsthai pros ton diabolon apephēnato tēs graphēs enantiōs.
and he ought also to have asked for what things Christ called him blessed and for what he rebuked him. But he paid attention to none of this and declared, contrary to Scripture, that these words were said to the devil.
Notes and citation
Summary: Marcellus ignored the context and said the words were addressed to the devil.
Cite (SBL): Eusebius, Marcell. 1.2.13 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-2-13). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-2-13
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.2.14Klostermann
ἆρα οὖν τοῦτο μόνον ἠγνόησεν; οὐχὶ δὲ καὶ προϊὼν αὖθις, τῆς ἀναστάσεως τοῦ σωτῆρος ἡμῶν μνημονεύσας, ἔπειτα βουληθεὶς δεῖξαι ὅτι καὶ πρὸ αὐτοῦ κατὰ τοὺς χρόνους τοὺς προφητικοὺς φέρεταί τις ἐκ νεκρῶν ἐγηγερμένος, πάλιν κἀνταῦθα σφάλλεται, πρῶτον λέγων Ἐλισσαῖον τὸν προφήτην ἐκ νεκρῶν ἐγεῖραι· ἀγνοήσας ὡς καὶ πρὸ Ἐλισσαίου Ἠλίας ὁ μέγας τὸν τῆς χήρας υἱὸν ἀποθανόντα ἀνέστησεν, ὡς ἔστιν μαθεῖν ἐκ τῆς τρίτης τῶν Βασιλειῶν;
ara oun touto monon ēgnoēsen? ouchi de kai proïōn authis, tēs anastaseōs tou sōtēros hēmōn mnēmoneusas, epeita boulētheis deixai hoti kai pro autou kata tous chronous tous prophētikous pheretai tis ek nekrōn egēgermenos, palin kantautha sphalletai, prōton legōn Elissaion ton prophētēn ek nekrōn egeirai; agnoēsas hōs kai pro Elissaiou Ēlias ho megas ton tēs chēras huion apothanonta anestēsen, hōs estin mathein ek tēs tritēs tōn Basileiōn?
Was this, then, the only thing he did not know? Does he not, going further, mention the resurrection of our Saviour, and then, wishing to show that even before him, in the times of the prophets, someone is recorded to have been raised from the dead, go wrong here too, saying that Elisha the prophet was the first to raise someone from the dead? He did not know that even before Elisha the great Elijah raised up the widow's son who had died, as one can learn from the Third Book of Kingdoms.
1 Kgs 17:17–22 (allusion, high confidence) · 2 Kgs 4:32–37 (allusion, high confidence)
Notes and citation
Summary: Marcellus wrongly says Elisha first raised the dead, forgetting Elijah.
- 1 Kgs 17:17–22 (3 Kingdoms in the LXX); 2 Kgs 4:32–37.
Notes on the original text
- Digital text corrected (page-break mark): Ἐλισσαίου | Ἠλίας → Ἐλισσαίου Ἠλίας.
Cite (SBL): Eusebius, Marcell. 1.2.14 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-2-14). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-2-14
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.2.15Klostermann
ὁ δὲ καὶ τοῦτʼ ἀγνοήσας φαίνεται, διʼ ὧν ταῦθʼ οὕτως γράφει οὐ μόνον τοίνυν τῆς »καινῆς κτίσεως« πρωτότοκον αὐτὸν ὁ ἀπόστολος εἶναι φησίν, ἀλλὰ καὶ πρωτότοκον »ἐκ νεκρῶν«, διʼ οὐδὲν ἕτερον, ἐμοὶ δοκεῖν, ἀλλʼ ἵνα διὰ τοῦ πρωτοτόκου »τῶν νεκρῶν«, ὅπως καὶ »πρωτότοκος ἁπάσης κτίσεως« εἴρηται, γνωσθῆναι δυνηθῇ. οὐ γὰρ ἐκ νεκρῶν ἀνέστη πρῶτος ὁ δεσπότης ἡμῶν Ἰησοῦς Χριστός· ἀλλʼ ὁ διʼ Ἐλισσαίου τοῦ προφήτου ἀναστὰς ἀνέστη πρότερος, καὶ Λάζαρος δὲ πρὸ τῆς αὐτοῦ ἀναστάσεως ἀνέστη, καὶ ἐν τῷ καιρῷ τοῦ πάθους »πολλὰ σώματα τῶν κεκοιμημένων« ἀνέστησαν.
ho de kai toutʼ agnoēsas phainetai, diʼ hōn tauthʼ houtōs graphei ou monon toinyn tēs »kainēs ktiseōs« prōtotokon auton ho apostolos einai phēsin, alla kai prōtotokon »ek nekrōn«, diʼ ouden heteron, emoi dokein, allʼ hina dia tou prōtotokou »tōn nekrōn«, hopōs kai »prōtotokos hapasēs ktiseōs« eirētai, gnōsthēnai dynēthę̄. ou gar ek nekrōn anestē prōtos ho despotēs hēmōn Iēsous Christos; allʼ ho diʼ Elissaiou tou prophētou anastas anestē proteros, kai Lazaros de pro tēs autou anastaseōs anestē, kai en tǭ kairǭ tou pathous »polla sōmata tōn kekoimēmenōn« anestēsan.
He appears to have been ignorant of this too, from what he writes as follows: “So the apostle says he is not only the firstborn of ‘the new creation,’ but also firstborn ‘from the dead,’ for no other reason, as it seems to me, than that through the ‘firstborn of the dead’ it might be possible to know how he is also called ‘firstborn of all creation.’ For our Lord Jesus Christ was not the first to rise from the dead; the one raised through Elisha the prophet rose before him, and Lazarus rose before his resurrection, and at the time of the passion ‘many bodies of those who had fallen asleep’ rose.”
Col 1:18 (quotation, high confidence) · Col 1:15 (quotation, high confidence) · 2 Cor 5:17 (allusion, medium confidence) · John 11:43–44 (allusion, high confidence) · Matt 27:52 (quotation, high confidence)
Notes and citation
Summary: Marcellus argues that Christ is called firstborn from the dead though others rose before him.
- Quotation of Marcellus. Col 1:18, 15; 2 Cor 5:17; John 11:43–44; Matt 27:52.
Topics: Christology
Cite (SBL): Eusebius, Marcell. 1.2.15 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-2-15). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-2-15
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.2.16Klostermann
καὶ τοῦτο δὲ ἀθεωρήτως δοκεῖ μοι τεθεικέναι ὁ Μάρκελλος, λέγω δὲ τὸ »πολλὰ σώματα τῶν κεκοιμημένων ἁγίων« πρὸ αὐτοῦ ἐγεγέρθαι. οὐ γὰρ προσέσχεν ὄλῃ τῇ τοῦ εὐαγγελίου γραφῇ διδασκούσῃ, ὅτι »μετὰ τὴν 〈ἔγερσιν〉 αὐτοῦ« τὰ τῶν ἁγίων ἐγήγερται σώματα.
kai touto de atheōrētōs dokei moi tetheikenai ho Markellos, legō de to »polla sōmata tōn kekoimēmenōn hagiōn« pro autou egegerthai. ou gar proseschen olę̄ tę̄ tou euangeliou graphę̄ didaskousę̄, hoti »meta tēn 〈egersin〉 autou« ta tōn hagiōn egēgertai sōmata.
This too Marcellus seems to me to have put down without consideration: I mean that “many bodies of the saints who had fallen asleep” were raised before him. For he did not attend to the whole text of the gospel, which teaches that the bodies of the saints were raised “after his resurrection.”
Matt 27:52–53 (quotation, high confidence)
Notes and citation
Summary: Matthew says the saints rose after Christ's resurrection, not before.
- Matt 27:52–53. “resurrection” is the editor's supplement.
Cite (SBL): Eusebius, Marcell. 1.2.16 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-2-16). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-2-16
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.2.17Klostermann
εὕροις δʼ ἂν αὐτὸν σφαλλόμενον καὶ ἐν τῇ τοῦ ἀποστολικοῦ ῥητοῦ ἐκθέσει. ὁ μὲν γὰρ θεῖος ἀπόστολος Ῥωμαίοις γράφων τάδε φησὶν »ἀφωρισμένος εἰς εὐαγγέλιον θεοῦ, ὃ προεπηγγείλατο διὰ τῶν προφητῶν αὐτοῦ ἐν γραφαῖς ἁγίαις περὶ τοῦ υἱοῦ αὐτοῦ τοῦ γενομένου ἐκ σπέρματος Δαυὶδ κατὰ σάρκα, τοῦ ὁρισθέντος υἱοῦ θεοῦ ἐν δυνάμει κατὰ πνεῦμα ἁγιωσύνης«.
heurois dʼ an auton sphallomenon kai en tę̄ tou apostolikou rhētou ekthesei. ho men gar theios apostolos Rhōmaiois graphōn tade phēsin »aphōrismenos eis euangelion theou, ho proepēngeilato dia tōn prophētōn autou en graphais hagiais peri tou huiou autou tou genomenou ek spermatos Dauid kata sarka, tou horisthentos huiou theou en dynamei kata pneuma hagiōsynēs«.
You would find him going wrong also in setting out a saying of the apostle. For the divine apostle, writing to the Romans, says this: “set apart for the gospel of God, which he promised beforehand through his prophets in the holy Scriptures, concerning his Son, who was born of the seed of David according to the flesh, who was declared Son of God in power according to the Spirit of holiness.”
Rom 1:1–4 (quotation, high confidence)
Notes and citation
Summary: Eusebius quotes Romans 1:1–4 as Paul wrote it.
- Rom 1:1–4.
Cite (SBL): Eusebius, Marcell. 1.2.17 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-2-17). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-2-17
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.2.18Klostermann
ὁ δέ, οὐκ οἶδα ποίᾳ διανοίᾳ, κἀνταῦθα διαστρέφει τὴν ἀποστολικὴν λέξιν. ἀντὶ τοῦ »ὁρισθέντος« ποιήσας προορισθέντος, ἵνʼ ᾗ ὅμοιος τοῖς »κατὰ πρόγνωσιν« προορισθεῖσιν.
ho de, ouk oida poią dianoią, kantautha diastrephei tēn apostolikēn lexin. anti tou »horisthentos« poiēsas prooristhentos, hinʼ hę̄ homoios tois »kata prognōsin« prooristheisin.
But he, with what intention I do not know, distorts the apostle's wording here too, making “predestined” instead of “declared,” so that Christ may be like those who were predestined “according to foreknowledge.”
Rom 1:4 (quotation, high confidence) · Rom 8:29 (allusion, medium confidence) · 1 Pet 1:2 (allusion, low confidence)
Notes and citation
Summary: Marcellus changes “declared” to “predestined” in Rom 1:4.
- Rom 1:4 (ὁρισθέντος, Marcellus προορισθέντος); Rom 8:29; 1 Pet 1:2.
Notes on the original text
- Digital text corrected (stop for comma in the digital text): ὁ δέ. οὐκ οἶδα → ὁ δέ, οὐκ οἶδα.
Topics: Christology
Cite (SBL): Eusebius, Marcell. 1.2.18 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-2-18). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-2-18
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.2.19Klostermann
λέγει οὖν κατὰ λέξιν οὕτως ὥσπερ οὖν τὴν ἐκκλησίαν πάλαι προωρίσατο ὁ παντοκράτωρ θεός, οὕ〈τω〉 καὶ τὴν κατὰ σάρκα τοῦ Χριστοῦ οἰκονομίαν, διʼ οὗ τὸ τῶν θεοσεβῶν γένος »εἰς υἱοθεσίαν« καλέσαι προωρίσατο, πρότερον θεμελιώσας ἐν τῇ αὐτοῦ διανοίᾳ. διὰ τοῦτο ὁ ἀπόστολος τῷ ἁγίῳ πνεύματι σαφῶς προαγορεύει »τοῦ προορισθέντος υἱοῦ θεοῦ« λέγων. καὶ αὐθίς φησιν ἐν ἑτέροις οὗτός ἐστιν περὶ οὗ ὁ Παῦλος ἔφη »τοῦ προορισθέντος υἱοῦ θεοῦ«.
legei oun kata lexin houtōs hōsper oun tēn ekklēsian palai proōrisato ho pantokratōr theos, hou〈tō〉 kai tēn kata sarka tou Christou oikonomian, diʼ hou to tōn theosebōn genos »eis huiothesian« kalesai proōrisato, proteron themeliōsas en tę̄ autou dianoią. dia touto ho apostolos tǭ hagiǭ pneumati saphōs proagoreuei »tou prooristhentos huiou theou« legōn. kai authis phēsin en heterois houtos estin peri hou ho Paulos ephē »tou prooristhentos huiou theou«.
So he says, word for word: “Just as Almighty God long ago predestined the church, so also he predestined the dispensation of Christ according to the flesh, through which he predestined to call the race of the godly ‘to adoption,’ having first laid its foundation in his own mind. For this reason the apostle, by the Holy Spirit, clearly proclaims beforehand, saying ‘of the Son of God who was predestined.’” And again he says elsewhere: “This is the one of whom Paul said, ‘of the Son of God who was predestined.’”
Eph 1:5 (quotation, high confidence) · Rom 1:4 (quotation, high confidence)
Notes and citation
Summary: Marcellus says Christ's incarnation was predestined as the church was, citing his reading of Rom 1:4.
- Quotation of Marcellus. Eph 1:5; Rom 1:4 (Marcellus's reading). “so” (-τω) is the editor's supplement.
Notes on the original text
- Digital text corrected (accent slip): ὥσπερ οὗν → ὥσπερ οὖν.
Topics: Christology
Cite (SBL): Eusebius, Marcell. 1.2.19 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-2-19). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-2-19
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.2.20Klostermann
καὶ ἐνταῦθα δὲ οὐ τὴν λέξιν μόνην τὴν ἀποστολικὴν παρέφθειρεν, ἀλλὰ καὶ τὴν διάνοιαν αὐτὴν διὰ τῆς προσθήκης τῆς τοῦ πρὸ προθέσεως. ἀδελφὰ δὲ τούτοις πράττων, τῆς ψαλμῳδίας περιεχούσης »ἐκ γαστρὸς πρὸ ἑωσφόρου ἐγέννησά σε«, ὁ δὲ κἀνταῦθα προσθήκῃ κέχρηται τῇ μηδαμῶς ἐμφερομένῃ πρὸς τὸ καταμέμφεσθαι τῷ μὴ ὁμοίως αὐτῷ φάσκοντι.
kai entautha de ou tēn lexin monēn tēn apostolikēn parephtheiren, alla kai tēn dianoian autēn dia tēs prosthēkēs tēs tou pro protheseōs. adelpha de toutois prattōn, tēs psalmǭdias periechousēs »ek gastros pro heōsphorou egennēsa se«, ho de kantautha prosthēkę̄ kechrētai tę̄ mēdamōs empheromenę̄ pros to katamemphesthai tǭ mē homoiōs autǭ phaskonti.
Here too he has corrupted not only the apostle's wording but also the very sense, by adding the preposition “pre-.” And doing much the same, when the psalm contains “From the womb before the morning star I begot you,” he uses here too an addition that is nowhere found, in order to find fault with the one who does not speak as he does.
Ps 110:3 (109:3 LXX) (quotation, high confidence)
Notes and citation
Summary: Marcellus also adds to the wording of Ps 110:3 to attack his opponent.
- Ps 110:3 (LXX 109:3). Eusebius's copy reads ἐγέννησα, “I begot”; Marcellus read ἐξεγέννησα (as printed LXX texts do). The opponent is Asterius.
Notes on the original text
- Digital text corrected (page-break mark): ἐγέννησά σε«, | ὁ δὲ → ἐγέννησά σε«, ὁ δὲ.
Cite (SBL): Eusebius, Marcell. 1.2.20 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-2-20). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-2-20
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.2.21Klostermann
ἐπάκουσον οὖν ὅπως γράφει λέγων διὰ τοῦτο τοίνυν δοκεῖ μοι καλῶς ἔχειν ἔτι περὶ ὧν μηδέπω πρότερον διῆλθον νυνὶ διελθεῖν.
epakouson oun hopōs graphei legōn dia touto toinyn dokei moi kalōs echein eti peri hōn mēdepō proteron diēlthon nyni dielthein.
Listen, then, to how he writes, saying: “For this reason, then, it seems good to me now to go through also what I have not yet gone through before.
Notes and citation
Summary: Eusebius begins quoting Marcellus on Ps 110:3.
- Quotation of Marcellus.
Cite (SBL): Eusebius, Marcell. 1.2.21 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-2-21). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-2-21
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.2.22Klostermann
τὰ γὰρ πλεῖστα τῶν ὑπʼ αὐτοῦ γραφέντων ἐκ τῶν ἤδη προειρημένων ἡμῖν γέγονεν δῆλα. »ἐκ γαστρὸς« φησὶν »πρὸ ἑωσφόρου ἐξεγέννησά σε« ᾤετο γὰρ πάντως που τὴν ἐξ πρόθεσιν κλαπεῖσαν συνδραμεῖσθαι τῇ τῆς αἱρέσεως γνώμῃ. διὸ τὸ κυριώτατον τῆς συλλαβῆς ἐξελὼν τὴν ἀρχαίαν αὐτοῦ ἀναγέννησιν σημῆναι ἐβουλήθη. καὶ ἐπειδήπερ ἐν τούτοις ἰσχυρῶς διετείνατο περὶ τοῦ οἰκείου σφάλματος τὸν ὀρθῶς γράψαντα μεμψάμενος, οὐδὲν αὐτὸς εἰπών, τοῖς ἐντυγχάνουσιν τὴν αὐτὴν τῆς ἀναγνώσεως παραδίδωσι μαρτυρίαν.
ta gar pleista tōn hypʼ autou graphentōn ek tōn ēdē proeirēmenōn hēmin gegonen dēla. »ek gastros« phēsin »pro heōsphorou exegennēsa se« ǭeto gar pantōs pou tēn ex prothesin klapeisan syndrameisthai tę̄ tēs haireseōs gnōmę̄. dio to kyriōtaton tēs syllabēs exelōn tēn archaian autou anagennēsin sēmēnai eboulēthē. kai epeidēper en toutois ischyrōs dieteinato peri tou oikeiou sphalmatos ton orthōs grapsanta mempsamenos, ouden autos eipōn, tois entynchanousin tēn autēn tēs anagnōseōs paradidōsi martyrian.
For most of what he has written has become clear from what we have already said. ‘From the womb,’ he says, ‘before the morning star I begot you.’ For he thought, surely, that if the preposition ‘out of’ (ex) were stolen, the text would run together with the opinion of his heresy. Therefore he took out the most proper part of the syllable and wanted it to signify his ancient generation. And since in this he contended strongly for his own error, blaming the one who wrote correctly, though he himself says nothing, he hands on to his readers the same evidence for the reading.”
Ps 110:3 (109:3 LXX) (quotation, high confidence)
Notes and citation
Summary: Marcellus accuses Asterius of dropping a syllable of Ps 110:3 to make it mean an eternal generation.
- Quotation of Marcellus attacking Asterius. Ps 110:3 (LXX 109:3). Marcellus holds that the verb ἐξεγέννησα (“brought forth”) refers to the birth in the flesh, and that Asterius read ἐγέννησα (“begot”) to make it refer to a generation before the ages. The last sentence is obscure; translated by sense.
Topics: Christology
Cite (SBL): Eusebius, Marcell. 1.2.22 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-2-22). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-2-22
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.2.23Klostermann
προϊὼν δʼ αὖθις ὁ αὐτὸς εἰσάγει τὸν σωτῆρα λέγοντα »ἐγώ εἰμι ἡ ἡμέρα«, ὧδέ πη φάσκων σκότους γὰρ ὄντος πρότερον διὰ τὴν τῆς θεοσεβείας ἄγνοιαν, τῆς δὲ ἡμέρας φαίνεσθαι μελλούσης (»ἐγὼ« γάρ »εἰμι« φησὶν »ἡ ἡμέρα«) εἰκότως τὸν ἀστέρα ἑωσφόρον ὀνομάζει.
proïōn dʼ authis ho autos eisagei ton sōtēra legonta »egō eimi hē hēmera«, hōde pē phaskōn skotous gar ontos proteron dia tēn tēs theosebeias agnoian, tēs de hēmeras phainesthai mellousēs (»egō« gar »eimi« phēsin »hē hēmera«) eikotōs ton astera heōsphoron onomazei.
Going on again, the same man presents the Saviour as saying “I am the day,” putting it like this: “For since there was darkness before, because of ignorance of godliness, and the day was about to appear (for ‘I am,’ he says, ‘the day’), he rightly names the star ‘morning star.’”
John 8:12 (echo, low confidence)
Notes and citation
Summary: Marcellus attributes to Christ the saying “I am the day” and explains the morning star by it.
- Quotation of Marcellus. No saying “I am the day” occurs in the Gospels; compare John 8:12; 9:5.
Cite (SBL): Eusebius, Marcell. 1.2.23 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-2-23). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-2-23
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.2.24Klostermann
καὶ ἐν ἑτέρῳ τόπῳ φησὶν ἐπειδὴ [τὴν] μετὰ τὴν τῆς σαρκὸς ἀνάληψιν Χριστός τε καὶ Ἰησοῦς κηρύττεται, ζωή τε καὶ ὁδὸς καὶ ἡμέρα. καὶ αὖθις προϊὼν τοῦ ἀποστόλου τίθησιν τὸ »ἡ δὲ ἡμετέρα Ἱερουσαλὴμ ἄνω ἐστίν«.
kai en heterǭ topǭ phēsin epeidē [tēn] meta tēn tēs sarkos analēpsin Christos te kai Iēsous kēryttetai, zōē te kai hodos kai hēmera. kai authis proïōn tou apostolou tithēsin to »hē de hēmetera Hierousalēm anō estin«.
And in another place he says: “Since after the taking up of the flesh he is preached as Christ and Jesus, life and way and day.” And again, going on, he sets down the apostle's words as: “But our Jerusalem is above.”
Textual problem in this passage: see the notes.
John 14:6 (allusion, medium confidence) · Gal 4:26 (quotation, medium confidence)
Notes and citation
Summary: Marcellus again names Christ “day” and repeats his misquotation of Gal 4:26.
- Quotation of Marcellus. John 14:6; Gal 4:26 (Marcellus's form). The editor deletes “the” (τὴν).
Cite (SBL): Eusebius, Marcell. 1.2.24 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-2-24). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-2-24
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.2.25Klostermann
καὶ τί με δεῖ μηκύνειν, παρὸν τῷ βουλομένῳ ἐκ τῶν εἰρημένων τὰ παραπλήσια ἐκ τοῦ παντὸς συγγράμματος ἀναλέγεσθαι καὶ τὸ εὐχερὲς τοῦ ἀνδρὸς ἐποπτεύειν. ἐξ ἧς εὐχερείας ἀκούσει αὐτοῦ τὸν Σολομῶνα προφήτην ἀποκαλοῦντος πολλάκις καὶ τὰς Παροιμίας προφητείας ὀνομάζοντος·
kai ti me dei mēkynein, paron tǭ boulomenǭ ek tōn eirēmenōn ta paraplēsia ek tou pantos syngrammatos analegesthai kai to eucheres tou andros epopteuein. ex hēs euchereias akousei autou ton Solomōna prophētēn apokalountos pollakis kai tas Paroimias prophēteias onomazontos;
But why must I go on at length, when anyone who wishes can gather from the whole treatise things like those already mentioned and observe the man's carelessness? Out of this carelessness you will hear him often calling Solomon a prophet and naming the Proverbs prophecies;
Notes and citation
Summary: Marcellus carelessly calls Solomon a prophet and Proverbs a prophecy.
Topics: Scripture and canon
Cite (SBL): Eusebius, Marcell. 1.2.25 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-2-25). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-2-25
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.2.26Klostermann
ὥσπερ οὖν ἐν οἷς φησιν τούτου γὰρ χάριν ὁ ἁγιώτατος προφήτης Σολομὼν »δέξασθαί τε στροφὰς λόγων« ἔφη, καὶ πάλιν »ῥήσεις τε σοφῶν καὶ αἰνίγματα« τὴν παροιμίαν προφητείαν ὀνομάζει, καὶ αὖθις διό μοι δοκεῖ ὁ σοφώτατος οὗτος προφήτης καὶ τὰ πρῶτα ῥήματα τῆς προφητείας παροιμιωδῶς εἰρηκέναι.
hōsper oun en hois phēsin toutou gar charin ho hagiōtatos prophētēs Solomōn »dexasthai te strophas logōn« ephē, kai palin »rhēseis te sophōn kai ainigmata« tēn paroimian prophēteian onomazei, kai authis dio moi dokei ho sophōtatos houtos prophētēs kai ta prōta rhēmata tēs prophēteias paroimiōdōs eirēkenai.
as in these words: “For this reason the most holy prophet Solomon said ‘to receive the turns of words’”; and again, “‘the sayings of the wise and riddles,’” he calls the proverb prophecy; and again: “Therefore it seems to me that this most wise prophet said even the first words of the prophecy in the manner of proverbs.”
Prov 1:3 (quotation, high confidence) · Prov 1:6 (quotation, high confidence)
Notes and citation
Summary: Eusebius quotes Marcellus calling Solomon a prophet.
- Quotations of Marcellus. Prov 1:3, 6 (LXX).
Cite (SBL): Eusebius, Marcell. 1.2.26 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-2-26). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-2-26
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.2.27Klostermann
καὶ δεύτερον δὲ καὶ τρίτον καὶ πολλάκις, ὡς ἔφην, τοῦτο ποιεῖ, ἀγνοῶν ὅτι »διαιρέσεις χαρισμάτων εἰσὶν« εἰ καὶ τὸ »αὐτὸ πνεῦμα« καὶ ἄλλῳ μὲν »δίδοται λόγος σοφίας« κατὰ τὸν ἀπόστολον. »ἄλλῳ λόγος γνώσεως κατὰ τὸ αὐτὸ πνεῦμα, ἑτέρῳ πίστις ἐν τῷ αὐτῷ πνεύματι, ἄλλῳ προφητείαι. διόπερ ὁ Σολομὼν σοφίας μὲν εἰληφὼς χάρισμα μεμαρτύρηται·
kai deuteron de kai triton kai pollakis, hōs ephēn, touto poiei, agnoōn hoti »diaireseis charismatōn eisin« ei kai to »auto pneuma« kai allǭ men »didotai logos sophias« kata ton apostolon. »allǭ logos gnōseōs kata to auto pneuma, heterǭ pistis en tǭ autǭ pneumati, allǭ prophēteiai. dioper ho Solomōn sophias men eilēphōs charisma memartyrētai;
He does this a second and third time and often, as I said, not knowing that “there are varieties of gifts” though “the same Spirit,” and that, according to the apostle, to one “is given the word of wisdom,” “to another the word of knowledge according to the same Spirit, to another faith by the same Spirit, to another prophecies.” Solomon, therefore, is testified to have received the gift of wisdom:
1 Cor 12:4 (quotation, high confidence) · 1 Cor 12:8–10 (quotation, high confidence)
Notes and citation
Summary: Spiritual gifts differ; Solomon received wisdom, not prophecy.
- 1 Cor 12:4, 8–10.
Notes on the original text
- Digital text corrected (page-break mark): μεμαρτύρηται· | → μεμαρτύρηται·.
Topics: Scripture and canon
Cite (SBL): Eusebius, Marcell. 1.2.27 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-2-27). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-2-27
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.2.28Klostermann
»καὶ ἔδωκεν γὰρ κύριος τῷ Σολομῶνι σοφίαν«, ὡς ἡ γραφή φησιν. »καὶ ἐσοφίσθη ὑπὲρ πάντας ἀνθρώπους«· οὕτε δὲ τὸν βίον προφητικὸν ἐσχηκὼς οὕτε τὸν τῆς προφητείας χαρακτῆρα, τὸν ἀπὸ τοῦ »τάδε λέγει κύριος« τῶν τε ὁμοιοτρόπων γνωριζόμενον, διὰ τῶν οἰκείων ἐμφαίνει λόγων.
»kai edōken gar kyrios tǭ Solomōni sophian«, hōs hē graphē phēsin. »kai esophisthē hyper pantas anthrōpous«; houte de ton bion prophētikon eschēkōs houte ton tēs prophēteias charaktēra, ton apo tou »tade legei kyrios« tōn te homoiotropōn gnōrizomenon, dia tōn oikeiōn emphainei logōn.
“and the Lord gave Solomon wisdom,” as Scripture says, “and he became wiser than all men”; but he had neither a prophet's way of life nor does he show in his own words the character of prophecy, which is recognized from “Thus says the Lord” and similar phrases.
1 Kgs 4:29 (quotation, high confidence) · 1 Kgs 4:31 (quotation, high confidence)
Notes and citation
Summary: Scripture gives Solomon wisdom but not the life or style of a prophet.
- 1 Kgs 4:29, 31 (3 Kingdoms 5:9, 11 in the LXX).
Topics: Scripture and canon
Cite (SBL): Eusebius, Marcell. 1.2.28 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-2-28). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-2-28
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.2.29Klostermann
ὁ δὲ τούτων οὐδὲν ἰδών, ὥσπερ τι χαριζόμενος τῷ ἀνδρὶ προφήτην αὐτὸν καλεῖ, οὐ συνιεὶς ὅτι οἱ προφῆται »περιῆλθον ἐν μηλωταῖς, ἐν αἰγείοις δέρμασιν, ὑστερούμενοι. θλιβόμενοι, κακουχούμενοι«. καὶ τὰς Παροιμίας δὲ αὐτοῦ προφητείαν εἶναι λέγει, [εἰ] μηδαμοῦ τῆς θείας γραφῆς διδασκούσης, αὐτοῦ δὲ τοῦ σοφωτάτου σὺν θείῳ πνεύματι ταύτῃ μὲν τῇ βίβλῳ ΠΑΡΟΙΜΙΑΙ ὄνομα θέντος, τῇ δὲ ἑτέρα ΕΚΚΛΗΣΙΑΣΤΗΣ καὶ τῇ τρίτῃ ΑΙΣΜΑΤΑ ΑΙΣΜΑΤΩΝ,
ho de toutōn ouden idōn, hōsper ti charizomenos tǭ andri prophētēn auton kalei, ou synieis hoti hoi prophētai »periēlthon en mēlōtais, en aigeiois dermasin, hysteroumenoi. thlibomenoi, kakouchoumenoi«. kai tas Paroimias de autou prophēteian einai legei, [ei] mēdamou tēs theias graphēs didaskousēs, autou de tou sophōtatou syn theiǭ pneumati tautę̄ men tę̄ biblǭ PAROIMIAI onoma thentos, tę̄ de hetera EKKLĒSIASTĒS kai tę̄ tritę̄ AISMATA AISMATŌN,
But he, seeing none of this, calls him a prophet as if doing the man a favour, not understanding that the prophets “went about in sheepskins, in goatskins, destitute, afflicted, ill-treated.” And he says that his Proverbs are prophecy, though the divine Scripture nowhere teaches this, and though the most wise man himself, with the divine Spirit, gave this book the name PROVERBS, the other ECCLESIASTES, and the third SONG OF SONGS,
Textual problem in this passage: see the notes.
Heb 11:37 (quotation, high confidence)
Notes and citation
Summary: Solomon himself named his books Proverbs, Ecclesiastes and Song of Songs, not prophecy.
- Heb 11:37. The editor deletes “if” (εἰ).
Notes on the original text
- Digital text corrected (OCR slip): ΕΚΚΛΙΣΙΑΣΙΑΣΤΗΣ → ΕΚΚΛΗΣΙΑΣΤΗΣ.
Topics: Scripture and canon
Cite (SBL): Eusebius, Marcell. 1.2.29 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-2-29). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-2-29
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.2.30Klostermann
οὐκ ἀθεεὶ οὐδʼ ἀνθρωπίνῳ λογισμῷ ταύταις ἐπιβάλλοντος ταῖς ἐπηγορίαις. ἀλλὰ καὶ αὐτὴν τὴν θεόπνευστον αὐτοῦ γραφὴν διʼ Ἑλληνικῶν πειρᾶται παραδειγμάτων ἑρμηνεύειν. οὐκ ἐπακούσας Παύλου τοῦ ἀποστόλου λέγοντος »ἡμεῖς δὲ οὐ τὸ πνεῦμα τοῦ κόσμου ἐλάβομεν ἀλλὰ τὸ πνεῦμα τὸ ἐκ τοῦ θεοῦ, ἵνα ἴδωμεν τὰ ὑπὸ τοῦ θεοῦ χαρισθέντα ἡμῖν· ἃ καὶ λαλοῦμεν οὐκ ἐν διδακτοῖς ἀνθρωπίνης σοφίας λόγοις, ἀλλʼ ἐν διδακτοῖς πνεύματος ἁγίου, πνευματικὰ ‹πνευματικοῖς› συγκρίνοντες. ψυχικὸς δὲ ἄνθρωπος οὐ δέχεται τὰ τοῦ πνεύματος τοῦ θεοῦ· μωρία γὰρ αὐτῷ ἐστιν. καὶ οὐ δύναται γνῶναι, ὅτι πνευματικῶς ἀνακρίνεται«. καὶ ταῦτα δὲ ἀγνοήσας ὁ γενναῖος πειρᾶται ἡμῖν ἐξ Ἑλληνικῶν ἀναγνωσμάτων τὴν τῶν θείων Παροιμιῶν διάνοιαν παρατιθέναι, τοῦτον γράφων αὐτοῖς ῥήμασιν τὸν τρόπον
ouk atheei oudʼ anthrōpinǭ logismǭ tautais epiballontos tais epēgoriais. alla kai autēn tēn theopneuston autou graphēn diʼ Hellēnikōn peiratai paradeigmatōn hermēneuein. ouk epakousas Paulou tou apostolou legontos »hēmeis de ou to pneuma tou kosmou elabomen alla to pneuma to ek tou theou, hina idōmen ta hypo tou theou charisthenta hēmin; ha kai laloumen ouk en didaktois anthrōpinēs sophias logois, allʼ en didaktois pneumatos hagiou, pneumatika ‹pneumatikois› synkrinontes. psychikos de anthrōpos ou dechetai ta tou pneumatos tou theou; mōria gar autǭ estin. kai ou dynatai gnōnai, hoti pneumatikōs anakrinetai«. kai tauta de agnoēsas ho gennaios peiratai hēmin ex Hellēnikōn anagnōsmatōn tēn tōn theiōn Paroimiōn dianoian paratithenai, touton graphōn autois rhēmasin ton tropon
not giving these titles without God or by human reasoning. Moreover, he tries to interpret this inspired writing itself through Greek examples, not heeding Paul the apostle, who says: “We have not received the spirit of the world but the Spirit who is from God, that we may know the things freely given us by God; which things we also speak, not in words taught by human wisdom, but in words taught by the Holy Spirit, comparing spiritual things with spiritual. But the natural man does not receive the things of the Spirit of God, for they are foolishness to him; and he cannot know them, because they are spiritually discerned.” Ignorant of this too, the noble fellow tries to set before us the meaning of the divine Proverbs from Greek readings, writing in these very words as follows:
1 Cor 2:12–14 (quotation, high confidence)
Notes and citation
Summary: Marcellus explains Proverbs from Greek literature, against Paul's warning about human wisdom.
- 1 Cor 2:12–14. “spiritual” is the editor's supplement.
Topics: Scripture and canon
Cite (SBL): Eusebius, Marcell. 1.2.30 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-2-30). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-2-30
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
Against 1, chapter 3
1.3.1Klostermann
Οὐδὲν γὰρ ἄτοπον, οἶμαι, ἐν τῷ παρόντι ὀλίγον τῶν ἔξωθεν ὑπομνῆσαί σε παροιμιῶν. ταύτην τὴν παροιμίαν πρὸς μὲν τὸ φαινόμενον τοῦ γράμματος ὑπολάβοι ἄν τις κατὰ τῶν γράμματα διδασκόντων εἰρῆσθαι· ἐπεὶ καὶ ἕτερός τις τῶν παρʼ αὐτοῖς »ἐδίδασκες γράμματα, ἐγὼ δʼ ἐφοίτων« ἔφη. τὸ δʼ οὐχ οὕτως ἔχειν οἱ τὰ ὑπομνήματα γράψαντες ἔφασαν· ἀλλʼ ἐπειδὴ Ἀθηναίους Σικελιῶται, φασίν, πολέμῳ νικήσαντες μόνους ἔσωζον τοὺς παιδείαν σκηπτομένους, διδασκάλους αὐτοὺς τοῖς παισὶν ἄγοντες, τοὺς δὲ ἄλλους πάντας ἐφόνευον, ἐξ αὐτῶν δή τινας φυγόντας καὶ ἐπανελθόντας ἐρωτωμένους τε ὑπὸ Ἀθηναίων περί τινων διαφερόντων αὐτοῖς ἔφασαν εἰρηκέναι
Ouden gar atopon, oimai, en tǭ paronti oligon tōn exōthen hypomnēsai se paroimiōn. tautēn tēn paroimian pros men to phainomenon tou grammatos hypolaboi an tis kata tōn grammata didaskontōn eirēsthai; epei kai heteros tis tōn parʼ autois »edidaskes grammata, egō dʼ ephoitōn« ephē. to dʼ ouch houtōs echein hoi ta hypomnēmata grapsantes ephasan; allʼ epeidē Athēnaious Sikeliōtai, phasin, polemǭ nikēsantes monous esōzon tous paideian skēptomenous, didaskalous autous tois paisin agontes, tous de allous pantas ephoneuon, ex autōn dē tinas phygontas kai epanelthontas erōtōmenous te hypo Athēnaiōn peri tinōn diapherontōn autois ephasan eirēkenai
“There is nothing out of place, I think, in reminding you at present of a few of the proverbs from outside. This proverb, according to the surface of the letter, one might suppose was said against those who teach letters, since another of their writers said, ‘You taught letters, and I attended school.’ But those who wrote the commentaries said that this is not so; rather, they say, when the Sicilians defeated the Athenians in war, they spared only those who claimed to be educated, taking them as teachers for their children, and killed all the others; and when some of these escaped and returned and were asked by the Athenians about certain of their friends, they said that they had said …
Notes and citation
Summary: Marcellus explains the Greek proverb about those who teach letters from the Sicilian disaster.
- Quotation of Marcellus, addressed to Asterius. The proverb is “he is either dead or teaching letters”; its wording is not in the text as printed. The saying “You taught letters, and I attended school” is Demosthenes, On the Crown 265.
Notes on the original text
- Digital text corrected (stop for comma): Οὐδὲν γὰρ ἄτοπον. οἶμαι, → Οὐδὲν γὰρ ἄτοπον, οἶμαι,.
Extrabiblical texts: Demosthenes, Cor. 265 (Demosthenes (orations); quotation)
Cite (SBL): Eusebius, Marcell. 1.3.1 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-3-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-3-1
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.3.2Klostermann
τί δὲ καὶ τὸ νομίσειεν ἄν τις [εἰρῆσθαι], ἵνα θῶ πρότερον τὰ περὶ αὐτῆς λεγόμενα, πάντως που διὰ ‹τὸ› τὴν θυομένην αἶγα εἰς τὴν μάχαιραν ἀφορᾶν εἰρῆσθαι τὴν παροιμίαν. ἀλλʼ οὔτι γε τοῦτʼ ἔφασαν οἱ παλαιοί· οὐδὲ γὰρ παροιμία ἦν ἂν ἡ λεχθεῖσα, εἴγε τοῦθʼ οὕτως εἶχεν (τοῦτο γὰρ ἀκόλουθον ἦν ἐκ τῶν φαινομένων ἐννοεῖν), ἀλλʼ ἐπὶ τῶν ἑαυτοῖς κακὰ προξενούντων εἰρῆσθαι τοῦτό φασιν. φασὶν γὰρ Μήδειαν ἐν Κορίνθῳ τὰ τέκνα ἀποκτείνασαν κατακρύψαι τὴν μάχαιραν αὐτόθι· τοὺς δὲ Κορινθίους κατὰ χρησμὸν αὐτοῖς δοθέντα αἶγα μέλαιναν ἐναγίζοντας ἀπορεῖν μαχαίρας, τὴν δὲ αἶγα σκάλλουσαν τῷ ποδὶ τὴν Μηδείας ἀνευρεῖν μάχαιραν καὶ αὐτῇ τυθῆναι.
ti de kai to nomiseien an tis [eirēsthai], hina thō proteron ta peri autēs legomena, pantōs pou dia ‹to› tēn thyomenēn aiga eis tēn machairan aphoran eirēsthai tēn paroimian. allʼ outi ge toutʼ ephasan hoi palaioi; oude gar paroimia ēn an hē lechtheisa, eige touthʼ houtōs eichen (touto gar akolouthon ēn ek tōn phainomenōn ennoein), allʼ epi tōn heautois kaka proxenountōn eirēsthai touto phasin. phasin gar Mēdeian en Korinthǭ ta tekna apokteinasan katakrypsai tēn machairan autothi; tous de Korinthious kata chrēsmon autois dothenta aiga melainan enagizontas aporein machairas, tēn de aiga skallousan tǭ podi tēn Mēdeias aneurein machairan kai autę̄ tythēnai.
And what might one think was meant by — to set down first what is said about it — surely one would think the proverb was said because the goat being sacrificed looks at the knife. But this is not what the ancients said; for what was said would not have been a proverb if that were so (for that is what one would naturally take from the surface); but they say it is said of those who bring evil on themselves. For they say that Medea, having killed her children in Corinth, hid the knife there; and that the Corinthians, offering a black goat according to an oracle given them, were at a loss for a knife; but the goat, scratching with its foot, found Medea's knife and was sacrificed with it.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Marcellus explains the proverb of the goat and the knife from the story of Medea.
- Continues the quotation of Marcellus. The proverb is “the goat and the knife” (the goat that dug up the knife). The editor deletes “was said” (εἰρῆσθαι) and supplies “the” (τὸ).
Notes on the original text
- Digital text corrected (missing iota subscript): ἐν Κορίνθω → ἐν Κορίνθῳ.
Cite (SBL): Eusebius, Marcell. 1.3.2 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-3-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-3-2
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.3.3Klostermann
τί δὲ τὸ ΑΛΙΣ ΔΡΥΟΣ σημαίνει; φησί τις· οὐ γὰρ δυνατὸν ἐκ τοῦ προχείρου γιγνώσκειν τὴν παροιμίαν. οἱ παλαιοί, ὡς ἔφασαν, πρὸ τῆς τοῦ σίτου γεωργίας βαλανηφαγοῦντες, ἐπειδὴ ὡς ᾤοντο ὁ καρπὸς οὗτος ὕστερον εὑρέθη, ἐκείνῳ προσέχοντες τὸν νοῦν καὶ τῇ μεταβολῇ προσχαίροντες ΑΛΙΣ ΔΡΥΟΣ ἔλεγον· καὶ τοῦτο τὴν παροιμίαν ἔφασαν εἶναι.
ti de to ALIS DRYOS sēmainei? phēsi tis; ou gar dynaton ek tou procheirou gignōskein tēn paroimian. hoi palaioi, hōs ephasan, pro tēs tou sitou geōrgias balanēphagountes, epeidē hōs ǭonto ho karpos houtos hysteron heurethē, ekeinǭ prosechontes ton noun kai tę̄ metabolę̄ proschairontes ALIS DRYOS elegon; kai touto tēn paroimian ephasan einai.
What does ENOUGH OF THE OAK mean? someone asks; for one cannot know the proverb from the surface. The ancients, they said, ate acorns before the farming of grain; when this crop was later found, as they thought, they turned their minds to it and, rejoicing at the change, said ENOUGH OF THE OAK; and this, they said, is the proverb.
Notes and citation
Summary: Marcellus explains the proverb “Enough of the oak.”
- Continues the quotation of Marcellus.
Cite (SBL): Eusebius, Marcell. 1.3.3 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-3-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-3-3
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.3.4Klostermann
αὖθίς τε ἑτέρας παροιμίας ὑπὸ πλείστων τῶν παρʼ αὐτοῖς σοφῶν ἐν πλείστοις καὶ διαφόροις βιβλίοις εἰρημένης, τίνα περὶ αὐτῆς γεγράφασιν οἱ τὰς παροιμίας ἑρμηνεῦσαι προελόμενοι ἀναγκαῖον ἐν τῷ παρόντι μνημονεῦσαι, * * * ἀλλʼ ἵνʼ ἐλέγξωμεν Ἀστέριον, καὶ ἀπὸ τῶν ἔξωθεν αὐτὸν μαθημάτων εἰδότα μὲν ἀκριβῶς τὸ τῆς παροιμίας ἐξαίρετον, ἐν δὲ τῷ παρόντι ἄγνοιαν προσποιηθέντα, ἵνα τὸ ἑαυτοῦ βούλημα διὰ τῆς τοῦ παροιμιώδους ῥητοῦ χρήσεως πιθανῶς κατασκευάζειν δόξῃ. ἔστιν δὲ ΓΛΑΥΚΟΥ ΤΕΧΝΗ. ταύτης οἱ ἔξωθεν σοφοὶ τῆς παροιμίας μνημονεύσαντες διαφόρως αὐτὴν ἐξηγήσαντο.
authis te heteras paroimias hypo pleistōn tōn parʼ autois sophōn en pleistois kai diaphorois bibliois eirēmenēs, tina peri autēs gegraphasin hoi tas paroimias hermēneusai proelomenoi anankaion en tǭ paronti mnēmoneusai, * * * allʼ hinʼ elenxōmen Asterion, kai apo tōn exōthen auton mathēmatōn eidota men akribōs to tēs paroimias exaireton, en de tǭ paronti agnoian prospoiēthenta, hina to heautou boulēma dia tēs tou paroimiōdous rhētou chrēseōs pithanōs kataskeuazein doxę̄. estin de GLAUKOU TEChNĒ. tautēs hoi exōthen sophoi tēs paroimias mnēmoneusantes diaphorōs autēn exēgēsanto.
And again, since another proverb has been used by very many of their wise men in very many different books, it is necessary at present to recall what those who undertook to interpret proverbs have written about it, … but so that we may refute Asterius, who from outside learning knew exactly the special character of a proverb, but at present pretended ignorance, so that he might seem to establish his own intention persuasively by using a proverbial saying. It is THE ART OF GLAUCUS. The wise men from outside who mentioned this proverb explained it in different ways.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Marcellus turns to the proverb “the art of Glaucus” to refute Asterius.
- Continues the quotation of Marcellus. The editor marks a gap (* * *) after “at present”.
Notes on the original text
- Digital text corrected (OCR slip; page-break mark; split word): ἀναγ καῖον → ἀναγκαῖον; ἐλέχξωμεν → ἐλέγξωμεν; ἐξηγήσαντο. | → ἐξηγήσαντο..
Cite (SBL): Eusebius, Marcell. 1.3.4 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-3-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-3-4
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.3.5Klostermann
ὁ μὲν γὰρ αὐτῶν τις ἔφη, Γλαῦκόν τινα ἐπιστήμονα τέχνης τινὸς γεγονότα † πολλῶν οὖσαν θαυμασιωτάτην, ἀπολέσθαι ἄμα ἐκείνῳ κατὰ θάλατταν, μηδενός πω διακηκοότος αὐτῆς. ἕτερος δέ, τὴν ἐπʼ ἄκρον μουσικῆς ἐμπειρίαν μαρτυρήσας τῷ Γλαύκῳ, τοὺς κατασκευασθέντας ὑπʼ αὐτοῦ δίσκους χαλκοῦς φησιν τέσσαρας, πρὸς τὸ ἐμμελῆ τινα τῆς κρούσεως τὴν συμφωνίαν τῶν φθόγγων ἀποτελεῖν· ἔνθεν τε εἰρῆσθαι τὴν παροιμίαν.
ho men gar autōn tis ephē, Glaukon tina epistēmona technēs tinos gegonota † pollōn ousan thaumasiōtatēn, apolesthai ama ekeinǭ kata thalattan, mēdenos pō diakēkootos autēs. heteros de, tēn epʼ akron mousikēs empeirian martyrēsas tǭ Glaukǭ, tous kataskeuasthentas hypʼ autou diskous chalkous phēsin tessaras, pros to emmelē tina tēs krouseōs tēn symphōnian tōn phthongōn apotelein; enthen te eirēsthai tēn paroimian.
For one of them said that a certain Glaucus, who had become expert in a certain art … most wonderful of many, perished with it at sea, before anyone had learned it from him. Another, testifying that Glaucus had the highest skill in music, speaks of four bronze discs made by him to produce, when struck, a melodious harmony of notes; and that the proverb was said from this.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Marcellus gives two explanations of the art of Glaucus.
- Continues the quotation of Marcellus. A dagger in the text marks a corruption after “a certain art”.
Notes on the original text
- Digital text corrected (stop for comma): μαρτυρήσας τῷ Γλαύκῳ. τοὺς → μαρτυρήσας τῷ Γλαύκῳ, τοὺς.
Cite (SBL): Eusebius, Marcell. 1.3.5 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-3-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-3-5
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.3.6Klostermann
ἄλλος δέ τις Ἀλυαττικῶν ἀναθημάτων φησὶν ἀνακεῖσθαι κρατῆρα καὶ ὑποκρατήριον θαυμάσιον, Γλαύκου Χίου ποίημα. ἕτερος δέ, Γλαῦκον αὐτὸν ἀναθεῖναι εἰς Δελφοὺς τρίποδα χαλκοῦν, οὕτω δημιουργήσαντα τοῖς † παχέως τε κρουομένου, τούς τε πόδας, ἐφʼ ὧν βέβηκεν, καὶ τὸ ἄνω περικείμενον καὶ τὴν στεφάνην τὴν ἐπὶ τοῦ λέβητος καὶ τὰς ῥάβδους διὰ μέσου τεταγμένας φθέγγεσθαι λύρας φωνῇ. καὶ αὖθις ἕτερος, ἀπὸ Γλαύκου τινὸς δόξαντός τι πλέον πεποιηκέναι εἰρῆσθαι τὴν παροιμίαν.
allos de tis Alyattikōn anathēmatōn phēsin anakeisthai kratēra kai hypokratērion thaumasion, Glaukou Chiou poiēma. heteros de, Glaukon auton anatheinai eis Delphous tripoda chalkoun, houtō dēmiourgēsanta tois † pacheōs te krouomenou, tous te podas, ephʼ hōn bebēken, kai to anō perikeimenon kai tēn stephanēn tēn epi tou lebētos kai tas rhabdous dia mesou tetagmenas phthengesthai lyras phōnę̄. kai authis heteros, apo Glaukou tinos doxantos ti pleon pepoiēkenai eirēsthai tēn paroimian.
Another says that among the offerings of Alyattes there was dedicated a wonderful mixing bowl and stand, the work of Glaucus of Chios. Another, that Glaucus himself dedicated a bronze tripod at Delphi, made in such a way that, when … struck, the feet on which it stood, the part placed above it, the rim on the cauldron, and the rods set through the middle gave out the sound of a lyre. And again another, that the proverb was said from a certain Glaucus who seemed to have made something more.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Marcellus gives further explanations of the art of Glaucus.
- Continues the quotation of Marcellus. Alyattes' offering by Glaucus of Chios is told in Herodotus 1.25. A dagger marks a corruption before “struck”.
Notes on the original text
- Digital text corrected (stop for comma): ἕτερος δέ. Γλαῦκον → ἕτερος δέ, Γλαῦκον.
Extrabiblical texts: Herodotus, Hist. 1.25 (Herodotus, Histories; echo)
Cite (SBL): Eusebius, Marcell. 1.3.6 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-3-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-3-6
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.3.7Klostermann
ὁρᾶς, ὅπως τὸ δυσχερὲς τῆς παροιμίας καὶ διὰ τούτου δείκνυται, διὰ τοῦ μηδὲ ἐπὶ τῆς αὐτῆς ἑρμηνείας στῆναι τοὺς τὴν παροιμίαν ταύτην ἐξηγήσασθαι βουληθέντας. οὕτως δυσεύρετόν τι πρᾶγμα τὸ τῆς παροιμίας καὶ παρὰ τοῖς ἔξωθεν εἶναι δοκεῖ. διὸ καί τις τῶν παρʼ αὐτοῖς σοφῶν συναγαγὼν τὰς ὑπὸ πολλῶν καὶ διαφόρως λεχθείσας παροιμίας, εἰς αὐτὰς γέγραφεν ἕξ βιβλία, δύο μὲν τῶν ‹ἐμ›μέτρων, τῶν δὲ ἀμέτρων τέσσαρα.
horas, hopōs to dyscheres tēs paroimias kai dia toutou deiknytai, dia tou mēde epi tēs autēs hermēneias stēnai tous tēn paroimian tautēn exēgēsasthai boulēthentas. houtōs dyseureton ti pragma to tēs paroimias kai para tois exōthen einai dokei. dio kai tis tōn parʼ autois sophōn synagagōn tas hypo pollōn kai diaphorōs lechtheisas paroimias, eis autas gegraphen hex biblia, dyo men tōn ‹em›metrōn, tōn de ametrōn tessara.
You see how the difficulty of the proverb is shown by this as well, since those who wished to explain this proverb did not even keep to the same interpretation. So hard to discover does the matter of a proverb seem to be even among those outside. That is why one of their wise men, collecting the proverbs spoken by many and in different ways, wrote six books on them, two of proverbs in verse and four of proverbs in prose.
Notes and citation
Summary: Marcellus notes how hard proverbs are, citing a six-book collection.
- Continues the quotation of Marcellus. The collector is unidentified. “in verse” (ἐμ-) is the editor's supplement.
Cite (SBL): Eusebius, Marcell. 1.3.7 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-3-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-3-7
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.3.8Klostermann
ταύτας δὲ παροιμίας ὠνόμασαν οἱ ἔξωθεν διʼ οὐδὲν ἕτερον, ἐμοὶ δοκεῖν, ἀλλʼ ἐπειδὴ ταῖς τοῦ σοφωτάτου Σολομῶνος Παροιμίαις ἐντυχόντες καὶ γνόντες διʼ αὐτῶν ὅτι οὐδέν ἐστιν ἐκ τοῦ προχείρου σαφῶς τῶν ἐν αὐταῖς εἰρημένων μαθεῖν, καὶ αὐτοὶ ζηλῶσαι τὸ προφητικὸν βουληθέντες γράμμα τὸν αὐτὸν ἐκείνῳ γεγράφασι τρόπον. εἶτα ὡς μηδὲν ἕτερον ὄνομα κυριώτερον ἐκείνου ἐπινοῆσαι δυνηθέντες καὶ ταύτας παροιμίας ὠνόμασαν.
tautas de paroimias ōnomasan hoi exōthen diʼ ouden heteron, emoi dokein, allʼ epeidē tais tou sophōtatou Solomōnos Paroimiais entychontes kai gnontes diʼ autōn hoti ouden estin ek tou procheirou saphōs tōn en autais eirēmenōn mathein, kai autoi zēlōsai to prophētikon boulēthentes gramma ton auton ekeinǭ gegraphasi tropon. eita hōs mēden heteron onoma kyriōteron ekeinou epinoēsai dynēthentes kai tautas paroimias ōnomasan.
Those outside named these ‘proverbs,’ for no other reason, as it seems to me, than that they read the Proverbs of the most wise Solomon and knew from them that nothing of what is said in them can be learned clearly from the surface, and, wishing themselves to imitate the prophetic writing, wrote in the same way as he did. Then, since they could think of no name more proper than that, they named these too ‘proverbs.’”
Notes and citation
Summary: Marcellus claims the Greeks named their proverbs after Solomon's.
- End of the quotation of Marcellus.
Cite (SBL): Eusebius, Marcell. 1.3.8 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-3-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-3-8
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.3.9Klostermann
διὰ τοιούτων Μάρκελλος παραθέσεων τὴν ἐκκλησίαν τοῦ θεοῦ διδάσκειν τὰς θεοπνεύστους νοεῖν πειρᾶται γραφάς. ὅλην δὲ ταύτην παρεθέμην τὴν μακρὰν καὶ ἀδόλεσχον περιττολογίαν δεῖξαι βουλόμενος αὐτοῦ τὴν ἄνοιαν τῆς πολλῆς καὶ ἀκαίρου φιλοτιμίας, ᾗ κέχρηται ὁ ἀνήρ, τῶν μὲν Ἑλληνικῶν λόγων ἐπιδεικτικῶς, τῶν δὲ θείων ἀμνημόνως.
dia toioutōn Markellos paratheseōn tēn ekklēsian tou theou didaskein tas theopneustous noein peiratai graphas. holēn de tautēn parethemēn tēn makran kai adoleschon perittologian deixai boulomenos autou tēn anoian tēs pollēs kai akairou philotimias, hę̄ kechrētai ho anēr, tōn men Hellēnikōn logōn epideiktikōs, tōn de theiōn amnēmonōs.
With such citations Marcellus tries to teach the church of God how to understand the inspired Scriptures. I have set out this whole long and garrulous verbiage because I wanted to show the folly of the great and untimely ambition the man shows, displaying Greek learning and forgetting the divine words.
Notes and citation
Summary: Eusebius says he quoted the passage to show Marcellus's vain display of Greek learning.
Topics: Scripture and canon, Classical learning and education
Cite (SBL): Eusebius, Marcell. 1.3.9 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-3-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-3-9
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.3.10Klostermann
οὐ γὰρ ἄν ποτε εἰς τοσαύτην ἐξέπιπτε φλυαρίαν, εἰ τῶν ἀποστολικῶν ἐμέμνητο παραγγελμάτων, διʼ ὧν παραινεῖ χρῆναι »τὰ ὑπὸ τοῦ θεοῦ χαρισθέντα ἡμῖν « λαλεῖν »οὐκ ἐν διδακτοῖς ἀνθρωπίνης σοφίας λόγοις, ἀλλʼ ἐν διδακτοῖς πνεύματος, πνευματικὰ πνευματικοῖς συγκρίνοντας«,
ou gar an pote eis tosautēn exepipte phlyarian, ei tōn apostolikōn ememnēto parangelmatōn, diʼ hōn parainei chrēnai »ta hypo tou theou charisthenta hēmin « lalein »ouk en didaktois anthrōpinēs sophias logois, allʼ en didaktois pneumatos, pneumatika pneumatikois synkrinontas«,
For he would never have fallen into such nonsense if he had remembered the apostolic commands, by which Paul urges that we must speak “the things freely given us by God,” “not in words taught by human wisdom, but in words taught by the Spirit, comparing spiritual things with spiritual,”
1 Cor 2:12–13 (quotation, high confidence)
Notes and citation
Summary: Paul's command to speak in words taught by the Spirit should have restrained Marcellus.
- 1 Cor 2:12–13.
Notes on the original text
- Digital text corrected (page-break mark that swallowed a letter and quotation mark): λαλεῖν | ὐκ → λαλεῖν »οὐκ.
Topics: Scripture and canon
Cite (SBL): Eusebius, Marcell. 1.3.10 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-3-10). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-3-10
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.3.11Klostermann
οὐδὲ νοήσας ὅπως ἐλέχθη τὸ ψυχικὸς ἄνθρωπος οὐ δέχεται τὰ τοῦ πνεύματος τοῦ θεοῦ, μωρία γὰρ αὐτῷ ἐστίν, καὶ οὐ δύναται γνῶναι, ὅτι πνευματικῶς ἀνακρίνεται«. ταῦτα δὲ ἀγνοήσας τοὺς Ἑλλήνων σοφοὺς ὑπέλαβεν γνῶσιν ἐσχηκέναι τῆς ὑπὸ τοῦ θεοῦ τῷ Σολομῶνι χαρισθείσης σοφίας καὶ γνόντας ζηλῶσαι τὸ προφητικόν, ὡς αὐτός φησιν, γράμμα.
oude noēsas hopōs elechthē to psychikos anthrōpos ou dechetai ta tou pneumatos tou theou, mōria gar autǭ estin, kai ou dynatai gnōnai, hoti pneumatikōs anakrinetai«. tauta de agnoēsas tous Hellēnōn sophous hypelaben gnōsin eschēkenai tēs hypo tou theou tǭ Solomōni charistheisēs sophias kai gnontas zēlōsai to prophētikon, hōs autos phēsin, gramma.
nor did he understand how it was said: “The natural man does not receive the things of the Spirit of God, for they are foolishness to him; and he cannot know them, because they are spiritually discerned.” Ignorant of this, he supposed that the wise men of the Greeks had knowledge of the wisdom given by God to Solomon, and, knowing it, imitated the prophetic writing, as he puts it.
1 Cor 2:14 (quotation, high confidence)
Notes and citation
Summary: Marcellus wrongly supposed Greek sages knew and imitated Solomon's God-given wisdom.
- 1 Cor 2:14.
Cite (SBL): Eusebius, Marcell. 1.3.11 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-3-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-3-11
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.3.12Klostermann
καὶ πῶς οἷοί τʼ ἦσαν γνῶναι τὰ θεῖα καὶ ζηλῶσαι οἱ ψυχικοὶ καὶ οὐκ εἰδότες »πνευματικὰ πνευματικοῖς« συγκρίνειν, τοῦ θείου ἀποστόλου ἀποφηναμένου ψυχικὸν ἄνθρωπον μὴ δέχεσθαι τὰ τοῦ πνεύματος τοῦ θεοῦ«; τοῦ δʼ αὐτοῦ φήσαντος μὴ δύνασθαι γνῶναι τὸν ψυχικὸν τὰ πνευματικά, »ὅτι πνευματικῶς ἀνακρίνεται«, ἀντιδοξάζων ὁ γενναῖος τῷ ἀποστόλῳ φάσκει τὸν αὐτὸν τρόπον τῷ Σολομῶνι γεγραφέναι τοὺς τὰς Ἑλληνικὰς παροιμίας πεποιημένους.
kai pōs hoioi tʼ ēsan gnōnai ta theia kai zēlōsai hoi psychikoi kai ouk eidotes »pneumatika pneumatikois« synkrinein, tou theiou apostolou apophēnamenou psychikon anthrōpon mē dechesthai ta tou pneumatos tou theou«? tou dʼ autou phēsantos mē dynasthai gnōnai ton psychikon ta pneumatika, »hoti pneumatikōs anakrinetai«, antidoxazōn ho gennaios tǭ apostolǭ phaskei ton auton tropon tǭ Solomōni gegraphenai tous tas Hellēnikas paroimias pepoiēmenous.
And how could natural men, who do not know how to compare “spiritual things with spiritual,” know divine things and imitate them, when the divine apostle declared that “the natural man does not receive the things of the Spirit of God”? And when the same apostle said that the natural man cannot know spiritual things, “because they are spiritually discerned,” the noble fellow, taking the opposite view to the apostle, says that the makers of the Greek proverbs wrote in the same way as Solomon.
1 Cor 2:13–14 (quotation, high confidence)
Notes and citation
Summary: Natural men cannot grasp spiritual things, so the Greeks could not imitate Solomon's inspired wisdom.
- 1 Cor 2:13–14.
Topics: Scripture and canon
Cite (SBL): Eusebius, Marcell. 1.3.12 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-3-12). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-3-12
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.3.13Klostermann
λέγει δʼ οὖν ἐπὶ λέξεως ἐπειδὴ ταῖς τοῦ σοφωτάτου Σολομῶνος Παροιμίαις ἐντυχόντες καὶ γνόντες διʼ αὐτῶν ὅτι οὐδέν ἐστιν ἐκ τοῦ προχείρου σαφῶς τῶν ἐν αὐταῖς εἰρημένων μαθεῖν, καὶ αὐτοὶ ζηλῶσαι τὸ προφητικὸν βουληθέντες γράμμα τὸν αὐτὸν ἐκείνῳ γεγράφασι τρόπον. σκέψαι δὲ καὶ ἄλλως ἐξ αὐτῶν τῶν παραθέσεων ὅσον τῆς ἀληθείας διήμαρτεν, εἰπὼν τοὺς παρʼ Ἕλλησιν τὸν αὐτὸν τῷ Σολομῶνι γεγραφέναι τρόπον.
legei dʼ oun epi lexeōs epeidē tais tou sophōtatou Solomōnos Paroimiais entychontes kai gnontes diʼ autōn hoti ouden estin ek tou procheirou saphōs tōn en autais eirēmenōn mathein, kai autoi zēlōsai to prophētikon boulēthentes gramma ton auton ekeinǭ gegraphasi tropon. skepsai de kai allōs ex autōn tōn paratheseōn hoson tēs alētheias diēmarten, eipōn tous parʼ Hellēsin ton auton tǭ Solomōni gegraphenai tropon.
He says, word for word: “Since they read the Proverbs of the most wise Solomon and knew from them that nothing of what is said in them can be learned clearly from the surface, and, wishing themselves to imitate the prophetic writing, they wrote in the same way as he did.” But consider in another way, from his very citations, how far he has missed the truth in saying that the Greek writers wrote in the same way as Solomon.
Notes and citation
Summary: Eusebius repeats Marcellus's claim and prepares to refute it from his own examples.
- The quotation repeats 1.3.8.
Cite (SBL): Eusebius, Marcell. 1.3.13 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-3-13). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-3-13
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.3.14Klostermann
ὁ μὲν γὰρ Σολομὼν θεοδωρήτῳ σοφίᾳ κινούμενος πᾶσαν αὐτοῦ τὴν γραφὴν ἐπʼ ὠφελείᾳ καὶ σωτηρίᾳ ψυχῶν τῷ τῆς θεοσεβείας ἀνετίθει λόγῳ, γυμνασίου δʼ ἕνεκεν τῆς τῶν ἐντυγχανόντων διανοίας σκοτεινοῖς ἐχρῆτο προβλήμασιν καὶ λόγων στροφαῖς καὶ φωναῖς διʼ αἰνιγμάτων προενηνεγμέναις. καὶ τοῦτο δʼ ἐν ἀρχῇ τῆς βίβλου μαρτύρεται λέγων » τῶνδε γὰρ ἀκούσας σοφὸς σοφώτερος ἔσται, ὁ δὲ νοήμων κυβέρνησιν κτήσεται, νοήσει τε παραβολὴν σκοτεινῶν λόγων, ῥήσεις τε σοφῶν καὶ αἰνίγματα«,
ho men gar Solomōn theodōrētǭ sophią kinoumenos pasan autou tēn graphēn epʼ ōpheleią kai sōtērią psychōn tǭ tēs theosebeias anetithei logǭ, gymnasiou dʼ heneken tēs tōn entynchanontōn dianoias skoteinois echrēto problēmasin kai logōn strophais kai phōnais diʼ ainigmatōn proenēnegmenais. kai touto dʼ en archę̄ tēs biblou martyretai legōn » tōnde gar akousas sophos sophōteros estai, ho de noēmōn kybernēsin ktēsetai, noēsei te parabolēn skoteinōn logōn, rhēseis te sophōn kai ainigmata«,
For Solomon, moved by God-given wisdom, devoted his whole writing to the teaching of godliness for the benefit and salvation of souls, and, to exercise the minds of his readers, he used dark problems and turns of speech and sayings put forward in riddles. He testifies to this at the beginning of the book, saying: “For when the wise man hears these things he will be wiser, and the man of understanding will gain guidance, and will understand a parable and dark words, the sayings of the wise and riddles,”
Prov 1:5–6 (quotation, high confidence)
Notes and citation
Summary: Solomon wrote riddles for the soul's salvation, as Proverbs 1 says.
- Prov 1:5–6 (LXX).
Topics: Scripture and canon
Cite (SBL): Eusebius, Marcell. 1.3.14 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-3-14). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-3-14
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.3.15Klostermann
καὶ πάλιν »δέξασθαι στροφὰς λόγων«. ἃ δὴ καὶ οὕτως ἔχοντα ἐκ τῶν ἐμφερομένων τῇ βίβλῳ καταμαθεῖν ῥᾴδιον, ἄλλως οὐ δυναμένων νοηθῆναι ἢ διιόντων ἡμῶν ἐκ τῆς προχείρου λέξεως ἐπὶ τὸν ἐξ αὐτῆς θεωρούμενον νοῦν· οἷόν ἐστιν τὸ »τῇ βδέλλῃ τρεῖς θυγατέρες ἦσαν ἀγαπήσει ἀγαπώμεναι, καὶ αἱ τρεῖς αὗται οὐκ ἐνεπίπλασαν αὐτήν. καὶ ἡ τετάρτη οὐκ ἠρκέσθη εἰπεῖν ἱκανόν«,
kai palin »dexasthai strophas logōn«. ha dē kai houtōs echonta ek tōn empheromenōn tę̄ biblǭ katamathein rhądion, allōs ou dynamenōn noēthēnai ē diiontōn hēmōn ek tēs procheirou lexeōs epi ton ex autēs theōroumenon noun; hoion estin to »tę̄ bdellę̄ treis thygateres ēsan agapēsei agapōmenai, kai hai treis hautai ouk enepiplasan autēn. kai hē tetartē ouk ērkesthē eipein hikanon«,
and again, “to receive the turns of words.” That this is so is easy to learn from what is in the book, since these things cannot be understood otherwise than by our passing from the surface wording to the sense seen in it: for example, “The leech had three daughters, dearly loved, and these three did not satisfy her, and the fourth was not content to say ‘Enough,’”
Prov 1:3 (quotation, high confidence) · Prov 30:15 (quotation, high confidence)
Notes and citation
Summary: Solomon's proverbs, like the leech's daughters, can only be understood beyond their surface.
- Prov 1:3; Prov 30:15 (LXX).
Notes on the original text
- Digital text corrected (page-break mark): εἰπεῖν ἱκανόν«, | → εἰπεῖν ἱκανόν«,.
Topics: Scripture and canon
Cite (SBL): Eusebius, Marcell. 1.3.15 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-3-15). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-3-15
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.3.16Klostermann
καὶ »ἡ σοφία ᾠκοδόμησεν ἑαυτῇ οἶκον, καὶ ὑπήρεισεν στύλους ἑπτά· ἔσφαξεν τὰ ἑαυτῆς θύματα, ἐκέρασεν εἰς κρατῆρα τὸν ἑαυτῆς οἶνον«, καὶ ὅσα ἄλλα τούτοις παραπλήσια, οὐχ ἑτέρως δυνατὰ νοεῖσθαι, οὔτε προχείρως οὔτε ἔκ τινος ἱστορίας, εἰ μὴ κατὰ μόνην μεταφορὰν καὶ ἀναστροφὴν τῆς λέξεως. αἱ δʼ ἐκτεθεῖσαι τῶν Ἑλλήνων παροιμίαι ἀπό τινων ἱστοριῶν τὰς ἀρχὰς εἰλήφασιν.
kai »hē sophia ǭkodomēsen heautę̄ oikon, kai hypēreisen stylous hepta; esphaxen ta heautēs thymata, ekerasen eis kratēra ton heautēs oinon«, kai hosa alla toutois paraplēsia, ouch heterōs dynata noeisthai, oute procheirōs oute ek tinos historias, ei mē kata monēn metaphoran kai anastrophēn tēs lexeōs. hai dʼ ektetheisai tōn Hellēnōn paroimiai apo tinōn historiōn tas archas eilēphasin.
and “Wisdom has built herself a house and set up seven pillars; she has slaughtered her sacrifices, she has mixed her wine in a bowl,” and as many other things like these, which cannot be understood otherwise, neither on the surface nor from some history, except by metaphor alone and a turning of the wording. But the Greek proverbs that were set out took their origins from certain histories.
Prov 9:1–2 (quotation, high confidence)
Notes and citation
Summary: Solomon's proverbs are understood by metaphor; Greek proverbs arose from stories.
- Prov 9:1–2.
Topics: Scripture and canon
Cite (SBL): Eusebius, Marcell. 1.3.16 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-3-16). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-3-16
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.3.17Klostermann
τὸ γὰρ διὰ τήνδε, φησίν, ἐλέχθη τὴν ἱστορίαν, καὶ διʼ ἑτέραν πάλιν γενομένην τοιανδὶ πρᾶξιν τὸ εἴρηται· καὶ τὸ ΑΛΙΣ ΔΡΥΟΣ ὡσαύτως, διὰ τὸ βαλανηφαγοῦντάς ποτε παύσασθαι τῆς τοιαύτης τροφῆς. εἰ δὲ καὶ Γλαῦκός τις ἐπιστήμων τέχνης τινὸς γεγονὼς διαφόρως ἐμνημονεύθη παρὰ τοῖς μετὰ ταῦτα διαφωνήσασιν ἐν τῷ περὶ αὐτοῦ λόγῳ, τί τοῦτο πρὸς τὰς θεοπνεύστους Παροιμίας; οὐ γὰρ ὁμοίως ταῖς Ἑλληνικαῖς παροιμίαις καὶ αὗται ἔκ τινος ἱστορίας τὴν λύσιν ἐπιδέχονται. ἀμαθῶς ἄρα καὶ ἀπείρως τῆς τῶν θείων γραφῶν θεωρίας οὐ μόνον, ἀλλὰ καὶ ἐναντίως τῷ ἀποστόλῳ Μάρκελλος τοὺς Ἑλλήνων σοφοὺς ‹ἐν›τυχόντας ταῖς Παροιμίαις Σολομῶνος μαθεῖν καὶ ζηλῶσαι τὸ προφητικὸν γράμμα καὶ τὸν αὐτὸν ἐκείνῳ γράψαι τρόπον ἀπεφήνατο.
to gar dia tēnde, phēsin, elechthē tēn historian, kai diʼ heteran palin genomenēn toiandi praxin to eirētai; kai to ALIS DRYOS hōsautōs, dia to balanēphagountas pote pausasthai tēs toiautēs trophēs. ei de kai Glaukos tis epistēmōn technēs tinos gegonōs diaphorōs emnēmoneuthē para tois meta tauta diaphōnēsasin en tǭ peri autou logǭ, ti touto pros tas theopneustous Paroimias? ou gar homoiōs tais Hellēnikais paroimiais kai hautai ek tinos historias tēn lysin epidechontai. amathōs ara kai apeirōs tēs tōn theiōn graphōn theōrias ou monon, alla kai enantiōs tǭ apostolǭ Markellos tous Hellēnōn sophous ‹en›tychontas tais Paroimiais Solomōnos mathein kai zēlōsai to prophētikon gramma kai ton auton ekeinǭ grapsai tropon apephēnato.
For this one, he says, was said because of such and such a story, and that one again because of another deed of such a kind; and ENOUGH OF THE OAK likewise, because those who once ate acorns stopped eating such food. And if a certain Glaucus, who was expert in some art, was remembered in different ways by later writers who disagreed in their account of him, what has this to do with the inspired Proverbs? For these, unlike the Greek proverbs, do not receive their solution from some story. Ignorantly, then, and without experience in the study of the divine Scriptures, and not only that but contrary to the apostle, Marcellus declared that the wise men of the Greeks read the Proverbs of Solomon, learned and imitated the prophetic writing, and wrote in the same way as he did.
Notes and citation
Summary: Greek proverbs depend on stories, inspired Proverbs do not; Marcellus is wrong to compare them.
- “read” (ἐν-) is the editor's supplement.
Topics: Scripture and canon
Cite (SBL): Eusebius, Marcell. 1.3.17 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-3-17). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-3-17
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.3.18Klostermann
τούτων ἡμῖν εἰρημένων εἰς ἀπόδειξιν τοῦ μηδὲ ταῖς θείαις γραφαῖς ὃν χρὴ τρόπον ἐντετυχηκέναι τὸν ἄνδρα, καλεῖ δὴ καιρὸς καὶ τὴν οὐχ ὑγιῆ τῆς πίστεως αὐτοῦ δόξαν ἐπισκέψασθαι, ὡς ἐναντία δοξάζων τῇ ἐκκλησιαστικῇ διδασκαλίᾳ αὐτήν τε καὶ τοὺς προεστῶτας αὐτῆς διέβαλλεν.
toutōn hēmin eirēmenōn eis apodeixin tou mēde tais theiais graphais hon chrē tropon entetychēkenai ton andra, kalei dē kairos kai tēn ouch hygiē tēs pisteōs autou doxan episkepsasthai, hōs enantia doxazōn tę̄ ekklēsiastikę̄ didaskalią autēn te kai tous proestōtas autēs dieballen.
Now that we have said this to show that the man did not even read the divine Scriptures in the way he should, the time has come to examine also the unsound opinion of his faith, and how, holding views contrary to the church's teaching, he slandered both that teaching and those who preside over it.
Notes and citation
Summary: Eusebius turns from Marcellus's misreadings to his unsound faith.
Topics: Heresy
Cite (SBL): Eusebius, Marcell. 1.3.18 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/1-3-18). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/1-3-18
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.