On Ecclesiastical Theology 2.21.1–3.1.5
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).
preface 2, chapter 21
2.21.1Klostermann
τοῦτο δέ ἐστιν καὶ ἐκ τοῦ πρὸς τὸν Μωσέα χρηματισμοῦ γνῶναι λέγει δʼ οὖν ἡ γραφὴ »ἐλάλησεν δὲ ὁ θεὸς πρὸς Μωσῆν καὶ εἶπεν πρὸς αὐτόν· ἐγὼ κύριος· καὶ ὤφθην πρὸς Ἀβραὰμ καὶ πρὸς Ἰσαὰκ καὶ πρὸς Ἰακώβ, θεὸς ὢν αὐτῶν«. ὁρᾷς ὅπως ὦφθαι ἑαυτὸν τοῖς πατράσιν ἔφη. πότε δὲ ὤφθη, πάλιν ἡ γραφὴ μαρτυρεῖ λέγουσα »ὤφθη δὲ κύριος ὁ θεὸς τῷ Ἀβραὰμ πρὸς τῇ δρυῒ τῇ Μαμβρῆ, καθημένου αὐτοῦ πρὸς τῇ θύρᾳ«. πῶς δὲ ὤφθη ἄλλʼ ἐν σχήματι ἀνθρωπίνῳ; τίνα δὲ χρῆν πιστεύειν εἶναι τοῦτον ἢ τὸν υἱὸν τοῦ θεοῦ; ὃ δὴ καὶ αὐτὸς ἐν Εὐαγγελίοις παρίστη λέγων πρὸς τοὺς Ἰουδαίους »Ἀβραὰμ ὁ πατὴρ ὑμῶν ἠγαλλιάσατο ἵνα ἴδῃ τὴν ἡμέραν τὴν ἐμήν, καὶ εἶδεν καὶ ἐχάρη«·
touto de estin kai ek tou pros ton Mōsea chrēmatismou gnōnai legei dʼ oun hē graphē »elalēsen de ho theos pros Mōsēn kai eipen pros auton; egō kyrios; kai ōphthēn pros Abraam kai pros Isaak kai pros Iakōb, theos ōn autōn«. horąs hopōs ōphthai heauton tois patrasin ephē. pote de ōphthē, palin hē graphē martyrei legousa »ōphthē de kyrios ho theos tǭ Abraam pros tę̄ dryï tę̄ Mambrē, kathēmenou autou pros tę̄ thyrą«. pōs de ōphthē allʼ en schēmati anthrōpinǭ? tina de chrēn pisteuein einai touton ē ton huion tou theou? ho dē kai autos en Euangeliois paristē legōn pros tous Ioudaious »Abraam ho patēr hymōn ēgalliasato hina idę̄ tēn hēmeran tēn emēn, kai eiden kai echarē«;
This can be learned also from the oracle to Moses. Scripture says: “And God spoke to Moses and said to him: I am the Lord; and I appeared to Abraham and to Isaac and to Jacob, being their God.” You see how he said he had appeared to the fathers. And when he appeared, Scripture again testifies, saying, “And the Lord God appeared to Abraham at the oak of Mamre, as he sat at the door.” And how did he appear but in human form? And whom ought one to believe this to be but the Son of God? He himself showed this in the Gospels, saying to the Jews, “Abraham your father rejoiced to see my day, and he saw it and was glad”;
Exod 6:2–3 (quotation, high confidence) · Gen 18:1 (quotation, high confidence) · John 8:56 (quotation, high confidence)
Notes and citation
Summary: The Lord who appeared to Abraham in human form was the Son, as Christ himself says.
- Exod 6:2–3 (LXX); Gen 18:1; John 8:56.
Notes on the original text
- Digital text corrected (OCR slip): πρὸς Ἰσσὰκ → πρὸς Ἰσαὰκ; καὶ ἐχάρης« → καὶ ἐχάρη«.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 2.21.1 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-21-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-21-1
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.21.2Klostermann
ὅτε καὶ θαυμασάντων ἐπὶ τῷ λόγῳ προσέθηκεν τὸ »πρὶν Ἀβραὰμ γενέσθαι ἐγώ εἰμι«, τὴν προΰπαρξιν ἑαυτοῦ παριστὰς λευκότατα. τί δὴ οὖν συνίστησιν ὁ λόγος ἢ αὐτὸν εἶναι τὸν υἱὸν τοῦ θεοῦ τὸν χρηματίσαντα τῷ Μωσεῖ καὶ εἰρηκότα »ἐγώ εἰμι ὁ ὤν«; αὐτὸς γὰρ τῷ Ἀβραὰμ ὦφθαι ἑαυτὸν ἐδίδαξεν. ὅπως δὲ ἦν αὐτὸς »ὁ ὤν«, εἴρηται.
hote kai thaumasantōn epi tǭ logǭ prosethēken to »prin Abraam genesthai egō eimi«, tēn proÿparxin heautou paristas leukotata. ti dē oun synistēsin ho logos ē auton einai ton huion tou theou ton chrēmatisanta tǭ Mōsei kai eirēkota »egō eimi ho ōn«? autos gar tǭ Abraam ōphthai heauton edidaxen. hopōs de ēn autos »ho ōn«, eirētai.
when, as they marvelled at the saying, he added, “Before Abraham came to be, I am,” showing his pre-existence most plainly. What then does the saying establish but that it was the Son of God himself who gave the oracle to Moses and said, “I am he who is”? For he taught that he appeared to Abraham. And how he was himself “he who is” has been said.
John 8:58 (quotation, high confidence) · Exod 3:14 (quotation, high confidence)
Notes and citation
Summary: “Before Abraham was, I am” shows that the Son spoke “I am he who is” to Moses.
- John 8:58; Exod 3:14.
Notes on the original text
- Digital text corrected (OCR slip): ἐγώ εἰμιι« → ἐγώ εἰμι«.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 2.21.2 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-21-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-21-2
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.21.3Klostermann
καὶ ὁ μέγας δὲ ἀπόστολος Παῦλος οἶδεν τὸν υἱὸν τοῦ θεοῦ μεσίτην γενόμενον τῆς διὰ Μωσέως νομοθεσίας, ἐν οἷς διδάσκει λέγων »ὁ νόμος διαταγεὶς διʼ ἀγγέλων, ἐν χειρὶ μεσίτου. ὁ δὲ μεσίτης ἑνὸς οὐκ ἔστιν«. οὐκοῦν ὁ χρηματίσας τῷ Μωσεῖ ὁ μεσίτης ἦν, ἐξ ἐκείνου μεσιτεύων τῇ τῶν ἀνθρώπων σωτηρίᾳ, πρὶν ἢ τὴν σάρκα ἀναλαβεῖν.
kai ho megas de apostolos Paulos oiden ton huion tou theou mesitēn genomenon tēs dia Mōseōs nomothesias, en hois didaskei legōn »ho nomos diatageis diʼ angelōn, en cheiri mesitou. ho de mesitēs henos ouk estin«. oukoun ho chrēmatisas tǭ Mōsei ho mesitēs ēn, ex ekeinou mesiteuōn tę̄ tōn anthrōpōn sōtērią, prin ē tēn sarka analabein.
And the great apostle Paul knows that the Son of God became mediator of the legislation through Moses, where he teaches, saying, “The law, ordained through angels, by the hand of a mediator. Now a mediator is not of one.” So the one who gave the oracle to Moses was the mediator, from that time mediating for the salvation of men, before taking the flesh.
Gal 3:19–20 (quotation, high confidence)
Notes and citation
Summary: The one who spoke to Moses was the mediator, the Son, before the incarnation.
- Gal 3:19–20.
Notes on the original text
- Digital text corrected (page-break mark): οὐκ ἔστιν«. | οὐκοῦν → οὐκ ἔστιν«. οὐκοῦν.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 2.21.3 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-21-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-21-3
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.21.4Klostermann
τοῦτον δὲ εἶναι Ἰησοῦν Χριστὸν ὁ αὐτὸς ἀπόστολος παρέστησε φήσας »εἷς θεός, εἷς καὶ μεσίτης θεοῦ καὶ ἀνθρώπων, ἄνθρωπος Ἰησοῦς Χριστός«. εἴτʼ οὖν ἐξ αὐτοῦ 〈τοῦ〉 προσώπου λέγοιτο παρὰ Μωσεῖ τὸ »ἐγώ εἰμι ὁ ὤν«, εἴθʼ ὁ πατὴρ ἦν ὁ διʼ αὐτοῦ ταύτην προϊέμενος τὴν φωνήν, ἑκατέρως ἀληθεύοι ἂν ὁ λόγος.
touton de einai Iēsoun Christon ho autos apostolos parestēse phēsas »heis theos, heis kai mesitēs theou kai anthrōpōn, anthrōpos Iēsous Christos«. eitʼ oun ex autou 〈tou〉 prosōpou legoito para Mōsei to »egō eimi ho ōn«, eithʼ ho patēr ēn ho diʼ autou tautēn proïemenos tēn phōnēn, hekaterōs alētheuoi an ho logos.
And that this is Jesus Christ the same apostle showed, saying, “One God, and one mediator also of God and men, the man Jesus Christ.” So whether “I am he who is” was spoken in Moses in his own person, or it was the Father who uttered this word through him, the saying would be true either way.
1 Tim 2:5 (quotation, high confidence) · Exod 3:14 (quotation, high confidence)
Notes and citation
Summary: Whether the Son spoke in his own person or the Father through him, “I am he who is” is true.
- 1 Tim 2:5; Exod 3:14. “the” (τοῦ) is the editor's supplement.
Topics: Christology, Trinity
Cite (SBL): Eusebius, Eccl. theol. 2.21.4 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-21-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-21-4
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.21.5Klostermann
μὴ δὴ οὖν ἀπορείτω Μάρκελλος συλλογισμῷ χρώμενος, ὡς οἴεται, ἀφύκτῳ, διʼ οὗ φησὶν τίνα τοίνυν τὸν »ἐγώ εἰμι ὁ ὢν« λέγοντα Ἀστέριος εἶναι οἴεται, τὸν υἱὸν ἢ τὸν πατέρα; εἶθʼ ἑξῆς συνάγων, ὡς εἰ μὲν ὁ πατὴρ εἴη ὁ ὤν, οὐκέτʼ ἔσται ὁ υἱὸς θεός· ὅτι κατὰ ἀντιδιαστολὴν τοῦ μὴ ὄντος ὁ ὢν ἑαυτὸν εἶναί φησιν. εἰ δὲ τὸν υἱὸν ὑποστάσει διῃρημένον τοῦτο φάσκοι λέγειν τὸ »ἐγώ εἰμι ὁ ὤν«, ταὐτὸν αὖθις περὶ τοῦ πατρὸς λέγειν νομισθήσεται· ἑκάτερον δὲ τούτων ἀσεβές.
mē dē oun aporeitō Markellos syllogismǭ chrōmenos, hōs oietai, aphyktǭ, diʼ hou phēsin tina toinyn ton »egō eimi ho ōn« legonta Asterios einai oietai, ton huion ē ton patera? eithʼ hexēs synagōn, hōs ei men ho patēr eiē ho ōn, ouketʼ estai ho huios theos; hoti kata antidiastolēn tou mē ontos ho ōn heauton einai phēsin. ei de ton huion hypostasei dię̄rēmenon touto phaskoi legein to »egō eimi ho ōn«, tauton authis peri tou patros legein nomisthēsetai; hekateron de toutōn asebes.
So let Marcellus not be at a loss, using what he thinks an inescapable syllogism, in which he says: “Whom then does Asterius think is the one saying ‘I am he who is,’ the Son or the Father?” And then concluding that if the Father is he who is, the Son will no longer be God, because he calls himself he who is in distinction from what is not; “and if he says that the Son, divided in hypostasis, says this, ‘I am he who is,’ he will be thought to say the same again about the Father; and each of these is impious.”
Exod 3:14 (quotation, high confidence)
Notes and citation
Summary: Eusebius restates Marcellus's dilemma about “I am he who is.”
- Quotation and paraphrase of Marcellus (see 2.19.1–2). Exod 3:14.
Topics: Trinity, Heresy, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Eccl. theol. 2.21.5 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-21-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-21-5
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.21.6Klostermann
ταῦτα δὲ λέγων [ὁ] αὐτὸς ἑκατέρῳ περιπέπτωκεν 〈τῷ〉 ἀτόπῳ, ἕνα μὲν ὁριζόμενος εἶναι τὸν ὄντα, θάτερον δὲ ἀρνούμενος. καὶ τίνα τοῦτον αὐτὸς ἂν εἰδείη. ἢ γὰρ τὸν πατέρα δοὺς τὸν υἱὸν ἀρνήσεται, ἢ τὸν υἱὸν μόνον παραδεξάμενος ἀθετήσει τὸν πατέρα· μᾶλλον δὲ οὔτε πατέρα οὔτε υἱὸν εἰδὼς ἐλεγχθήσεται, ἕνα μόνον διδοὺς τὸν δʼ ἕτερον ἐκποδὼν μεθιστάς. κἂν ἀκούῃ δὲ λέγοντος τοῦ θεοῦ »ἐγὼ κύριος ὁ θεός σου, ὁ ἐξαγαγών σε ἐκ γῆς Αἰγύπτου, ἐξ οἴκου δουλείας.
tauta de legōn [ho] autos hekaterǭ peripeptōken 〈tǭ〉 atopǭ, hena men horizomenos einai ton onta, thateron de arnoumenos. kai tina touton autos an eideiē. ē gar ton patera dous ton huion arnēsetai, ē ton huion monon paradexamenos athetēsei ton patera; mallon de oute patera oute huion eidōs elenchthēsetai, hena monon didous ton dʼ heteron ekpodōn methistas. kan akouę̄ de legontos tou theou »egō kyrios ho theos sou, ho exagagōn se ek gēs Aigyptou, ex oikou douleias.
But in saying this he himself has fallen into each absurdity, defining one as he who is and denying the other. And which one, he himself would know. For either granting the Father he will deny the Son, or accepting only the Son he will reject the Father; or rather he will be convicted of knowing neither Father nor Son, granting only one and putting the other out of the way. And if he hears God saying, “I am the Lord your God, who brought you out of the land of Egypt, out of the house of slavery.
Textual problem in this passage: see the notes.
Exod 20:2 (quotation, high confidence)
Notes and citation
Summary: Marcellus's dilemma ends by denying either the Father or the Son.
- Exod 20:2. The editor deletes “the” (ὁ) and supplies “the” (τῷ).
Topics: Trinity, Heresy, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Eccl. theol. 2.21.6 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-21-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-21-6
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.21.7Klostermann
οὐκ ἔσονταί σοι θεοὶ ἕτεροι πλὴν ἐμοῦ«, πάλιν κἀνταῦθα μὴ ταραττέσθω τὴν ψυχὴν ἀλλὰ καὶ τῶν ἑξῆς συνημμένων ἀκουέτω· εἰπὼν γὰρ » οὐκ ἔσονταί σοι θεοὶ ἕτεροι πλὴν ἐμοῦ«, ἐπήγαγεν »οὐ ποιήσεις σεαυτῷ εἴδωλον οὐδὲ παντὸς ὁμοίωμα, ὅσα ἐν τῷ οὐρανῷ ἄνω καὶ ὅσα ἐν τῇ γῇ κάτω καὶ ὅσα ἐν τοῖς ὕδασιν ὑποκάτω τῆς γῆς. οὐ προσκυνήσεις αὐτοῖς οὐδὲ μὴ λατρεύσεις αὐτοῖς· ἐγὼ γάρ εἰμι κύριος ὁ θεός σου, κύριος ζηλωτής«.
ouk esontai soi theoi heteroi plēn emou«, palin kantautha mē tarattesthō tēn psychēn alla kai tōn hexēs synēmmenōn akouetō; eipōn gar » ouk esontai soi theoi heteroi plēn emou«, epēgagen »ou poiēseis seautǭ eidōlon oude pantos homoiōma, hosa en tǭ ouranǭ anō kai hosa en tę̄ gę̄ katō kai hosa en tois hydasin hypokatō tēs gēs. ou proskynēseis autois oude mē latreuseis autois; egō gar eimi kyrios ho theos sou, kyrios zēlōtēs«.
You shall have no other gods besides me,” let him not be troubled in soul here either, but let him hear what is joined next; for having said, “You shall have no other gods besides me,” he added, “You shall not make for yourself an idol, nor a likeness of anything that is in heaven above and that is on the earth below and that is in the waters under the earth. You shall not worship them nor serve them; for I am the Lord your God, a jealous Lord.”
Exod 20:3–5 (quotation, high confidence)
Notes and citation
Summary: The first commandment is aimed against idols.
- Exod 20:3–5.
Cite (SBL): Eusebius, Eccl. theol. 2.21.7 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-21-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-21-7
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.21.8Klostermann
ὁρᾷς ὅπως διεστέλλετο μὴ τῇ τῶν ἐθνῶν πολυθέῳ πλάνῃ συναπάγεσθαι, μόνον δὲ αὐτὸν εἰδέναι θεὸν καὶ κύριον. τίς δʼ ἦν οὗτος; ὁ υἱὸς τὴν εἰκόνα τοῦ πατρὸς ἔχων ἐν ἑαυτῷ ἐξ αὐθεντείας τε αὐτοῦ τοῖς εἰδωλολατρείαν νοσοῦσιν ταῦτα διαταττόμενος. ὡς γὰρ »πάντα διʼ αὐτοῦ ἐγένετο«, τοῦ πατρὸς διὰ τοῦ σωτῆρος τὴν τῶν γενητῶν ἁπάντων οὐσίαν ὑποστησαμένου, οὕτως αὐτὸς ἦν ὁ πατὴρ τὴν εἰς αὐτὸν γνῶσίν τε καὶ εὐσέβειαν διὰ μεσίτου τοῦ υἱοῦ παραδιδοὺς ἀνθρώποις.
horąs hopōs diestelleto mē tę̄ tōn ethnōn polytheǭ planę̄ synapagesthai, monon de auton eidenai theon kai kyrion. tis dʼ ēn houtos? ho huios tēn eikona tou patros echōn en heautǭ ex authenteias te autou tois eidōlolatreian nosousin tauta diatattomenos. hōs gar »panta diʼ autou egeneto«, tou patros dia tou sōtēros tēn tōn genētōn hapantōn ousian hypostēsamenou, houtōs autos ēn ho patēr tēn eis auton gnōsin te kai eusebeian dia mesitou tou huiou paradidous anthrōpois.
You see how he commanded them not to be carried away with the polytheistic error of the nations, but to know him alone as God and Lord. And who was this? The Son, having the image of the Father in himself, and giving these orders by his authority to those sick with idolatry. For as “all things came into being through him,” the Father making the substance of all created things subsist through the Saviour, so it was the Father himself who handed on the knowledge of and piety toward himself to men through the Son as mediator.
John 1:3 (quotation, high confidence)
Notes and citation
Summary: The Son, as the Father's image and mediator, gave the commandment against idols.
- John 1:3.
Notes on the original text
- Digital text corrected (page-break mark): ὑποστησαμένου, | οὕτως → ὑποστησαμένου, οὕτως.
Topics: Christology, Trinity
Cite (SBL): Eusebius, Eccl. theol. 2.21.8 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-21-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-21-8
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.21.9Klostermann
τοῦτο δὲ καὶ ὁ ἀπόστολος αὐτοῖς ῥήμασιν Γαλάταις γράφων ἐδίδασκεν, διʼ ὧν ἔφη »ὁ νόμος διαταγεὶς διʼ ἀγγέλων, ἐν χειρὶ μεσίτου. ὁ δὲ μεσίτης ἑνὸς οὐκ ἔστιν, ὁ δὲ θεὸς εἷς ἐστιν«.
touto de kai ho apostolos autois rhēmasin Galatais graphōn edidasken, diʼ hōn ephē »ho nomos diatageis diʼ angelōn, en cheiri mesitou. ho de mesitēs henos ouk estin, ho de theos heis estin«.
And the apostle taught this in these very words, writing to the Galatians, where he said, “The law, ordained through angels, by the hand of a mediator. Now a mediator is not of one, but God is one.”
Gal 3:19–20 (quotation, high confidence)
Notes and citation
Summary: Paul calls the giver of the law a mediator distinct from the one God.
- Gal 3:19–20.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 2.21.9 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-21-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-21-9
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.21.10Klostermann
κἂν λέγῃ »ἴδετε ἴδετε ὅτι ἐγώ εἰμι. καὶ οὐκ ἔστιν θεὸς πλὴν ἐμοῦ«, πάλιν ὁ πατὴρ ἦν ὡς διὰ εἰκόνος καὶ μεσίτου διὰ τοῦ υἱοῦ τοῦτο φάσκων. εἰ γὰρ δὴ λέγοντος μὲν Ἡσαΐου τοῦ προφήτου »υἱοὺς ἐγέννησα καὶ ὕψωσα« καὶ πάλιν »Ἰσραὴλ δέ με οὐκ ἔγνω, καὶ ὁ λαός με οὐ συνῆκεν« καὶ αὖθις ἐγὼ πᾶσιν τοῖς ἄστροις ἐνετειλάμην, καὶ τῇ χειρί μου ἐστερέωσα τὸν οὐρανὸν« καὶ ὅσα ἄλλα τοιαῦτα, οὐ τὸν Ἡσαΐαν ταῦτα λέγειν φήσομεν, διʼ αὐτοῦ δὲ τὸν ἐν αὐτῷ λαλοῦντα θεόν, οὐχὶ δὴ καὶ ἐπὶ τοῦ μονογενοῦς υἱοῦ τοῦ θεοῦ πρέποι ἂν τὸν πατέρα διʼ αὐτοῦ χρῆναι ταῦτα διαμαρτύρασθαι τοῖς τῶν τοιῶνδε παραγγελμάτων δεομένοις; εἰδωλολάτραι δʼ ἦσαν οὗτοι, ὡς ἡ αὐτὴ διδάσκει γραφὴ λέγουσα καὶ »εἶπεν κύριος· ποῦ εἰσὶν οἱ θεοὶ αὐτῶν, ἐφʼ οἷς ἐπεποίθεισαν ἐπʼ αὐτοῖς; ὧν τὸ στέαρ τῶν θυσιῶν αὐτῶν ἠσθίετε, καὶ ἐπίνετε τὸν οἶνον τῶν σπονδῶν αὐτῶν· ἀναστήτωσαν καὶ βοηθησάτωσαν ὑμῖν. καὶ γενηθήτωσαν ὑμῶν σκεπασταί«. τούτοις γὰρ συνῆπται τὸ »ἴδετε ἴδετε ὅτι ἐγώ εἰμι, καὶ οὐκ ἔστιν θεὸς πλὴν ἐμοῦ«.
kan legę̄ »idete idete hoti egō eimi. kai ouk estin theos plēn emou«, palin ho patēr ēn hōs dia eikonos kai mesitou dia tou huiou touto phaskōn. ei gar dē legontos men Hēsaïou tou prophētou »huious egennēsa kai hypsōsa« kai palin »Israēl de me ouk egnō, kai ho laos me ou synēken« kai authis egō pasin tois astrois eneteilamēn, kai tę̄ cheiri mou estereōsa ton ouranon« kai hosa alla toiauta, ou ton Hēsaïan tauta legein phēsomen, diʼ autou de ton en autǭ lalounta theon, ouchi dē kai epi tou monogenous huiou tou theou prepoi an ton patera diʼ autou chrēnai tauta diamartyrasthai tois tōn toiōnde parangelmatōn deomenois? eidōlolatrai dʼ ēsan houtoi, hōs hē autē didaskei graphē legousa kai »eipen kyrios; pou eisin hoi theoi autōn, ephʼ hois epepoitheisan epʼ autois? hōn to stear tōn thysiōn autōn ēsthiete, kai epinete ton oinon tōn spondōn autōn; anastētōsan kai boēthēsatōsan hymin. kai genēthētōsan hymōn skepastai«. toutois gar synēptai to »idete idete hoti egō eimi, kai ouk estin theos plēn emou«.
And if he says, “See, see that I am, and there is no God besides me,” again it was the Father saying this through the Son as through an image and mediator. For when the prophet Isaiah says, “I have begotten sons and raised them up,” and again, “But Israel has not known me, and the people has not understood me,” and again, “I commanded all the stars, and with my hand made firm the heaven,” and other such things, we shall not say that Isaiah says these things, but God who speaks in him through him; would it not fit in the case of the only-begotten Son of God too that the Father must testify these things through him to those who needed such commands? And these were idolaters, as the same Scripture teaches, saying: “And the Lord said: Where are their gods, in whom they trusted, whose fat of sacrifices you ate and whose wine of libations you drank? Let them rise up and help you and be your protectors.” For to these is joined “See, see that I am, and there is no God besides me.”
Deut 32:39 (quotation, high confidence) · Isa 1:2–3 (quotation, high confidence) · Isa 45:12 (quotation, high confidence) · Deut 32:37–38 (quotation, high confidence)
Notes and citation
Summary: As God speaks through Isaiah, the Father spoke through the Son to idolatrous Israel.
- Deut 32:39; Isa 1:2–3; Isa 45:12; Deut 32:37–38 (LXX).
Topics: Christology, Trinity
Cite (SBL): Eusebius, Eccl. theol. 2.21.10 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-21-10). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-21-10
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
preface 2, chapter 22
2.22.1Klostermann
κἂν μυριάκις τοίνυν διὰ τοῦ προφήτου βοῶν φάσκῃ »πλὴν ἐμοῦ οὐκ ἔστιν θεὸς« καὶ »πλὴν ἐμοῦ οὐκ ἔστιν δίκαιος καὶ σωτὴρ« καὶ »θεὸν πλὴν ἐμοῦ οὐ γνώσῃ, καὶ σῴζων οὐκ ἔστιν πάρεξ ἐμοῦ« καὶ ὅσα ἄλλα τούτοις ἀδελφὰ ἐν τοῖς λοιποῖς φέρεται προφήταις. θεὸς ἦν καὶ ἐξ ἐκείνου »ἐν Χριστῷ κόσμον καταλλάσσων ἑαυτῷ«. καὶ αὐτὸς ἦν ὁ πατὴρ ταῦτα διὰ τοῦ μονογενοῦς υἱοῦ, οἷα διʼ ἑρμηνέως, ἀνθρώποις ὑποφθεγγόμενος. ὁ δὴ καὶ αὐτὸς ὁ υἱὸς ἐν Εὐαγγελίοις παρεδίδου, ἕνα μόνον εἰδέναι διδάσκων θεόν, ἐν οἷς ἔλεγεν »αὕτη δέ ἐστιν ἡ αἰώνιος ζωή, ἵνα γινώσκωσίν σε τὸν μόνον ἀληθινὸν θεὸν καὶ ὃν ἀπέστειλας Ἰησοῦν Χριστόν«.
kan myriakis toinyn dia tou prophētou boōn phaskę̄ »plēn emou ouk estin theos« kai »plēn emou ouk estin dikaios kai sōtēr« kai »theon plēn emou ou gnōsę̄, kai sǭzōn ouk estin parex emou« kai hosa alla toutois adelpha en tois loipois pheretai prophētais. theos ēn kai ex ekeinou »en Christǭ kosmon katallassōn heautǭ«. kai autos ēn ho patēr tauta dia tou monogenous huiou, hoia diʼ hermēneōs, anthrōpois hypophthengomenos. ho dē kai autos ho huios en Euangeliois paredidou, hena monon eidenai didaskōn theon, en hois elegen »hautē de estin hē aiōnios zōē, hina ginōskōsin se ton monon alēthinon theon kai hon apesteilas Iēsoun Christon«.
So even if he cries out ten thousand times through the prophet, “Besides me there is no God,” and “Besides me there is no righteous one and Saviour,” and “You shall know no God besides me, and there is none who saves besides me,” and other things akin to these found in the other prophets, it was God who even from that time was “in Christ reconciling the world to himself.” And it was the Father himself speaking these things to men through the only-begotten Son as through an interpreter. The Son himself handed this on in the Gospels, teaching us to know one God only, where he said, “And this is eternal life, that they may know you, the only true God, and him whom you sent, Jesus Christ.”
Isa 45:21 (quotation, high confidence) · Hos 13:4 (quotation, high confidence) · 2 Cor 5:19 (quotation, high confidence) · John 17:3 (quotation, high confidence)
Notes and citation
Summary: The Father spoke the prophets' “none besides me” through the Son, who teaches the one true God.
- Isa 45:21; Hos 13:4; 2 Cor 5:19; John 17:3.
Notes on the original text
- Digital text corrected (page-break mark): αἰώ|νιος → αἰώνιος.
Topics: Trinity, Christology
Cite (SBL): Eusebius, Eccl. theol. 2.22.1 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-22-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-22-1
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.22.2Klostermann
αὐτὸς οὖν ὁ ἀληθινὸς ἦν θεός, ὁ εἷς μόνος καὶ ἕτερος οὐκ ἔστιν πλὴν αὐτοῦ, ὁ μὴ μόνον διὰ τῶν προφητῶν ἀλλὰ διὰ τοῦ ἰδίου υἱοῦ ταῦτα κατʼ ἐκεῖνο καιροῦ εἰδωλολατρεύοντι τῷ Ἰουδαίων ἐγκελευόμενος ἔθνει. αὐτίκα δʼ οὖν ὁ Ἡσαΐας (μᾶλλον δὲ ὁ θεὸς διʼ αὐτοῦ) εἰπὼν »πλὴν ἐμοῦ οὐκ ἔστιν θεός. τίς ὥσπερ ἐγώ;« καὶ ἑξῆς »μάρτυρες ὑμεῖς ἐστε εἰ ἔστιν θεὸς πλὴν ἐμοῦ«, ἐπήγαγεν τὸ »καὶ οὐκ ἦσαν τότε. οἱ πλάσσοντες καὶ οἱ γλύφοντες πάντες μάταιοι, ποιοῦντες τὰ καταθύμια αὐτῶν«.
autos oun ho alēthinos ēn theos, ho heis monos kai heteros ouk estin plēn autou, ho mē monon dia tōn prophētōn alla dia tou idiou huiou tauta katʼ ekeino kairou eidōlolatreuonti tǭ Ioudaiōn enkeleuomenos ethnei. autika dʼ oun ho Hēsaïas (mallon de ho theos diʼ autou) eipōn »plēn emou ouk estin theos. tis hōsper egō?« kai hexēs »martyres hymeis este ei estin theos plēn emou«, epēgagen to »kai ouk ēsan tote. hoi plassontes kai hoi glyphontes pantes mataioi, poiountes ta katathymia autōn«.
So he himself was the true God, the one alone, and there is no other besides him, who gave these commands to the Jewish nation, then idolatrous, not only through the prophets but through his own Son. At once, then, Isaiah (or rather God through him), having said, “Besides me there is no God; who is like me?” and next, “You are witnesses whether there is a God besides me,” added, “And they were not then. Those who mould and those who carve are all vain, doing what they desire.”
Isa 44:6–9 (quotation, high confidence)
Notes and citation
Summary: Isaiah's “no God besides me” is directed against idols.
- Isa 44:6–9 (LXX).
Cite (SBL): Eusebius, Eccl. theol. 2.22.2 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-22-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-22-2
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.22.3Klostermann
καὶ διʼ ὅλης δὲ τῆς αὐτοῦ προφητείας εὕροις ἂν κοπτόμενα τὰ ἄψυχα ξόανα, καὶ παρʼ ἑκάστῳ δὲ προφήτῃ ὁμοίως εἰς ἀποτροπὴν τῆς πολυθέου πλάνης τὸν ἕνα θεὸν κηρυττόμενον εὑρήσεις. οὕτω καὶ ἡμεῖς εἰώθαμεν Ἑλλήνων τοῖς δεισιδαίμοσιν ἐν τοῖς πρὸς αὐτοὺς διαλόγοις τὴν μὲν περὶ τοῦ Χριστοῦ διδασκαλίαν εἰς εὔκαιρον ταμιεύεσθαι, τέως δὲ αὐτοῖς τῆς εἰδωλολάτρου πλάνης ἐλέγχους προσφέρειν καὶ τὸν ἕνα εἶναι θεὸν ἀποδεικτικοῖς κατασκευάζειν λόγοις.
kai diʼ holēs de tēs autou prophēteias heurois an koptomena ta apsycha xoana, kai parʼ hekastǭ de prophētę̄ homoiōs eis apotropēn tēs polytheou planēs ton hena theon kēryttomenon heurēseis. houtō kai hēmeis eiōthamen Hellēnōn tois deisidaimosin en tois pros autous dialogois tēn men peri tou Christou didaskalian eis eukairon tamieuesthai, teōs de autois tēs eidōlolatrou planēs elenchous prospherein kai ton hena einai theon apodeiktikois kataskeuazein logois.
And through his whole prophecy you would find lifeless images struck down, and in each prophet likewise you will find the one God proclaimed to turn men from the error of many gods. So we too are accustomed, in our dialogues with the superstitious among the Greeks, to reserve the teaching about Christ for the right time, meanwhile bringing them refutations of idolatrous error and establishing by demonstrative arguments that God is one.
Notes and citation
Summary: As Christians first teach Greeks one God before Christ, so did the prophets with Israel.
Notes on the original text
- Digital text corrected (missing iota subscript): παρʼ ἑκάστω δὲ → παρʼ ἑκάστῳ δὲ.
Topics: Scripture and canon
Cite (SBL): Eusebius, Eccl. theol. 2.22.3 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-22-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-22-3
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.22.4Klostermann
μανθανέτω τοίνυν Μάρκελλος, εἰ καταγηράσας ἐν ἐπισκοπῇ τῆς Χριστοῦ ἐκκλησίας οὔπω καὶ νῦν μεμάθηκεν, ὅτι τῷ παλαιῷ λαῷ ἡ τοῦ ἀποκεκρυμμένου μυστηρίου περὶ τοῦ υἱοῦ τοῦ θεοῦ γνῶσις κατάλληλος οὐδαμῶς ἦν, ὀλισθηρῶς ἔχοντι πρὸς εἰδωλολατρείαν, καὶ ὡς μόνῃ τῇ αὐτοῦ ἐκκλησίᾳ »τὸ μυστήριον τὸ ἀποκεκρυμμένον ἀπὸ τῶν αἰώνων καὶ ἀπὸ τῶν γενεῶν« διὰ τῆς αὐτοῦ χάριτος ἐταμιεύετο, ἐν ᾧ μυστηρίῳ ὁ περὶ τῆς ἁγίας τριάδος πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος περιείχετο λόγος.
manthanetō toinyn Markellos, ei katagērasas en episkopę̄ tēs Christou ekklēsias oupō kai nyn memathēken, hoti tǭ palaiǭ laǭ hē tou apokekrymmenou mystēriou peri tou huiou tou theou gnōsis katallēlos oudamōs ēn, olisthērōs echonti pros eidōlolatreian, kai hōs monę̄ tę̄ autou ekklēsią »to mystērion to apokekrymmenon apo tōn aiōnōn kai apo tōn geneōn« dia tēs autou charitos etamieueto, en hǭ mystēriǭ ho peri tēs hagias triados patros kai huiou kai hagiou pneumatos perieicheto logos.
Let Marcellus learn, then, if he has grown old in the episcopate of the church of Christ and has not yet learned even now, that the knowledge of the hidden mystery about the Son of God was in no way suited to the old people, slippery as it was toward idolatry; and that “the mystery hidden from the ages and from the generations” was reserved by his grace for his church alone, in which mystery the doctrine of the holy Trinity of Father and Son and Holy Spirit was contained.
Col 1:26 (quotation, high confidence)
Notes and citation
Summary: The mystery of the Trinity was reserved for the church, not for idolatrous Israel.
- Col 1:26.
Topics: Trinity
Cite (SBL): Eusebius, Eccl. theol. 2.22.4 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-22-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-22-4
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.22.5Klostermann
ὁ δὲ τοσαῦτα συναγαγὼν ὅσα ἂν εἴποι καὶ Ἰουδαίων διδάσκαλος περὶ τῆς ἐκτομῆς ὁμιλῶν ἐν Ἰουδαίων συναγωγῇ, σεμνύνεται τοῖς Χριστοῦ μαθηταῖς ταῦτα προβαλλόμενος, οὐκ εἰδὼς ὅτι πλείονα αὐτοῦ εἴποι ἂν ὁ σωματικὸς Ἰουδαῖος. ἐπὶ τούτοις μὲν οὖν αὐχεῖ, τὰς δʼ ἀληθεῖς περὶ τοῦ σωτῆρος ἡμῶν θεολογίας διαστρέφων οὐκ ἐγκαλύπτεται.
ho de tosauta synagagōn hosa an eipoi kai Ioudaiōn didaskalos peri tēs ektomēs homilōn en Ioudaiōn synagōgę̄, semnynetai tois Christou mathētais tauta proballomenos, ouk eidōs hoti pleiona autou eipoi an ho sōmatikos Ioudaios. epi toutois men oun auchei, tas dʼ alētheis peri tou sōtēros hēmōn theologias diastrephōn ouk enkalyptetai.
But he, having collected as much as a teacher of the Jews might say when speaking about circumcision in a Jewish synagogue, gives himself airs putting these before Christ's disciples, not knowing that a fleshly Jew would say more than he. On these he boasts, but he is not ashamed to distort the true theologies about our Saviour.
Notes and citation
Summary: Marcellus offers what a synagogue teacher could say and distorts the true theology of Christ.
- Polemical statement about the Jews, translated as written.
Notes on the original text
- Digital text corrected (split word): θέο λογίας → θεολογίας.
Topics: Heresy, Jews and Judaism
Cite (SBL): Eusebius, Eccl. theol. 2.22.5 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-22-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-22-5
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
preface 2, chapter 23
2.23.1Klostermann
αὐτίκα δʼ οὖν οὐ συνίησιν τὰς φωνὰς τοῦ θείου ἀποστόλου, διαφόρως διδάξαντος αὐτὸν εἶναι εἰκόνα τοῦ θεοῦ διʼ ὧν ἐξεθέμην αὐτοῦ λέξεων, δέον ἐντεῦθεν συνεῖναι ὡς οὐ δύο θεοὺς ἡ ἐκκλησία τοῦ θεοῦ κηρύττει· οὐ γὰρ δύο ἀγέννητα οὐδὲ δύο ἄναρχα, ὡς πολλάκις ἡμῖν εἴρηται, οὐδὲ δύο οὐσίας ἐξ ἰσοτιμίας ἀντιπαρεξαγομένας ἀλλήλαις εἰσάγει, διὸ οὐδὲ δύο θεούς, ἀλλὰ μίαν ἀρχὴν καὶ θεὸν καὶ τὸν αὐτὸν πατέρα διδάσκουσα εἶναι τοῦ μονογενοῦς καὶ ἀγαπητοῦ υἱοῦ, ὡσαύτως δὲ καὶ μίαν εἰκόνα »τοῦ θεοῦ τοῦ ἀοράτου«, τὴν αὐτὴν οὖσαν τῷ μονογενεῖ καὶ ἀγαπητῷ υἱῷ αὐτοῦ. κἂν λέγῃ δὲ ὁ ἀπόστολος θεολογῶν τὸν πατέρα »ὁ μακάριος καὶ μόνος δυνάστης« καὶ πάλιν »ὁ μόνος ἔχων ἀθανασίαν,
autika dʼ oun ou syniēsin tas phōnas tou theiou apostolou, diaphorōs didaxantos auton einai eikona tou theou diʼ hōn exethemēn autou lexeōn, deon enteuthen syneinai hōs ou dyo theous hē ekklēsia tou theou kēryttei; ou gar dyo agennēta oude dyo anarcha, hōs pollakis hēmin eirētai, oude dyo ousias ex isotimias antiparexagomenas allēlais eisagei, dio oude dyo theous, alla mian archēn kai theon kai ton auton patera didaskousa einai tou monogenous kai agapētou huiou, hōsautōs de kai mian eikona »tou theou tou aoratou«, tēn autēn ousan tǭ monogenei kai agapētǭ huiǭ autou. kan legę̄ de ho apostolos theologōn ton patera »ho makarios kai monos dynastēs« kai palin »ho monos echōn athanasian,
At once, then, he does not understand the words of the divine apostle, who taught in various ways that he is the image of God, through the words of his I set out; whereas he ought to have understood from this that the church of God does not proclaim two gods. For it does not introduce two unbegotten beings nor two without beginning, as we have often said, nor two substances ranged against each other in equality of honour, and therefore not two gods; but it teaches one first principle and God, the same being Father of the only-begotten and beloved Son, and likewise one image “of the invisible God,” which is the same as his only-begotten and beloved Son. And even if the apostle, speaking of the Father, says “the blessed and only Sovereign” and again “who alone has immortality,
Col 1:15 (quotation, high confidence) · 1 Tim 6:15–16 (quotation, high confidence)
Notes and citation
Summary: The church teaches one God and one image, his Son, not two unbegotten substances.
- Col 1:15; 1 Tim 6:15–16.
Topics: Trinity, Christology
Cite (SBL): Eusebius, Eccl. theol. 2.23.1 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-23-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-23-1
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.23.2Klostermann
φῶς οἰκῶν ἀπρόσιτον« καὶ αὖθις τῷ δὲ βασιλεῖ τῶν αἰώνων, ἀφθάρτῳ ἀοράτῳ μόνῳ θεῷ« καὶ πάλιν »μόνῳ σοφῷ θεῷ διὰ Ἰησοῦ Χριστοῦ ἡ δόξα εἰς τοὺς αἰῶνας· ἀμήν«, κἂν τούτων ἔτι πλείονα λέγηται εἰς δοξολογίαν τοῦ ἑνὸς καὶ ἐπὶ πάντων θεοῦ, καὶ τούτων ἁπάντων χρὴ νοεῖν εἰκόνα εἶναι τὸν μονογενῆ υἱὸν τοῦ θεοῦ, οὐχ ὡς ἀψύχῳ ὕλῃ ἀλλʼ ὡς ἐν υἱῷ ζῶντι μεμορφωμένην. κἂν αὐτὸς ὁ σωτὴρ μόνον ἀληθινὸν θεὸν διδάσκῃ εἶναι τὸν πατέρα λέγων »ἵνα γινώσκωσιν σὲ τὸν μόνον ἀληθινὸν θεόν«, ἀλλʼ οὐκ ἀποκνητέον καὶ αὐτὸν θεὸν ἀληθινὸν ὁμολογεῖν ὡς ἐν εἰκόνι καὶ τοῦτο κεκτημένον, ἵνα ἡ τοῦ μόνου προσθήκη μόνῳ τῷ πατρὶ ὡς ἂν ἀρχετύπῳ τῆς εἰκόνος ἁρμόζῃ.
phōs oikōn aprositon« kai authis tǭ de basilei tōn aiōnōn, aphthartǭ aoratǭ monǭ theǭ« kai palin »monǭ sophǭ theǭ dia Iēsou Christou hē doxa eis tous aiōnas; amēn«, kan toutōn eti pleiona legētai eis doxologian tou henos kai epi pantōn theou, kai toutōn hapantōn chrē noein eikona einai ton monogenē huion tou theou, ouch hōs apsychǭ hylę̄ allʼ hōs en huiǭ zōnti memorphōmenēn. kan autos ho sōtēr monon alēthinon theon didaskę̄ einai ton patera legōn »hina ginōskōsin se ton monon alēthinon theon«, allʼ ouk apoknēteon kai auton theon alēthinon homologein hōs en eikoni kai touto kektēmenon, hina hē tou monou prosthēkē monǭ tǭ patri hōs an archetypǭ tēs eikonos harmozę̄.
dwelling in unapproachable light,” and again, “to the King of the ages, incorruptible, invisible, the only God,” and again, “to the only wise God through Jesus Christ be glory for ever; amen,” and even if still more than these is said in praise of the one God over all, one must understand that the only-begotten Son of God is the image of all these, formed not as in lifeless matter but as in a living Son. And even if the Saviour himself teaches that the Father alone is true God, saying, “that they may know you, the only true God,” yet one must not hesitate to confess him too as true God, possessing this too as in an image, so that the addition “only” may fit the Father alone as the archetype of the image.
1 Tim 6:16 (quotation, high confidence) · 1 Tim 1:17 (quotation, high confidence) · Rom 16:27 (quotation, high confidence) · John 17:3 (quotation, high confidence)
Notes and citation
Summary: The Son is the living image of the Father's attributes and true God as image; “only” fits the Father as archetype.
- 1 Tim 6:16; 1 Tim 1:17; Rom 16:27; John 17:3.
Topics: Trinity, Christology
Cite (SBL): Eusebius, Eccl. theol. 2.23.2 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-23-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-23-2
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.23.3Klostermann
σαφέστατα γοῦν εἰκόνα καὶ ἀπαύγασμα τοῦ πατρὸς »ἐν μορφῇ« τε τοῦ θεοῦ εἶναι αὐτὸν ὁ θεσπέσιος ἐδίδαξεν Παῦλος, ὡς διὰ τῶν ἔμπροσθεν ἀποδέδεικται. ὥσπερ οὖν ἑνὸς ὑφεστῶτος πατρὸς καὶ ἑνὸς υἱοῦ φύντος ἐκ τοῦ πατρὸς οὐκ ἄν τις εὖ φρονῶν εἴποι δύο πατέρας ὑπάρχειν οὐδὲ υἱοὺς δύο, καὶ ὥσπερ βασιλέως κρατοῦντος ἑνὸς εἰκόνος δὲ αὐτοῦ πανταχοῦ γῆς προφερομένης οὐκ ἄν τις σωφρονῶν δύο εἴποι τοὺς κρατοῦντας, ἀλλʼ ἕνα τὸν καὶ διὰ τῆς εἰκόνος τιμώμενον. κατὰ τὸν αὐτὸν τρόπον (ὡς καὶ πολλάκις ἡμῖν εἴρηται) καὶ ἡ ἐκκλησία τοῦ θεοῦ ἕνα παραλαβοῦσα θεὸν σέβειν τὸν αὐτὸν καὶ διὰ τοῦ υἱοῦ, ὡς διὰ εἰκόνος, μένει προσκυνοῦσα.
saphestata goun eikona kai apaugasma tou patros »en morphę̄« te tou theou einai auton ho thespesios edidaxen Paulos, hōs dia tōn emprosthen apodedeiktai. hōsper oun henos hyphestōtos patros kai henos huiou phyntos ek tou patros ouk an tis eu phronōn eipoi dyo pateras hyparchein oude huious dyo, kai hōsper basileōs kratountos henos eikonos de autou pantachou gēs propheromenēs ouk an tis sōphronōn dyo eipoi tous kratountas, allʼ hena ton kai dia tēs eikonos timōmenon. kata ton auton tropon (hōs kai pollakis hēmin eirētai) kai hē ekklēsia tou theou hena paralabousa theon sebein ton auton kai dia tou huiou, hōs dia eikonos, menei proskynousa.
At any rate the inspired Paul taught most clearly that he is the image and radiance of the Father and “in the form” of God, as has been shown before. So, just as when one Father subsists and one Son is born from the Father, no one in his right mind would say there are two fathers or two sons; and just as when one king rules and his image is carried everywhere on earth, no one of sound mind would say there are two rulers, but one, who is honoured also through the image: in the same way (as we have often said) the church of God, having received one God to worship, remains worshipping the same also through the Son, as through an image.
Phil 2:6 (quotation, high confidence)
Notes and citation
Summary: As a king's image does not make two kings, the Son as image does not make two gods.
- Phil 2:6; Col 1:15; Heb 1:3.
Notes on the original text
- Digital text corrected (page-break mark; stop for comma): παρα|λαβοῦσα → παραλαβοῦσα; διὰ τοῦ υἱοῦ. ὡς διὰ εἰκόνος → διὰ τοῦ υἱοῦ, ὡς διὰ εἰκόνος.
Topics: Trinity, Christology
Cite (SBL): Eusebius, Eccl. theol. 2.23.3 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-23-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-23-3
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.23.4Klostermann
ἃ δὴ μὴ συνεὶς Μάρκελλος τὴν εἰκόνα »τοῦ θεοῦ τοῦ ἀοράτου« τὴν σάρκα εἶναι τοῦ σωτῆρος ἀπεφήνατο, ἣν ὁ ἀπόστολος »μορφὴν δούλου« κέκληκεν· οὐ λογισάμενος ὅτι καὶ πάντες ἄνθρωποι κατὰ τὴν σάρκα τοῦ σωτῆρος τυγχάνουσιν μεμορφωμένοι. καὶ τὸ μὲν σῶμα ὃ ἀνείληφεν ὁ σωτὴρ τῆς ἀγενήτου καὶ ἀρρήτου καὶ πατρικῆς θεότητος εἰκόνα εἶναι διισχυρίζεται, τὸν δὲ υἱὸν τοῦ θεοῦ τὸν μονογενῆ διʼ οὗ τὰ πάντα συνέστη (»πάντα« γὰρ »διʼ αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν«) ἀρνεῖται εἶναι εἰκόνα τοῦ θεοῦ αὐταῖς συλλαβαῖς λέγων οὐκοῦν πρόδηλον, ὅτι πρὸ τῆς τοῦ ἡμετέρου σώματος ἀναλήψεως ὁ λόγος καθʼ ἑαυτὸν οὐκ ἦν εἰκὼν τοῦ ἀοράτου θεοῦ. ὁρᾷς ὅσῃ διαστροφῇ κέχρηται τῆς ἀποστολικῆς ἑρμηνείας.
ha dē mē syneis Markellos tēn eikona »tou theou tou aoratou« tēn sarka einai tou sōtēros apephēnato, hēn ho apostolos »morphēn doulou« keklēken; ou logisamenos hoti kai pantes anthrōpoi kata tēn sarka tou sōtēros tynchanousin memorphōmenoi. kai to men sōma ho aneilēphen ho sōtēr tēs agenētou kai arrētou kai patrikēs theotētos eikona einai diischyrizetai, ton de huion tou theou ton monogenē diʼ hou ta panta synestē (»panta« gar »diʼ autou egeneto, kai chōris autou egeneto oude hen«) arneitai einai eikona tou theou autais syllabais legōn oukoun prodēlon, hoti pro tēs tou hēmeterou sōmatos analēpseōs ho logos kathʼ heauton ouk ēn eikōn tou aoratou theou. horąs hosę̄ diastrophę̄ kechrētai tēs apostolikēs hermēneias.
Not understanding this, Marcellus declared that the image “of the invisible God” is the Saviour's flesh, which the apostle called “the form of a servant,” not reckoning that all men are formed like the Saviour's flesh. And he insists that the body which the Saviour assumed is the image of the unbegotten and unspeakable Godhead of the Father, but denies that the only-begotten Son of God, through whom all things were established (“for all things came into being through him, and without him nothing came into being”), is the image of God, saying in these very syllables: “It is therefore plain that before the taking up of our body the Word by himself was not the image of the invisible God.” You see how great a distortion of the apostle's meaning he uses.
Col 1:15 (quotation, high confidence) · Phil 2:7 (quotation, high confidence) · John 1:3 (quotation, high confidence)
Notes and citation
Summary: Marcellus makes the flesh, not the Son, the image of God.
- Quotation of Marcellus (see Against Marcellus 1.4.31). Col 1:15; Phil 2:7; John 1:3.
Topics: Christology, Heresy, The image of God
Cite (SBL): Eusebius, Eccl. theol. 2.23.4 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-23-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-23-4
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.23.5Klostermann
οὕτω δὲ τοῦ εὐαγγελιστοῦ Ἰωάννου τὸ παρὰ Μωσεῖ καὶ τοῖς λοιποῖς προφήταις κεκρυμμένως ἐγνωσμένον μυστήριον εὐαγγελιζομένου καὶ ἀνακαλύπτοντος μεγάλῃ τε κηρύττοντος βοῇ τὸ »ἐν ἀρχῇ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος.
houtō de tou euangelistou Iōannou to para Mōsei kai tois loipois prophētais kekrymmenōs egnōsmenon mystērion euangelizomenou kai anakalyptontos megalę̄ te kēryttontos boę̄ to »en archę̄ ēn ho logos, kai ho logos ēn pros ton theon, kai theos ēn ho logos.
So, when the evangelist John announced and unveiled the mystery known in hidden fashion in Moses and the other prophets, and proclaimed with a great cry, “In the beginning was the Word, and the Word was with God, and the Word was God.
John 1:1 (quotation, high confidence)
Notes and citation
Summary: John unveiled the mystery hidden in Moses and the prophets.
- John 1:1. The sentence continues through the next section into 2.24.1.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 2.23.5 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-23-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-23-5
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.23.6Klostermann
πάντα διʼ αὐτοῦ ἐγένετο« καὶ μαρτυρομένου ὅτι »ἦν τὸ φῶς τὸ φωτίζον πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον. ἐν τῷ κόσμῳ ἦν, καὶ ὁ κόσμος διʼ αὐτοῦ ἐγένετο, καὶ ὁ κόσμος αὐτὸν οὐκ ἔγνω«, τήν τε υἱότητα σαφῶς παριστῶντος ἐν τῷ περὶ μὲν τοῦ πατρὸς λέγειν »θεὸν οὐδεὶς ἑώρακεν πώποτε«, περὶ δὲ τοῦ υἱοῦ »ὁ μονογενὴς υἱὸς ὁ ὢν εἰς τὸν κόλπον τοῦ πατρός, ἐκεῖνος ἐξηγήσατο«,
panta diʼ autou egeneto« kai martyromenou hoti »ēn to phōs to phōtizon panta anthrōpon erchomenon eis ton kosmon. en tǭ kosmǭ ēn, kai ho kosmos diʼ autou egeneto, kai ho kosmos auton ouk egnō«, tēn te huiotēta saphōs paristōntos en tǭ peri men tou patros legein »theon oudeis heōraken pōpote«, peri de tou huiou »ho monogenēs huios ho ōn eis ton kolpon tou patros, ekeinos exēgēsato«,
All things came into being through him,” and testified that “he was the light that enlightens every man coming into the world. He was in the world, and the world came into being through him, and the world did not know him,” and clearly showed the sonship in saying of the Father, “No one has ever seen God,” and of the Son, “The only-begotten Son, who is in the bosom of the Father, he has made him known,”
John 1:3 (quotation, high confidence) · John 1:9–10 (quotation, high confidence) · John 1:18 (quotation, high confidence)
Notes and citation
Summary: John showed the Son's sonship by distinguishing him from the unseen Father.
- John 1:3, 9–10, 18.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 2.23.6 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-23-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-23-6
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
preface 2, chapter 24
2.24.1Klostermann
ὁ θαυμαστὸς οὗτος τῶν Χριστοῦ λόγων διδάσκαλος τὰς ἐντολὰς τοῦ θεοῦ καὶ τοὺς παραγγελτικοὺς τῶν πρακτέων λόγους ἀπὸ τῆς θείας συναγαγὼν γραφῆς τοιοῦτόν τινα ὁρίζεται τὸν »ἐν ἀρχῇ« λόγον. ἐπάκουσον δὲ ὅπως ταῦτα συνιστᾶν πειρᾶται, τοῦτον γράφων τὸν τρόπον * * * * * τῶν δὲ διδασκόντων αὐτοὺς ὥσπερ αἰδουμένων μεμνῆσθαι τοῦ λόγου. ὃν οὕτω πᾶσαι αἱ θεῖαι κηρύττουσιν γραφαί. Δαυὶδ μὲν γὰρ περὶ αὐτοῦ λέγει »τῷ λόγῳ κυρίου οἱ οὐρανοὶ ἐστερεώθησαν«, αὖθίς τε ὁ αὐτὸς »ἐξαπέστειλεν τὸν λόγον αὐτοῦ καὶ ἰάσατο αὐτούς«. Σολομῶν δὲ »ζητήσουσίν με κακοί, καὶ οὐχ εὑρήσουσιν. ἐμίσησαν γὰρ σοφίαν, τὸν δὲ λόγον κυρίου οὐ προείλοντο«. Ἡσαΐας τε »ἐκ Σιὼν ἐξελεύσεται νόμος, καὶ λόγος κυρίου ἐξ Ἱερουσαλήμ«. καὶ αὖθις Ἱερεμίας »ᾐσχύνθησαν σοφοὶ« φησὶν »καὶ ἐπτοήθησαν καὶ ἑάλωσαν, ὅτι τὸν λόγον κυρίου ἀπεδοκίμασαν«.
ho thaumastos houtos tōn Christou logōn didaskalos tas entolas tou theou kai tous parangeltikous tōn prakteōn logous apo tēs theias synagagōn graphēs toiouton tina horizetai ton »en archę̄« logon. epakouson de hopōs tauta synistan peiratai, touton graphōn ton tropon * * * * * tōn de didaskontōn autous hōsper aidoumenōn memnēsthai tou logou. hon houtō pasai hai theiai kēryttousin graphai. Dauid men gar peri autou legei »tǭ logǭ kyriou hoi ouranoi estereōthēsan«, authis te ho autos »exapesteilen ton logon autou kai iasato autous«. Solomōn de »zētēsousin me kakoi, kai ouch heurēsousin. emisēsan gar sophian, ton de logon kyriou ou proeilonto«. Hēsaïas te »ek Siōn exeleusetai nomos, kai logos kyriou ex Hierousalēm«. kai authis Hieremias »ę̄schynthēsan sophoi« phēsin »kai eptoēthēsan kai healōsan, hoti ton logon kyriou apedokimasan«.
this admirable teacher of Christ's words, collecting from divine Scripture the commandments of God and the words commanding what is to be done, defines the Word “in the beginning” as something of this kind. Hear how he tries to establish this, writing in this way: “… while those who teach them are as if ashamed to mention the Word, whom all the divine Scriptures proclaim in this way. For David says of him: ‘By the word of the Lord the heavens were made firm,’ and again the same: ‘He sent forth his word and healed them.’ And Solomon: ‘The wicked will seek me and will not find me; for they hated wisdom, and did not choose the word of the Lord.’ And Isaiah: ‘Out of Zion will go forth the law, and the word of the Lord from Jerusalem.’ And again Jeremiah says: ‘The wise were put to shame and terrified and caught, because they rejected the word of the Lord.’
Textual problem in this passage: see the notes.
Ps 33:6 (32:6 LXX) (quotation, high confidence) · Ps 107:20 (106:20 LXX) (quotation, high confidence) · Prov 1:28–29 (quotation, high confidence) · Isa 2:3 (quotation, high confidence) · Jer 8:9 (quotation, high confidence)
Notes and citation
Summary: Marcellus defines the Word from Old Testament texts about God's commanding word.
- Quotation of Marcellus (see Against Marcellus 2.2.8–10); the edition marks a gap (* * * * *) at its beginning. Ps 33:6; Ps 107:20; Prov 1:28–29; Isa 2:3; Jer 8:9.
Notes on the original text
- Digital text corrected (page-break mark): τὸν | τρόπον → τὸν τρόπον.
Topics: Christology, Heresy
Cite (SBL): Eusebius, Eccl. theol. 2.24.1 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-24-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-24-1
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.24.2Klostermann
καὶ Ὡσηὲ δὲ ὁ προφήτης »ἐμίσησαν« ἔφη »ἐν πύλαις ἐλέγχοντα, καὶ λόγον ὅσιον ἐβδελύξαντο«. Μιχαίας τε ὁμοίως καὶ αὐτὸς περὶ τοῦ λόγου μνημονεύων »ἐκ Σιὼν« ἔφη »ἐξελεύσεται νόμος, καὶ λόγος κυρίου ἐξ Ἱερουσαλήμ«. ταῦτα καὶ τὰ τούτοις ἀδελφὰ συναγαγὼν κρατύνειν διὰ τούτων τὴν ἑαυτοῦ δόξαν ἡγεῖται.
kai Hōsēe de ho prophētēs »emisēsan« ephē »en pylais elenchonta, kai logon hosion ebdelyxanto«. Michaias te homoiōs kai autos peri tou logou mnēmoneuōn »ek Siōn« ephē »exeleusetai nomos, kai logos kyriou ex Hierousalēm«. tauta kai ta toutois adelpha synagagōn kratynein dia toutōn tēn heautou doxan hēgeitai.
And Hosea the prophet said: ‘They hated the one who reproves in the gates, and abhorred a holy word.’ And Micah likewise, he too mentioning the word, said: ‘Out of Zion will go forth the law, and the word of the Lord from Jerusalem.’” Collecting these and things akin to them, he thinks he strengthens his own opinion by them.
Amos 5:10 (quotation, high confidence) · Mic 4:2 (quotation, high confidence)
Notes and citation
Summary: Marcellus thinks these prophetic texts support his view of the Word.
- Quotation of Marcellus. Amos 5:10 (attributed to Hosea); Mic 4:2.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 2.24.2 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-24-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-24-2
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.24.3Klostermann
ὅρα δὲ πῶς φύρας τὰς ἀπὸ τῆς θείας γραφῆς μαρτυρίας ὁμοῦ συνήγαγεν καὶ τὸν ἀποστελλόμενον τοῦ θεοῦ λόγον, τὸν σωτήριον καὶ ἰατικόν, καὶ τὸν τῶν πρακτέων παραγγελτικόν. τὸ γὰρ »ἐμίσησαν ἐν πύλαις ἐλέγχοντα, καὶ λόγον ὅσιον ἐβδελύξαντο« ποῖον ὑποτίθεται λόγον ἢ πάντως που τὸν περὶ τῶν ὁσίων καὶ δικαίων πράξεων παραγγελτικόν, πάντα τε μᾶλλον ἢ τὸν υἱὸν τοῦ θεοῦ ὁμολογεῖν βούλεται, ὥσπερ αἰδούμενος μνημονεῦσαι τοῦ υἱοῦ. ἡμεῖς μὲν γὰρ οἴδαμεν τὸν υἱὸν τοῦ θεοῦ κυριώτατον ὄντα υἱὸν καὶ ἀληθῶς μονογενῆ τοῦ θεοῦ, καὶ λόγον δὲ αὐτὸν ἀκριβῶς ἴσμεν οὐχ ὅμοιον τῷ ‹ἐν› ἀνθρώποις, ἀλλʼ οἷον προσήκει νοεῖν θεοῦ λόγον, ζῶντα καὶ ὑφεστῶτα καὶ υἱόν. ὁ δὲ λόγον σημαντικὸν καὶ τῶν πρακτέων παραγγελτικὸν εἰσάγων, εἰκότως ὤκνει τὸν υἱὸν ὁμολογεῖν, ὃν αὐτῷ ἔργῳ ἠρνεῖτο.
hora de pōs phyras tas apo tēs theias graphēs martyrias homou synēgagen kai ton apostellomenon tou theou logon, ton sōtērion kai iatikon, kai ton tōn prakteōn parangeltikon. to gar »emisēsan en pylais elenchonta, kai logon hosion ebdelyxanto« poion hypotithetai logon ē pantōs pou ton peri tōn hosiōn kai dikaiōn praxeōn parangeltikon, panta te mallon ē ton huion tou theou homologein bouletai, hōsper aidoumenos mnēmoneusai tou huiou. hēmeis men gar oidamen ton huion tou theou kyriōtaton onta huion kai alēthōs monogenē tou theou, kai logon de auton akribōs ismen ouch homoion tǭ ‹en› anthrōpois, allʼ hoion prosēkei noein theou logon, zōnta kai hyphestōta kai huion. ho de logon sēmantikon kai tōn prakteōn parangeltikon eisagōn, eikotōs ōknei ton huion homologein, hon autǭ ergǭ ērneito.
But see how he jumbled together the testimonies from divine Scripture, collecting both the word of God that is sent, the saving and healing one, and the word commanding what is to be done. For what word does “They hated the one who reproves in the gates, and abhorred a holy word” suppose, if not surely the one commanding holy and just actions? He wants to confess anything rather than the Son of God, as if ashamed to mention the Son. For we know that the Son of God is most properly Son and truly only-begotten of God, and we know exactly that he is Word, not like the word in men, but such as it is fitting to understand the Word of God, living and subsisting and Son. But he, introducing a signifying word and one commanding what is to be done, rightly hesitated to confess the Son, whom he denied in deed.
Amos 5:10 (quotation, high confidence) · Ps 107:20 (106:20 LXX) (allusion, medium confidence)
Notes and citation
Summary: Marcellus mixes the healing Word with commanding words, avoiding the living Son.
- Amos 5:10; Ps 107:20. “in” (ἐν) is the editor's supplement.
Topics: Christology, Heresy, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Eccl. theol. 2.24.3 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-24-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-24-3
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
preface 2, chapter 25
2.25.1Klostermann
εἶτα καὶ αὐτὸς ἑαυτῷ τἀναντία γράφων οὐκ αἴσθεται. ἐν ἑτέροις μὲν γὰρ διισχυρίζεται μηδένα τοῦ προτέρου λαοῦ τὰ κατὰ τὸν λόγον ἐγνωκέναι, μυστήριον γὰρ εἶναι ἀποκεκρυμμένον. γράφει δὲ ὧδε αὐταῖς λέξεσιν τί γὰρ ἕτερον ἦν ἀποκεκρυμμένον μυστήριον ἢ τὸ κατὰ τὸν λόγον; οὕτως δὲ ἦν ἀποκεκρυμμένον ἐν τῷ θεῷ τουτὶ πρότερον τὸ μυστήριον, ὥστε μηδένα τοῦ προτέρου λαοῦ σαφῶς τὰ κατὰ τὸν λόγον εἰδέναι, ἀλλʼ ἡμᾶς τοῦ πλούτου τῆς δόξης καὶ τοῦ ἀποκεκρυμμένου μυστηρίου ἀπολαύειν νυνί. καὶ αὖθις ἐπιλέγει ὁ δὲ ἱερὸς ἀπόστολός τε καὶ μαθητὴς τοῦ κυρίου Ἰωάννης σαφῶς καὶ διαρρήδην ἐν ἀρχῇ τοῦ εὐαγγελίου διδάσκων, ὡς ἀγνοούμενον ἐν ἀνθρώποις πρότερον, λόγον αὐτὸν τοῦ παντοκράτορος ὀνομάζων, οὕτως ἔφη »ἐν ἀρχῇ ἦν ὁ λόγος«. ἐν τούτοις μὲν οὖν ἀποκεκρυμμένον μυστήριον διορίζεται εἶναι τὸ περὶ τοῦ λόγον ἔχειν τὸν θεόν, ἐν δὲ ταῖς ἀρτίως παρατεθείσαις προφητικαῖς φωναῖς πάσας τὰς θείας γραφὰς κηρύττειν τὰ περὶ αὐτοῦ συνίστησιν καὶ συνάγει περὶ λόγου θεοῦ πλείστας ὅσας μαρτυρίας.
eita kai autos heautǭ tanantia graphōn ouk aisthetai. en heterois men gar diischyrizetai mēdena tou proterou laou ta kata ton logon egnōkenai, mystērion gar einai apokekrymmenon. graphei de hōde autais lexesin ti gar heteron ēn apokekrymmenon mystērion ē to kata ton logon? houtōs de ēn apokekrymmenon en tǭ theǭ touti proteron to mystērion, hōste mēdena tou proterou laou saphōs ta kata ton logon eidenai, allʼ hēmas tou ploutou tēs doxēs kai tou apokekrymmenou mystēriou apolauein nyni. kai authis epilegei ho de hieros apostolos te kai mathētēs tou kyriou Iōannēs saphōs kai diarrēdēn en archę̄ tou euangeliou didaskōn, hōs agnooumenon en anthrōpois proteron, logon auton tou pantokratoros onomazōn, houtōs ephē »en archę̄ ēn ho logos«. en toutois men oun apokekrymmenon mystērion diorizetai einai to peri tou logon echein ton theon, en de tais artiōs paratetheisais prophētikais phōnais pasas tas theias graphas kēryttein ta peri autou synistēsin kai synagei peri logou theou pleistas hosas martyrias.
Then he does not notice that he writes the opposite of himself. For elsewhere he insists that no one of the former people knew the things concerning the Word, for it was a hidden mystery. He writes thus in these very words: “For what else was the hidden mystery than the mystery concerning the Word? This mystery was formerly so hidden in God that no one of the former people clearly knew the things concerning the Word, but we now enjoy the riches of the glory and of the hidden mystery.” And again he adds: “But the holy apostle and disciple of the Lord John, teaching clearly and expressly at the beginning of the gospel, as though he had been unknown among men before, names him Word of the Almighty. He said thus: ‘In the beginning was the Word.’” Here, then, he defines the hidden mystery as God's having a Word; but in the prophetic words just set out he establishes that all the divine Scriptures proclaim the things about him, and he collects very many testimonies about the Word of God.
Col 1:26–27 (allusion, high confidence) · John 1:1 (quotation, high confidence)
Notes and citation
Summary: Marcellus contradicts himself, calling the Word a hidden mystery yet proclaimed in all the prophets.
- Quotations of Marcellus (see Against Marcellus 2.2.35, 2.2.11). Col 1:26–27; John 1:1.
Notes on the original text
- Digital text corrected (page-break mark): ἀποκεκρυμ|μένον → ἀποκεκρυμμένον.
Topics: Christology, Heresy
Cite (SBL): Eusebius, Eccl. theol. 2.25.1 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-25-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-25-1
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.25.2Klostermann
οὐκ ἄρα ἦν ἀγνοούμενος τῷ προτέρῳ λαῷ, πάντες γὰρ αὐτοὶ τοὺς τοιούτους λόγους ᾔδεσαν, ἀνὰ στόμα καὶ διὰ μνήμης τὰ προφητικὰ λόγια φέροντες. ἀλλὰ τὸν γραμματέα τῶν Ἰουδαίων ἡμῖν ὁ Χριστιανὸς προΐσχεται, οὐκ ἀκούων τοῦ σωτῆρος λέγοντος »οὐαὶ ὑμῖν, γραμματεῖς καὶ Φαρισαῖοι ὑποκριταί«, θαυμάζει τε αὐτὸν ὅρκῳ πιστούμενον ὅτι »εἷς ἐστιν ὁ θεὸς καὶ οὐκ ἔστιν πλὴν αὐτοῦ«, οὐκ εἰδὼς ὅτι καὶ τὰ »δαιμόνια πιστεύουσιν καὶ φρίττουσιν«.
ouk ara ēn agnooumenos tǭ proterǭ laǭ, pantes gar autoi tous toioutous logous ę̄desan, ana stoma kai dia mnēmēs ta prophētika logia pherontes. alla ton grammatea tōn Ioudaiōn hēmin ho Christianos proïschetai, ouk akouōn tou sōtēros legontos »ouai hymin, grammateis kai Pharisaioi hypokritai«, thaumazei te auton horkǭ pistoumenon hoti »heis estin ho theos kai ouk estin plēn autou«, ouk eidōs hoti kai ta »daimonia pisteuousin kai phrittousin«.
So he was not unknown to the former people, for they all knew such words, carrying the prophetic oracles on their lips and in memory. But the Christian holds up to us the scribe of the Jews, not hearing the Saviour saying, “Woe to you, scribes and Pharisees, hypocrites,” and he admires him for affirming with an oath that “God is one and there is none besides him,” not knowing that even “the demons believe and shudder.”
Matt 23:13 (quotation, high confidence) · Mark 12:32 (quotation, high confidence) · Jas 2:19 (quotation, high confidence)
Notes and citation
Summary: Marcellus praises the scribe's confession of one God, which even demons make.
- Matt 23:13; Mark 12:32; Jas 2:19.
Topics: Heresy
Cite (SBL): Eusebius, Eccl. theol. 2.25.2 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-25-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-25-2
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.25.3Klostermann
τήρει δὲ ὅπως ἐξ αὐτῶν τῶν προφητικῶν γραφῶν τὰ περὶ λόγου συνάγει τοῦ τῶν πρακτέων διδασκαλικοῦ· ὃν καὶ Ἰουδαίων παῖδες γνωρίζειν ὁμολογήσουσιν, ἅτε πρὸ ἡμῶν τοῦτον παρειληφότες. ἀλλʼ οὐδὲ αὐτὸς Σαβέλλιος τὸν τοιοῦτον ἠγνόει λόγον.
tērei de hopōs ex autōn tōn prophētikōn graphōn ta peri logou synagei tou tōn prakteōn didaskalikou; hon kai Ioudaiōn paides gnōrizein homologēsousin, hate pro hēmōn touton pareilēphotes. allʼ oude autos Sabellios ton toiouton ēgnoei logon.
Note how from the prophetic Scriptures themselves he collects the passages about a word that teaches what is to be done, which the sons of the Jews too will confess they know, having received it before us. But not even Sabellius himself was ignorant of such a word.
Notes and citation
Summary: The commanding word Marcellus finds was known to Jews and Sabellius alike.
Topics: Heresy, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Eccl. theol. 2.25.3 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-25-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-25-3
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.25.4Klostermann
πῶς οὖν Ἰουδαίους καὶ Σαβέλλιον κόπτων μὴ ἐγνωκέναι τὸν λόγον ἔφη διʼ ὧν παρεθέμην αὐτοῦ φωνῶν; καὶ ἐπειδὴ ἀποπέφανται ὁ αὐτὸς διὰ τῶν ἔμπροσθεν ὡς οὐδεὶς ἐδύνατο τὸν θεὸν εἰδέναι οὐδὲ τὸν λόγον γνωρίζειν αὐτοῦ εἰ μὴ τὴν εἰκόνα εἰλήφει τοῦ ἀοράτου θεοῦ, δηλαδὴ τὴν σάρκα ὡς αὐτὸς ἔφη
pōs oun Ioudaious kai Sabellion koptōn mē egnōkenai ton logon ephē diʼ hōn parethemēn autou phōnōn? kai epeidē apopephantai ho autos dia tōn emprosthen hōs oudeis edynato ton theon eidenai oude ton logon gnōrizein autou ei mē tēn eikona eilēphei tou aoratou theou, dēladē tēn sarka hōs autos ephē
How then, attacking the Jews and Sabellius, did he say they did not know the Word, in the words of his I set out? And since the same man declared earlier that no one could know God or recognize his Word unless he had received the image of the invisible God, clearly the flesh, as he himself said
Notes and citation
Summary: Marcellus's claims about who knew the Word are inconsistent.
- See 1.15.1 and Against Marcellus 2.3.28.
Topics: Heresy
Cite (SBL): Eusebius, Eccl. theol. 2.25.4 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-25-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-25-4
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.25.5Klostermann
(διὰ μόνης γὰρ τῆς εἰκόνος γνωρίζεσθαι τὸν θεὸν καὶ τὸν τούτου λόγον διετείνατο, τὴν σάρκα λέγων εἶναι τὴν εἰκόνα), ὑπομνηστέον διὰ τῶν προκειμένων ὡς δίχα τῆς ἐνσάρκου παρουσίας Ἰουδαῖοι πάντες τὸν λόγον τοῦ θεοῦ καὶ τοὺς λόγους τοὺς ἐν ταῖς προφητικαῖς γραφαῖς τῶν ὁσίων ἔργων παραγγελτικοὺς ἀκριβῶς ᾔδεσαν, ἐξ ἁπαλῶν ὀνύχων τούτους καταμελετῶντες, καὶ τὸν θεὸν ὡμολόγουν τὸν πάντων ποιητὴν καὶ δημιουργόν, ὥσπερ οὖν καὶ ‹ὁ› γραμματεὺς ὁ διʼ ὅρκου πιστούμενος τοῦτο.
(dia monēs gar tēs eikonos gnōrizesthai ton theon kai ton toutou logon dieteinato, tēn sarka legōn einai tēn eikona), hypomnēsteon dia tōn prokeimenōn hōs dicha tēs ensarkou parousias Ioudaioi pantes ton logon tou theou kai tous logous tous en tais prophētikais graphais tōn hosiōn ergōn parangeltikous akribōs ę̄desan, ex hapalōn onychōn toutous katameletōntes, kai ton theon hōmologoun ton pantōn poiētēn kai dēmiourgon, hōsper oun kai ‹ho› grammateus ho diʼ horkou pistoumenos touto.
(for he contended that God and his Word are known through the image alone, saying the flesh is the image), it must be pointed out from what has been set forth that, without the coming in the flesh, all the Jews knew exactly the word of God and the words in the prophetic Scriptures commanding holy deeds, studying them from tender years, and confessed God the maker and creator of all, as the scribe too affirmed this with an oath.
Notes and citation
Summary: The Jews knew God's commanding word without the incarnation, so Marcellus's claim fails.
- “From tender years” renders the idiom “from tender nails.” “the” (ὁ) is the editor's supplement.
Notes on the original text
- Digital text corrected (page-break mark): ἁπαλῶν | ὀνύχων → ἁπαλῶν ὀνύχων.
Topics: Heresy
Cite (SBL): Eusebius, Eccl. theol. 2.25.5 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-25-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-25-5
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.25.6Klostermann
ταῦτα μὲν οὖν εἰς ἀπόδειξιν τοῦ Σαβελλίζειν τὸν ἄνδρα. ὥρα δὲ λοιπὸν ἐπελθεῖν καὶ ἃς πεποίηται διαστρόφους τῶν θείων γραφῶν ἑρμηνείας, ὡς ἂν μάθοι πᾶς τῶν τὸν ἄνδρα τιμώντων ὅτι μὴ μόνης τῆς ὀρθῆς παρεξετράπη πίστεως, ἀλλὰ καὶ τῆς ὑγιοῦς τῶν θεοπνεύστων γραφῶν ἐντεύξεως τε καὶ θεωρίας.
tauta men oun eis apodeixin tou Sabellizein ton andra. hōra de loipon epelthein kai has pepoiētai diastrophous tōn theiōn graphōn hermēneias, hōs an mathoi pas tōn ton andra timōntōn hoti mē monēs tēs orthēs parexetrapē pisteōs, alla kai tēs hygious tōn theopneustōn graphōn enteuxeōs te kai theōrias.
So much, then, to prove that the man Sabellianizes. It is time now to go on also to the perverse interpretations of the divine Scriptures he has made, so that every one of those who honour the man may learn that he turned aside not only from the right faith but also from a sound reading and study of the inspired Scriptures.
Notes and citation
Summary: Eusebius turns to Marcellus's perverse interpretations of Scripture.
- End of Book 2.
Topics: Scripture and canon, Heresy
Cite (SBL): Eusebius, Eccl. theol. 2.25.6 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-25-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-25-6
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
preface 3, chapter 1
3.1.1Klostermann
Ὁ μὲν οὖν μέγας εὐαγγελιστὴς Ἰωάννης τὴν τοῦ σωτῆρος ἡμῶν θεολογίαν τὸν ἀποδοθέντα τρόπον διαφόρως εὐηγγελίζετο· Μάρκελλος δʼ ὅπως ταύτην ἀρνησάμενος ἐπὶ τὴν Ἰουδαϊκὴν ἐξώκειλεν ἀπιστίαν, δεδήλωται διʼ ὧν λέλεκται. ὡς δὲ καὶ διαστρόφως τὰς ὁμολογουμένας καὶ σαφεῖς περὶ τοῦ σωτῆρος ἡμῶν παρηρμήνευεν διδασκαλίας, μάθοις ἂν καὶ ἐξ ἑτέρων μὲν πλείστων ὅσων αὐτοῦ διηγήσεων, ἀτὰρ δὴ καὶ ἐκ τῆς οὕτως ἐχούσης. ἐν ταῖς Σολομῶνος Παροιμίαις εἰσάγεται ἡ σοφία αὐτοπροσώπως περὶ ἑαυτῆς ταῦτα διεξερχομένη »ἐγὼ ἡ σοφία κατεσκήνωσα βουλήν,
Ho men oun megas euangelistēs Iōannēs tēn tou sōtēros hēmōn theologian ton apodothenta tropon diaphorōs euēngelizeto; Markellos dʼ hopōs tautēn arnēsamenos epi tēn Ioudaïkēn exōkeilen apistian, dedēlōtai diʼ hōn lelektai. hōs de kai diastrophōs tas homologoumenas kai sapheis peri tou sōtēros hēmōn parērmēneuen didaskalias, mathois an kai ex heterōn men pleistōn hosōn autou diēgēseōn, atar dē kai ek tēs houtōs echousēs. en tais Solomōnos Paroimiais eisagetai hē sophia autoprosōpōs peri heautēs tauta diexerchomenē »egō hē sophia kateskēnōsa boulēn,
The great evangelist John, then, announced the theology of our Saviour in various ways, in the manner described; and how Marcellus, denying it, ran aground on Jewish unbelief has been shown by what has been said. And how he also perversely misinterpreted the agreed and clear teachings about our Saviour you may learn from very many other expositions of his, but above all from the following. In the Proverbs of Solomon Wisdom is introduced in her own person, going through these things about herself: “I, Wisdom, have made counsel my dwelling,
Prov 8:12 (quotation, high confidence)
Notes and citation
Summary: Book 3: Eusebius quotes Wisdom's speech in Proverbs 8 to refute Marcellus's interpretation.
- Prov 8:12.
Notes on the original text
- Digital text corrected (stop for comma): ἀπιστίαν. δεδήλωται → ἀπιστίαν, δεδήλωται.
Topics: Christology, Scripture and canon
Cite (SBL): Eusebius, Eccl. theol. 3.1.1 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-1-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-1-1
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.1.2Klostermann
καὶ γνῶσιν καὶ ἔννοιαν ἐγὼ ἐπεκαλεσάμην. φόβος κυρίου μισεῖ κακίαν, ὕβριν τε καὶ ὑπερηφανίαν καὶ ὁδοὺς πονηρῶν· ἐμίσησα δὲ ἐγὼ διεστραμμένας ὁδοὺς κακῶν. ἐμὴ βουλὴ καὶ ἀσφάλεια, ἐγὼ σύνεσις, ἐμὴ δὲ ἰσχύς.
kai gnōsin kai ennoian egō epekalesamēn. phobos kyriou misei kakian, hybrin te kai hyperēphanian kai hodous ponērōn; emisēsa de egō diestrammenas hodous kakōn. emē boulē kai asphaleia, egō synesis, emē de ischys.
and I have called knowledge and understanding. The fear of the Lord hates wickedness, insolence and pride and the ways of the wicked; and I have hated the perverse ways of the evil. Counsel and security are mine; I am understanding, and strength is mine.
Prov 8:12–14 (quotation, high confidence)
Notes and citation
Summary: Wisdom speaks of her counsel and strength.
- Prov 8:12–14 (LXX).
Cite (SBL): Eusebius, Eccl. theol. 3.1.2 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-1-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-1-2
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.1.3Klostermann
διʼ ἐμοῦ βασιλεῖς βασιλεύουσιν, καὶ οἱ δυνάσται γράφουσιν δικαιοσύνην· διʼ ἐμοῦ μεγιστᾶνες μεγαλύνονται, καὶ τύραννοι διʼ ἐμοῦ κρατοῦσι γῆς. ἐγὼ τοὺς ἐμὲ φιλοῦντας ἀγαπῶ, οἱ δὲ ἐμὲ ζητοῦντες εὑρήσουσιν. πλοῦτος καὶ δόξα μοι ὑπάρχει, καὶ κτῆσις πολλῶν καὶ δικαιοσύνη.
diʼ emou basileis basileuousin, kai hoi dynastai graphousin dikaiosynēn; diʼ emou megistanes megalynontai, kai tyrannoi diʼ emou kratousi gēs. egō tous eme philountas agapō, hoi de eme zētountes heurēsousin. ploutos kai doxa moi hyparchei, kai ktēsis pollōn kai dikaiosynē.
Through me kings reign, and princes write righteousness; through me great men are magnified, and tyrants through me rule the earth. I love those who love me, and those who seek me will find. Wealth and glory belong to me, and possession of many things and righteousness.
Prov 8:15–18 (quotation, high confidence)
Notes and citation
Summary: Through Wisdom kings reign; she rewards those who love her.
- Prov 8:15–18 (LXX).
Cite (SBL): Eusebius, Eccl. theol. 3.1.3 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-1-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-1-3
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.1.4Klostermann
βέλτιον ἐμὲ καρπίζεσθαι ὑπὲρ χρυσίον καὶ λίθον τίμιον, τὰ δὲ ἐμὰ γενήματα κρείσσω ἀργυρίου ἐκλεκτοῦ. ἐν ὁδοῖς δικαιοσύνης περιπατῶ, καὶ ἀνὰ μέσον ὁδῶν δικαιώματος ἀναστρέφομαι, ἵνα μερίσω τοῖς ἐμὲ ἀγαπῶσιν ὕπαρξιν, καὶ τοὺς θησαυροὺς αὐτῶν ἐμπλήσω ἀγαθῶν. ἐὰν ἀναγγείλω ὑμῖν τὰ καθʼ ἡμέραν γιγνόμενα, μνημονεύσω τὰ ἐξ αἰῶνος ἀριθμῆσαι.
beltion eme karpizesthai hyper chrysion kai lithon timion, ta de ema genēmata kreissō argyriou eklektou. en hodois dikaiosynēs peripatō, kai ana meson hodōn dikaiōmatos anastrephomai, hina merisō tois eme agapōsin hyparxin, kai tous thēsaurous autōn emplēsō agathōn. ean anangeilō hymin ta kathʼ hēmeran gignomena, mnēmoneusō ta ex aiōnos arithmēsai.
It is better to gain my fruit than gold and precious stone, and my produce is better than choice silver. I walk in the ways of righteousness, and I move among the paths of justice, that I may give a portion to those who love me and fill their treasuries with good things. If I tell you the things that happen day by day, I will remember to count the things from everlasting.
Prov 8:19–21 (quotation, high confidence)
Notes and citation
Summary: Wisdom's fruit is better than gold.
- Prov 8:19–21, 21a (LXX).
Cite (SBL): Eusebius, Eccl. theol. 3.1.4 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-1-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-1-4
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.1.5Klostermann
κύριος ἔκτισέν με ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦ, πρὸ τοῦ αἰῶνος ἐθεμελίωσέν με, ἐν ἀρχῇ πρὸ τοῦ τὴν γῆν ποιῆσαι, πρὸ τοῦ τὰς ἀβύσσους ποιῆσαι, πρὸ τοῦ προελθεῖν τὰς πηγὰς τῶν ὑδάτων, πρὸ τοῦ ὄρη ἑδρασθῆναι, πρὸ δὲ πάντων βουνῶν γεννᾷ με. κύριος ἐποίησεν χώρας καὶ ἀοικήτους καὶ ἄκρα οἰκούμενα τῆς ὑπʼ οὐρανῶν. ἡνίκα ἡτοίμαζεν τὸν οὐρανόν, συμπαρήμην αὐτῷ, ἡνίκα ἀφώριζεν τὸν ἑαυτοῦ θρόνον ἐπʼ ἀνέμων. ἡνίκα ἰσχυρὰ ἐποίει τὰ ἄνω νέφη, καὶ ὡς ἀσφαλεῖς ἐτίθει πηγὰς τὰς ὑπʼ οὐρανόν, καὶ ἰσχυρὰ ἐποίει τὰ θεμέλια τῆς γῆς, ἤμην παρʼ αὐτῷ ἁρμόζουσα· ἐγὼ ἤμην ᾗ προσέχαιρεν καθʼ ἡμέραν· ηὐφραινόμην δὲ ἐν προσώπῳ αὐτοῦ ἐν παντὶ καιρῷ· ὅτε ηὐφραίνετο τὴν οἰκουμένην συντελέσας, καὶ ηὐφραίνετο ἐφʼ υἱοῖς ἀνθρώπων«.
kyrios ektisen me archēn hodōn autou eis erga autou, pro tou aiōnos ethemeliōsen me, en archę̄ pro tou tēn gēn poiēsai, pro tou tas abyssous poiēsai, pro tou proelthein tas pēgas tōn hydatōn, pro tou orē hedrasthēnai, pro de pantōn bounōn genną me. kyrios epoiēsen chōras kai aoikētous kai akra oikoumena tēs hypʼ ouranōn. hēnika hētoimazen ton ouranon, symparēmēn autǭ, hēnika aphōrizen ton heautou thronon epʼ anemōn. hēnika ischyra epoiei ta anō nephē, kai hōs asphaleis etithei pēgas tas hypʼ ouranon, kai ischyra epoiei ta themelia tēs gēs, ēmēn parʼ autǭ harmozousa; egō ēmēn hę̄ prosechairen kathʼ hēmeran; ēuphrainomēn de en prosōpǭ autou en panti kairǭ; hote ēuphraineto tēn oikoumenēn syntelesas, kai ēuphraineto ephʼ huiois anthrōpōn«.
The Lord created me as the beginning of his ways for his works; before the age he founded me; in the beginning, before he made the earth, before he made the depths, before the springs of the waters came forth, before the mountains were settled, and before all hills he begets me. The Lord made lands, both uninhabited and the inhabited heights of the world under heaven. When he was preparing the heaven, I was present with him, when he marked off his own throne upon the winds; when he made strong the clouds above, and set as secure the springs under heaven, and made strong the foundations of the earth, I was beside him, fitting things together; I was the one in whom he rejoiced daily; and I was glad before his face at every time, when he rejoiced at having completed the world, and rejoiced over the sons of men.”
Prov 8:22–31 (quotation, high confidence)
Notes and citation
Summary: Wisdom tells how the Lord created and begot her before creation and she was with him at creation.
- Prov 8:22–31 (LXX). “Created” (ἔκτισεν) is the LXX wording.
Notes on the original text
- Digital text corrected (page-break mark): τῆς ὑπʼ οὐρανῶν. | ἡνίκα → τῆς ὑπʼ οὐρανῶν. ἡνίκα.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 3.1.5 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-1-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-1-5
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.