Church History 10.4.25–10.4.72
Greek text: Dindorf, Eusebii Opera 4 (Greek text: W. Dindorf, Eusebii Caesariensis Opera 4 (Leipzig: Teubner, 1871), 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). Compare: Nicene and Post-Nicene Fathers, series 2, vol. 1 (1890).
Church 10, chapter 4
10.4.25Dindorf 4:457–458
ὁ μὲν οὖν πρῶτος καὶ μέγας ἡμῶν ἀρχιερεὺς, ὅσα βλέπει τὸν πατέρα ποιοῦντα, ταῦτα, φησὶν, ὁμοίως καὶ ὁ υἱὸς ποιεῖ· ὁ δὲ καὶ αὐτὸς ὡσὰν ἐπὶ διδάσκαλον τὸν πρῶτον καθαροῖς νοὸς ὄμμασιν ἀφορῶν, ὅσα βλέπει ποιοῦντα, ὡσὰν ἀρχετύποις χρώμενος παραδείγμασι, τούτων τὰς εἰκόνας, ὡς ἔνι μάλιστα δυνατὸν, εἰς τὸ ὁμοιότατον δημιουργῶν ἀπειργάσατο, οὐδὲν ἐκείνῳ καταλιπὼν τῷ Βεσελεὴλ, ὃν αὐτὸς ὁ θεὸς πνεύματος ἐμπλήσας σοφίας καὶ συνέσεως καὶ τῆς ἄλλης ἐντέχνου καὶ ἐπιστημονικῆς γνώσεως, τῆς τῶν οὐρανίων τύπων διὰ συμβόλων ναοῦ κατασκευῆς δημιουργὸν ἀνακέκληται.
ho men oun prōtos kai megas hēmōn archiereus, hosa blepei ton patera poiounta, tauta, phēsin, homoiōs kai ho huios poiei; ho de kai autos hōsan epi didaskalon ton prōton katharois noos ommasin aphorōn, hosa blepei poiounta, hōsan archetypois chrōmenos paradeigmasi, toutōn tas eikonas, hōs eni malista dynaton, eis to homoiotaton dēmiourgōn apeirgasato, ouden ekeinǭ katalipōn tǭ Beseleēl, hon autos ho theos pneumatos emplēsas sophias kai syneseōs kai tēs allēs entechnou kai epistēmonikēs gnōseōs, tēs tōn ouraniōn typōn dia symbolōn naou kataskeuēs dēmiourgon anakeklētai.
Our first and great High Priest, then, says that whatever he sees the Father doing, these things the Son also does likewise. And this man too, looking with the pure eyes of the mind to the first as to a teacher, has made whatever he sees him doing, using them as archetypal patterns, and has fashioned their images as closely as possible to the likeness, falling in no way short of that Bezalel whom God himself filled with the spirit of wisdom and understanding and of all other skill and knowledge, and called to be the maker of the temple's construction as symbols of heavenly patterns.
John 5:19 (allusion, high confidence) · Exod 31:2–3 (allusion, high confidence) · Heb 8:5 (echo, medium confidence)
Notes and citation
Summary: As the Son does what he sees the Father do, so Paulinus copies Christ's work, like Bezalel who built the tabernacle after heavenly patterns.
- The allusions are John 5:19, Exod 31:2–3, and Heb 8:5.
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 10.4.25 (Dindorf 4:457–458; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/10-4-25/#p-10-4-25).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
10.4.26Dindorf 4:458
ταύτῃ δʼ οὖν καὶ ὅδε Χριστὸν ὅλον, τὸν λόγον, τὴν σοφίαν, τὸ φῶς, ἐν τῇ αὐτὸς αὑτοῦ ἀγαλματοφορῶν ψυχῇ, οὐδʼ ἔστιν εἰπεῖν οἵᾳ σὺν μεγαλοφροσύνῃ, πλουσίᾳ τε καὶ ἀπλήστῳ διανοίας χειρὶ, καὶ σὺν οἵᾳ πάντων ὑμῶν φιλοτιμίᾳ, τῇ τῶν εἰσφορῶν μεγαλοψυχίᾳ, τῆς αὐτῆς αὐτῷ προθέσεως κατὰ μηδένα τρόπον ἀπολειφθῆναι φιλονεικότερον μεγαλοφρονουμένων, τὸν μεγαλοπρεπῆ τόνδε θεοῦ τοῦ ὑψίστου νεὼν, τῷ τοῦ κρείττονος παραδείγματι ὡσὰν ὁρώμενον μὴ ὁρωμένου, τὴν φύσιν ἐμφερῆ συνεστήσατο, χῶρον μὲν τόνδε, ὅτι καὶ ἄξιον εἰπεῖν πρῶτον ἁπάντων, πάσης οὐ καθαρᾶς ὕλης ἐχθρῶν ἐπιβουλαῖς παραχωρήσας νον οὐ παριδὼν, οὐδὲ τῇ τῶν αἰτίων παραχωρήσας κακίᾳ, ἐξὸν ἐφʼ ἕτερον ἐλθόντα, μυρίων ἄλλων εὐπορουμένων τῇ πόλει, ῥᾳστώνην εὕρασθαι τοῦ πόνου καὶ πραγμάτων ἀπηλλάχθαι.
tautę̄ dʼ oun kai hode Christon holon, ton logon, tēn sophian, to phōs, en tę̄ autos hautou agalmatophorōn psychę̄, oudʼ estin eipein hoią syn megalophrosynę̄, plousią te kai aplēstǭ dianoias cheiri, kai syn hoią pantōn hymōn philotimią, tę̄ tōn eisphorōn megalopsychią, tēs autēs autǭ protheseōs kata mēdena tropon apoleiphthēnai philoneikoteron megalophronoumenōn, ton megaloprepē tonde theou tou hypsistou neōn, tǭ tou kreittonos paradeigmati hōsan horōmenon mē horōmenou, tēn physin empherē synestēsato, chōron men tonde, hoti kai axion eipein prōton hapantōn, pasēs ou katharas hylēs echthrōn epiboulais parachōrēsas non ou paridōn, oude tę̄ tōn aitiōn parachōrēsas kakią, exon ephʼ heteron elthonta, myriōn allōn euporoumenōn tę̄ polei, rhąstōnēn heurasthai tou ponou kai pragmatōn apēllachthai.
In this way, then, this man too, bearing in his own soul the image of the whole Christ, the Word, the Wisdom, the Light, has built this magnificent temple of God the Most High, similar in nature to the pattern of the better, as the visible is to the invisible; with what greatness of soul, with what rich and unstinting hand of mind, and with what generosity of you all, who in the largeness of your contributions strove not to fall short of his purpose in any way, it is not possible to say. And first of all, which is worth saying first of all, he did not neglect this place, though it was covered by the plots of enemies with every kind of impure rubbish, nor did he give way to the wickedness of those responsible, though he could have gone to another site, since the city had countless others available, and so found relief from toil and freed himself of trouble.
1 Cor 1:24 (echo, medium confidence)
Notes and citation
Summary: Paulinus, bearing Christ's image, built this church with the people's generous help, choosing to restore the defiled old site rather than build elsewhere.
- The digital text is garbled at παραχωρήσας νον (a word such as κεχωσμένον, “covered”, is intended); translated from the sense. “Word, Wisdom, Light” echo John 1:1–9 and 1 Cor 1:24.
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 10.4.26 (Dindorf 4:458; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/10-4-25/#p-10-4-26).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
10.4.27Dindorf 4:458–459
ὁ δὲ πρῶτον αὐτὸν ἐπὶ τὸ ἔργον ἐγείρας, εἶτα δὲ τὸν σύμπαντα λαὸν προθυμίᾳ ῥώσας καὶ μίαν ἐξ ἁπάντων μεγάλην χεῖρα συναγαγὼν, πρῶτον ἆθλον ἠγωνίζετο, αὐτὴν δὴ μάλιστα τὴν ὑπὸ τῶν ἐχθρῶν πεπολιορκημένην, αὐτὴν τὴν προπονήσασαν, καὶ τοὺς αὐτοὺς ἡμῖν καὶ πρὸ ἡμῶν διωγμοὺς ὑπομείνασαν, τὴν μητρὸς δίκην τῶν τέκνων ἐρημωθεῖσαν ἐκκλησίαν συναπολαῦσαι δεῖν οἰόμενος τῆς τοῦ παναγάθου μεγαλοδωρεᾶς.
ho de prōton auton epi to ergon egeiras, eita de ton sympanta laon prothymią rhōsas kai mian ex hapantōn megalēn cheira synagagōn, prōton athlon ēgōnizeto, autēn dē malista tēn hypo tōn echthrōn pepoliorkēmenēn, autēn tēn proponēsasan, kai tous autous hēmin kai pro hēmōn diōgmous hypomeinasan, tēn mētros dikēn tōn teknōn erēmōtheisan ekklēsian synapolausai dein oiomenos tēs tou panagathou megalodōreas.
But he first roused himself to the work, then strengthened the whole people with eagerness and gathered all into one great hand, and so fought the first contest, thinking that the very church which had been besieged by the enemy, which had labored before and endured the same persecutions with us and before us, which like a mother had been bereaved of her children, ought to share in the enjoyment of the munificence of the all-good God.
Notes and citation
Summary: Paulinus rallied the people so that the church that had suffered persecution might share in God's generosity.
Notes on the original text
- Digital text corrected (missing space in the digital text): ὑπὸτῶν → ὑπὸ τῶν.
Topics: Persecution
Cite (SBL): Eusebius, Hist. eccl. 10.4.27 (Dindorf 4:458–459; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/10-4-25/#p-10-4-27).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
10.4.28Dindorf 4:459
ἐπειδὴ γὰρ τοὺς παῖδας αὖθις ὁ μέγας ποιμὴν, τοὺς θῆρας καὶ τοὺς λύκους καὶ πᾶν ἀπηνὲς καὶ ἄγριον γένος ἀποσοβήσας, καὶ τὰς μύλας τῶν λεόντων, ᾗ φησι τὰ θεῖα λόγια, συντρίψας, ἐπὶ ταὐτὸν αὖθις συνελθεῖν ἠξίωσε, δικαιότατα καὶ τῆς ποίμνης τὴν μάνδραν ἀνίστη, τοῦ καταισχῦναι ἐχθρὸν καὶ ἐκδικητὴν, καὶ ὡς ἂν ἔλεγχον ταῖς θεομάχοις τῶν ἀσεβῶν προαγάγοι τόλμαις.
epeidē gar tous paidas authis ho megas poimēn, tous thēras kai tous lykous kai pan apēnes kai agrion genos aposobēsas, kai tas mylas tōn leontōn, hę̄ phēsi ta theia logia, syntripsas, epi tauton authis synelthein ēxiōse, dikaiotata kai tēs poimnēs tēn mandran anistē, tou kataischynai echthron kai ekdikētēn, kai hōs an elenchon tais theomachois tōn asebōn proagagoi tolmais.
For when the great Shepherd, having driven off the wild beasts and the wolves and every cruel and savage kind, and having broken “the jaws of the lions,” as the divine oracles say, deemed it right that his children should come together again in one place, he most justly also raised up the fold of the flock, “to put to shame the enemy and avenger,” and that he might bring forth a refutation of the God-fighting audacities of the ungodly.
Ps 58:6 (57:7 LXX) (quotation, high confidence) · Ps 8:2 (8:3 LXX) (quotation, high confidence)
Notes and citation
Summary: Christ the Shepherd, having driven off the persecutors, gathered his flock again and rebuilt its fold to shame his enemies.
- The quotations are Ps 58:6 (57:7 LXX) and Ps 8:2 (8:3 LXX).
Topics: Persecution
Cite (SBL): Eusebius, Hist. eccl. 10.4.28 (Dindorf 4:459; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/10-4-25/#p-10-4-28).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
10.4.29Dindorf 4:459
καὶ νῦν οἱ μὲν οὐκ εἰσὶν, οἱ θεομισεῖς, ὅτι μηδὲ ἦσαν· εἰς βραχὺ δὲ ταράξαντες καὶ ταραχθέντες, εὖθʼ ὑποσχόντες τιμωρίαν οὐ μεμπτὴν τῇ δίκῃ, ἑαυτοὺς καὶ φίλους καὶ οἴκους ἄρδην ἀναστάτους κατέστησαν, ὡς τὰς πάλαι στήλαις ἱεραῖς καταγραφείσας προρρήσεις ἔργοις πιστὰς ὁμολογεῖσθαι, διʼ ὧν τά τε ἄλλα ὁ θεῖος ἐπαληθεύει λόγος, ἀτὰρ καὶ τάδε περὶ αὐτῶν ἀποφαινόμενος·
kai nyn hoi men ouk eisin, hoi theomiseis, hoti mēde ēsan; eis brachy de taraxantes kai tarachthentes, euthʼ hyposchontes timōrian ou memptēn tę̄ dikę̄, heautous kai philous kai oikous ardēn anastatous katestēsan, hōs tas palai stēlais hierais katagrapheisas prorrēseis ergois pistas homologeisthai, diʼ hōn ta te alla ho theios epalētheuei logos, atar kai tade peri autōn apophainomenos;
And now they, the God-haters, are not, as if they had never been. After causing trouble for a short time and being troubled, they paid a penalty not to be faulted by justice, and brought themselves, their friends, and their houses to utter ruin, so that the predictions inscribed long ago on sacred tablets are confessed by the facts to be trustworthy, through which the divine word proves true in other things and also declares this concerning them:
Notes and citation
Summary: The persecutors have vanished, destroyed with their families, confirming Scripture's predictions.
Notes on the original text
- Digital text corrected (wrong breathing in the digital text): ὀμολογεῖσθαι → ὁμολογεῖσθαι.
Topics: Persecution
Cite (SBL): Eusebius, Hist. eccl. 10.4.29 (Dindorf 4:459; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/10-4-25/#p-10-4-29).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
10.4.30Dindorf 4:459–460
“ῥομφαίαν ἐσπάσαντο οἱ ἁμαρτωλοὶ, ἐνέτειναν τόξον αὐτῶν, τοῦ καταβαλεῖν πτωχὸν καὶ πένητα, τοῦ σφάξαι τοὺς εὐθεῖς τῇ καρδίᾳ· ἡ ῥομφαία αὐτῶν εἰσέλθοι εἰς καρδίαν αὐτῶν, καὶ τὰ τόξα αὐτῶν συντριβείη.” καὶ πάλιν “ἀπώλετο τὸ μνημόσυνον αὐτῶν μετʼ ἤχου, καὶ τὸ ὄνομα αὐτῶν ἐξήλειψας εἰς τὸν αἰῶνα, καὶ εἰς τὸν αἰῶνα τοῦ αἰῶνος· ὅτι δὴ καὶ ἐν κακοῖς γενόμενοι ἐκέκραξαν, καὶ οὐκ ἦν ὁ σώζων, πρὸς κύριον, καὶ οὐκ εἰσήκουσεν αὐτῶν. ἀλλʼ οἶ μὲν συνεποδίσθησαν καὶ ἔπεσον, ἡμεῖς δὲ ἀνέστημεν καὶ ἀνωρθώθημεν.’’ καὶ τό γε ἐν τούτοις προαναφωνοῦν ‘κύριε, ἐν τῇ πόλει σου τὴν εἰκόνα αὐτῶν ἐξουδενώσειςʼ’ ἀληθὲς ὑπʼ ὀφθαλμοῖς πάντων ἀναπέφανται.
“rhomphaian espasanto hoi hamartōloi, eneteinan toxon autōn, tou katabalein ptōchon kai penēta, tou sphaxai tous eutheis tę̄ kardią; hē rhomphaia autōn eiselthoi eis kardian autōn, kai ta toxa autōn syntribeiē.” kai palin “apōleto to mnēmosynon autōn metʼ ēchou, kai to onoma autōn exēleipsas eis ton aiōna, kai eis ton aiōna tou aiōnos; hoti dē kai en kakois genomenoi ekekraxan, kai ouk ēn ho sōzōn, pros kyrion, kai ouk eisēkousen autōn. allʼ oi men synepodisthēsan kai epeson, hēmeis de anestēmen kai anōrthōthēmen.’’ kai to ge en toutois proanaphōnoun ‘kyrie, en tę̄ polei sou tēn eikona autōn exoudenōseisʼ’ alēthes hypʼ ophthalmois pantōn anapephantai.
“The sinners have drawn the sword, they have bent their bow, to cast down the poor and needy, to slay the upright in heart; let their sword enter into their own heart, and let their bows be broken.” And again: “Their memory has perished with a noise, and you have blotted out their name forever and ever; for when they were in trouble they cried out, and there was none to save, to the Lord, and he did not hear them. They were bound and fell, but we have risen and stand upright.” And what was foretold in these, “Lord, in your city you will bring their image to nothing,” has been shown true before the eyes of all.
Ps 37:14–15 (36:14-Ps LXX) (quotation, high confidence) · Ps 9:5–6 (9:6-Ps LXX) (quotation, high confidence) · Ps 18:41 (17:42 LXX) (quotation, high confidence) · Ps 20:8 (19:9 LXX) (quotation, high confidence) · Ps 73:20 (72:20 LXX) (quotation, high confidence)
Notes and citation
Summary: The psalms foretold that the wicked would perish by their own sword, their names be blotted out, and their images be destroyed, as has now happened.
- The quotations are Ps 37:14–15 (36:14–15 LXX), Ps 9:5–6 (9:6–7 LXX), Ps 18:41 (17:42 LXX), Ps 20:8 (19:9 LXX), and Ps 73:20 (72:20 LXX), combined.
Notes on the original text
- Digital text corrected (wrong accent in the digital text): καἰ οὐκ ἦν → καὶ οὐκ ἦν.
Topics: Persecution
Cite (SBL): Eusebius, Hist. eccl. 10.4.30 (Dindorf 4:459–460; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/10-4-25/#p-10-4-30).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
10.4.31Dindorf 4:460
ἀλλʼ οἶ μὲν γιγάντων τρόπον θεομαχίαν ἐνστησάμενοι τοιαύτην εἰλήχασι τὴν τοῦ βίου καταστροφήν· τῆς δʼ ἐρήμου καὶ παρʼ ἀνθρώποις ἀπεγνωσμένης τοιαῦτα οἷα τὰ ὁρώμενα τῆς κατὰ θεὸν ὑπομονῆς τὰ τέλη, ὡς ἀναφωνεῖν αὐτῇ τὴν προφητείαν Ἠσαίου ταῦτα
allʼ oi men gigantōn tropon theomachian enstēsamenoi toiautēn eilēchasi tēn tou biou katastrophēn; tēs dʼ erēmou kai parʼ anthrōpois apegnōsmenēs toiauta hoia ta horōmena tēs kata theon hypomonēs ta telē, hōs anaphōnein autę̄ tēn prophēteian Ēsaiou tauta
They, then, having waged war against God like the giants, met such an end of life. But of the church that was deserted and despaired of by men, the results of her endurance for God's sake are such as are now seen, so that Isaiah's prophecy cries out to her these words:
Notes and citation
Summary: The persecutors fell like the giants who fought the gods, while the despised church's endurance is rewarded, as Isaiah foretold.
- The giants' war against the gods is a Greek myth.
Topics: Persecution
Cite (SBL): Eusebius, Hist. eccl. 10.4.31 (Dindorf 4:460; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/10-4-25/#p-10-4-31).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
10.4.32Dindorf 4:460
“εὐφράνθητι ἔρημος διψῶσα, ἀγαλλιάσθω ἔρημος, καὶ ἀνθείτω ὡς κρίνον· καὶ ἐξανθήσει καὶ ἀγαλλιάσεται τὰ ἔρημα. ἰσχύσατε χεῖρες ἀνειμέναι καὶ γόνατα παραλελυμένα· παρακαλέσατε, ὀλιγόψυχοι τῇ διανοίᾳ, ἰσχύσατε, μὴ φοβεῖσθε. ἰδοὺ ὁ θεὸς ἡμῶν κρίσιν ἀνταποδίδωσι καὶ ἀνταποδώσει, αὐτὸς ἥξει καὶ σώσει ἡμᾶς· ὅτι, φησὶν, ἐρράγη ἐν τῇ ἐρήμῳ ὕδωρ, καὶ φάραγξ ἐν γῇ διψώσῃ, καὶ ἡ ἄνυδρος ἔσται εἰς ἕλη, καὶ εἰς τὴν διψῶσαν γῆν πηγὴ ὕδατος ἔσται.’’
“euphranthēti erēmos dipsōsa, agalliasthō erēmos, kai antheitō hōs krinon; kai exanthēsei kai agalliasetai ta erēma. ischysate cheires aneimenai kai gonata paralelymena; parakalesate, oligopsychoi tę̄ dianoią, ischysate, mē phobeisthe. idou ho theos hēmōn krisin antapodidōsi kai antapodōsei, autos hēxei kai sōsei hēmas; hoti, phēsin, erragē en tę̄ erēmǭ hydōr, kai pharanx en gę̄ dipsōsę̄, kai hē anydros estai eis helē, kai eis tēn dipsōsan gēn pēgē hydatos estai.’’
“Rejoice, thirsty desert; let the desert be glad and blossom like a lily, and the desert places shall blossom and be glad. Be strong, you weak hands and feeble knees; be comforted, you faint of heart; be strong, do not fear. Behold, our God repays judgment and will repay; he himself will come and save us. For,” he says, “water has broken out in the desert, and a stream in a thirsty land; and the dry ground shall become marshes, and in the thirsty land there shall be a spring of water.”
Isa 35:1–7 (quotation, high confidence)
Notes and citation
Summary: Isaiah calls the desert to rejoice and blossom, the weak to take courage, for God will save and make water spring up in the wilderness.
- The quotation is Isa 35:1–2, 3–4, 6–7 (LXX), abridged.
Cite (SBL): Eusebius, Hist. eccl. 10.4.32 (Dindorf 4:460; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/10-4-25/#p-10-4-32).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
10.4.33Dindorf 4:460–461
καὶ τάδε μὲν λόγοις πάλαι προθεσπισθέντα βίβλοις ἱεραῖς καταβέβλητο· τά γε μὴν ἔργα οὐκέτʼ ἀκοαῖς, ἀλλʼ ἔργοις ἡμῖν παραδέδοται. ἡ ἔρημος ἥδε, ἡ ἄνυδρος, ἡ χήρα καὶ ἀπερίστατος, ἧς ὡς ἐν δρυμῷ ξύλων ἀξίναις ἐξέκοψαν τὰς πύλας ἐπὶ τὸ αὐτὸ, ἐν πέλυκι καὶ λαξευτηρίῳ συντρίψαντες αὐτὴν, ἧς καὶ τὰς βίβλους διαφθείραντες, ἐνεπύρισαν ἐν πυρὶ τὸ ἁγιαστήριον τοῦ θεοῦ, εἰς τὴν γῆν ἐβεβήλωσαν τὸ σκήνωμα τοῦ ὀνόματος αὐτοῦ, ἣν ἐτρύγησαν πάντες οἶ παραπορευόμενοι τὴν ὁδὸν, προκαθελόντες αὐτῆς τοὺς φραγμοὺς, ἣν ἐλυμήνατο ὗς ἐκ δρυμοῦ, καὶ μονιὸς ἄγριος κατενεμήσατο, Χριστοῦ δυνάμει παραδόξῳ νῦν, ὅτε θέλει αὐτὸς, γέγονεν ὡς κρίνον· ἐπεὶ καὶ τότε αὐτοῦ νεύματι, ὡσὰν προκηδομένου πατρὸς, ἐπαιδεύετο· ὃν γὰρ ἀγαπᾷ κύριος, παιδεύει, μαστιγοῖ δὲ πάντα υἱὸν ὃν παραδέχεται.
kai tade men logois palai prothespisthenta biblois hierais katabeblēto; ta ge mēn erga ouketʼ akoais, allʼ ergois hēmin paradedotai. hē erēmos hēde, hē anydros, hē chēra kai aperistatos, hēs hōs en drymǭ xylōn axinais exekopsan tas pylas epi to auto, en pelyki kai laxeutēriǭ syntripsantes autēn, hēs kai tas biblous diaphtheirantes, enepyrisan en pyri to hagiastērion tou theou, eis tēn gēn ebebēlōsan to skēnōma tou onomatos autou, hēn etrygēsan pantes oi paraporeuomenoi tēn hodon, prokathelontes autēs tous phragmous, hēn elymēnato hys ek drymou, kai monios agrios katenemēsato, Christou dynamei paradoxǭ nyn, hote thelei autos, gegonen hōs krinon; epei kai tote autou neumati, hōsan prokēdomenou patros, epaideueto; hon gar agapą kyrios, paideuei, mastigoi de panta huion hon paradechetai.
These things were foretold long ago in words and set down in sacred books; but the facts have been handed down to us no longer by hearing but in deeds. This desert, this waterless one, this widowed and forsaken one, whose gates they cut down with axes as in a forest of trees, breaking her down with hatchet and hammer; whose books they destroyed; who set fire to the sanctuary of God and profaned to the ground the dwelling of his name; whom all who passed along the way plucked, having first torn down her hedges; whom the boar out of the wood ravaged and the solitary wild beast fed upon: she now, by the wonderful power of Christ, when he himself wills, has become like a lily. For even then she was being disciplined at his nod, as by a father who cares for her: “for whom the Lord loves he disciplines, and he scourges every son whom he receives.”
Ps 74:5–7 (73:5-Ps LXX) (allusion, high confidence) · Ps 80:12–13 (79:13-Ps LXX) (allusion, high confidence) · Isa 35:1 (allusion, high confidence) · Heb 12:6 (quotation, high confidence) · Prov 3:12 (echo, medium confidence)
Notes and citation
Summary: The church, ravaged like the vineyard and sanctuary of the psalms, with her books burned and gates hewn down, has by Christ's power blossomed again, for God disciplines those he loves.
- The allusions are Ps 74:5–7 (73:5–7 LXX), Ps 80:12–13 (79:13–14 LXX), Isa 35:1, and Heb 12:6 (Prov 3:12).
Topics: Persecution
Cite (SBL): Eusebius, Hist. eccl. 10.4.33 (Dindorf 4:460–461; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/10-4-25/#p-10-4-33).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
10.4.34Dindorf 4:461
μέτρῳ δῆτα κατὰ τὸ δέον ἐπιστραφεῖσα, αὖθις ἄνωθεν ἐξ ὑπαρχῆς ἀγαλλιᾶν προστάττεται, ἐξανθεῖ τε ὡς κρίνον, καὶ τῆς ἐνθέου εὐωδίας εἰς πάντας ἀποπνεῖ ἀνθρώπους· ὅτι, φησὶν, ἐρράγη ἐν τῇ ἐρήμῳ ὕδωρ, τὸ νᾶμα τῆς θείας τοῦ σωτηρίου λουτροῦ παλιγγενεσίας· καὶ νῦν γέγονεν ἡ πρὸ μικροῦ ἔρημος εἰς ἕλη, καὶ εἰς τὴν διψῶσαν γῆν ἔβρυσε πηγὴ ὕδατος ζῶντος· ἴσχυσάν τε ὡς ἀληθῶς χεῖρες αἱ τὸ πρὶν ἀνειμέναι, καὶ τῆς τῶν χειρῶν ἰσχύος ἔργα τάδε τὰ μεγάλα καὶ ἐναργῆ δείγματα· ἀλλὰ καὶ τὰ πάλαι σεσαθρωμένα καὶ παρειμένα γόνατα τὰς οἰκείας ἀπολαβόντα βάσεις, τὴν ὁδὸν τῆς θεογνωσίας εὐθυποροῦντα βαδίζει, ἐπὶ τὴν οἰκείαν ποίμνην τοῦ παναγάθου ποιμένος σπεύδοντα.
metrǭ dēta kata to deon epistrapheisa, authis anōthen ex hyparchēs agallian prostattetai, exanthei te hōs krinon, kai tēs entheou euōdias eis pantas apopnei anthrōpous; hoti, phēsin, erragē en tę̄ erēmǭ hydōr, to nama tēs theias tou sōtēriou loutrou palingenesias; kai nyn gegonen hē pro mikrou erēmos eis helē, kai eis tēn dipsōsan gēn ebryse pēgē hydatos zōntos; ischysan te hōs alēthōs cheires hai to prin aneimenai, kai tēs tōn cheirōn ischyos erga tade ta megala kai enargē deigmata; alla kai ta palai sesathrōmena kai pareimena gonata tas oikeias apolabonta baseis, tēn hodon tēs theognōsias euthyporounta badizei, epi tēn oikeian poimnēn tou panagathou poimenos speudonta.
Having been turned back in due measure, she is now commanded to rejoice anew once more, and she blossoms like a lily and breathes forth her divine fragrance to all people. For, he says, “water has broken out in the desert,” the stream of the divine regeneration of the saving washing; and now what was a little before a desert has become marshes, and in the thirsty land a spring of living water has gushed forth; and the hands that were formerly weak have truly become strong, and these great works are clear proofs of the strength of those hands. And the knees that were long rotten and feeble, having recovered their proper footing, walk straight on the road of the knowledge of God, hastening to their own flock of the all-good Shepherd.
Isa 35:6 (quotation, high confidence) · Isa 35:3 (allusion, high confidence) · Titus 3:5 (allusion, high confidence)
Notes and citation
Summary: The church blossoms again: the water in the desert is the saving washing of baptism, and the weak have been strengthened to walk in the knowledge of God.
- The allusions are Isa 35:1–3, 6–7 and Titus 3:5 (“washing of regeneration”).
Notes on the original text
- Digital text corrected (wrong breathing in the digital text): έν τῇ ἐρήμῳ → ἐν τῇ ἐρήμῳ.
Topics: Baptism
Cite (SBL): Eusebius, Hist. eccl. 10.4.34 (Dindorf 4:461; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/10-4-25/#p-10-4-34).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
10.4.35Dindorf 4:461
εἰ δὲ καὶ ταῖς τῶν τυράννων ἀπειλαῖς τὰς ψυχάς τινες ἀπενάρκησαν, οὐδὲ τούτους ὁ σωτήριος ἀθεραπεύτους παρορᾷ λόγος· εὖ μάλα δὲ καὶ αὐτοὺς ἰώμενος εἰς τὴν τοῦ θείου παράκλησιν παρορμᾷ λέγων·
ei de kai tais tōn tyrannōn apeilais tas psychas tines apenarkēsan, oude toutous ho sōtērios atherapeutous parorą logos; eu mala de kai autous iōmenos eis tēn tou theiou paraklēsin parormą legōn;
And if some had their souls numbed by the threats of the tyrants, the saving Word does not pass them by uncured either, but healing them too, he urges them to divine comfort, saying:
Notes and citation
Summary: Christ does not neglect those who faltered under persecution but heals and comforts them.
Topics: Persecution
Cite (SBL): Eusebius, Hist. eccl. 10.4.35 (Dindorf 4:461; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/10-4-25/#p-10-4-35).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
10.4.36Dindorf 4:461–462
“παρακαλέσατε, οἶ ὀλιγόψυχοι τῇ διανοίᾳ, ἰσχύσατε, μὴ φοβεῖσθε.” τούτων δεῖν ἀπολαῦσαι τὴν διὰ θεὸν γενομένην ἔρημον, τοῦ λόγου προαγορεύοντος ἐπακούσας ὀξείᾳ διανοίας ἀκοῇ οὗτος ὁ νέος ἡμῶν καὶ καλὸς Ζοροβάβελ, μετὰ τὴν πικρὰν ἐκείνην αἰχμαλωσίαν καὶ τὸ βδέλυγμα τῆς ἐρημώσεως οὐ παριδὼν τὸ πτῶμα νεκρὸν, πρώτιστα πάντων παρακλήσεσι καὶ λιταῖς ἵλεων τὸν πατέρα μετὰ τῆς κοινῆς ὑμῶν ἁπάντων ὁμοφροσύνης καταστησάμενος, καὶ τὸν μόνον νεκρῶν ζωοποιὸν σύμμαχον παραλαβὼν καὶ συνεργὸν, τὴν πεσοῦσαν ἐξήγειρε, προαποκαθάρας καὶ προθεραπεύσας τῶν κακῶν· καὶ στολὴν οὐ τὴν ἐξ ἀρχαίου παλαιὰν αὐτῇ περιτέθεικεν, ἀλλʼ ὁποίαν αὖθις παρὰ τῶν θείων χρησμῶν ἐξεπαιδεύετο, σαφῶς ὧδε λεγόντων “καὶ ἔσται ἡ δόξα τοῦ οἴκου τούτου ἡ ἐσχάτη, ὑπὲρ τὴν προτέραν.”
“parakalesate, oi oligopsychoi tę̄ dianoią, ischysate, mē phobeisthe.” toutōn dein apolausai tēn dia theon genomenēn erēmon, tou logou proagoreuontos epakousas oxeią dianoias akoę̄ houtos ho neos hēmōn kai kalos Zorobabel, meta tēn pikran ekeinēn aichmalōsian kai to bdelygma tēs erēmōseōs ou paridōn to ptōma nekron, prōtista pantōn paraklēsesi kai litais hileōn ton patera meta tēs koinēs hymōn hapantōn homophrosynēs katastēsamenos, kai ton monon nekrōn zōopoion symmachon paralabōn kai synergon, tēn pesousan exēgeire, proapokatharas kai protherapeusas tōn kakōn; kai stolēn ou tēn ex archaiou palaian autę̄ peritetheiken, allʼ hopoian authis para tōn theiōn chrēsmōn exepaideueto, saphōs hōde legontōn “kai estai hē doxa tou oikou toutou hē eschatē, hyper tēn proteran.”
“Be comforted, you faint of heart; be strong, do not fear.” Hearing with the keen ear of the mind the Word, who foretold that she who had become a desert for God's sake ought to enjoy these things, this our new and good Zerubbabel, after that bitter captivity and the abomination of desolation, did not neglect the dead corpse, but first of all by entreaties and supplications made the Father merciful, together with the common accord of you all, and taking as his ally and fellow worker him who alone gives life to the dead, raised up her that had fallen, having first cleansed and healed her of her ills. And he has clothed her not in her ancient garment of old, but in such a one as he learned again from the divine oracles, which clearly say: “And the latter glory of this house shall be greater than the former.”
Isa 35:4 (quotation, high confidence) · Hag 2:9 (quotation, high confidence) · Dan 9:27 (echo, medium confidence) · Matt 24:15 (echo, medium confidence)
Notes and citation
Summary: Paulinus, a new Zerubbabel, after the desolation prayed for God's mercy and with Christ's help raised the fallen church to a glory greater than before.
- The quotations are Isa 35:4 and Hag 2:9; “the abomination of desolation” is from Dan 9:27 and Matt 24:15.
Notes on the original text
- Digital text corrected (stray number in the digital text): Ζοροβάβελ, 5 μετὰ → Ζοροβάβελ, μετὰ.
Topics: Prayer, Church office
Cite (SBL): Eusebius, Hist. eccl. 10.4.36 (Dindorf 4:461–462; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/10-4-25/#p-10-4-36).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
10.4.37Dindorf 4:462
ταύτῃ δʼ οὖν πολὺ μείζονα τὸν χῶρον ἅπαντα περιλαβὼν, τὸν μὲν ἔξωθεν ὠχυροῦτο περίβολον τῷ τοῦ παντὸς περιτειχίσματι, ὡς ἂν ἀσφαλέστατον εἴη τοῦ παντὸς ἕρκος.
tautę̄ dʼ oun poly meizona ton chōron hapanta perilabōn, ton men exōthen ōchyrouto peribolon tǭ tou pantos periteichismati, hōs an asphalestaton eiē tou pantos herkos.
So, taking in a much larger area altogether, he fortified the outer enclosure with a wall surrounding the whole, so that it might be a most secure bulwark for the whole.
Notes and citation
Summary: Paulinus enlarged the site and surrounded it with a strong wall.
Cite (SBL): Eusebius, Hist. eccl. 10.4.37 (Dindorf 4:462; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/10-4-25/#p-10-4-37).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
10.4.38Dindorf 4:462
πρόπυλον δὲ μέγα καὶ εἰς ὕψος ἐπηρμένον πρὸς αὐτὰς ἀνίσχοντος ἡλίου ἀκτῖνας ἀναπετάσας, ἤδη καὶ τοῖς μακρὰν περιβόλων ἔξω ἱερῶν ἑστῶσι τῆς τῶν ἔνδον παρέσχεν ἀφθονίαν θέας, μονονουχὶ καὶ τῶν ἀλλοτρίων τῆς πίστεως ἐπὶ τὰς πρώτας εἰσόδους ἐπιστρέφων τὰς ὄψεις, ὡς ἂν μὴ παρατρέχοι τις, ὅτι μὴ τὴν ψυχὴν κατανυγεὶς πρότερον μνήμῃ τῆς τε πρὶν ἐρημίας, καὶ τῆς νῦν παραδόξου θαυματουργίας, ὑφʼ ἧς τάχα καὶ ἑλκυσθήσεσθαι κατανυγέντα, καὶ πρὸς αὐτῆς τῆς ὄψεως ἐπὶ τὴν εἴσοδον προτραπήσεσθαι ἤλπισεν.
propylon de mega kai eis hypsos epērmenon pros autas anischontos hēliou aktinas anapetasas, ēdē kai tois makran peribolōn exō hierōn hestōsi tēs tōn endon pareschen aphthonian theas, mononouchi kai tōn allotriōn tēs pisteōs epi tas prōtas eisodous epistrephōn tas opseis, hōs an mē paratrechoi tis, hoti mē tēn psychēn katanygeis proteron mnēmę̄ tēs te prin erēmias, kai tēs nyn paradoxou thaumatourgias, hyphʼ hēs tacha kai helkysthēsesthai katanygenta, kai pros autēs tēs opseōs epi tēn eisodon protrapēsesthai ēlpisen.
He opened a great gateway, raised high, toward the very rays of the rising sun, and so gave even those standing far outside the sacred enclosures an abundant view of what is within, all but turning the eyes even of those who are strangers to the faith toward the first entrances, so that no one might pass by without first having his soul pierced by the memory of the former desolation and of the present marvelous work; by which he hoped that such a person, being pierced, might perhaps be drawn and moved by the very sight to enter.
Notes and citation
Summary: A great east-facing gateway lets passers-by, even unbelievers, see inside and be moved to enter.
Notes on the original text
- Digital text corrected (stray raised dot in the digital text): πρὶν· ἐρημίας → πρὶν ἐρημίας.
Cite (SBL): Eusebius, Hist. eccl. 10.4.38 (Dindorf 4:462; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/10-4-25/#p-10-4-38).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
10.4.39Dindorf 4:462
εἴσω δὲ παρελθόντι πυλῶν, οὐκ εὐθὺς ἐφῆκεν ἀνάγνοις καὶ ἀνίπτοις ποσὶ τῶν ἔνδον ἐπιβαίνειν ἁγίων, διαλαβὼν δὲ πλεῖστον ὅσον τὸ μεταξὺ τοῦ τε νεὼ καὶ τῶν πρώτων εἰσόδων, τέτταρσι μὲν πέριξ ἐγκαρσίοις κατεκόσμησε στοαῖς, εἰς τετράγωνόν τι σχῆμα περιφράξας τὸν τόπον, κίοσι πανταχόθεν ἐπαιρομέναις, ὧν τὰ μέσα διαφράγμασι τοῖς ἀπὸ ξύλου δικτυωτοῖς ἐς τὸ σύμμετρον ἥκουσι μήκους περικλείσας, μέσον αἴθριον ἠφίει εἰς τὴν τοῦ οὐρανοῦ κάτοψιν, λαμπρὸν καὶ ταῖς τοῦ φωτὸς ἀκτῖσιν ἀνειμένον ἀέρα παρέχον.
eisō de parelthonti pylōn, ouk euthys ephēken anagnois kai aniptois posi tōn endon epibainein hagiōn, dialabōn de pleiston hoson to metaxy tou te neō kai tōn prōtōn eisodōn, tettarsi men perix enkarsiois katekosmēse stoais, eis tetragōnon ti schēma periphraxas ton topon, kiosi pantachothen epairomenais, hōn ta mesa diaphragmasi tois apo xylou diktyōtois es to symmetron hēkousi mēkous perikleisas, meson aithrion ēphiei eis tēn tou ouranou katopsin, lampron kai tais tou phōtos aktisin aneimenon aera parechon.
But for the one who has passed within the gates he did not permit him at once to tread upon the holy places within with impure and unwashed feet, but leaving a very large space between the temple and the first entrances, he adorned it all around with four transverse colonnades, enclosing the place in a sort of square figure, with pillars rising on every side; the spaces between them he closed with wooden lattice screens of suitable height, and he left an open court in the middle for the sight of the sky, providing air bright and open to the rays of light.
Notes and citation
Summary: Inside the gate lies a square courtyard (atrium) surrounded by colonnades with lattice screens, open to the sky.
Cite (SBL): Eusebius, Hist. eccl. 10.4.39 (Dindorf 4:462; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/10-4-25/#p-10-4-39).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
10.4.40Dindorf 4:462–463
ἱερῶν δʼ ἐνταῦθα καθαρσίων ἐτίθει σύμβολα, κρήνας ἄντικρυς εἰς πρόσωπον ἐπισκευάζων τοῦ νεὼ, πολλῷ τῷ χεύματι τοῦ νάματος τοῖς περιβόλων ἱερῶν ἐπὶ τὰ ἔσω προιοῦσι τὴν ἀπόρρυψιν παρεχομένας. καὶ πρώτη μὲν εἰσιόντων αὕτη διατριβὴ, κόσμον ὁμοῦ καὶ ἀγλαίαν τῷ παντὶ, τοῖς τε τῶν πρώτων εἰσαγωγῶν ἔτι δεομένοις κατάλληλον τὴν μονὴν παρεχομένη.
hierōn dʼ entautha katharsiōn etithei symbola, krēnas antikrys eis prosōpon episkeuazōn tou neō, pollǭ tǭ cheumati tou namatos tois peribolōn hierōn epi ta esō proiousi tēn aporrypsin parechomenas. kai prōtē men eisiontōn hautē diatribē, kosmon homou kai aglaian tǭ panti, tois te tōn prōtōn eisagōgōn eti deomenois katallēlon tēn monēn parechomenē.
Here he placed symbols of sacred purifications, setting up fountains directly opposite the temple, which with their abundant flow of water provided cleansing for those advancing into the interior of the sacred enclosures. And this is the first halting place of those who enter, providing at once beauty and splendor for the whole, and a fitting place of stay for those who still need their first instructions.
Notes and citation
Summary: Fountains in the courtyard offer symbolic cleansing, and the court serves as a place for those still receiving first instruction.
- Those needing “first instructions” are probably catechumens.
Cite (SBL): Eusebius, Hist. eccl. 10.4.40 (Dindorf 4:462–463; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/10-4-25/#p-10-4-40).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
10.4.41Dindorf 4:463
ἀλλὰ γὰρ καὶ τὴν τούτων θέαν παραμειψάμενος, πλείοσιν ἔτι μᾶλλον τοῖς ἐνδοτάτω προπύλοις τὰς ἐπὶ τὸν νεὼν παρόδους ἀναπεπταμένας ἐποίει, ὑπὸ μὲν ταῖς ἡλίου βολαῖς αὖθις τρεῖς πύλας ὑφʼ ἒν καταθεὶς πλευρὸν, ὧν τὸ πολὺ τὰς παρʼ ἑκάτερα μεγέθει τε καὶ πλάτει πλεονεκτεῖν τῇ μέσῃ χαρισάμενος, παραπήγμασί τε χαλκοῦ σιδηροδέτοις καὶ ποικίλμασιν ἀναγλύφοις διαφερόντως αὐτὴν φαιδρύνας, ὡσὰν βασιλίδι ταύτῃ τοὺς δορυφόρους ὑπέζευξε.
alla gar kai tēn toutōn thean parameipsamenos, pleiosin eti mallon tois endotatō propylois tas epi ton neōn parodous anapeptamenas epoiei, hypo men tais hēliou bolais authis treis pylas hyphʼ en katatheis pleuron, hōn to poly tas parʼ hekatera megethei te kai platei pleonektein tę̄ mesę̄ charisamenos, parapēgmasi te chalkou sidērodetois kai poikilmasin anaglyphois diapherontōs autēn phaidrynas, hōsan basilidi tautę̄ tous doryphorous hypezeuxe.
But passing by this sight too, he made open passages to the temple by still more numerous inner gateways, again placing three doors on one side under the rays of the sun. The middle one he endowed with far greater height and breadth than those on either side, and adorned it especially with bronze plates bound with iron and with relief work, and yoked the others to it as bodyguards to a queen.
Notes and citation
Summary: Three doors lead into the church on the east side, the central one taller and adorned with bronze reliefs.
Cite (SBL): Eusebius, Hist. eccl. 10.4.41 (Dindorf 4:463; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/10-4-25/#p-10-4-41).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
10.4.42Dindorf 4:463
τὸν αὐτὸν δὲ τρόπον καὶ ταῖς παρʼ ἑκάτερα τοῦ παντὸς νεὼ στοαῖς τὸν τῶν προπύλων ἀριθμὸν διατάξας, ἄνωθεν ἐπὶ ταύταις ἄλλῳ πλείονι φωτὶ διαφόρους τὰς ἐπὶ τὸν οἶκον εἰσβολὰς ἐπενόει, ταῖς ἀπὸ ξύλου λεπτουργίαις καὶ τὸν περὶ αὐτὰς κόσμον καταποικίλλων. τὸν δὲ βασίλειον οἶκον πλουσιωτέραις ἤδη καὶ δαψιλέσι ταῖς ὕλαις ὠχύρου, ἀφθόνῳ φιλοτιμίᾳ τῶν ἀναλωμάτων χρώμενος.
ton auton de tropon kai tais parʼ hekatera tou pantos neō stoais ton tōn propylōn arithmon diataxas, anōthen epi tautais allǭ pleioni phōti diaphorous tas epi ton oikon eisbolas epenoei, tais apo xylou leptourgiais kai ton peri autas kosmon katapoikillōn. ton de basileion oikon plousiōterais ēdē kai dapsilesi tais hylais ōchyrou, aphthonǭ philotimią tōn analōmatōn chrōmenos.
In the same way he arranged the number of gateways for the aisles on either side of the whole temple, and above them contrived various openings into the building for more light, decorating them with fine wood carving. The royal house he built of richer and more abundant materials, using unstinting generosity in the expenses.
Notes and citation
Summary: The side aisles have matching doors and upper windows with carved woodwork, and the main hall (basilica) is built of rich materials.
- The “royal house” (βασίλειος οἶκος) is the basilica, the main hall of the church.
Cite (SBL): Eusebius, Hist. eccl. 10.4.42 (Dindorf 4:463; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/10-4-25/#p-10-4-42).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
10.4.43Dindorf 4:463–464
ἔνθα μοι δοκῶ περιττὸν εἶναι τοῦ δομήματος μήκη τε καὶ πλάτη καταγράφειν, τὰ φαιδρὰ ταῦτα κάλλη, καὶ τὰ λόγου κρείττονα μεγέθη, τήν τε τῶν ἔργων ἀποστίλβουσαν ὄψιν τῷ λόγῳ διεξιόντι, ὕψη τε τὰ οὐρανομήκη, καὶ τὰς τούτων ὑπερκειμένας πολυτελεῖς τοῦ Λιβάνου κέδρους, ὧν οὐδὲ τὸ θεῖον λόγιον τὴν μνήμην ἀπεσιώπησιν· “εὐφρανθήσεταιʼ’ φάσκον “τὰ ξύλα τοῦ κυρίου, καὶ αἱ κέδροι τοῦ Λιβάνου ἃς ἐφύτευσε.”
entha moi dokō peritton einai tou domēmatos mēkē te kai platē katagraphein, ta phaidra tauta kallē, kai ta logou kreittona megethē, tēn te tōn ergōn apostilbousan opsin tǭ logǭ diexionti, hypsē te ta ouranomēkē, kai tas toutōn hyperkeimenas polyteleis tou Libanou kedrous, hōn oude to theion logion tēn mnēmēn apesiōpēsin; “euphranthēsetaiʼ’ phaskon “ta xyla tou kyriou, kai hai kedroi tou Libanou has ephyteuse.”
Here it seems to me superfluous to write down the length and breadth of the building, to describe in words these bright beauties and magnitudes beyond words, the gleaming appearance of the work, the heights reaching to heaven, and the costly cedars of Lebanon above them, which the divine oracle too has not passed over in silence, saying: “The trees of the Lord shall rejoice, and the cedars of Lebanon which he planted.”
Ps 104:16 (103:16 LXX) (quotation, high confidence)
Notes and citation
Summary: Eusebius will not describe the building's dimensions and splendor in detail, including its cedar roof, which recalls the psalm about the cedars of Lebanon.
- The quotation is Ps 104:16 (103:16 LXX).
Cite (SBL): Eusebius, Hist. eccl. 10.4.43 (Dindorf 4:463–464; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/10-4-25/#p-10-4-43).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
10.4.44Dindorf 4:464
τί με δεῖ νῦν τῆς πανσόφου καὶ ἀρχιτεκτονικῆς διατάξεως καὶ τοῦ κάλλους τῆς ἐφʼ ἑκάστου μέρους ὑπερβολῆς ἀκριβολογεῖσθαι τὴν ὑφήγησιν, ὅτε τῆς ὄψεως τὴν διὰ τῶν ὤτων ἀποκλείει μάθησιν ἡ μαρτυρία; ἀλλὰ γὰρ ὧδε καὶ τὸν νεὼν ἐπιτελέσας, θρόνοις τε τοῖς ἀνωτάτω εἰς τὴν τῶν προέδρων τιμὴν, καὶ προσέτι βάθροις ἐν τάξει τοῖς καθʼ ὅλου κατὰ τὸ πρέπον κοσμήσας, ἐφʼἅπασί τε τὸ τῶν ἁγίων ἅγιον θυσιαστήριον ἐν μέσῳ θεὶς, αὖθις καὶ τάδε, ὡς ἂν εἴη τοῖς πολλοῖς ἄβατα, τοῖς ἀπὸ ξύλου περιέφραττε δικτύοις, εἰς ἄκρον ἐντέχνου λεπτουργίας ἐξησκημένοις, ὡς θαυμάσιον τοῖς ὁρῶσι παρέχειν τὴν θέαν.
ti me dei nyn tēs pansophou kai architektonikēs diataxeōs kai tou kallous tēs ephʼ hekastou merous hyperbolēs akribologeisthai tēn hyphēgēsin, hote tēs opseōs tēn dia tōn ōtōn apokleiei mathēsin hē martyria? alla gar hōde kai ton neōn epitelesas, thronois te tois anōtatō eis tēn tōn proedrōn timēn, kai proseti bathrois en taxei tois kathʼ holou kata to prepon kosmēsas, ephʼhapasi te to tōn hagiōn hagion thysiastērion en mesǭ theis, authis kai tade, hōs an eiē tois pollois abata, tois apo xylou periephratte diktyois, eis akron entechnou leptourgias exēskēmenois, hōs thaumasion tois horōsi parechein tēn thean.
Why need I now give a detailed account of the all-wise architectural arrangement and the surpassing beauty of each part, when the testimony of sight excludes learning through the ears? Having thus completed the temple, he adorned it with thrones placed very high in honor of the presiding clergy, and also with benches in order throughout the whole, as was fitting; and in the midst of all he placed the altar, the holy of holies, and again, so that it might be inaccessible to the many, he fenced it about with wooden latticework, wrought to the height of skilled fine workmanship, so as to present a wonderful sight to those who see it.
Notes and citation
Summary: The church has high thrones for the clergy, benches for all, and in the center the altar, enclosed by a finely carved wooden screen.
Notes on the original text
- Digital text corrected (misread ending in the digital text; misread letter in the digital text; wrong breathing in the digital text): διατάζεως → διατάξεως; ἁποκλείει → ἀποκλείει; τοῖς ἀνωτάτων εἰς → τοῖς ἀνωτάτω εἰς; ἐν τάθει → ἐν τάξει.
Topics: Church office, Eucharist
Cite (SBL): Eusebius, Hist. eccl. 10.4.44 (Dindorf 4:464; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/10-4-25/#p-10-4-44).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
10.4.45Dindorf 4:464
ἀλλʼ οὐδὲ τοὔδαφος ἄρα εἰς ἀμελὲς ἔκειτο αὐτῷ· καὶ τόδε γοῦν λίθῳ μαρμάρῳ εὖ μάλα κόσμῳ παντὶ λαμπρύνας, ἤδη λοιπὸν καὶ ἐπὶ τὰ ἐκτὸς τοῦ νεὼ μετῄει, ἐξέδρας καὶ οἴκους τοὺς παρʼ ἑκάτερα μεγίστους ἐπισκευάζων εὐτέχνως, ἐπὶ ταυτὸν εἰς πλευρὰ τῷ βασιλείῳ συνεζευγμένους καὶ ταῖς ἐπὶ μέσον οἶκον εἰσβολαῖς ἡνωμένους· ἃ καὶ αὐτὰ τοῖς ἔτι καθάρσεως καὶ περιρραντηρίων τῶν διὰ ὕδατος καὶ ἁγίου πνεύματος ἐγχρῄζουσιν ὁ εἰρηνικώτατος ἡμῶν Σολομῶν ὁ τὸν νεὼν τοῦ θεοῦ δειμάμενος ἀπειργάζετο, ὡς μηκέτι λόγον, ἀλλʼ ἔργον γεγονέναι τὴν ἄνω λεχθεῖσαν προφητείαν.
allʼ oude toudaphos ara eis ameles ekeito autǭ; kai tode goun lithǭ marmarǭ eu mala kosmǭ panti lamprynas, ēdē loipon kai epi ta ektos tou neō metę̄ei, exedras kai oikous tous parʼ hekatera megistous episkeuazōn eutechnōs, epi tauton eis pleura tǭ basileiǭ synezeugmenous kai tais epi meson oikon eisbolais hēnōmenous; ha kai auta tois eti katharseōs kai perirrantēriōn tōn dia hydatos kai hagiou pneumatos enchrę̄zousin ho eirēnikōtatos hēmōn Solomōn ho ton neōn tou theou deimamenos apeirgazeto, hōs mēketi logon, allʼ ergon gegonenai tēn anō lechtheisan prophēteian.
Nor did he leave the floor neglected, but made it bright with marble in every kind of beauty. Then at last he went on to the parts outside the temple, skillfully building on either side very large exedrae and halls, joined together along the sides of the royal house and united with the entrances into the central hall. These too our most peaceful Solomon, who built the temple of God, prepared for those who still need cleansing and sprinkling by water and the Holy Spirit, so that the prophecy spoken above has become no longer a word but a deed.
John 3:5 (echo, medium confidence)
Notes and citation
Summary: Paulinus paved the floor with marble and built side halls for those still preparing for baptism, fulfilling the prophecy in deed.
- “Most peaceful Solomon” plays on Solomon's name (peace). The side halls were probably for catechumens and baptism; compare John 3:5.
Notes on the original text
- Digital text corrected (wrong breathing in the digital text): ἠμῶν Σολομῶν → ἡμῶν Σολομῶν.
Topics: Baptism
Cite (SBL): Eusebius, Hist. eccl. 10.4.45 (Dindorf 4:464; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/10-4-25/#p-10-4-45).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
10.4.46Dindorf 4:464–465
Γέγονε γὰρ καὶ νῦν, ὡς ἀληθῶς ἐστὶν ἡ δόξα τοῦ οἴκου τούτου ἡ ἐσχάτη ὑπὲρ τὴν προτέραν. ἔδει γὰρ καὶ ἀκόλουθον ἦν, τοῦ ποιμένος αὐτῆς καὶ δεσπότου ἅπαξ τὸν ὑπὲρ αὐτῆς θάνατον καταδεξαμένου, καὶ μετὰ τὸ πάθος ὃ χάριν αὐτῆς ῥυποῦν ἐνεδύσατο σῶμα, ἐπὶ τὸ λαμπρὸν καὶ ἔνδοξον μεταβεβληκότος, αὐτήν τε σάρκα τὴν λυθεῖσαν ἐκ φθορᾶς εἰς ἀφθαρσίαν ἀγαγόντος, καὶ τήνδε ὁμοίως τῶν τοῦ σωτῆρος οἰκονομιῶν ἐπαύρασθαι· ὅτι δὴ καὶ τούτων πολὺ κρείττονα λαβοῦσα παρʼ αὐτοῦ τὴν ἐπαγγελίαν, τὴν πολὺ μείζονα δόξαν τῆς παλιγγενεσίας ἐν ἀφθάρτου σώματος ἀναστάσει μετὰ φωτὸς ἀγγέλων χορείας ἐν τοῖς οὐρανῶν ἐπέκεινα τοῦ θεοῦ βασιλείοις σὺν αὐτῷ Χριστῷ Ἰησοῦ τῷ πανευεργέτῃ καὶ σωτῆρι διαρκῶς ἐπὶ τοὺς ἐξῆς αἰῶνας ἀπολαβεῖν ποθεῖ.
Gegone gar kai nyn, hōs alēthōs estin hē doxa tou oikou toutou hē eschatē hyper tēn proteran. edei gar kai akolouthon ēn, tou poimenos autēs kai despotou hapax ton hyper autēs thanaton katadexamenou, kai meta to pathos ho charin autēs rhypoun enedysato sōma, epi to lampron kai endoxon metabeblēkotos, autēn te sarka tēn lytheisan ek phthoras eis aphtharsian agagontos, kai tēnde homoiōs tōn tou sōtēros oikonomiōn epaurasthai; hoti dē kai toutōn poly kreittona labousa parʼ autou tēn epangelian, tēn poly meizona doxan tēs palingenesias en aphthartou sōmatos anastasei meta phōtos angelōn choreias en tois ouranōn epekeina tou theou basileiois syn autǭ Christǭ Iēsou tǭ paneuergetę̄ kai sōtēri diarkōs epi tous exēs aiōnas apolabein pothei.
For now truly the latter glory of this house has become greater than the former. For it was fitting and consistent that, since her Shepherd and Lord had once for all accepted death on her behalf, and after his passion had changed the soiled body he put on for her sake into a bright and glorious one, and had brought the very flesh that had been dissolved from corruption to incorruption, she too should likewise enjoy the saving dispensations of the Savior. For having received from him the promise of things far better than these, she longs to receive the far greater glory of regeneration in the resurrection of an incorruptible body, with the choir of angels of light, in the kingdom of God beyond the heavens, with Christ Jesus himself, the benefactor of all and Savior, continually for the ages to come.
Hag 2:9 (allusion, high confidence) · 1 Cor 15:42 (echo, medium confidence) · Phil 3:21 (echo, medium confidence)
Notes and citation
Summary: As Christ passed from death to glorified, incorruptible flesh, so the church shares his renewal and longs for the resurrection and the kingdom of heaven.
- The allusions are Hag 2:9, 1 Cor 15:42, and Phil 3:21.
Notes on the original text
- Digital text corrected (wrong breathing in the digital text): ἠ ἐσχάτη → ἡ ἐσχάτη.
Topics: Christology, Eschatology
Cite (SBL): Eusebius, Hist. eccl. 10.4.46 (Dindorf 4:464–465; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/10-4-25/#p-10-4-46).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
10.4.47Dindorf 4:465
ἀλλὰ γὰρ τέως ἐπὶ τοῦ παρόντος τούτοις ἡ πάλαι χήρα καὶ ἔρημος θεοῦ χάριτι περιβληθεῖσα τοῖς ἄνθεσι γέγονεν ἀληθῶς ὡς κρίνον, ᾗ φησιν ἡ προφητεία, καὶ τὴν νυμφικὴν ἀναλαβοῦσα στολὴν, τόν τε τῆς εὐπρεπείας περιθεμένη στέφανον, οἶα χορεύειν διὰ Ἡσαΐου παιδεύεται, τὰ χαριστήρια τῷ βασιλεῖ θεῷ φωναῖς εὐφήμοις γεραίρουσα, αὐτῆς λεγούσης ἐπακούσωμεν
alla gar teōs epi tou parontos toutois hē palai chēra kai erēmos theou chariti periblētheisa tois anthesi gegonen alēthōs hōs krinon, hę̄ phēsin hē prophēteia, kai tēn nymphikēn analabousa stolēn, ton te tēs euprepeias perithemenē stephanon, oia choreuein dia Hēsaïou paideuetai, ta charistēria tǭ basilei theǭ phōnais euphēmois gerairousa, autēs legousēs epakousōmen
But meanwhile, for the present, she who was long widowed and desolate, clothed by the grace of God with these flowers, has truly become like a lily, as the prophecy says; and having put on her bridal robe and set on her head the crown of beauty, as she is taught through Isaiah to dance, honoring God the King with words of praise for her thanksgiving, let us hear her saying:
Isa 35:1 (allusion, medium confidence) · Isa 61:10 (allusion, medium confidence)
Notes and citation
Summary: The once-widowed church, now dressed as a bride, sings her thanksgiving in Isaiah's words.
- The allusions are Isa 35:1 and Isa 61:10.
Notes on the original text
- Digital text corrected (missing breathing in the digital text; wrong accent in the digital text): τοὐ παρόντος → τοῦ παρόντος; διὰ Ησαΐου → διὰ Ἡσαΐου.
Cite (SBL): Eusebius, Hist. eccl. 10.4.47 (Dindorf 4:465; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/10-4-25/#p-10-4-47).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
10.4.48Dindorf 4:465
“ἀγαλλιάσθω ἡ ψυχή μου ἐπὶ τῷ κυρίῳ· ἐνέδυσε γάρ με ἱμάτιον σωτηρίου καὶ χιτῶνα εὐφροσύνης· περιέθηκέ μοι ὡς νυμφίῳ μίτραν, καὶ ὡς νύμφην κατεκόσμησέ με κόσμῳ, καὶ ὡς γῆν αὔξουσαν τὸ ἄνθος αὐτῆς· καὶ ὡς κῆπος τὰ σπέρματα αὐτοῦ ἀνατελεῖ, οὕτως κύριος κύριος ἀνέτειλε δικαιοσύνην καὶ ἀγαλλίαμα ἐνώπιον πάντων τῶν ἐθνῶν.”
“agalliasthō hē psychē mou epi tǭ kyriǭ; enedyse gar me himation sōtēriou kai chitōna euphrosynēs; periethēke moi hōs nymphiǭ mitran, kai hōs nymphēn katekosmēse me kosmǭ, kai hōs gēn auxousan to anthos autēs; kai hōs kēpos ta spermata autou anatelei, houtōs kyrios kyrios aneteile dikaiosynēn kai agalliama enōpion pantōn tōn ethnōn.”
“Let my soul rejoice in the Lord; for he has clothed me with a garment of salvation and a tunic of gladness; he has put a headdress on me as on a bridegroom, and adorned me with ornaments as a bride, and as the earth that makes its flower grow; and as a garden makes its seeds spring up, so the Lord, the Lord, has made righteousness and exultation spring up before all the nations.”
Isa 61:10–11 (quotation, high confidence)
Notes and citation
Summary: The church rejoices that God has clothed her with salvation like a bride.
- The quotation is Isa 61:10–11 (LXX).
Cite (SBL): Eusebius, Hist. eccl. 10.4.48 (Dindorf 4:465; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/10-4-25/#p-10-4-48).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
10.4.49Dindorf 4:465–466
τούτοις μὲν οὖν αὕτη χορεύει· οἴοις δὲ καὶ ὁ νυμφίος λόγος ὁ οὐράνιος, αὐτὸς Ἰησοῦς Χριστὸς αὐτὴν ἀμείβεται, ἄκουε λέγοντος κυρίου “μὴ φοβοῦ ὅτι κατῃσχύνθης, μηδὲ ἐντραπῇς ὅτι ὠνειδίσθης· ὅτι αἰσχύνην αἰώνιον ἐπιλήσῃ, καὶ ὄνειδος τῆς χηρείας σου οὐ μὴ μνησθήσῃ. οὐχ ὡς γυναῖκα ἐγκαταλελειμμένην καὶ ὀλιγόψυχον κέκληκέ σε κύριος, οὐδʼ ὡς γυναῖκα ἐκ νεότητος μεμισημένην, εἶπεν ὁ θεός σου. χρόνον μικρὸν ἐγκατέλιπόν σε, καὶ ἐν ἐλέῳ μεγάλῳ ἐλεήσω σε· ἐν θυμῷ μικρῷ ἀπέστρεψα τὸ πρόσωπόν μου ἀπὸ σοῦ, καὶ ἐν ἐλέῳ αἰωνίῳ ἐλεήσω σε, εἶπεν ὁ ῥυσάμενός σε κύριος.
toutois men oun hautē choreuei; oiois de kai ho nymphios logos ho ouranios, autos Iēsous Christos autēn ameibetai, akoue legontos kyriou “mē phobou hoti katę̄schynthēs, mēde entrapę̄s hoti ōneidisthēs; hoti aischynēn aiōnion epilēsę̄, kai oneidos tēs chēreias sou ou mē mnēsthēsę̄. ouch hōs gynaika enkataleleimmenēn kai oligopsychon keklēke se kyrios, oudʼ hōs gynaika ek neotētos memisēmenēn, eipen ho theos sou. chronon mikron enkatelipon se, kai en eleǭ megalǭ eleēsō se; en thymǭ mikrǭ apestrepsa to prosōpon mou apo sou, kai en eleǭ aiōniǭ eleēsō se, eipen ho rhysamenos se kyrios.
With these words she dances. And with what words the Bridegroom, the heavenly Word, Jesus Christ himself, answers her, hear the Lord saying: “Do not fear because you were put to shame, nor be confounded because you were reproached; for you will forget your everlasting shame, and you will no longer remember the reproach of your widowhood. The Lord has not called you as a woman forsaken and faint-hearted, nor as a wife hated from her youth, says your God. For a little while I forsook you, and with great mercy I will have mercy on you; in a little wrath I turned my face from you, and with everlasting mercy I will have mercy on you, says the Lord who delivered you.
Isa 54:4–8 (quotation, high confidence)
Notes and citation
Summary: Christ the Bridegroom answers the church with Isaiah's words: God forsook her only briefly and will show her everlasting mercy.
- The quotation is Isa 54:4–8 (LXX).
Notes on the original text
- Digital text corrected (word wrongly divided and misaccented in the digital text): ἀπέ στρέψα → ἀπέστρεψα.
Topics: Christology
Cite (SBL): Eusebius, Hist. eccl. 10.4.49 (Dindorf 4:465–466; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/10-4-25/#p-10-4-49).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
10.4.50Dindorf 4:466
ἐξεγείρου, ἐξεγείρου ἡ πιοῦσα ἐκ χειρὸς κυρίου τὸ ποτήριον τοῦ θυμοῦ αὐτοῦ· ποτήριον γὰρ τῆς πτώσεως, τὸ κόνδυ τοῦ θυμοῦ μου, ἐξέπιες καὶ ἐξεκένωσας. καὶ οὐκ ἦν ὁ παρακαλῶν σε ἀπὸ πάντων τῶν τέκνων σου ὧν ἔτεκες, καὶ οὐκ ἦν ὁ ἀντιλαμβανόμενος τῆς χειρός σου. ἰδοὺ εἴληφα ἐκ τῆς χειρός σου τὸ ποτήριον τῆς πτώσεως, τὸ κόνδυ τοῦ θυμοῦ μου, καὶ οὐ προσθήσεις ἔτι πιεῖν αὐτό· καὶ δώσω αὐτὸ εἰς τὰς χεῖρας τῶν ἀδικησάντων σε καὶ τῶν ταπεινωσάντων σε.
exegeirou, exegeirou hē piousa ek cheiros kyriou to potērion tou thymou autou; potērion gar tēs ptōseōs, to kondy tou thymou mou, exepies kai exekenōsas. kai ouk ēn ho parakalōn se apo pantōn tōn teknōn sou hōn etekes, kai ouk ēn ho antilambanomenos tēs cheiros sou. idou eilēpha ek tēs cheiros sou to potērion tēs ptōseōs, to kondy tou thymou mou, kai ou prosthēseis eti piein auto; kai dōsō auto eis tas cheiras tōn adikēsantōn se kai tōn tapeinōsantōn se.
Awake, awake, you who have drunk from the hand of the Lord the cup of his wrath; for you have drunk and drained the cup of falling, the bowl of my wrath. And there was none to comfort you of all the children you bore, and none to take you by the hand. Behold, I have taken from your hand the cup of falling, the bowl of my wrath, and you shall drink it no more; and I will put it into the hands of those who wronged you and humbled you.
Isa 51:17–18 (quotation, high confidence) · Isa 51:22–23 (quotation, high confidence)
Notes and citation
Summary: God tells the church he has taken from her the cup of his wrath and will give it to her oppressors.
- The quotation is Isa 51:17–18, 22–23 (LXX).
Notes on the original text
- Digital text corrected (wrong accent in the digital text): τοὐ θυμοῦ → τοῦ θυμοῦ.
Topics: Persecution
Cite (SBL): Eusebius, Hist. eccl. 10.4.50 (Dindorf 4:466; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/10-4-25/#p-10-4-50).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
10.4.51Dindorf 4:466
ἐξεγείρου, ἐξεγείρου, ἔνδυσαι τὴν ἰσχὺν, ἔνδυσαι τὴν δόξαν σου. ἐκτίναξαι τὸν χοῦν καὶ ἀνάστηθι. κάθισον, ἔκλυσαι τὸν δεσμὸν τοῦ τραχήλου σου. ἄρον κύκλῳ τοὺς ὀφθαλμούς σου καὶ ἴδε συνηγμένα τὰ τέκνα σου· ἰδοὺ συνήχθησαν καὶ ἦλθον πρός σε· ζῶ ἐγὼ, λέγει κύριος, ὅτι πάντας αὐτοὺς ὡς κόσμον ἐνδύσῃ καὶ περιθήσῃ αὐτοὺς ὡς κόσμον νύμφης, ὅτι τὰ ἔρημά σου καὶ τὰ διεφθαρμένα καὶ τὰ καταπεπτωκότα νῦν στενοχωρήσει ἀπὸ τῶν κατοικούντων σε· καὶ μακρυνθήσονται ἀπὸ σοῦ οἶ καταπίνοντές σε.
exegeirou, exegeirou, endysai tēn ischyn, endysai tēn doxan sou. ektinaxai ton choun kai anastēthi. kathison, eklysai ton desmon tou trachēlou sou. aron kyklǭ tous ophthalmous sou kai ide synēgmena ta tekna sou; idou synēchthēsan kai ēlthon pros se; zō egō, legei kyrios, hoti pantas autous hōs kosmon endysę̄ kai perithēsę̄ autous hōs kosmon nymphēs, hoti ta erēma sou kai ta diephtharmena kai ta katapeptōkota nyn stenochōrēsei apo tōn katoikountōn se; kai makrynthēsontai apo sou oi katapinontes se.
Awake, awake, put on strength, put on your glory. Shake off the dust and arise. Sit down, loose the bond from your neck. Lift up your eyes round about and see your children gathered; behold, they have gathered and come to you. As I live, says the Lord, you shall put them all on as an ornament and clothe yourself with them as a bride's ornament; for your desolate and ruined and fallen places will now be too narrow for your inhabitants, and those who devoured you will be far from you.
Isa 52:1–2 (quotation, high confidence) · Isa 49:18–19 (quotation, high confidence)
Notes and citation
Summary: God calls the church to rise, shake off the dust, and see her children gathering until she is too small for them.
- The quotation combines Isa 52:1–2 and 49:18–19 (LXX).
Cite (SBL): Eusebius, Hist. eccl. 10.4.51 (Dindorf 4:466; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/10-4-25/#p-10-4-51).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
10.4.52Dindorf 4:466
ἐροῦσι γὰρ εἰς τὰ ὦτά σου οἶ υἱοί σου οὓς ἀπολώλεκας, στενός μοι ὁ τόπος, ποίησόν μοι τόπον ἵνα κατοικήσω. καὶ ἐρεῖς ἐν τῇ καρδίᾳ σου, τίς ἐγέννησέ μοι τούτους; ἐγὼ δὲ ἄτεκνος καὶ χήρα, τούτους δὲ τίς ἐξέθρεψέ μοι; ἐγὼ δὲ κατελείφθην μόνη, οὗτοι δέ μοι ποῦ ἦσαν;”
erousi gar eis ta ōta sou oi huioi sou hous apolōlekas, stenos moi ho topos, poiēson moi topon hina katoikēsō. kai ereis en tę̄ kardią sou, tis egennēse moi toutous? egō de ateknos kai chēra, toutous de tis exethrepse moi? egō de kateleiphthēn monē, houtoi de moi pou ēsan?”
For your sons whom you had lost will say in your ears: The place is too narrow for me; make room for me to dwell. And you will say in your heart: Who has borne me these? I was childless and a widow; and who has brought up these for me? I was left alone; and where were these?”
Isa 49:20–21 (quotation, high confidence)
Notes and citation
Summary: The church will marvel at the children who have come to her after her bereavement.
- The quotation is Isa 49:20–21 (LXX).
Cite (SBL): Eusebius, Hist. eccl. 10.4.52 (Dindorf 4:466; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/10-4-25/#p-10-4-52).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
10.4.53Dindorf 4:466–467
ταῦτα Ἡσαΐας προεθέσπισε, ταῦτα πρόπαλαι περὶ ἡμῶν ἐν ἱεραῖς βίβλοις καταβέβλητο, ἐχρῆν δέ που τούτων τὴν ἀψεύδειαν ἤδη ποτὲ ἔργοις παραλαβεῖν.
tauta Hēsaïas proethespise, tauta propalai peri hēmōn en hierais biblois katabeblēto, echrēn de pou toutōn tēn apseudeian ēdē pote ergois paralabein.
These things Isaiah foretold; these things were set down about us long ago in sacred books; and it was necessary that we should at some time learn their truthfulness by the facts.
Notes and citation
Summary: Isaiah's prophecies about the church have now been proved true by events.
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 10.4.53 (Dindorf 4:466–467; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/10-4-25/#p-10-4-53).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
10.4.54Dindorf 4:467
ἀλλὰ γὰρ τοιαῦτα τοῦ νυμφίου λόγου πρὸς τὴν ἑαυτοῦ νύμφην τὴν ἱερὰν καὶ ἁγίαν ἐκκλησίαν ἐπιφωνοῦντος, εἰκότως ὁ νυμφοστόλος ὅδε αὐτὴν τὴν ἔρημον, τὴν πτῶμα κειμένην, τὴν παρὰ ἀνθρώποις ἀνέλπιδα, ταῖς κοιναῖς ἁπάντων ὑμῶν εὐχαῖς, χεῖρας τὰς ὑμῶν αὐτῶν ὀρέξας, ἐξήγειρε καὶ ἐξανέστησε, θεοῦ τοῦ παμβασιλέως νεύματι καὶ τῆς Ἰησοῦ Χριστοῦ δυνάμεως ἐπιφανείᾳ, τοιαύτην τε ἀναστήσας κατεστήσατο, οἵαν ἐκ τῆς τῶν ἱερῶν χρησμῶν καταγραφῆς ἐδιδάσκετο.
alla gar toiauta tou nymphiou logou pros tēn heautou nymphēn tēn hieran kai hagian ekklēsian epiphōnountos, eikotōs ho nymphostolos hode autēn tēn erēmon, tēn ptōma keimenēn, tēn para anthrōpois anelpida, tais koinais hapantōn hymōn euchais, cheiras tas hymōn autōn orexas, exēgeire kai exanestēse, theou tou pambasileōs neumati kai tēs Iēsou Christou dynameōs epiphaneią, toiautēn te anastēsas katestēsato, hoian ek tēs tōn hierōn chrēsmōn katagraphēs edidasketo.
Since the Bridegroom, the Word, speaks such things to his own bride, the sacred and holy church, fittingly this man, the bride's attendant, stretching out your hands with the common prayers of you all, raised up and set on her feet the desolate one, lying fallen, without hope among men, by the will of God the King of all and the manifestation of the power of Jesus Christ; and having raised her, he established her such as he was taught from the written record of the sacred oracles.
Notes and citation
Summary: Paulinus, as the bride's attendant, with the people's prayers and by Christ's power, raised the fallen church as Scripture describes.
Topics: Church office, Prayer
Cite (SBL): Eusebius, Hist. eccl. 10.4.54 (Dindorf 4:467; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/10-4-25/#p-10-4-54).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
10.4.55Dindorf 4:467
θαῦμα μὲν οὑν μέγιστον τοῦτο καὶ πέρα πάσης ἐκπλήξεως, μάλιστα τοῖς ἐπὶ μόνῃ τῇ τῶν ἔξωθεν φαντασίᾳ τὸν νοῦν προσανέχουσι. θαυμάτων δὲ θαυμασιώτερα τά τε ἀρχέτυπα, καὶ τούτων τὰ πρωτότυπα νοητὰ καὶ θεοπρεπῆ παραδείγματα, τῆς ἐνθέου φημὶ καὶ λογικῆς ἐν ψυχαῖς οἰκοδομῆς ἀνανεώματα·
thauma men houn megiston touto kai pera pasēs ekplēxeōs, malista tois epi monę̄ tę̄ tōn exōthen phantasią ton noun prosanechousi. thaumatōn de thaumasiōtera ta te archetypa, kai toutōn ta prōtotypa noēta kai theoprepē paradeigmata, tēs entheou phēmi kai logikēs en psychais oikodomēs ananeōmata;
This is indeed a very great wonder, beyond all amazement, especially to those who attend only to the appearance of outward things. But more wonderful than wonders are the archetypes, and their intelligible and divine prototypes and patterns, I mean the renewals of the divine and rational building in souls,
Notes and citation
Summary: More wonderful than the visible church is its spiritual pattern, the rebuilding of the soul.
Notes on the original text
- Digital text corrected (misread letter in the digital text): παὶ λογικῆς → καὶ λογικῆς.
Cite (SBL): Eusebius, Hist. eccl. 10.4.55 (Dindorf 4:467; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/10-4-25/#p-10-4-55).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
10.4.56Dindorf 4:467
ἣν αὐτὸς ὁ θεόπαις κατʼ εἰκόνα τὴν αὐτὸς αὐτοῦ δημιουργήσας, πάντῃ τε καὶ κατὰ πάντα τὸ θεοείκελον δεδωρημένος, ἄφθαρτον φύσιν, ἀσώματον, λογικὴν, πάσης γεώδους ὕλης ἀλλοτρίαν, αὐτονοερὰν οὐσίαν, ἅπαξ τὸ πρῶτον ἐκ τοῦ μὴ ὄντος εἰς τὸ εἶναι συστησάμενος, νύμφην ἁγίαν καὶ νεὼν πανίερον ἑαυτῷ τε καὶ τῷ πατρὶ κατειργάσατο. ὃ καὶ σαφῶς αὐτὸς ὁμολογῶν ἐκφαίνει, λέγων “ἐνοικήσω ἐν αὐτοῖς καὶ ἐμπεριπατήσω, καὶ ἔσομαι αὐτῶν θεὸς, καὶ αὐτοὶ ἔσονταί μοι λαός.’’ καὶ τοιαύτη μὲν ἡ τελεία καὶ κεκαθαρμένη ψυχὴ, ἀρχῆθεν οὕτω γεγενημένη, οἵα τὸν οὐράνιον λόγον ἀγαλματοφορεῖν.
hēn autos ho theopais katʼ eikona tēn autos autou dēmiourgēsas, pantę̄ te kai kata panta to theoeikelon dedōrēmenos, aphtharton physin, asōmaton, logikēn, pasēs geōdous hylēs allotrian, autonoeran ousian, hapax to prōton ek tou mē ontos eis to einai systēsamenos, nymphēn hagian kai neōn panieron heautǭ te kai tǭ patri kateirgasato. ho kai saphōs autos homologōn ekphainei, legōn “enoikēsō en autois kai emperipatēsō, kai esomai autōn theos, kai autoi esontai moi laos.’’ kai toiautē men hē teleia kai kekatharmenē psychē, archēthen houtō gegenēmenē, hoia ton ouranion logon agalmatophorein.
which the Son of God himself created in his own image, granting it in every way and in all respects likeness to God: an incorruptible nature, incorporeal, rational, foreign to all earthly matter, an essentially intelligent being. Having once at the first brought it from non-being into being, he made it a holy bride and an all-holy temple for himself and the Father. This he himself clearly confesses and declares, saying: “I will dwell in them and walk among them, and I will be their God, and they shall be my people.” Such is the perfect and purified soul, made from the beginning so as to bear the image of the heavenly Word.
2 Cor 6:16 (quotation, high confidence) · Lev 26:12 (echo, medium confidence) · Gen 1:26–27 (allusion, medium confidence)
Notes and citation
Summary: The Son created the soul in his own image, rational and incorruptible, to be his bride and the temple of the Father and himself.
- The quotation is 2 Cor 6:16 (from Lev 26:12); the language of image recalls Gen 1:26–27.
Topics: Christology
Cite (SBL): Eusebius, Hist. eccl. 10.4.56 (Dindorf 4:467; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/10-4-25/#p-10-4-56).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
10.4.57Dindorf 4:467–468
ἀλλὰ γὰρ φθόνῳ καὶ ζήλῳ τοῦ φιλοπονήρου δαίμονος φιλοπαθὴς καὶ φιλοπόνηρος ἐξ αὐτεξουσίου αἱρέσεως γενομένη, ὑπαναχωρήσαντος αὐτῆς τοῦ θείου ὡσὰν ἔρημος προστάτου, εὐάλωτος καὶ εἰς ἐπιβουλὴν εὐχερὴς τοῖς ἐκ μακροῦ διαφθονουμένοις ἀπελήλεγκται, ταῖς τε τῶν ἀοράτων ἐχθρῶν καὶ νοητῶν πολεμίων ἑλεπόλεσι καὶ μηχαναῖς καταβληθεῖσα, πτῶμα ἐξαίσιον καταπέπτωκεν, εἰς ὅσον οὐδʼ ἐπὶ λίθῳ λίθον τῆς ἀρετῆς ἑστῶτα ἐν αὐτῇ διαμεῖναι, ὅλην δὲ διόλου χαμαὶ κεῖσθαι νεκρὰν, τῶν περὶ θεοῦ φυσικῶν ἐννοιῶν πάμπαν ἀπεστερημένην.
alla gar phthonǭ kai zēlǭ tou philoponērou daimonos philopathēs kai philoponēros ex autexousiou haireseōs genomenē, hypanachōrēsantos autēs tou theiou hōsan erēmos prostatou, eualōtos kai eis epiboulēn eucherēs tois ek makrou diaphthonoumenois apelēlenktai, tais te tōn aoratōn echthrōn kai noētōn polemiōn helepolesi kai mēchanais katablētheisa, ptōma exaision katapeptōken, eis hoson oudʼ epi lithǭ lithon tēs aretēs hestōta en autę̄ diameinai, holēn de diolou chamai keisthai nekran, tōn peri theou physikōn ennoiōn pampan apesterēmenēn.
But through the envy and jealousy of the evil-loving demon, it became, by its own free choice, a lover of passion and of evil; and when the Divine withdrew from it, it was left, as it were, without a protector, and proved easy to capture and ready prey to the plots of those who had long envied it. Overthrown by the siege engines and devices of invisible enemies and spiritual foes, it fell a mighty fall, so that not one stone of virtue remained standing on another in it, but it lay wholly dead on the ground, utterly deprived of its natural ideas about God.
Matt 24:2 (echo, medium confidence)
Notes and citation
Summary: Through the devil's envy and its own free choice the soul fell into sin, lost God's protection, and lay spiritually dead, without knowledge of God.
- “Not one stone on another” echoes Matt 24:2.
Notes on the original text
- Digital text corrected (line-break hyphen and wrong accent in the digital text; missing letter in the digital text; wrong ending in the digital text): δαί- μόνος → δαίμονος; καὶ εἰ ἐπιβουλὴν → καὶ εἰς ἐπιβουλὴν; διαφθονούμενοι ἀπελήλεγκται → διαφθονουμένοις ἀπελήλεγκται.
Cite (SBL): Eusebius, Hist. eccl. 10.4.57 (Dindorf 4:467–468; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/10-4-25/#p-10-4-57).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
10.4.58Dindorf 4:468
πεπτωκυῖαν δὴ ταύτην ἐκείνην τὴν κατʼ εἰκόνα θεοῦ κατασκευασθεῖσαν ἐλυμήνατο οὐχ ὗς οὗτος ὁ ἐκ δρυμοῦ τοῦ παρʼ ἡμῖν ὁρατοῦ, ἀλλά τις φθοροποιὸς δαίμων, καὶ θῆρες ἄγριοι νοητοὶ, οἱ καὶ τοῖς πάθεσιν οἷα πεπυρακτωμένοις τῆς σφῶν κακίας βέλεσιν αὐτὴν ἐξυφάψαντες, ἐνεπύρισαν ἐν πυρὶ τὸ θεῖον ὄντως ἁγιαστήριον τοῦ θεοῦ, εἰς τὴν γῆν τε ἐβεβήλωσαν τὸ σκήνωμα τοῦ ὀνόματος αὐτοῦ· εἶτα πολλῷ τῷ προσχώματι τὴν ἀθλίαν κατορύξαντες, εἰς ἀνέλπιστον πάσης περιέτρεψαν σωτηρίας.
peptōkuian dē tautēn ekeinēn tēn katʼ eikona theou kataskeuastheisan elymēnato ouch hys houtos ho ek drymou tou parʼ hēmin horatou, alla tis phthoropoios daimōn, kai thēres agrioi noētoi, hoi kai tois pathesin hoia pepyraktōmenois tēs sphōn kakias belesin autēn exyphapsantes, enepyrisan en pyri to theion ontōs hagiastērion tou theou, eis tēn gēn te ebebēlōsan to skēnōma tou onomatos autou; eita pollǭ tǭ proschōmati tēn athlian katoryxantes, eis anelpiston pasēs perietrepsan sōtērias.
When it had fallen, that soul which was made in the image of God was ravaged not by the boar from the forest visible among us, but by a destructive demon and by spiritual wild beasts, who, kindling it with the passions as with the fiery darts of their own wickedness, set fire to the truly divine sanctuary of God and profaned to the ground the dwelling of his name; then, burying the wretched soul under a great heap of earth, they reduced it to despair of all salvation.
Ps 80:13 (79:14 LXX) (allusion, high confidence) · Ps 74:7 (73:7 LXX) (allusion, high confidence) · Eph 6:16 (echo, medium confidence)
Notes and citation
Summary: Demons ravaged the fallen soul like the boar of the psalm, burned God's sanctuary within it with the passions, and buried it in hopelessness.
- The allusions are Ps 80:13 (79:14 LXX), Ps 74:7 (73:7 LXX), and Eph 6:16.
Notes on the original text
- Digital text corrected (misread word in the digital text): οὐχ οὓς οὗτος → οὐχ ὗς οὗτος.
Cite (SBL): Eusebius, Hist. eccl. 10.4.58 (Dindorf 4:468; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/10-4-25/#p-10-4-58).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
10.4.59Dindorf 4:468
ἀλλʼ ὅ γε κηδεμὼν αὐτῆς λόγος, ὁ θεοφεγγὴς καὶ σωτήριος, τὴν κατʼ ἀξίαν δίκην τῶν ἁμαρτημάτων ὑποσχοῦσαν αὖθις ἐξ ὑπαρχῆς ἀνελάμβανε, πατρὸς παναγάθου φιλανθρωπίᾳ πειθόμενος.
allʼ ho ge kēdemōn autēs logos, ho theophengēs kai sōtērios, tēn katʼ axian dikēn tōn hamartēmatōn hyposchousan authis ex hyparchēs anelambane, patros panagathou philanthrōpią peithomenos.
But the Word who cared for her, the divinely radiant and saving Word, after she had paid the just penalty for her sins, took her up again anew, obeying the love for mankind of the all-good Father.
Notes and citation
Summary: After the soul had been punished for its sins, the saving Word, obeying the Father's love, restored it.
Topics: Christology
Cite (SBL): Eusebius, Hist. eccl. 10.4.59 (Dindorf 4:468; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/10-4-25/#p-10-4-59).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
10.4.60Dindorf 4:468–469
αὐτὰς δὴ οὖν πρώτας τὰς τῶν ἀνωτάτω βασιλευόντων ψυχὰς προελόμενος, τῶν μὲν δυσσεβῶν καὶ ὀλεθρίων πάντων, αὐτῶν τε τῶν δεινῶν καὶ θεομισῶν τυράννων τὴν οἰκουμένην ἅπασαν διʼ αὐτῶν τῶν θεοφιλεστάτων ἐκαθήρατο· εἶτα δὲ τοὺς αὐτῷ γνωρίμους ἄνδρας, τοὺς πάλαι διὰ βίου ἱερωμένους αὐτῷ, κρύβδην γε μὴν ὡς ἐν κακῶν χειμῶνι πρὸς τῆς αὐτοῦ σκέπης καλυπτομένους, εἰς φανερὸν ἀγαγὼν, καὶ ταῖς τοῦ πνεύματος μεγαλοδωρεαῖς ἐπαξίως τιμήσας, αὖθις καὶ διὰ τούτων τὰς μικρῷ πρόσθεν ἐρρυπωμένας ψυχὰς, ὕλης τε παντοίας καὶ χώματος ἀσεβῶν ἐπιταγμάτων συμπεφορημένας, ὄρυξι καὶ δικέλλαις ταῖς πληκτικαῖς τῶν μαθημάτων διδασκαλίαις ἐξεκάθηρέ τε καὶ ἀπέσμηξε·
autas dē oun prōtas tas tōn anōtatō basileuontōn psychas proelomenos, tōn men dyssebōn kai olethriōn pantōn, autōn te tōn deinōn kai theomisōn tyrannōn tēn oikoumenēn hapasan diʼ autōn tōn theophilestatōn ekathērato; eita de tous autǭ gnōrimous andras, tous palai dia biou hierōmenous autǭ, krybdēn ge mēn hōs en kakōn cheimōni pros tēs autou skepēs kalyptomenous, eis phaneron agagōn, kai tais tou pneumatos megalodōreais epaxiōs timēsas, authis kai dia toutōn tas mikrǭ prosthen errypōmenas psychas, hylēs te pantoias kai chōmatos asebōn epitagmatōn sympephorēmenas, oryxi kai dikellais tais plēktikais tōn mathēmatōn didaskaliais exekathēre te kai apesmēxe;
Choosing first the very souls of the supreme emperors, he cleansed the whole world through these men most dear to God of all impious and destructive men, and of the terrible and God-hated tyrants themselves. Then he brought out into the open the men known to him, who had long been consecrated to him through their lives but had been hidden, as in a storm of evils, under his shelter, and honored them worthily with the great gifts of the Spirit; and again through them he cleansed and scoured out, with the picks and mattocks of the searching teachings of instruction, the souls which a little before had been defiled and heaped up with every kind of rubbish and the dust of impious decrees.
Notes and citation
Summary: Christ used the emperors to purge the world of tyrants, then brought forth his hidden servants, the clergy, to cleanse souls by teaching.
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 10.4.60 (Dindorf 4:468–469; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/10-4-25/#p-10-4-60).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
10.4.61Dindorf 4:469
λαμπρόν τε καὶ διαυγῆ τῆς πάντων ὑμῶν διανοίας τὸν χῶρον ἀπειργασμένος, ἐνταῦθα λοιπὸν τῷ πανσόφῳ καὶ θεοφιλεῖ τῷδε παραδέδωκεν ἡγεμόνι, ὃς τά τε ἄλλα κριτικὸς καὶ ἐπιλογιστικὸς τυγχάνων, τὴν τῶν αὐτῷ κεκληρωμένων ψυχῶν εὖ διαγινώσκων καὶ φυλοκρινῶν διάνοιαν, ἐκ πρώτης ὡς εἰπεῖν ἡμέρας οἰκοδομῶν οὔπω καὶ εἰς δεῦρο πέπαυται, τοτὲ μὲν διαυγῆ τὸν χρυσὸν, τοτὲ δὲ δόκιμον καὶ καθαρὸν τὸ ἀργύριον καὶ τοὺς τιμίους καὶ πολυτελεῖς λίθους ἐν πᾶσιν ὑμῖν ἁρμόττων, ὡς ἱερὰν αὖθις καὶ μυστικὴν ἔργοις τοῖς εἰς ὑμᾶς ἀποπληροῦν προφητείαν, διʼ ἧς εἴρηται
lampron te kai diaugē tēs pantōn hymōn dianoias ton chōron apeirgasmenos, entautha loipon tǭ pansophǭ kai theophilei tǭde paradedōken hēgemoni, hos ta te alla kritikos kai epilogistikos tynchanōn, tēn tōn autǭ keklērōmenōn psychōn eu diaginōskōn kai phylokrinōn dianoian, ek prōtēs hōs eipein hēmeras oikodomōn oupō kai eis deuro pepautai, tote men diaugē ton chryson, tote de dokimon kai katharon to argyrion kai tous timious kai polyteleis lithous en pasin hymin harmottōn, hōs hieran authis kai mystikēn ergois tois eis hymas apoplēroun prophēteian, diʼ hēs eirētai
And having made bright and clear the ground of the minds of you all, he then handed it over to this all-wise and God-beloved leader, who, being in other respects discerning and judicious, well recognizing and distinguishing the mind of the souls allotted to him, has not ceased building from the first day, so to speak, until now: fitting in among you all now the gleaming gold, now the tested and pure silver and the precious and costly stones, so that he fulfills again in deeds toward you a sacred and mystical prophecy, in which it is said:
1 Cor 3:12 (echo, medium confidence)
Notes and citation
Summary: Christ entrusted the cleansed souls to Bishop Paulinus, who builds them up with gold, silver, and precious stones, as the prophecy says.
- The building materials recall 1 Cor 3:12.
Notes on the original text
- Digital text corrected (wrong breathing and accent in the digital text): εὑ διαγινώσκων → εὖ διαγινώσκων.
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 10.4.61 (Dindorf 4:469; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/10-4-25/#p-10-4-61).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
10.4.62Dindorf 4:469
“ἰδοὺ ἐγὼ ἑτοιμάζω σοι ἄνθρακα τὸν λίθον σου, καὶ τὰ θεμέλιά σου σάπφειρον, καὶ τὰς ἐπάλξεις σου ἴασπιν, καὶ τὰς πύλας σου λίθους κρυστάλλου, καὶ τὸν περίβολόν σου λίθους ἐκλεκτοὺς, καὶ πάντας τοὺς υἱούς σου διδακτοὺς θεοῦ, καὶ ἐν πολλῇ εἰρήνη τὰ τέκνα σου· καὶ ἐν δικαιοσύνῃ οἰκοδομηθήσῃ.”
“idou egō hetoimazō soi anthraka ton lithon sou, kai ta themelia sou sappheiron, kai tas epalxeis sou iaspin, kai tas pylas sou lithous krystallou, kai ton peribolon sou lithous eklektous, kai pantas tous huious sou didaktous theou, kai en pollę̄ eirēnē ta tekna sou; kai en dikaiosynę̄ oikodomēthēsę̄.”
“Behold, I am preparing for you carbuncle as your stone, and sapphire as your foundations, and jasper as your battlements, and your gates of crystal stones, and your wall of choice stones; and all your sons taught of God, and your children in great peace; and in righteousness you shall be built.”
Isa 54:11–14 (quotation, high confidence)
Notes and citation
Summary: Isaiah promises that the city will be built of precious stones and her children taught by God.
- The quotation is Isa 54:11–14 (LXX).
Notes on the original text
- Digital text corrected (stray number in the digital text): θεοῦ 5 καὶ → θεοῦ, καὶ.
Cite (SBL): Eusebius, Hist. eccl. 10.4.62 (Dindorf 4:469; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/10-4-25/#p-10-4-62).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
10.4.63Dindorf 4:469–470
δικαιοσύνῃ δῆτα οἰκοδομῶν κατʼ ἀξίαν τοῦ παντὸς λαοῦ διῄρει τὰς δυνάμεις, οἷς μὲν τὸν ἔξωθεν αὐτὸ μόνον περιφράττων περίβολον, τὴν ἀπλανῆ πίστιν περιτειχίσας, πολὺς δὲ ὁ τοιοῦτος καὶ μέγας λεὼς, οὐδὲν κρεῖττον φέρειν οἰκοδόμημα διαρκῶν), οἷς δὲ τὰς ἐπὶ τὸν οἶκον ἐπιτρέπων εἰσόδους, θυραυλεῖν καὶ ποδηγεῖν τοὺς εἰσιόντας κατατάττων, οὐκ ἀπεικότως τοῦ νεὼ πρόπυλα νενομισμένους, ἄλλους δὲ πρώτοις τοῖς ἔξωθεν ἀμφὶ τὴν αὐλὴν ἐκ τετραγώνου κίοσιν ὑπεστήριζε, ταῖς πρώταις τῶν τεττάρων εὐαγγελίων τοῦ γράμματος προβολαῖς ἐμβιβάζων, τοὺς δʼ ἤδη ἀμφὶ τὸν βασίλειον οἶκον ἑκατέρωθεν παραζεύγνυσιν, ἔτι μὲν κατηχουμένους καὶ ἐν αὔξῃ καὶ προκοπῇ καθεστῶτας, οὐ μὴν πόρρω που καὶ μακρὰν τῆς τῶν ἐνδοτάτω θεοπτίας τῶν πιστῶν διεζευγμένους·
dikaiosynę̄ dēta oikodomōn katʼ axian tou pantos laou dię̄rei tas dynameis, hois men ton exōthen auto monon periphrattōn peribolon, tēn aplanē pistin periteichisas, polys de ho toioutos kai megas leōs, ouden kreitton pherein oikodomēma diarkōn), hois de tas epi ton oikon epitrepōn eisodous, thyraulein kai podēgein tous eisiontas katatattōn, ouk apeikotōs tou neō propyla nenomismenous, allous de prōtois tois exōthen amphi tēn aulēn ek tetragōnou kiosin hypestērize, tais prōtais tōn tettarōn euangeliōn tou grammatos probolais embibazōn, tous dʼ ēdē amphi ton basileion oikon hekaterōthen parazeugnysin, eti men katēchoumenous kai en auxę̄ kai prokopę̄ kathestōtas, ou mēn porrō pou kai makran tēs tōn endotatō theoptias tōn pistōn diezeugmenous;
Building, then, in righteousness, he divided the whole people according to their capacities. With some he fenced only the outer enclosure, walling them about with unerring faith (such people are a great multitude, able to bear no better building); to others he entrusted the entrances to the house, appointing them to keep the doors and to guide those who enter, who are not unfittingly regarded as the gateways of the temple; others he supported with the first outer pillars around the four-sided court, introducing them to the first elements of the letter of the four Gospels; and others he joins to the royal house on either side, those still catechumens and in growth and progress, yet not far or widely separated from the divine vision of the faithful within.
Notes and citation
Summary: Paulinus arranged his people like parts of the church building: the simple faithful as the wall, door-keepers at the entrances, beginners learning the Gospels, and catechumens near the inner hall.
- An opening parenthesis is missing in the digital text before πολὺς δέ; the translation restores it.
Topics: Church office, Baptism
Cite (SBL): Eusebius, Hist. eccl. 10.4.63 (Dindorf 4:469–470; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/10-4-25/#p-10-4-63).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
10.4.64Dindorf 4:470
ἐκ δὴ τούτων τὰς ἀκηράτους ψυχὰς θείῳ λουτρῷ χρυσοῦ δίκην ἀποσμηχθείσας παραλαβὼν, κἀνταῦθα τοὺς μὲν κίοσι τῶν ἐξωτάτω πολὺ κρείττοσιν ἐκ τῶν ἐνδοτάτω μυστικῶν τῆς γραφής δογμάτων ὑποστηρίζει, τοὺς δὲ τοῖς πρὸς τὸ φῶς ἀνοίγμασι καταυγάζει.
ek dē toutōn tas akēratous psychas theiǭ loutrǭ chrysou dikēn aposmēchtheisas paralabōn, kantautha tous men kiosi tōn exōtatō poly kreittosin ek tōn endotatō mystikōn tēs graphēs dogmatōn hypostērizei, tous de tois pros to phōs anoigmasi kataugazei.
From these he takes the pure souls, washed like gold by the divine washing, and here he supports some with pillars far better than the outermost, from the innermost mystical doctrines of Scripture, and illumines others with the openings toward the light.
Titus 3:5 (echo, medium confidence)
Notes and citation
Summary: The baptized he strengthens with the deeper teachings of Scripture and enlightens.
- The “divine washing” is baptism; compare Titus 3:5.
Notes on the original text
- Digital text corrected (wrong breathing in the digital text): ὐποστηρίζει → ὑποστηρίζει.
Topics: Baptism, Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 10.4.64 (Dindorf 4:470; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/10-4-25/#p-10-4-64).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
10.4.65Dindorf 4:470
προπύλῳ μὲν ἐνὶ μεγίστῳ τῆς τοῦ παμβασιλέως ἑνὸς καὶ μόνου θεοῦ δοξολογίας τὸν πάντα νεὼν κατακοσμῶν, Χριστοῦ δὲ καὶ τοῦ ἁγίου πνεύματος παρʼ ἑκάτερα τῆς τοῦ πατρὸς αὐθεντίας τὰς δευτέρας αὐγὰς τοῦ φωτὸς παρασχόμενος, τῶν τε λοιπῶν διὰ τοῦ παντὸς οἴκου ἄφθονον καὶ πολὺ διάφορον τῆς καθʼ ἕκαστον ἀληθείας τὸ σαφὲς καὶ φωτεινὸν ἐνδεικνύμενος, πάντη δὲ καὶ πανταχόθεν τοὺς ζῶντας καὶ βεβηκότας καὶ εὐπαγεῖς τῶν ψυχῶν λίθους ἐγκρίνας, τὸν μέγαν καὶ βασιλικὸν ἐξ ἁπάντων οἶκον ἐπισκευάζεται, λαμπρὸν καὶ φωτὸς ἔμπλεω τά τε ἔνδοθεν καὶ τὰ ἐκτὸς, ὅτι μὴ ψυχὴ μόνον καὶ διάνοια, καὶ τὸ σῶμα δὲ αὐτοῖς ἁγνείας καὶ σωφροσύνης πολυανθεῖ κόσμῳ κατηγλάϊστο.
propylǭ men eni megistǭ tēs tou pambasileōs henos kai monou theou doxologias ton panta neōn katakosmōn, Christou de kai tou hagiou pneumatos parʼ hekatera tēs tou patros authentias tas deuteras augas tou phōtos paraschomenos, tōn te loipōn dia tou pantos oikou aphthonon kai poly diaphoron tēs kathʼ hekaston alētheias to saphes kai phōteinon endeiknymenos, pantē de kai pantachothen tous zōntas kai bebēkotas kai eupageis tōn psychōn lithous enkrinas, ton megan kai basilikon ex hapantōn oikon episkeuazetai, lampron kai phōtos empleō ta te endothen kai ta ektos, hoti mē psychē monon kai dianoia, kai to sōma de autois hagneias kai sōphrosynēs polyanthei kosmǭ katēglaïsto.
He adorns the whole temple with one very great gateway, the glorification of the one and only God, the King of all, and on either side of the Father's supreme authority provides the second rays of light, of Christ and of the Holy Spirit; and throughout the whole house he shows abundantly and in great variety the clearness and brightness of the truth in each of the rest. Everywhere and on every side he selects the living and firm and well-fitted stones of souls, and so builds up out of all the great and royal house, bright and full of light both within and without, since not only their soul and mind but also their body has been made glorious with the many-flowered adornment of purity and self-control.
1 Pet 2:5 (allusion, high confidence)
Notes and citation
Summary: The central doorway stands for the one God, the side doors for Christ and the Holy Spirit; from living stones Paulinus builds a house bright in soul and body.
- Eusebius here places Christ and the Spirit on either side of the Father's “supreme authority” (αὐθεντία) as “second rays of light”; how this image relates to later Nicene formulations is discussed by historians of doctrine. “Living stones” is from 1 Pet 2:5.
Topics: Trinity
Cite (SBL): Eusebius, Hist. eccl. 10.4.65 (Dindorf 4:470; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/10-4-25/#p-10-4-65).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
10.4.66Dindorf 4:470–471
ἔνεισι δʼ ἐν τῷδε τῷ ἱερῷ καὶ θρόνοι βάθρα τε μυρία καὶ καθιστήρια, ἐν ὅσαις ψυχαῖς τὰ τοῦ θείου πνεύματος ἐφιζάνει δωρήματα, οἷα καὶ πάλαι ὤφθη τοῖς ἀμφὶ τοὺς ἱεροὺς ἀποστόλους, οἷς ἐφάνησαν διαμεριζόμεναι γλῶσσαι ὡσεὶ πυρὸς, ἐκάθισάν τε ἐφʼ ἔνα ἕκαστον αὐτῶν.
eneisi dʼ en tǭde tǭ hierǭ kai thronoi bathra te myria kai kathistēria, en hosais psychais ta tou theiou pneumatos ephizanei dōrēmata, hoia kai palai ōphthē tois amphi tous hierous apostolous, hois ephanēsan diamerizomenai glōssai hōsei pyros, ekathisan te ephʼ ena hekaston autōn.
There are also in this sanctuary thrones, and countless benches and seats, in all the souls on which the gifts of the divine Spirit rest, such as were seen long ago by the holy apostles and those with them, to whom there appeared tongues distributed as of fire, and sat upon each one of them.
Acts 2:3 (allusion, high confidence)
Notes and citation
Summary: The seats in the spiritual church are the souls on which the Spirit's gifts rest, as on the apostles at Pentecost.
- The allusion is Acts 2:3.
Cite (SBL): Eusebius, Hist. eccl. 10.4.66 (Dindorf 4:470–471; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/10-4-25/#p-10-4-66).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
10.4.67Dindorf 4:471
ἀλλʼ ἐν μὲν τῷ πάντων ἄρχοντι ἴσως αὐτὸς ὅλος ἐγκάθηται Χριστὸς, ἐν δὲ τοῖς μετʼ αὐτὸν δευτερεύουσιν ἀναλόγως, καθʼ ὅσον ἕκαστος χωρεῖ Χριστοῦ δυνάμεως καὶ πνεύματος ἁγίου μερισμούς. βάθρα δʼ ἂν εἷεν καὶ ἀγγέλων καὶ αἵ τινων ψυχαὶ, τῶν εἰς παιδαγωγίαν καὶ φρουρὰν ἑκάστῳ παραδεδομένων.
allʼ en men tǭ pantōn archonti isōs autos holos enkathētai Christos, en de tois metʼ auton deutereuousin analogōs, kathʼ hoson hekastos chōrei Christou dynameōs kai pneumatos hagiou merismous. bathra dʼ an heien kai angelōn kai hai tinōn psychai, tōn eis paidagōgian kai phrouran hekastǭ paradedomenōn.
But in the ruler of all perhaps Christ himself sits entire, and in those who hold second place after him proportionately, as each has room for the portions of the power of Christ and of the Holy Spirit. And the benches may be the souls of angels and of certain others, those appointed to each for instruction and guarding.
Matt 18:10 (echo, low confidence)
Notes and citation
Summary: Christ dwells fully in the bishop and proportionately in the other clergy; angels given for guidance are like the benches.
- The guardian angels recall Matt 18:10.
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 10.4.67 (Dindorf 4:471; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/10-4-25/#p-10-4-67).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
10.4.68Dindorf 4:471
σεμνὸν δὲ καὶ μέγα καὶ μονογενὲς θυσιαστήριον ποῖον ἂν εἴη ἢ τῆς τοῦ κοινοῦ πάντων ἱερέως τῆς ψυχῆς τὸ εἰλικρινὲς καὶ ἁγίων ἅγιον; ᾧ παρεστὼς ἐπὶ δεξιᾷ ὁ μέγας τῶν ὅλων ἀρχιερεὺς αὐτὸς Ἰησοῦς, ὁ μονογενὴς τοῦ θεοῦ, τὸ παρὰ πάντων εὐῶδες θυμίαμα καὶ τὰς διʼ εὐχῶν ἀναίμους καὶ ἀύλους θυσίας φαιδρῷ τῷ βλέμματι καὶ ὑπτίαις ὑποδεχόμενος χερσὶ, τῷ κατʼ οὐρανὸν πατρὶ καὶ θεῷ τῶν ὅλων παραπέμπεται, πρῶτος αὐτὸς προσκυνῶν, καὶ μόνος τῷ πατρὶ τὸ κατʼ ἀξίαν ἀπονέμων σέβας, εἶτα δὲ καὶ πᾶσιν ἡμῖν εὐμενῆ διαμένειν καὶ δεξιὸν εἰς ἀεὶ παραιτούμενος.
semnon de kai mega kai monogenes thysiastērion poion an eiē ē tēs tou koinou pantōn hiereōs tēs psychēs to eilikrines kai hagiōn hagion? hǭ parestōs epi dexią ho megas tōn holōn archiereus autos Iēsous, ho monogenēs tou theou, to para pantōn euōdes thymiama kai tas diʼ euchōn anaimous kai aulous thysias phaidrǭ tǭ blemmati kai hyptiais hypodechomenos chersi, tǭ katʼ ouranon patri kai theǭ tōn holōn parapempetai, prōtos autos proskynōn, kai monos tǭ patri to katʼ axian aponemōn sebas, eita de kai pasin hēmin eumenē diamenein kai dexion eis aei paraitoumenos.
And what would the majestic, great, and unique altar be but the pure holy of holies of the soul of the common priest of all? Standing at its right hand, the great High Priest of all, Jesus himself, the only-begotten of God, receives with bright gaze and upturned hands the sweet-smelling incense from all and the bloodless and immaterial sacrifices offered through prayers, and sends them on to the heavenly Father and God of the universe, himself first worshiping and alone rendering to the Father the reverence due to him, and then asking that he remain always kind and favorable to us all.
Heb 4:14 (allusion, medium confidence) · Rom 8:34 (echo, medium confidence) · Rev 8:3–4 (echo, medium confidence)
Notes and citation
Summary: The true altar is the pure soul of the priest; Christ the High Priest receives the people's prayers as bloodless sacrifices and offers them to the Father.
- The allusions are Heb 4:14, Rom 8:34, and Rev 8:3–4.
Topics: Christology, Prayer
Cite (SBL): Eusebius, Hist. eccl. 10.4.68 (Dindorf 4:471; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/10-4-25/#p-10-4-68).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
10.4.69Dindorf 4:471
τοιοῦτος ὁ μέγας νεὼς, ὃν καθʼ ὅλης τῆς ὑφʼ ἥλιον οἰκουμένης ὁ μέγας τῶν ὅλων δημιουργὸς λόγος συνεστήσατο, τῶν ἐπέκεινα οὐρανίων ἁψίδων πάλιν καὶ αὐτὸς νοερὰν ταύτην ἐπὶ γῆς εἰκόνα κατεργασάμενος, ὡς ἂν διὰ πάσης τῆς κτίσεως τῶν τε ἐπὶ γῆς λογικῶν ζῴων ὁ πατὴρ αὐτῷ τιμῷτό τε καὶ σέβοιτο.
toioutos ho megas neōs, hon kathʼ holēs tēs hyphʼ hēlion oikoumenēs ho megas tōn holōn dēmiourgos logos synestēsato, tōn epekeina ouraniōn hapsidōn palin kai autos noeran tautēn epi gēs eikona katergasamenos, hōs an dia pasēs tēs ktiseōs tōn te epi gēs logikōn zǭōn ho patēr autǭ timǭto te kai seboito.
Such is the great temple which the great Creator of the universe, the Word, has built throughout the whole world under the sun, having himself made this intelligible image on earth of the vaults beyond the heavens, so that through the whole creation and the rational beings on earth the Father might be honored and worshiped by him.
Notes and citation
Summary: The Word has built this spiritual temple throughout the world as an earthly image of heaven, so that the Father may be worshiped.
Topics: Christology
Cite (SBL): Eusebius, Hist. eccl. 10.4.69 (Dindorf 4:471; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/10-4-25/#p-10-4-69).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
10.4.70Dindorf 4:471–472
τὸν δʼ ὑπερουράνιον χῶρον καὶ τὰ ἐκεῖσε τῶν τῇδε παραδείγματα, τήν τε ἄνω λεγομένην Ἱερουσαλὴμ καὶ τὸ Σιῶν ὅρος τὸ ἐπουράνιον, καὶ τὴν ὑπερκόσμιον πόλιν τοῦ ζῶντος θεοῦ, ἐν ᾗ μυριάδες ἀγγέλων πανηγύρεις καὶ ἐκκλησία πρωτοτόκων ἀπογεγραμμένων ἐν οὐρανοῖς ταῖς ἀρρήτοις καὶ ἀνεπιλογίστοις ἡμῖν θεολογίαις τὸν σφῶν ποιητὴν καὶ πανηγεμόνα τῶν ὅλων γεραίρουσιν, οὔτις θνητὸς οἶός τε κατʼ ἀξίαν ὑμνῆσαι, ὅτι δὴ ὀφθαλμὸς οὐκ εἶδε καὶ οὖς οὐκ ἤκουσε, καὶ ἐπὶ καρδίαν ἀνθρώπου οὐκ ἀνέβη, αὐτὰ δὴ ταῦτα ἃ ἡτοίμασεν ὁ θεὸς τοῖς ἀγαπῶσιν αὐτόν.
ton dʼ hyperouranion chōron kai ta ekeise tōn tę̄de paradeigmata, tēn te anō legomenēn Hierousalēm kai to Siōn horos to epouranion, kai tēn hyperkosmion polin tou zōntos theou, en hę̄ myriades angelōn panēgyreis kai ekklēsia prōtotokōn apogegrammenōn en ouranois tais arrētois kai anepilogistois hēmin theologiais ton sphōn poiētēn kai panēgemona tōn holōn gerairousin, outis thnētos oios te katʼ axian hymnēsai, hoti dē ophthalmos ouk eide kai ous ouk ēkouse, kai epi kardian anthrōpou ouk anebē, auta dē tauta ha hētoimasen ho theos tois agapōsin auton.
But the region above the heavens and the patterns there of the things here, the Jerusalem that is called above, the heavenly Mount Zion, and the supramundane city of the living God, in which innumerable festal gatherings of angels and the church of the firstborn enrolled in heaven honor their Maker and the Ruler of all with praises ineffable and incomprehensible to us, no mortal is able to hymn worthily, since “eye has not seen, nor ear heard, nor has it entered into the heart of man, the things that God has prepared for those who love him.”
Gal 4:26 (allusion, high confidence) · Heb 12:22–23 (allusion, high confidence) · 1 Cor 2:9 (quotation, high confidence)
Notes and citation
Summary: No mortal can worthily praise the heavenly Jerusalem where angels and the firstborn worship God, for it surpasses all human sight and thought.
- The allusions are Gal 4:26 and Heb 12:22–23; the quotation is 1 Cor 2:9.
Notes on the original text
- Digital text corrected (letters displaced in the digital text): πρωτοτόκωνπογεγραμμένων ἀ ἐν → πρωτοτόκων ἀπογεγραμμένων ἐν.
Topics: Eschatology
Cite (SBL): Eusebius, Hist. eccl. 10.4.70 (Dindorf 4:471–472; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/10-4-25/#p-10-4-70).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
10.4.71Dindorf 4:472
ὧν ἤδη ἐν μέρει καταξιωθέντες ἄνδρες ἅμα παισὶ καὶ γυναιξὶ, μικροὶ καὶ μεγάλοι, πάντες ἀθρόως ἐν ἐνὶ πνεύματι καὶ μιᾷ ψυχῇ μὴ διαλίπωμεν ἐξομολογούμενοι, καὶ τὸν τῶν τοσούτων ἡμῖν ἀγαθῶν παραίτιον ἀνευφημοῦντες, “τὸν εὐιλατεύοντα πάσαις ταῖς ἀνομίαις ἡμῶν, τὸν ἰώμενον πάσας τὰς νόσους ἡμῶν, τὸν λυτρούμενον ἐκ φθορᾶς τὴν ζωὴν ἡμῶν, τὸν στεφανοῦντα ἡμάς ἐν ἐλέει καὶ οἰκτιρμοῖς, τὸν ἐμπιμπλῶντα ἐν ἀγαθοῖς τὴν ἐπιθυμίαν ἡμῶν, ὅτι οὐ κατὰ τὰς ἁμαρτίας ἡμῶν ἐποίησεν ἡμῖν, οὐδὲ κατὰ τὰς ἀνομίας ἡμῶν ἀνταπέδωκεν ἡμῖν, ὅτι καθʼ ὅσον ἀπέχουσιν ἀνατολαὶ ἀπὸ δυσμῶν, ἐμάκρυνεν ἀφʼ ἡμῶν τὰς ἀνομίας ἡμῶν· καθὼς οἰκτείρει πατὴρ υἱοὺς αὐτοῦ, ᾠκτείρησε κύριος τοὺς φοβουμένους αὐτόν.’’
hōn ēdē en merei kataxiōthentes andres hama paisi kai gynaixi, mikroi kai megaloi, pantes athroōs en eni pneumati kai mią psychę̄ mē dialipōmen exomologoumenoi, kai ton tōn tosoutōn hēmin agathōn paraition aneuphēmountes, “ton euilateuonta pasais tais anomiais hēmōn, ton iōmenon pasas tas nosous hēmōn, ton lytroumenon ek phthoras tēn zōēn hēmōn, ton stephanounta hēmas en eleei kai oiktirmois, ton empimplōnta en agathois tēn epithymian hēmōn, hoti ou kata tas hamartias hēmōn epoiēsen hēmin, oude kata tas anomias hēmōn antapedōken hēmin, hoti kathʼ hoson apechousin anatolai apo dysmōn, emakrynen aphʼ hēmōn tas anomias hēmōn; kathōs oikteirei patēr huious autou, ǭkteirēse kyrios tous phoboumenous auton.’’
Having already been counted worthy of these things in part, men together with children and women, small and great, let us all together with one spirit and one soul never cease confessing and praising the author of such great blessings to us, “who is gracious to all our iniquities, who heals all our diseases, who redeems our life from corruption, who crowns us with mercy and compassion, who satisfies our desire with good things; for he has not dealt with us according to our sins, nor repaid us according to our iniquities; for as far as the east is from the west, so far has he removed our iniquities from us; as a father pities his sons, so the Lord has pitied those who fear him.”
Ps 103:3–5 (102:3-Ps LXX) (quotation, high confidence) · Ps 103:10–13 (102:10-Ps LXX) (quotation, high confidence)
Notes and citation
Summary: All should praise God, who forgives, heals, redeems, and pities those who fear him, as Psalm 103 says.
- The quotation is Ps 103:3–5, 10, 12–13 (102 LXX).
Topics: Prayer
Cite (SBL): Eusebius, Hist. eccl. 10.4.71 (Dindorf 4:472; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/10-4-25/#p-10-4-71).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
10.4.72Dindorf 4:472–473
ταῦτα καὶ νῦν καὶ εἰς τοὺς ἐξῆς ἅπαντας χρόνους ταῖς μνήμαις ἀναζωπυροῦντες, ἀτὰρ καὶ τῆς παρούσης πανηγύρεως καὶ τῆς φαιδρᾶς ταύτης καὶ λαμπροτάτης ἡμέρας τὸν αἴτιον καὶ πανηγυριάρχην νύκτωρ καὶ μεθʼ ἡμέραν διὰ πάσης ὥρας καὶ διʼ ὅλης, ὡς εἰπεῖν, ἀναπνοῆς ἐν νῷ προορώμενοι, στέργοντες καὶ σέβοντες ψυχῆς ὅλῃ δυνάμει, καὶ νῦν ἀναστάντες, μεγάλῃ διαθέσεως φωνῇ καθικετεύσωμεν, ὡς ἂν ὑπὸ τὴν αὐτοῦ μάνδραν εἰς τέλος ἡμᾶς σκεπάζων διασώζοιτο, τὴν παρʼ αὐτοῦ βραβεύων ἀρραγῆ καὶ ἄσειστον αἰωνίαν εἰρήνην, ἐν Χριστῷ Ἰησοῦ τῷ σωτῆρι ἡμῶν, διʼ οὗ αὐτῷ ἡ δόξα εἰς τοὺς σύμπαντας αἰῶνας τῶν αἰώνων. Ἀμήν.
tauta kai nyn kai eis tous exēs hapantas chronous tais mnēmais anazōpyrountes, atar kai tēs parousēs panēgyreōs kai tēs phaidras tautēs kai lamprotatēs hēmeras ton aition kai panēgyriarchēn nyktōr kai methʼ hēmeran dia pasēs hōras kai diʼ holēs, hōs eipein, anapnoēs en nǭ proorōmenoi, stergontes kai sebontes psychēs holę̄ dynamei, kai nyn anastantes, megalę̄ diatheseōs phōnę̄ kathiketeusōmen, hōs an hypo tēn autou mandran eis telos hēmas skepazōn diasōzoito, tēn parʼ autou brabeuōn arragē kai aseiston aiōnian eirēnēn, en Christǭ Iēsou tǭ sōtēri hēmōn, diʼ hou autǭ hē doxa eis tous sympantas aiōnas tōn aiōnōn. Amēn.
Rekindling these things in our memories now and for all time to come, and also keeping before our minds night and day, every hour and, so to speak, with every breath, the author and leader of the present festival and of this bright and most splendid day, loving and worshiping him with all the power of our soul, let us now rise and with a loud voice of devotion beseech him to shelter and preserve us to the end in his fold, granting us his unbroken and unshaken eternal peace, in Christ Jesus our Savior, through whom be glory to him for all the ages of ages. Amen.”
Notes and citation
Summary: The panegyric ends with a prayer that God keep the church in his fold and grant eternal peace through Christ.
Topics: Prayer
Cite (SBL): Eusebius, Hist. eccl. 10.4.72 (Dindorf 4:472–473; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/10-4-25/#p-10-4-72).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.