On Ecclesiastical Theology 3.2.1–3.3.27
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 3, chapter 2
3.2.1Klostermann
ταῦτα μὲν ἐν Παροιμίαις περὶ ἑαυτῆς ἡ σοφία. ὅλα δʼ ἐπίτηδες ἀναγκαίως παρεθέμην, δεικνὺς ὡς ἕν ἐστιν πρόσωπον τὸ ταῦτα λέγον, οὐδεμιᾶς ἐν τῷ μεταξὺ γενομένης μεταβολῆς τοῦ λέγοντος· δείκνυται τοίνυν ἡ σοφία ταῦτα περὶ ἑαυτῆς διδάσκουσα. κἀνταῦθα δὲ πρῶτον ἐπιτηρητέον ὡς ἀπολύτως σοφία ὠνόμασται· »ἐγὼ« γάρ φησιν »〈ἡ σοφία〉 κατεσκήνωσα βουλὴν« καὶ οὐκ εἴρηται· σοφία τοῦ θεοῦ. ἀλλʼ ὥσπερ παρὰ τῷ εὐαγγελιστῇ τὸ »ἐν ἀρχῇ ἦν ὁ λόγος« ἀπολύτως ἐγράφετο, καὶ πάλιν »ὁ λόγος ἦν πρὸς τὸν θεόν«, καὶ οὐκ εἴρητο· ὁ λόγος τοῦ θεοῦ, ἵνα μὴ τῶν πρός τι νομίσῃ τις αὐτὸν λέγεσθαι, μηδʼ ὡς συμβεβηκότα ἐν τῷ θεῷ, ἀλλʼ ὡς ὑφεστῶτα καὶ ζῶντα (διὸ ἐπιλέγει »καὶ θεὸς ἦν ὁ λόγος«, οὐκ εἰπών· καὶ θεοῦ ἦν ὁ λόγος), οὕτως καὶ ἐπὶ τῆς σοφίας·
tauta men en Paroimiais peri heautēs hē sophia. hola dʼ epitēdes anankaiōs parethemēn, deiknys hōs hen estin prosōpon to tauta legon, oudemias en tǭ metaxy genomenēs metabolēs tou legontos; deiknytai toinyn hē sophia tauta peri heautēs didaskousa. kantautha de prōton epitērēteon hōs apolytōs sophia ōnomastai; »egō« gar phēsin »〈hē sophia〉 kateskēnōsa boulēn« kai ouk eirētai; sophia tou theou. allʼ hōsper para tǭ euangelistę̄ to »en archę̄ ēn ho logos« apolytōs egrapheto, kai palin »ho logos ēn pros ton theon«, kai ouk eirēto; ho logos tou theou, hina mē tōn pros ti nomisę̄ tis auton legesthai, mēdʼ hōs symbebēkota en tǭ theǭ, allʼ hōs hyphestōta kai zōnta (dio epilegei »kai theos ēn ho logos«, ouk eipōn; kai theou ēn ho logos), houtōs kai epi tēs sophias;
This Wisdom says about herself in Proverbs. I have deliberately and necessarily set out the whole, showing that the one saying these things is one person, with no change of speaker in between; so Wisdom is shown teaching these things about herself. And here first one must note that she is named Wisdom absolutely; for she says “I, Wisdom, have made counsel my dwelling,” and it is not said “wisdom of God.” But just as in the evangelist “In the beginning was the Word” was written absolutely, and again “the Word was with God,” and it was not said “the Word of God,” so that no one should think he is spoken of as one of the relative things, or as an accident in God, but as subsisting and living (therefore he adds “and the Word was God,” not saying “and the Word was God's”), so also with Wisdom.
Prov 8:12 (quotation, high confidence) · John 1:1 (quotation, high confidence)
Notes and citation
Summary: One person speaks throughout Proverbs 8, and “Wisdom,” like John's “Word,” is named absolutely as subsisting.
- Prov 8:12; John 1:1. The digital text has a stray phrase (“… transferred to the Saviour's flesh”) inside the first sentence, apparently a leaked marginal summary; it is removed by a correction. “Wisdom” is the editor's supplement.
Notes on the original text
- Digital text corrected (leaked marginal phrase inside the sentence; stop for comma): πρόσωπον τὸλος ἐπί τὴν σάρκαν τοῦ σωτῆρος μετῆγεν. ταῦτα λέγον → πρόσωπον τὸ ταῦτα λέγον; ὁ λόγος«. οὐκ εἰπών → ὁ λόγος«, οὐκ εἰπών.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 3.2.1 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-2-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-2-1
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.2.2Klostermann
ἓν γὰρ καὶ ταὐτὸν ἦν ὁ θεὸς λόγος καὶ ἡ σοφία. διὸ ἀπολύτως ἐν ταῖς Παροιμίαις ὀνομάζεται, ἔν τε τοῖς προτεθεῖσιν ῥητοῖς, οὐ μὴν ἀλλὰ καὶ διʼ ὧν τοῦτον εἴρηται τὸν τρόπον »μακάριος ἀνὴρ ὃς εὗρεν σοφίαν« καὶ »ὁ θεὸς τῇ σοφίᾳ ἐθεμελίωσε τὴν γῆν« καὶ »εἶπον τὴν σοφίαν σὴν ἀδελφὴν εἶναι« καὶ »σὺ τὴν σοφίαν κήρυξον, ἵνα φρόνησίς σοι ἐπακολουθήσῃ« καὶ »κρείσσων γὰρ σοφία λιθῶν πολυτελῶν«
hen gar kai tauton ēn ho theos logos kai hē sophia. dio apolytōs en tais Paroimiais onomazetai, en te tois protetheisin rhētois, ou mēn alla kai diʼ hōn touton eirētai ton tropon »makarios anēr hos heuren sophian« kai »ho theos tę̄ sophią ethemeliōse tēn gēn« kai »eipon tēn sophian sēn adelphēn einai« kai »sy tēn sophian kēryxon, hina phronēsis soi epakolouthēsę̄« kai »kreissōn gar sophia lithōn polytelōn«
For the God Word and Wisdom were one and the same. Therefore she is named absolutely in Proverbs, both in the sayings set out and in those where it is said in this way: “Blessed is the man who has found wisdom,” and “God by wisdom founded the earth,” and “Say that wisdom is your sister,” and “Proclaim wisdom, so that understanding may follow you,” and “For wisdom is better than costly stones”
Prov 3:13 (quotation, high confidence) · Prov 3:19 (quotation, high confidence) · Prov 7:4 (quotation, high confidence) · Prov 2:3 (allusion, low confidence) · Prov 8:11 (quotation, high confidence)
Notes and citation
Summary: Proverbs always names Wisdom absolutely.
- Prov 3:13; 3:19; 7:4; 2:3 (approximate; the wording is not exact); 8:11 (LXX).
Notes on the original text
- Digital text corrected (page-break mark): λιθῶν πολυτελῶν« | → λιθῶν πολυτελῶν«.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 3.2.2 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-2-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-2-2
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.2.3Klostermann
καὶ »ἡ σοφία ᾠκοδόμησεν ἑαυτῇ οἶκον, καὶ ὑπήρεισεν στύλους ἑπτὰ« καὶ ὅσα ἄλλα τούτοις ἀδελφὰ ἐν τῇ αὐτῇ φέρεται βίβλῳ· διʼ ὧν οὐδαμοῦ σοφία θεοῦ ὠνόμασται, ἀλλὰ ἀδιορίστως ἡ σοφία, ἵνα μὴ σύμβαμά τι νομίσωμεν αὐτὴν εἶναι περὶ τὸν θεόν, ὡς ἐν τῷ ἐπιστήμονι ἀνδρὶ τὴν ἐπιστήμην, ἀλλʼ ὑφεστῶσαν καὶ ζῶσαν σοφίαν, τὴν αὐτὴν οὖσαν τῷ υἱῷ τοῦ θεοῦ.
kai »hē sophia ǭkodomēsen heautę̄ oikon, kai hypēreisen stylous hepta« kai hosa alla toutois adelpha en tę̄ autę̄ pheretai biblǭ; diʼ hōn oudamou sophia theou ōnomastai, alla adioristōs hē sophia, hina mē symbama ti nomisōmen autēn einai peri ton theon, hōs en tǭ epistēmoni andri tēn epistēmēn, allʼ hyphestōsan kai zōsan sophian, tēn autēn ousan tǭ huiǭ tou theou.
and “Wisdom has built herself a house and set up seven pillars,” and as many other things akin to these as are found in the same book; in which she is nowhere named wisdom of God, but indefinitely, Wisdom, so that we should not think her some property of God, like knowledge in a knowing man, but a subsisting and living Wisdom, the same as the Son of God.
Prov 9:1 (quotation, high confidence)
Notes and citation
Summary: Wisdom in Proverbs is a living, subsisting Wisdom, the Son of God.
- Prov 9:1.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 3.2.3 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-2-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-2-3
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.2.4Klostermann
εἰ δέ τις ἕξιν ἐν τῷ θεῷ σοφὴν καθʼ ὃ νοοῦμεν τὸν θεὸν σοφὸν ὑπολάβοι εἶναι τὴν ἐνταῦθα λεγομένην σοφίαν, ἐπακουσάτω λεγούσης τῆς γραφῆς »εἶπον τὴν σοφίαν σὴν ἀδελφὴν εἶναι«. τίς δʼ ἂν οὕτω μανείη, ὡς τὸν ἐπὶ πάντων θεὸν καὶ τὴν ἐν αὐτῷ σοφὴν ἕξιν ὑπολαβεῖν ἀδελφὴν τῶν ἐν ἀνθρώποις κατορθούντων λέγεσθαι;
ei de tis hexin en tǭ theǭ sophēn kathʼ ho nooumen ton theon sophon hypolaboi einai tēn entautha legomenēn sophian, epakousatō legousēs tēs graphēs »eipon tēn sophian sēn adelphēn einai«. tis dʼ an houtō maneiē, hōs ton epi pantōn theon kai tēn en autǭ sophēn hexin hypolabein adelphēn tōn en anthrōpois katorthountōn legesthai?
And if anyone should suppose the wisdom spoken of here to be a wise habit in God, by which we understand God to be wise, let him hear Scripture saying, “Say that wisdom is your sister.” Who would be so mad as to suppose that the God over all, and the wise habit in him, is called sister of those among men who do right?
Prov 7:4 (quotation, high confidence)
Notes and citation
Summary: Wisdom cannot be a mere property of God, for she is called the righteous man's sister.
- Prov 7:4.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 3.2.4 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-2-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-2-4
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.2.5Klostermann
εἰ δὲ ἐπὶ τὸν Χριστὸν τοῦ θεοῦ ἐκλάβοις τὸ εἰρημένον (»Χριστὸς« γὰρ »θεοῦ δύναμις καὶ θεοῦ σοφία«), οὐδὲν ἐμποδὼν ἔσται τῇ διανοίᾳ, ἐπεὶ καὶ τὴν πρὸς ἡμᾶς οὐκ ἀναίνεται ἀδελφότητα διʼ ὑπερβολὴν φιλανθρωπίας. εἰ δὲ ἓν καὶ ταὐτὸν ἦν ὁ θεὸς καὶ ἡ ἐν ταῖς Παροιμίαις εἰσαγομένη σοφία, ἕξις οὖσα σοφὴ ἐν αὐτῷ νοουμένη καθʼ ὃ σοφὸς ὁ θεός, τί ἐκώλυεν ἀντὶ τῆς σοφίας τὸν θεὸν ἀναγεγράφθαι; ὥστε τὸ »ἡ σοφία ᾠκοδόμησεν ἑαυτῇ οἶκον, καὶ ὑπήρεισεν στύλους ἑπτά« καὶ τὰ τούτοις συνημμένα εἰρῆσθαι ἀντὶ τοῦ· ὁ θεὸς ᾠκοδόμησεν ἑαυτῷ οἶκον καὶ τὰ ἑξῆς, καὶ πάλιν [ἀντὶ] τὸ
ei de epi ton Christon tou theou eklabois to eirēmenon (»Christos« gar »theou dynamis kai theou sophia«), ouden empodōn estai tę̄ dianoią, epei kai tēn pros hēmas ouk anainetai adelphotēta diʼ hyperbolēn philanthrōpias. ei de hen kai tauton ēn ho theos kai hē en tais Paroimiais eisagomenē sophia, hexis ousa sophē en autǭ nooumenē kathʼ ho sophos ho theos, ti ekōlyen anti tēs sophias ton theon anagegraphthai? hōste to »hē sophia ǭkodomēsen heautę̄ oikon, kai hypēreisen stylous hepta« kai ta toutois synēmmena eirēsthai anti tou; ho theos ǭkodomēsen heautǭ oikon kai ta hexēs, kai palin [anti] to
But if you take the saying of the Christ of God (for “Christ is the power of God and the wisdom of God”), there will be nothing in the way of the sense, since through surpassing kindness he does not refuse brotherhood with us too. But if God and the Wisdom introduced in Proverbs were one and the same, being a wise habit understood in him by which God is wise, what prevented God from being written instead of Wisdom? So that “Wisdom has built herself a house and set up seven pillars” and what is joined to it would have been said instead of “God has built himself a house” and so on, and again
Textual problem in this passage: see the notes.
1 Cor 1:24 (quotation, high confidence) · Prov 9:1 (quotation, high confidence)
Notes and citation
Summary: Read of Christ, Wisdom's sayings make sense; read of God himself, they would not.
- 1 Cor 1:24; Prov 9:1. The editor deletes “instead of” (ἀντὶ).
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 3.2.5 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-2-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-2-5
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.2.6Klostermann
»εἶπον τὴν σοφίαν σὴν ἀδελφὴν εἶναι« λελέχθαι 〈ἀντὶ τοῦ〉· εἶπον τὸν θεὸν σὸν ἀδελφὸν εἶναι. ἀλλʼ ὁρᾶς ὡς τὴν ἀκοὴν πλήττει ἡ τοιαύτη φωνὴ οὐκ ἔχουσα ἁρμονίαν.
»eipon tēn sophian sēn adelphēn einai« lelechthai 〈anti tou〉; eipon ton theon son adelphon einai. allʼ horas hōs tēn akoēn plēttei hē toiautē phōnē ouk echousa harmonian.
“Say that wisdom is your sister” would have been said instead of “Say that God is your brother.” But you see how such a phrase strikes the ear, having no harmony.
Prov 7:4 (quotation, high confidence)
Notes and citation
Summary: Reading Wisdom as God would make Prov 7:4 absurd.
- Prov 7:4. “instead of” is the editor's supplement.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 3.2.6 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-2-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-2-6
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.2.7Klostermann
εἰ δʼ ἐπὶ τὸν υἱὸν ἐκλάβοις τὰ λόγια (αὐτὸς γὰρ ἦν ἡ σοφία), πάντα σοι εὐροήσει, μηδενὸς δυσσεβοῦς νοήματος ἐμποδὼν ἱσταμένου, συνεπιμαρτυροῦντος τοῦ ἀποστόλου Παύλου, ὃς τὸν σωτῆρα καὶ κύριον ἡμῶν Ἰησοῦν Χριστὸν λαμπρᾷ τῇ φωνῇ σοφίαν ὠνόμασεν εἰπὼν »Χριστὸς θεοῦ δύναμις καὶ θεοῦ σοφία«.
ei dʼ epi ton huion eklabois ta logia (autos gar ēn hē sophia), panta soi euroēsei, mēdenos dyssebous noēmatos empodōn histamenou, synepimartyrountos tou apostolou Paulou, hos ton sōtēra kai kyrion hēmōn Iēsoun Christon lamprą tę̄ phōnę̄ sophian ōnomasen eipōn »Christos theou dynamis kai theou sophia«.
But if you take the oracles of the Son (for he was Wisdom), everything will flow smoothly for you, no impious thought standing in the way, the apostle Paul testifying with it, who named our Saviour and Lord Jesus Christ wisdom with a brilliant voice, saying, “Christ the power of God and the wisdom of God.”
1 Cor 1:24 (quotation, high confidence)
Notes and citation
Summary: Read of the Son, the Wisdom passages fit, as Paul calls Christ God's wisdom.
- 1 Cor 1:24.
Notes on the original text
- Digital text corrected (OCR slip): ἡ κοπία → ἡ σοφία.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 3.2.7 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-2-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-2-7
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.2.8Klostermann
τούτων ὧδέ πη κατεσκευασμένων, ἀκόλουθόν ἐστιν μετὰ τῶν προεκτεθέντων ἁπάντων ἐξ αὐτοῦ 〈τοῦ〉 προσώπου καὶ τὸ »κύριος ἔκτισέν με ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦ« λελέχθαι· εἰ δὲ λέγει ἐκτίσθαι ἑαυτόν, οὐχ ὡς ἐκ τοῦ μὴ ὄντος εἰς τὸ εἶναι παρελθὼν τοῦτʼ ἂν εἴποι οὐδʼ ὡς ὁμοίως τοῖς λοιποῖς κτίσμασιν καὶ αὐτὸς ἐκ τοῦ μὴ ὄντος γεγονώς, ᾗ τινες οὐκ ὀρθῶς ὑπειλήφασιν, ἀλλʼ ὡς ὑφεστὼς μὲν καὶ ζῶν, προών τε καὶ προϋπάρχων τῆς τοῦ παντὸς κόσμου συστάσεως, ἄρχειν δὲ τῶν ὅλων ὑπὸ κυρίου, τοῦ αὐτοῦ πατρός, κατατεταγμένος, τοῦ »ἔκτισεν« ἐνταῦθα ἀντὶ τοῦ κατέταξεν ἢ κατέστησεν εἰρημένου.
toutōn hōde pē kateskeuasmenōn, akolouthon estin meta tōn proektethentōn hapantōn ex autou 〈tou〉 prosōpou kai to »kyrios ektisen me archēn hodōn autou eis erga autou« lelechthai; ei de legei ektisthai heauton, ouch hōs ek tou mē ontos eis to einai parelthōn toutʼ an eipoi oudʼ hōs homoiōs tois loipois ktismasin kai autos ek tou mē ontos gegonōs, hę̄ tines ouk orthōs hypeilēphasin, allʼ hōs hyphestōs men kai zōn, proōn te kai proÿparchōn tēs tou pantos kosmou systaseōs, archein de tōn holōn hypo kyriou, tou autou patros, katatetagmenos, tou »ektisen« entautha anti tou katetaxen ē katestēsen eirēmenou.
This being established thus, it follows that, together with all that was set out before, “The Lord created me as the beginning of his ways for his works” was also said in his own person. And if he says he was created, he would not say this as having come from non-being into being, nor as having come from non-being like the other creatures, as some have wrongly supposed, but as subsisting and living, existing and pre-existing before the founding of the whole world, and appointed by the Lord, his Father, to rule over all things, “created” here being said instead of “appointed” or “established.”
Prov 8:22 (quotation, high confidence)
Notes and citation
Summary: In Prov 8:22 “created” means “appointed” to rule, not made from nothing.
- Prov 8:22. “some” are those who held that the Son came from nothing; Eusebius's reading of ἔκτισεν as “appointed” is translated as written. “the” (τοῦ) is the editor's supplement.
Notes on the original text
- Digital text corrected (page-break mark; stop for comma): συστάσεως. | ἄρχειν → συστάσεως, ἄρχειν.
Topics: Christology, Heresy
Cite (SBL): Eusebius, Eccl. theol. 3.2.8 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-2-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-2-8
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.2.9Klostermann
διαρρήδην γοῦν τοὺς ἐν ἀνθρώποις ἄρχοντας καὶ ἡγεμόνας κτίσιν ὠνόμασεν ὁ εἰπὼν ἀπόστολος »ὑποτάγητε πάσῃ κτίσει ἀνθρωπίνῃ διὰ τὸν κύριον· εἴτε βασιλεῖ ὡς ὑπερέχοντι, εἴτε ἡγεμόσιν ὡς διʼ αὐτοῦ πεμπομένοις«.
diarrēdēn goun tous en anthrōpois archontas kai hēgemonas ktisin ōnomasen ho eipōn apostolos »hypotagēte pasę̄ ktisei anthrōpinę̄ dia ton kyrion; eite basilei hōs hyperechonti, eite hēgemosin hōs diʼ autou pempomenois«.
At any rate the apostle expressly named rulers and governors among men a creation, saying, “Submit to every human creation for the Lord's sake, whether to the king as supreme, or to governors as sent by him.”
1 Pet 2:13–14 (quotation, high confidence)
Notes and citation
Summary: Peter calls human rulers a “creation,” showing that the word can mean appointment.
- 1 Pet 2:13–14 (κτίσις, “institution” or “creation”).
Topics: Christology, Rulers and the state
Cite (SBL): Eusebius, Eccl. theol. 3.2.9 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-2-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-2-9
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.2.10Klostermann
καὶ ὁ εἰπὼν δὲ προφήτης ἑτοιμάζου τοῦ ἐπικαλεῖσθαι τὸν θεόν σου, Ἰσραήλ, διότι ἰδοὺ στερεῶν βροντὴν καὶ κτίζων πνεῦμα καὶ ἀναγγέλλων εἰς ἀνθρώπους τὸν Χριστὸν αὐτοῦ« καὶ τὸ »γραφήτω αὕτη εἰς γενεὰν ἑτέραν, καὶ λαὸς ὁ κτιζόμενος αἰνέσει τὸν κύριον« τὸ κτίζων 〈οὐκ〉 ἐπὶ τοῦ γεγονότος ἐξ ἀνυπαρξίας παρείληφεν. οὐ γὰρ τότε ἔκτισεν ὁ θεὸς τὸ πνεῦμα, ὅτε τὸν Χριστὸν αὐτοῦ διʼ αὐτοῦ πᾶσιν ἀνθρώποις κατήγγειλεν· οὐδὲν γὰρ »πρόσφατον ὑπὸ τὸν ἥλιον«.
kai ho eipōn de prophētēs hetoimazou tou epikaleisthai ton theon sou, Israēl, dioti idou stereōn brontēn kai ktizōn pneuma kai anangellōn eis anthrōpous ton Christon autou« kai to »graphētō hautē eis genean heteran, kai laos ho ktizomenos ainesei ton kyrion« to ktizōn 〈ouk〉 epi tou gegonotos ex anyparxias pareilēphen. ou gar tote ektisen ho theos to pneuma, hote ton Christon autou diʼ autou pasin anthrōpois katēngeilen; ouden gar »prosphaton hypo ton hēlion«.
And the prophet who said, “Prepare to call upon your God, Israel. For behold, I am he who makes firm the thunder and creates spirit and announces to men his Christ,” and “Let this be written for another generation, and the people that is being created will praise the Lord,” did not take “creating” of what came to be from non-existence. For God did not create the Spirit at the time when he proclaimed his Christ to all men through him; for nothing is “new under the sun.”
Amos 4:12–13 (quotation, high confidence) · Ps 102:18 (101:19 LXX) (quotation, high confidence) · Eccl 1:9 (quotation, high confidence)
Notes and citation
Summary: In Amos and the Psalms “create” does not mean bringing into existence from nothing.
- Amos 4:12–13 (LXX); Ps 102:18 (LXX 101:19); Eccl 1:9. “not” is the editor's supplement.
Notes on the original text
- Digital text corrected (stop for comma): τὸν θεόν σου, Ἰσραήλ. διότι → τὸν θεόν σου, Ἰσραήλ, διότι.
Topics: Scripture and canon
Cite (SBL): Eusebius, Eccl. theol. 3.2.10 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-2-10). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-2-10
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.2.11Klostermann
ἀλλʼ ἦν μὲν καὶ προϋπῆρχεν, ἀπεστέλλετο δὲ καθʼ ὃν καιρὸν ἦσαν οἱ ἀπόστολοι συνηγμένοι· ὅτε δίκην βροντῆς »ἐγένετο ἦχος ἐκ τοῦ οὐρανοῦ, ὥσπερ φερομένης πνοῆς βιαίας«, ἐπληρώθησάν τε »πνεύματος ἁγίου«, καὶ οὕτως εἰς πάντας ἀνθρώπους τὸν Χριστὸν τοῦ θεοῦ κατήγγειλαν ἀκολούθως τῇ προφητείᾳ φησάσῃ »διότι ἰδοὺ στερεῶν βροντὴν καὶ κτίζων πνεῦμα καὶ ἀναγγέλλων εἰς ἀνθρώπους τὸν Χριστὸν αὐτοῦ«. τοῦ μὲν »κτίζων« ἀντὶ τοῦ καταπέμπων ἢ κατατάσσων εἰρημένου, τῆς δὲ βροντῆς καθʼ ἕτερον τρόπον τὸ εὐαγγελικὸν κήρυγμα δηλούσης. καὶ ὁ λέγων δὲ »καρδίαν καθαρὰν κτίσον ἐν ἐμοί, ὁ θεός«, οὐχ ὡς μὴ ἔχων καρδίαν τοῦτʼ ἔλεγεν, καθαρὰν δὲ αὐτῷ τὴν διάνοιαν ἀποτελεσθῆναι ηὔχετο.
allʼ ēn men kai proÿpērchen, apestelleto de kathʼ hon kairon ēsan hoi apostoloi synēgmenoi; hote dikēn brontēs »egeneto ēchos ek tou ouranou, hōsper pheromenēs pnoēs biaias«, eplērōthēsan te »pneumatos hagiou«, kai houtōs eis pantas anthrōpous ton Christon tou theou katēngeilan akolouthōs tę̄ prophēteią phēsasę̄ »dioti idou stereōn brontēn kai ktizōn pneuma kai anangellōn eis anthrōpous ton Christon autou«. tou men »ktizōn« anti tou katapempōn ē katatassōn eirēmenou, tēs de brontēs kathʼ heteron tropon to euangelikon kērygma dēlousēs. kai ho legōn de »kardian katharan ktison en emoi, ho theos«, ouch hōs mē echōn kardian toutʼ elegen, katharan de autǭ tēn dianoian apotelesthēnai ēucheto.
But he was and pre-existed, and was sent at the time when the apostles were gathered, when, like thunder, “there came a sound from heaven like a rushing violent wind,” and they were filled “with the Holy Spirit,” and so proclaimed the Christ of God to all men, in accordance with the prophecy which said, “For behold, I am he who makes firm the thunder and creates spirit and announces to men his Christ”; “creates” being said instead of “sends down” or “appoints,” and the thunder in another way signifying the gospel proclamation. And the one who says, “Create a clean heart in me, O God,” did not say this as one who had no heart, but prayed that his mind might be made clean.
Acts 2:2 (quotation, high confidence) · Acts 2:4 (quotation, high confidence) · Amos 4:13 (quotation, high confidence) · Ps 51:10 (50:12 LXX) (quotation, high confidence)
Notes and citation
Summary: The Spirit existed before Pentecost; “create” there means “send,” as “create a clean heart” means “renew.”
- Acts 2:2, 4; Amos 4:13; Ps 51:10 (LXX 50:12).
Notes on the original text
- Digital text corrected (accent slip): τὸν Χριστὸν αὐτοὺ« → τὸν Χριστὸν αὐτοῦ«.
Topics: Scripture and canon, The Holy Spirit
Cite (SBL): Eusebius, Eccl. theol. 3.2.11 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-2-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-2-11
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.2.12Klostermann
οὕτως εἴρηται καὶ τὸ »ἵνα τοὺς δύο κτίσῃ εἰς ἕνα καινὸν ἄνθρωπον« ἀντὶ τοῦ συναγάγῃ· ὅρα μήποτε τοιοῦτόν ἐστιν καὶ τὸ »ἐνδύσασθε τὸν καινὸν ἄνθρωπον τὸν κατὰ θεὸν κτισθέντα« καὶ τὸ »εἴ τις οὖν ἐν Χριστῷ, καινὴ κτίσις« καὶ ὅσα ἄλλα εὕροι ἄν τις τοιουτότροπα τὴν θεόπνευστον γραφὴν διερευνώμενος. μὴ θαυμάσῃς οὖν εἰ μεταφορικῶς καὶ ἐν τῷ »κύριος ἔκτισέν με ἀρχὴν ὁδῶν αὐτοῦ« τὸ ἔκτισεν ἀντὶ τοῦ κατέστησεν ἢ κατέταξεν εἰς τὸ ἄρχειν εἴρηται, ἐπεὶ καὶ ἐν Εὐαγγελίοις λεγομένου ὑπὸ τοῦ σωτῆρος ἡμῶν τοῦ ἐξομολογοῦμαί σοι, πάτερ, κύριε τοῦ οὐρανοῦ καὶ τῆς γῆς, ὅτι ἀπέκρυψας ταῦτα ἀπὸ σοφῶν καὶ συνετῶν, καὶ ἀπεκάλυψας αὐτὰ νηπίοις« οὐ τὴν τῶν ἁμαρτημάτων ὁμολογίαν (καθʼ ὃ λέλεκται ἐν ἑτέροις »ἐξομολογεῖσθε ἀλλήλοις τὰς ἁμαρτίας«) φαμὲν ὑπὸ τοῦ σωτῆρος δηλοῦσθαι, ἀλλὰ τὴν ἐπὶ τοῖς νηπίοις εὐχαριστίαν ἀντὶ τοῦ »εὐχαριστῶ σοι, πάτερ, κύριε τοῦ οὐρανοῦ καὶ τῆς γῆς« τοῦ ἐξομολογεῖσθαι λελεγμένου.
houtōs eirētai kai to »hina tous dyo ktisę̄ eis hena kainon anthrōpon« anti tou synagagę̄; hora mēpote toiouton estin kai to »endysasthe ton kainon anthrōpon ton kata theon ktisthenta« kai to »ei tis oun en Christǭ, kainē ktisis« kai hosa alla heuroi an tis toioutotropa tēn theopneuston graphēn diereunōmenos. mē thaumasę̄s oun ei metaphorikōs kai en tǭ »kyrios ektisen me archēn hodōn autou« to ektisen anti tou katestēsen ē katetaxen eis to archein eirētai, epei kai en Euangeliois legomenou hypo tou sōtēros hēmōn tou exomologoumai soi, pater, kyrie tou ouranou kai tēs gēs, hoti apekrypsas tauta apo sophōn kai synetōn, kai apekalypsas auta nēpiois« ou tēn tōn hamartēmatōn homologian (kathʼ ho lelektai en heterois »exomologeisthe allēlois tas hamartias«) phamen hypo tou sōtēros dēlousthai, alla tēn epi tois nēpiois eucharistian anti tou »eucharistō soi, pater, kyrie tou ouranou kai tēs gēs« tou exomologeisthai lelegmenou.
So too is said “that he might create the two into one new man,” instead of “gather together”; consider whether such too is “Put on the new man created according to God,” and “If anyone is in Christ, he is a new creation,” and whatever else of this kind one might find searching the inspired Scripture. Do not be surprised, then, if metaphorically in “The Lord created me as the beginning of his ways” too, “created” is said instead of “established” or “appointed to rule,” since in the Gospels too, when our Saviour says, “I confess to you, Father, Lord of heaven and earth, that you have hidden these things from the wise and understanding and revealed them to infants,” we do not say that confession of sins (in the sense in which it is said elsewhere, “Confess your sins to one another”) is meant by the Saviour, but thanksgiving for the infants, “confess” being said instead of “I thank you, Father, Lord of heaven and earth.”
Eph 2:15 (quotation, high confidence) · Eph 4:24 (quotation, high confidence) · 2 Cor 5:17 (quotation, high confidence) · Prov 8:22 (quotation, high confidence) · Matt 11:25 (quotation, high confidence) · Jas 5:16 (quotation, high confidence)
Notes and citation
Summary: “Create” is often metaphorical in Scripture, as “confess” in Matt 11:25 means “thank.”
- Eph 2:15; Eph 4:24; 2 Cor 5:17; Prov 8:22; Matt 11:25; Jas 5:16.
Notes on the original text
- Digital text corrected (page-break mark; stop for comma): τοῦ οὐρανοῦ καὶ τῆς γῆς. ὅτι ἀπέκρυψας → τοῦ οὐρανοῦ καὶ τῆς γῆς, ὅτι ἀπέκρυψας; ὁμολογίαν | (καθʼ → ὁμολογίαν (καθʼ.
Topics: Scripture and canon, Christology
Cite (SBL): Eusebius, Eccl. theol. 3.2.12 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-2-12). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-2-12
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.2.13Klostermann
μυρία δʼ ἄν τις εὕροι σχολῇ ζητήσας τῷ κατὰ μεταφορὰν τρόπῳ διʼ ὅλης τῆς θείας γραφῆς εἰρημένα, καὶ ἄλλα πολύσημον ἔχοντα τὴν διάνοιαν, καὶ ὁμωνύμως ἕτερα διαφόρων πραγμάτων κατηγορούμενα. περὶ ὧν μακρὸν ἂν εἴη καὶ οὐ τοῦ παρόντος καιροῦ διεξιέναι.
myria dʼ an tis heuroi scholę̄ zētēsas tǭ kata metaphoran tropǭ diʼ holēs tēs theias graphēs eirēmena, kai alla polysēmon echonta tēn dianoian, kai homōnymōs hetera diaphorōn pragmatōn katēgoroumena. peri hōn makron an eiē kai ou tou parontos kairou diexienai.
One who searched at leisure would find countless things said in the metaphorical way throughout divine Scripture, and others having a manifold sense, and others predicated homonymously of different things. It would be long, and not for the present occasion, to go through them.
Notes and citation
Summary: Scripture is full of metaphor and words with several senses.
Topics: Scripture and canon
Cite (SBL): Eusebius, Eccl. theol. 3.2.13 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-2-13). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-2-13
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.2.14Klostermann
οὕτως οὖν καὶ ἐνταῦθα τὸ »κύριος ἔκτισέν με ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦ« ἀντὶ τοῦ κατέταξέν με εἰς τὸ ἄρχειν τῶν ἔργων αὐτοῦ λέλεκται· διὸ οὐχ ἁπλῶς »ἔκτισέν με« εἴρηται, ἀλλὰ μετὰ προσθήκης τῆς »ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦ.«
houtōs oun kai entautha to »kyrios ektisen me archēn hodōn autou eis erga autou« anti tou katetaxen me eis to archein tōn ergōn autou lelektai; dio ouch haplōs »ektisen me« eirētai, alla meta prosthēkēs tēs »archēn hodōn autou eis erga autou.«
So here too “The Lord created me as the beginning of his ways for his works” is said instead of “He appointed me to rule over his works”; therefore it is not said simply “He created me,” but with the addition “as the beginning of his ways for his works.”
Prov 8:22 (quotation, high confidence)
Notes and citation
Summary: Prov 8:22 means the Son was appointed to rule God's works.
- Prov 8:22.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 3.2.14 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-2-14). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-2-14
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.2.15Klostermann
τοῦτο δὲ μάλιστα παρίστησιν ἡ Ἑβραϊκὴ λέξις. εἰ γοῦν τις ἐξακριβάσαιτο τὸν ἀληθῆ νοῦν τῆς θεοπνεύστου γραφῆς, εὕροι ἂν τὴν Ἑβραϊκὴν ἀνάγνωσιν οὐ περιέχουσαν τὸ »ἔκτισέν με«, διόπερ οὐδὲ τῶν λοιπῶν ἑρμηνευτῶν ταύτῃ τις κέχρηται τῇ λέξει. αὐτίκα δʼ οὖν ὁ μὲν Ἀκύλας κύριος ἐκτήσατό με κεφάλαιον τῶν ὁδῶν αὐτοῦ« εἴρηκεν. ὁ δὲ Σύμμαχος »κύριος ἐκτήσατό με ἀρχὴν ὁδῶν αὐτοῦ«, ὁ δὲ Θεοδοτίων »κύριος ἐκτήσατό με ἀρχὴν ὁδοῦ αὐτοῦ«.
touto de malista paristēsin hē Hebraïkē lexis. ei goun tis exakribasaito ton alēthē noun tēs theopneustou graphēs, heuroi an tēn Hebraïkēn anagnōsin ou periechousan to »ektisen me«, dioper oude tōn loipōn hermēneutōn tautę̄ tis kechrētai tę̄ lexei. autika dʼ oun ho men Akylas kyrios ektēsato me kephalaion tōn hodōn autou« eirēken. ho de Symmachos »kyrios ektēsato me archēn hodōn autou«, ho de Theodotiōn »kyrios ektēsato me archēn hodou autou«.
The Hebrew wording shows this most of all. At any rate, if one should examine exactly the true sense of inspired Scripture, he would find that the Hebrew reading does not contain “He created me,” and therefore none of the other translators uses this word either. At once, then, Aquila said, “The Lord acquired me as the head of his ways”; Symmachus, “The Lord acquired me as the beginning of his ways”; and Theodotion, “The Lord acquired me as the beginning of his way.”
Prov 8:22 (quotation, high confidence)
Notes and citation
Summary: The Hebrew and the other Greek versions read “acquired,” not “created.”
- Prov 8:22 in the versions of Aquila, Symmachus and Theodotion (Hexapla); the Hebrew verb is qānānî.
Topics: Christology, Scripture and canon
Cite (SBL): Eusebius, Eccl. theol. 3.2.15 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-2-15). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-2-15
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.2.16Klostermann
καὶ ἔχοι γʼ ἂν λόγον ἡ ἑρμηνεία. τὸ γὰρ κεφάλαιον τῆς τῶν γενητῶν ἁπάντων, ὁρωμένων τε καὶ ἀφανῶν, συστάσεώς τε καὶ σωτηρίας αὐτὸς ἦν, ὃν ἐγέννα μὲν ὁ πατὴρ υἱὸν μονογενῆ, γεννήσας δὲ κατέταττεν σωτῆρα τῶν ὅλων, ἀνακεφαλαιούμενος ἐν αὐτῷ καὶ διʼ αὐτοῦ τὴν διάταξιν τοῦ παντός, ὡς ἐδίδαξεν ὁ θεῖος ἀπόστολος εἰπὼν »ἀνακεφαλαιώσασθαι πάντα ἐν τῷ Χριστῷ, τὰ ἐπὶ τοῖς οὐρανοῖς καὶ τὰ ἐπὶ τῆς γῆς«, ὡς μὴ μόνον τὰ σύμπαντα διʼ αὐτοῦ συστῆναι ἐκ τοῦ μὴ ὄντος εἰς τὸ εἶναι προελθόντα, ἀλλὰ καὶ τῆς τῶν ὅλων διοικήσεως τὴν πρόνοιαν ἀναδέχεσθαι αὐτὸν ἅτε λόγον ὄντα καὶ σοφίαν καὶ ζωὴν παντός τε καλοῦ καὶ ἀγαθοῦ πλήρωμα, ὡς διʼ αὐτοῦ κυβερνᾶσθαι καὶ διασῴζεσθαι τὰ σύμπαντα.
kai echoi gʼ an logon hē hermēneia. to gar kephalaion tēs tōn genētōn hapantōn, horōmenōn te kai aphanōn, systaseōs te kai sōtērias autos ēn, hon egenna men ho patēr huion monogenē, gennēsas de katetatten sōtēra tōn holōn, anakephalaioumenos en autǭ kai diʼ autou tēn diataxin tou pantos, hōs edidaxen ho theios apostolos eipōn »anakephalaiōsasthai panta en tǭ Christǭ, ta epi tois ouranois kai ta epi tēs gēs«, hōs mē monon ta sympanta diʼ autou systēnai ek tou mē ontos eis to einai proelthonta, alla kai tēs tōn holōn dioikēseōs tēn pronoian anadechesthai auton hate logon onta kai sophian kai zōēn pantos te kalou kai agathou plērōma, hōs diʼ autou kybernasthai kai diasǭzesthai ta sympanta.
And the rendering would have reason. For he was the head of the founding and salvation of all created things, seen and unseen, he whom the Father begot as only-begotten Son, and, having begotten him, appointed Saviour of all, summing up in him and through him the ordering of the universe, as the divine apostle taught, saying “to sum up all things in Christ, things in the heavens and things on earth”; so that not only were all things established through him, coming forth from non-being into being, but he also took on the providence of the government of all, being Word and Wisdom and Life and the fullness of everything beautiful and good, so that all things are steered and preserved through him.
Eph 1:10 (quotation, high confidence)
Notes and citation
Summary: The Son is the “head” of creation, appointed by the Father to govern and save all.
- Eph 1:10.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 3.2.16 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-2-16). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-2-16
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.2.17Klostermann
τοῦτο δὲ καὶ διὰ τῶν προτεθέντων λογίων αὐτὸς παρίστη, διʼ ὧν ἔφασκεν διʼ ἐμοῦ βασιλεῖς βασιλεύουσιν, καὶ οἱ δυνάσται γράφουσιν δικαιοσύνην· διʼ ἐμοῦ μεγιστᾶνες μεγαλύνονται, καὶ τύραννοι διʼ ἐμοῦ κρατοῦσι γῆς«.
touto de kai dia tōn protethentōn logiōn autos paristē, diʼ hōn ephasken diʼ emou basileis basileuousin, kai hoi dynastai graphousin dikaiosynēn; diʼ emou megistanes megalynontai, kai tyrannoi diʼ emou kratousi gēs«.
He himself showed this also through the oracles set out before, in which he said, “Through me kings reign, and princes write righteousness; through me great men are magnified, and tyrants through me rule the earth.”
Prov 8:15–16 (quotation, high confidence)
Notes and citation
Summary: Wisdom's rule over kings shows the Son's government of all.
- Prov 8:15–16 (LXX).
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 3.2.17 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-2-17). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-2-17
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.2.18Klostermann
λόγοις δʼ οὖν ἀρρήτοις τῆς καθόλου σοφίας τε καὶ προνοίας τοῦ υἱοῦ τοῦ θεοῦ τὰ σύμπαντα διοικεῖται. ταῦτʼ οὖν διὰ τῶν προεκτεθέντων ἐδίδασκεν, προὔτρεπέν τε ἔχεσθαι αὐτοῦ φάσκων »ἐγὼ τοὺς ἐμὲ φιλοῦντας ἀγαπῶ, οἱ δὲ ἐμὲ ζητοῦντες εὑρήσουσιν«, ἀπέτρεπέν τε τῆς ἐναντίας ὁδοῦ διʼ ὧν ἐπήγαγεν »ἐμίσησα δὲ ἐγὼ διεστραμμένας ὁδοὺς κακῶν«.
logois dʼ oun arrētois tēs katholou sophias te kai pronoias tou huiou tou theou ta sympanta dioikeitai. tautʼ oun dia tōn proektethentōn edidasken, proutrepen te echesthai autou phaskōn »egō tous eme philountas agapō, hoi de eme zētountes heurēsousin«, apetrepen te tēs enantias hodou diʼ hōn epēgagen »emisēsa de egō diestrammenas hodous kakōn«.
So by unspeakable ways of the universal wisdom and providence of the Son of God all things are governed. This, then, he taught through what was set out before, and he urged men to hold fast to him, saying, “I love those who love me, and those who seek me will find,” and turned them from the opposite road by adding, “And I have hated the perverse ways of the evil.”
Prov 8:17 (quotation, high confidence) · Prov 8:13 (quotation, high confidence)
Notes and citation
Summary: The Son governs all things and calls men to love him and avoid evil ways.
- Prov 8:17, 13.
Notes on the original text
- Digital text corrected (page-break mark): ἀγαπῶ, | οἱ δὲ → ἀγαπῶ, οἱ δὲ.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 3.2.18 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-2-18). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-2-18
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.2.19Klostermann
καὶ δὴ ταῦτα καὶ τὰ τούτοις ἀδελφὰ ὁ τοῦ θεοῦ υἱὸς (αὐτὸς γὰρ ἦν ἡ σοφία) διαστειλάμενος, ἑξῆς τοῖς διʼ αὐτῶν προωφελημένοις τὴν μυστικὴν περὶ ἑαυτοῦ γνῶσιν παραδίδωσιν λέγων »ἐὰν ἀναγγείλω ὑμῖν τὰ καθʼ ἡμέραν γιγνόμενα, μνημονεύσω τὰ ἐξ αἰῶνος ἀριθμῆσαι«.
kai dē tauta kai ta toutois adelpha ho tou theou huios (autos gar ēn hē sophia) diasteilamenos, hexēs tois diʼ autōn proōphelēmenois tēn mystikēn peri heautou gnōsin paradidōsin legōn »ean anangeilō hymin ta kathʼ hēmeran gignomena, mnēmoneusō ta ex aiōnos arithmēsai«.
And having ordained these and things akin to them, the Son of God (for he was Wisdom) next hands on to those already helped by them the mystical knowledge about himself, saying, “If I tell you the things that happen day by day, I will remember to count the things from everlasting.”
Prov 8:21 (quotation, high confidence)
Notes and citation
Summary: Wisdom, the Son, then reveals the knowledge of himself.
- Prov 8:21a (LXX).
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 3.2.19 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-2-19). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-2-19
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.2.20Klostermann
εἰ γὰρ μέλλοιμι, φησίν, τὰ ἐφʼ ἑκάστης ἡμέρας ὑπʼ ἐμοῦ πραττόμενα διδάσκειν, ἀνάγκη καὶ τῶν ἐξ ἀρχῆς τοῦ παντὸς αἰῶνος ἔργων ἐμαυτοῦ μνημονεῦσαι καὶ παραστῆσαι ὡς ἐπὶ τούτῳ με ὁ γεννήσας πατὴρ ἄρχειν τῶν ὅλων κατέστησεν, ἐφʼ ᾧ τε ἡγεῖσθαι τῶν ὁδῶν αὐτοῦ καὶ τῶν ὑπʼ αὐτοῦ διʼ ἐμοῦ πεποιημένων ἔργων. διὸ ἀκολούθως ἐπάγει τὸ κύριος ἔκτισέν με ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦ«, ἢ »κύριος ἐκτήσατό με« κατὰ τὴν ἀποδοθεῖσαν ἑρμηνείαν.
ei gar melloimi, phēsin, ta ephʼ hekastēs hēmeras hypʼ emou prattomena didaskein, anankē kai tōn ex archēs tou pantos aiōnos ergōn emautou mnēmoneusai kai parastēsai hōs epi toutǭ me ho gennēsas patēr archein tōn holōn katestēsen, ephʼ hǭ te hēgeisthai tōn hodōn autou kai tōn hypʼ autou diʼ emou pepoiēmenōn ergōn. dio akolouthōs epagei to kyrios ektisen me archēn hodōn autou eis erga autou«, ē »kyrios ektēsato me« kata tēn apodotheisan hermēneian.
For if I am going, he says, to teach what is done by me each day, I must also remember my works from the beginning of the whole age, and show that the Father who begot me appointed me for this, to rule all things, and to lead his ways and the works made by him through me. Therefore he adds consistently, “The Lord created me as the beginning of his ways for his works,” or “The Lord acquired me,” according to the rendering given.
Prov 8:22 (quotation, high confidence)
Notes and citation
Summary: Wisdom recalls being appointed by the Father to rule his works.
- Prov 8:22.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 3.2.20 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-2-20). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-2-20
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.2.21Klostermann
τὸ γὰρ μέγα κτῆμα τοῦ θεοῦ ὁ μονογενὴς υἱὸς ἦν, καθʼ ὃ μὲν ἐξ αὐτοῦ γεγένητο υἱὸς ὢν αὐτοῦ, καθʼ ὃ δὲ τοῖς πᾶσιν κοινωφελὴς καὶ σωτήριος καθέστηκεν, τὸ μέγιστον καὶ τιμιώτατον κτῆμα τοῦ πατρὸς ὑπάρχων τε καὶ ὠνομασμένος. οὐδὲ γὰρ ἄλλο τι γένοιτʼ ἂν πατρὶ υἱοῦ τιμιώτερον κτῆμα. ἔνθεν καὶ ὁ πρωτόπλαστος Ἀδὰμ ὅτε τὸν ἐν ἀνθρώποις πρῶτον υἱὸν ἐκτήσατο, ἐλέχθη καὶ ἐπʼ ἐκείνῳ ἐκτησάμην ἄνθρωπον διὰ τοῦ θεοῦ«, τῆς Ἑβραϊκῆς φωνῆς ἀντὶ τοῦ »ἐκτησάμην« κ̄ᾱν̄ῑθ̄ε̄ ῑ περιεχούσης·
to gar mega ktēma tou theou ho monogenēs huios ēn, kathʼ ho men ex autou gegenēto huios ōn autou, kathʼ ho de tois pasin koinōphelēs kai sōtērios kathestēken, to megiston kai timiōtaton ktēma tou patros hyparchōn te kai ōnomasmenos. oude gar allo ti genoitʼ an patri huiou timiōteron ktēma. enthen kai ho prōtoplastos Adam hote ton en anthrōpois prōton huion ektēsato, elechthē kai epʼ ekeinǭ ektēsamēn anthrōpon dia tou theou«, tēs Hebraïkēs phōnēs anti tou »ektēsamēn« kanithe i periechousēs;
For the only-begotten Son was God's great possession: inasmuch as he was begotten from him, being his Son; inasmuch as he has been established as beneficial and saving to all, he is and is named the greatest and most precious possession of the Father. For nothing could be a more precious possession for a father than a son. Hence too, when the first-formed Adam acquired the first son among men, it was said of him, “I have acquired a man through God,” the Hebrew word containing qanithi instead of “I have acquired”;
Gen 4:1 (quotation, high confidence)
Notes and citation
Summary: The Son is the Father's most precious possession, as Eve “acquired” a son.
- Gen 4:1 (spoken by Eve; Eusebius ascribes it to Adam). Eusebius transliterates the Hebrew qānîtî.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 3.2.21 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-2-21). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-2-21
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.2.22Klostermann
τὸ δὲ »ἐκτήσατο« κ̄ᾱν̄ᾱ κανα παρʼ Ἑβραίοις ἐκφωνεῖται. οὕτως οὖν ἐπὶ τοῦ Ἀβραὰμ εἴρηται »τὸν ἀγρὸν« »ὃν ἐκτήσατο Ἁβραάμ«, ἀνθʼ οὗ τὸ Ἑβραϊκὸν κ̄ᾱν̄ᾱ περιέχει, τῆς αὐτῆς λέξεως κειμένης παρʼ Ἑβραίοις καὶ ἐν τῷ »κύριος ἔκτισέν με ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦ«. καὶ ἐνταῦθα γὰρ κειμένης τῆς κ̄ᾱν̄ᾱ λέξεως, τὸ »ἐκτήσατο« πάντες συμφώνως ἐκδεδώκασιν οἱ ἑρμηνευταί·
to de »ektēsato« kana kana parʼ Hebraiois ekphōneitai. houtōs oun epi tou Abraam eirētai »ton agron« »hon ektēsato Habraam«, anthʼ hou to Hebraïkon kana periechei, tēs autēs lexeōs keimenēs parʼ Hebraiois kai en tǭ »kyrios ektisen me archēn hodōn autou eis erga autou«. kai entautha gar keimenēs tēs kana lexeōs, to »ektēsato« pantes symphōnōs ekdedōkasin hoi hermēneutai;
and “he acquired” is pronounced kana among the Hebrews. So too it is said of Abraham, “the field which Abraham acquired,” where the Hebrew contains kana, the same word lying among the Hebrews in “The Lord created me as the beginning of his ways for his works” too. For here too, since the word kana lies there, all the translators in agreement rendered “acquired”;
Gen 25:10 (quotation, high confidence) · Prov 8:22 (quotation, high confidence)
Notes and citation
Summary: The same Hebrew verb qānâ, “acquire,” stands in Prov 8:22.
- Gen 25:10; Prov 8:22.
Notes on the original text
- Digital text corrected (accent slip): εἰς ἔργα αὐτοὺ«. καὶ ἐνταῦθα → εἰς ἔργα αὐτοῦ«. καὶ ἐνταῦθα.
Topics: Christology, Scripture and canon
Cite (SBL): Eusebius, Eccl. theol. 3.2.22 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-2-22). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-2-22
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.2.23Klostermann
τὸ δὲ »ἔκτισεν« παραλέλεκται παρʼ Ἑβραίοις, ὅπερ οὐ κεῖται ἐπὶ τῆς προκειμένης γραφῆς. πλείστη δʼ ἂν γένοιτο τοῦ »ἔκτισεν« καὶ τοῦ »ἐκτήσατο« διαφορὰ τῷ τὴν μὲν κτίσιν κατὰ τὴν κοινοτέραν διάνοιαν τὴν ἐκ τοῦ μὴ ὄντος εἰς τὸ εἶναι πάροδον σημαίνειν, τὴν δὲ κτῆσιν τοῦ προϋπάρχοντος ἰδιάζουσαν οἰκειότητα πρὸς τὸν κτώμενον.
to de »ektisen« paralelektai parʼ Hebraiois, hoper ou keitai epi tēs prokeimenēs graphēs. pleistē dʼ an genoito tou »ektisen« kai tou »ektēsato« diaphora tǭ tēn men ktisin kata tēn koinoteran dianoian tēn ek tou mē ontos eis to einai parodon sēmainein, tēn de ktēsin tou proÿparchontos idiazousan oikeiotēta pros ton ktōmenon.
but “he created” is expressed differently among the Hebrews, and it does not lie in the present Scripture. And there would be the greatest difference between “he created” and “he acquired,” since creation, in the commoner sense, signifies passage from non-being into being, while acquisition signifies the special belonging of what already exists to the one who acquires it.
Notes and citation
Summary: “Created” means coming into being; “acquired” means belonging of what already exists.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 3.2.23 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-2-23). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-2-23
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.2.24Klostermann
λέγων τοίνυν ὁ υἱὸς τοῦ θεοῦ τὸ »κύριος ἐκτήσατο με ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦ«, ὁμοῦ καὶ τὴν προΰπαρξιν αὐτοῦ ἐδήλου καὶ τὴν ἰδιάζουσαν πρὸς τὸν πατέρα οἰκειότητα, ὁμοῦ καὶ τὸ χρήσιμον καὶ ἀναγκαῖον τῆς οἰκείας περὶ τὰ πατρῷα ἔργα προνοίας τε καὶ διοικήσεως.
legōn toinyn ho huios tou theou to »kyrios ektēsato me archēn hodōn autou eis erga autou«, homou kai tēn proÿparxin autou edēlou kai tēn idiazousan pros ton patera oikeiotēta, homou kai to chrēsimon kai anankaion tēs oikeias peri ta patrǭa erga pronoias te kai dioikēseōs.
So the Son of God, saying “The Lord acquired me as the beginning of his ways for his works,” showed at once his pre-existence and his special belonging to the Father, and at once the usefulness and necessity of his own providence and government over the Father's works.
Prov 8:22 (quotation, high confidence)
Notes and citation
Summary: “Acquired” shows the Son's pre-existence, his belonging to the Father, and his rule.
- Prov 8:22 (in the reading of the other translators).
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 3.2.24 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-2-24). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-2-24
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.2.25Klostermann
διὸ ἑξῆς ἐπάγει »πρὸ τοῦ αἰῶνος ἐθεμελίωσέν με, ἐν ἀρχῇ πρὸ τοῦ τὴν γῆν ποιῆσαι, πρὸ τοῦ προελθεῖν τὰς πηγὰς τῶν ὑδάτων, πρὸ τοῦ ὄρη ἑδρασθῆναι, πρὸ δὲ πάντων βουνῶν γεννᾷ με«· διʼ ὧν ἁπάντων τὸ ἐξ αὐτοῦ λυσιτελὲς καὶ ἀναγκαῖον τοῖς πᾶσιν ἐνδείκνυται, ὅτι τε ἦν καὶ προῆν καὶ τοῦ σύμπαντος κόσμου προϋπῆρχέν τε καὶ καθηγεῖτο ἀναγκαίως διδάσκων. Μωσέως γὰρ ἐν τῇ κοσμοποιίᾳ τῶν μὲν ὑπερκοσμίων καὶ ἀφανῶν δυνάμεων μηδεμίαν μνήμην πεποιημένου διὰ τὸ ἀτελὲς τῶν διʼ αὐτοῦ παιδαγωγουμένων, τοῦ δὲ ὁρατοῦ κόσμου τὴν σύστασιν διεξελθόντος, τεττάρων τε στοιχείων ἐν ἀρχῇ μνημονεύσαντος, οὐρανοῦ καὶ γῆς καὶ ἀβύσσου καὶ ὕδατος, καὶ δύο μὲν πεποιῆσθαι ὑπὸ τοῦ θεοῦ εἰρηκότος (»ἐν ἀρχῇ« γάρ φησιν »ἐποίησεν ὁ θεὸς τὸν οὐρανὸν καὶ τὴν γῆν«), οὐκέτι δὲ ὁμοίως καὶ ἐπὶ τοῦ ὕδατος καὶ τῆς ἀβύσσου μνησθέντος ὡς ἄρα εἴη καὶ ταῦτα γενητά, ἀλλʼ ἁπλῶς εἰρηκότος »καὶ σκότος ἐπάνω τῆς ἀβύσσου· καὶ πνεῦμα θεοῦ ἐπεφέρετο ἐπάνω τοῦ ὕδατος«. ἀναγκαίως διὰ τῶν προκειμένων διδάσκει καὶ περὶ αὐτῶν ὁ υἱὸς τοῦ θεοῦ ὅτι τε γενητὰ εἴη καὶ ὡς αὐτὸς πρὸ πάντων εἴη καὶ διʼ αὐτοῦ τὰ πάντα πεποίητο.
dio hexēs epagei »pro tou aiōnos ethemeliōsen me, en archę̄ pro tou tēn gēn poiēsai, pro tou proelthein tas pēgas tōn hydatōn, pro tou orē hedrasthēnai, pro de pantōn bounōn genną me«; diʼ hōn hapantōn to ex autou lysiteles kai anankaion tois pasin endeiknytai, hoti te ēn kai proēn kai tou sympantos kosmou proÿpērchen te kai kathēgeito anankaiōs didaskōn. Mōseōs gar en tę̄ kosmopoiią tōn men hyperkosmiōn kai aphanōn dynameōn mēdemian mnēmēn pepoiēmenou dia to ateles tōn diʼ autou paidagōgoumenōn, tou de horatou kosmou tēn systasin diexelthontos, tettarōn te stoicheiōn en archę̄ mnēmoneusantos, ouranou kai gēs kai abyssou kai hydatos, kai dyo men pepoiēsthai hypo tou theou eirēkotos (»en archę̄« gar phēsin »epoiēsen ho theos ton ouranon kai tēn gēn«), ouketi de homoiōs kai epi tou hydatos kai tēs abyssou mnēsthentos hōs ara eiē kai tauta genēta, allʼ haplōs eirēkotos »kai skotos epanō tēs abyssou; kai pneuma theou epephereto epanō tou hydatos«. anankaiōs dia tōn prokeimenōn didaskei kai peri autōn ho huios tou theou hoti te genēta eiē kai hōs autos pro pantōn eiē kai diʼ autou ta panta pepoiēto.
Therefore he adds next, “Before the age he founded me; in the beginning, before he made the earth, before the springs of the waters came forth, before the mountains were settled, and before all hills he begets me”; by all of which he shows his benefit and necessity to all, teaching necessarily that he was and pre-existed and existed before the whole world and led it. For Moses, in the making of the world, made no mention of the supramundane and unseen powers because of the immaturity of those he was educating, but went through the founding of the visible world, mentioning four elements at the beginning, heaven and earth and abyss and water, and saying that two were made by God (for “in the beginning,” he says, “God made the heaven and the earth”), but no longer likewise mentioning that the water and the abyss were created too, but saying simply, “and darkness over the abyss, and the Spirit of God was borne over the water.” Necessarily, then, the Son of God teaches through these words about them too, that they are created, and that he himself is before all things and all things were made through him.
Prov 8:23–25 (quotation, high confidence) · Gen 1:1–2 (quotation, high confidence)
Notes and citation
Summary: Wisdom's words show the Son existed before creation and that the abyss and waters, which Moses did not call created, were made through him.
- Prov 8:23–25 (LXX); Gen 1:1–2.
Notes on the original text
- Digital text corrected (breathing slip): πρὸ τοῦ ὅρη ἑδρασθῆναι → πρὸ τοῦ ὄρη ἑδρασθῆναι.
Topics: Christology, Scripture and canon
Cite (SBL): Eusebius, Eccl. theol. 3.2.25 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-2-25). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-2-25
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.2.26Klostermann
διό φησιν »πρὸ τοῦ αἰῶνος ἐθεμελίωσέν με, ἐν ἀρχῇ πρὸ τοῦ τὴν γῆν ποιῆσαι καὶ πρὸ τοῦ τὰς ἀβύσσους ποιῆσαι, πρὸ τοῦ προελθεῖν τὰς πηγὰς τῶν ὑδάτων«. τριῶν δὲ τούτων μνημονεύσας, γῆς καὶ ἀβύσσου καὶ ὕδατος, τὸ τέταρτον ἐπάγει τελευταῖον τὸ κρεῖττον φυλάξας τὸν οὐρανόν· διὸ ἐπιφέρει ἑξῆς »ἡνίκα ἡτοίμαζεν τὸν οὐρανὸν συμπαρήμην αὐτῷ«.
dio phēsin »pro tou aiōnos ethemeliōsen me, en archę̄ pro tou tēn gēn poiēsai kai pro tou tas abyssous poiēsai, pro tou proelthein tas pēgas tōn hydatōn«. triōn de toutōn mnēmoneusas, gēs kai abyssou kai hydatos, to tetarton epagei teleutaion to kreitton phylaxas ton ouranon; dio epipherei hexēs »hēnika hētoimazen ton ouranon symparēmēn autǭ«.
Therefore he says, “Before the age he founded me; in the beginning, before he made the earth and before he made the depths, before the springs of the waters came forth.” And having mentioned these three, earth and abyss and water, he adds the fourth last, keeping the better, heaven; therefore he adds next, “When he was preparing the heaven, I was present with him.”
Prov 8:23–24 (quotation, high confidence) · Prov 8:27 (quotation, high confidence)
Notes and citation
Summary: Wisdom names earth, abyss and water, then heaven, as made after her.
- Prov 8:23–24, 27 (LXX).
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 3.2.26 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-2-26). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-2-26
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.2.27Klostermann
τούτων τοίνυν ὑπὸ τῆς θείας γραφῆς ἐναργῶς παρισταμένων, βραχείας τε παρʼ ἡμῶν ὡς ἐν ἐπιτομῇ διηγήσεως τετυχηκότων, ἐπακούσωμεν ὅπως Μάρκελλος χαμαὶ βαλὼν τὴν διάνοιαν ταῦτα πάντα διισχυρίζεται περὶ τῆς σαρκὸς εἰρῆσθαι, ἧς ἀνείληφεν ὁ σωτήρ, γράφων κατὰ λέξιν τοῦτον τὸν τρόπον
toutōn toinyn hypo tēs theias graphēs enargōs paristamenōn, bracheias te parʼ hēmōn hōs en epitomę̄ diēgēseōs tetychēkotōn, epakousōmen hopōs Markellos chamai balōn tēn dianoian tauta panta diischyrizetai peri tēs sarkos eirēsthai, hēs aneilēphen ho sōtēr, graphōn kata lexin touton ton tropon
Since these things are set out plainly by divine Scripture and have received a brief account from us, as in summary, let us hear how Marcellus, casting his mind to the ground, insists that all these were said about the flesh which the Saviour assumed, writing word for word in this way:
Notes and citation
Summary: Eusebius turns to Marcellus's reading of Prov 8 as referring to the flesh.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 3.2.27 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-2-27). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-2-27
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.2.28Klostermann
τούτου τοίνυν οὕτως ἔχοντος, ἀκόλουθόν ἐστιν σκοπεῖν τῇ διανοίᾳ τὸ παροιμιωδῶς εἰρημένον τουτὶ κεφάλαιον »κύριος ἔκτισέν με ἀρχὴν ὁδῶν αὐτοῦ«. ἔκτισεν γὰρ ἀληθῶς τὸ μὴ ὂν πεποιηκὼς ὁ δεσπότης ἡμῶν ὁ θεός· οὐκ οὖσαν γὰρ τὴν σάρκα, ἣν ἀνείληφεν ὁ λόγος, ἀλλὰ μὴ οὖσαν ἔκτισεν. καὶ ἐπιλέγει οὐκοῦν εἰ καὶ τὰ μάλιστα ἐπʼ ἐσχάτων τῶν καιρῶν τουτὶ καινὸν ἐπεφάνη μυστήριον, ὡς διὰ τοῦτο πρὸ τοῦ αἰῶνος τούτου προωρίσθαι, εἰκότως ὁ προφήτης ἔφη »πρὸ τοῦ αἰῶνος ἐθεμελίωσέν με«, δηλονότι τὴν σάρκα.
toutou toinyn houtōs echontos, akolouthon estin skopein tę̄ dianoią to paroimiōdōs eirēmenon touti kephalaion »kyrios ektisen me archēn hodōn autou«. ektisen gar alēthōs to mē on pepoiēkōs ho despotēs hēmōn ho theos; ouk ousan gar tēn sarka, hēn aneilēphen ho logos, alla mē ousan ektisen. kai epilegei oukoun ei kai ta malista epʼ eschatōn tōn kairōn touti kainon epephanē mystērion, hōs dia touto pro tou aiōnos toutou proōristhai, eikotōs ho prophētēs ephē »pro tou aiōnos ethemeliōsen me«, dēlonoti tēn sarka.
“This being so, it follows to consider in the mind this chapter spoken in a proverb, ‘The Lord created me as the beginning of his ways.’ For our Master God truly created, having made what was not; for the flesh which the Word assumed did not exist, but he created it when it did not exist.” And he adds: “So, even though this new mystery appeared in the last times, because it was predestined before this age, the prophet rightly said, ‘Before the age he founded me,’ clearly meaning the flesh.”
Prov 8:22–23 (quotation, high confidence) · Heb 1:2 (echo, low confidence)
Notes and citation
Summary: Marcellus applies Prov 8:22–23 to the flesh, created and predestined.
- Quotations of Marcellus (see Against Marcellus 2.3.13–15). Prov 8:22–23; Heb 1:2.
Notes on the original text
- Digital text corrected (accent slip; page-break mark): τὸ μὴ ὃν πεποιηκὼς → τὸ μὴ ὂν πεποιηκὼς; μυστήριον, ὡς | διὰ → μυστήριον, ὡς διὰ.
Topics: Christology, Heresy
Cite (SBL): Eusebius, Eccl. theol. 3.2.28 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-2-28). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-2-28
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.2.29Klostermann
καὶ αὖθις ἐπάγει λέγων εἶτα »ἐν ἀρχῇ« φησὶν »πρὸ τοῦ τὴν γῆν ποιῆσαι«. γῆν ποίαν ταύτην 〈ἢ〉 δηλονότι τὴν ἡμετέραν σάρκα, τὴν μετὰ τὴν παρακοὴν γῆν αὖθις γενομένην; »γῆ« γὰρ »εἶ« φησὶν »καὶ εἰς γῆν ἀπελεύσῃ«. ὁρᾷς ὅσον διήμαρτεν, τῆς μὲν εὐθείας ἐκτραπείς, τραχεῖαν δὲ καὶ δύσβατον καὶ ὥσπερ τινὰ ἀνεξίτητον ἑαυτῷ περινοήσας ὁδόν.
kai authis epagei legōn eita »en archę̄« phēsin »pro tou tēn gēn poiēsai«. gēn poian tautēn 〈ē〉 dēlonoti tēn hēmeteran sarka, tēn meta tēn parakoēn gēn authis genomenēn? »gē« gar »ei« phēsin »kai eis gēn apeleusę̄«. horąs hoson diēmarten, tēs men eutheias ektrapeis, tracheian de kai dysbaton kai hōsper tina anexitēton heautǭ perinoēsas hodon.
And again he adds, saying: “Then he says, ‘in the beginning, before he made the earth.’ What earth is this but clearly our flesh, which after the disobedience became earth again? For he says, ‘Earth you are, and to earth you shall go.’” You see how far he has gone wrong, turning from the straight road and devising for himself a rough, hard and as it were dead-end road.
Prov 8:23 (quotation, high confidence) · Gen 3:19 (quotation, high confidence)
Notes and citation
Summary: Marcellus reads “earth” as the flesh, a crooked road.
- Quotation of Marcellus (see Against Marcellus 2.3.15). Prov 8:23; Gen 3:19. “but” (ἢ) is the editor's supplement.
Topics: Christology, Heresy
Cite (SBL): Eusebius, Eccl. theol. 3.2.29 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-2-29). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-2-29
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.2.30Klostermann
θέα γοῦν ὅπως ἐξεβιάσατο πάντα μᾶλλον ἀναίσχυντον καὶ ἀναιδῆ λόγον φθέγξασθαι ὑπομείνας ἢ τὴν σοφίαν αὐτὸν εἶναι τὸν υἱὸν τοῦ θεοῦ ὁμολογῆσαι.
thea goun hopōs exebiasato panta mallon anaischynton kai anaidē logon phthenxasthai hypomeinas ē tēn sophian auton einai ton huion tou theou homologēsai.
See, at any rate, how he forced himself, submitting to utter any shameless and impudent word rather than confess that Wisdom is the Son of God himself.
Notes and citation
Summary: Marcellus will say anything rather than confess that Wisdom is the Son.
Topics: Christology, Heresy
Cite (SBL): Eusebius, Eccl. theol. 3.2.30 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-2-30). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-2-30
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.2.31Klostermann
τὸ μὲν οὖν »κύριος ἔκτισέν με ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦ« τῷ τοῦ σωτῆρος ἀναφέρει προσώπῳ, ὁμολογῶν αὐτὸν εἶναι τὸν ἐν Παροιμίαις ταῦτα φάσκοντα. λέγει δʼ οὖν αὐτοῖς ῥήμασιν οὐκοῦν εἰκότως τῶν ἀρχαίων παρεληλυθότων, καινῶν δὲ ἔσεσθαι μελλόντων ἁπάντων διὰ τῆς τοῦ σωτῆρος ἡμῶν καινότητος, ὁ δεσπότης ἡμῶν ὁ Χριστὸς διὰ τοῦ προφήτου ἐβόα λέγων »κύριος ἔκτισέν με ἀρχὴν ὁδῶν αὐτοῦ«.
to men oun »kyrios ektisen me archēn hodōn autou eis erga autou« tǭ tou sōtēros anapherei prosōpǭ, homologōn auton einai ton en Paroimiais tauta phaskonta. legei dʼ oun autois rhēmasin oukoun eikotōs tōn archaiōn parelēlythotōn, kainōn de esesthai mellontōn hapantōn dia tēs tou sōtēros hēmōn kainotētos, ho despotēs hēmōn ho Christos dia tou prophētou eboa legōn »kyrios ektisen me archēn hodōn autou«.
He refers “The Lord created me as the beginning of his ways for his works” to the person of the Saviour, confessing that he is the one saying these things in Proverbs. He says in these very words: “So rightly, since the old things had passed away and all things were going to be new through the newness of our Saviour, our Master Christ cried out through the prophet, saying, ‘The Lord created me as the beginning of his ways.’”
2 Cor 5:17 (allusion, medium confidence) · Prov 8:22 (quotation, high confidence)
Notes and citation
Summary: Marcellus admits that Christ speaks Prov 8:22.
- Quotation of Marcellus. 2 Cor 5:17; Prov 8:22.
Notes on the original text
- Digital text corrected (stop for comma): τοῦ σωτῆρος ἡμῶν καινότητος. ὁ δεσπότης → τοῦ σωτῆρος ἡμῶν καινότητος, ὁ δεσπότης.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 3.2.31 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-2-31). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-2-31
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.2.32Klostermann
τοῦτο δʼ εἰπὼν ἐπὶ τὴν σάρκα τοῦ σωτῆρος ἡμῶν καταβάλλει τὴν διάνοιαν, ἑξῆς ἐπιλέγων ἔκτισεν γὰρ ἀληθῶς τὸ μὴ ὂν πεποιηκὼς ὁ δεσπότης ἡμῶν ὁ θεός· οὐκ οὖσαν γὰρ τὴν σάρκα, ἣν ἀνείληφεν ὁ λόγος, ἀλλὰ μὴ οὖσαν »ἔκτισεν ἀρχὴν ὁδῶν αὐτοῦ«. καὶ οὐ συνίησιν ὁ γενναῖος ὡς μία τίς ἐστιν ἔκφρασις καὶ ἕν πρόσωπον τυγχάνει τὸ φῆσαν »ἐγὼ ἡ σοφία κατεσκήνωσα βουλήν« καὶ τὸ »κύριος ἔκτισέν με«· ὥστε εἰ ἐπὶ τὴν σάρκα ἀνάγοιτο θάτερον, ἀνάγκη καὶ τὸ ἕτερον· καὶ ἡ σοφία ἔσται ἡ τὰ ἀμφότερα λέγουσα.
touto dʼ eipōn epi tēn sarka tou sōtēros hēmōn kataballei tēn dianoian, hexēs epilegōn ektisen gar alēthōs to mē on pepoiēkōs ho despotēs hēmōn ho theos; ouk ousan gar tēn sarka, hēn aneilēphen ho logos, alla mē ousan »ektisen archēn hodōn autou«. kai ou syniēsin ho gennaios hōs mia tis estin ekphrasis kai hen prosōpon tynchanei to phēsan »egō hē sophia kateskēnōsa boulēn« kai to »kyrios ektisen me«; hōste ei epi tēn sarka anagoito thateron, anankē kai to heteron; kai hē sophia estai hē ta amphotera legousa.
Having said this, he casts his mind down to the flesh of our Saviour, adding next: “For our Master God truly created, having made what was not; for the flesh which the Word assumed did not exist, but when it did not exist ‘he created it as the beginning of his ways.’” And the noble fellow does not understand that there is one discourse and one person that says “I, Wisdom, have made counsel my dwelling” and “The Lord created me”; so that if one is referred to the flesh, the other must be too; and Wisdom will be the one who says both.
Prov 8:12 (quotation, high confidence) · Prov 8:22 (quotation, high confidence)
Notes and citation
Summary: Since one person speaks throughout Proverbs 8, Marcellus's reading makes the flesh Wisdom.
- Quotation of Marcellus. Prov 8:12, 22.
Notes on the original text
- Digital text corrected (OCR slip): ἕν πρώσωπον → ἕν πρόσωπον.
Topics: Christology, Heresy
Cite (SBL): Eusebius, Eccl. theol. 3.2.32 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-2-32). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-2-32
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.2.33Klostermann
εἰ δὲ ἡ σάρξ λέγοι κατὰ Μάρκελλον τὸ κύριος ἔκτισέν με ἀρχὴν ὁδῶν αὐτοῦ«, αὕτη ἂν εἴη ἡ σοφία· καὶ ἔσται ἡ σὰρξ ἡ φάσκουσα »διʼ ἐμοῦ βασιλεῖς βασιλεύουσιν« καὶ »διʼ ἐμοῦ μεγιστᾶνες μεγαλύνονται«. πῶς δʼ ἂν εἴποι ἡ σὰρξ τὸ »μνημονεύσω τὰ ἐξ αἰῶνος ἀριθμῆσαι«, οἷς ἐπάγει τὸ »κύριος ἔκτισέν με ἀρχὴν ὁδῶν αὐτοῦ«; ὁ δὲ καὶ τίνες αἱ ὁδοὶ παρίστησιν λέγων ἑξῆς οὗτος γὰρ ἡμῖν τοῖς δικαίως πολιτεύεσθαι μέλλουσιν θεοσεβείας ὁδὸς γέγονεν· ἀρχὴ πασῶν τῶν μετὰ ταῦτα ὁδῶν.
ei de hē sarx legoi kata Markellon to kyrios ektisen me archēn hodōn autou«, hautē an eiē hē sophia; kai estai hē sarx hē phaskousa »diʼ emou basileis basileuousin« kai »diʼ emou megistanes megalynontai«. pōs dʼ an eipoi hē sarx to »mnēmoneusō ta ex aiōnos arithmēsai«, hois epagei to »kyrios ektisen me archēn hodōn autou«? ho de kai tines hai hodoi paristēsin legōn hexēs houtos gar hēmin tois dikaiōs politeuesthai mellousin theosebeias hodos gegonen; archē pasōn tōn meta tauta hodōn.
And if, according to Marcellus, the flesh should say “The Lord created me as the beginning of his ways,” it would be Wisdom; and the flesh will be the one saying “Through me kings reign” and “Through me great men are magnified.” And how would the flesh say “I will remember to count the things from everlasting,” to which “The Lord created me as the beginning of his ways” is joined? And he shows what the ways are, saying next: “For he has become for us who are going to live righteously the way of godliness, the beginning of all the ways after this.”
Prov 8:22 (quotation, high confidence) · Prov 8:15–16 (quotation, high confidence) · Prov 8:21 (quotation, high confidence)
Notes and citation
Summary: On Marcellus's view the flesh would be Wisdom ruling kings and remembering eternity.
- Prov 8:22, 15–16, 21a. The last quotation is of Marcellus.
Notes on the original text
- Digital text corrected (accent slip; breathing slip): ὁδῶν αὐτοὺ«, αὕτη → ὁδῶν αὐτοῦ«, αὕτη; αἱ ὀδοὶ παρίστησιν → αἱ ὁδοὶ παρίστησιν.
Topics: Christology, Heresy
Cite (SBL): Eusebius, Eccl. theol. 3.2.33 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-2-33). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-2-33
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.2.34Klostermann
καὶ προστίθησιν »ἀρχὴν« δὲ »ὁδῶν« διὰ τοῦτο εἰκότως εἴρηκεν τὸν δεσπότην ἡμῶν τὸν σωτῆρα, διότι καὶ τῶν ἑτέρων, ὧν ἐσχήκαμεν, ὁδῶν μετὰ τὴν πρώτην ὁδὸν ἀρχὴ γέγονεν, τὰς διὰ τῶν ἱερῶν ἀποστόλων δηλῶν παραδόσεις τῶν »μετὰ ὑψηλοῦ« κατὰ τὴν προφητείαν »κηρύγματος« κηρυξάντων ἡμῖν τὸ καινὸν τοῦτο μυστήριον. ταῦτα Μάρκελλος.
kai prostithēsin »archēn« de »hodōn« dia touto eikotōs eirēken ton despotēn hēmōn ton sōtēra, dioti kai tōn heterōn, hōn eschēkamen, hodōn meta tēn prōtēn hodon archē gegonen, tas dia tōn hierōn apostolōn dēlōn paradoseis tōn »meta hypsēlou« kata tēn prophēteian »kērygmatos« kēryxantōn hēmin to kainon touto mystērion. tauta Markellos.
And he adds: “He rightly called our Master the Saviour ‘beginning of ways’ for this reason, that he became the beginning also of the other ways that we have had after the first way,” meaning the traditions through the holy apostles, who proclaimed to us this new mystery “with lofty proclamation,” according to the prophecy. So much Marcellus.
Isa 40:9 (allusion, low confidence)
Notes and citation
Summary: Marcellus explains “beginning of ways” as the apostles' teaching.
- Quotation of Marcellus. The prophecy “with lofty proclamation” is unidentified (perhaps Isa 40:9).
Notes on the original text
- Digital text corrected (page-break mark): ταῦτα Μάρκελλος. | → ταῦτα Μάρκελλος..
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 3.2.34 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-2-34). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-2-34
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
preface 3, chapter 3
3.3.1Klostermann
εἰ μὲν οὖν μὴ καὶ τὴν Μωσέως καὶ τῶν μετὰ Μωσέα προφητῶν παρεδέχετο γραφήν, εἶχεν ἄν τινα εἰκότα αὐτῷ λόγον ἡ ἀπόδοσις· ἐπεὶ δὲ οὐ τῶν ἀθετούντων ἐστὶν τὴν παλαιὰν διαθήκην, τί δή ποτε τοὺς μὲν ἀποστόλους καὶ τούτων τὰς διδασκαλίας ὁδοὺς ὠνόμασεν, οὐχὶ δὲ πρόσεσχεν τοῖς τοῦ θεοῦ προφήταις μυρία περὶ ὁδῶν θεοῦ γεγραφόσιν; πρῶτον μὲν γὰρ Μωσῆς ὧδε γράφων ἔλεγεν »ὁδῷ βασιλικῇ πορεύσῃ« καὶ »ἰδοὺ τέθεικα πρὸ προσώπου σου τὴν ὁδὸν τῆς ζωῆς καὶ τὴν ὁδὸν τοῦ θανάτου«,
ei men oun mē kai tēn Mōseōs kai tōn meta Mōsea prophētōn paredecheto graphēn, eichen an tina eikota autǭ logon hē apodosis; epei de ou tōn athetountōn estin tēn palaian diathēkēn, ti dē pote tous men apostolous kai toutōn tas didaskalias hodous ōnomasen, ouchi de proseschen tois tou theou prophētais myria peri hodōn theou gegraphosin? prōton men gar Mōsēs hōde graphōn elegen »hodǭ basilikę̄ poreusę̄« kai »idou tetheika pro prosōpou sou tēn hodon tēs zōēs kai tēn hodon tou thanatou«,
If, then, he did not accept the Scripture of Moses and of the prophets after Moses, his rendering would have some plausible reason; but since he is not one of those who reject the old covenant, why did he name the apostles and their teachings ways, and not attend to the prophets of God, who wrote countless things about the ways of God? For first Moses, writing thus, said, “You shall go by the king's way,” and “Behold, I have set before your face the way of life and the way of death,”
Num 20:17 (quotation, medium confidence) · Deut 30:15 (allusion, medium confidence) · Jer 21:8 (quotation, medium confidence)
Notes and citation
Summary: The Old Testament speaks of God's ways long before the apostles.
- Num 20:17; 21:22; Deut 30:15 (the wording is closest to Jer 21:8).
Notes on the original text
- Digital text corrected (split word; stray number): 3 εἰ μὲν οὖν → εἰ μὲν οὖν; ἡ ἀπό δόσις → ἡ ἀπόδοσις.
Topics: Scripture and canon
Cite (SBL): Eusebius, Eccl. theol. 3.3.1 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-1
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.3.2Klostermann
καὶ ὁ Δαυὶδ ὁμοίως »γινώσκει κύριος ὁδὸν δικαίων, καὶ ὁδὸς ἀσεβῶν ἀπολεῖται«, καὶ Ἱερεμίας »στῆτε ἐν ταῖς ὁδοῖς καὶ ἐρωτήσατε τρίβους κυρίου αἰωνίους καὶ ἴδετε ποία ἐστὶν ἡ ὁδὸς ἡ ἀγαθή, καὶ πορεύεσθε ἐν αὐτῇ«· καὶ ἕκαστον δὲ τῶν προφητῶν διαφόρως μνημονεύσαντα τῶν ὁδῶν τοῦ θεοῦ εὑρήσεις.
kai ho Dauid homoiōs »ginōskei kyrios hodon dikaiōn, kai hodos asebōn apoleitai«, kai Hieremias »stēte en tais hodois kai erōtēsate tribous kyriou aiōnious kai idete poia estin hē hodos hē agathē, kai poreuesthe en autę̄«; kai hekaston de tōn prophētōn diaphorōs mnēmoneusanta tōn hodōn tou theou heurēseis.
and David likewise, “The Lord knows the way of the righteous, and the way of the ungodly will perish,” and Jeremiah, “Stand in the ways and ask for the eternal paths of the Lord, and see which is the good way, and walk in it”; and you will find each of the prophets mentioning the ways of God in various ways.
Ps 1:6 (quotation, high confidence) · Jer 6:16 (quotation, high confidence)
Notes and citation
Summary: David and Jeremiah also speak of God's ways.
- Ps 1:6; Jer 6:16 (LXX).
Topics: Scripture and canon
Cite (SBL): Eusebius, Eccl. theol. 3.3.2 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-2
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.3.3Klostermann
εἰ τοίνυν ὁ σωτὴρ καὶ κύριος ἡμῶν Ἰησοῦς Χριστὸς [τοῦ θεοῦ] ἀρχὴν εἶναι τῶν ὁδῶν τοῦ θεοῦ ἑαυτὸν διδάσκει λέγων »κύριος ἔκτισέν με ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦ« (πάντως που καὶ Μωσέως καὶ τῶν προφητῶν καὶ τῶν ἔτι ἀνωτέρω κατὰ τὰς ὁδοὺς τοῦ θεοῦ βεβιωκότων ὢν πρεσβύτερος), ἀλλʼ οὐχὶ ἡ σὰρξ ἣν ἀνείληφεν ἐκείνων ἁπάντων ὑπῆρχεν προγενεστέρα, οὐκ ὀρθῶς ἐπὶ τὴν σάρκα ἐξείληπται τὸ λόγιον.
ei toinyn ho sōtēr kai kyrios hēmōn Iēsous Christos [tou theou] archēn einai tōn hodōn tou theou heauton didaskei legōn »kyrios ektisen me archēn hodōn autou eis erga autou« (pantōs pou kai Mōseōs kai tōn prophētōn kai tōn eti anōterō kata tas hodous tou theou bebiōkotōn ōn presbyteros), allʼ ouchi hē sarx hēn aneilēphen ekeinōn hapantōn hypērchen progenestera, ouk orthōs epi tēn sarka exeilēptai to logion.
If, then, our Saviour and Lord Jesus Christ teaches that he is the beginning of the ways of God, saying, “The Lord created me as the beginning of his ways for his works” (being surely older than Moses and the prophets and those still earlier who lived according to the ways of God), and the flesh which he assumed was not earlier than all those, the saying has not been rightly taken of the flesh.
Textual problem in this passage: see the notes.
Prov 8:22 (quotation, high confidence)
Notes and citation
Summary: As beginning of God's ways, the Son is older than the patriarchs, so Prov 8:22 cannot mean the flesh.
- Prov 8:22. The editor deletes “of God” (τοῦ θεοῦ).
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 3.3.3 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-3
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.3.4Klostermann
οὐ διὰ τὴν σάρκα τοίνυν ταῦτʼ ἔλεγεν ὁ σωτήρ, διὰ δὲ τὸ προϋπάρχειν αὐτὸν καὶ καθηγεῖσθαι πασῶν τῶν ὁδῶν τοῦ θεοῦ, ἃς πάντες οἱ πάλαι θεοφιλεῖς ἄνδρες ὡδεύκασιν.
ou dia tēn sarka toinyn tautʼ elegen ho sōtēr, dia de to proÿparchein auton kai kathēgeisthai pasōn tōn hodōn tou theou, has pantes hoi palai theophileis andres hōdeukasin.
So the Saviour said this not because of the flesh, but because he pre-existed and leads all the ways of God which all the God-loving men of old have travelled.
Notes and citation
Summary: The Son leads all God's ways travelled by the saints of old.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 3.3.4 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-4
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.3.5Klostermann
ἐπεὶ δὲ ὁ θεῖος ἀπόστολος λέγων »ὦ βάθος πλούτου καὶ σοφίας καὶ γνώσεως θεοῦ· ὡς ἀνεξερεύνητα τὰ κρίματα αὐτοῦ, καὶ ἀνεξιχνίαστοι αἱ ὁδοὶ αὐτοῦ« ἑτέρας τινὰς ὁδοὺς ὑποβάλλει, τὰς προνοητικὰς τῶν ὅλων, διʼ ὧν ἀπορρήτῳ κρίσει καὶ λόγοις ἀλήπτοις τὰ σύμπαντα διακυβερνᾷ θείᾳ δυνάμει, ἀκόλουθόν ἐστιν καὶ τούτων τῶν ὁδῶν ἀρχὴν εἶναι λέγειν τὸν εἰρηκότα »κύριος ἔκτισέν με ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦ«. ὁ δὲ μὴ νοήσας τὰς ὁδοὺς τοῦ θεοῦ, τὴν σάρκα τοῦ σωτῆρος ἡμῶν ἀρχὴν τούτων εἶναι ἀπεφήνατο.
epei de ho theios apostolos legōn »ō bathos ploutou kai sophias kai gnōseōs theou; hōs anexereunēta ta krimata autou, kai anexichniastoi hai hodoi autou« heteras tinas hodous hypoballei, tas pronoētikas tōn holōn, diʼ hōn aporrētǭ krisei kai logois alēptois ta sympanta diakyberną theią dynamei, akolouthon estin kai toutōn tōn hodōn archēn einai legein ton eirēkota »kyrios ektisen me archēn hodōn autou eis erga autou«. ho de mē noēsas tas hodous tou theou, tēn sarka tou sōtēros hēmōn archēn toutōn einai apephēnato.
And since the divine apostle, saying, “O the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and inscrutable his ways!”, suggests certain other ways, those of providence over all, through which he steers all things by divine power with unspeakable judgment and ungraspable reasons, it follows to say that the one who said “The Lord created me as the beginning of his ways for his works” is the beginning of these ways too. But he, not understanding the ways of God, declared that the flesh of our Saviour is their beginning.
Rom 11:33 (quotation, high confidence) · Prov 8:22 (quotation, high confidence)
Notes and citation
Summary: The Son is the beginning also of God's providential ways, not the flesh.
- Rom 11:33; Prov 8:22.
Notes on the original text
- Digital text corrected (accent slip; page-break mark): ἀρχὴν ὁδών αὐτοῦ → ἀρχὴν ὁδῶν αὐτοῦ; σωτῆρος ἡμῶν | ἀρχὴν → σωτῆρος ἡμῶν ἀρχὴν.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 3.3.5 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-5
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.3.6Klostermann
ἑρμηνεύει δὲ καὶ τὸ »εἰς ἔργα αὐτοῦ« φάσκων »ἔκτισεν οὖν με« φησὶν »ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦ«. ποῖα δὲ ἔργα φησίν; περὶ ὧν ὁ σωτὴρ λέγει »ὁ πατήρ μου ἕως ἄρτι ἐργάζεται, κἀγὼ ἐργάζομαι«, καὶ αὖθις »τὸ ἔργον« φησὶν ἐτελείωσα ὃ δέδωκάς μοι«.
hermēneuei de kai to »eis erga autou« phaskōn »ektisen oun me« phēsin »archēn hodōn autou eis erga autou«. poia de erga phēsin? peri hōn ho sōtēr legei »ho patēr mou heōs arti ergazetai, kagō ergazomai«, kai authis »to ergon« phēsin eteleiōsa ho dedōkas moi«.
And he interprets “for his works” too, saying: “‘He created me, then,’ he says, ‘as the beginning of his ways for his works.’ And what works does he mean? Those of which the Saviour says, ‘My Father is working until now, and I am working,’ and again, ‘I have finished the work which you gave me.’”
Prov 8:22 (quotation, high confidence) · John 5:17 (quotation, high confidence) · John 17:4 (quotation, high confidence)
Notes and citation
Summary: Marcellus refers “his works” to the works of Christ's earthly ministry.
- Quotation of Marcellus. Prov 8:22; John 5:17; John 17:4.
Notes on the original text
- Digital text corrected (OCR slip; breathing slip): ἐρμηνεύει δὲ → ἑρμηνεύει δὲ; εἰς ἔρχα αὐτοῦ → εἰς ἔργα αὐτοῦ; »ὸ πατήρ μου → »ὁ πατήρ μου.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 3.3.6 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-6
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.3.7Klostermann
εἶθʼ ὥσπερ διασαφῶν τὴν τῶν εἰρημένων διάνοιαν ἐπιλέγει τίς γὰρ πρὸ τῆς τῶν πραγμάτων ἀποδείξεως ἐπίστευσεν ἂν ὅτι λόγος θεοῦ διὰ παρθένου τεχθεὶς τὴν ἡμετέραν ἀναλήψεται σάρκα καὶ τὴν πᾶσαν θεότητα ἐν αὐτῇ σωματικῶς ἐπιδείξεται; καὶ ὥσπερ ἐντελῆ τὴν διάνοιαν ἀποδοὺς ἐπάγει οὐκοῦν τοῦτʼ ἔστιν τὸ »κύριος ἔκτισέν με ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦ«.
eithʼ hōsper diasaphōn tēn tōn eirēmenōn dianoian epilegei tis gar pro tēs tōn pragmatōn apodeixeōs episteusen an hoti logos theou dia parthenou techtheis tēn hēmeteran analēpsetai sarka kai tēn pasan theotēta en autę̄ sōmatikōs epideixetai? kai hōsper entelē tēn dianoian apodous epagei oukoun toutʼ estin to »kyrios ektisen me archēn hodōn autou eis erga autou«.
Then, as if making clear the sense of what was said, he adds: “For who, before the demonstration of the facts, would have believed that the Word of God, born through a virgin, would take our flesh and display the whole Godhead bodily in it?” And as if he had given the complete sense, he adds: “So this is ‘The Lord created me as the beginning of his ways for his works.’”
Col 2:9 (allusion, high confidence) · Prov 8:22 (quotation, high confidence)
Notes and citation
Summary: Marcellus reads Prov 8:22 as the incarnation, the Godhead displayed bodily.
- Quotations of Marcellus. Col 2:9; Prov 8:22.
Notes on the original text
- Digital text corrected (accent slip): εἰς ἔργα αὐτοὺ« → εἰς ἔργα αὐτοῦ«.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 3.3.7 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-7
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.3.8Klostermann
καὶ ταῦτα δὲ ἔγραφεν, οὐ δυνηθεὶς τοὺς τῆς διανοίας ὀφθαλμοὺς »εἰς ὕψος« ἆραι καὶ τῷ προφήτῃ παραπλησίως εἰπεῖν »ὅτι ὄψομαι τοὺς οὐρανούς, ἔργα τῶν δακτύλων σου, σελήνην καὶ ἀστέρας ἃ σὺ ἐθεμελίωσας« οὐδὲ μνημονεύσας τοῦ προφητικοῦ λόγου, διʼ οὗ εἴρηται τὰ δὲ ἔργα κυρίου οὐκ ἐμβλέπουσιν, καὶ τὰ ἔργα τῶν χειρῶν αὐτοῦ οὐ κατανοοῦσιν«.
kai tauta de egraphen, ou dynētheis tous tēs dianoias ophthalmous »eis hypsos« arai kai tǭ prophētę̄ paraplēsiōs eipein »hoti opsomai tous ouranous, erga tōn daktylōn sou, selēnēn kai asteras ha sy ethemeliōsas« oude mnēmoneusas tou prophētikou logou, diʼ hou eirētai ta de erga kyriou ouk emblepousin, kai ta erga tōn cheirōn autou ou katanoousin«.
And he wrote this, unable to lift the eyes of his mind “on high” and to say like the prophet, “For I will see the heavens, the works of your fingers, the moon and stars, which you have founded,” nor remembering the prophetic word in which it is said, “But they do not look at the works of the Lord, and do not consider the works of his hands.”
Isa 40:26 (allusion, medium confidence) · Ps 8:3 (8:4 LXX) (quotation, high confidence) · Isa 5:12 (quotation, high confidence)
Notes and citation
Summary: Marcellus ignores the works of creation that Scripture calls God's works.
- Isa 40:26; Ps 8:3 (LXX 8:4); Isa 5:12.
Cite (SBL): Eusebius, Eccl. theol. 3.3.8 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-8
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.3.9Klostermann
εἰ γὰρ τούτοις προσεσχήκει, ἔγνω ἂν ὅτι πρὸ οὐρανοῦ καὶ γῆς καὶ πρὸ τοῦ σύμπαντος κόσμου καὶ οὐ πρὸ τῶν ὁρατῶν μόνον ἀλλὰ καὶ πρὸ τῶν νοητῶν ἔργων τοῦ θεοῦ, τῶν ἐν ἀσωμάτοις καὶ ὑπερκοσμίοις δυνάμεσιν ἐν ὑποστάσει ὄντων, ἦν καὶ προῆν ὁ ταῦτα λέγων. ὁ δὲ μεταβὰς ἐπὶ τὸ »πρὸ τοῦ αἰῶνος ἐθεμελίωσέν με«, πάλιν τὴν σάρκα εἰς μέσον ἄγει λέγων οὕτως θεμέλιον τοῦτον ὀνομάζων, τὴν κατὰ σάρκα αὐτοῦ προορισθεῖσαν οἰκονομίαν.
ei gar toutois proseschēkei, egnō an hoti pro ouranou kai gēs kai pro tou sympantos kosmou kai ou pro tōn horatōn monon alla kai pro tōn noētōn ergōn tou theou, tōn en asōmatois kai hyperkosmiois dynamesin en hypostasei ontōn, ēn kai proēn ho tauta legōn. ho de metabas epi to »pro tou aiōnos ethemeliōsen me«, palin tēn sarka eis meson agei legōn houtōs themelion touton onomazōn, tēn kata sarka autou prooristheisan oikonomian.
For if he had attended to these, he would have known that before heaven and earth and before the whole world, and not only before the visible but also before the intelligible works of God, those subsisting in bodiless and supramundane powers, the one saying this was and pre-existed. But passing on to “Before the age he founded me,” he again brings the flesh into the middle, saying thus: “naming this foundation the dispensation according to the flesh which was predestined.
Prov 8:23 (quotation, high confidence)
Notes and citation
Summary: The Son existed before all God's works; Marcellus again reads “founded” as the flesh.
- Prov 8:23. The last words begin a quotation of Marcellus (see Against Marcellus 2.3.14).
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 3.3.9 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-9
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.3.10Klostermann
ὡς καὶ ὁ ἀπόστολος λέγει »θεμέλιον γὰρ ἄλλον οὐδεὶς δύναται θεῖναι παρὰ τὸν κείμενον, ὅς ἐστιν Ἰησοῦς Χριστός«. καὶ ἐπιλέγει ἑνὸς δὲ αἰῶνος ἐνταῦθα μέμνηται, ἀφʼ οὗ τὰ κατὰ τὸν Χριστὸν τεθεμελιῶσθαι ἔφη, καίτοι πολλῶν παρεληλυθότων αἰώνων, ὡς ὁ Δαυὶδ ἔφη »ὁ ὑπάρχων πρὸ τῶν αἰώνων«.
hōs kai ho apostolos legei »themelion gar allon oudeis dynatai theinai para ton keimenon, hos estin Iēsous Christos«. kai epilegei henos de aiōnos entautha memnētai, aphʼ hou ta kata ton Christon tethemeliōsthai ephē, kaitoi pollōn parelēlythotōn aiōnōn, hōs ho Dauid ephē »ho hyparchōn pro tōn aiōnōn«.
As the apostle also says, ‘For no one can lay another foundation than the one that is laid, which is Jesus Christ.’” And he adds: “And here he mentions one age, from which he said the things of Christ had been founded,” although many ages had passed, as David said, “He who exists before the ages.”
1 Cor 3:11 (quotation, high confidence) · Ps 55:19 (54:20 LXX) (quotation, high confidence)
Notes and citation
Summary: Marcellus speaks of one age, though Scripture says God exists before the ages.
- Quotations of Marcellus. 1 Cor 3:11; Ps 55:19 (LXX 54:20).
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 3.3.10 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-10). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-10
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.3.11Klostermann
καὶ μεταβὰς ἑξῆς ἐπὶ τὸ »ἐν ἀρχῇ πρὸ τοῦ τὴν γῆν ποιῆσαι« καὶ τὴν γῆν πάλιν τὴν σάρκα εἶναι λέγει, γράφει δὲ οὕτως ποίαν ταύτην τὴν γῆν ἢ δηλονότι τὴν ἡμετέραν σάρκα, τὴν μετὰ τὴν παρακοὴν γῆν αὖθις γενομένην; »γῆ« γὰρ »εἶ« φησὶν »καὶ εἰς γῆν ἀπελεύσῃ«. ἔδει γὰρ ταύτην ἰάσεως τυχεῖν. καὶ ταῦτα δὲ φάσκει, οὐ μνημονεύσας ὁ σοφώτατος ὡς καὶ ἀνωτέρω πρὸ τοῦ τὴν γῆν ποιῆσαι ἐκτίσθαι τὴν σάρκα ἀρχὴν ὁδῶν τοῦ θεοῦ εἰρηκὼς ἔτυχεν.
kai metabas hexēs epi to »en archę̄ pro tou tēn gēn poiēsai« kai tēn gēn palin tēn sarka einai legei, graphei de houtōs poian tautēn tēn gēn ē dēlonoti tēn hēmeteran sarka, tēn meta tēn parakoēn gēn authis genomenēn? »gē« gar »ei« phēsin »kai eis gēn apeleusę̄«. edei gar tautēn iaseōs tychein. kai tauta de phaskei, ou mnēmoneusas ho sophōtatos hōs kai anōterō pro tou tēn gēn poiēsai ektisthai tēn sarka archēn hodōn tou theou eirēkōs etychen.
And passing next to “In the beginning, before he made the earth,” he says again that the earth is the flesh, writing thus: “What earth is this but clearly our flesh, which after the disobedience became earth again? For he says, ‘Earth you are, and to earth you shall go.’ For this had to obtain healing.” And the most wise man says this, not remembering that above he happened to have said that the flesh was created as the beginning of God's ways before he made the earth.
Prov 8:23 (quotation, high confidence) · Gen 3:19 (quotation, high confidence)
Notes and citation
Summary: Marcellus makes the flesh both created before the earth and the earth itself.
- Quotation of Marcellus. Prov 8:23; Gen 3:19.
Topics: Christology, Heresy
Cite (SBL): Eusebius, Eccl. theol. 3.3.11 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-11
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.3.12Klostermann
εἰ δὲ ὅλως διὰ τῆς γῆς τὴν σάρκα ἐδήλου, πῶς οὐ προϋπάρχειν τῆς σαρκὸς ἀνάγκη ὁμολογεῖν τὸν λέγοντα πρὸ τοῦ τὴν γῆν ποιῆσαι ἑαυτὸν εἶναι, »πρὸ« γὰρ »τοῦ αἰῶνος« φησὶν »ἐθεμελίωσέν με, ἐν ἀρχῇ πρὸ τοῦ τὴν γῆν ποιῆσαι«. οὐκοῦν πρὸ τοῦ τὴν σάρκα ποιῆσαι ὁ ταῦτα λέγων ὑπῆρχεν.
ei de holōs dia tēs gēs tēn sarka edēlou, pōs ou proÿparchein tēs sarkos anankē homologein ton legonta pro tou tēn gēn poiēsai heauton einai, »pro« gar »tou aiōnos« phēsin »ethemeliōsen me, en archę̄ pro tou tēn gēn poiēsai«. oukoun pro tou tēn sarka poiēsai ho tauta legōn hypērchen.
And if he signified the flesh at all by the earth, how must one not confess that the one who says he was before he made the earth pre-existed the flesh? For “before the age,” he says, “he founded me, in the beginning, before he made the earth.” So the one saying this existed before he made the flesh.
Prov 8:23 (quotation, high confidence)
Notes and citation
Summary: If “earth” is the flesh, the speaker existed before the flesh.
- Prov 8:23.
Notes on the original text
- Digital text corrected (page-break mark): τὸν λέγοντα | πρὸ → τὸν λέγοντα πρὸ.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 3.3.12 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-12). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-12
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.3.13Klostermann
εἰ δὲ καὶ μὴ πολλῶν αἰώνων ἐμνημόνευσεν, ἀλλʼ ἑνός, οὗ καὶ ὁ σωτὴρ ἐμνήσθη εἰπὼν »οἱ υἱοὶ τοῦ αἰῶνος τούτου γαμοῦσιν καὶ γαμίσκονται«, καὶ οὕτως οὐχ ἡ σὰρξ ἣν ἀνείληφεν ὁ σωτὴρ ἡμῶν πρὸ τοῦ ἐνεστῶτος αἰῶνος ὑπῆρχεν, ἀλλʼ αὐτὸς ὁ ταῦτα διὰ Σολομῶνος διδάσκων. ὁρᾷς ὅσῃ περιπέπτωκεν δυσχωρίᾳ ὁ τῆς εὐθείας καὶ βασιλικῆς παρατραπεὶς ὁδοῦ.
ei de kai mē pollōn aiōnōn emnēmoneusen, allʼ henos, hou kai ho sōtēr emnēsthē eipōn »hoi huioi tou aiōnos toutou gamousin kai gamiskontai«, kai houtōs ouch hē sarx hēn aneilēphen ho sōtēr hēmōn pro tou enestōtos aiōnos hypērchen, allʼ autos ho tauta dia Solomōnos didaskōn. horąs hosę̄ peripeptōken dyschōrią ho tēs eutheias kai basilikēs paratrapeis hodou.
And even if he did not mention many ages but one, which the Saviour too mentioned, saying, “The sons of this age marry and are given in marriage,” even so it was not the flesh which our Saviour assumed that existed before the present age, but he himself who teaches this through Solomon. You see into what difficulty the one has fallen who turned aside from the straight and royal road.
Luke 20:34 (quotation, high confidence) · Num 20:17 (echo, low confidence)
Notes and citation
Summary: Even “one age” means the Son, not his flesh, existed before this age.
- Luke 20:34; Num 20:17.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 3.3.13 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-13). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-13
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.3.14Klostermann
ὁ δὲ πρὸς ταῖς εἰρημέναις ἔτι καὶ ταῦτα προστίθησιν λέγων »πρὸ τοῦ τὰς ἀβύσσους ποιῆσαι« φησίν· ἐνταῦθα τὰς ἀβύσσους παροιμιωδῶς ὁ προφήτης τὰς τῶν ἁγίων καρδίας εἶναι λέγει τὰς ἐν τῷ ἑαυτῶν βάθει τὴν τοῦ πνεύματος ἐχούσας δωρεάν. καὶ οὐ συνίησιν ὡς πρὸ τῆς ἐνσάρκου τοῦ σωτῆρος ἡμῶν παρουσίας οἱ ἅγιοι τοῦ θεοῦ προφῆται τοῦ αὐτοῦ μετέσχον πνεύματος, Μωσῆς τε καὶ οἱ ἔτι Μωσέως παλαιότεροι. οὐκοῦν ἀνάγκη τούτων ἀπασῶν τῶν ἀβύσσων, εἰ δὴ αἱ τῶν ἁγίων καρδίαι ἦσαν αὗται, παλαιότερον εἶναι τὸν λέγοντα »πρὸ τοῦ τὰς ἀβύσσους ποιῆσαι«.
ho de pros tais eirēmenais eti kai tauta prostithēsin legōn »pro tou tas abyssous poiēsai« phēsin; entautha tas abyssous paroimiōdōs ho prophētēs tas tōn hagiōn kardias einai legei tas en tǭ heautōn bathei tēn tou pneumatos echousas dōrean. kai ou syniēsin hōs pro tēs ensarkou tou sōtēros hēmōn parousias hoi hagioi tou theou prophētai tou autou meteschon pneumatos, Mōsēs te kai hoi eti Mōseōs palaioteroi. oukoun anankē toutōn apasōn tōn abyssōn, ei dē hai tōn hagiōn kardiai ēsan hautai, palaioteron einai ton legonta »pro tou tas abyssous poiēsai«.
But besides what was said he adds this too, saying: “‘Before he made the depths,’ he says; here the prophet, speaking in a proverb, says that the depths are the hearts of the saints, which have in their own depth the gift of the Spirit.” And he does not understand that before the coming in the flesh of our Saviour the holy prophets of God shared in the same Spirit, Moses and those still older than Moses. So, if the depths were the hearts of the saints, the one saying “before he made the depths” must be older than all these depths.
Prov 8:24 (quotation, high confidence)
Notes and citation
Summary: If the depths are the saints' hearts, the speaker is older than the prophets.
- Quotation of Marcellus (see Against Marcellus 2.3.17). Prov 8:24.
Topics: Christology, Heresy
Cite (SBL): Eusebius, Eccl. theol. 3.3.14 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-14). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-14
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.3.15Klostermann
πῶς οὖν δυνατὸν ἦν ἐπὶ τὴν σάρκα τοῦ σωτῆρος ἀναφέρεσθαι ταῦτα; καὶ μὴν εἴ τις αὐτῷ παρῆν τῶν θείων γραφῶν ἐπιστήμη, οὐκ ἂν εὐχερῶς οὕτως ἀπεφαίνετο τὰς τῶν ἁγίων καρδίας εἶναι τὰς ἀβύσσους, ἐπιστήσας ὡς »σκότος« ἦν »ἐπάνω τῆς ἀβύσσου« κατὰ τὴν Μωσέως μαρτυρίαν καὶ ὡς πολὺς καὶ δυσερμήνευτος ὁ περὶ αὐτῶν ἐν τῇ θείᾳ γραφῇ φέρεται λόγος. ὁ μὲν γὰρ ἀπόστολος »μὴ εἴπῃς« φησὶν »τίς ἀναβήσεται εἰς τὸν οὐρανόν;
pōs oun dynaton ēn epi tēn sarka tou sōtēros anapheresthai tauta? kai mēn ei tis autǭ parēn tōn theiōn graphōn epistēmē, ouk an eucherōs houtōs apephaineto tas tōn hagiōn kardias einai tas abyssous, epistēsas hōs »skotos« ēn »epanō tēs abyssou« kata tēn Mōseōs martyrian kai hōs polys kai dysermēneutos ho peri autōn en tę̄ theią graphę̄ pheretai logos. ho men gar apostolos »mē eipę̄s« phēsin »tis anabēsetai eis ton ouranon?
How then could these be referred to the Saviour's flesh? And indeed, if he had any knowledge of the divine Scriptures, he would not so readily have declared that the depths are the hearts of the saints, having noticed that “darkness” was “over the abyss,” according to Moses' testimony, and how much and how hard to interpret is the account of them in the divine Scripture. For the apostle says: “Do not say, Who will go up into heaven?
Gen 1:2 (quotation, high confidence) · Rom 10:6 (quotation, high confidence)
Notes and citation
Summary: Scripture's account of the abyss is complex and does not fit the saints' hearts.
- Gen 1:2; Rom 10:6.
Topics: Scripture and canon
Cite (SBL): Eusebius, Eccl. theol. 3.3.15 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-15). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-15
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.3.16Klostermann
τουτέστιν Χριστὸν καταγαγεῖν· ἢ τίς καταβήσεται εἰς τὴν ἄβυσσον; τουτέστιν Χριστὸν ἐκ νεκρῶν ἀναγαγεῖν«. ἔοικεν γοῦν ἐν τούτοις τὰ τοῦ ᾅδου χωρία κεκληκέναι ἄβυσσον. καὶ αὐτὸς δὲ ὁ κύριος σαφέστερον τοῦτο παρίστη, ἐν τῷ πρὸς τὸν Ἰὼβ χρηματισμῷ λέγων »ἦλθες δὲ ἐπὶ πηγὴν θαλάσσης, ἐν δὲ ἴχνεσιν ἀβύσσου περιεπάτησας; ἀνοίγονται δέ σοι φόβῳ πύλαι θανάτου, πυλωροὶ δὲ ᾅδου ἰδόντες σε ἔπτηξαν«;
toutestin Christon katagagein; ē tis katabēsetai eis tēn abysson? toutestin Christon ek nekrōn anagagein«. eoiken goun en toutois ta tou hądou chōria keklēkenai abysson. kai autos de ho kyrios saphesteron touto paristē, en tǭ pros ton Iōb chrēmatismǭ legōn »ēlthes de epi pēgēn thalassēs, en de ichnesin abyssou periepatēsas? anoigontai de soi phobǭ pylai thanatou, pylōroi de hądou idontes se eptēxan«?
that is, to bring Christ down; or, Who will go down into the abyss? that is, to bring Christ up from the dead.” Here, at any rate, he seems to have called the regions of Hades the abyss. And the Lord himself shows this more clearly, saying in the oracle to Job: “Have you come to the spring of the sea, and walked in the tracks of the abyss? Do the gates of death open to you in fear, and did the gatekeepers of Hades, seeing you, cower?”
Rom 10:6–7 (quotation, high confidence) · Job 38:16–17 (quotation, high confidence)
Notes and citation
Summary: Scripture uses “abyss” of Hades.
- Rom 10:6–7; Job 38:16–17 (LXX).
Notes on the original text
- Digital text corrected (OCR slip): πύλαι θυνάτου → πύλαι θανάτου.
Topics: Scripture and canon
Cite (SBL): Eusebius, Eccl. theol. 3.3.16 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-16). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-16
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.3.17Klostermann
καὶ τὰς ἐν τῇ ἀβύσσῳ δὲ δυνάμεις πονηράς, περὶ ὧν εἴρηται »αἰνεῖτε αὐτὸν ἐκ τῆς γῆς, δράκοντες καὶ πᾶσαι αἱ ἄβυσσοι«, καὶ ἔτι τὸ ἐπάνω τῆς ἀβύσσου σκότος, περὶ οὗ Μωσῆς ἔφη »καὶ σκότος ἐπάνω τῆς ἀβύσσου«, ταῦτα πάντα μαθών, εἴπερ ἦν ἐπιπόνως ἀλλὰ μὴ ἐξιτήλως ταῖς θείαις ἐντετυχηκὼς γραφαῖς, οὐκ ἂν τὰς τῶν ἁγίων καρδίας ἐτόλμα εἰπεῖν τὰς ἀβύσσους,
kai tas en tę̄ abyssǭ de dynameis ponēras, peri hōn eirētai »aineite auton ek tēs gēs, drakontes kai pasai hai abyssoi«, kai eti to epanō tēs abyssou skotos, peri hou Mōsēs ephē »kai skotos epanō tēs abyssou«, tauta panta mathōn, eiper ēn epiponōs alla mē exitēlōs tais theiais entetychēkōs graphais, ouk an tas tōn hagiōn kardias etolma eipein tas abyssous,
And having learned all these, the evil powers in the abyss, about which it is said, “Praise him from the earth, dragons and all depths,” and further the darkness over the abyss, about which Moses said, “and darkness over the abyss,” if he had read the divine Scriptures laboriously and not superficially, he would not have dared to say that the depths are the hearts of the saints,
Ps 148:7 (quotation, high confidence) · Gen 1:2 (quotation, high confidence)
Notes and citation
Summary: The abyss is linked with evil powers and darkness, not saints.
- Ps 148:7; Gen 1:2.
Notes on the original text
- Digital text corrected (page-break mark): γραφαῖς, | οὐκ → γραφαῖς, οὐκ.
Topics: Scripture and canon
Cite (SBL): Eusebius, Eccl. theol. 3.3.17 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-17). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-17
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.3.18Klostermann
ἔγνω δʼ ἂν ὅπως εἴρηται καὶ τὸ »ἄβυσσος ἄβυσσον ἐπικαλεῖται εἰς φωνὴν τῶν καταρρακτῶν σου« καὶ αὖθις »ἐταράχθησαν ἄβυσσοι, πλῆθος ἤχους ὕδατος« καὶ πάλιν »ἄβυσσος ὡς ἱμάτιον τὸ περιβόλαιον αὐτοῦ«.
egnō dʼ an hopōs eirētai kai to »abyssos abysson epikaleitai eis phōnēn tōn katarraktōn sou« kai authis »etarachthēsan abyssoi, plēthos ēchous hydatos« kai palin »abyssos hōs himation to peribolaion autou«.
and he would have known how it is said, “Deep calls to deep at the voice of your cataracts,” and again, “The depths were troubled, a multitude of the sound of water,” and again, “The deep, like a garment, is his covering.”
Ps 42:7 (41:8 LXX) (quotation, high confidence) · Ps 77:16–17 (76:17-Ps LXX) (quotation, high confidence) · Ps 104:6 (103:6 LXX) (quotation, high confidence)
Notes and citation
Summary: The psalms speak of the deep in many senses.
- Ps 42:7 (LXX 41:8); Ps 77:16–17 (LXX 76:17–18); Ps 104:6 (LXX 103:6).
Notes on the original text
- Digital text corrected (OCR slip): ἔγνω δʼ ἂυ → ἔγνω δʼ ἂν.
Topics: Scripture and canon
Cite (SBL): Eusebius, Eccl. theol. 3.3.18 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-18). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-18
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.3.19Klostermann
ταῦτα καὶ τὰ τούτοις ἀδελφὰ διηκρίβωσεν ἄν, εἴ τις ἦν αὐτῷ φροντὶς τῆς τούτων καταλήψεως. νῦν δὲ προχείρως οὕτως καὶ διαλελυμένως τὰς τῶν ἁγίων καρδίας τὰς ἀβύσσους εἶναι ἀποφηνάμενος, οὐδʼ οὕτως συνῆκεν ὡς πρὸ τῶν ἁγίων καὶ θεοφιλῶν ἀνδρῶν τῶν ἐξ αἰῶνος γενομένων ἑαυτὸν ὑπάρχειν ἐδίδαξεν ὁ εἰπὼν »πρὸ τοῦ τὰς ἀβύσσους ποιῆσαι«· ὡς πανταχόθεν μὴ δύνασθαι τῇ σαρκὶ τοῦ σωτῆρος ἐφαρμόζειν τὰς προκειμένας λέξεις.
tauta kai ta toutois adelpha diēkribōsen an, ei tis ēn autǭ phrontis tēs toutōn katalēpseōs. nyn de procheirōs houtōs kai dialelymenōs tas tōn hagiōn kardias tas abyssous einai apophēnamenos, oudʼ houtōs synēken hōs pro tōn hagiōn kai theophilōn andrōn tōn ex aiōnos genomenōn heauton hyparchein edidaxen ho eipōn »pro tou tas abyssous poiēsai«; hōs pantachothen mē dynasthai tę̄ sarki tou sōtēros epharmozein tas prokeimenas lexeis.
He would have examined these and things akin to them exactly, if he had any concern to understand them. But now, declaring so offhandedly and loosely that the depths are the hearts of the saints, he did not even understand this, that the one who said “before he made the depths” taught that he existed before the holy and God-loving men from of old; so that from every side the present words cannot fit the Saviour's flesh.
Prov 8:24 (quotation, high confidence)
Notes and citation
Summary: Even on Marcellus's reading, the speaker existed before the saints.
- Prov 8:24.
Notes on the original text
- Digital text corrected (breathing slip): τὰς τῶν ἀγίων καρδίας → τὰς τῶν ἁγίων καρδίας.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 3.3.19 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-19). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-19
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.3.20Klostermann
ὁ δὲ ἐφʼ ἑτέραν μεταβὰς ῥῆσιν τῆς αὐτῆς γραφῆς, καὶ ταύτην οὕτως ἑρμηνεύει λέγων τί τοίνυν ἔστιν καὶ τουτὶ τὸ κεφάλαιον »πρὸ τοῦ προελθεῖν τὰς πηγὰς τῶν ὑδάτων«; τοὺς ἱεροὺς ἀποστόλους εἶναί φησιν. τοῦτο δὲ ἡμῖν τὸ μυστήριον παρίστησιν ἡ τῆς Ἐξόδου γραφὴ τοὺς τῶν ἀποστόλων τύπους πάλαι προαγορεύουσα,
ho de ephʼ heteran metabas rhēsin tēs autēs graphēs, kai tautēn houtōs hermēneuei legōn ti toinyn estin kai touti to kephalaion »pro tou proelthein tas pēgas tōn hydatōn«? tous hierous apostolous einai phēsin. touto de hēmin to mystērion paristēsin hē tēs Exodou graphē tous tōn apostolōn typous palai proagoreuousa,
And passing to another saying of the same Scripture, he interprets this too in this way: “What then is this chapter too, ‘before the springs of the waters came forth’? He says they are the holy apostles. The Scripture of Exodus sets this mystery before us, foretelling long ago the types of the apostles,
Prov 8:24 (quotation, high confidence)
Notes and citation
Summary: Marcellus reads the springs as the apostles, typified in Exodus.
- Quotation of Marcellus (see Against Marcellus 2.3.19). Prov 8:24.
Cite (SBL): Eusebius, Eccl. theol. 3.3.20 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-20). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-20
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.3.21Klostermann
δώδεκα γὰρ ὄντων τὸν ἀριθμὸν τῶν ἀποστόλων δώδεκα πηγῶν μέμνηται. καὶ ταῦτα λέγων οὐ συνίησιν ὡς καὶ τοῦ Ἰσραὴλ δώδεκα ἦσαν φυλαὶ καὶ δώδεκα οἱ τούτων πατριάρχαι μία τε βίβλος ἡ τῶν δώδεκα προφητῶν, ἀλλὰ καὶ δώδεκα τῆς ἡμέρας ὧραι καὶ μῆνες τοῦ παντὸς ἔτους δώδεκα.
dōdeka gar ontōn ton arithmon tōn apostolōn dōdeka pēgōn memnētai. kai tauta legōn ou syniēsin hōs kai tou Israēl dōdeka ēsan phylai kai dōdeka hoi toutōn patriarchai mia te biblos hē tōn dōdeka prophētōn, alla kai dōdeka tēs hēmeras hōrai kai mēnes tou pantos etous dōdeka.
for since the apostles are twelve in number, it mentions twelve springs.” And saying this he does not understand that Israel too had twelve tribes, and their patriarchs were twelve, and the book of the twelve prophets is one, and moreover there are twelve hours of the day and twelve months of the whole year.
Exod 15:27 (allusion, high confidence)
Notes and citation
Summary: The number twelve fits many things, not only the apostles.
- Exod 15:27.
Cite (SBL): Eusebius, Eccl. theol. 3.3.21 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-21). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-21
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.3.22Klostermann
τί οὖν μᾶλλον τοῖς ἀποστόλοις ἢ ἐκείνοις ἅπασιν ὁ τῶν δώδεκα διέφερεν ἀριθμός, εἰ δὴ τοῦ ποσοῦ τις ἀριθμὸς τὴν αἰτίαν αὐτῷ τῆς τοιασδὶ τοῦ λόγου παρεῖχεν ἑρμηνείας; χρῆν δὲ συνιδεῖν ὡς καὶ οἱ τοῦ θεοῦ προφῆται, καθʼ ὃ τοῦ αὐτοῦ μετέσχον πνεύματος ἁγίου, οὐκ ἦσαν ἀλλότριοι τῶν πηγῶν. διὸ λέλεκται περὶ αὐτῶν ἐν Ψαλμοῖς »ἐν ἐκκλησίαις εὐλογεῖτε τὸν θεὸν κύριον ἐκ πηγῶν Ἰσραήλ«.
ti oun mallon tois apostolois ē ekeinois hapasin ho tōn dōdeka diepheren arithmos, ei dē tou posou tis arithmos tēn aitian autǭ tēs toiasdi tou logou pareichen hermēneias? chrēn de synidein hōs kai hoi tou theou prophētai, kathʼ ho tou autou meteschon pneumatos hagiou, ouk ēsan allotrioi tōn pēgōn. dio lelektai peri autōn en Psalmois »en ekklēsiais eulogeite ton theon kyrion ek pēgōn Israēl«.
Why then did the number twelve belong more to the apostles than to all those, if the mere number of the quantity gave him the reason for such an interpretation of the saying? He ought to have seen that the prophets of God too, inasmuch as they shared in the same Holy Spirit, were not strangers to the springs. Therefore it is said of them in the Psalms, “In the assemblies bless God the Lord, from the springs of Israel.”
Ps 68:26 (67:27 LXX) (quotation, high confidence)
Notes and citation
Summary: The prophets too are called springs in the Psalms.
- Ps 68:26 (LXX 67:27).
Cite (SBL): Eusebius, Eccl. theol. 3.3.22 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-22). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-22
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.3.23Klostermann
ὥστε καὶ πρὸ ἐκείνων τῶν πηγῶν ἀναγκαῖον ὁμολογεῖν τὸν υἱὸν εἶναι τοῦ θεοῦ τὸν λέγοντα »πρὸ τοῦ προελθεῖν τὰς πηγὰς τῶν ὑδάτων«. ὁ δὲ ἐπάκουσον ὅπως ἑρμηνεύει, λέγων εἰκότως οὖν περὶ τῆς κατὰ σάρκα γενέσεως ὁ δεσπότης διὰ τοῦ προφήτου Σολομῶνος λέγων »πρὸ τοῦ προελθεῖν τὰς πηγὰς τῶν ὑδάτων« ἔφη.
hōste kai pro ekeinōn tōn pēgōn anankaion homologein ton huion einai tou theou ton legonta »pro tou proelthein tas pēgas tōn hydatōn«. ho de epakouson hopōs hermēneuei, legōn eikotōs oun peri tēs kata sarka geneseōs ho despotēs dia tou prophētou Solomōnos legōn »pro tou proelthein tas pēgas tōn hydatōn« ephē.
So one must confess that the Son of God, who says “before the springs of the waters came forth,” existed even before those springs. But hear how he interprets, saying: “Rightly, then, the Master said about the birth according to the flesh, through the prophet Solomon speaking, ‘before the springs of the waters came forth.’”
Prov 8:24 (quotation, high confidence)
Notes and citation
Summary: The Son existed before the prophets; Marcellus refers the words to the birth in the flesh.
- Prov 8:24. Quotation of Marcellus (see Against Marcellus 2.3.20).
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 3.3.23 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-23). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-23
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.3.24Klostermann
καὶ ἐπιφέρει οὕτω γὰρ ὁ σωτὴρ πρὸς τὰς ἱερὰς πηγὰς ἔφη »πορευθέντες μαθητεύσατε πάντα τὰ ἔθνη«. εἶθʼ ὥσπερ συναγαγὼν τὸν λόγον, τὸ συμπέρασμα ἐπάγει τῇ ἑαυτοῦ διηγήσει λέγων πανταχόθεν δῆλόν ἐστιν τοὺς ἱεροὺς ἀποστόλους καὶ πηγὰς τροπικῶς ὠνομάσθαι ὑπὸ τοῦ προφήτου. καὶ τοὺς μὲν ἀποστόλους τὰς πηγὰς εἶναι βούλεται. οὐκ ἀρέσκουσιν δὲ αὐτῷ οἱ προφῆται·
kai epipherei houtō gar ho sōtēr pros tas hieras pēgas ephē »poreuthentes mathēteusate panta ta ethnē«. eithʼ hōsper synagagōn ton logon, to symperasma epagei tę̄ heautou diēgēsei legōn pantachothen dēlon estin tous hierous apostolous kai pēgas tropikōs ōnomasthai hypo tou prophētou. kai tous men apostolous tas pēgas einai bouletai. ouk areskousin de autǭ hoi prophētai;
And he adds: “For so the Saviour said to the holy springs, ‘Go and make disciples of all the nations.’” Then, as if drawing the argument together, he brings the conclusion to his exposition, saying: “It is clear from every side that the holy apostles were also called springs figuratively by the prophet.” And he wants the apostles to be the springs, but the prophets do not please him;
Matt 28:19 (quotation, high confidence)
Notes and citation
Summary: Marcellus concludes the apostles are the springs, ignoring the prophets.
- Quotations of Marcellus. Matt 28:19.
Notes on the original text
- Digital text corrected (page-break mark): λέγων | πανταχόθεν → λέγων πανταχόθεν.
Cite (SBL): Eusebius, Eccl. theol. 3.3.24 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-24). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-24
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.3.25Klostermann
διατί, ἀλλʼ 〈ἢ〉 ὅτι μὴ ἐδύνατο τὴν σάρκα τοῦ σωτῆρος πρὸ ἐκείνων διδόναι; καίτοι καὶ πρὸ τῶν κατὰ φύσιν αἰσθητῶν πηγῶν, ὧν καὶ Μωσῆς ἐμνημόνευσεν ἐν τῇ κοσμοποιίᾳ εἰπὼν »πηγὴ δὲ ἀνέβαινεν ἐκ τῆς γῆς, καὶ ἐπότιζεν πᾶν τὸ πρόσωπον τῆς γῆς καὶ αὖθις ποταμὸς δὲ ἐκπορεύεται ἐξ Ἐδὲμ ποτίζειν τὸν παράδεισον, προϋπῆρχεν ὁ τοῦ θεοῦ υἱὸς ὁ ταῦτα ἐν Παροιμίαις περὶ ἑαυτοῦ διδάσκων. ὁ δὲ τῷ Ἰὼβ χρηματίζων καὶ πηγῶν θαλάσσης μνημονεύει λέγων »ἦλθες δὲ ἐπὶ πηγὴν θαλάσσης, ἐν δὲ ἴχνεσιν ἀβύσσου περιεπάτησας«;
diati, allʼ 〈ē〉 hoti mē edynato tēn sarka tou sōtēros pro ekeinōn didonai? kaitoi kai pro tōn kata physin aisthētōn pēgōn, hōn kai Mōsēs emnēmoneusen en tę̄ kosmopoiią eipōn »pēgē de anebainen ek tēs gēs, kai epotizen pan to prosōpon tēs gēs kai authis potamos de ekporeuetai ex Edem potizein ton paradeison, proÿpērchen ho tou theou huios ho tauta en Paroimiais peri heautou didaskōn. ho de tǭ Iōb chrēmatizōn kai pēgōn thalassēs mnēmoneuei legōn »ēlthes de epi pēgēn thalassēs, en de ichnesin abyssou periepatēsas«?
why, unless because he could not place the Saviour's flesh before them? And yet the Son of God, who teaches these things about himself in Proverbs, pre-existed even the natural perceptible springs, which Moses too mentioned in the making of the world, saying, “A spring went up from the earth and watered the whole face of the earth,” and again, “A river goes out of Eden to water the garden.” And the one who gives the oracle to Job also mentions springs of the sea, saying, “Have you come to the spring of the sea, and walked in the tracks of the abyss?”
Gen 2:6 (quotation, high confidence) · Gen 2:10 (quotation, high confidence) · Job 38:16 (quotation, high confidence)
Notes and citation
Summary: The Son existed before the natural springs Moses and Job mention.
- Gen 2:6, 10; Job 38:16. “unless” (ἢ) is the editor's supplement.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 3.3.25 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-25). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-25
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.3.26Klostermann
ἐπεὶ δὲ καὶ ὑπεράνω τῶν οὐρανῶν ὕδατά τινα εἶναι ἡ γραφὴ διδάσκει ἡ λέγουσα »αἰνεῖτε αὐτὸν οἱ οὐρανοὶ τῶν οὐρανῶν, καὶ τὰ ὕδατα τὰ ὑπεράνω τῶν οὐρανῶν«, ἀκόλουθόν ἐστιν κἀκείνων τῶν ὑδάτων (ὁποῖα [δʼ] ἂν ὑπάρχῃ τὴν φύσιν) νοῆσαί τινας εἶναι πηγάς, ὅπως κἀκείνων πρεσβύτερος ἀποδειχθῇ ὁ εἰρηκὼς ἑαυτὸν προϋπάρχειν »πρὸ τοῦ προελθεῖν τὰς πηγὰς τῶν ὑδάτων«.
epei de kai hyperanō tōn ouranōn hydata tina einai hē graphē didaskei hē legousa »aineite auton hoi ouranoi tōn ouranōn, kai ta hydata ta hyperanō tōn ouranōn«, akolouthon estin kakeinōn tōn hydatōn (hopoia [dʼ] an hyparchę̄ tēn physin) noēsai tinas einai pēgas, hopōs kakeinōn presbyteros apodeichthę̄ ho eirēkōs heauton proÿparchein »pro tou proelthein tas pēgas tōn hydatōn«.
And since Scripture teaches that there are certain waters above the heavens too, when it says, “Praise him, you heavens of heavens, and the waters above the heavens,” it follows to think that there are some springs of those waters too (whatever they may be in nature), so that the one who said that he pre-existed “before the springs of the waters came forth” may be shown to be older than those too.
Textual problem in this passage: see the notes.
Ps 148:4 (quotation, high confidence) · Prov 8:24 (quotation, high confidence)
Notes and citation
Summary: The Son existed even before the springs of the waters above the heavens.
- Ps 148:4; Prov 8:24. The editor deletes “but” (δʼ).
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 3.3.26 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-26). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-26
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.3.27Klostermann
ὁ δὲ μηδενὶ τούτων ἐπιστήσας τὸν νοῦν μηδὲ πονεῖν ἐθέλων, τοῖς αὐτοῖς ἐπιμένει, ἐπεὶ καὶ ταῦτα φάσκων »πρὸ τοῦ ὄρη ἑδρασθῆναι« φησὶν »πρὸ δὲ πάντων βουνῶν γεννᾷ με«. ὄρη καὶ βουνοὺς τοὺς ἀποστόλους καὶ τοὺς τῶν ἀποστόλων διαδόχους λέγει, ἵνα παρὰ τοὺς ἄλλους ἀνθρώπους τὴν κατʼ αὐτῶν δικαίαν πολιτείαν παροιμιωδῶς σημήνῃ.
ho de mēdeni toutōn epistēsas ton noun mēde ponein ethelōn, tois autois epimenei, epei kai tauta phaskōn »pro tou orē hedrasthēnai« phēsin »pro de pantōn bounōn genną me«. orē kai bounous tous apostolous kai tous tōn apostolōn diadochous legei, hina para tous allous anthrōpous tēn katʼ autōn dikaian politeian paroimiōdōs sēmēnę̄.
But he, attending to none of these and unwilling to labour, keeps to the same, since he says this too: “‘Before the mountains were settled,’ he says, ‘and before all hills he begets me.’ He calls the apostles and the successors of the apostles mountains and hills, so as to signify in a proverb their righteous way of life compared with other men.”
Prov 8:25 (quotation, high confidence)
Notes and citation
Summary: Marcellus reads mountains and hills as the apostles and their successors.
- Quotation of Marcellus (see Against Marcellus 2.3.21). Prov 8:25.
Topics: Church office
Cite (SBL): Eusebius, Eccl. theol. 3.3.27 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-27). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-27
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.