Against Marcellus 2.3.1–2.3.39
Greek text: Klostermann, GCS 14 (Greek text: Erich Klostermann, Eusebius Werke 4 (GCS 14, 1906), digitized by the First Thousand Years of Greek project (Open Greek and Latin), CC BY-SA 4.0).English: Claude (claude-opus-5-5), public domain (CC0).
Against 2, chapter 3
2.3.1Klostermann
Ὁ μὲν γὰρ λόγος »ἐν ἀρχῇ ἦν«, μηδὲν ἕτερον ὢν ἢ λόγος. ὁ δὲ τῷ λόγῳ ἑνωθεὶς ἄνθρωπος, οὐκ ὢν πρότερον, γέγονεν ἄνθρωπος, ὡς διδάσκει ἡμᾶς Ἰωάννης λέγων καὶ ὁ λόγος σὰρξ ἐγένετο «. διὰ τοῦτο τοίνυν τοῦ λόγου μνημονεύων φαίνεται μόνου· εἴτε γὰρ Ἰησοῦ εἴτε Χριστοῦ ὀνόματος μνημονεύει ἡ θεία γραφή, τὸν μετὰ [τὸν] τῆς ἀνθρωπίνης ὄντα σαρκὸς τοῦ θεοῦ λόγον ὀνομάζειν φαίνεται. εἰ δέ τις καὶ πρὸ τῆς νέας διαθήκης τὸ τοῦ Χριστοῦ 〈ἢ〉 Ἰησοῦ ὄνομα ἐπὶ τοῦ λόγου μόνου δεικνύναι δύνασθαι ἐπαγγέλλοιτο, εὑρήσει τοῦτο προφητικῶς εἰρημένον, ὥσπερ καὶ ἀπὸ τούτου δῆλον· »παρέστησαν« γάρ φησιν »οἱ βασιλεῖς τῆς γῆς καὶ οἱ ἄρχοντες συνήχθησαν ἐπὶ τὸ αὐτὸ κατὰ τοῦ κυρίου καὶ κατὰ τοῦ Χριστοῦ αὐτοῦ«.
Ho men gar logos »en archę̄ ēn«, mēden heteron ōn ē logos. ho de tǭ logǭ henōtheis anthrōpos, ouk ōn proteron, gegonen anthrōpos, hōs didaskei hēmas Iōannēs legōn kai ho logos sarx egeneto «. dia touto toinyn tou logou mnēmoneuōn phainetai monou; eite gar Iēsou eite Christou onomatos mnēmoneuei hē theia graphē, ton meta [ton] tēs anthrōpinēs onta sarkos tou theou logon onomazein phainetai. ei de tis kai pro tēs neas diathēkēs to tou Christou 〈ē〉 Iēsou onoma epi tou logou monou deiknynai dynasthai epangelloito, heurēsei touto prophētikōs eirēmenon, hōsper kai apo toutou dēlon; »parestēsan« gar phēsin »hoi basileis tēs gēs kai hoi archontes synēchthēsan epi to auto kata tou kyriou kai kata tou Christou autou«.
“For the Word ‘was in the beginning,’ being nothing other than Word. But the man united to the Word, not having been before, became man, as John teaches us, saying: ‘And the Word became flesh.’ For this reason, then, he appears to mention the Word alone; for whether divine Scripture mentions the name of Jesus or of Christ, it appears to name the Word of God together with the human flesh. And if anyone should undertake to show that before the new covenant the name of Christ or Jesus could be applied to the Word alone, he will find this said prophetically, as is clear from this too: for it says, ‘The kings of the earth stood by, and the rulers were gathered together against the Lord and against his Christ.’”
Textual problem in this passage: see the notes.
John 1:1 (quotation, high confidence) · John 1:14 (quotation, high confidence) · Ps 2:2 (quotation, high confidence)
Notes and citation
Summary: Marcellus says the names Jesus and Christ belong to the Word with flesh, used of the Word before only prophetically.
- Quotation of Marcellus. John 1:1, 14; Ps 2:2. The editor deletes “the” (τὸν) and supplies “or”.
Notes on the original text
- Digital text corrected (page-break mark; stop for comma): ἑνωθεὶς | ἄνθρωπος → ἑνωθεὶς ἄνθρωπος; λόγος »ἐν ἀρχῇ ἦν«. μηδὲν → λόγος »ἐν ἀρχῇ ἦν«, μηδὲν.
Topics: Christology, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Marcell. 2.3.1 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-contra-marcellum-2-3-1) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.3.2Klostermann
καὶ μεθʼ ἕτερα ἐπάγει εἰκότως οὖν πρὸ τῆς καθόδου 〈τοῦτο ἦν〉, ὅπερ πολλάκις ἔφαμεν, λόγος· μετὰ δὲ τὴν κάθοδον καὶ τὴν τῆς σαρκὸς ἀνάληψιν διαφόρων καὶ τῶν ἐπηγοριῶν τετύχηκεν, ἐπειδὴ »ὁ λόγος σὰρξ ἐγένετο«. τήρει ὅπως διὰ τούτων Μάρκελλος τὸ Ἰησοῦ καὶ Χριστοῦ ὄνομα καὶ τὰς λοιπὰς προσηγορίας οὐ βούλεται κεῖσθαι ἐπὶ τοῦ λόγου, ἀλλʼ ἐπὶ τῆς σαρκὸς ἧς ἀνείληφεν. ἀναγκαία δὲ ἡ ἐπιτήρησις, ἵνʼ ὅταν αὐτὸς πάλιν ἀποβάλῃ τὴν σάρκα ἐλέγχοιτο εἰς αὐτὸν ἀσεβῶν τὸν Χριστὸν τοῦ θεοῦ. μετὰ δὴ τὰ προλεχθέντα ἑξῆς προϊὼν [τὰ] περὶ τοῦ σώματος τοῦ σωτῆρος τοιαῦτα γράφει
kai methʼ hetera epagei eikotōs oun pro tēs kathodou 〈touto ēn〉, hoper pollakis ephamen, logos; meta de tēn kathodon kai tēn tēs sarkos analēpsin diaphorōn kai tōn epēgoriōn tetychēken, epeidē »ho logos sarx egeneto«. tērei hopōs dia toutōn Markellos to Iēsou kai Christou onoma kai tas loipas prosēgorias ou bouletai keisthai epi tou logou, allʼ epi tēs sarkos hēs aneilēphen. anankaia de hē epitērēsis, hinʼ hotan autos palin apobalę̄ tēn sarka elenchoito eis auton asebōn ton Christon tou theou. meta dē ta prolechthenta hexēs proïōn [ta] peri tou sōmatos tou sōtēros toiauta graphei
And after other things he adds: “Rightly, then, before the descent this was, as we have often said, Word; but after the descent and the taking up of the flesh he obtained different titles too, since ‘the Word became flesh.’” Note how by this Marcellus does not want the name of Jesus and Christ and the other titles to apply to the Word, but to the flesh which he assumed. The observation is necessary, so that when he again casts off the flesh he may be convicted of impiety against the Christ of God himself. After what was said before, going on next, he writes such things about the body of the Saviour:
Textual problem in this passage: see the notes.
John 1:14 (quotation, high confidence)
Notes and citation
Summary: Marcellus applies the titles of Christ to the flesh, which implies their loss when the flesh is laid aside.
- Quotation of Marcellus. John 1:14. “this was” is the editor's supplement; the editor deletes “the” (τὰ).
Topics: Christology
Cite (SBL): Eusebius, Marcell. 2.3.2 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-2
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-contra-marcellum-2-3-2) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.3.3Klostermann
καὶ μὴ τοῦτο ἀπίθανον εἶναι νομιζέτω Ἀστέριος, εἰ νεώτερον ὂν αὐτοῦ 〈τὸ〉 σῶμα τοσαύτης τυχεῖν ἀρχαιότητος ἐδυνήθη· ἀλλʼ ἐννοείτω, ὅτι 〈εἰ〉 καὶ μάλιστα τὴν ἀνθρωπίνην σάρκα νεωτέραν εἶναι συμβαίνει, ὅμως ὁ ταύτην ἀναλαβεῖν διʼ ἁγνῆς ἀξιώσας παρθένου λόγος, ταύτῃ τὸ ἑαυτοῦ ἑνώσας, οὐ μόνον πρωτότοκον πάσης κτίσεως« τὸν ἐν ἑαυτῷ ἄνθρωπον κτισθέντα ἀπειργάσατο, ἀλλὰ καὶ ἀρχὴν ἁπάντων αὐτὸν εἶναι βούλεται, οὐ τῶν ἐπὶ γῆς μόνον, ἀλλὰ καὶ τῶν ἐν οὐρανοῖς.
kai mē touto apithanon einai nomizetō Asterios, ei neōteron on autou 〈to〉 sōma tosautēs tychein archaiotētos edynēthē; allʼ ennoeitō, hoti 〈ei〉 kai malista tēn anthrōpinēn sarka neōteran einai symbainei, homōs ho tautēn analabein diʼ hagnēs axiōsas parthenou logos, tautę̄ to heautou henōsas, ou monon prōtotokon pasēs ktiseōs« ton en heautǭ anthrōpon ktisthenta apeirgasato, alla kai archēn hapantōn auton einai bouletai, ou tōn epi gēs monon, alla kai tōn en ouranois.
“And let Asterius not think this unbelievable, if the body, being younger than he, was able to obtain such great antiquity. But let him consider that, even if human flesh is indeed younger, nevertheless the Word who deigned to take it through a pure virgin, uniting what is his own to it, not only made the man created in himself ‘firstborn of all creation,’ but also wills him to be the beginning of all things, not only of those on earth but also of those in heaven.”
Col 1:15 (quotation, high confidence) · Col 1:18 (allusion, medium confidence)
Notes and citation
Summary: Marcellus says the Word made the man he assumed firstborn of creation and beginning of all things.
- Quotation of Marcellus. Col 1:15, 18. “the” and “if” are the editor's supplements.
Topics: Christology
Cite (SBL): Eusebius, Marcell. 2.3.3 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-3
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-contra-marcellum-2-3-3) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.3.4Klostermann
τοσαῦτα εἰπὼν μεθʼ ἕτερα τὰς ἀποστολικὰς φωνάς, διʼ ὧν τὸν υἱὸν τοῦ θεοῦ θεολογεῖ φάσκων »ὅς ἐστιν εἰκὼν τοῦ θεοῦ τοῦ ἀοράτου, πρωτότοκος πάσης κτίσεως· ὅτι ἐν αὐτῷ ἐκτίσθη τὰ πάντα τὰ ἐν τοῖς οὐρανοῖς καὶ τὰ ἐπὶ τῆς γῆς, εἴτε θρόνοι εἴτε κυριότητες εἴτε ἀρχαὶ εἴτε ἐξουσίαι, τὰ πάντα διʼ αὐτοῦ καὶ εἰς αὐτὸν ἔκτισται· καὶ αὐτός ἐστιν πρὸ πάντων καὶ τὰ πάντα εἰς αὐτὸν συνέστηκεν«, ἐπὶ τὴν σάρκα ἀναφέρει, οὐκ ἐρυθριῶν τὰς τοιαύτας τοῦ ἀποστόλου φωνὰς ἐκλαμβάνειν ἐπὶ τὴν σάρκα. περὶ ἧς προϊὼν αὐτὸς Μάρκελλος ταῦτα γράφει εἰ οὖν (ὁ σωτὴρ) ὁμολογεῖ τὴν σάρκα μηδὲν ὠφελεῖν. πῶς ἐγχωρεῖ τὴν ἐκ γῆς τε οὖσαν καὶ μηδὲν ὠφελοῦσαν ἐν τοῖς μέλλουσιν αἰῶσιν ⟨ὡς〉 αὐτῷ λυσιτελοῦσαν συνεῖναι τῷ λόγῳ;
tosauta eipōn methʼ hetera tas apostolikas phōnas, diʼ hōn ton huion tou theou theologei phaskōn »hos estin eikōn tou theou tou aoratou, prōtotokos pasēs ktiseōs; hoti en autǭ ektisthē ta panta ta en tois ouranois kai ta epi tēs gēs, eite thronoi eite kyriotētes eite archai eite exousiai, ta panta diʼ autou kai eis auton ektistai; kai autos estin pro pantōn kai ta panta eis auton synestēken«, epi tēn sarka anapherei, ouk erythriōn tas toiautas tou apostolou phōnas eklambanein epi tēn sarka. peri hēs proïōn autos Markellos tauta graphei ei oun (ho sōtēr) homologei tēn sarka mēden ōphelein. pōs enchōrei tēn ek gēs te ousan kai mēden ōphelousan en tois mellousin aiōsin ⟨hōs〉 autǭ lysitelousan syneinai tǭ logǭ?
Having said so much, after other things he refers to the flesh the apostle's words by which he speaks of the Son of God as God, saying: “who is the image of the invisible God, firstborn of all creation; for in him were created all things in the heavens and on earth, whether thrones or dominions or principalities or authorities; all things were created through him and for him; and he is before all things, and all things hold together in him”; he does not blush to take such words of the apostle as referring to the flesh. About which flesh Marcellus himself, going on, writes this: “If, then, the Saviour confesses that the flesh profits nothing, how is it possible that what is from the earth and profits nothing should be with the Word in the ages to come as though it were of use to him?”
Textual problem in this passage: see the notes.
Col 1:15–17 (quotation, high confidence) · John 6:63 (allusion, high confidence)
Notes and citation
Summary: Marcellus applies Col 1:15–17 to the flesh, yet says the flesh profits nothing and will not remain with the Word.
- Col 1:15–17; John 6:63. “the Saviour” is the editor's addition. From “If, then” Eusebius quotes Marcellus.
Notes on the original text
- Digital text corrected (missing iota subscript; page-break mark): ἐγχωρεῖ | τὴν → ἐγχωρεῖ τὴν; τῷ λόγω; → τῷ λόγῳ;.
Topics: Christology, Eschatology
Cite (SBL): Eusebius, Marcell. 2.3.4 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-4
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-contra-marcellum-2-3-4) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.3.5Klostermann
καὶ αὖθις περὶ τῆς αὐτῆς σαρκὸς ἐπιλέγει πῶς ἔτι τὴν τοῦ δούλου μορφήν, ἣν ἀνείληφεν ὁ λόγος, μορφὴν οὖσαν δούλου. συνεῖναι τῷ λόγῳ [διὸ] δυνατὸν γένοιτʼ ἄν; ἀλλʼ ὁ τοιαῦτα περὶ τῆς σαρκὸς εἰπὼν νῦν »εἰκόνα τοῦ θεοῦ« αὐτὴν λέγει, καὶ »πρωτότοκον πάσης κτίσεως«. αὐτήν τε οὖσαν πρὸ πάντων »καὶ πάντα τὰ ἐν τοῖς οὐρανοῖς καὶ τὰ ἐπὶ τῆς γῆς, θρόνους, κυριότητας, ἀρχάς, ἐξουσίας, ἐν αὐτῇ ἐκτίσθαι«.
kai authis peri tēs autēs sarkos epilegei pōs eti tēn tou doulou morphēn, hēn aneilēphen ho logos, morphēn ousan doulou. syneinai tǭ logǭ [dio] dynaton genoitʼ an? allʼ ho toiauta peri tēs sarkos eipōn nyn »eikona tou theou« autēn legei, kai »prōtotokon pasēs ktiseōs«. autēn te ousan pro pantōn »kai panta ta en tois ouranois kai ta epi tēs gēs, thronous, kyriotētas, archas, exousias, en autę̄ ektisthai«.
And again about the same flesh he adds: “How could the form of the servant, which the Word assumed, being the form of a servant, still be with the Word?” But the man who said such things about the flesh now calls it “the image of God,” and “the firstborn of all creation,” and says that it is before all things, “and that all things in the heavens and on earth, thrones, dominions, principalities, authorities, were created in it.”
Textual problem in this passage: see the notes.
Phil 2:7 (quotation, high confidence) · Col 1:15–16 (quotation, high confidence)
Notes and citation
Summary: Marcellus says the servant's form cannot remain with the Word, yet calls it the image and firstborn.
- Quotation of Marcellus. Phil 2:7; Col 1:15–16. The editor deletes “therefore” (διὸ).
Notes on the original text
- Digital text corrected (accent slip; stop for comma): τὴν τοῦ δούλου μορφήν. ἣν → τὴν τοῦ δούλου μορφήν, ἣν; »εἰκόνα τοῦ θεοὺ« → »εἰκόνα τοῦ θεοῦ«.
Topics: Christology
Cite (SBL): Eusebius, Marcell. 2.3.5 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-5
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-contra-marcellum-2-3-5) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.3.6Klostermann
γράφει δὲ οὕτως οὐκοῦν εἰ »πρωτότοκος« μέν ἐστιν »ἁπάσης κτίσεως« αὐτός, »ἐν αὐτῷ« δὲ ἐκτίσθη τὰ πάντα«, προσήκει εἰδέναι ἡμᾶς, ὅτι περὶ τῆς κατὰ σάρκα οἰκονομίας αὐτοῦ ὁ ἀπόστολος νυνὶ μέμνηται. καὶ ἐπιβεβαιοῖ τὸν λόγον ἐπιφέρων ἑξῆς »πρωτότοκος« οὖν »ἁπάσης κτίσεως« διὰ τὴν κατὰ σάρκα γένεσιν ὠνομάσθη, οὐ διὰ τὴν πρώτην, ὡς αὐτοὶ οἴονται, κτίσιν.
graphei de houtōs oukoun ei »prōtotokos« men estin »hapasēs ktiseōs« autos, »en autǭ« de ektisthē ta panta«, prosēkei eidenai hēmas, hoti peri tēs kata sarka oikonomias autou ho apostolos nyni memnētai. kai epibebaioi ton logon epipherōn hexēs »prōtotokos« oun »hapasēs ktiseōs« dia tēn kata sarka genesin ōnomasthē, ou dia tēn prōtēn, hōs autoi oiontai, ktisin.
He writes thus: “Therefore, if he is ‘firstborn of all creation,’ and ‘in him all things were created,’ we must know that the apostle is now mentioning his dispensation according to the flesh.” And he confirms the argument, adding next: “He was named ‘firstborn of all creation,’ then, because of his birth according to the flesh, not because of the first creation, as they think.”
Col 1:15–16 (quotation, high confidence)
Notes and citation
Summary: Marcellus says Christ is firstborn of creation by his birth in the flesh.
- Quotations of Marcellus. Col 1:15–16.
Topics: Christology
Cite (SBL): Eusebius, Marcell. 2.3.6 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-6
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-contra-marcellum-2-3-6) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.3.7Klostermann
καὶ ἐπιλέγει οὐ τοίνυν οὗτος ὁ ἁγιώτατος λόγος πρὸ τῆς ἐνανθρωπήσεως »πρωτότοκος ἁπάσης κτίσεως« ὠνόμαστο (πῶς γὰρ δυνατὸν τὸν ἀεὶ ὄντα πρωτότοκον εἶναί τινος;), ἀλλὰ τὸν πρῶτον »καινὸν ἄνθρωπον«, εἰς ὃν »τὰ πάντα ἀνακεφαλαιώσασθαι« ἐβουλήθη ὁ θεός, τοῦτον αἱ θεῖαι γραφαὶ »πρωτότοκον πάσης« ὀνομάζουσιν κτίσεως«. καὶ αὖθις ἐπιφέρει ἀκούεις ὅπως οὐ μόνον ταῦτα, ἀλλὰ καὶ τὰ προϋπάρχοντα »ἔν τε οὐρανοῖς καὶ ἐπὶ τῆς γῆς ἐν αὐτῷ« κατὰ τὴν καινὴν κτίσιν »ἐκτίσθαι« συμβαίνει.
kai epilegei ou toinyn houtos ho hagiōtatos logos pro tēs enanthrōpēseōs »prōtotokos hapasēs ktiseōs« ōnomasto (pōs gar dynaton ton aei onta prōtotokon einai tinos?), alla ton prōton »kainon anthrōpon«, eis hon »ta panta anakephalaiōsasthai« eboulēthē ho theos, touton hai theiai graphai »prōtotokon pasēs« onomazousin ktiseōs«. kai authis epipherei akoueis hopōs ou monon tauta, alla kai ta proÿparchonta »en te ouranois kai epi tēs gēs en autǭ« kata tēn kainēn ktisin »ektisthai« symbainei.
And he adds: “This most holy Word, then, was not named ‘firstborn of all creation’ before his becoming man (for how can he who always is be firstborn of anything?); but the first ‘new man,’ in whom God willed ‘to sum up all things,’ this one the divine Scriptures name ‘firstborn of all creation.’” And again he adds: “You hear how not only these things, but also the things that pre-existed ‘in the heavens and on earth,’ happen to have been ‘created in him’ according to the new creation.”
Col 1:15–16 (quotation, high confidence) · Eph 2:15 (quotation, medium confidence) · Eph 1:10 (quotation, high confidence) · 2 Cor 5:17 (allusion, low confidence)
Notes and citation
Summary: Marcellus applies “firstborn” to the new man in whom God sums up all things.
- Quotations of Marcellus. Col 1:15–16; Eph 2:15; Eph 1:10; 2 Cor 5:17.
Topics: Christology
Cite (SBL): Eusebius, Marcell. 2.3.7 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-7
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-contra-marcellum-2-3-7) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.3.8Klostermann
ταῦτα μὲν οὖν διʼ ὧν πρωτότοκον πάσης κτίσεως διὰ τὴν σάρκα αὐτὸν ὠνομάσθαι εἴρηκεν· θέα δὲ ὅπως καὶ τὸ »κύριος ἔκτισέν με ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦ« πάλιν ἐπὶ τὴν σάρκα ἀναφέρει, μὴ προσέχων τῇ θείᾳ γραφῇ ἐκ προσώπου τῆς σοφίας ἐν ταῖς Παροιμίαις τοῦτον λεγούσῃ τὸν τρόπον »ἐγὼ ἡ σοφία κατεσκήνωσα βουλήν, καὶ γνῶσιν καὶ ἔννοιαν ἐγὼ ἐπεκαλεσάμην· διʼ ἐμοῦ βασιλεῖς βασιλεύουσιν, καὶ οἱ δυνάσται γράφουσιν δικαιοσύνην«.
tauta men oun diʼ hōn prōtotokon pasēs ktiseōs dia tēn sarka auton ōnomasthai eirēken; thea de hopōs kai to »kyrios ektisen me archēn hodōn autou eis erga autou« palin epi tēn sarka anapherei, mē prosechōn tę̄ theią graphę̄ ek prosōpou tēs sophias en tais Paroimiais touton legousę̄ ton tropon »egō hē sophia kateskēnōsa boulēn, kai gnōsin kai ennoian egō epekalesamēn; diʼ emou basileis basileuousin, kai hoi dynastai graphousin dikaiosynēn«.
These, then, are the words by which he said that he was named firstborn of all creation because of the flesh. See now how he refers to the flesh also the saying “The Lord created me as the beginning of his ways for his works,” not attending to the divine Scripture, which speaks in Proverbs in the person of Wisdom in this way: “I, Wisdom, have made counsel my dwelling, and I have called knowledge and understanding; through me kings reign, and princes write righteousness.”
Prov 8:22 (quotation, high confidence) · Prov 8:12 (quotation, high confidence) · Prov 8:15 (quotation, high confidence)
Notes and citation
Summary: Marcellus also applies Prov 8:22 to the flesh, ignoring that Wisdom speaks there.
- Prov 8:22; Prov 8:12, 15 (LXX). “In the person of”: ἐκ προσώπου.
Topics: Christology, Scripture and canon
Cite (SBL): Eusebius, Marcell. 2.3.8 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-8
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-contra-marcellum-2-3-8) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.3.9Klostermann
οἷς ἑξῆς ἐπιλέγει ἡ αὐτὴ σοφία »ἐν ὁδοῖς δικαιοσύνης περιπατῶ, καὶ ἀναμέσον τρίβων δικαιώματος ἀναστρέφομαι, ἵνα μερίσω τοῖς ἐμὲ ἀγαπῶσιν ὕπαρξιν, καὶ τοὺς θησαυροὺς αὐτῶν ἐμπλήσω ἀγαθῶν. ἐὰν ἀναγγείλω ὑμῖν τὰ καθʼ ἡμέραν γιγνόμενα, μνημονεύσω τὰ ἐξ αἰῶνος ἀριθμῆσαι.
hois hexēs epilegei hē autē sophia »en hodois dikaiosynēs peripatō, kai anameson tribōn dikaiōmatos anastrephomai, hina merisō tois eme agapōsin hyparxin, kai tous thēsaurous autōn emplēsō agathōn. ean anangeilō hymin ta kathʼ hēmeran gignomena, mnēmoneusō ta ex aiōnos arithmēsai.
To which the same Wisdom adds next: “I walk in the ways of righteousness, and I move among the paths of justice, that I may give a portion to those who love me, and fill their treasuries with good things. If I tell you the things that happen day by day, I will remember to count the things from everlasting.
Prov 8:20–21 (quotation, high confidence)
Notes and citation
Summary: Eusebius continues quoting Wisdom's speech in Proverbs 8.
- Prov 8:20–21, 21a (LXX).
Topics: Scripture and canon
Cite (SBL): Eusebius, Marcell. 2.3.9 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-9
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-contra-marcellum-2-3-9) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.3.10Klostermann
κύριος ἔκτισέν με ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦ, πρὸ τοῦ αἰῶνος ἐθεμελίωσέν με· ἐν ἀρχῇ πρὸ τοῦ τὴν γῆν ποιῆσαι« καὶ τὰ τούτοις ἑξῆς. οἷς μὴ βουληθεὶς τὴν διάνοιαν ἐπιστῆσαι Μάρκελλος, ἑνὸς δὲ μόνου γενόμενος σκοποῦ, τοῦ μὴ ὁμολογῆσαι τὸν υἱὸν τοῦ θεοῦ, τὴν προκειμένην θεολογίαν ἐπὶ τὴν σάρκα ἀναφέρει, καὶ τὴν εὐθεῖαν παρεκτραπεὶς ὁδὸν ἀνοδίαν ἑαυτῷ ἐπενόησεν, γράφων κατὰ λέξιν οὕτως
kyrios ektisen me archēn hodōn autou eis erga autou, pro tou aiōnos ethemeliōsen me; en archę̄ pro tou tēn gēn poiēsai« kai ta toutois hexēs. hois mē boulētheis tēn dianoian epistēsai Markellos, henos de monou genomenos skopou, tou mē homologēsai ton huion tou theou, tēn prokeimenēn theologian epi tēn sarka anapherei, kai tēn eutheian parektrapeis hodon anodian heautǭ epenoēsen, graphōn kata lexin houtōs
The Lord created me as the beginning of his ways for his works; before the age he founded me; in the beginning, before he made the earth,” and what follows. Not wishing to turn his mind to these words, but having only one aim, not to confess the Son of God, Marcellus refers the present theology to the flesh, and turning aside from the straight road he has devised a trackless way for himself, writing word for word thus:
Prov 8:22–23 (quotation, high confidence)
Notes and citation
Summary: Marcellus, intent on denying the Son, applies Prov 8:22–23 to the flesh.
- Prov 8:22–23 (LXX).
Notes on the original text
- Digital text corrected (accent slip): τὴν γῆν ποιήσαι« καὶ → τὴν γῆν ποιῆσαι« καὶ.
Topics: Christology
Cite (SBL): Eusebius, Marcell. 2.3.10 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-10). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-10
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-contra-marcellum-2-3-10) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.3.11Klostermann
τὸ τοίνυν κεφάλαιον τουτὶ τῆς Παροιμίας οὐ τὴν ἀρχὴν τῆς θεότητος, ὥσπερ αὐτοὶ νομίζουσιν, τοῦ σωτῆρος ἡμῶν παραστῆσαι βουλόμενον »κύριος ἔκτισέν με« ἔφη, ἀλλὰ τὴν δευτέραν κατὰ σάρκα οἰκονομίαν· διὸ καὶ κτίσεως μέμνηται προσφόρως τῆς ἀνθρωπίνης σαρκός.
to toinyn kephalaion touti tēs Paroimias ou tēn archēn tēs theotētos, hōsper autoi nomizousin, tou sōtēros hēmōn parastēsai boulomenon »kyrios ektisen me« ephē, alla tēn deuteran kata sarka oikonomian; dio kai ktiseōs memnētai prosphorōs tēs anthrōpinēs sarkos.
“This chapter of Proverbs, then, said ‘The Lord created me’ not wishing to set forth the beginning of the Godhead of our Saviour, as they think, but the second dispensation according to the flesh; therefore it fittingly mentions the creation of the human flesh.”
Prov 8:22 (quotation, high confidence)
Notes and citation
Summary: Marcellus says Prov 8:22 speaks of the creation of Christ's flesh, not his Godhead.
- Quotation of Marcellus. Prov 8:22.
Topics: Christology
Cite (SBL): Eusebius, Marcell. 2.3.11 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-11
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-contra-marcellum-2-3-11) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.3.12Klostermann
καὶ ἑξῆς ἐπιλέγει οὐκοῦν ἡ κτίσις τῇ κατὰ ἄνθρωπον αὐτοῦ διαφέρει πραγματείᾳ. διό φησιν »κύριος ἔκτισέν με ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦ«, ἔκτισέν με δηλονότι διὰ τῆς παρθένου Μαρίας διʼ ἧς ὁ θεὸς ἑνῶσαι τὴν ἀνθρωπίνην σάρκα τῷ ἑαυτοῦ λόγῳ προείλετο.
kai hexēs epilegei oukoun hē ktisis tę̄ kata anthrōpon autou diapherei pragmateią. dio phēsin »kyrios ektisen me archēn hodōn autou eis erga autou«, ektisen me dēlonoti dia tēs parthenou Marias diʼ hēs ho theos henōsai tēn anthrōpinēn sarka tǭ heautou logǭ proeileto.
And next he adds: “So the creation belongs to his human activity. Therefore he says, ‘The Lord created me as the beginning of his ways for his works’: he created me, clearly, through the Virgin Mary, through whom God chose to unite the human flesh to his own Word.”
Prov 8:22 (quotation, high confidence)
Notes and citation
Summary: Marcellus says “created me” means through the Virgin Mary.
- Quotation of Marcellus. Prov 8:22.
Topics: Christology
Cite (SBL): Eusebius, Marcell. 2.3.12 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-12). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-12
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-contra-marcellum-2-3-12) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.3.13Klostermann
καὶ μεθʼ ἕτερα προστίθησιν λέγων τούτου τοίνυν οὕτως ἔχοντος, ἀκόλουθόν ἐστιν σκοπεῖν τῇ διανοίᾳ τὸ παροιμιωδῶς εἰρημένον τουτὶ κεφάλαιον »κύριος ἔκτισέν με ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦ«. ἔκτισεν γὰρ ἀληθῶς τὸ μὴ ὂν πεποιηκὼς ὁ δεσπότης ἡμῶν θεός· οὐκ οὖσαν 〈γὰρ〉 τὴν σάρκα, ἣν ἀνείληφεν ὁ λόγος 〈ἀλλὰ μὴ οὖσαν ἔκτισεν〉. καὶ ἐπιφέρει αὖθις λέγων οὐκοῦν τοῦτʼ ἐστιν τὸ »κύριος ἔκτισέν με ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦ«.
kai methʼ hetera prostithēsin legōn toutou toinyn houtōs echontos, akolouthon estin skopein tę̄ dianoią to paroimiōdōs eirēmenon touti kephalaion »kyrios ektisen me archēn hodōn autou eis erga autou«. ektisen gar alēthōs to mē on pepoiēkōs ho despotēs hēmōn theos; ouk ousan 〈gar〉 tēn sarka, hēn aneilēphen ho logos 〈alla mē ousan ektisen〉. kai epipherei authis legōn oukoun toutʼ estin to »kyrios ektisen me archēn hodōn autou eis erga autou«.
And after other things he adds, saying: “This being so, it follows to consider in the mind this chapter spoken in a proverb, ‘The Lord created me as the beginning of his ways for his works.’ For our Master God truly created, having made what was not; for the flesh which the Word assumed did not exist, but he created it when it did not exist.” And again he adds, saying: “So this is ‘The Lord created me as the beginning of his ways for his works.’
Prov 8:22 (quotation, high confidence)
Notes and citation
Summary: Marcellus says God truly created the previously non-existent flesh of the Word.
- Quotations of Marcellus. Prov 8:22. “for” and “but he created it when it did not exist” are the editor's supplements.
Notes on the original text
- Digital text corrected (accent slip): εἰς ἔργα αὐτοὺ« → εἰς ἔργα αὐτοῦ«.
Topics: Christology
Cite (SBL): Eusebius, Marcell. 2.3.13 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-13). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-13
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-contra-marcellum-2-3-13) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.3.14Klostermann
ἐπάγει δέ »πρὸ τοῦ αἰῶνος ἐθεμελίωσέν με«, θεμέλιον μὲν τοῦτον ὀνομάζων, τὴν κατὰ σάρκα αὐτοῦ προορισθεῖσαν οἰκονομίαν. ὡς καὶ ὁ ἀπόστολος λέγει »θεμέλιον γὰρ ἄλλον οὐδεὶς δύναται θεῖναι παρὰ τὸν κείμενον, ὅς ἐστιν Ἰησοῦς Χριστός«. ἑνὸς δὲ αἰῶνος ἐνταῦθα μέμνηται, ἀφʼ οὗ τὰ κατὰ τὸν Χριστὸν τεθεμελιῶσθαι ἔφη.
epagei de »pro tou aiōnos ethemeliōsen me«, themelion men touton onomazōn, tēn kata sarka autou prooristheisan oikonomian. hōs kai ho apostolos legei »themelion gar allon oudeis dynatai theinai para ton keimenon, hos estin Iēsous Christos«. henos de aiōnos entautha memnētai, aphʼ hou ta kata ton Christon tethemeliōsthai ephē.
And he adds, ‘Before the age he founded me,’ naming this foundation the dispensation according to the flesh which was predestined; as the apostle also says, ‘For no one can lay another foundation than the one that is laid, which is Jesus Christ.’ And here he mentions one age, from which he said the things of Christ had been founded.”
Prov 8:23 (quotation, high confidence) · 1 Cor 3:11 (quotation, high confidence)
Notes and citation
Summary: Marcellus reads “founded me” as the predestined incarnation, citing 1 Cor 3:11.
- Continues the quotation of Marcellus. Prov 8:23; 1 Cor 3:11.
Topics: Christology
Cite (SBL): Eusebius, Marcell. 2.3.14 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-14). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-14
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-contra-marcellum-2-3-14) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.3.15Klostermann
καὶ πάλιν τὴν αὐτὴν βεβαιοῖ λέξιν φάσκων εἰκότως ὁ προφήτης ἔφη »πρὸ τοῦ αἰῶνος ἐθεμελίωσέν με«, δηλονότι τὸ κατὰ σάρκα, διὰ τὴν πρὸς τὸν ἀληθῶς υἱὸν αὐτοῦ τὸν λόγον κοινωνίαν. καὶ ἐπιλέγει ἑξῆς εἶτα »ἐν ἀρχῇ« φησὶν »πρὸ τοῦ τὴν γῆν ποιῆσαι«. γῆν ποίαν ταύτην ⟨ἢ⟩ δηλονότι τὴν ἡμετέραν σάρκα, τὴν μετὰ τὴν παρακοὴν γῆν αὖθις γενομένην; »γῆ« γὰρ »εἶ« φησὶν »καὶ εἰς γῆν ἀπελεύσῃ«. ἔδει γὰρ ταύτην ἰάσεως τυχεῖν, τινὰ τρόπον κοινωνή〈σα〉σαν τῷ ἁγίῳ λόγῳ.
kai palin tēn autēn bebaioi lexin phaskōn eikotōs ho prophētēs ephē »pro tou aiōnos ethemeliōsen me«, dēlonoti to kata sarka, dia tēn pros ton alēthōs huion autou ton logon koinōnian. kai epilegei hexēs eita »en archę̄« phēsin »pro tou tēn gēn poiēsai«. gēn poian tautēn ⟨ē⟩ dēlonoti tēn hēmeteran sarka, tēn meta tēn parakoēn gēn authis genomenēn? »gē« gar »ei« phēsin »kai eis gēn apeleusę̄«. edei gar tautēn iaseōs tychein, tina tropon koinōnē〈sa〉san tǭ hagiǭ logǭ.
And again he confirms the same wording, saying: “Rightly the prophet said, ‘Before the age he founded me,’ clearly meaning what is according to the flesh, because of its fellowship with the Word, his true Son.” And he adds next: “Then he says, ‘in the beginning, before he made the earth.’ What earth is this but clearly our flesh, which after the disobedience became earth again? For he says, ‘Earth you are, and to earth you shall go.’ For this had to obtain healing, having in some way shared in the holy Word.”
Textual problem in this passage: see the notes.
Prov 8:23 (quotation, high confidence) · Gen 3:19 (quotation, high confidence)
Notes and citation
Summary: Marcellus interprets “the earth” of Prov 8:23 as human flesh, citing Gen 3:19.
- Quotations of Marcellus. Prov 8:23; Gen 3:19. “but” (ἢ) and “having shared” (-σα-) are the editor's supplements.
Topics: Christology
Cite (SBL): Eusebius, Marcell. 2.3.15 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-15). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-15
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-contra-marcellum-2-3-15) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.3.16Klostermann
θέα δὲ πῶς ἐν τούτοις ὁ Μάρκελλος ἑαυτῷ περιπίπτει. φήσας γοῦν ἐν ἑτέρῳ [περιπίπτει] ⟨τὴν σάρκα⟩ εἶναι τὴν »ἀρχὴν ὁδῶν« τοῦ θεοῦ κτισθεῖσαν καὶ πάλιν »θεμέλιον« τὴν αὐτὴν εἶναι εἰπών, ἐπάγει τὸ »πρὸ τοῦ τὴν γῆν ποιήσαι«. εἶθʼ ἑρμηνεύει τὴν γῆν πάλιν τὴν σάρκα εἶναι, οὐχ ὁρῶν ὡς οὐδεμίαν ἔχει ἀκολουθίαν πρὸ τῆς σαρκὸς τὴν σάρκα ἐκτίσθαι λέγειν καὶ μετὰ τὴν κτίσιν τῆς σαρκὸς πάλιν τὴν σάρκα ὀνομάζειν.
thea de pōs en toutois ho Markellos heautǭ peripiptei. phēsas goun en heterǭ [peripiptei] ⟨tēn sarka⟩ einai tēn »archēn hodōn« tou theou ktistheisan kai palin »themelion« tēn autēn einai eipōn, epagei to »pro tou tēn gēn poiēsai«. eithʼ hermēneuei tēn gēn palin tēn sarka einai, ouch horōn hōs oudemian echei akolouthian pro tēs sarkos tēn sarka ektisthai legein kai meta tēn ktisin tēs sarkos palin tēn sarka onomazein.
But see how in this Marcellus trips over himself. Having said elsewhere that the flesh is the “beginning of the ways” of God that was created, and again having said that the same is the “foundation,” he adds “before he made the earth.” Then he interprets the earth again as the flesh, not seeing that it makes no sense to say that the flesh was created before the flesh, and after the creation of the flesh to name the flesh again.
Textual problem in this passage: see the notes.
Prov 8:22–23 (quotation, high confidence)
Notes and citation
Summary: Marcellus contradicts himself, making the flesh created before the flesh.
- Prov 8:22–23. The editor deletes a repeated “trips over” (περιπίπτει) and supplies “the flesh”.
Notes on the original text
- Digital text corrected (page-break mark): ἀκολουθίαν | πρὸ → ἀκολουθίαν πρὸ.
Topics: Christology
Cite (SBL): Eusebius, Marcell. 2.3.16 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-16). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-16
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-contra-marcellum-2-3-16) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.3.17Klostermann
ὁ δὲ ἔτι πρὸς τούτοις ἐπιφέρει ἑξῆς λέγων εἶτα »πρὸ τοῦ τὰς ἀβύσσους ποιῆσαι« φησίν· ἐνταῦθα τὰς ἀβύσσους παροιμιωδῶς ὁ προφήτης τὰς τῶν ἁγίων καρδίας εἶναι λέγει τὰς ἐν τῷ ἑαυτῶν βάθει τὴν τοῦ πνεύματος ἐχούσας δωρεάν.
ho de eti pros toutois epipherei hexēs legōn eita »pro tou tas abyssous poiēsai« phēsin; entautha tas abyssous paroimiōdōs ho prophētēs tas tōn hagiōn kardias einai legei tas en tǭ heautōn bathei tēn tou pneumatos echousas dōrean.
But he adds still more to this next, saying: “Then he says, ‘before he made the depths.’ Here the prophet, speaking in a proverb, says that the depths are the hearts of the saints, which have in their own depth the gift of the Spirit.”
Prov 8:24 (quotation, high confidence)
Notes and citation
Summary: Marcellus reads the “depths” of Prov 8:24 as the hearts of the saints.
- Quotation of Marcellus. Prov 8:24 (LXX).
Cite (SBL): Eusebius, Marcell. 2.3.17 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-17). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-17
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-contra-marcellum-2-3-17) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.3.18Klostermann
καὶ ἐν τούτοις δὲ πρόσχες, ὅπως εἰς τὴν σάρκα ἐκλαβὼν εἰρῆσθαι τὸ »κύριος ἔκτισέν με«, ἔπειτα στενοχωρούμενος ὑπὸ τῆς γραφῆς λεγούσης »πρὸ τοῦ τὰς ἀβύσσους ποιῆσαι«, τὰς μὲν ἀβύσσους ἑρμηνεύει τὰς τῶν ἁγίων καρδίας λέγων αὐτὰς εἶναι, οὐ συνορᾷ δὲ ὅτι αἱ τῶν ἁγίων καρδίαι, τοῦ Ἀβραὰμ δηλαδὴ καὶ τοῦ Ἰσαὰκ καὶ τοῦ Ἰακὼβ Μωσέως τε καὶ Ἡλίου καὶ Μελχισεδὲκ καὶ τῶν λοιπῶν προφητῶν, πρὸ τῆς σαρκὸς γεγόνασιν τοῦ σωτῆρος.
kai en toutois de prosches, hopōs eis tēn sarka eklabōn eirēsthai to »kyrios ektisen me«, epeita stenochōroumenos hypo tēs graphēs legousēs »pro tou tas abyssous poiēsai«, tas men abyssous hermēneuei tas tōn hagiōn kardias legōn autas einai, ou synorą de hoti hai tōn hagiōn kardiai, tou Abraam dēladē kai tou Isaak kai tou Iakōb Mōseōs te kai Hēliou kai Melchisedek kai tōn loipōn prophētōn, pro tēs sarkos gegonasin tou sōtēros.
Notice here too how, having taken “The Lord created me” as said of the flesh, and then being hemmed in by the Scripture which says “before he made the depths,” he interprets the depths as the hearts of the saints, but does not see that the hearts of the saints, that is, of Abraham and Isaac and Jacob, Moses and Elijah and Melchizedek and the rest of the prophets, came into being before the flesh of the Saviour.
Prov 8:22 (quotation, high confidence) · Prov 8:24 (quotation, high confidence)
Notes and citation
Summary: The saints' hearts existed before Christ's flesh, so Marcellus's reading fails.
- Prov 8:22, 24.
Topics: Christology
Cite (SBL): Eusebius, Marcell. 2.3.18 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-18). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-18
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-contra-marcellum-2-3-18) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.3.19Klostermann
πῶς οὖν δυνατὸν ἐπὶ τὴν σάρκα ἀναφέρειν ⟨τὸ⟩ »πρὸ τοῦ τὰς ἀβύσσους ποιῆσαι«; καὶ μεθʼ ἕτερα δὲ αὖθις ἐπάγει λέγων τί τοίνυν ἐστὶν ⟨καὶ τουτὶ⟩ τὸ κεφάλαιον »πρὸ τοῦ προελθεῖν τὰς πηγὰς ⟨τῶν ὑδάτων«; τοὺς ἱεροὺς ἀποστόλους εἶναί φησιν⟩. τοῦτο δὲ ἡμῖν τὸ μυστήριον παρίστησιν ἡ τῆς Ἐξόδου γραφὴ τοὺς τῶν ἀποστόλων τύπους πάλαι προαγορεύουσα, δώδεκα γὰρ ὄντων τὸν ἀριθμὸν τῶν ἀποστόλων δώδεκα πηγῶν μέμνηται.
pōs oun dynaton epi tēn sarka anapherein ⟨to⟩ »pro tou tas abyssous poiēsai«? kai methʼ hetera de authis epagei legōn ti toinyn estin ⟨kai touti⟩ to kephalaion »pro tou proelthein tas pēgas ⟨tōn hydatōn«? tous hierous apostolous einai phēsin⟩. touto de hēmin to mystērion paristēsin hē tēs Exodou graphē tous tōn apostolōn typous palai proagoreuousa, dōdeka gar ontōn ton arithmon tōn apostolōn dōdeka pēgōn memnētai.
How then can “before he made the depths” be referred to the flesh? And after other things he adds again, saying: “What then is this chapter too, ‘before the springs of the waters came forth’? He says they are the holy apostles. The Scripture of Exodus sets this mystery before us, foretelling long ago the types of the apostles; for since the apostles are twelve in number, it mentions twelve springs.”
Textual problem in this passage: see the notes.
Prov 8:24 (quotation, high confidence) · Exod 15:27 (allusion, high confidence)
Notes and citation
Summary: Marcellus reads the springs of Prov 8:24 as the twelve apostles, typified by the springs of Elim.
- Quotation of Marcellus. Prov 8:24; Exod 15:27. The editor supplies “the”, “too”, and “of the waters? He says they are the holy apostles”.
Cite (SBL): Eusebius, Marcell. 2.3.19 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-19). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-19
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-contra-marcellum-2-3-19) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.3.20Klostermann
καὶ αὖθις ἐπάγει τὸ αὐτὸ γράφων οὕτως εἰκότως οὖν περὶ τῆς κατὰ σάρκα γενέσεως ὁ δεσπότης διὰ τοῦ προφήτου Σολομῶνος λέγοντος »πρὸ τοῦ προελθεῖν τὰς πηγὰς τῶν ὑδάτων« ἔφη.
kai authis epagei to auto graphōn houtōs eikotōs oun peri tēs kata sarka geneseōs ho despotēs dia tou prophētou Solomōnos legontos »pro tou proelthein tas pēgas tōn hydatōn« ephē.
And again he adds the same, writing thus: “Rightly, then, the Master said about the birth according to the flesh, through the prophet Solomon speaking, ‘before the springs of the waters came forth.’”
Prov 8:24 (quotation, high confidence)
Notes and citation
Summary: Marcellus applies Prov 8:24 to the birth in the flesh.
- Quotation of Marcellus. Prov 8:24.
Topics: Christology
Cite (SBL): Eusebius, Marcell. 2.3.20 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-20). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-20
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-contra-marcellum-2-3-20) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.3.21Klostermann
ἔπειτα ἑξῆς ἕτερά τινα διελθὼν ἐπιφέρει οὐκοῦν ἐπειδήπερ περὶ τῶν προαγόντων εἰρήκαμεν, ἀκόλουθόν ἐστιν καὶ τὸ λεῖπον ἀναπληρῶσαι. λείπει δὲ τὸ κατὰ τὰ ὅρη καὶ τοὺς βουνούς. »πρὸ« γὰρ »τοῦ ὄρη ἑδρασθῆναι« φησὶν »πρὸ δὲ πάντων τῶν βουνῶν γεννᾷ με«. ὄρη καὶ βουνοὺς τοὺς ἀποστόλους καὶ τοὺς τῶν ἀποστόλων διαδόχους λέγει, ἵνα παρὰ τοὺς ἄλλους ἀνθρώπους τὴν κατʼ αὐτῶν δικαίαν πολιτείαν παροιμιωδῶς σημήνῃ.
epeita hexēs hetera tina dielthōn epipherei oukoun epeidēper peri tōn proagontōn eirēkamen, akolouthon estin kai to leipon anaplērōsai. leipei de to kata ta horē kai tous bounous. »pro« gar »tou orē hedrasthēnai« phēsin »pro de pantōn tōn bounōn genną me«. orē kai bounous tous apostolous kai tous tōn apostolōn diadochous legei, hina para tous allous anthrōpous tēn katʼ autōn dikaian politeian paroimiōdōs sēmēnę̄.
Then, going through some other things next, he adds: “Since, then, we have spoken of what comes before, it follows to fill in what remains. What remains is the part about the mountains and the hills. For ‘before the mountains were settled,’ he says, ‘and before all the hills he begets me.’ He calls the apostles and the successors of the apostles mountains and hills, so as to signify in a proverb their righteous way of life compared with other men.”
Prov 8:25 (quotation, high confidence)
Notes and citation
Summary: Marcellus reads the mountains and hills of Prov 8:25 as the apostles and their successors.
- Quotation of Marcellus. Prov 8:25 (LXX).
Notes on the original text
- Digital text corrected (accent slip; stray line number): 21 ἔπειτα → ἔπειτα; γεννᾷ μέ« → γεννᾷ με«.
Topics: Church office
Cite (SBL): Eusebius, Marcell. 2.3.21 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-21). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-21
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-contra-marcellum-2-3-21) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.3.22Klostermann
τοιαύτας τινὰς ἑρμηνείας ἐκθέμενος αὖθις ἐπὶ τὰς ἀποστολικὰς μεταβαίνει φωνάς, τἀναντία τῷ ἀποστόλῳ φθεγγόμενος. ὁ μὲν γὰρ τὸν προόντα υἱὸν τοῦ θεοῦ καὶ »πρωτότοκον πάσης κτίσεως« αὐτὸν εἶναι ἐδίδασκεν, »τὰ πάντα διʼ αὐτοῦ, καὶ ἐν αὐτῷ« ἐκτίσθαι, αὐτόν τε εἶναι »πρὸ πάντων« μεγάλῃ βοῇ μαρτυρόμενος· ὁ δὲ ἐπὶ τὴν σάρκα καὶ ταύτην καταβάλλει τὴν θεολογίαν, μικρὸν ὕστερον καὶ ταύτην ἀρνούμενος.
toiautas tinas hermēneias ekthemenos authis epi tas apostolikas metabainei phōnas, tanantia tǭ apostolǭ phthengomenos. ho men gar ton proonta huion tou theou kai »prōtotokon pasēs ktiseōs« auton einai edidasken, »ta panta diʼ autou, kai en autǭ« ektisthai, auton te einai »pro pantōn« megalę̄ boę̄ martyromenos; ho de epi tēn sarka kai tautēn kataballei tēn theologian, mikron hysteron kai tautēn arnoumenos.
Having set out such interpretations, he passes again to the apostle's words, speaking the opposite of the apostle. For the apostle taught that the pre-existing Son of God is “firstborn of all creation,” that “all things were created through him and in him,” and testified with a great cry that he is “before all things”; but Marcellus casts this theology too down onto the flesh, a little later denying this too.
Col 1:15–17 (quotation, high confidence)
Notes and citation
Summary: Marcellus applies Col 1:15–17 to the flesh, against the apostle's meaning.
- Col 1:15–17.
Topics: Christology
Cite (SBL): Eusebius, Marcell. 2.3.22 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-22). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-22
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-contra-marcellum-2-3-22) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.3.23Klostermann
λέγει δὲ οὕτως διὰ τοῦτο εἰκότως ἐπιφέρει »ὅς ἐστιν εἰκὼν τοῦ θεοῦ τοῦ ἀοράτου«. πότε γενόμενος εἰκὼν ἢ ὁπηνίκα τὸ »κατʼ εἰκόνα καὶ καθʼ ὁμοίωσιν« ἀνείληφεν πλάσμα; πρότερον γάρ, ὥσπερ πολλάκις ἔφην, οὐδὲν ἕτερον ἦν ἢ λόγος. καὶ ἐπιμένει τὸ αὐτὸ γυμνότερον διασαφῶν, διʼ ὧν φησίν οὐκοῦν πρόδηλον, ὅτι πρὸ τῆς τοῦ ἡμετέρου σώματος ἀναλήψεως ὁ λόγος καθʼ ἑαυτὸν οὐκ ἦν εἰκὼν τοῦ ἀοράτου θεοῦ· τὴν γὰρ εἰκόνα ὁρᾶσθαι προσήκει, ἵνα διὰ τῆς εἰκόνος τὸ τέως μὴ ὁρώμενον ὁρᾶσθαι δύνηται.
legei de houtōs dia touto eikotōs epipherei »hos estin eikōn tou theou tou aoratou«. pote genomenos eikōn ē hopēnika to »katʼ eikona kai kathʼ homoiōsin« aneilēphen plasma? proteron gar, hōsper pollakis ephēn, ouden heteron ēn ē logos. kai epimenei to auto gymnoteron diasaphōn, diʼ hōn phēsin oukoun prodēlon, hoti pro tēs tou hēmeterou sōmatos analēpseōs ho logos kathʼ heauton ouk ēn eikōn tou aoratou theou; tēn gar eikona horasthai prosēkei, hina dia tēs eikonos to teōs mē horōmenon horasthai dynētai.
He speaks thus: “For this reason he rightly adds, ‘who is the image of the invisible God.’ When did he become the image, if not when he assumed the creature made ‘according to the image and likeness’? For before, as I have often said, he was nothing other than Word.” And he persists, making the same plainer, in these words: “It is therefore plain that before the taking up of our body the Word by himself was not the image of the invisible God; for an image ought to be seen, so that through the image what was until then not seen can be seen.”
Col 1:15 (quotation, high confidence) · Gen 1:26 (quotation, high confidence)
Notes and citation
Summary: Marcellus says the Word became the image of God when he assumed the flesh.
- Quotations of Marcellus (the first is Klostermann's fragment 43; the number is printed in the text). Col 1:15; Gen 1:26.
Notes on the original text
- Digital text corrected (leaked fragment number; page-break mark): λέγει δὲ οὕτως = 43) διὰ → λέγει δὲ οὕτως διὰ; πλάσμα; | → πλάσμα;.
Topics: Christology, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Marcell. 2.3.23 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-23). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-23
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-contra-marcellum-2-3-23) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.3.24Klostermann
καὶ πάλιν προστίθησιν λέγων πῶς οὖν εἰκόνα τοῦ ἀοράτου θεοῦ τὸν τοῦ θεοῦ λόγον Ἀστέριος εἶναι γέγραφεν· αἱ γὰρ εἰκόνες τούτων ὧν εἰσιν εἰκόνες καὶ ἀπόντων δεικτικαί εἰσιν, ὥστε καὶ τὸν ἀπόντα διʼ αὐτῶν φαίνεσθαι δοκεῖν. εἰ δὲ τοῦ θεοῦ ἀοράτου ὄντος ἀόρατον εἶναι καὶ τὸν λόγον συμβαίνει, πῶς εἰκὼν τοῦ ἀοράτου θεοῦ καθʼ ἑαυτὸν ὁ λόγος εἶναι δύναται, καὶ αὐτὸς ἀόρατος ὤν; ἀδύνατον γὰρ τὸ μὴ ὁρατὸν διὰ τοῦ ἀοράτου φανῆναί ποτε.
kai palin prostithēsin legōn pōs oun eikona tou aoratou theou ton tou theou logon Asterios einai gegraphen; hai gar eikones toutōn hōn eisin eikones kai apontōn deiktikai eisin, hōste kai ton aponta diʼ autōn phainesthai dokein. ei de tou theou aoratou ontos aoraton einai kai ton logon symbainei, pōs eikōn tou aoratou theou kathʼ heauton ho logos einai dynatai, kai autos aoratos ōn? adynaton gar to mē horaton dia tou aoratou phanēnai pote.
And again he adds, saying: “How then did Asterius write that the Word of God is the image of the invisible God? For images show the things whose images they are even when absent, so that the absent one seems to appear through them. But if, God being invisible, the Word too is invisible, how can the Word by himself be the image of the invisible God, being himself invisible? For it is impossible for what is not visible ever to appear through what is invisible.”
Col 1:15 (allusion, high confidence)
Notes and citation
Summary: Marcellus repeats that an invisible Word cannot be an image.
- Quotation of Marcellus (compare 1.4.31–32). Col 1:15.
Topics: Christology
Cite (SBL): Eusebius, Marcell. 2.3.24 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-24). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-24
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-contra-marcellum-2-3-24) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.3.25Klostermann
καὶ ἐν τούτοις δὲ ὁ Μάρκελλος οὐ συνορᾷ, ὅτι εἰ τὴν σάρκα δοίημεν εἶναι τὴν εἰκόνα τοῦ θεοῦ, ὥρα καὶ πάντων ἀνθρώπων τὰς σάρκας καὶ τὰ τῶν σωμάτων πρόσωπα εἰκόνας εἶναι λέγειν τοῦ θεοῦ, ὥστε κατʼ αὐτὸν μηδὲν ἐξαίρετον ἐσχηκέναι τὸν σωτῆρα. ὁ δʼ ὥσπερ ἐπιλαθόμενος ὧν μετὰ ταῦτα περὶ τῆς σαρκὸς συνέγραψεν (»δούλου μορφὴν« αὐτὴν εἰπὼν ἐξ ἀποστολικῆς παραθέσεως καὶ διὰ τοῦτο μὴ δύνασθαι συνεῖναι τῷ λόγῳ διὰ τὸ »δούλου μορφὴν« εἶναι,
kai en toutois de ho Markellos ou synorą, hoti ei tēn sarka doiēmen einai tēn eikona tou theou, hōra kai pantōn anthrōpōn tas sarkas kai ta tōn sōmatōn prosōpa eikonas einai legein tou theou, hōste katʼ auton mēden exaireton eschēkenai ton sōtēra. ho dʼ hōsper epilathomenos hōn meta tauta peri tēs sarkos synegrapsen (»doulou morphēn« autēn eipōn ex apostolikēs paratheseōs kai dia touto mē dynasthai syneinai tǭ logǭ dia to »doulou morphēn« einai,
Here too Marcellus does not see that, if we were to grant that the flesh is the image of God, it would be time to say that the flesh of all men and the faces of their bodies are images of God, so that on his view the Saviour had nothing special. And he, as if forgetting what he wrote after this about the flesh (calling it “the form of a servant” from a citation of the apostle, and saying for that reason it cannot be with the Word, because it is “the form of a servant,”
Phil 2:7 (quotation, high confidence)
Notes and citation
Summary: If the flesh were God's image, all human bodies would be, and Marcellus forgets his own words on the servant's form.
- Phil 2:7. The parenthesis closes in the next section.
Topics: Christology
Cite (SBL): Eusebius, Marcell. 2.3.25 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-25). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-25
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-contra-marcellum-2-3-25) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.3.26Klostermann
ἀλλὰ καὶ γυμνῇ τῇ κεφαλῇ φήσας πῶς ἐγχωρεῖ τὴν ἐκ γῆς τε οὖσαν καὶ μηδὲν ὠφελοῦσαν ἐν τοῖς μέλλουσιν αἰῶσιν συνεῖναι τῷ λόγῳ;), εἶναι εἰκόνα τοῦ ἀοράτου θεοῦ τὴν σάρκα ἐπὶ τοῦ παρόντος [εἶναι] διισχυρίζεται, διαβεβαιούμενος ἀποφαντικῶς ὅτι πρὸ τῆς τοῦ ἡμετέρου σώματος ἀναλήψεως οὐκ ἦν εἰκὼν τοῦ ἀοράτου θεοῦ ὁ λόγος αὐτοῦ.
alla kai gymnę̄ tę̄ kephalę̄ phēsas pōs enchōrei tēn ek gēs te ousan kai mēden ōphelousan en tois mellousin aiōsin syneinai tǭ logǭ?), einai eikona tou aoratou theou tēn sarka epi tou parontos [einai] diischyrizetai, diabebaioumenos apophantikōs hoti pro tēs tou hēmeterou sōmatos analēpseōs ouk ēn eikōn tou aoratou theou ho logos autou.
and even saying bareheaded, “How is it possible that what is from the earth and profits nothing should be with the Word in the ages to come?”), insists that the flesh is for the present the image of the invisible God, affirming categorically that before the taking up of our body his Word was not the image of the invisible God.
Textual problem in this passage: see the notes.
Col 1:15 (allusion, high confidence)
Notes and citation
Summary: Marcellus makes the flesh God's image now, though it will not remain with the Word.
- The quotation repeats 2.3.4. The editor deletes a repeated “is” (εἶναι).
Topics: Christology
Cite (SBL): Eusebius, Marcell. 2.3.26 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-26). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-26
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-contra-marcellum-2-3-26) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.3.27Klostermann
καὶ αὖθις μετὰ τὰ ἐκτεθέντα ἐπιφέρει λέγων διὸ πανταχόθεν δῆλον εἰκόνα τοῦ ἀοράτου θεοῦ ὑπὸ τοῦ ἱεροῦ εἰρῆσθαι ἀποστόλου τὴν προσγενομένην τῷ λόγῳ σάρκα, ἵνα διὰ τοῦ ὁρατοῦ καὶ τὸ ἀόρατον φαίνηται. »εἰκὼν« δὲ »ἐστὶν« φησὶν ὁ ἀπόστολος »τοῦ ἀοράτου θεοῦ«. νῦν δηλονότι, ὁπηνίκα τὴν κατʼ εἰκόνα τοῦ θεοῦ γενομένην ἀνείληφεν σάρκα, εἰκὼν ἀληθὴς τοῦ ἀοράτου θεοῦ γέγονεν.
kai authis meta ta ektethenta epipherei legōn dio pantachothen dēlon eikona tou aoratou theou hypo tou hierou eirēsthai apostolou tēn prosgenomenēn tǭ logǭ sarka, hina dia tou horatou kai to aoraton phainētai. »eikōn« de »estin« phēsin ho apostolos »tou aoratou theou«. nyn dēlonoti, hopēnika tēn katʼ eikona tou theou genomenēn aneilēphen sarka, eikōn alēthēs tou aoratou theou gegonen.
And again after what was set out he adds, saying: “Therefore it is clear from every side that the flesh added to the Word was called by the holy apostle the image of the invisible God, so that through the visible the invisible too might appear. ‘He is,’ says the apostle, ‘the image of the invisible God’: now, clearly, when he assumed the flesh made according to the image of God, he became the true image of the invisible God.
Col 1:15 (quotation, high confidence) · Gen 1:27 (allusion, medium confidence)
Notes and citation
Summary: Marcellus says the flesh added to the Word is the image of the invisible God.
- Quotation of Marcellus. Col 1:15; Gen 1:27.
Notes on the original text
- Digital text corrected (stray line number): 20 καὶ αὖθις → καὶ αὖθις.
Topics: Christology
Cite (SBL): Eusebius, Marcell. 2.3.27 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-27). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-27
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-contra-marcellum-2-3-27) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.3.28Klostermann
εἰ γὰρ διὰ τῆς εἰκόνος ταύτης τὸν τοῦ θεοῦ λόγον ἠξιώθημεν γνῶναι, πιστεύειν ὀφείλομεν αὐτῷ τῷ λόγῳ διὰ τῆς εἰκόνος λέγοντι ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμεν«. οὕτε γὰρ τὸν λόγον οὕτε τὸν πατέρα τοῦ λόγου χωρὶς τῆς εἰκόνος ταύτης γνῶναί τινα δυνατόν.
ei gar dia tēs eikonos tautēs ton tou theou logon ēxiōthēmen gnōnai, pisteuein opheilomen autǭ tǭ logǭ dia tēs eikonos legonti egō kai ho patēr hen esmen«. houte gar ton logon houte ton patera tou logou chōris tēs eikonos tautēs gnōnai tina dynaton.
For if through this image we have been counted worthy to know the Word of God, we ought to believe the Word himself saying through the image, ‘I and the Father are one.’ For no one can know either the Word or the Father of the Word apart from this image.”
John 10:30 (quotation, high confidence)
Notes and citation
Summary: Marcellus says the Word and Father are known only through the image of the flesh.
- Continues the quotation of Marcellus. John 10:30.
Topics: Christology
Cite (SBL): Eusebius, Marcell. 2.3.28 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-28). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-28
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-contra-marcellum-2-3-28) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.3.29Klostermann
καὶ πάλιν ἐπιφέρει οὕτω γοῦν καὶ ὁ ἀπόστολός φησιν, ὥσπερ μικρῷ πρόσθεν ἔφαμεν »ἐκένωσεν ἑαυτὸν μορφὴν δούλου λαβών«, διὰ τῆς μορφῆς τοῦ δούλου τὴν ἀνθρωπίνην ἡμῖν σημαίνων σάρκα, ἣν ὁ δεσπότης ἡμῶν θεὸς τῇ ἑαυτοῦ διαπλάττων σοφίᾳ »ποιήσωμεν ἄνθρωπον« ἔφη »κατʼ εἰκόνα ἡμετέραν καὶ ὁμοίωσιν«, καλῶς τὴν ἀνθρωπίνην σάρκα ὀνομάζων εἰκόνα. ἥδει γὰρ ἀκριβῶς ὅτι εἰκὼν ἔσται μικρὸν ὕστερον τοῦ ἑαυτοῦ λόγου.
kai palin epipherei houtō goun kai ho apostolos phēsin, hōsper mikrǭ prosthen ephamen »ekenōsen heauton morphēn doulou labōn«, dia tēs morphēs tou doulou tēn anthrōpinēn hēmin sēmainōn sarka, hēn ho despotēs hēmōn theos tę̄ heautou diaplattōn sophią »poiēsōmen anthrōpon« ephē »katʼ eikona hēmeteran kai homoiōsin«, kalōs tēn anthrōpinēn sarka onomazōn eikona. hēdei gar akribōs hoti eikōn estai mikron hysteron tou heautou logou.
And again he adds: “So too, at any rate, the apostle says, as we said a little before, ‘he emptied himself, taking the form of a servant,’ signifying to us by the form of the servant the human flesh, which our Master God, forming it by his own wisdom, said, ‘Let us make man according to our image and likeness,’ rightly naming the human flesh image. For he knew exactly that it would shortly be the image of his own Word.”
Phil 2:7 (quotation, high confidence) · Gen 1:26 (quotation, high confidence)
Notes and citation
Summary: Marcellus calls the servant's form the human flesh, made in God's image to become the Word's image.
- Quotation of Marcellus. Phil 2:7; Gen 1:26.
Notes on the original text
- Digital text corrected (page-break mark): ἀπόστολός | φησιν → ἀπόστολός φησιν.
Topics: Christology
Cite (SBL): Eusebius, Marcell. 2.3.29 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-29). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-29
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-contra-marcellum-2-3-29) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.3.30Klostermann
μετὰ ταῦτα πειρᾶται κατασκευάζειν ὅτι καὶ τὸ »ἐκ γαστρὸς πρὸ ἑωσφόρου ἐγέννησά σε« περὶ τῆς σαρκὸς ἐλέγετο, γράφει δὲ οὕτως διὰ τοῦτο τοίνυν τοῦ τὴν ἡμέραν δηλοῦντος ἀστέρος ἑωσφόρου ὑπὸ τοῦ προφήτου Δαυὶδ εἰκότως ὀνομασθέντος, οὐκέτι ζητεῖσθαι δίκαιον τὸν ἑωσφόρον, τίς δήποτε ὢν οὗτος τυγχάνει· οὗτος γὰρ ἦν ὁ τηνικαῦτα φανεὶς ἀστήρ, ὁ φέρων τε καὶ δηλῶν τὴν ἡμέραν τοῖς μάγοις.
meta tauta peiratai kataskeuazein hoti kai to »ek gastros pro heōsphorou egennēsa se« peri tēs sarkos elegeto, graphei de houtōs dia touto toinyn tou tēn hēmeran dēlountos asteros heōsphorou hypo tou prophētou Dauid eikotōs onomasthentos, ouketi zēteisthai dikaion ton heōsphoron, tis dēpote ōn houtos tynchanei; houtos gar ēn ho tēnikauta phaneis astēr, ho pherōn te kai dēlōn tēn hēmeran tois magois.
After this he tries to establish that “From the womb before the morning star I begot you” was also said about the flesh. He writes thus: “For this reason, then, since the star that shows the day was rightly named morning star by the prophet David, it is no longer right to ask who this morning star is; for this was the star that appeared at that time, which brought and showed the day to the magi.
Ps 110:3 (109:3 LXX) (quotation, high confidence) · Matt 2:2 (allusion, high confidence) · Matt 2:9 (allusion, medium confidence)
Notes and citation
Summary: Marcellus identifies the morning star of Ps 110:3 with the star of the magi.
- Quotation of Marcellus. Ps 110:3 (LXX 109:3); Matt 2:2, 9.
Topics: Christology
Cite (SBL): Eusebius, Marcell. 2.3.30 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-30). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-30
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-contra-marcellum-2-3-30) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.3.31Klostermann
πρόδηλον οὖν τὸ »πρὸ ἑωσφόρου ἐγέννησά σε« ὑπὸ τοῦ παντοκράτορος εἰρῆσθαι δεσπότου περὶ τοῦ διὰ τῆς παρθένου γεννηθέντος σὺν τῇ ἀνθρωπίνῃ σαρκὶ λόγου, σαφῶς καὶ τοῦτο τοῦ εὐαγγελίου σημαίνοντος, πρότερον μὲν τὸν δεσπότην ἡμῶν διὰ τῆς παρθένου τετέχθαι, ὕστερον δὲ τὸν ἀστέρα φανῆναι τὸν τὴν ἡμέραν δεικνύντα.
prodēlon oun to »pro heōsphorou egennēsa se« hypo tou pantokratoros eirēsthai despotou peri tou dia tēs parthenou gennēthentos syn tę̄ anthrōpinę̄ sarki logou, saphōs kai touto tou euangeliou sēmainontos, proteron men ton despotēn hēmōn dia tēs parthenou tetechthai, hysteron de ton astera phanēnai ton tēn hēmeran deiknynta.
It is plain, then, that ‘before the morning star I begot you’ was said by the almighty Master about the Word born through the Virgin with the human flesh; and the gospel clearly signifies this too, that our Master was first born through the Virgin, and later the star appeared that showed the day.”
Ps 110:3 (109:3 LXX) (quotation, high confidence) · Matt 2:1–2 (allusion, medium confidence)
Notes and citation
Summary: Marcellus says Ps 110:3 refers to the virgin birth, which preceded the star.
- Continues the quotation of Marcellus. Ps 110:3; Matt 2:1–2.
Topics: Christology, Incarnation
Cite (SBL): Eusebius, Marcell. 2.3.31 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-31). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-31
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-contra-marcellum-2-3-31) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.3.32Klostermann
ἐπὶ τούτοις προϊὼν αὖθις ἐπιλέγει εἴληφεν γὰρ ὁ ἄνθρωπος οὐ μόνον τὴν ἐπὶ γῆς τῶν πραγμάτων ἐξουσίαν, ἀλλὰ καὶ τῶν ἐν οὐρανοῖς, εἰκότως· εἰ γὰρ ὅτε καὶ »ἄνθρωπος« ἐγένετο καὶ »μεσίτης θεοῦ καὶ ἀνθρώπων« τότε εἰς αὐτὸν ἐκτίσθη τὰ πάντα«, ὡς ἔφη ὁ ἀπόστολος, »τά τε ἐν οὐρανοῖς καὶ τὰ ἐπὶ γῆς«, ἀκόλουθόν ἐστιν ἀκριβῶς γινώσκειν ὅτι ἐξουσία οὐ μόνον τῶν ἐπὶ γῆς αὐτῷ, ἀλλὰ καὶ τῶν ἐν οὐρανοῖς δέδοται. καὶ αὖθις μεθʼ ἕτερα ἐπάγει εἰ γὰρ περί τινος δόξης δοθείσης αὐτῷ παρὰ τοῦ πατρὸς τὸ ἱερὸν εὐαγγέλιον λέγει, ταύτην ὁ ἄνθρωπος διὰ τοῦ λόγου εἰληφὼς φαίνεται. »μεσίτης« γὰρ γενόμενος κατὰ τὸν ἱερὸν ἀπόστολον »θεοῦ τε καὶ ἀνθρώπων« τῇ δοθείσῃ αὐτῷ παρὰ τοῦ πατρὸς δόξῃ τοὺς θεοσεβεῖς ἐδόξασεν ἀνθρώπους.
epi toutois proïōn authis epilegei eilēphen gar ho anthrōpos ou monon tēn epi gēs tōn pragmatōn exousian, alla kai tōn en ouranois, eikotōs; ei gar hote kai »anthrōpos« egeneto kai »mesitēs theou kai anthrōpōn« tote eis auton ektisthē ta panta«, hōs ephē ho apostolos, »ta te en ouranois kai ta epi gēs«, akolouthon estin akribōs ginōskein hoti exousia ou monon tōn epi gēs autǭ, alla kai tōn en ouranois dedotai. kai authis methʼ hetera epagei ei gar peri tinos doxēs dotheisēs autǭ para tou patros to hieron euangelion legei, tautēn ho anthrōpos dia tou logou eilēphōs phainetai. »mesitēs« gar genomenos kata ton hieron apostolon »theou te kai anthrōpōn« tę̄ dotheisę̄ autǭ para tou patros doxę̄ tous theosebeis edoxasen anthrōpous.
Going on from this he adds again: “For the man has received authority not only over things on earth, but also over those in heaven, and rightly; for if, when he both became ‘man’ and ‘mediator of God and men,’ then ‘all things were created for him,’ as the apostle said, ‘things in the heavens and things on earth,’ it follows to know exactly that authority has been given to him not only over things on earth but also over those in heaven.” And again after other things he adds: “For if the holy gospel speaks of some glory given to him by the Father, the man is seen to have received this through the Word. For having become, according to the holy apostle, ‘mediator of God and men,’ by the glory given him by the Father he glorified godly men.
1 Tim 2:5 (quotation, high confidence) · Col 1:16 (quotation, high confidence) · Matt 28:18 (allusion, medium confidence) · John 17:22 (allusion, high confidence)
Notes and citation
Summary: Marcellus says the man assumed by the Word received authority and glory for others' sake.
- Quotations of Marcellus. 1 Tim 2:5; Col 1:16; Matt 28:18; John 17:22.
Topics: Christology
Cite (SBL): Eusebius, Marcell. 2.3.32 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-32). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-32
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-contra-marcellum-2-3-32) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.3.33Klostermann
καὶ πάλιν προστίθησιν ταῦτα καὶ ἠξίωσεν τὸν πεσόντα διὰ τῆς παρακοῆς ἄνθρωπον τῷ ἑαυτοῦ διὰ τῆς παρθένου συναφθῆναι λόγῳ. ποία γὰρ ἐν ἀνθρώποις ἑτέρα μείζων δόξα γένοιτʼ ἂν τῆς δόξης ταύτης; εἰπὼν δὲ ὅτι »ἐδόξασά σε«, ἐπιφέρει λέγων »καὶ πάλιν δοξάσω«, ἵνα διʼ ὑπερβολὴν φιλανθρωπίας ἐν τῇ μετὰ τὴν ἀνάστασιν τῆς σαρκὸς δευτέρᾳ δόξῃ τὸν πρότερον θνητὸν ἄνθρωπον ἀθάνατον ἀπεργάσηται καὶ τοσαύτῃ αὐτὸν δοξάσῃ δόξῃ, ὥστε μὴ μόνον αὐτὸν τῆς προτέρας ἀπαλλαγῆναι δουλείας, ἀλλὰ καὶ τῆς ὑπὲρ ἄνθρωπον ἀξιωθῆναι δόξης.
kai palin prostithēsin tauta kai ēxiōsen ton pesonta dia tēs parakoēs anthrōpon tǭ heautou dia tēs parthenou synaphthēnai logǭ. poia gar en anthrōpois hetera meizōn doxa genoitʼ an tēs doxēs tautēs? eipōn de hoti »edoxasa se«, epipherei legōn »kai palin doxasō«, hina diʼ hyperbolēn philanthrōpias en tę̄ meta tēn anastasin tēs sarkos deuterą doxę̄ ton proteron thnēton anthrōpon athanaton apergasētai kai tosautę̄ auton doxasę̄ doxę̄, hōste mē monon auton tēs proteras apallagēnai douleias, alla kai tēs hyper anthrōpon axiōthēnai doxēs.
And again he adds this: “And he deemed worthy the man who fell through disobedience to be joined to his own Word through the Virgin. For what other greater glory could there be among men than this glory? And having said, ‘I have glorified you,’ he adds, saying, ‘and I will glorify again,’ so that through his surpassing kindness, in the second glory after the resurrection of the flesh, he might make the formerly mortal man immortal and glorify him with such great glory that he would not only be freed from his former slavery but also counted worthy of the glory above man.”
John 12:28 (quotation, high confidence)
Notes and citation
Summary: Marcellus reads John 12:28 as the glorification of the assumed man at the resurrection.
- Quotation of Marcellus. John 12:28 (cited loosely).
Notes on the original text
- Digital text corrected (page-break mark): δόξῃ, | ὥστε → δόξῃ, ὥστε.
Topics: Christology, Eschatology
Cite (SBL): Eusebius, Marcell. 2.3.33 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-33). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-33
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-contra-marcellum-2-3-33) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.3.34Klostermann
καὶ αὖθις ἐπιλέγει ἵνα, ὡς ἔφην, ὑπὸ τοῦ διαβόλου ἀπατηθέντα πρότερον τὸν ἄνθρωπον αὐτὸν αὖθις νικῆσαι τὸν διάβολον παρασκευάσῃ. διὰ τοῦτο ἀνείληφεν τὸν ἄνθρωπον, ἵνα ἀκολούθως τοῦτον ἀπαρχὴν τῆς ἐξουσίας παραλαβεῖν παρασκευάσῃ. καὶ προστίθησιν ἔτι λέγων οὗτος γάρ ἐστιν ὁ ἀγαπητός, ὁ τῷ λόγῳ ἑνωθεὶς ἄνθρωπος, περὶ οὗ ὁ εὐαγγελιστὴς ἔφη »οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός, ἐν ᾧ εὐδόκησα«.
kai authis epilegei hina, hōs ephēn, hypo tou diabolou apatēthenta proteron ton anthrōpon auton authis nikēsai ton diabolon paraskeuasę̄. dia touto aneilēphen ton anthrōpon, hina akolouthōs touton aparchēn tēs exousias paralabein paraskeuasę̄. kai prostithēsin eti legōn houtos gar estin ho agapētos, ho tǭ logǭ henōtheis anthrōpos, peri hou ho euangelistēs ephē »houtos estin ho huios mou ho agapētos, en hǭ eudokēsa«.
And again he adds: “So that, as I said, he might prepare the man who was formerly deceived by the devil himself to conquer the devil in turn. For this reason he assumed the man, so that he might prepare him in due course to receive the first-fruits of the authority.” And he adds still, saying: “For this is the beloved, the man united to the Word, about whom the evangelist said, ‘This is my beloved Son, in whom I am well pleased.’”
Matt 3:17 (quotation, high confidence)
Notes and citation
Summary: Marcellus says the assumed man conquers the devil and is the beloved Son of the baptism.
- Quotations of Marcellus (the last is Klostermann's fragment 97; the number is printed in the text). Matt 3:17.
Notes on the original text
- Digital text corrected (leaked fragment number): λέγων = 97) οὗτος → λέγων οὗτος.
Topics: Christology
Cite (SBL): Eusebius, Marcell. 2.3.34 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-34). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-34
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-contra-marcellum-2-3-34) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.3.35Klostermann
καὶ αὖθις ἐπιφέρει ὅτι ὁ λόγος τοῦ ἀοράτου θεοῦ διὰ παρθένου τεχθήσεσθαι ἔμελλεν καὶ τὴν ἀνθρωπίνην ἀναλήψεσθαι σάρκα, καὶ ἵνα διʼ αὐτῆς τὸν πρότερον κατισχύσαντα τοῦ ἀνθρώπου διάβολον καταγωνισάμενος μὴ μόνον ἄφθαρτον αὐτὸν καὶ ἀθάνατον γενέσθαι παρασκευάσῃ, ἀλλὰ καὶ σύνθρονον ἐν οὐρανοῖς τῷ θεῷ.
kai authis epipherei hoti ho logos tou aoratou theou dia parthenou techthēsesthai emellen kai tēn anthrōpinēn analēpsesthai sarka, kai hina diʼ autēs ton proteron katischysanta tou anthrōpou diabolon katagōnisamenos mē monon aphtharton auton kai athanaton genesthai paraskeuasę̄, alla kai synthronon en ouranois tǭ theǭ.
And again he adds: “that the Word of the invisible God was going to be born through a virgin and to assume the human flesh, and that through it, having fought down the devil who formerly prevailed over man, he might prepare him to become not only incorruptible and immortal, but also enthroned with God in heaven.”
Notes and citation
Summary: Marcellus says the Word took flesh to make man immortal and enthroned with God.
- Quotation of Marcellus.
Topics: Christology
Cite (SBL): Eusebius, Marcell. 2.3.35 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-35). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-35
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-contra-marcellum-2-3-35) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.3.36Klostermann
ταῦτα δὲ πάντα ἀναγκαῖον κατέχειν ἐν μνήμῃ διὰ τὰ μέλλοντα ὑπʼ αὐτοῦ Μαρκέλλου κατὰ τῆς σαρκός, ἧς ἀνείληφεν ὁ τοῦ θεοῦ λόγος, προφέρεσθαι. ὡς γὰρ ἀμνημονήσας τούτων ἀπάντων, ὧν ἐξέθετο, τέλος οὐκ αἴσιον οὐδʼ εὐσεβὲς ἐπάγει τῷ σωτηρίῳ σώματι. πρὸς τούτοις ἅπασιν, ὥσπερ τῶν προτέρων αὐτῷ κατωρθωμένων, πειρᾶται δεικνύναι καὶ τὸ »ὁ κύριος ἐβασίλευσεν, ἀγαλλιάσθω ἡ γῆ« εἰς τὴν σάρκα ἀναφέρεσθαι.
tauta de panta anankaion katechein en mnēmę̄ dia ta mellonta hypʼ autou Markellou kata tēs sarkos, hēs aneilēphen ho tou theou logos, propheresthai. hōs gar amnēmonēsas toutōn apantōn, hōn exetheto, telos ouk aision oudʼ eusebes epagei tǭ sōtēriǭ sōmati. pros toutois hapasin, hōsper tōn proterōn autǭ katōrthōmenōn, peiratai deiknynai kai to »ho kyrios ebasileusen, agalliasthō hē gē« eis tēn sarka anapheresthai.
All these things must be kept in memory because of what Marcellus himself will put forward against the flesh which the Word of God assumed. For, as if forgetting all that he set out, he brings an end neither happy nor pious on the saving body. Besides all this, as though his earlier points had succeeded, he tries to show that “The Lord has reigned, let the earth rejoice” also refers to the flesh.
Ps 97:1 (96:1 LXX) (quotation, high confidence)
Notes and citation
Summary: Eusebius notes Marcellus's exaltation of the flesh before showing the end he gives it.
- Ps 97:1 (LXX 96:1).
Topics: Christology
Cite (SBL): Eusebius, Marcell. 2.3.36 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-36). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-36
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-contra-marcellum-2-3-36) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.3.37Klostermann
λέγει δὲ οὕτως ὁ γοῦν καταβὰς καὶ τὴν σάρκα διὰ τῆς παρθένου προσλαβὼν κατεστάθη βασιλεὺς ἐπὶ τὴν ἐκκλησίαν, δηλονότι ἵνα διὰ τοῦ λόγου ὁ τῆς βασιλείας τῶν οὐρανῶν πρότερον ἐκπεπτωκὼς ἄνθρωπος βασιλείας τυχεῖν δυνηθῇ. τοῦτον οὖν τὸν ἄνθρωπον τὸν πρότερον διὰ τὴν παρακοὴν τῆς βασιλείας ἐκπεπτωκότα κύριον καὶ θεὸν γενέσθαι βουλόμενος ὁ θεὸς ταύτην τὴν οἰκονομίαν εἰργάσατο. ὁ οὖν ἁγιώτατος προφήτης Δαυὶδ προφητικῶς λέγει ὁ κύριος ἐβασίλευσεν, ἀγαλλιάσθω ἡ γῆ«.
legei de houtōs ho goun katabas kai tēn sarka dia tēs parthenou proslabōn katestathē basileus epi tēn ekklēsian, dēlonoti hina dia tou logou ho tēs basileias tōn ouranōn proteron ekpeptōkōs anthrōpos basileias tychein dynēthę̄. touton oun ton anthrōpon ton proteron dia tēn parakoēn tēs basileias ekpeptōkota kyrion kai theon genesthai boulomenos ho theos tautēn tēn oikonomian eirgasato. ho oun hagiōtatos prophētēs Dauid prophētikōs legei ho kyrios ebasileusen, agalliasthō hē gē«.
He speaks thus: “He who came down and took the flesh through the Virgin was appointed king over the church, clearly so that through the Word the man who had formerly fallen from the kingdom of heaven might be able to obtain a kingdom. God, wishing this man, who formerly fell from the kingdom through disobedience, to become Lord and God, worked this dispensation. So the most holy prophet David says prophetically, ‘The Lord has reigned, let the earth rejoice.’”
Ps 97:1 (96:1 LXX) (quotation, high confidence)
Notes and citation
Summary: Marcellus says the Word with flesh was made king so that fallen man might regain the kingdom.
- Quotation of Marcellus. Ps 97:1 (LXX 96:1).
Topics: Christology, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Marcell. 2.3.37 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-37). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-37
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-contra-marcellum-2-3-37) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.3.38Klostermann
καὶ μεθʼ ἕτερα ἐπιφέρει διʼ ἣν αἰτίαν, ὥσπερ ἀρχὴν βασιλείας ἀπό τινος λαβόντος χρόνου τοῦ δεσπότου ἡμῶν Χριστοῦ, ἡ προφητεία φησὶν ἐγὼ δὲ κατεστάθην βασιλεὺς ὑπʼ αὐτοῦ«. καὶ πάλιν ἐπιφέρει διὰ τοῦτο γὰρ καὶ βασιλεύσει [ἵνα] ἐν τῇ ἀνθρωπίνῃ σαρκὶ γενόμενος, βασιλεύς τε καταστὰς διὰ τοῦ λόγου ὁ ἀπατηθεὶς πρότερον ἄνθρωπος »πᾶσαν ἀρχὴν« τοῦ διαβόλου »καὶ δύναμιν καὶ ἐξουσίαν καταργήσει«.
kai methʼ hetera epipherei diʼ hēn aitian, hōsper archēn basileias apo tinos labontos chronou tou despotou hēmōn Christou, hē prophēteia phēsin egō de katestathēn basileus hypʼ autou«. kai palin epipherei dia touto gar kai basileusei [hina] en tę̄ anthrōpinę̄ sarki genomenos, basileus te katastas dia tou logou ho apatētheis proteron anthrōpos »pasan archēn« tou diabolou »kai dynamin kai exousian katargēsei«.
And after other things he adds: “For which reason, as though our Master Christ received the beginning of his kingdom from some time, the prophecy says, ‘But I was appointed king by him.’” And again he adds: “For this reason he will reign, having come in the human flesh, and the man formerly deceived, being appointed king through the Word, ‘will abolish every rule’ of the devil ‘and power and authority.’”
Textual problem in this passage: see the notes.
Ps 2:6 (quotation, high confidence) · 1 Cor 15:24 (quotation, high confidence)
Notes and citation
Summary: Marcellus says Christ's kingdom had a beginning and is for abolishing the devil's power.
- Quotations of Marcellus. Ps 2:6; 1 Cor 15:24. The editor deletes “so that” (ἵνα).
Topics: Christology, Eschatology, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Marcell. 2.3.38 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-38). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-38
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-contra-marcellum-2-3-38) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.3.39Klostermann
τοσαῦτα περὶ τῆς σαρκὸς τοῦ σωτῆρος καὶ τούτων ἔτι πολλῷ πλείονα εἰπών, φήσας τε αὐτὴν εἶναι τὴν εἰκόνα »τοῦ θεοῦ τοῦ ἀοράτου« καὶ τὸν πρωτότοκον »πάσης κτίσεως« καὶ τὸν βασιλέα καὶ τὸν Ἰησοῦν καὶ τὸν Χριστὸν καὶ τὸν ἀγαπητὸν καὶ ὅσα ἄλλα κατέλεξεν, διʼ αὐτήν τε ταῦτα πάντα κληθῆναι τὸν λόγον ἀποφηνάμενος, ὁποῖον τέλος αὐτῇ περιτίθησιν ἤδη θεωρῆσαι καιρός.
tosauta peri tēs sarkos tou sōtēros kai toutōn eti pollǭ pleiona eipōn, phēsas te autēn einai tēn eikona »tou theou tou aoratou« kai ton prōtotokon »pasēs ktiseōs« kai ton basilea kai ton Iēsoun kai ton Christon kai ton agapēton kai hosa alla katelexen, diʼ autēn te tauta panta klēthēnai ton logon apophēnamenos, hopoion telos autę̄ peritithēsin ēdē theōrēsai kairos.
Having said so much about the Saviour's flesh, and much more still, and having said that it is the image “of the invisible God,” and the firstborn “of all creation,” and the king, and Jesus, and Christ, and the beloved, and whatever else he listed, and having declared that the Word was called all these because of it, it is time now to see what end he puts upon it.
Col 1:15 (quotation, high confidence)
Notes and citation
Summary: Eusebius turns to the end Marcellus assigns to the flesh he has exalted.
- Col 1:15.
Notes on the original text
- Digital text corrected (page-break mark): φήσας | τε → φήσας τε.
Topics: Christology
Cite (SBL): Eusebius, Marcell. 2.3.39 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-39). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-contra-marcellum/2-3-39
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-contra-marcellum-2-3-39) · Report an error
Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.