Church History 9.10.1–10.4.24
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 9, chapter 10
9.10.1Dindorf 4:439
Ἐκπεριῆλθε δʼ αὐτὸν τοιαύτη τις αἰτία· τὸ μέγεθος τῆς οὐ κατʼ ἀξίαν ἐπιτραπείσης ἡγεμονίας αὐτῷ μηκέθʼ οἷός τε φέρειν, ἀλλὰ διʼ ἀπειρίαν σώφρονος καὶ βασιλικοῦ λογισμοῦ ἀπειροκάλως τοῖς πράγμασιν ἐγχειρῶν, ἐπὶ πᾶσί τε ὑπερηφανίας μεγαλαυχίᾳ τὴν ψυχὴν ἀλόγως ἀρθεὶς, ἤδη καὶ κατὰ τῶν τῆς βασιλείας κοινωνῶν, τὰ πάντα αὐτοῦ διαφερόντων γένει καὶ τροφῇ καὶ παιδείᾳ, ἀξιώματί τε καὶ συνέσει, καὶ τῷ γε πάντων κορυφαιοτάτῳ, σωφροσύνῃ καὶ τῇ περὶ τὸν ἀληθῆ θεὸν εὐσεβείᾳ, τολμᾶν ὥρμητο θρασύνεσθαι, καὶ πρῶτον ἑαυτὸν ταῖς τιμαῖς ἀναγορεύειν.
Ekperiēlthe dʼ auton toiautē tis aitia; to megethos tēs ou katʼ axian epitrapeisēs hēgemonias autǭ mēkethʼ hoios te pherein, alla diʼ apeirian sōphronos kai basilikou logismou apeirokalōs tois pragmasin encheirōn, epi pasi te hyperēphanias megalauchią tēn psychēn alogōs artheis, ēdē kai kata tōn tēs basileias koinōnōn, ta panta autou diapherontōn genei kai trophę̄ kai paideią, axiōmati te kai synesei, kai tǭ ge pantōn koryphaiotatǭ, sōphrosynę̄ kai tę̄ peri ton alēthē theon eusebeią, tolman hōrmēto thrasynesthai, kai prōton heauton tais timais anagoreuein.
The following cause overtook him. No longer able to bear the greatness of the government unworthily entrusted to him, but handling affairs tastelessly for lack of a prudent and royal mind, and senselessly lifted up in soul by the boastfulness of arrogance in all things, he now set out to act insolently even against his partners in the empire, who surpassed him in everything, in family, upbringing, education, rank, and intelligence, and in what is chief of all, self-control and piety toward the true God, and to proclaim himself first in honors.
Notes and citation
Summary: Maximin, unfit for rule and swollen with pride, began to claim first place over his far better colleagues.
Cite (SBL): Eusebius, Hist. eccl. 9.10.1 (Dindorf 4:439; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/9-10-1/#p-9-10-1).
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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.
9.10.2Dindorf 4:439–440
ἐπιτείνας δὲ εἰς ἀπόνοιαν τὰ τῆς μανίας, συνθήκας ἃς πρὸς Λικίννιον πεποίητο παρασπονδήσας, πόλεμον ἄσπονδον αἴρεται· εἶτʼ ἐν βραχεῖ τὰ πάντα κυκήσας, πᾶσάν τε πόλιν ἐκταράξας, καὶ πᾶν στρατόπεδον μυριάδων τὸ πλῆθος ἀνηρίθμων συναγαγὼν, ἔξεισιν εἰς μάχην αὐτῷ παραταξάμενος, δαιμόνων ἐλπίσιν ὧν δὴ ᾤετο θεῶν καὶ ταῖς τῶν ὁπλιτῶν μυριάσι τὴν ψυχὴν ἐπηρμένος.
epiteinas de eis aponoian ta tēs manias, synthēkas has pros Likinnion pepoiēto paraspondēsas, polemon aspondon airetai; eitʼ en brachei ta panta kykēsas, pasan te polin ektaraxas, kai pan stratopedon myriadōn to plēthos anērithmōn synagagōn, exeisin eis machēn autǭ parataxamenos, daimonōn elpisin hōn dē ǭeto theōn kai tais tōn hoplitōn myriasi tēn psychēn epērmenos.
Pushing his madness to folly, he broke the treaty he had made with Licinius and began a war without truce. Then, having thrown everything into confusion in a short time, disturbed every city, and gathered his whole army of countless tens of thousands, he went out to battle drawn up against him, his soul lifted up by hopes in demons whom he thought gods and by his myriads of soldiers.
Notes and citation
Summary: Maximin broke his treaty with Licinius and marched to war trusting in demons and his huge army.
Notes on the original text
- Digital text corrected (line-break hyphen left in the digital text): ἐπι- τείνας → ἐπιτείνας.
Cite (SBL): Eusebius, Hist. eccl. 9.10.2 (Dindorf 4:439–440; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/9-10-1/#p-9-10-2).
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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.
9.10.3Dindorf 4:440
καὶ δὴ συμβαλὼν εἰς χεῖρας ἔρημος τῆς ἐκ θεοῦ καθίσταται ἐπισκοπῆς, Λικιννίῳ τῆς νίκης ἐξ αὐτοῦ τοῦ πάντων ἑνὸς καὶ μόνου θεοῦ πρυτανευθείσης.
kai dē symbalōn eis cheiras erēmos tēs ek theou kathistatai episkopēs, Likinniǭ tēs nikēs ex autou tou pantōn henos kai monou theou prytaneutheisēs.
And when he joined battle he found himself bereft of God's oversight, the victory being granted to Licinius by the one and only God of all.
Notes and citation
Summary: In battle God abandoned Maximin and gave Licinius the victory.
- The battle was fought near Adrianople in 313.
Cite (SBL): Eusebius, Hist. eccl. 9.10.3 (Dindorf 4:440; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/9-10-1/#p-9-10-3).
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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.
9.10.4Dindorf 4:440
ἀπόλλυσι δὴ πρῶτον τὸ ἐφʼ ᾧ πεποίθει ὁπλιτικὸν, τῶν τε ἀμφʼ αὐτὸν δορυφόρων γυμνὸν καὶ πάντων ἔρημον αὐτὸν καταλελοιπότων, καὶ τῷ τότε κρατοῦντι προσπεφευγότων, ὑπεκδὺς ὁ δείλαιος ὡς τάχιστα τὸν οὐ πρέποντα αὐτῷ βασιλικὸν κόσμον, δειλῶς καὶ δυσγενῶς καὶ ἀνάνδρως ὑποδύνει τὸ πλῆθος, κἄπειτα διαδιδράσκει, κρυπταζόμενός τε ἀνὰ τοὺς ἀγροὺς καὶ τὰς κώμας μόλις τῶν πολεμίων τὰς χεῖρας, τὰ τῆς σωτηρίας αὐτῷ προνοούμενος, διέξεισιν, ἔργοις αὐτοῖς εὖ μάλα πιστοὺς καὶ ἀληθεῖς τοὺς θείους ἀποφήνας χρησμοὺς, ἐν οἶς εἴρηται·
apollysi dē prōton to ephʼ hǭ pepoithei hoplitikon, tōn te amphʼ auton doryphorōn gymnon kai pantōn erēmon auton kataleloipotōn, kai tǭ tote kratounti prospepheugotōn, hypekdys ho deilaios hōs tachista ton ou preponta autǭ basilikon kosmon, deilōs kai dysgenōs kai anandrōs hypodynei to plēthos, kapeita diadidraskei, kryptazomenos te ana tous agrous kai tas kōmas molis tōn polemiōn tas cheiras, ta tēs sōtērias autǭ pronooumenos, diexeisin, ergois autois eu mala pistous kai alētheis tous theious apophēnas chrēsmous, en ois eirētai;
First the army in which he had trusted was destroyed; and when his bodyguards left him naked and deserted by all and fled to the victor, the wretch stripped off as quickly as possible the imperial dress that did not befit him, slipped cowardly, ignobly, and unmanfully into the crowd, and then ran away. Hiding in the fields and villages, he barely escaped the hands of his enemies while looking after his own safety, proving by his very deeds that the divine oracles are entirely faithful and true, in which it is said:
Notes and citation
Summary: Maximin's army was destroyed; he threw off his imperial robes, fled in disguise, and hid in the countryside.
Cite (SBL): Eusebius, Hist. eccl. 9.10.4 (Dindorf 4:440; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/9-10-1/#p-9-10-4).
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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.
9.10.5Dindorf 4:440
“οὐ σώζεται βασιλεὺς διὰ δύναμιν, καὶ γίγας οὐ σωθήσεται ἐν πλήθει ἰσχύος αὐτοῦ· ψευδὴς ἵππος εἰς σωτηρίαν, ἐν δὲ πλήθει δυνάμεως αὐτοῦ οὐ σωθήσεται. ἰδοὺ οἱ ὀφθαλμοὶ κυρίου ἐπὶ τοὺς φοβουμένους αὐτὸν, τοὺς ἐλπίζοντας ἐπὶ τὸ ἔλεος αὐτοῦ, ῥύσασθαι ἐκ θανάτου τὰς ψυχὰς αὐτῶν.”
“ou sōzetai basileus dia dynamin, kai gigas ou sōthēsetai en plēthei ischyos autou; pseudēs hippos eis sōtērian, en de plēthei dynameōs autou ou sōthēsetai. idou hoi ophthalmoi kyriou epi tous phoboumenous auton, tous elpizontas epi to eleos autou, rhysasthai ek thanatou tas psychas autōn.”
“A king is not saved by his power, and a giant will not be saved by the greatness of his strength; a horse is a false hope for salvation, and by the greatness of its power it will not be saved. Behold, the eyes of the Lord are on those who fear him, who hope in his mercy, to deliver their souls from death.”
Ps 33:16–19 (32:16-Ps LXX) (quotation, high confidence)
Notes and citation
Summary: The psalm says kings and warriors are not saved by strength, but God rescues those who fear him.
- The quotation is Ps 33:16–19 (32:16–19 LXX).
Cite (SBL): Eusebius, Hist. eccl. 9.10.5 (Dindorf 4:440; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/9-10-1/#p-9-10-5).
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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.
9.10.6Dindorf 4:440–441
οὕτω δῆτα αἰσχύνης ἔμπλεως ὁ τύραννος ἐπὶ τὰ καθʼ ἑαυτὸν ἐλθὼν μέρη, πρῶτον μὲν ἐμμανεῖ θυμῷ πολλοὺς ἱερεῖς καὶ προφήτας τῶν πάλαι θαυμαζομένων αὐτῷ θεῶν, ὧν δὴ τοῖς χρησμοῖς ἀναρριπισθεὶς τὸν πόλεμον ἤρατο, ὡσὰν γόητας καὶ ἀπατεῶνας καὶ ἐπὶ πᾶσι προδότας τῆς αὐτοῦ γενομένους σωτηρίας ἀναιρεῖ, εἶτα δὴ δοὺς δόξαν τῷ τῶν Χριστιανῶν θεῷ, νόμον τε τὸν ὑπὲρ ἐλευθερίας αὐτῶν τελεώτατα καὶ πληρέστατα διαταξάμενος, δυσθανατήσας αὐτίκα, μηδεμιᾶς αὐτῷ χρόνου δοθείσης προθεσμίας τελευτᾷ τὸν βίον. ὁ δὲ καταπεμφθεὶς ὑπʼ αὐτοῦ νόμος τοιοῦτος ἦν· Ἀντίγραφον ἑρμηνείας τῆς τοῦ τυράννου ὑπὲρ Χριστιανῶν διατάξεως, ἐκ Ῥωμαϊκῆς γλώττης εἰς τὴν ἑλλάδα μεταληφθείσης.
houtō dēta aischynēs empleōs ho tyrannos epi ta kathʼ heauton elthōn merē, prōton men emmanei thymǭ pollous hiereis kai prophētas tōn palai thaumazomenōn autǭ theōn, hōn dē tois chrēsmois anarripistheis ton polemon ērato, hōsan goētas kai apateōnas kai epi pasi prodotas tēs autou genomenous sōtērias anairei, eita dē dous doxan tǭ tōn Christianōn theǭ, nomon te ton hyper eleutherias autōn teleōtata kai plērestata diataxamenos, dysthanatēsas autika, mēdemias autǭ chronou dotheisēs prothesmias teleutą ton bion. ho de katapemphtheis hypʼ autou nomos toioutos ēn; Antigraphon hermēneias tēs tou tyrannou hyper Christianōn diataxeōs, ek Rhōmaïkēs glōttēs eis tēn hellada metalēphtheisēs.
So the tyrant, full of shame, came to his own region, and first in raging anger put to death many priests and prophets of the gods he had formerly admired, by whose oracles he had been stirred up to begin the war, as sorcerers and deceivers and, above all, betrayers of his safety. Then, giving glory to the God of the Christians and enacting a most perfect and complete law for their freedom, he at once died a painful death, no time of respite being granted him. The law he sent out was as follows: Copy of a translation of the tyrant's ordinance on behalf of the Christians, translated from the Latin language into Greek.
Notes and citation
Summary: Back home, Maximin killed his priests and prophets, gave glory to the Christians' God, issued a law granting them freedom, and soon died painfully.
Notes on the original text
- Digital text corrected (wrong ending and accent in the digital text): ὑπὲρ Χριστιανόν → ὑπὲρ Χριστιανῶν.
Topics: Persecution
Cite (SBL): Eusebius, Hist. eccl. 9.10.6 (Dindorf 4:440–441; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/9-10-1/#p-9-10-6).
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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.
9.10.7Dindorf 4:441
“Αὐτοκράτωρ Καῖσαρ Γάιος Οὐαλέριος Μα- “ξιμῖνος, Γερμανικὸς, Σαρματικὸς, εὐσεβὴς, εὐτυ- “χὴς, ἀνίκητος, σεβαστός. κατὰ πάντα τρόπον ἡμὰς “διηνεκῶς τῶν ἐπαρχιωτῶν τῶν ἡμετέρων τοῦ χρη— “σίμου προνοεῖσθαι, καὶ ταῦτα αὐτοῖς βούλεσθαι “παρέχειν, οἷς τὰ λυσιτελῆ πάντων μάλιστα κατορ- ‘θοῦται, καὶ ὅσα τῆς λυσιτελείας καὶ τῆς χρησιμό- ‘τητός ἐστι τῆς κοινῆς αὐτῶν, καὶ ὁποῖα πρὸς τὴν ‘δημοσίαν λυσιτέλειαν ἁρμόζει, καὶ ταῖς ἑκάστων ‘διανοίαις προσφιλῆ τυγχάνει, οὐδένα ἀγνοεῖν, ἀλλʼ ἕκαστον ἀνατρέχειν ἐπʼ αὐτῷ τὸ γινόμενον, γινώ- ‘σκειν τε ἕκαστον τόν ἀνθρώπων καὶ ἔχειν ἐν ἑαυτῷ, “δῆλον εἶναι πιστεύομεν.
“Autokratōr Kaisar Gaios Oualerios Ma- “ximinos, Germanikos, Sarmatikos, eusebēs, euty- “chēs, anikētos, sebastos. kata panta tropon hēmas “diēnekōs tōn eparchiōtōn tōn hēmeterōn tou chrē— “simou pronoeisthai, kai tauta autois boulesthai “parechein, hois ta lysitelē pantōn malista kator- ‘thoutai, kai hosa tēs lysiteleias kai tēs chrēsimo- ‘tētos esti tēs koinēs autōn, kai hopoia pros tēn ‘dēmosian lysiteleian harmozei, kai tais hekastōn ‘dianoiais prosphilē tynchanei, oudena agnoein, allʼ hekaston anatrechein epʼ autǭ to ginomenon, ginō- ‘skein te hekaston ton anthrōpōn kai echein en heautǭ, “dēlon einai pisteuomen.
[Edict of Maximin:] “The Emperor Caesar Gaius Valerius Maximinus, Germanicus, Sarmaticus, Pious, Fortunate, Invincible, Augustus. We believe it is plain that no one is unaware, but that each one, recalling what has happened, knows and holds it in mind, that we have continually taken thought in every way for the advantage of our provincials, and have wished to provide them with those things by which the welfare of all is best secured, and whatever belongs to their common benefit and advantage, and whatever suits the public good and is agreeable to the minds of each.
Notes and citation
Summary: Maximin's final edict opens by claiming he has always sought his provincials' welfare.
- The edict dates from 313.
Notes on the original text
- Digital text corrected (stray raised dot in the digital text): Γάι·ος → Γάιος.
Cite (SBL): Eusebius, Hist. eccl. 9.10.7 (Dindorf 4:441; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/9-10-1/#p-9-10-7).
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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.
9.10.8Dindorf 4:441–442
ὁπότε τοίνυν πρὸ τούτου δῆλον γέγονε τῇ γνώσει τῇ ἡμετέρᾳ ἐκ ταύτης τῆς προφάσεως, ἐξ ἧς κεκελευσμένον ἦν ὑπὸ τῶν θειοτάτων Διοκλητιανοῦ καὶ Μαξιμιανοῦ τῶν γονέων τῶν ἡμετέρων τὰς συνόδους τῶν Χριστιανῶν “ἐξῃρῆσθαι, πολλοὺς σεισμοὺς καὶ ἀποστερήσεις ὑπὸ τῶν ὀφφικιαλίων γεγενῆσθαι, καὶ εἰς τοὐπιὸν δὲ τοῦτο προχωρεῖν κατὰ τῶν ἐπαρχιωτῶν τῶν “ἡμετέρων, ὧν μάλιστα πρόνοιαν τὴν προσήκουσαν “γίνεσθαι σπουδάζομεν, τῶν οὐσιῶν τῶν ἰδίων αὐ- “τῶν κατατριβομένων, δοθέντων γραμμάτων πρὸς “τοὺς ἡγεμόνας ἑκάστης ἐπαρχίας τῷ παρελθόντι “ἐνιαυτῷ ἐνομοθετήσαμεν, ἵνʼ ἐάν τις βούλοιτο τῷ “τοιούτῳ ἔθει ἢ τῇ αὐτῇ φυλακῇ τῆς αὐτῆς θρη- “σκείας ἕπεσθαι, τοῦτον ἀνεμποδίστως ἔχεσθαι τῆς προθέσεως τῆς ἑαυτοῦ, καὶ ὑπὸ μηδενὸς ἐμποδί- “ζεσθαι μηδὲ κωλύεσθαι, καὶ εἶναι αὐτοῖς εὐχέρειαν, “ἄνευ τινὸς φόβου καὶ ὑποψίας τοῦθʼ ὅπερ ἑκάστῳ “ἀρέσκει ποιεῖν.
hopote toinyn pro toutou dēlon gegone tę̄ gnōsei tę̄ hēmeterą ek tautēs tēs prophaseōs, ex hēs kekeleusmenon ēn hypo tōn theiotatōn Dioklētianou kai Maximianou tōn goneōn tōn hēmeterōn tas synodous tōn Christianōn “exę̄rēsthai, pollous seismous kai aposterēseis hypo tōn ophphikialiōn gegenēsthai, kai eis toupion de touto prochōrein kata tōn eparchiōtōn tōn “hēmeterōn, hōn malista pronoian tēn prosēkousan “ginesthai spoudazomen, tōn ousiōn tōn idiōn au- “tōn katatribomenōn, dothentōn grammatōn pros “tous hēgemonas hekastēs eparchias tǭ parelthonti “eniautǭ enomothetēsamen, hinʼ ean tis bouloito tǭ “toioutǭ ethei ē tę̄ autę̄ phylakę̄ tēs autēs thrē- “skeias hepesthai, touton anempodistōs echesthai tēs protheseōs tēs heautou, kai hypo mēdenos empodi- “zesthai mēde kōlyesthai, kai einai autois euchereian, “aneu tinos phobou kai hypopsias touthʼ hoper hekastǭ “areskei poiein.
Since, then, it had previously become clear to our knowledge that, under the pretext by which our fathers, the most divine Diocletian and Maximian, had ordered the meetings of the Christians to be abolished, many extortions and robberies were committed by the officials, and that this was going on further against our provincials, for whom we are especially eager that due care be taken, their own property being wasted away, we issued a law last year by letters sent to the governors of each province that if anyone wished to follow such a custom or the same observance of this religion, he should hold to his purpose without hindrance, and should be hindered or prevented by no one, and that they should have freedom to do, without any fear or suspicion, whatever pleases each one.
Notes and citation
Summary: Maximin says that, seeing officials abuse the old ban on Christian meetings, he had already decreed that anyone could practice this religion freely.
Topics: Persecution
Cite (SBL): Eusebius, Hist. eccl. 9.10.8 (Dindorf 4:441–442; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/9-10-1/#p-9-10-8).
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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.
9.10.9Dindorf 4:442
πλὴν οὐδὲ νῦν λαθεῖν ἡμᾶς “ἐδυνήθη, ὅτι τινὲς τῶν δικαστῶν παρενεθυμοῦντο “τὰς ἡμετέρας κελεύσεις, καὶ διστάζειν τοὺς ἡμετέ- “ρους ἀνθρώπους περὶ τὰ προστάγματα τὰ ἡμέτερα “παρεσκεύασαν, καὶ ὀκνηρότερον προσιέναι ταύταις “ταῖς θρησκείαις, αἷς ἦν ἀρεστὸν αὐτοῖς, ἐποίησαν. “
plēn oude nyn lathein hēmas “edynēthē, hoti tines tōn dikastōn parenethymounto “tas hēmeteras keleuseis, kai distazein tous hēmete- “rous anthrōpous peri ta prostagmata ta hēmetera “pareskeuasan, kai oknēroteron prosienai tautais “tais thrēskeiais, hais ēn areston autois, epoiēsan. “
Yet even now it could not escape us that some of the judges misunderstood our commands and caused our people to hesitate about our ordinances and made them more reluctant to approach those forms of worship that pleased them.
Notes and citation
Summary: Some judges, he complains, misread his orders and made people afraid to practice their religion.
Notes on the original text
- Digital text corrected (wrong breathing and accent on a line-division fragment in the digital text): “ῥοῦς ἀνθρώπους → “ρους ἀνθρώπους.
Topics: Persecution
Cite (SBL): Eusebius, Hist. eccl. 9.10.9 (Dindorf 4:442; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/9-10-1/#p-9-10-9).
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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.
9.10.10Dindorf 4:442
ἵνα τοίνυν εἰς τὸ ἐξῆς πάσα ὑποψία ἀμφιβολίας “τοῦ φόβου περιαιρεθῇ, τοῦτο τὸ διάταγμα προτε- “θῇναι ἐνομοθετήσαμεν, ἵνα πᾶσι δῆλον γένηται “ἐξεῖναι τούτοις, οἵτινες ταύτην τὴν αἵρεσιν καὶ τὴν “ θρησκείαν μετιέναι βούλονται, ἐκ ταύτης τῆς δω- “ρεᾶς τῆς ἡμετέρας, καθὼς ἕκαστος βούλεται ἢ ἡδέα “αὐτῷ ἐστιν, οὕτως προσιέναι τῇ θρησκείᾳ ταύτῃ, “ἣν ἐξ ἔθους θρησκεύειν εἴλετο· καὶ τὰ κυριακὰ δὲ τὰ οἰ- “κεῖα ὅπως κατασκευάζοιεν, συγχωρεῖται.
hina toinyn eis to exēs pasa hypopsia amphibolias “tou phobou periairethę̄, touto to diatagma prote- “thę̄nai enomothetēsamen, hina pasi dēlon genētai “exeinai toutois, hoitines tautēn tēn hairesin kai tēn “ thrēskeian metienai boulontai, ek tautēs tēs dō- “reas tēs hēmeteras, kathōs hekastos bouletai ē hēdea “autǭ estin, houtōs prosienai tę̄ thrēskeią tautę̄, “hēn ex ethous thrēskeuein eileto; kai ta kyriaka de ta oi- “keia hopōs kataskeuazoien, synchōreitai.
In order, therefore, that for the future every suspicion of doubt arising from fear may be removed, we have decreed that this edict be published, so that it may be plain to all that those who wish to follow this sect and worship are permitted by this our gift to approach this worship, which they have chosen by custom to practice, as each wishes or as is pleasing to him; and it is also granted that they may build their own Lord's houses.
Notes and citation
Summary: The edict grants everyone freedom to practice the Christian religion and to build churches.
- κυριακά, “the Lord's (houses)”, is the usual word for church buildings. αἵρεσις here is neutral, “sect”.
Notes on the original text
- Digital text corrected (misread letters and accent in the digital text; misread letters in the digital text): ἔνα τοίνυν → ἵνα τοίνυν; ἔνα πάσι → ἵνα πᾶσι.
Topics: Persecution
Cite (SBL): Eusebius, Hist. eccl. 9.10.10 (Dindorf 4:442; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/9-10-1/#p-9-10-10).
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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.
9.10.11Dindorf 4:442–443
ἵνα μέν- “τοι καὶ μείζων γένηται ἡ ἡμετέρα δωρεὰ, καὶ τοῦτο νο- “μοθετῆσαι κατηξιώσαμεν, ἵνʼ εἴ τινες οἰκίαι καὶ χωρία “τοῦ δικαίου τῶν Χριστιανῶν πρὸ τούτου ἐτύγχανον “ὄντα, ἐκ τῆς κελεύσεως τῶν γονέων τῶν ἡμετέρων “εἰς τὸ δίκαιον μετέπεσε τοῦ φίσκου, ἢ ὑπό τινος “κατελήφθη πόλεως, εἴτε διάπρασις τούτων γεγένη- ‘ται, εἴτε εἰς χάρισμα δέδοταί τινι, ταῦτα πάντα εἰς “τὸ ἀρχαῖον δίκαιον τῶν Χριστιανῶν ἀνακληθῆναι “ἐκελεύσαμεν, ἵνα καὶ ἐν τούτῳ τῆς ἡμετέρας εὐσε- “βείας καὶ τῆς προνοίας αἴσθησιν πάντες λάβωσιν.”
hina men- “toi kai meizōn genētai hē hēmetera dōrea, kai touto no- “mothetēsai katēxiōsamen, hinʼ ei tines oikiai kai chōria “tou dikaiou tōn Christianōn pro toutou etynchanon “onta, ek tēs keleuseōs tōn goneōn tōn hēmeterōn “eis to dikaion metepese tou phiskou, ē hypo tinos “katelēphthē poleōs, eite diaprasis toutōn gegenē- ‘tai, eite eis charisma dedotai tini, tauta panta eis “to archaion dikaion tōn Christianōn anaklēthēnai “ekeleusamen, hina kai en toutǭ tēs hēmeteras euse- “beias kai tēs pronoias aisthēsin pantes labōsin.”
And so that our gift may be even greater, we have also thought fit to decree this: if any houses and lands which formerly belonged by right to the Christians have by the command of our fathers passed into the ownership of the treasury, or have been seized by any city, whether they have been sold or given to anyone as a gift, we have ordered all these to be restored to the former right of the Christians, so that in this too all may perceive our piety and forethought.”
Notes and citation
Summary: Confiscated Christian houses and lands are to be restored to them.
Notes on the original text
- Digital text corrected (misread letters in the digital text): ἔνα μέν- → ἵνα μέν-.
Topics: Persecution
Cite (SBL): Eusebius, Hist. eccl. 9.10.11 (Dindorf 4:442–443; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/9-10-1/#p-9-10-11).
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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.
9.10.12Dindorf 4:443
αὗται τοῦ τυράννου φωναὶ, οὐδʼ ὅλον ἐνιαυτὸν τῶν κατὰ Χριστιανῶν ἐν στήλαις ἀνατεθειμένων αὐτῷ διαταγμάτων ὑστερίσασαι. καὶ παρʼ ᾧ γε μικρῷ πρόσθεν δυσσεβεῖς ἐδοκοῦμεν καὶ ἄθεοι καὶ παντὸς ὄλεθροι τοῦ βίου, ὡς μὴ ὅτι γε πόλιν, ἀλλʼ οὐδὲ χώραν οὐδʼ ἐρημίαν οἰκεῖν ἐπιτρέπεσθαι, παρὰ τούτῳ διατάξεις ὑπὲρ Χριστιανῶν καὶ νομοθεσίαι συνετάττοντο, καὶ οἱ πρὸ βραχέος πυρὶ καὶ σιδήρῳ, θηρίων τε καὶ οἰωνῶν βορᾷ πρὸ ὀφθαλμῶν αὐτοῦ τοῦ τυράννου διαφθειρόμενοι, καὶ πᾶν εἶδος κολάσεως καὶ τιμωρίας, ἀπαλλαγῆς τε βίου οἰκτρότατα ὡσὰν ἄθεοι καὶ δυσσεβεῖς ὑπομένοντες, οὗτοι νῦν πρὸς αὐτοῦ καὶ θρησκεύειν ὁμολογοῦνται θρησκείαν, καὶ ἐπισκευάζειν κυριακὰ ἐπιτρέπονται, καὶ δικαίων τινῶν αὐτοῖς μετεῖναι αὐτὸς ὁ τύραννος μαρτυρεῖ καὶ ὁμολογεῖ.
hautai tou tyrannou phōnai, oudʼ holon eniauton tōn kata Christianōn en stēlais anatetheimenōn autǭ diatagmatōn hysterisasai. kai parʼ hǭ ge mikrǭ prosthen dyssebeis edokoumen kai atheoi kai pantos olethroi tou biou, hōs mē hoti ge polin, allʼ oude chōran oudʼ erēmian oikein epitrepesthai, para toutǭ diataxeis hyper Christianōn kai nomothesiai synetattonto, kai hoi pro bracheos pyri kai sidērǭ, thēriōn te kai oiōnōn borą pro ophthalmōn autou tou tyrannou diaphtheiromenoi, kai pan eidos kolaseōs kai timōrias, apallagēs te biou oiktrotata hōsan atheoi kai dyssebeis hypomenontes, houtoi nyn pros autou kai thrēskeuein homologountai thrēskeian, kai episkeuazein kyriaka epitrepontai, kai dikaiōn tinōn autois meteinai autos ho tyrannos martyrei kai homologei.
These are the words of the tyrant, coming not even a full year after the decrees against the Christians set up by him on tablets. And the very man in whose eyes, a little before, we seemed impious and godless and a pestilence to all life, so that we were not permitted to live, not to say in a city, but not even in the countryside or the desert, now drew up ordinances and laws on behalf of the Christians. Those who shortly before were being destroyed by fire and sword, and as food for beasts and birds, before the eyes of the tyrant himself, and who endured every kind of punishment and chastisement and the most pitiable departure from life as godless and impious, are now acknowledged by him to practice a religion, are permitted to rebuild their Lord's houses, and the tyrant himself testifies and confesses that they have some rights.
Notes and citation
Summary: Within a year the same tyrant who had outlawed and killed Christians acknowledged their religion and restored their rights.
Topics: Persecution
Cite (SBL): Eusebius, Hist. eccl. 9.10.12 (Dindorf 4:443; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/9-10-1/#p-9-10-12).
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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.
9.10.13Dindorf 4:443
καὶ δὴ τοιαῦτα ἐξομολογησάμενος, ὥσπερ τινὸς τυχὼν εὐεργεσίας, τούτων δὴ αὐτῶν ἕνεκα ἧττον ἢ παθεῖν αὐτὸν ἐχρῆν δήπου παθὼν, ἀθρόᾳ θεοῦ πληγεὶς μάστιγι ἐν δευτέρᾳ τοῦ πολέμου συμβολῇ καταστρέφει.
kai dē toiauta exomologēsamenos, hōsper tinos tychōn euergesias, toutōn dē autōn heneka hētton ē pathein auton echrēn dēpou pathōn, athroą theou plēgeis mastigi en deuterą tou polemou symbolę̄ katastrephei.
And having made such a confession, as though he had received some benefit for it, he suffered, surely, less than he ought to have suffered, and, struck by a sudden scourge of God, he perished in the second encounter of the war.
Notes and citation
Summary: After this confession Maximin was struck by God and died during the second phase of the war.
Cite (SBL): Eusebius, Hist. eccl. 9.10.13 (Dindorf 4:443; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/9-10-1/#p-9-10-13).
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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.
9.10.14Dindorf 4:443–444
γίνεται δʼ αὐτῷ τὰ τῆς καταστροφῆς οὐχ οἷα στρατηγοῖς πολεμάρχαις, ὑπὲρ ἀρετῆς καὶ γνωρίμων πολλάκις ἀνδριζομένοις ἐν πολέμῳ, τὴν εὐκλεῆ τελευτὴν εὐθαρσῶς ὑπομεῖναι συνέβη, ἀλλὰ γὰρ ἅτε τις δυσσεβὴς καὶ θεομάχος, τῆς παρατάξεως ἔτʼ αὐτῷ πρὸ τοῦ πεδίου συνεστώσης, οἴκοι μένων αὐτὸς καὶ κρυπταζόμενος τὴν προσήκουσαν τιμωρίαν ὑπέχει, ἀθρόᾳ θεοῦ πληγεὶς καθʼ ὅλου τοῦ σώματος μάστιγι, ὡς ἀλγηδόσι δειναῖς καὶ περιωδυνίαις ἐλαυνόμενον πρηνῆ καταπεσεῖν λιμῷ φθειρόμενον, τάς τε σάρκας ὅλας ἀοράτῳ καὶ θεηλάτῳ πυρὶ τηκόμενον ὡς διαρρεύσαντα τὸ μὲν πὰν εἶδος τῆς παλαιάς μορφῆς ἀφανισθῆναι, ξηρῶν δʼ αὐτὸ μόνον ὀστέων οἶόν τι μακρῷ χρόνῳ κατεσκελετευμένον εἴδωλον ὑπολειφθῆναι· ὡς μηδʼ ἄλλο τι νομίζειν τοὺς παρόντας ἢ τάφον αὐτῷ τῆς ψυχῆς γεγονέναι τὸ σῶμα, ἐν ἤδη νεκρῷ καὶ παντελῶς ἀπορρεύσαντι κατορωρυγμένης.
ginetai dʼ autǭ ta tēs katastrophēs ouch hoia stratēgois polemarchais, hyper aretēs kai gnōrimōn pollakis andrizomenois en polemǭ, tēn eukleē teleutēn eutharsōs hypomeinai synebē, alla gar hate tis dyssebēs kai theomachos, tēs parataxeōs etʼ autǭ pro tou pediou synestōsēs, oikoi menōn autos kai kryptazomenos tēn prosēkousan timōrian hypechei, athroą theou plēgeis kathʼ holou tou sōmatos mastigi, hōs algēdosi deinais kai periōdyniais elaunomenon prēnē katapesein limǭ phtheiromenon, tas te sarkas holas aoratǭ kai theēlatǭ pyri tēkomenon hōs diarreusanta to men pan eidos tēs palaias morphēs aphanisthēnai, xērōn dʼ auto monon osteōn oion ti makrǭ chronǭ kateskeleteumenon eidōlon hypoleiphthēnai; hōs mēdʼ allo ti nomizein tous parontas ē taphon autǭ tēs psychēs gegonenai to sōma, en ēdē nekrǭ kai pantelōs aporreusanti katorōrygmenēs.
His end was not like that of generals and commanders who often fight bravely in war for virtue and friends and courageously meet a glorious death. Rather, as an impious enemy of God, while his army was still drawn up in the field, he stayed at home in hiding and received the punishment he deserved. Struck suddenly by a scourge of God over his whole body, driven by terrible pains and torments, he fell on his face wasting with hunger, while all his flesh was consumed by an invisible fire sent by God, so that, dissolving, every trace of his former shape vanished, and only a sort of image of dry bones, like a skeleton wasted by long time, was left. Those present thought nothing else than that his body had become a tomb of his soul, which was buried in something already dead and wholly wasted away.
Notes and citation
Summary: Hiding at home, Maximin was struck by a wasting disease that burned away his flesh and left him a living skeleton.
Notes on the original text
- Digital text corrected (line-break hyphen left in the digital text; wrong accent in the digital text): στρατηγοἴς → στρατηγοῖς; κατα- πεσεῖν → καταπεσεῖν.
Cite (SBL): Eusebius, Hist. eccl. 9.10.14 (Dindorf 4:443–444; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/9-10-1/#p-9-10-14).
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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.
9.10.15Dindorf 4:444
σφοδρότερον δʼ ἔτι μᾶλλον τῆς θέρμης αὐτὸν ἐκ βάθους μυελῶν καταφλεγούσης προπηδῶσι μὲν αὐτῷ τὰ ὄμματα, καὶ τῆς ἰδίας λήξεως ἀποπεσόντα πηρὸν αὐτὸν ἀφίησιν.
sphodroteron dʼ eti mallon tēs thermēs auton ek bathous myelōn kataphlegousēs propēdōsi men autǭ ta ommata, kai tēs idias lēxeōs apopesonta pēron auton aphiēsin.
And as the heat burned him still more violently from the depths of his marrow, his eyes sprang out and, falling from their sockets, left him blind.
Notes and citation
Summary: The fever grew so fierce that his eyes fell out and he was blinded.
Cite (SBL): Eusebius, Hist. eccl. 9.10.15 (Dindorf 4:444; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/9-10-1/#p-9-10-15).
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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.
9.10.16Dindorf 4:444
ὁ δʼ ἐπὶ τούτοις ἔτι ἐμπνέων, ἀνθομολογούμενος τῷ κυρίῳ, θάνατον ἐπεκαλεῖτο, καὶ τὸ πανύστατον ἐνδίκως ταῦτα τῆς κατὰ τοῦ Χριστοῦ παροινίας χάριν ὁμολογήσας παθεῖν τὴν ψυχὴν ἀφίησιν.
ho dʼ epi toutois eti empneōn, anthomologoumenos tǭ kyriǭ, thanaton epekaleito, kai to panystaton endikōs tauta tēs kata tou Christou paroinias charin homologēsas pathein tēn psychēn aphiēsin.
Still breathing after this, he made confession to the Lord and called for death; and at the very last, having confessed that he suffered these things justly because of his violence against Christ, he gave up his soul.
Notes and citation
Summary: Before dying, Maximin confessed that he suffered justly for his attacks on Christ.
Cite (SBL): Eusebius, Hist. eccl. 9.10.16 (Dindorf 4:444; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/9-10-1/#p-9-10-16).
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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.
Church 9, chapter 11
9.11.1Dindorf 4:444
Οὕτω δῆτα Μαξιμίνου ἐκποδὼν γενομένου, ὃς μόνος ἔτι λείπων τῶν τῆς θεοσεβείας ἐχθρῶν, ἁπάντων χείριστος ἀναπέφηνε, τὰ μὲν τῆς τῶν ἐκκλησιῶν ἀνανεώσεως ἐκ θεμελίων χάριτι θεοῦ τοῦ παντοκράτορος ἠγείρετο, ὅ τε Χριστοῦ λόγος εἰς δόξαν τοῦ τῶν ὅλων θεοῦ διαλάμπων, μείζονα τῆς πρόσθεν ἀπελάμβανε παρρησίαν, τὰ δετῆς δυσσεβείας τῶν τῆς θεοσεβείας ἐχθρῶν αἰσχύνης ἐσχάτης καὶ ἀτιμίας ἐνεπίμπλατο.
Houtō dēta Maximinou ekpodōn genomenou, hos monos eti leipōn tōn tēs theosebeias echthrōn, hapantōn cheiristos anapephēne, ta men tēs tōn ekklēsiōn ananeōseōs ek themeliōn chariti theou tou pantokratoros ēgeireto, ho te Christou logos eis doxan tou tōn holōn theou dialampōn, meizona tēs prosthen apelambane parrēsian, ta detēs dyssebeias tōn tēs theosebeias echthrōn aischynēs eschatēs kai atimias enepimplato.
So when Maximin, who alone was still left of the enemies of godliness and proved the worst of all, had been removed, the renewal of the churches from their foundations was raised up by the grace of God the Almighty, and the word of Christ, shining forth to the glory of the God of the universe, received greater freedom than before, while the impiety of the enemies of godliness was filled with the utmost shame and dishonor.
Notes and citation
Summary: With Maximin gone, the churches were rebuilt and the gospel enjoyed greater freedom than ever.
Cite (SBL): Eusebius, Hist. eccl. 9.11.1 (Dindorf 4:444; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/9-10-1/#p-9-11-1).
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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.
9.11.2Dindorf 4:444–445
πρῶτός τε γὰρ αὐτὸς ἐκεῖνος Μαξιμῖνος, ἁπάντων πολεμιώτατος ὑπὸ τῶν κρατούντων ἀναγορευθεὶς, δυσσεβέστατος καὶ δυσωνυμώτατος καὶ θεομισέστατος τύραννος διὰ προγραμμάτων δημοσίων ἀνεστηλίτευτο, γραφαί τε ὅσαι εἰς τιμὴν αὐτοῦ καὶ τῶν αὐτοῦ παίδων κατὰ πᾶσαν ἀνέκειντο πόλιν, αἱ μὲν ἐξ ὕψους εἰς ἔδαφος ῥιπτούμεναι συνετρίβοντο, αἶ δὲ τὰς προσόψεις ἠχρειοῦντο, σκοτεινῷ χρώματι καταμελανούμεναι, ἀνδριάντων τε ὁμοίως ὁπόσοι εἰς τὴν αὐτοῦ τιμὴν διανεστήκεσαν, ὡσαύτως ῥιπτούμενοι συνετρίβοντο, γέλως καὶ παιδιὰ τοῖς ἐνυβρίζειν καὶ ἐμπαροινεῖν ἐθέλουσιν ἐκκείμενοι.
prōtos te gar autos ekeinos Maximinos, hapantōn polemiōtatos hypo tōn kratountōn anagoreutheis, dyssebestatos kai dysōnymōtatos kai theomisestatos tyrannos dia programmatōn dēmosiōn anestēliteuto, graphai te hosai eis timēn autou kai tōn autou paidōn kata pasan anekeinto polin, hai men ex hypsous eis edaphos rhiptoumenai synetribonto, ai de tas prosopseis ēchreiounto, skoteinǭ chrōmati katamelanoumenai, andriantōn te homoiōs hoposoi eis tēn autou timēn dianestēkesan, hōsautōs rhiptoumenoi synetribonto, gelōs kai paidia tois enybrizein kai emparoinein ethelousin ekkeimenoi.
For first Maximin himself, proclaimed by the rulers the worst enemy of all, was publicly denounced in public proclamations as a most impious, most infamous, and most God-hated tyrant. Of the portraits set up in every city in honor of him and his children, some were thrown down from on high and smashed, others had their faces obliterated by being daubed with dark paint; and likewise all the statues that had been set up in his honor were thrown down and broken in the same way, lying exposed as a laughingstock and plaything to those who wished to insult and abuse them.
Notes and citation
Summary: Maximin was publicly condemned, and his portraits and statues were smashed or defaced.
Notes on the original text
- Digital text corrected (misread letter in the digital text; word wrongly divided in the digital text): δοσωνυμώτατος → δυσωνυμώτατος; διὰ πρὸ γραμμάτων → διὰ προγραμμάτων.
Cite (SBL): Eusebius, Hist. eccl. 9.11.2 (Dindorf 4:444–445; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/9-10-1/#p-9-11-2).
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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.
9.11.3Dindorf 4:445
εἶτα δὲ καὶ τῶν ἄλλων τῆς θεοσεβείας ἐχθρῶν πᾶσαι αἶ τιμαὶ περιῃροῦντο, ἐκτείνοντο δὲ καὶ πάντες οἶ τὰ Μαξιμίνου φρονοῦντες, ὅσοι μάλιστα τῶν ἐν ἀρχικοῖς ἀξιώμασιν ὑπʼ αὐτοῦ τετιμημένοι τῇ πρὸς αὐτὸν κολακείᾳ σοβαρῶς ἐνεπαρῴνησαν τῷ καθʼ ἡμὰς λόγῳ·
eita de kai tōn allōn tēs theosebeias echthrōn pasai ai timai perię̄rounto, ekteinonto de kai pantes oi ta Maximinou phronountes, hosoi malista tōn en archikois axiōmasin hypʼ autou tetimēmenoi tę̄ pros auton kolakeią sobarōs eneparǭnēsan tǭ kathʼ hēmas logǭ;
Then all the honors of the other enemies of godliness were also taken away, and all who shared Maximin's views were put to death, especially those who had been honored by him with high offices and in flattery of him had insolently raged against our teaching;
Notes and citation
Summary: Maximin's supporters, especially officials who had persecuted Christians, were stripped of honors and executed.
Topics: Persecution
Cite (SBL): Eusebius, Hist. eccl. 9.11.3 (Dindorf 4:445; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/9-10-1/#p-9-11-3).
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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.
9.11.4Dindorf 4:445
οἷος ἦν ὁ παρὰ πάντας αὐτῷ τιμιώτατος καὶ αἰδεσιμώτατος, ἑταίρων τε γνησιώτατος Πευκέτιος, δισύπατος καὶ τρισύπατος, καὶ τῶν καθόλου λόγων ἔπαρχος πρὸς αὐτοῦ καθεσταμένος, Κουλκιανός τε ὡσαύτως διὰ πάσης ἀρχικῆς προελθὼν ἐξουσίας, ὁ καὶ αὐτὸς μυρίοις τοῖς κατʼ Αἴγυπτον Χριστιανῶν ἐλλαμπρυνόμενος αἵμασιν, ἄλλοι τε ἐπὶ τούτοις οὐκ ὀλίγοι, διʼ ὧν μάλιστα τὰ τῆς Μαξιμίνου τυραννίδος ἐκραταιοῦτό τε καὶ ηὔξετο.
hoios ēn ho para pantas autǭ timiōtatos kai aidesimōtatos, hetairōn te gnēsiōtatos Peuketios, disypatos kai trisypatos, kai tōn katholou logōn eparchos pros autou kathestamenos, Koulkianos te hōsautōs dia pasēs archikēs proelthōn exousias, ho kai autos myriois tois katʼ Aigypton Christianōn ellamprynomenos haimasin, alloi te epi toutois ouk oligoi, diʼ hōn malista ta tēs Maximinou tyrannidos ekrataiouto te kai ēuxeto.
such as Peucetius, the most honored and revered of all by him and the most intimate of his companions, twice and three times consul and appointed by him prefect of the general finances; and Culcianus likewise, who had advanced through every office of government and who had also gloried in the blood of countless Christians in Egypt; and besides these not a few others, through whom above all Maximin's tyranny had been strengthened and increased.
Notes and citation
Summary: Among them were Peucetius, his finance minister, and Culcianus, who had shed much Christian blood in Egypt.
Topics: Persecution
Cite (SBL): Eusebius, Hist. eccl. 9.11.4 (Dindorf 4:445; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/9-10-1/#p-9-11-4).
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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.
9.11.5Dindorf 4:445
ἐκάλει δὲ ἄρα καὶ Θεότεκνον ἡ δίκη, οὐδαμῶς τὰ κατὰ Χριστιανῶν αὐτῷ πεπραγμένα λήθῃ παραδιδοῦσα. ἐπὶ μὲν γὰρ τῷ κατʼ Ἀντιόχειαν ἱδρυθέντι πρὸς αὐτοῦ ξοάνῳ δόξας εὐημερεῖν, ἤδη καὶ ἡγεμονίας ἠξίωτο παρὰ Μαξιμίνου.
ekalei de ara kai Theoteknon hē dikē, oudamōs ta kata Christianōn autǭ pepragmena lēthę̄ paradidousa. epi men gar tǭ katʼ Antiocheian hidrythenti pros autou xoanǭ doxas euēmerein, ēdē kai hēgemonias ēxiōto para Maximinou.
Justice also summoned Theotecnus, in no way consigning to oblivion what he had done against the Christians. For after he seemed to prosper through the image set up by him at Antioch, he had even been honored with a governorship by Maximin.
Notes and citation
Summary: Justice also caught up with Theotecnus, whom Maximin had rewarded with a governorship.
Cite (SBL): Eusebius, Hist. eccl. 9.11.5 (Dindorf 4:445; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/9-10-1/#p-9-11-5).
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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.
9.11.6Dindorf 4:445–446
Λικίννιος δʼ ἐπιβὰς τῆς Ἀντιοχέων πόλεως, φοράν τε γοήτων ποιησάμενος, τοὺς τοῦ νεοπαγοῦς ξοάνου προφήτας καὶ ἱερεῖς βασάνοις ᾐκίζετο, τίνι λόγῳ τὴν ἀπάτην καθυπεκρίνοντο πυνθανόμενος. ὡς δʼ ἐπικρύπτεσθαι αὐτοῖς πρὸς τῶν βασάνων συνελαυνομένοις ἀδύνατον ἦν, ἐδήλουν δὲ τὸ πᾶν μυστήριον ἀπάτην τυγχάνειν τέχνῃ τῇ Θεοτέκνου μεμηχανημένην, τοῖς πᾶσι τὴν ἀξίαν ἐπιθεὶς δίκην, πρῶτον αὐτὸν Θεότεκνον, εἶτα δὲ καὶ τοὺς τῆς γοητείας κοινωνοὺς μετὰ πλείστας ὅσας αἰκίας θανάτῳ παραδίδωσι.
Likinnios dʼ epibas tēs Antiocheōn poleōs, phoran te goētōn poiēsamenos, tous tou neopagous xoanou prophētas kai hiereis basanois ę̄kizeto, tini logǭ tēn apatēn kathypekrinonto pynthanomenos. hōs dʼ epikryptesthai autois pros tōn basanōn synelaunomenois adynaton ēn, edēloun de to pan mystērion apatēn tynchanein technę̄ tę̄ Theoteknou memēchanēmenēn, tois pasi tēn axian epitheis dikēn, prōton auton Theoteknon, eita de kai tous tēs goēteias koinōnous meta pleistas hosas aikias thanatǭ paradidōsi.
But Licinius, coming to the city of Antioch, made a search for sorcerers and tortured the prophets and priests of the newly made image, inquiring by what means they had carried out the deception. When, under the pressure of torture, they could no longer conceal it and revealed that the whole mystery was a deception contrived by Theotecnus's art, he inflicted the just penalty on them all: first Theotecnus himself, then his partners in the sorcery, he put to death after very many tortures.
Notes and citation
Summary: Licinius had the priests of Theotecnus's idol tortured, exposed the oracle as a fraud, and executed Theotecnus and his accomplices.
Cite (SBL): Eusebius, Hist. eccl. 9.11.6 (Dindorf 4:445–446; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/9-10-1/#p-9-11-6).
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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.
9.11.7Dindorf 4:446
τούτοις ἅπασι προσετίθεντο καὶ οἶ Μαξιμίνου παῖδες, οὓς ἤδη καὶ τῆς βασιλικῆς τιμῆς, τῆς τε ἐν πίναξι καὶ γραφαῖς ἀναθέσεως πεποίητο κοινωνούς· καὶ οἱ συγγενεῖς δὲ τοῦ τυράννου, τὸ πρὶν αὐχοῦντες καὶ πάντας ἀνθρώπους καταδυναστεύειν ἐπηρμένοι, τὰ αὐτὰ τοῖς προδεδηλωμένοις μετὰ τῆς ἐσχάτης ἀτιμίας ἔπασχον, ἐπεὶ μὴ ἐδέξαντο παιδείαν, μηδὲ ἔγνωσαν μηδὲ συνῆκαν τὴν φάσκουσαν ἐν ἱεροῖς λόγοις παρακέλευσιν
toutois hapasi prosetithento kai oi Maximinou paides, hous ēdē kai tēs basilikēs timēs, tēs te en pinaxi kai graphais anatheseōs pepoiēto koinōnous; kai hoi syngeneis de tou tyrannou, to prin auchountes kai pantas anthrōpous katadynasteuein epērmenoi, ta auta tois prodedēlōmenois meta tēs eschatēs atimias epaschon, epei mē edexanto paideian, mēde egnōsan mēde synēkan tēn phaskousan en hierois logois parakeleusin
To all these were added also the children of Maximin, whom he had already made sharers in the imperial honor and in the display of portraits and pictures. And the tyrant's relatives, who formerly boasted and were puffed up to lord it over all people, suffered the same as those already mentioned, with the utmost dishonor, since they had not received instruction, nor known or understood the exhortation that says in the sacred words:
Notes and citation
Summary: Maximin's children and relatives were also killed in disgrace, having ignored Scripture's warning.
Cite (SBL): Eusebius, Hist. eccl. 9.11.7 (Dindorf 4:446; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/9-10-1/#p-9-11-7).
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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.
9.11.8Dindorf 4:446
“μὴ πεποίθετε ἐπʼ ἄρχοντας, ἐπὶ υἱοὺς ἀνθρώπων, οἶς οὐκ ἔστι σωτηρία· ἐξελεύσεται τὸ πνεῦμα αὐτοῦ καὶ ἀποστρέψει εἰς τὴν γῆν αὐτοῦ· ἐν ἐκείνῃ τῇ ἡμέρᾳ ἀπολοῦνται πάντες οἱ διαλογισμοὶ αὐτῶν.’’
“mē pepoithete epʼ archontas, epi huious anthrōpōn, ois ouk esti sōtēria; exeleusetai to pneuma autou kai apostrepsei eis tēn gēn autou; en ekeinę̄ tę̄ hēmerą apolountai pantes hoi dialogismoi autōn.’’
“Do not trust in rulers, in the sons of men, in whom there is no salvation. His spirit will go forth and he will return to his earth; in that day all their thoughts will perish.”
Ps 146:3–4 (145:3-Ps LXX) (quotation, high confidence)
Notes and citation
Summary: The psalm warns not to trust in rulers, whose plans perish with them.
- The quotation is Ps 146:3–4 (145:3–4 LXX).
Cite (SBL): Eusebius, Hist. eccl. 9.11.8 (Dindorf 4:446; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/9-10-1/#p-9-11-8).
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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.
9.11.9Dindorf 4:446
οὕτω δῆτα τῶν δυσσεβῶν ἐκκαθαρθέντων, μόνοις ἐφυλάττετο τὰ τῆς προσηκούσης βασιλείας βέβαιά τε καὶ ἀνεπίφθονα Κωνσταντίνῳ καὶ Λικιννίῳ· οἱ τὸ πρόσθεν ἁπάντων ἐκκαθάραντες τοῦ βίου τὴν θεοεχθρίαν, τῶν ἐκ θεοῦ πρυτανευθέντων ἀγαθῶν αὐτοῖς ᾐσθημένοι, τὸ φιλάρετον καὶ θεοφιλὲς, τό τε πρὸς τὸ θεῖον εὐσεβὲς καὶ εὐχάριστον διὰ τῆς ὑπὲρ Χριστιανῶν ἐνεδείξαντο νομοθεσίας.
houtō dēta tōn dyssebōn ekkatharthentōn, monois ephylatteto ta tēs prosēkousēs basileias bebaia te kai anepiphthona Kōnstantinǭ kai Likinniǭ; hoi to prosthen hapantōn ekkatharantes tou biou tēn theoechthrian, tōn ek theou prytaneuthentōn agathōn autois ę̄sthēmenoi, to philareton kai theophiles, to te pros to theion eusebes kai euchariston dia tēs hyper Christianōn enedeixanto nomothesias.
So, the impious having been cleared away, the rule that belonged to them was preserved firm and unchallenged for Constantine and Licinius alone. Having first of all cleansed the world of enmity toward God, and being aware of the good things granted them by God, they showed their love of virtue and of God, and their piety and gratitude toward the divine, by their legislation on behalf of the Christians.
Notes and citation
Summary: With the persecutors gone, Constantine and Licinius alone ruled and showed their piety by laws favoring the Christians.
Cite (SBL): Eusebius, Hist. eccl. 9.11.9 (Dindorf 4:446; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/9-10-1/#p-9-11-9).
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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.
Church 10, chapter 1
10.1.1Dindorf 4:446–447
Θεῷ δὴ χάρις ἐπὶ πᾶσι τῷ παντοκράτορι καὶ βασιλεῖ τῶν ὅλων, πλείστη δὲ καὶ τῷ σωτῆρι καὶ λυτρωτῇ τῶν ψυχῶν ἡμῶν Ἰησοῦ Χριστῷ, διʼ οὗ τὰ τῆς εἰρήνης ἔκ τε τῶν ἔξωθεν ὀχληρῶν καὶ τῶν κατὰ διάνοιαν βέβαια καὶ ἀσάλευτα φυλάττεσθαι ἡμῖν διὰ παντὸς εὐχόμεθα.
Theǭ dē charis epi pasi tǭ pantokratori kai basilei tōn holōn, pleistē de kai tǭ sōtēri kai lytrōtę̄ tōn psychōn hēmōn Iēsou Christǭ, diʼ hou ta tēs eirēnēs ek te tōn exōthen ochlērōn kai tōn kata dianoian bebaia kai asaleuta phylattesthai hēmin dia pantos euchometha.
Thanks be to God, the Almighty and King of the universe, for all things, and the greatest thanks also to Jesus Christ, the Savior and Redeemer of our souls, through whom we pray that peace, both from troubles without and from those of the mind, may be kept for us always firm and unshaken.
Notes and citation
Summary: Eusebius begins Book 10 by thanking God and Christ and praying that peace may last.
Topics: Prayer
Cite (SBL): Eusebius, Hist. eccl. 10.1.1 (Dindorf 4:446–447; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/9-10-1/#p-10-1-1).
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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.
10.1.2Dindorf 4:447
ἅμα δὲ σαῖς εὐχαῖς καὶ τὸν δέκατον ἐν τούτῳ τοῖς προδιεξοδευθεῖσι τῆς ἐκκλησιαστικῆς ἱστορίας ἐπιθέντες τόμον, σοὶ τοῦτον ἐπιγράψωμεν, ἱερώτατέ μοι Παυλῖνε, ὥσπερ ἐπισφράγισμά σε τῆς ὅλης ὑποθέσεως ἀναβοώμενοι.
hama de sais euchais kai ton dekaton en toutǭ tois prodiexodeutheisi tēs ekklēsiastikēs historias epithentes tomon, soi touton epigrapsōmen, hierōtate moi Pauline, hōsper episphragisma se tēs holēs hypotheseōs anaboōmenoi.
And together with your prayers, adding now this tenth book of the Church History to those already completed, let us dedicate it to you, my most holy Paulinus, hailing you as the seal of the whole work.
Notes and citation
Summary: Eusebius dedicates the tenth book to Paulinus, bishop of Tyre.
- Paulinus was bishop of Tyre.
Cite (SBL): Eusebius, Hist. eccl. 10.1.2 (Dindorf 4:447; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/9-10-1/#p-10-1-2).
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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.
10.1.3Dindorf 4:447
εἰκότως δʼ ἐν ἀριθμῷ τελείῳ τὸν τέλειον ἐνταῦθα καὶ πανηγυρικὸν τῆς τῶν ἐκκλησιῶν ἀνανεώσεως λόγον κατατάξομεν, θείῳ πνεύματι πειθαρχοῦντες, ὧδέ πως ἐγκελευομένῳ “ᾄσατε τῷ κυρίῳ ᾆσμα καινὸν, ὅτι θαυμαστὰ ἐποίησεν. ἔσωσεν αὐτὸν ἡ δεξιὰ αὐτοῦ καὶ ὁ βραχίων ὁ ἅγιος αὐτοῦ· ἐγνώρισε κύριος τὸ σωτήριον αὐτοῦ, ἐναντίον τῶν ἐθνῶν ἀπεκάλυψε τὴν δικαιοσύνην αὐτοῦ·’’
eikotōs dʼ en arithmǭ teleiǭ ton teleion entautha kai panēgyrikon tēs tōn ekklēsiōn ananeōseōs logon katataxomen, theiǭ pneumati peitharchountes, hōde pōs enkeleuomenǭ “ąsate tǭ kyriǭ ąsma kainon, hoti thaumasta epoiēsen. esōsen auton hē dexia autou kai ho brachiōn ho hagios autou; egnōrise kyrios to sōtērion autou, enantion tōn ethnōn apekalypse tēn dikaiosynēn autou;’’
Fittingly, in a perfect number we shall place here the perfect and festive account of the renewal of the churches, obeying the divine Spirit, who exhorts us thus: “Sing to the Lord a new song, for he has done marvelous things. His right hand and his holy arm have saved him; the Lord has made known his salvation, before the nations he has revealed his righteousness.”
Ps 98:1–2 (97:1-Ps LXX) (quotation, high confidence)
Notes and citation
Summary: The tenth book, a perfect number, will celebrate the churches' renewal, as the psalm calls for a new song.
- The quotation is Ps 98:1–2 (97:1–2 LXX).
Cite (SBL): Eusebius, Hist. eccl. 10.1.3 (Dindorf 4:447; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/9-10-1/#p-10-1-3).
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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.
10.1.4Dindorf 4:447
καὶ δὴ τῷ λογίῳ προστάττοντι τὸ καινὸν ᾆσμα διὰ τοῦδε νῦν ἀκολούθως ἐπιφωνῶμεν, ὅτι δὴ μετὰ τὰς δεινὰς καὶ σκοτεινὰς ἐκείνας ὄψεις τε καὶ διηγήσεις τοιαῦτα νῦν ὁρᾶν καὶ τοιαῦτα πανηγυρίζειν ἠξιώθημεν οἷα τῶν πρὸ ἡμῶν πολλοὶ τῷ ὄντι δίκαιοι καὶ θεοῦ μάρτυρες ἐπεθύμησαν ἐπὶ γῆς ἰδεῖν, καὶ οὐκ εἶδον, καὶ ἀκοῦσαι, καὶ οὐκ ἥκουσαν.
kai dē tǭ logiǭ prostattonti to kainon ąsma dia toude nyn akolouthōs epiphōnōmen, hoti dē meta tas deinas kai skoteinas ekeinas opseis te kai diēgēseis toiauta nyn horan kai toiauta panēgyrizein ēxiōthēmen hoia tōn pro hēmōn polloi tǭ onti dikaioi kai theou martyres epethymēsan epi gēs idein, kai ouk eidon, kai akousai, kai ouk hēkousan.
And indeed, as the oracle commands, let us now in this book sing out the new song, since after those terrible and dark sights and narratives we have now been thought worthy to see and to celebrate such things as many truly righteous men and martyrs of God before us desired to see on earth and did not see, and to hear and did not hear.
Matt 13:17 (allusion, high confidence) · Luke 10:24 (echo, medium confidence)
Notes and citation
Summary: Eusebius rejoices that his generation sees the peace that earlier martyrs longed for but did not see.
- The words echo Matt 13:17 (compare Luke 10:24).
Cite (SBL): Eusebius, Hist. eccl. 10.1.4 (Dindorf 4:447; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/9-10-1/#p-10-1-4).
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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.
10.1.5Dindorf 4:447–448
ἀλλʼ οἶ μὲν ᾗ τάχος σπεύσαντες τῶν πολὺ κρειττόνων ἔτυχον, ἔν τʼ αὐτοῖς οὐρανοῖς καὶ παραδείσῳ τῆς ἐνθέου τρυφῆς ἀναρπασθέντες, ἡμεῖς δὲ καὶ τάδε μείζονα ἢ καθʼ ἡμᾶς ὑπάρχειν ὁμολογοῦντες ὑπερεκπεπλήγμεθα μὲν τῆς τοῦ αἰτίου μεγαλοδωρεᾶς τὴν χάριν, θαυμάζομεν δὲ εἰκότως ὅλης ψυχῆς δυνάμει σέβοντες, καὶ ταῖς ἀναγράπτοις προρρήσεσιν ἀλήθειαν ἐπιμαρτυροῦντες διʼ ὧν εἴρηται
allʼ oi men hę̄ tachos speusantes tōn poly kreittonōn etychon, en tʼ autois ouranois kai paradeisǭ tēs entheou tryphēs anarpasthentes, hēmeis de kai tade meizona ē kathʼ hēmas hyparchein homologountes hyperekpeplēgmetha men tēs tou aitiou megalodōreas tēn charin, thaumazomen de eikotōs holēs psychēs dynamei sebontes, kai tais anagraptois prorrēsesin alētheian epimartyrountes diʼ hōn eirētai
But they, hastening as quickly as possible, obtained far better things, being caught up into heaven itself and the paradise of divine delight; while we, acknowledging that even these present things are greater than we deserve, are utterly amazed at the grace of the munificence of the one who caused them, and rightly wonder at it, worshiping with all the strength of our soul, and bearing witness to the truth of the written prophecies, in which it is said:
Notes and citation
Summary: The martyrs gained heaven; the living, amazed at God's generosity, confirm the truth of the prophecies.
Notes on the original text
- Digital text corrected (stray number in the digital text): ἐπιμαρτυροῦντες 5 διʼ → ἐπιμαρτυροῦντες διʼ.
Topics: Martyrdom, Eschatology
Cite (SBL): Eusebius, Hist. eccl. 10.1.5 (Dindorf 4:447–448; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/9-10-1/#p-10-1-5).
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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.
10.1.6Dindorf 4:448
“δεῦτε καὶ ἴδετε τὰ ἔργα τοῦ κυρίου, ἃ ἔθετο τέρατα ἐπὶ τῆς γῆς, ἀνταναιρῶν πολέμους μέχρι τῶν περάτων τῆς οἰκουμένης· τόξον συντρίψει καὶ συνθλάσει ὅπλον, καὶ θυρεοὺς κατακαύσει ἐν πυρί·’’ ἐφʼ οἶς εἰς ἡμᾶς ἐναργῶς πεπληρωμένοις χαίροντες τὸν ἐφεξῆς συνείρωμεν λόγον.
“deute kai idete ta erga tou kyriou, ha etheto terata epi tēs gēs, antanairōn polemous mechri tōn peratōn tēs oikoumenēs; toxon syntripsei kai synthlasei hoplon, kai thyreous katakausei en pyri;’’ ephʼ ois eis hēmas enargōs peplērōmenois chairontes ton ephexēs syneirōmen logon.
“Come and see the works of the Lord, what wonders he has done on the earth, taking away wars to the ends of the world; he will break the bow and shatter the weapon, and burn the shields with fire.” Rejoicing that these things have been clearly fulfilled for us, let us continue our account in order.
Ps 46:8–9 (45:9-Ps LXX) (quotation, high confidence)
Notes and citation
Summary: The psalm's promise that God ends wars has been fulfilled.
- The quotation is Ps 46:8–9 (45:9–10 LXX).
Cite (SBL): Eusebius, Hist. eccl. 10.1.6 (Dindorf 4:448; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/9-10-1/#p-10-1-6).
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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.
10.1.7Dindorf 4:448
ἠφάνιστο μὲν δὴ καθʼ ὅν δεδήλωται τρόπον πᾶν τὸ τῶν θεομισῶν γένος, καὶ τῆς ἀνθρώπων ἀθρόως ὄψεως οὕτως ἐξαλήλειπτο ὡς πάλιν ῥῆμα θεῖον τέλος ἔχειν τὸ λέγον “εἶδον ἀσεβῆ ὑπερυψούμενον καὶ ἐπαιρόμενον ὡς τὰς κέδρους τοῦ Λιβάνου· καὶ παρῆλθον, καὶ ἰδοὺ οὐκ ἦν, καὶ ἐζήτησα τὸν τόπον αὐτοῦ, καὶ οὐχ εὑρέθη·”
ēphanisto men dē kathʼ hon dedēlōtai tropon pan to tōn theomisōn genos, kai tēs anthrōpōn athroōs opseōs houtōs exalēleipto hōs palin rhēma theion telos echein to legon “eidon asebē hyperypsoumenon kai epairomenon hōs tas kedrous tou Libanou; kai parēlthon, kai idou ouk ēn, kai ezētēsa ton topon autou, kai ouch heurethē;”
The whole race of the God-haters had been destroyed in the manner described, and so suddenly blotted out from human sight that again a divine saying was fulfilled, which says: “I saw the ungodly exalted and lifted up like the cedars of Lebanon; and I passed by, and behold, he was not; and I sought his place, and it was not found.”
Ps 37:35–36 (36:35-Ps LXX) (quotation, high confidence)
Notes and citation
Summary: The persecutors vanished completely, as the psalm says of the wicked.
- The quotation is Ps 37:35–36 (36:35–36 LXX).
Cite (SBL): Eusebius, Hist. eccl. 10.1.7 (Dindorf 4:448; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/9-10-1/#p-10-1-7).
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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.
10.1.8Dindorf 4:448
ἡμέρα δὲ λοιπὸν ἤδη φαιδρὰ καὶ διαυγὴς, μηδενὸς νέφους αὐτὴν ἐπισκιάζοντος, φωτὸς οὐρανίου βολαῖς ἀνὰ τὴν οἰκουμένην ἅπασαν ταῖς ἐκκλησίαις τοῦ Χριστοῦ κατηύγαζεν, οὐδέ τις ἦν καὶ τοῖς ἔξωθεν τοῦ καθʼ ἡμᾶς θιάσου φθόνος, συναπολαύειν εἰ μὴ τῶν ἴσʼ ὢν, ἀπορροῆς δʼ οὖν ὅμως καὶ μετουσίας τῶν θεόθεν ἡμῖν πρυτανευθέντων.
hēmera de loipon ēdē phaidra kai diaugēs, mēdenos nephous autēn episkiazontos, phōtos ouraniou bolais ana tēn oikoumenēn hapasan tais ekklēsiais tou Christou katēugazen, oude tis ēn kai tois exōthen tou kathʼ hēmas thiasou phthonos, synapolauein ei mē tōn isʼ ōn, aporroēs dʼ oun homōs kai metousias tōn theothen hēmin prytaneuthentōn.
From now on a bright and clear day, overshadowed by no cloud, shone with rays of heavenly light on the churches of Christ throughout the whole world; nor was there any grudging even toward those outside our fellowship sharing, if not equally, still in some overflow and participation of the good things granted us by God.
Textual problem in this passage: see the notes.
Notes and citation
Summary: A clear day of peace dawned for the churches everywhere, and even outsiders shared in its blessings.
- The phrase εἰ μὴ τῶν ἴσʼ ὢν is corrupt in the digital text; translated from the sense (“if not equally”).
Cite (SBL): Eusebius, Hist. eccl. 10.1.8 (Dindorf 4:448; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/9-10-1/#p-10-1-8).
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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.
Church 10, chapter 2
10.2.1Dindorf 4:448–449
Πᾶσι μὲν οὖν ἀνθρώποις τὰ ἐκ τῆς τῶν τυράννων καταδυναστείας ἐλεύθερα ἦν, καὶ τῶν προτέρων ἀπηλλαγμένοι κακῶν ἄλλος ἄλλως μόνον ἀληθῆ θεὸν τὸν τῶν εὐσεβῶν ὑπέρμαχον ὡμολόγει, μάλιστα δʼ ἡμῖν τοῖς ἐπὶ τόν Χριστὸν τοῦ θεοῦ τὰς ἐλπίδας ἀνηρτημένοις ἄλεκτος παρῆν εὐφροσύνη, καί τις ἔνθεος ἅπασιν ἐπήνθει χαρὰ, πάντα τόπον τὸν πρὸ μικροῦ ταῖς τῶν τυράννων δυσσεβείαις ἠρειπωμένον ὥσπερ ἐκ μακρᾶς καὶ θανατηφόρου λύμης ἀναβιώσκοντα θεωμένοις, νεός τε αὖθις ἐκ βάθρων εἰς ὕψος ἄπειρον ἐγειρομένους, καὶ πολὺ κρείττονα τὴν ἀγλαίαν τῶν πάλαι πεπολιορκημένων ἀπολαμβάνοντας.
Pasi men oun anthrōpois ta ek tēs tōn tyrannōn katadynasteias eleuthera ēn, kai tōn proterōn apēllagmenoi kakōn allos allōs monon alēthē theon ton tōn eusebōn hypermachon hōmologei, malista dʼ hēmin tois epi ton Christon tou theou tas elpidas anērtēmenois alektos parēn euphrosynē, kai tis entheos hapasin epēnthei chara, panta topon ton pro mikrou tais tōn tyrannōn dyssebeiais ēreipōmenon hōsper ek makras kai thanatēphorou lymēs anabiōskonta theōmenois, neos te authis ek bathrōn eis hypsos apeiron egeiromenous, kai poly kreittona tēn aglaian tōn palai pepoliorkēmenōn apolambanontas.
All people, then, were free from the oppression of the tyrants, and released from their former evils, each in his own way confessed as the only true God the champion of the godly. But above all for us who had fixed our hopes on the Christ of God there was unspeakable gladness, and a divine joy blossomed in all, as they saw every place that a little before had been ruined by the tyrants' impieties reviving as if from a long and deadly devastation, and temples rising again from their foundations to an immense height and receiving a splendor far greater than that of the ones formerly destroyed.
Notes and citation
Summary: All rejoiced in freedom, and Christians above all, seeing ruined places revive and churches rise more splendid than before.
Notes on the original text
- Digital text corrected (line-break hyphen left in the digital text): θεω- μένοις → θεωμένοις.
Cite (SBL): Eusebius, Hist. eccl. 10.2.1 (Dindorf 4:448–449; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/9-10-1/#p-10-2-1).
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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.
10.2.2Dindorf 4:449
ἀλλὰ καὶ βασιλεῖς οἶ ἀνωτάτω συνεχέσι ταῖς ὑπὲρ Χριστιανῶν νομοθεσίαις τὰ τῆς ἐκ θεοῦ μεγαλοδωρεᾶς ἡμῖν εἰς μακρὸν ἔτι καὶ μεῖζον ἐκράτυνον, ἐφοίτα δὲ καὶ εἰς πρόσωπον ἐπισκόποις βασιλέως γράμματα, καὶ τιμαὶ καὶ χρημάτων δόσεις· ὧν οὐκ ἀπὸ τρόπου γένοιτʼ ἂν κατὰ τὸν προσήκοντα καιρὸν τοῦ λόγου, ὥσπερ ἐν ἱερᾷ στήλῃ, τῇδε τῇ βίβλῳ τὰς φωνὰς ἐκ τῆς Ῥωμαίων ἐπὶ τὴν Ἑλλάδα γλῶσσαν μεταληφθείσας ἐγχαράξαι, ὡς ἂν καὶ τοῖς μεθʼ ἡμὰς ἅπασι φέροιντο διὰ μνήμης.
alla kai basileis oi anōtatō synechesi tais hyper Christianōn nomothesiais ta tēs ek theou megalodōreas hēmin eis makron eti kai meizon ekratynon, ephoita de kai eis prosōpon episkopois basileōs grammata, kai timai kai chrēmatōn doseis; hōn ouk apo tropou genoitʼ an kata ton prosēkonta kairon tou logou, hōsper en hierą stēlę̄, tę̄de tę̄ biblǭ tas phōnas ek tēs Rhōmaiōn epi tēn Hellada glōssan metalēphtheisas encharaxai, hōs an kai tois methʼ hēmas hapasi pherointo dia mnēmēs.
Moreover the supreme emperors, by continual laws on behalf of the Christians, confirmed to us still further and more greatly the munificence of God; and letters of the emperor were also sent personally to bishops, with honors and gifts of money. It would not be out of place, at the proper point of our account, to engrave in this book as on a sacred monument their words, translated from the Latin into the Greek tongue, so that they may also be remembered by all who come after us.
Notes and citation
Summary: The emperors kept passing laws favoring Christians and wrote to bishops with honors and money; Eusebius will record these letters.
Notes on the original text
- Digital text corrected (misread letter in the digital text): νομεθεσίαις → νομοθεσίαις.
Cite (SBL): Eusebius, Hist. eccl. 10.2.2 (Dindorf 4:449; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/9-10-1/#p-10-2-2).
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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.
Church 10, chapter 3
10.3.1Dindorf 4:449
ἐπὶ δὲ τούτοις τὸ πᾶσιν εὐκταῖον ἡμῖν καὶ ποθούμενον συνεκροτεῖτο θέαμα, ἐγκαινίων ἑορταὶ κατὰ πόλεις, καὶ τῶν ἄρτι νεοπαγῶν προσευκτηρίων ἀφιερώσεις ἐπισκόπων τε ἐπὶ ταὐτὸ συνηλύσεις, τῶν πόρρωθεν ἐξ ἀλλοδαπῆς συνδρομαὶ, λαῶν εἰς λαοὺς φιλοφρονήσεις, τῶν Χριστοῦ σώματος μελῶν εἰς μίαν συνιόντων ἁρμονίαν ἕνωσις.
epi de toutois to pasin euktaion hēmin kai pothoumenon synekroteito theama, enkainiōn heortai kata poleis, kai tōn arti neopagōn proseuktēriōn aphierōseis episkopōn te epi tauto synēlyseis, tōn porrōthen ex allodapēs syndromai, laōn eis laous philophronēseis, tōn Christou sōmatos melōn eis mian syniontōn harmonian henōsis.
After this, the spectacle for which we had all prayed and longed was brought about: festivals of dedication in the cities and consecrations of the newly built houses of prayer, gatherings of bishops in one place, concourses of those from far off and foreign lands, mutual kindnesses of people to people, the union of the members of Christ's body coming together into one harmony.
Notes and citation
Summary: Church dedication festivals were held everywhere, with bishops and believers from far and near gathering in unity.
Cite (SBL): Eusebius, Hist. eccl. 10.3.1 (Dindorf 4:449; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/9-10-1/#p-10-3-1).
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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.
10.3.2Dindorf 4:449
συνήγετο δʼ οὖν ἀκολούθως προρρήσει προφητικῇ μυστικῶς τὸ μέλλον προσημαινούσῃ “ὀστέον πρὸς ὀστέον καὶ ἁρμονία πρὸς ἁρμονίαν, ’’ καὶ ὅσα θεσπίζων ὁ λόγος διʼ αἰνιγμάτων ἀψευδῶς προανετείνετο.
synēgeto dʼ oun akolouthōs prorrēsei prophētikę̄ mystikōs to mellon prosēmainousę̄ “osteon pros osteon kai harmonia pros harmonian, ’’ kai hosa thespizōn ho logos diʼ ainigmatōn apseudōs proaneteineto.
They came together in accordance with the prophetic prediction that mystically foretold what was to come, “bone to bone and joint to joint,” and whatever else the word truly foretold in its oracles through riddles.
Ezek 37:7 (quotation, high confidence)
Notes and citation
Summary: The gathering fulfilled Ezekiel's vision of bone coming to bone.
- The quotation is Ezek 37:7.
Cite (SBL): Eusebius, Hist. eccl. 10.3.2 (Dindorf 4:449; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/9-10-1/#p-10-3-2).
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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.
10.3.3Dindorf 4:449–450
μία τε ἦν θείου πνεύματος διὰ πάντων τῶν μελῶν χωροῦσα δύναμις, καὶ ψυχὴ τῶν πάντων μία, καὶ προθυμία πίστεως ἡ αὐτὴ, καὶ εἷς ἐξ ἁπάντων θεολογίας ὕμνος· ναὶ μὴν καὶ τῶν προηγουμένων ἐντελεῖς θρησκεῖαι, ἱερουργίαι τε τῶν ἱερωμένων, καὶ θεοπρεπεῖς ἐκκλησίας θεσμοὶ, ὧδε μὲν ψαλμῳδίαις καὶ ταῖς λοιπαῖς τῶν θεόθεν ἡμῖν παραδοθεισῶν φωνῶν ἀκροάσεσιν, ὧδε δὲ θείαις καὶ μυστικαῖς ἐπιτελουμέναις διακονίαις· σωτήριον τε ἦν πάθους ἀπόρρητα σύμβολα.
mia te ēn theiou pneumatos dia pantōn tōn melōn chōrousa dynamis, kai psychē tōn pantōn mia, kai prothymia pisteōs hē autē, kai heis ex hapantōn theologias hymnos; nai mēn kai tōn proēgoumenōn enteleis thrēskeiai, hierourgiai te tōn hierōmenōn, kai theoprepeis ekklēsias thesmoi, hōde men psalmǭdiais kai tais loipais tōn theothen hēmin paradotheisōn phōnōn akroasesin, hōde de theiais kai mystikais epiteloumenais diakoniais; sōtērion te ēn pathous aporrēta symbola.
There was one power of the divine Spirit passing through all the members, and one soul of all, and the same eagerness of faith, and one hymn of praise to God from all. Yes, and there were perfect services of the leaders, sacred rites of the priests, and the godly ordinances of the church, here with the singing of psalms and the hearing of the other words delivered to us from God, there with the performance of divine and mystical ministries; and there were the ineffable symbols of the saving passion.
Notes and citation
Summary: One Spirit united the church in faith and worship: psalms, Scripture reading, and the celebration of the sacred mysteries of Christ's passion.
- The “ineffable symbols of the saving passion” refers to the Eucharist.
Cite (SBL): Eusebius, Hist. eccl. 10.3.3 (Dindorf 4:449–450; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/9-10-1/#p-10-3-3).
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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.
10.3.4Dindorf 4:450
ὁμοῦ δὲ πᾶν γένος ἡλικίας ἄρρενός τε καὶ θήλεος φύσεως ὅλῃ διανοίας ἰσχύι· διʼ εὐχῶν καὶ εὐχαριστίας γεγηθότι νῷ καὶ ψυχῇ τὸν τῶν ἀγαθῶν παραίτιον θεὸν ἐγέραιρον. ἐκίνει δὲ καὶ λόγους ἅπας τῶν παρόντων ἀρχόντων πανηγυρικοὺς, ὡς ἑκάστῳ παρῆν δυνάμεως, θειάζων τὴν πανήγυριν.
homou de pan genos hēlikias arrenos te kai thēleos physeōs holę̄ dianoias ischui; diʼ euchōn kai eucharistias gegēthoti nǭ kai psychę̄ ton tōn agathōn paraition theon egerairon. ekinei de kai logous hapas tōn parontōn archontōn panēgyrikous, hōs hekastǭ parēn dynameōs, theiazōn tēn panēgyrin.
And together every age, male and female, with all the strength of their minds, with prayers and thanksgiving, with glad mind and soul, honored God, the author of these blessings. And every one of the leaders present delivered festive orations, as each had ability, adding divine luster to the assembly.
Notes and citation
Summary: People of every age and sex praised God, and the bishops present gave festive speeches.
- The “leaders” (ἄρχοντες) are the bishops present.
Topics: Prayer
Cite (SBL): Eusebius, Hist. eccl. 10.3.4 (Dindorf 4:450; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/9-10-1/#p-10-3-4).
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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.
Church 10, chapter 4
10.4.1Dindorf 4:450
Καί τις ἐν μέσῳ παρελθὼν τῶν μετρίως ἐπιεικῶν, λόγου σύνταξιν πεποιημένος, ὡς ἐν ἐκκλησίας ἀθροίσματι πλείστων ἐπιπαρόντων ποιμένων, ἐν ἡσυχίᾳ καὶ κόσμῳ τὴν ἀκρόασιν παρεχομένων, ἑνὸς εἰς πρόσωπον τὰ πάντα ἀρίστου καὶ θεοφιλοῦς ἐπισκόπου, οὗ διὰ σπουδῆς ὁ μάλιστα τῶν ἀμφὶ τὸ Φοινίκων ἔθνος διαπρέπων ἐν Τυρῷ νεὼς φιλοτίμως ἐπεσκεύαστο, τοιόνδε παρέσχε λόγον. Πανηγυρικὸς ἐπὶ τῇ τῶν ἐκκλησιῶν οἰκοδομῇ, Παυλίνῳ Τυρίων ἐπισκόπῳ προσπεφωνημένος.
Kai tis en mesǭ parelthōn tōn metriōs epieikōn, logou syntaxin pepoiēmenos, hōs en ekklēsias athroismati pleistōn epiparontōn poimenōn, en hēsychią kai kosmǭ tēn akroasin parechomenōn, henos eis prosōpon ta panta aristou kai theophilous episkopou, hou dia spoudēs ho malista tōn amphi to Phoinikōn ethnos diaprepōn en Tyrǭ neōs philotimōs epeskeuasto, toionde paresche logon. Panēgyrikos epi tę̄ tōn ekklēsiōn oikodomę̄, Paulinǭ Tyriōn episkopǭ prospephōnēmenos.
And one of those of moderate ability came forward in the midst, having composed a speech, in the presence of very many pastors gathered as in an assembly of the church, who gave their attention in quiet and order, and addressed it to one bishop, excellent in all things and dear to God, through whose zeal the temple at Tyre, by far the most distinguished in Phoenicia, had been generously built; and he delivered the following speech. Panegyric on the building of the churches, addressed to Paulinus, bishop of the Tyrians.
Notes and citation
Summary: A speaker (Eusebius himself) delivered a panegyric at the dedication of Paulinus's new church at Tyre.
- The modest speaker is Eusebius. The oration dates from about 315.
Cite (SBL): Eusebius, Hist. eccl. 10.4.1 (Dindorf 4:450; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/9-10-1/#p-10-4-1).
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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.
10.4.2Dindorf 4:450–451
Ὦ φίλοι θεοῦ καὶ ἱερεῖς, οἱ τὸν ἄγιον ποδήρη καὶ τὸν οὐράνιον τῆς δόξης στέφανον τό τε χρῖσμα τὸ ἔνθεον καὶ τὴν ἱερατικὴν τοῦ ἁγίου πνεύματος στολὴν περιβεβλημένοι, σύ τε, ὦ νέου ἁγίου νεὼ θεοῦ σεμνολόγημα, γεραρᾷ μὲν φρονήσει παρὰ θεοῦ τετιμημένε, νέας δὲ καὶ ἀκμαζούσης ἀρετῆς ἔργα πολυτελῆ καὶ πράξεις ἐπιδεδειγμένε, ᾧ τὸν ἐπὶ γῆς οἶκον αὐτὸς ὁ τὸν σύμπαντα κόσμον περιέχων θεὸς δείμασθαι καὶ ἀνανεοῦν Χριστῷ τῷ μονογενεῖ καὶ πρωτογενεῖ αὐτοῦ λόγῳ, τῇ τε ἁγίᾳ καὶ θεοπρεπεῖ τούτου νύμφῃ, γέρας ἐξαίρετον δεδώρηται·
Ō philoi theou kai hiereis, hoi ton agion podērē kai ton ouranion tēs doxēs stephanon to te chrisma to entheon kai tēn hieratikēn tou hagiou pneumatos stolēn peribeblēmenoi, sy te, ō neou hagiou neō theou semnologēma, gerarą men phronēsei para theou tetimēmene, neas de kai akmazousēs aretēs erga polytelē kai praxeis epidedeigmene, hǭ ton epi gēs oikon autos ho ton sympanta kosmon periechōn theos deimasthai kai ananeoun Christǭ tǭ monogenei kai prōtogenei autou logǭ, tę̄ te hagią kai theoprepei toutou nymphę̄, geras exaireton dedōrētai;
[Eusebius's panegyric at Tyre:] “Friends of God and priests, you who are clothed in the holy robe reaching to the feet, the heavenly crown of glory, the divine anointing, and the priestly garment of the Holy Spirit; and you, the pride of God's new holy temple, honored by God with the wisdom of age, yet showing forth the costly works and deeds of youthful and flourishing virtue, to whom God himself, who encompasses the whole world, has granted the special honor of building and renewing the house on earth for Christ, his only-begotten and first-born Word, and for his holy and godly bride;
Exod 28:4 (echo, low confidence)
Notes and citation
Summary: The panegyric opens by addressing the assembled clergy and Paulinus, who built God's house for Christ and his bride, the church.
- The robe reaching to the feet recalls the high priest's robe (Exod 28:4). The bride is the church.
Notes on the original text
- Digital text corrected (stray number in the digital text): περιβεβλημένοι 5 σύ → περιβεβλημένοι, σύ.
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 10.4.2 (Dindorf 4:450–451; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/9-10-1/#p-10-4-2).
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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.
10.4.3Dindorf 4:451
εἴτε τις νέον σε Βεσελεὴλ, θείας ἀρχιτέκτονα σκηνῆς ἐθέλοι καλεῖν, εἴτε Σολομῶνα, καινῆς καὶ πολὺ κρείττονος Ἱερουσαλὴμ βασιλέα, εἴτε καὶ νέον Ζοροβάβελ, τὴν πολὺ κρείττονα δόξαν τῆς προτέρας τῷ νεῷ τοῦ θεοῦ περιτιθέντα·
eite tis neon se Beseleēl, theias architektona skēnēs etheloi kalein, eite Solomōna, kainēs kai poly kreittonos Hierousalēm basilea, eite kai neon Zorobabel, tēn poly kreittona doxan tēs proteras tǭ neǭ tou theou peritithenta;
whether one should wish to call you a new Bezalel, the architect of a divine tabernacle, or a Solomon, king of a new and far better Jerusalem, or a new Zerubbabel, adding to the temple of God a glory far greater than the former;
Exod 31:2–5 (allusion, medium confidence) · Hag 2:9 (allusion, medium confidence)
Notes and citation
Summary: Paulinus is compared to Bezalel, Solomon, and Zerubbabel as builder of God's house.
- The allusions are to Exod 31:2–5, 1 Kgs 6, and Hag 2:9.
Cite (SBL): Eusebius, Hist. eccl. 10.4.3 (Dindorf 4:451; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/9-10-1/#p-10-4-3).
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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.
10.4.4Dindorf 4:451
ἀλλὰ καὶ ὑμεῖς, ὦ τῆς ἱερᾶς ἀγέλης Χριστοῦ θρέμματα, λόγων ἀγαθῶν ἑστία, σωφροσύνης παιδευτήριον, καὶ θεοσεβείας σεμνὸν καὶ θεοφιλὲς ἀκροατήριον·
alla kai hymeis, ō tēs hieras agelēs Christou thremmata, logōn agathōn hestia, sōphrosynēs paideutērion, kai theosebeias semnon kai theophiles akroatērion;
and you too, nurslings of Christ's sacred flock, home of good words, school of self-control, and reverent and God-loving audience of godliness:
Notes and citation
Summary: The speaker also addresses the congregation as Christ's flock.
Cite (SBL): Eusebius, Hist. eccl. 10.4.4 (Dindorf 4:451; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/9-10-1/#p-10-4-4).
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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.
10.4.5Dindorf 4:451
πάλαι μὲν ἡμῖν τὰς παραδόξους θεοσημίας καὶ τόν τοῦ κυρίου θαυμάτων τὰς εἰς ἀνθρώπους εὐεργεσίας διὰ θείων ἀναγνωσμάτων ἀκοῇ παραδεχομένοις ὕμνους εἰς θεὸν καὶ ᾠδὰς ἀναπέμπειν ἐξῆν, λέγειν παιδευομένοις “ὁ θεὸς, ἐν τοῖς ὠσὶν ἡμῶν ἠκούσαμεν, οἱ πατέρες ἡμῶν ἀνήγγειλαν ἡμῖν ἔργον ὅ εἰργάσω ἐν ταῖς ἡμέραις αὐτῶν, ἐν ἡμέραις ἀρχαίαις.’’
palai men hēmin tas paradoxous theosēmias kai ton tou kyriou thaumatōn tas eis anthrōpous euergesias dia theiōn anagnōsmatōn akoę̄ paradechomenois hymnous eis theon kai ǭdas anapempein exēn, legein paideuomenois “ho theos, en tois ōsin hēmōn ēkousamen, hoi pateres hēmōn anēngeilan hēmin ergon ho eirgasō en tais hēmerais autōn, en hēmerais archaiais.’’
Long ago, when we received by hearing through the divine readings the extraordinary signs of God and the benefits of the Lord's wonders toward men, it was ours to send up hymns and songs to God, being taught to say: “O God, we have heard with our ears; our fathers have told us the work that you did in their days, in the days of old.”
Ps 44:1 (43:2 LXX) (quotation, high confidence)
Notes and citation
Summary: Formerly believers only heard of God's wonders in Scripture and praised him for what their fathers told them.
- The quotation is Ps 44:1 (43:2 LXX).
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 10.4.5 (Dindorf 4:451; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/9-10-1/#p-10-4-5).
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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.
10.4.6Dindorf 4:451
ἀλλὰ νῦν γε οὐκέτʼ ἀκοαῖς οὐδὲ λόγων φήμαις τὸν βραχίονα τὸν ὑψηλὸν, τήν τε οὐράνιον δεξιὰν τοῦ παναγάθου καὶ παμβασιλέως ἡμῶν θεοῦ παραλαμβάνουσιν, ἔργοις δʼ ὡς ἔπος εἰπεῖν καὶ αὐτοῖς ὀφθαλμοῖς τὰ πάλαι μνήμῃ παραδεδομένα πιστὰ καὶ ἀληθῆ καθορωμένοις, δεύτερον ὕμνον ἐπινίκιον πάρεστιν ἀναμέλπειν, ἐναργῶς τε ἀναφωνεῖν καὶ λέγειν “καθάπερ ἠκούσαμεν, οὕτως καὶ εἴδομεν, ἐν πόλει κυρίου τῶν δυνάμεων, έν πόλει τοῦ θεοῦ ἡμῶν.’’
alla nyn ge ouketʼ akoais oude logōn phēmais ton brachiona ton hypsēlon, tēn te ouranion dexian tou panagathou kai pambasileōs hēmōn theou paralambanousin, ergois dʼ hōs epos eipein kai autois ophthalmois ta palai mnēmę̄ paradedomena pista kai alēthē kathorōmenois, deuteron hymnon epinikion parestin anamelpein, enargōs te anaphōnein kai legein “kathaper ēkousamen, houtōs kai eidomen, en polei kyriou tōn dynameōn, en polei tou theou hēmōn.’’
But now, no longer by hearsay or report of words do we learn of the uplifted arm and the heavenly right hand of our all-good God and King of all, but by deeds, so to speak, and seeing with our very eyes that what was handed down long ago in memory is faithful and true, it is ours to sing a second hymn of victory, and to cry out clearly and say: “As we have heard, so have we seen, in the city of the Lord of hosts, in the city of our God.”
Ps 48:8 (47:9 LXX) (quotation, high confidence)
Notes and citation
Summary: Now believers see God's power with their own eyes and can sing that what they heard, they have seen.
- The quotation is Ps 48:8 (47:9 LXX).
Cite (SBL): Eusebius, Hist. eccl. 10.4.6 (Dindorf 4:451; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/9-10-1/#p-10-4-6).
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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.
10.4.7Dindorf 4:451–452
ποίᾳ δὲ πόλει; ἢ τῇδε τῇ νεοπαγεῖ καὶ θεοτεύκτῳ; ἥτις ἐστὶν ἐκκλησία θεοῦ ζῶντος, στῦλος καὶ ἑδραίωμα τῆς ἀληθείας, περὶ ἧς καὶ ἄλλο τι θεῖον λόγιον ὧδέ πως εὐαγγελίζεται “δεδοξασμένα ἐλαλήθη περὶ σοῦ, ἡ πόλις τοῦ θεοῦ, ” ἐφʼ ἣν τοῦ παναγάθου συγκροτήσαντος ἡμάς θεοῦ διὰ τῆς τοῦ μονογενοῦς αὐτοῦ χάριτος, τῶν ἀνακεκλημένων ἕκαστος ὑμνείτω μονονουχὶ βοῶν καὶ λέγων “εὐφράνθην ἐπὶ τοῖς εἰρηκόσι μοι· εἰς οἶκον κυρίου πορευσόμεθα, ’’ καὶ “κύριε, ἠγάπησα εὐπρέπειαν οἴκου σου, καὶ τόπον σκηνώματος δόξης σου.’’
poią de polei? ē tę̄de tę̄ neopagei kai theoteuktǭ? hētis estin ekklēsia theou zōntos, stylos kai hedraiōma tēs alētheias, peri hēs kai allo ti theion logion hōde pōs euangelizetai “dedoxasmena elalēthē peri sou, hē polis tou theou, ” ephʼ hēn tou panagathou synkrotēsantos hēmas theou dia tēs tou monogenous autou charitos, tōn anakeklēmenōn hekastos hymneitō mononouchi boōn kai legōn “euphranthēn epi tois eirēkosi moi; eis oikon kyriou poreusometha, ’’ kai “kyrie, ēgapēsa euprepeian oikou sou, kai topon skēnōmatos doxēs sou.’’
In what city? Is it not this newly built city, made by God, which is the church of the living God, the pillar and foundation of the truth, concerning which another divine saying also proclaims good news thus: “Glorious things have been spoken of you, city of God”? Since the all-good God has gathered us together into it through the grace of his only-begotten, let each of those who have been called sing, all but crying aloud and saying: “I was glad when they said to me, We will go to the house of the Lord,” and “Lord, I have loved the beauty of your house and the place where your glory dwells.”
1 Tim 3:15 (quotation, high confidence) · Ps 87:3 (86:3 LXX) (quotation, high confidence) · Ps 122:1 (121:1 LXX) (quotation, high confidence) · Ps 26:8 (25:8 LXX) (quotation, high confidence)
Notes and citation
Summary: The city of God is the church, the pillar of truth; each believer should sing the psalms of joy in God's house.
- The quotations are 1 Tim 3:15, Ps 87:3 (86:3 LXX), Ps 122:1 (121:1 LXX), and Ps 26:8 (25:8 LXX).
Notes on the original text
- Digital text corrected (line-break hyphen left in the digital text): συγκροτή- σαντος → συγκροτήσαντος.
Cite (SBL): Eusebius, Hist. eccl. 10.4.7 (Dindorf 4:451–452; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/9-10-1/#p-10-4-7).
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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.
10.4.8Dindorf 4:452
καὶ μὴ μόνον γε ὁ καθεῖς, ἀλλὰ καὶ οἷ πάντες ἀθρόως ἐνὶ πνεύματι καὶ μιᾷ ψυχῇ γεραίροντες ἀνευφημῶμεν, “μέγας κύριος, ’’ ἐπιλέγοντες, “καὶ αἰνετὸς σφόδρα, ἐν πόλει τοῦ θεοῦ ἡμῶν, ἐν ὄρει ἁγίῳ αὐτοῦ. καὶ γὰρ οὖν μέγας ὡς ἀληθῶς, καὶ μέγας ὁ οἶκος αὐτοῦ, ὑψηλὸς καὶ ἐπιμήκης, καὶ ὡραῖος κάλλει παρὰ τοὺς υἱοὺς τῶν ἀνθρώπων· μέγας ὁ κύριος ὁ ποιῶν θαυμάσια μόνος· μέγας ὁ ποιῶν μεγάλα καὶ ἀνεξιχνίαστα, ἔνδοξά τε καὶ ἐξαίσια, ὧν οὐκ ἔστιν ἀριθμός· μέγας ὁ ἀλλοιῶν καιροὺς καὶ χρόνους, μεθιστῶν βασιλεῖς καὶ καθιστῶν, ἐγείρων ἀπὸ γῆς πτωχὸν, καὶ ἀπὸ κοπρίας ἀνιστῶν πένητα. καθεῖλε δυνάστας ἀπὸ θρόνων, καὶ ὕψωσε ταπεινοὺς ἀπὸ γῆς, πεινῶντας ἐνέπλησεν ἀγαθῶν, καὶ βραχίονας ὑπερηφάνων συνέτριψεν, ’’
kai mē monon ge ho katheis, alla kai hoi pantes athroōs eni pneumati kai mią psychę̄ gerairontes aneuphēmōmen, “megas kyrios, ’’ epilegontes, “kai ainetos sphodra, en polei tou theou hēmōn, en orei hagiǭ autou. kai gar oun megas hōs alēthōs, kai megas ho oikos autou, hypsēlos kai epimēkēs, kai hōraios kallei para tous huious tōn anthrōpōn; megas ho kyrios ho poiōn thaumasia monos; megas ho poiōn megala kai anexichniasta, endoxa te kai exaisia, hōn ouk estin arithmos; megas ho alloiōn kairous kai chronous, methistōn basileis kai kathistōn, egeirōn apo gēs ptōchon, kai apo koprias anistōn penēta. katheile dynastas apo thronōn, kai hypsōse tapeinous apo gēs, peinōntas eneplēsen agathōn, kai brachionas hyperēphanōn synetripsen, ’’
And not only each one singly, but all together, with one spirit and one soul, let us honor and praise him, saying: “Great is the Lord and greatly to be praised, in the city of our God, in his holy mountain.” For he is truly great, and great is his house, lofty and long, and “fair in beauty beyond the sons of men.” Great is the Lord “who alone does wonders”; great is he who does “great and unsearchable things, glorious and marvelous, of which there is no number”; great is he who “changes times and seasons, removes kings and sets them up,” “raising the poor from the earth and lifting the needy from the dunghill.” “He has brought down rulers from their thrones and exalted the lowly from the earth; he has filled the hungry with good things and broken the arms of the proud,”
Ps 48:1 (47:2 LXX) (quotation, high confidence) · Ps 45:2 (44:3 LXX) (quotation, medium confidence) · Ps 136:4 (135:4 LXX) (quotation, high confidence) · Job 9:10 (quotation, high confidence) · Dan 2:21 (quotation, high confidence) · Ps 113:7 (112:7 LXX) (quotation, high confidence) · 1 Sam 2:8 (echo, medium confidence) · Luke 1:51–53 (quotation, high confidence)
Notes and citation
Summary: All together should praise God's greatness in the words of the psalms, Job, Daniel, and Mary's song, for he topples rulers and lifts up the lowly.
- The quotations are Ps 48:1 (47:2 LXX), Ps 45:2 (44:3 LXX), Ps 136:4 (135:4 LXX), Job 9:10, Dan 2:21, Ps 113:7 (112:7 LXX; compare 1 Sam 2:8), and Luke 1:51–53, freely combined.
Notes on the original text
- Digital text corrected (word wrongly divided in the digital text; wrong accent in the digital text): ἡ μῶν → ἡμῶν; καἰ χρόνους → καὶ χρόνους.
Cite (SBL): Eusebius, Hist. eccl. 10.4.8 (Dindorf 4:452; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/9-10-1/#p-10-4-8).
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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.
10.4.9Dindorf 4:452–453
οὐ πιστοῖς μόνον, ἀλλὰ καὶ ἀπίστοις τῶν παλαιῶν διηγημάτων τὴν μνήμην πιστωσάμενος, ὁ θαυματουργὸς, ὁ μεγαλουργὸς, ὁ τῶν ὅλων δεσπότης, ὁ τοῦ σύμπαντος κόσμου δημιουργὸς, ὁ παντοκράτωρ, ὁ πανάγαθος, ὁ εἷς καὶ μόνος θεὸς, ᾧ τὸ καινὸν ᾆσμα μέλπωμεν, προσυπακούοντες τῷ ποιοῦντι θαυμάσια μόνῳ, ὅτι εἰς τὸν αἰῶνα τὸ ἔλεος αὐτοῦ, τῷ πατάξαντι βασιλεῖς μεγάλους καὶ ἀποκτείναντι βασιλεῖς κραταιοὺς, ὅτι εἰς τὸν αἰῶνα τὸ ἔλεος αὐτοῦ, ὅτι ἐν τῇ ταπεινώσει ἡμῶν ἐμνήσθη ἡμῶν ὁ κύριος, καὶ ἐλυτρώσατο ἡμᾶς ἐκ τῶν ἐχθρῶν ἡμῶν.
ou pistois monon, alla kai apistois tōn palaiōn diēgēmatōn tēn mnēmēn pistōsamenos, ho thaumatourgos, ho megalourgos, ho tōn holōn despotēs, ho tou sympantos kosmou dēmiourgos, ho pantokratōr, ho panagathos, ho heis kai monos theos, hǭ to kainon ąsma melpōmen, prosypakouontes tǭ poiounti thaumasia monǭ, hoti eis ton aiōna to eleos autou, tǭ pataxanti basileis megalous kai apokteinanti basileis krataious, hoti eis ton aiōna to eleos autou, hoti en tę̄ tapeinōsei hēmōn emnēsthē hēmōn ho kyrios, kai elytrōsato hēmas ek tōn echthrōn hēmōn.
having confirmed the memory of the ancient narratives not only to believers but also to unbelievers: the wonder-worker, the doer of great deeds, the Master of all, the Creator of the whole world, the Almighty, the all-good, the one and only God, to whom let us sing the new song, responding to him “who alone does wonders, for his mercy endures forever; who struck great kings and slew mighty kings, for his mercy endures forever; for in our humiliation the Lord remembered us and redeemed us from our enemies.”
Ps 136:4 (135:4 LXX) (quotation, high confidence) · Ps 136:17–18 (135:17-Ps LXX) (quotation, high confidence) · Ps 136:23–24 (135:23-Ps LXX) (quotation, high confidence)
Notes and citation
Summary: God has made the old stories credible even to unbelievers; the church sings Psalm 136 of the God who strikes down kings and redeems his people.
- The quotations are Ps 136:4, 17–18, 23–24 (135 LXX).
Cite (SBL): Eusebius, Hist. eccl. 10.4.9 (Dindorf 4:452–453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/9-10-1/#p-10-4-9).
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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.
10.4.10Dindorf 4:453
καὶ τὸν μὲν τῶν ὅλων πατέρα τούτοις ἀνευφημοῦντες μή ποτε διαλίποιμεν· τὸν δὲ τῶν ἀγαθῶν ἡμῖν δεύτερον αἴτιον, τὸν τῆς θεογνωσίας εἰσηγητὴν, τὸν τῆς ἀληθοῦς θεοσεβείας διδάσκαλον, τὸν τῶν ἀσεβῶν ὀλετῆρα, τὸν τυραννοκτόνον, τὸν τοῦ βίου διορθωτὴν, τὸν ἡμῶν τῶν ἀπεγνωσμένων σωτῆρα Ἰησοῦν ἀνὰ στόμα φέροντες γεραίρωμεν,
kai ton men tōn holōn patera toutois aneuphēmountes mē pote dialipoimen; ton de tōn agathōn hēmin deuteron aition, ton tēs theognōsias eisēgētēn, ton tēs alēthous theosebeias didaskalon, ton tōn asebōn oletēra, ton tyrannoktonon, ton tou biou diorthōtēn, ton hēmōn tōn apegnōsmenōn sōtēra Iēsoun ana stoma pherontes gerairōmen,
And let us never cease to praise the Father of all with these words; and let us honor, bearing his name on our lips, the second cause of our blessings, the one who brought in the knowledge of God, the teacher of true godliness, the destroyer of the ungodly, the slayer of tyrants, the reformer of life, the Savior of us who were in despair, Jesus,
Notes and citation
Summary: Besides the Father, the church should praise Jesus, the second cause of its blessings, teacher, destroyer of tyrants, and Savior.
- Eusebius calls the Son the “second cause” (δεύτερον αἴτιον) of our blessings, after the Father; how this language relates to later Nicene formulations is discussed by historians of doctrine.
Notes on the original text
- Digital text corrected (word wrongly divided in the digital text): αἴτʼ ἴον → αἴτιον.
Topics: Christology
Cite (SBL): Eusebius, Hist. eccl. 10.4.10 (Dindorf 4:453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/9-10-1/#p-10-4-10).
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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.
10.4.11Dindorf 4:453
ὅτι δὴ μόνος οἷα παναγάθου πατρὸς μονώτατος ὑπάρχων πανάγαθος παῖς, γνώμῃ τῆς πατρικῆς φιλανθρωπίας τῶν ἐν φθορᾷ κάτω που κειμένων ἡμῶν εὖ μάλα προθύμως ὑποδὺς τὴν φύσιν, οἶά τις ἰατρῶν ἄριστος τῆς τῶν καμνόντων ἕνεκεν σωτηρίας ὁρῇ μὲν δεινὰ, θιγγάνει δʼ ἀηδέων, ἐπʼ ἀλλοτρίῃσί τε ξυμφορῇσιν ἰδίας καρποῦται λύπας, οὐ νοσοῦντας αὐτὸ μόνον, οὐδʼ ἕλκεσι δεινοῖς καὶ σεσηπόσιν ἤδη τραύμασι πιεζομένους, ἀλλὰ καὶ ἐν νεκροῖς κειμένους ἡμᾶς ἐξ αὐτῶν τῶν μυχῶν τοῦ θανάτου αὐτὸς ἑαυτῷ διεσώσατο, ὅτι μηδὲ ἄλλῳ τῳ τῶν κατʼ οὐρανὸν τοσοῦτον παρῆν ἰσχύος, ὡς τῇ τῶν τοσούτων ἀβλαβῶς διακονήσασθαι σωτηρίᾳ.
hoti dē monos hoia panagathou patros monōtatos hyparchōn panagathos pais, gnōmę̄ tēs patrikēs philanthrōpias tōn en phthorą katō pou keimenōn hēmōn eu mala prothymōs hypodys tēn physin, oia tis iatrōn aristos tēs tōn kamnontōn heneken sōtērias horę̄ men deina, thinganei dʼ aēdeōn, epʼ allotrię̄si te xymphorę̄sin idias karpoutai lypas, ou nosountas auto monon, oudʼ helkesi deinois kai sesēposin ēdē traumasi piezomenous, alla kai en nekrois keimenous hēmas ex autōn tōn mychōn tou thanatou autos heautǭ diesōsato, hoti mēde allǭ tǭ tōn katʼ ouranon tosouton parēn ischyos, hōs tę̄ tōn tosoutōn ablabōs diakonēsasthai sōtērią.
because he alone, as the only all-good Son of an all-good Father, in accordance with the will of the Father's love for mankind, most willingly put on the nature of us who lay somewhere below in corruption, and like an excellent physician, who for the sake of saving the sick “sees terrible things, touches what is unpleasant, and reaps griefs of his own from the misfortunes of others,” he saved us for himself, not only when we were sick or oppressed with terrible ulcers and wounds already festering, but even when we lay among the dead, from the very recesses of death; for no other being in heaven had so much strength as to minister unharmed to the salvation of so many.
Notes and citation
Summary: Christ, the only good Son, took on human nature like a devoted physician and rescued humanity even from death, as no heavenly being could.
- The words about the physician quote Hippocrates, On Breaths 1.
Extrabiblical texts: Hippocrates, Flat. 1 (Hippocrates, Hippocratic Corpus; quotation)
Topics: Christology
Cite (SBL): Eusebius, Hist. eccl. 10.4.11 (Dindorf 4:453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/9-10-1/#p-10-4-11).
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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.
10.4.12Dindorf 4:453–454
μόνος δʼ οὖν καὶ τῆς ἡμῶν αὐτῶν βαρυπαθοῦς φθορᾶς ἐφαψάμενος, μόνος τοὺς ἡμετέρους ἀνατλὰς πόνους, μόνος τὰ πρόστιμα τῶν ἡμετέρων ἀσεβημάτων περιθέμενος, οὐχ ἡμιθνῆτας, ἀλλὰ καὶ πάμπαν ἐν μνήμασι καὶ τάφοις μυσαροὺς ἤδη καὶ ὀδωδότας ἀναλαβὼν, πάλαι τε καὶ νῦν σπουδῇ τῇ φιλανθρώπῳ, παρὰ πᾶσαν τὴν οὑτινοσοῦν ἡμῶν τε αὐτῶν ἐλπίδα, σώζει τε καὶ τῶν τοῦ πατρὸς ἀγαθῶν ἀφθονίαν μεταδίδωσιν, ὁ ζωοποιὸς, ὁ φωταγωγὸς, ὁ μέγας ἡμῶν ἰατρὸς καὶ βασιλεὺς καὶ κύριος, ὁ Χριστὸς τοῦ θεοῦ.
monos dʼ oun kai tēs hēmōn autōn barypathous phthoras ephapsamenos, monos tous hēmeterous anatlas ponous, monos ta prostima tōn hēmeterōn asebēmatōn perithemenos, ouch hēmithnētas, alla kai pampan en mnēmasi kai taphois mysarous ēdē kai odōdotas analabōn, palai te kai nyn spoudę̄ tę̄ philanthrōpǭ, para pasan tēn houtinosoun hēmōn te autōn elpida, sōzei te kai tōn tou patros agathōn aphthonian metadidōsin, ho zōopoios, ho phōtagōgos, ho megas hēmōn iatros kai basileus kai kyrios, ho Christos tou theou.
He alone, then, laid hold of our grievous corruption; he alone bore our sufferings; he alone took upon himself the penalties of our impieties; and taking us up, not half dead but already wholly foul and stinking in tombs and graves, he saves us, both of old and now, by his loving zeal, beyond all hope of anyone, even of ourselves, and imparts to us abundantly the good things of the Father: the life-giver, the giver of light, our great physician, king, and Lord, the Christ of God.
Isa 53:4–5 (echo, medium confidence)
Notes and citation
Summary: Christ alone bore our sufferings and penalties, raised us from spiritual death, and shares with us the Father's good gifts.
- The language echoes Isa 53:4–5.
Topics: Christology
Cite (SBL): Eusebius, Hist. eccl. 10.4.12 (Dindorf 4:453–454; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/9-10-1/#p-10-4-12).
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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.
10.4.13Dindorf 4:454
ἀλλὰ τότε μὲν ἅπαξ ἐν νυκτὶ ζοφερᾷ καὶ σκότῳ βαθεῖ, δαιμόνων ἀλιτηρίων πλάναις καὶ θεομισῶν πνευμάτων ἐνεργείαις πᾶν τὸ τῶν ἀνθρώπων γένος κατορωρυγμένον, αὐτὸ μόνον ἐπιφανεὶς, ὡσὰν κηροῦ διατακέντος ταῖς αὐτοῦ βολαῖς τοῦ φωτὸς τὰς πολυδέτους τῶν ἀσεβημάτων ἡμῶν σειρὰς διελύσατο.
alla tote men hapax en nykti zopherą kai skotǭ bathei, daimonōn alitēriōn planais kai theomisōn pneumatōn energeiais pan to tōn anthrōpōn genos katorōrygmenon, auto monon epiphaneis, hōsan kērou diatakentos tais autou bolais tou phōtos tas polydetous tōn asebēmatōn hēmōn seiras dielysato.
But at that time, once for all, when the whole human race lay buried in a gloomy night and deep darkness by the deceptions of accursed demons and the workings of God-hating spirits, by merely appearing he loosed, as wax is melted, the many-knotted cords of our impieties with the rays of his light.
Notes and citation
Summary: At his first coming Christ's light dissolved the bonds of sin in which demons held humanity.
Topics: Christology
Cite (SBL): Eusebius, Hist. eccl. 10.4.13 (Dindorf 4:454; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/9-10-1/#p-10-4-13).
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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.
10.4.14Dindorf 4:454
νῦν δʼ ἐπὶ τῇ τοσαύτῃ χάριτι καὶ εὐεργεσίᾳ τοῦ μισοκάλου φθόνου καὶ φιλοπονήρου δαίμονος μονονουχὶ διαρρηγνυμένου, καὶ πάσας αὐτοῦ τὰς θανατοποιοὺς καθʼ ἡμῶν ἐπιστρατεύοντος δυνάμεις, καὶ τὰ μὲν πρῶτα κυνὸς δίκην λυττῶντος, τοὺς ὀδόντας ἐπὶ τοὺς ἀφιεμένους κατʼ αὐτοῦ λίθους προσαράττοντος, καὶ τὸν κατὰ τῶν ἀμυνομένων θυμὸν ἐπὶ τὰ ἄψυχα βλήματα καθιέντος, τοῖς τῶν προσευκτηρίων λίθοις καὶ ταῖς τῶν οἴκων ἀψύχοις ὕλαις τὴν θηριώδη μανίαν ἐπερείσαντος, ἐρημίαν τε, ὥς γε δὴ αὐτὸς ἑαυτῷ ᾤετο, τῶν ἐκκλησιῶν ἀπεργασαμένου, εἶτα δὲ δεινὰ συρίγματα καὶ τὰς ὀφιώδεις αὐτοῦ φωνὰς, τοτὲ μὲν ἀσεβῶν τυράννων ἀπειλαῖς, τοτὲ δὲ βλασφήμοις δυσσεβῶν ἀρχόντων διατάξεσιν ἀφιέντος, καὶ προσέτι τὸν αὐτοῦ θάνατον ἐξερευγομένου, καὶ τοῖς ἰώδεσι καὶ ψυχοφθόροις δηλητηρίοις τὰς ἁλισκομένας πρὸς αὐτοῦ ψυχὰς φαρμάττοντος, καὶ μονονουχὶ νεκροῦντος ταῖς τῶν νεκρῶν εἰδώλων νεκροποιοῖς θυσίαις, πάντα τε ἀνθρωπόμορφον θῆρα καὶ πάντα τρόπον ἄγριον καθʼ ἡμῶν ὑποσαλεύοντος,
nyn dʼ epi tę̄ tosautę̄ chariti kai euergesią tou misokalou phthonou kai philoponērou daimonos mononouchi diarrēgnymenou, kai pasas autou tas thanatopoious kathʼ hēmōn epistrateuontos dynameis, kai ta men prōta kynos dikēn lyttōntos, tous odontas epi tous aphiemenous katʼ autou lithous prosarattontos, kai ton kata tōn amynomenōn thymon epi ta apsycha blēmata kathientos, tois tōn proseuktēriōn lithois kai tais tōn oikōn apsychois hylais tēn thēriōdē manian epereisantos, erēmian te, hōs ge dē autos heautǭ ǭeto, tōn ekklēsiōn apergasamenou, eita de deina syrigmata kai tas ophiōdeis autou phōnas, tote men asebōn tyrannōn apeilais, tote de blasphēmois dyssebōn archontōn diataxesin aphientos, kai proseti ton autou thanaton exereugomenou, kai tois iōdesi kai psychophthorois dēlētēriois tas haliskomenas pros autou psychas pharmattontos, kai mononouchi nekrountos tais tōn nekrōn eidōlōn nekropoiois thysiais, panta te anthrōpomorphon thēra kai panta tropon agrion kathʼ hēmōn hyposaleuontos,
But now, when at so great a grace and benefit the envy that hates good and the demon that loves evil was all but bursting with rage, and was marshaling all his death-dealing powers against us; at first, like a mad dog, gnashing his teeth at the stones thrown at him and venting his fury against those who drive him off upon the lifeless missiles, he vented his bestial madness upon the stones of the houses of prayer and the lifeless materials of the buildings, and made the churches desolate, as he himself thought; then he sent forth terrible hissings and his serpent-like voices, now through threats of impious tyrants, now through blasphemous ordinances of ungodly rulers; and besides he vomited forth his own death and poisoned with his venomous and soul-destroying drugs the souls captured by him, and all but killed them with the deadly sacrifices to dead idols, and stirred up against us every beast in human form and every kind of savage;
Notes and citation
Summary: The devil, enraged at Christ's grace, attacked the church like a mad dog, tearing down church buildings, issuing threats through tyrants, and poisoning souls with idolatry.
Notes on the original text
- Digital text corrected (stray combining mark in the digital text): αὐ̣τοῦ θάνατον → αὐτοῦ θάνατον.
Topics: Persecution
Cite (SBL): Eusebius, Hist. eccl. 10.4.14 (Dindorf 4:454; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/9-10-1/#p-10-4-14).
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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.
10.4.15Dindorf 4:454–455
αὖθις ἐξ ὑπαρχῆς ὁ τῆς μεγάλης βουλῆς ἄγγελος, ὁ μέγας ἀρχιστράτηγος τοῦ θεοῦ, μετὰ τὴν αὐτάρκη διαγυμνασίαν, ἣν οἶ μέγιστοι τῆς αὐτοῦ βασιλείας στρατιῶται διὰ τῆς πρὸς ἅπαντα ὑπομονῆς καὶ καρτερίας ἐνεδείξαντο, ἀθρόως οὕτως φανεὶς τὰ μὲν ἐχθρὰ καὶ πολέμια εἰς ἀφανὲς καὶ τὸ μηδὲν κατεστήσατο, ὡς μηδὲ πώποτε ὠνομάσθαι δοκεῖν, τὰ δʼ αὐτῷ φίλα καὶ οἰκεῖα δόξης ἐπέκεινα παρὰ πᾶσιν οὐκ ἀνθρώποις μόνον, ἀλλʼ ἤδη καὶ δυνάμεσιν οὐρανίοις, ἡλίῳ τε καὶ σελήνῃ καὶ ἄστροις καὶ τῷ σύμπαντι οὐρανῷ τε καὶ κόσμῳ προήγαγεν,
authis ex hyparchēs ho tēs megalēs boulēs angelos, ho megas archistratēgos tou theou, meta tēn autarkē diagymnasian, hēn oi megistoi tēs autou basileias stratiōtai dia tēs pros hapanta hypomonēs kai karterias enedeixanto, athroōs houtōs phaneis ta men echthra kai polemia eis aphanes kai to mēden katestēsato, hōs mēde pōpote ōnomasthai dokein, ta dʼ autǭ phila kai oikeia doxēs epekeina para pasin ouk anthrōpois monon, allʼ ēdē kai dynamesin ouraniois, hēliǭ te kai selēnę̄ kai astrois kai tǭ sympanti ouranǭ te kai kosmǭ proēgagen,
then once again the Angel of Great Counsel, the great Commander-in-chief of God, after the sufficient training that the greatest soldiers of his kingdom had shown by their endurance and steadfastness in all things, appeared suddenly and reduced his enemies and foes to nothing and oblivion, so that they seemed never to have been named, while those who were his friends and his own he raised beyond glory before all, not only men but also the heavenly powers, sun and moon and stars and the whole heaven and world,
Isa 9:6 (9:5 LXX) (allusion, high confidence) · Josh 5:14 (echo, medium confidence)
Notes and citation
Summary: Christ, the Angel of Great Counsel and God's commander, suddenly destroyed the persecutors and glorified his faithful before heaven and earth.
- “Angel of Great Counsel” is Isa 9:6 (9:5 LXX); “Commander-in-chief” recalls Josh 5:14.
Topics: Christology, Persecution
Cite (SBL): Eusebius, Hist. eccl. 10.4.15 (Dindorf 4:454–455; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/9-10-1/#p-10-4-15).
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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.
10.4.16Dindorf 4:455
ὥστε ἤδη, ὃ μηδὲ ἄλλοτέ πω, τοὺς πάντων ἀνωτάτω βασιλέας, ἧς λελόγχασι παρʼ αὐτοῦ τιμῆς συνῃσθημένους, νεκρῶν μὲν εἰδώλων καταπτύειν προσώποις, πατεῖν δʼ ἄθεσμα δαιμόνων θέσμια, καὶ παλαιᾶς ἀπάτης πατροπαραδότου κατεγγελᾶν, ἕνα δὲ αὐτὸν μόνον θεὸν τὸν κοινὸν ἀπάντων καὶ ἑαυτῶν εὐεργέτην γνωρίζειν, Χριστόν τε τοῦ θεοῦ παῖδα παμβασιλέα τῶν ὅλων ὁμολογεῖν, σωτῆρά τε αὐτὸν ἐν στήλαις ἀναγορεύειν, ἀνεξαλείπτῳ μνήμῃ τὰ κατορθώματα καὶ τὰς κατὰ τῶν ἀσεβῶν αὐτοῦ νίκας μέση τῇ βασιλευούσῃ τῶν ἐπὶ γῆς πόλει βασιλικοῖς χαρακτῆρσι προσεγγράφοντας, ὥστε μόνον τῶν ἐξ αἰῶνος Ἰησοῦν Χριστὸν τὸν ἡμῶν σωτῆρα καὶ πρὸς αὐτῶν τῶν ἐπὶ γῆς ἀνωτάτω οὐχ οἶα κοινὸν ἐξ ἀνθρώπων βασιλέα γενόμενον ὁμολογεῖσθαι, ἀλλʼ οἷα τοῦ καθόλου θεοῦ παῖδα γνήσιον καὶ αὐτόθεον προσκυνεῖσθαι, καὶ εἰκότως.
hōste ēdē, ho mēde allote pō, tous pantōn anōtatō basileas, hēs lelonchasi parʼ autou timēs synę̄sthēmenous, nekrōn men eidōlōn kataptyein prosōpois, patein dʼ athesma daimonōn thesmia, kai palaias apatēs patroparadotou katengelan, hena de auton monon theon ton koinon apantōn kai heautōn euergetēn gnōrizein, Christon te tou theou paida pambasilea tōn holōn homologein, sōtēra te auton en stēlais anagoreuein, anexaleiptǭ mnēmę̄ ta katorthōmata kai tas kata tōn asebōn autou nikas mesē tę̄ basileuousę̄ tōn epi gēs polei basilikois charaktērsi prosengraphontas, hōste monon tōn ex aiōnos Iēsoun Christon ton hēmōn sōtēra kai pros autōn tōn epi gēs anōtatō ouch oia koinon ex anthrōpōn basilea genomenon homologeisthai, allʼ hoia tou katholou theou paida gnēsion kai autotheon proskyneisthai, kai eikotōs.
so that now, as never before, the supreme emperors of all, conscious of the honor they have received from him, spit on the faces of dead idols, trample on the unholy rites of demons, laugh at the old deceit handed down from their fathers, and acknowledge him alone as the one God, the common benefactor of all and of themselves. They confess Christ, the Son of God, as King of all, and proclaim him Savior on monuments, engraving in imperial letters, in indelible memory, his achievements and his victories over the ungodly in the midst of the city that rules over the earth; so that Jesus Christ our Savior alone of all from eternity is confessed even by the highest on earth, not as an ordinary king born among men, but is worshiped as the true Son of the God of the universe and as God himself, and rightly so.
Notes and citation
Summary: The emperors now reject idols, confess Christ as King and Savior on public monuments, and worship him as the true Son of God.
- αὐτόθεον, “God himself”, is Eusebius's term; its precise sense in his theology is debated.
Notes on the original text
- Digital text corrected (wrong breathing in the digital text): ἔνα δὲ αὐτὸν → ἕνα δὲ αὐτὸν.
Topics: Christology
Cite (SBL): Eusebius, Hist. eccl. 10.4.16 (Dindorf 4:455; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/9-10-1/#p-10-4-16).
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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.
10.4.17Dindorf 4:455
τίς γὰρ τῶν πώποτε βασιλέων τοσοῦτον ἀρετῆς ἠνέγκατο ὡς πάντων τῶν ἐπὶ γῆς ἀνθρώπων ἀκοὴν καὶ γλῶτταν ἐμπλῆσαι τῆς αὐτοῦ προσηγορίας; τίς βασιλεὺς νόμους εὐσεβεῖς οὕτω καὶ σώφρονας διαταξάμενος, ἀπὸ περάτων γῆς καὶ εἰς ἄκρα τῆς ὅλης οἰκουμένης εἰς ἐπήκοον ἅπασιν ἀνθρώποις ἀναγινώσκεσθαι διαρκῶς ἐκράτυνεν;
tis gar tōn pōpote basileōn tosouton aretēs ēnenkato hōs pantōn tōn epi gēs anthrōpōn akoēn kai glōttan emplēsai tēs autou prosēgorias? tis basileus nomous eusebeis houtō kai sōphronas diataxamenos, apo peratōn gēs kai eis akra tēs holēs oikoumenēs eis epēkoon hapasin anthrōpois anaginōskesthai diarkōs ekratynen?
For what king ever attained such excellence as to fill the ears and tongues of all people on earth with his name? What king, having enacted laws so pious and wise, has made them strong enough to be read continually in the hearing of all people from the ends of the earth to the limits of the whole world?
Notes and citation
Summary: No king but Christ has had his name and laws spread to all the earth.
Topics: Christology
Cite (SBL): Eusebius, Hist. eccl. 10.4.17 (Dindorf 4:455; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/9-10-1/#p-10-4-17).
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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.
10.4.18Dindorf 4:455–456
τίς ἀνημέρων ἐθνῶν ἔθη βάρβαρα καὶ ἀνήμερα τοῖς ἡμέροις αὐτοῦ καὶ φιλανθρωποτάτοις παρέλυσε νόμοις; τίς αἰῶσιν ὅλοις ὑπὸ πάντων πολεμούμενος τὴν ὑπὲρ ἄνθρωπον ἀρετὴν ἐπεδείξατο, ὡς ἀνθεῖν ὁσημέραι καὶ νεάζειν διὰ παντὸς τοῦ βίου;
tis anēmerōn ethnōn ethē barbara kai anēmera tois hēmerois autou kai philanthrōpotatois parelyse nomois? tis aiōsin holois hypo pantōn polemoumenos tēn hyper anthrōpon aretēn epedeixato, hōs anthein hosēmerai kai neazein dia pantos tou biou?
Who has abolished the barbarous and savage customs of savage nations by his own gentle and most humane laws? Who, attacked by all for whole ages, has shown a virtue beyond human, so as to flourish and be renewed every day throughout his whole life?
Notes and citation
Summary: Christ alone tamed savage nations by his gentle laws and keeps flourishing despite constant attack.
Topics: Christology
Cite (SBL): Eusebius, Hist. eccl. 10.4.18 (Dindorf 4:455–456; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/9-10-1/#p-10-4-18).
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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.
10.4.19Dindorf 4:456
τίς ἔθνος τὸ μηδʼ ἀκουσθὲν ἐξ αἰῶνος, οὐκ ἐν γωνίᾳ ποι γῆς λεληθὸς, ἀλλὰ καθʼ ὅλης τῆς ὑφʼ ἡλίῳ ἱδρύσατο; τίς εὐσεβείας ὅπλοις οὕτως ἐφράξατο τοὺς στρατιώτας ὡς ἀδάμαντος τὰς ψυχὰς κραταιοτέρους ἐν τοῖς πρὸς τοὺς ἀντιπάλους ἀγῶσι διαφαίνεσθαι;
tis ethnos to mēdʼ akousthen ex aiōnos, ouk en gōnią poi gēs lelēthos, alla kathʼ holēs tēs hyphʼ hēliǭ hidrysato? tis eusebeias hoplois houtōs ephraxato tous stratiōtas hōs adamantos tas psychas krataioterous en tois pros tous antipalous agōsi diaphainesthai?
Who has founded a nation never heard of from eternity, not hidden in some corner of the earth, but over the whole earth under the sun? Who has so armed his soldiers with the weapons of piety that their souls have proved stronger than adamant in their contests with their adversaries?
Notes and citation
Summary: Christ founded a new nation throughout the world and armed his soldiers with piety stronger than steel.
Topics: Christology, Martyrdom
Cite (SBL): Eusebius, Hist. eccl. 10.4.19 (Dindorf 4:456; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/9-10-1/#p-10-4-19).
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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.
10.4.20Dindorf 4:456
τίς βασιλέων εἰς τοσοῦτον κρατεῖ καὶ στρατηγεῖ γε μετὰ θάνατον, καὶ τρόπαια κατʼ ἐχθρῶν ἵστησι, καὶ πάντα τόπον καὶ χώραν καὶ πόλιν, Ἑλλάδα τε καὶ βάρβαρον, βασιλικῶν οἴκων αὐτοῦ πληροῖ, καὶ θείων ναῶν ἀφιερώμασιν, οἷα τάδε τὰ τοῦδε τοῦ νεὼ περικαλλῆ κοσμήματά τε καὶ ἀναθήματα, ἃ καὶ αὐτὰ σεμνὰ μὲν ὡς ἀληθῶς καὶ μεγάλα, ἐκπλήξεώς τε καὶ θαύματος ἄξια, καὶ οἷα τῆς τοῦ σωτῆρος ἡμῶν βασιλείας ἐναργῆ δείγματα, ὅτι καὶ νῦν αὐτὸς εἶπε καὶ ἐγενήθησαν, αὐτὸς ἐνετείλατο καὶ ἐκτίσθησαν, — τί γὰρ καὶ ἔμελλε τοῦ παμβασιλέως καὶ πανηγεμόνος καὶ αὐτοῦ θεοῦ λόγου ἐνστήσεσθαι τῷ νεύματι; — σχολῆς τε λόγων οἰκείας εἰς ἀκριβῆ θεωρίαν τε καὶ ἑρμηνείαν τυγχάνει δεόμενα·
tis basileōn eis tosouton kratei kai stratēgei ge meta thanaton, kai tropaia katʼ echthrōn histēsi, kai panta topon kai chōran kai polin, Hellada te kai barbaron, basilikōn oikōn autou plēroi, kai theiōn naōn aphierōmasin, hoia tade ta toude tou neō perikallē kosmēmata te kai anathēmata, ha kai auta semna men hōs alēthōs kai megala, ekplēxeōs te kai thaumatos axia, kai hoia tēs tou sōtēros hēmōn basileias enargē deigmata, hoti kai nyn autos eipe kai egenēthēsan, autos eneteilato kai ektisthēsan, — ti gar kai emelle tou pambasileōs kai panēgemonos kai autou theou logou enstēsesthai tǭ neumati? — scholēs te logōn oikeias eis akribē theōrian te kai hermēneian tynchanei deomena;
What king prevails to such a degree and commands his army even after death, sets up trophies over his enemies, and fills every place, country, and city, Greek and barbarian, with his royal houses and the dedications of divine temples, such as these most beautiful ornaments and offerings of this temple? They too are truly majestic and great, worthy of amazement and wonder, and clear proofs of the kingship of our Savior; for even now “he spoke and they came to be, he commanded and they were created” (for what could withstand the nod of the Word of God himself, the King and Ruler of all?); and they require a discourse of their own for their accurate study and explanation.
Ps 148:5 (quotation, high confidence) · Ps 33:9 (32:9 LXX) (echo, medium confidence)
Notes and citation
Summary: Christ reigns even after death, filling the world with his churches, which he creates by his word, like this splendid church.
- The quotation is Ps 148:5 (compare Ps 33:9).
Topics: Christology
Cite (SBL): Eusebius, Hist. eccl. 10.4.20 (Dindorf 4:456; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/9-10-1/#p-10-4-20).
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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.
10.4.21Dindorf 4:456–457
οὐ μὴν ὅσα καὶ οἷα τὰ τῆς τῶν πεπονηκότων προθυμίας κέκριται παρʼ αὐτῷ τῷ θεολογουμένῳ, τὸν ἔμψυχον πάντων ἡμῶν καθορῶντι ναὸν, καὶ τὸν ἐκ ζώντων λίθων καὶ βεβηκότων οἶκον ἐποπτεύοντι, εὖ καὶ ἀσφαλῶς ἱδρυμένων ἐπὶ τῷ θεμελίῳ τῶν ἀποστόλων καὶ προφητῶν, ὄντος ἀκρογωνιαίου λίθου αὐτοῦ Ἰησοῦ Χριστοῦ, ὃν ἀπεδοκίμασαν μὲν οὐχ οἱ τῆς παλαιᾶς καὶ μηκέτʼ οὔσης ἐκείνης μόνον, ἀλλὰ καὶ τῆς εἰσέτι νῦν τῶν πολλῶν ἀνθρώπων οἰκοδομῆς κακοὶ κακῶν ὄντες ἀρχιτέκτονες, δοκιμάσας δὲ ὁ πατὴρ καὶ τότε καὶ νῦν εἰς κεφαλὴν γωνίας τῆσδε τῆς κοινῆς ἡμῶν ἐκκλησίας ἱδρύσατο.
ou mēn hosa kai hoia ta tēs tōn peponēkotōn prothymias kekritai parʼ autǭ tǭ theologoumenǭ, ton empsychon pantōn hēmōn kathorōnti naon, kai ton ek zōntōn lithōn kai bebēkotōn oikon epopteuonti, eu kai asphalōs hidrymenōn epi tǭ themeliǭ tōn apostolōn kai prophētōn, ontos akrogōniaiou lithou autou Iēsou Christou, hon apedokimasan men ouch hoi tēs palaias kai mēketʼ ousēs ekeinēs monon, alla kai tēs eiseti nyn tōn pollōn anthrōpōn oikodomēs kakoi kakōn ontes architektones, dokimasas de ho patēr kai tote kai nyn eis kephalēn gōnias tēsde tēs koinēs hēmōn ekklēsias hidrysato.
And such a discourse would be needed no less to tell how great and of what kind the zeal of those who labored has been judged to be by him who is himself proclaimed God, who looks upon the living temple of all of us and surveys the house of living and firm stones, well and securely founded on the foundation of the apostles and prophets, the cornerstone being Jesus Christ himself, whom the builders rejected, evil architects of evil things, not only of that old building which no longer exists, but also of the building of the majority of men that still exists now; but the Father, having approved him, both then and now set him as the head of the corner of this our common church.
1 Pet 2:4–5 (allusion, high confidence) · Eph 2:20 (allusion, high confidence) · Ps 118:22 (117:22 LXX) (allusion, high confidence)
Notes and citation
Summary: God looks rather on the living temple of believers built on the apostles and prophets, with Christ as cornerstone, whom the builders rejected.
- The allusions are 1 Pet 2:4–5, Eph 2:20, and Ps 118:22 (117:22 LXX). The opening clause (οὐ μὴν …) is elliptical and continues the thought of 10.4.20 (“they require a discourse of their own”); “him who is proclaimed God” (τῷ θεολογουμένῳ) is Christ.
Notes on the original text
- Digital text corrected (line-break hyphen left in the digital text): ἐκ- κλησίας → ἐκκλησίας.
Topics: Christology
Cite (SBL): Eusebius, Hist. eccl. 10.4.21 (Dindorf 4:456–457; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/9-10-1/#p-10-4-21).
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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.
10.4.22Dindorf 4:457
τοῦτον δὴ οὑν τὸν ἐξ ὑμῶν αὐτῶν ἐπεσκευασμένον ζῶντος θεοῦ ζῶντα ναὸν — τὸ μέγιστον καὶ ἀληθεῖ λόγῳ θεοπρεπὲς ἱερεῖόν φημι, οὗ τὰ ἐνδοτάτω ἄδυτα τοῖς πολλοῖς ἀθεώρητα καὶ ὄντως ἅγια καὶ τῶν ἁγίων ἅγια — τίς ἂν ἐποπτεύσας ἐξειπεῖν τολμήσειε; τίς δὲ κἂν εἰσκῦψαι περιβόλων ἱερῶν εἴσω δυνατὸς, ὅτι μὴ μόνος ὁ μέγας τῶν ὅλων ἀρχιερεὺς, ᾧ μόνῳ θέμις πάσης λογικῆς ψυχῆς τὰ ἀπόρρητα διερευνᾶσθαι;
touton dē houn ton ex hymōn autōn epeskeuasmenon zōntos theou zōnta naon — to megiston kai alēthei logǭ theoprepes hiereion phēmi, hou ta endotatō adyta tois pollois atheōrēta kai ontōs hagia kai tōn hagiōn hagia — tis an epopteusas exeipein tolmēseie? tis de kan eiskypsai peribolōn hierōn eisō dynatos, hoti mē monos ho megas tōn holōn archiereus, hǭ monǭ themis pasēs logikēs psychēs ta aporrēta diereunasthai?
This living temple of the living God, then, built out of you yourselves (I mean the greatest sanctuary, truly worthy of God, whose innermost shrines are invisible to the many and are truly holy and a holy of holies), who that has beheld it would dare to describe? Who could even peer within its sacred enclosures, except only the great High Priest of all, to whom alone it is permitted to search the secrets of every rational soul?
2 Cor 6:16 (allusion, medium confidence) · Heb 4:14 (echo, medium confidence)
Notes and citation
Summary: The true temple is the believers themselves; only Christ, the great High Priest, can see into its inner sanctuary, the soul.
- The allusions are 2 Cor 6:16 and Heb 4:14.
Notes on the original text
- Digital text corrected (word wrongly divided and misaccented in the digital text): μέ γᾶς → μέγας.
Topics: Christology
Cite (SBL): Eusebius, Hist. eccl. 10.4.22 (Dindorf 4:457; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/9-10-1/#p-10-4-22).
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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.
10.4.23Dindorf 4:457
τάχα δὲ καὶ ἄλλῳ δευτερεύειν μετὰ τοῦτον ἐνὶ μόνῳ τῶν ἴσων ἐφικτὸν, τῷδε τῷ προκαθημένῳ τῆσδε τῆς στρατιᾶς ἡγεμόνι, ὅν αὐτὸς ὁ πρῶτος καὶ μέγας ἀρχιερεὺς δευτερείοις τῶν τῇδε ἱερείων τιμήσας, ποιμένα τῆς ὑμετέρας ἐνθέου ποίμνης, κλήρῳ καὶ κρίσει τοῦ πατρὸς τὸν ὑμέτερον λαχόντα λαὸν, ὡσὰν θεραπευτὴν καὶ ὑποφήτην αὐτὸς ἑαυτοῦ κατετάξατο, τὸν νέον Ἀαρὼν ἢ Μελχισεδὲκ, ἀφωμοιωμένον τῷ υἱῷ τοῦ θεοῦ, μένοντά τε καὶ πρὸς αὐτοῦ τηρούμενον εἰς τὸ διηνεκὲς ταῖς κοιναῖς ἁπάντων ὑμῶν εὐχαῖς.
tacha de kai allǭ deutereuein meta touton eni monǭ tōn isōn ephikton, tǭde tǭ prokathēmenǭ tēsde tēs stratias hēgemoni, hon autos ho prōtos kai megas archiereus deutereiois tōn tę̄de hiereiōn timēsas, poimena tēs hymeteras entheou poimnēs, klērǭ kai krisei tou patros ton hymeteron lachonta laon, hōsan therapeutēn kai hypophētēn autos heautou katetaxato, ton neon Aarōn ē Melchisedek, aphōmoiōmenon tǭ huiǭ tou theou, menonta te kai pros autou tēroumenon eis to diēnekes tais koinais hapantōn hymōn euchais.
But perhaps it is also possible for another, one alone among equals, to hold second place after him: this commander who presides over this army, whom the first and great High Priest himself has honored with the second place in the priesthood here, and has appointed as shepherd of your divine flock, who received your people by the Father's lot and judgment, as his own servant and interpreter, the new Aaron or Melchizedek, made like the Son of God, remaining and kept by him forever through the common prayers of you all.
Heb 7:3 (allusion, high confidence) · Ps 110:4 (109:4 LXX) (echo, medium confidence)
Notes and citation
Summary: Second after Christ is Bishop Paulinus, appointed shepherd of this flock, a new Aaron or Melchizedek made like the Son of God.
- The allusions are Heb 7:3 and Ps 110:4 (109:4 LXX).
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 10.4.23 (Dindorf 4:457; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/9-10-1/#p-10-4-23).
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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.
10.4.24Dindorf 4:457
τούτῳ δὴ οὖν ἐξέστω μόνῳ μετὰ τὸν πρῶτον καὶ μέγιστον ἀρχιερέα, εἰ μὴ τὰ πρῶτα, τὰ δεύτερα γοῦν ὅμως ὁρᾶν τε καὶ ἐπισκοπεῖν τῆς ἐνδοτάτω τῶν ὑμετέρων ψυχῶν θεωρίας, πείρα μὲν καὶ χρόνου μήκει ἕκαστον ἀκριβῶς ἐξητακότι, σπουδῇ τε τῇ αὐτοῦ καὶ ἐπιμελείᾳ τοὺς πάντας ὑμᾶς ἐν κόσμῳ καὶ λόγῳ τῷ κατʼ εὐσέβειαν διατεθειμένῳ, δυνατῷ τε ὄντι μᾶλλον ἀπάντων, ὧν αὐτὸς σὺν θείᾳ δυνάμει κατηρτίσατο, τούτων τοῖς ἔργοις ἐφαμίλλως ἀποδοῦναι τοὺς λόγους.
toutǭ dē oun exestō monǭ meta ton prōton kai megiston archierea, ei mē ta prōta, ta deutera goun homōs horan te kai episkopein tēs endotatō tōn hymeterōn psychōn theōrias, peira men kai chronou mēkei hekaston akribōs exētakoti, spoudę̄ te tę̄ autou kai epimeleią tous pantas hymas en kosmǭ kai logǭ tǭ katʼ eusebeian diatetheimenǭ, dynatǭ te onti mallon apantōn, hōn autos syn theią dynamei katērtisato, toutōn tois ergois ephamillōs apodounai tous logous.
To him alone, then, after the first and greatest High Priest, let it be permitted, if not the first place, then at least the second, to see and oversee the inmost vision of your souls, since by experience and length of time he has examined each one accurately, and by his zeal and care has set you all in order and in the teaching that accords with piety, and since he is more able than all to give an account in words that matches the works which he himself, with divine power, has accomplished.
Notes and citation
Summary: Paulinus, having long known and taught his people, is best able to see into their souls and to describe his own work.
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 10.4.24 (Dindorf 4:457; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/9-10-1/#p-10-4-24).
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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.