On Ecclesiastical Theology 1.20.24–1.20.87
Greek text: Klostermann, GCS 14 (Greek text: Erich Klostermann, Eusebius Werke 4 (GCS 14, 1906), digitized by the First Thousand Years of Greek project (Open Greek and Latin), CC BY-SA 4.0).English: Claude (claude-opus-5-5), public domain (CC0).
preface 1, chapter 20
1.20.24Klostermann
καὶ εἴγε τις ἔροιτο, πόθεν ἐλήλυθεν, ἀποκρινεῖται ὁ εἰπὼν »ὁ ἄνωθεν ἐρχόμενος ἐπάνω πάντων ἐστίν« καὶ »ὁ ἐκ τοῦ οὐρανοῦ ἐρχόμενος ὃ ἑώρακεν καὶ ἤκουσεν μαρτυρεῖ«· τίς δʼ ἦν »ὁ ἐρχόμενος ἐκ τοῦ οὐρανοῦ«; μήτι γε ἡ σὰρξ ἣν ἀνείληφεν ὁ σωτήρ; οὐδαμῶς. ἀλλʼ αὐτός δηλονότι τὸ φῶς καὶ ὁ λόγος καὶ ὁ θεὸς καὶ ὁ μονογενὴς καὶ ὁ υἱός, αὐτὸς ὢν ταῦτα πάντα, »ἃ ἑώρακεν« τοίνυν οὗτος »καὶ ἃ ἤκουσεν«, φησίν, »μαρτυρεῖ«. οὐκοῦν καὶ ἑώρα καὶ ἤκουσεν πρὶν ἐπὶ γῆς ἐλθεῖν.
kai eige tis eroito, pothen elēlythen, apokrineitai ho eipōn »ho anōthen erchomenos epanō pantōn estin« kai »ho ek tou ouranou erchomenos ho heōraken kai ēkousen martyrei«; tis dʼ ēn »ho erchomenos ek tou ouranou«? mēti ge hē sarx hēn aneilēphen ho sōtēr? oudamōs. allʼ autos dēlonoti to phōs kai ho logos kai ho theos kai ho monogenēs kai ho huios, autos ōn tauta panta, »ha heōraken« toinyn houtos »kai ha ēkousen«, phēsin, »martyrei«. oukoun kai heōra kai ēkousen prin epi gēs elthein.
And if anyone should ask from where he has come, the one will answer who said, “He who comes from above is above all,” and “He who comes from heaven bears witness to what he has seen and heard.” And who was “he who comes from heaven”? Surely not the flesh which the Saviour assumed? Not at all; but clearly he himself, the light and the Word and God and the only-begotten and the Son, being himself all these. He, then, “bears witness,” he says, “to what he has seen and heard.” So he both saw and heard before coming to earth.
John 3:31–32 (quotation, high confidence)
Notes and citation
Summary: The one who came from heaven saw and heard the Father before coming to earth.
- John 3:31–32.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 1.20.24 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-24). (abbreviation not yet checked)
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.20.25Klostermann
τίνα δὲ ἑώρα ἢ τὸν πατέρα; τίνος δὲ ἤκουσεν ἢ τοῦ πατρός; οὕτω δὲ ἑαυτὸν οὐ λόγον σημαντικόν, ἀλλʼ υἱὸν ἀληθῶς ζῶντα καὶ ὑφεστῶτα ἐδίδασκεν, ὡς λέγειν »ὁ πατὴρ ἀγαπᾷ τὸν υἱόν, καὶ πάντα δέδωκεν ἐν τῇ χειρὶ αὐτοῦ. ὁ πιστεύων εἰς τὸν υἱὸν ἔχει ζωὴν αἰώνιον«. πιστεύωμεν τοίνυν, ὅτι »τὸν υἱὸν« ἀγαπῶν »ὁ πατὴρ πάντα δέδωκεν ἐν τῇ χειρὶ αὐτοῦ«.
tina de heōra ē ton patera? tinos de ēkousen ē tou patros? houtō de heauton ou logon sēmantikon, allʼ huion alēthōs zōnta kai hyphestōta edidasken, hōs legein »ho patēr agapą ton huion, kai panta dedōken en tę̄ cheiri autou. ho pisteuōn eis ton huion echei zōēn aiōnion«. pisteuōmen toinyn, hoti »ton huion« agapōn »ho patēr panta dedōken en tę̄ cheiri autou«.
And whom did he see but the Father? And whom did he hear but the Father? So he taught that he was not a signifying word but a Son truly living and subsisting, so as to say, “The Father loves the Son and has given all things into his hand. He who believes in the Son has eternal life.” Let us believe, then, that “the Father,” loving “the Son, has given all things into his hand.”
John 3:35–36 (quotation, high confidence)
Notes and citation
Summary: The Son, who saw and heard the Father, is a living Son to whom the Father gave all things.
- John 3:35–36.
Notes on the original text
- Digital text corrected (page-break mark): σημαντικόν, | ἀλλʼ → σημαντικόν, ἀλλʼ.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 1.20.25 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-25). (abbreviation not yet checked)
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.20.26Klostermann
ἐπιμελῶς δὲ προσεκτέον τῷ »πάντα«, τῆς τῶν γενητῶν ἁπάντων ὑπάρξεως περιληπτικῷ ὄντι, διʼ οὗ τὸ μέγεθος τῆς τοῦ υἱοῦ τοῦ θεοῦ δυνάμεως ἴδοι ἄν τις, ἐννοήσας ὅσῃ καὶ ὁποίᾳ χειρὶ παρὰ τοῦ πατρὸς ὑποδέδεκτο τὴν τῶν ὄντων ἁπάντων ὕπαρξιν.
epimelōs de prosekteon tǭ »panta«, tēs tōn genētōn hapantōn hyparxeōs perilēptikǭ onti, diʼ hou to megethos tēs tou huiou tou theou dynameōs idoi an tis, ennoēsas hosę̄ kai hopoią cheiri para tou patros hypodedekto tēn tōn ontōn hapantōn hyparxin.
And one must pay careful attention to “all things,” which includes the existence of all created things, through which one might see the greatness of the power of the Son of God, considering how great and what kind of hand it was with which he received from the Father the existence of all beings.
John 3:35 (allusion, high confidence)
Notes and citation
Summary: “All things” shows the vastness of the Son's power.
- John 3:35.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 1.20.26 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-26). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-26
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.20.27Klostermann
εἰ γὰρ δὴ μέγας ὁ σύμπας οὐρανός τε καὶ κόσμος, καὶ τούτων ἔτι μακρῷ κρείττονα καὶ διαφέροντα τυγχάνει τὰ ἐπέκεινα τῶν ὁρωμένων ἐν ἀσωμάτοις καὶ ἀφθάρτοις νοεραῖς τε καὶ θείαις ὑφεστῶτα δυνάμεσιν, πάντα τε ὅσα τὸν ἡμέτερον διαδιδράσκοντα νοῦν τὴν ἡμετέραν γνῶσιν λανθάνει, τούτων ἀπάντων μία τοῦ μονογενοῦς υἱοῦ τοῦ θεοῦ χεὶρ περιδραττομένη τῆς ἀπειρομεγέθους αὐτοῦ δυνάμεως τὴν ἀρετὴν ἐπιδείκνυται.
ei gar dē megas ho sympas ouranos te kai kosmos, kai toutōn eti makrǭ kreittona kai diapheronta tynchanei ta epekeina tōn horōmenōn en asōmatois kai aphthartois noerais te kai theiais hyphestōta dynamesin, panta te hosa ton hēmeteron diadidraskonta noun tēn hēmeteran gnōsin lanthanei, toutōn apantōn mia tou monogenous huiou tou theou cheir peridrattomenē tēs apeiromegethous autou dynameōs tēn aretēn epideiknytai.
For if the whole heaven and world is great, and still far greater and more excellent than these are the things beyond the visible, subsisting in bodiless and incorruptible, intellectual and divine powers, and all that escapes our mind and is hidden from our knowledge, the one hand of the only-begotten Son of God, grasping all these, shows the excellence of his power of boundless greatness.
Notes and citation
Summary: The Son's one hand holds all visible and invisible creation.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 1.20.27 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-27). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-27
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.20.28Klostermann
ὃ δὴ καὶ διʼ ἑτέρας πάλιν αὐτὸς ὁ υἱὸς παρίστη φωνῆς λέγων »πάντα μοι παρεδόθη ὑπὸ τοῦ πατρός μου«. εἶθʼ, ὡς ἡμῶν ἀπορούντων, τίς ποτʼ ἦν καὶ ὁπηλίκος ὁ τὴν τοσαύτην παρακαταθήκην ὑποδεδεγμένος, μὴ ζήτει, φησίν, μηδʼ ἐρώτα. οὐ γὰρ ἔχει φύσιν ἀνθρώποις γνωρίζεσθαι, ἀλλʼ οὐδὲ ταῖς κρείττοσιν καὶ θειοτέραις δυνάμεσιν ἡ ἀκριβὴς τοῦ υἱοῦ τοῦ θεοῦ κατάληψις.
ho dē kai diʼ heteras palin autos ho huios paristē phōnēs legōn »panta moi paredothē hypo tou patros mou«. eithʼ, hōs hēmōn aporountōn, tis potʼ ēn kai hopēlikos ho tēn tosautēn parakatathēkēn hypodedegmenos, mē zētei, phēsin, mēdʼ erōta. ou gar echei physin anthrōpois gnōrizesthai, allʼ oude tais kreittosin kai theioterais dynamesin hē akribēs tou huiou tou theou katalēpsis.
The Son himself showed this again by another saying: “All things have been handed over to me by my Father.” Then, as if we were at a loss who and how great was the one who received so great a trust, he says: Do not seek, do not ask. For the exact comprehension of the Son of God is not by nature to be known by men, nor even by the higher and more divine powers.
Matt 11:27 (quotation, high confidence)
Notes and citation
Summary: No creature, human or angelic, can fully comprehend the Son.
- Matt 11:27.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 1.20.28 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-28). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-28
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.20.29Klostermann
διὸ προφήσας »πάντα μοι παρεδόθη ὑπὸ τοῦ πατρός μου« ἐπήγαγεν »καὶ οὐδεὶς ἐπιγινώσκει τὸν υἱὸν εἰ μὴ ὁ πατήρ«. σεσιγήσθω τοίνυν πᾶς ἀπόρρητος περὶ τοῦ υἱοῦ τοῦ θεοῦ λόγος, καὶ μόνῳ τῷ πατρὶ παραδεδόσθω ἡ τῆς ἐξ αὐτοῦ γενέσεως αὐτοῦ γνῶσις, μηδὲ περαιτέρω τις ζητῶν χωρείτω φύσεως πέρι καὶ οὐσίας ἀπορρήτου, μόνη δὲ ἡμῖν ἡ αὐτοῦ περὶ αὑτοῦ διδασκαλία τῇ τῆς πίστεως βεβαιώσθω χάριτι, σαφῶς πάντα αὐτῷ ὑπὸ τοῦ πατρὸς παραδεδόσθαι παιδεύουσα.
dio prophēsas »panta moi paredothē hypo tou patros mou« epēgagen »kai oudeis epiginōskei ton huion ei mē ho patēr«. sesigēsthō toinyn pas aporrētos peri tou huiou tou theou logos, kai monǭ tǭ patri paradedosthō hē tēs ex autou geneseōs autou gnōsis, mēde peraiterō tis zētōn chōreitō physeōs peri kai ousias aporrētou, monē de hēmin hē autou peri hautou didaskalia tę̄ tēs pisteōs bebaiōsthō chariti, saphōs panta autǭ hypo tou patros paradedosthai paideuousa.
Therefore, having first said, “All things have been handed over to me by my Father,” he added, “and no one knows the Son except the Father.” So let every word about the Son of God that is beyond speech be silent, and let the knowledge of his generation from the Father be left to the Father alone; and let no one go further inquiring about an unspeakable nature and substance, but let his own teaching about himself alone be confirmed for us by the grace of faith, which teaches clearly that all things have been handed over to him by the Father.
Matt 11:27 (quotation, high confidence)
Notes and citation
Summary: Only the Father knows the Son; we must rest on the Son's own teaching in faith.
- Matt 11:27.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 1.20.29 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-29). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-29
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.20.30Klostermann
οὐκοῦν ὁ μὲν θεὸς ἐδίδου καὶ παρεδίδου ἐπὶ βελτιώσει καὶ ὠφελείᾳ, οἷα σωτῆρι καὶ ἰατρῷ καὶ κυβερνήτῃ τῶν ὅλων τὴν παράδοσιν ποιούμενος· ὁ δὲ υἱὸς ἐλάμβανεν καὶ οἷα πιστὸς παραθηκοφύλαξ τὴν δόσιν ὑπεῖχεν, οὐχ ὡς λόγος ἀνούσιος καὶ ἀνυπόστατος, ἀλλʼ ὡς ἀληθῶς υἱὸς ὢν μονογενὴς καὶ ἀγαπητὸς τοῦ πατρός.
oukoun ho men theos edidou kai paredidou epi beltiōsei kai ōpheleią, hoia sōtēri kai iatrǭ kai kybernētę̄ tōn holōn tēn paradosin poioumenos; ho de huios elambanen kai hoia pistos parathēkophylax tēn dosin hypeichen, ouch hōs logos anousios kai anypostatos, allʼ hōs alēthōs huios ōn monogenēs kai agapētos tou patros.
So God gave and handed over for improvement and benefit, making the handing over as to the saviour and physician and pilot of all; and the Son received, and as a faithful guardian of the trust held the gift, not as a word without substance and without hypostasis, but as being truly the only-begotten and beloved Son of the Father.
Notes and citation
Summary: The Father handed all things to the Son, who holds them as a true Son.
Notes on the original text
- Digital text corrected (page-break mark): ὁ δὲ | υἱὸς → ὁ δὲ υἱὸς.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 1.20.30 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-30). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-30
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.20.31Klostermann
ζʹ. ἔτι πρὸς τούτοις καὶ ἄρτον ζωῆς αὐτὸς ἑαυτὸν ὠνόμαζεν λέγων »ἐγώ εἰμι ὁ ἄρτος τῆς ζωῆς«, »ἐγώ εἰμι ὁ ἄρτος ὁ ζῶν ὁ ἐκ τοῦ οὐρανοῦ καταβάς«. καὶ ὅπως ὑπῆρχε ζῶν, διεσάφει τρανότατα διαρθρῶν ἐν οἷς φησιν »καθὼς ἀπέστειλέν με ὁ ζῶν πατὴρ κἀγὼ ζῶ διὰ τὸν πατέρα,
zʹ. eti pros toutois kai arton zōēs autos heauton ōnomazen legōn »egō eimi ho artos tēs zōēs«, »egō eimi ho artos ho zōn ho ek tou ouranou katabas«. kai hopōs hypērche zōn, diesaphei tranotata diarthrōn en hois phēsin »kathōs apesteilen me ho zōn patēr kagō zō dia ton patera,
(7) Besides these he also called himself bread of life, saying, “I am the bread of life,” “I am the living bread that came down from heaven.” And how he was living he made clear, distinguishing most plainly, where he says, “As the living Father sent me, and I live because of the Father,
John 6:35 (quotation, high confidence) · John 6:51 (quotation, high confidence) · John 6:57 (quotation, high confidence)
Notes and citation
Summary: Christ calls himself the living bread from heaven, living because of the Father.
- John 6:35, 51, 57. The number (7) is printed in the edition.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 1.20.31 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-31). (abbreviation not yet checked)
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.20.32Klostermann
καὶ ὁ τρώγων με κἀκεῖνος ζήσει διʼ ἐμέ«. τοῦτο δὲ καὶ ἐν ἑτέροις ἐδίδαξεν εἰπών »ὥσπερ γὰρ ὁ πατὴρ ζωὴν ἔχει ἐν ἑαυτῷ, οὕτως καὶ τῷ υἱῷ ἔδωκεν ζωὴν ἔχειν ἐν ἑαυτῷ«. ἄρʼ οὖν καὶ ἄρτος ἦν ζωῆς καὶ ὑπῆρχεν ἐν τῷ οὐρανῷ τὰς ἀγγελικὰς δυνάμεις ἐπάρδων καὶ τρέφων τῇ τῆς θεότητος αὐτοῦ δυνάμει, καὶ τοσαῦτα ἦν πρὶν ἐπὶ γῆς ἐλθεῖν, υἱός τε ἦν ζωὴν ἔχων »ἐν ἑαυτῷ«, ὁμοίως τῷ πατρὶ ζωὴν ἔχοντι »ἐν ἑαυτῷ«.
kai ho trōgōn me kakeinos zēsei diʼ eme«. touto de kai en heterois edidaxen eipōn »hōsper gar ho patēr zōēn echei en heautǭ, houtōs kai tǭ huiǭ edōken zōēn echein en heautǭ«. arʼ oun kai artos ēn zōēs kai hypērchen en tǭ ouranǭ tas angelikas dynameis epardōn kai trephōn tę̄ tēs theotētos autou dynamei, kai tosauta ēn prin epi gēs elthein, huios te ēn zōēn echōn »en heautǭ«, homoiōs tǭ patri zōēn echonti »en heautǭ«.
so he who eats me will also live because of me.” And he taught this elsewhere too, saying, “For as the Father has life in himself, so he has granted the Son also to have life in himself.” So then he was bread of life and existed in heaven, watering and nourishing the angelic powers by the power of his divinity, and he was all these things before coming to earth, and was Son having life “in himself,” like the Father, who has life “in himself.”
John 6:57 (quotation, high confidence) · John 5:26 (quotation, high confidence)
Notes and citation
Summary: The Son was the bread of life in heaven before the incarnation, having life in himself.
- John 6:57; John 5:26.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 1.20.32 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-32). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-32
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.20.33Klostermann
τὸ γὰρ ἐξαίρετον καὶ ἰδιάζον τῆς τοῦ πατρὸς ἀγενήτου καὶ θεϊκῆς ζωῆς, διʼ ἣν »μόνος ἔχειν ἀθανασίαν« κατὰ τὸν θεῖον ἀπόστολον εἴρηται μόνος ἂν ἔχοι ὁ υἱός, ἅτε εἰκὼν τοῦ πατρὸς καὶ κατὰ τοῦτο τυγχάνων· ἔχει δὲ τὴν εἰρημένην ζωὴν οὐκ ἄναρχον οὐδὲ ἀγένητον οὐδὲ ἰδιόκτητον ὁμοίως τῷ πατρί, ἀλλὰ παρὰ τοῦ πατρὸς λαβών.
to gar exaireton kai idiazon tēs tou patros agenētou kai theïkēs zōēs, diʼ hēn »monos echein athanasian« kata ton theion apostolon eirētai monos an echoi ho huios, hate eikōn tou patros kai kata touto tynchanōn; echei de tēn eirēmenēn zōēn ouk anarchon oude agenēton oude idioktēton homoiōs tǭ patri, alla para tou patros labōn.
For the special and peculiar character of the Father's unbegotten and divine life, because of which he alone is said, according to the divine apostle, “to have immortality,” the Son alone would have, inasmuch as he is the image of the Father in this respect too; but he has the life spoken of not without beginning, nor unbegotten, nor of his own acquiring like the Father, but having received it from the Father.
1 Tim 6:16 (quotation, high confidence)
Notes and citation
Summary: The Son alone shares the Father's kind of life, but as received from the Father.
- 1 Tim 6:16.
Notes on the original text
- Digital text corrected (stop for comma): θεϊκῆς ζωῆς. διʼ ἣν → θεϊκῆς ζωῆς, διʼ ἣν.
Topics: Christology, Trinity
Cite (SBL): Eusebius, Eccl. theol. 1.20.33 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-33). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-33
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.20.34Klostermann
οὕτως γάρ φησιν »καὶ τῷ υἱῷ ἔδωκεν ζωὴν ἔχειν ἐν ἑαυτῷ, καθὼς ὁ πατὴρ ζωὴν ἔχει ἐν ἑαυτῷ«. οὐκοῦν ὁ μὲν ἔδωκεν, ὁ δὲ εἴληφεν. καὶ μόνος τοῦτʼ εἴληφεν τὸ γέρας, ὡς μὴ ἔξωθέν ποθεν αὐτῷ πορίζεσθαι ὁμοίως τοῖς λοιποῖς ζῶσιν τὴν ζωήν, ἀλλʼ ἐν ἑαυτῷ πηγάζουσαν ἔχειν αὐτὴν κατὰ τὴν ἐν τῷ πατρί. διὸ πάντα μὲν 〈τὰ〉 τῆς ζωῆς μέτοχα ἐξ ἐπιχορηγίας τοῦ υἱοῦ ζῇ· μόνος δὲ αὐτὸς πηγάζουσαν ζωὴν ἔχει ἐν ἑαυτῷ, τοῦ πατρὸς αὐτῷ τοῦτο δωρησαμένου εἰς ἀπόλαυσιν τῶν μελλόντων διʼ αὐτοῦ ζωοποιεῖσθαι.
houtōs gar phēsin »kai tǭ huiǭ edōken zōēn echein en heautǭ, kathōs ho patēr zōēn echei en heautǭ«. oukoun ho men edōken, ho de eilēphen. kai monos toutʼ eilēphen to geras, hōs mē exōthen pothen autǭ porizesthai homoiōs tois loipois zōsin tēn zōēn, allʼ en heautǭ pēgazousan echein autēn kata tēn en tǭ patri. dio panta men 〈ta〉 tēs zōēs metocha ex epichorēgias tou huiou zę̄; monos de autos pēgazousan zōēn echei en heautǭ, tou patros autǭ touto dōrēsamenou eis apolausin tōn mellontōn diʼ autou zōopoieisthai.
For so he says: “and he has granted the Son to have life in himself, as the Father has life in himself.” So the one gave, the other received. And he alone received this privilege, that life is not supplied to him from outside, like the other living things, but that he has it springing up in himself, like the life in the Father. Therefore all things that share in life live from the Son's supply; but he alone has life springing up in himself, the Father having given him this for the enjoyment of those who were to be made alive through him.
John 5:26 (quotation, high confidence)
Notes and citation
Summary: The Son received from the Father a self-springing life, from which all others live.
- John 5:26. “the” (τὰ) is the editor's supplement.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 1.20.34 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-34). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-34
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.20.35Klostermann
ὃ δὴ καὶ αὐτὸς διδάσκει λέγων »καθὼς ἀπέστειλέν με ὁ ζῶν πατὴρ κἀγὼ ζῶ διὰ τὸν πατέρα, καὶ ὁ τρώγων με κἀκεῖνος ζήσει διʼ ἐμέ. οὗτός ἐστιν ὁ ἄρτος ὁ ἐκ τοῦ οὐρανοῦ καταβάς«. ὁρᾶς ὅπως καὶ ἐν οὐρανῷ ὑπάρχων ἄρτος ἦν ζωῆς. διὸ λέλεκταί που » ἄρτον ἀγγέλων ἔφαγεν ἄνθρωπος«. καὶ πρὶν ἀπεστάλθαι ἄρα ὑπὸ τοῦ πατρὸς ἐν οὐρανῷ ἦν καὶ ἔζη διὰ τὸν πατέρα,
ho dē kai autos didaskei legōn »kathōs apesteilen me ho zōn patēr kagō zō dia ton patera, kai ho trōgōn me kakeinos zēsei diʼ eme. houtos estin ho artos ho ek tou ouranou katabas«. horas hopōs kai en ouranǭ hyparchōn artos ēn zōēs. dio lelektai pou » arton angelōn ephagen anthrōpos«. kai prin apestalthai ara hypo tou patros en ouranǭ ēn kai ezē dia ton patera,
He himself teaches this, saying, “As the living Father sent me, and I live because of the Father, so he who eats me will also live because of me. This is the bread that came down from heaven.” You see how even when he was in heaven he was the bread of life. That is why it is said somewhere, “Man ate the bread of angels.” So before being sent by the Father he was in heaven and lived because of the Father,
John 6:57–58 (quotation, high confidence) · Ps 78:25 (77:25 LXX) (quotation, high confidence)
Notes and citation
Summary: In heaven the Son was already the bread of angels, living because of the Father.
- John 6:57–58; Ps 78:25 (LXX 77:25).
Notes on the original text
- Digital text corrected (page-break mark): διὸ | λέλεκταί → διὸ λέλεκταί.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 1.20.35 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-35). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-35
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.20.36Klostermann
οὐχ ὡς λόγος σημαντικὸς οὐδʼ ὡς ἓν καὶ ταὐτὸν ὑπάρχων τῷ θεῷ, ἀλλʼ ὡς ὑφεστὼς καὶ ζωὴν ἰδίαν ἔχων, ἣν ὁ πατὴρ αὐτῷ δέδωκεν.
ouch hōs logos sēmantikos oudʼ hōs hen kai tauton hyparchōn tǭ theǭ, allʼ hōs hyphestōs kai zōēn idian echōn, hēn ho patēr autǭ dedōken.
not as a signifying word, nor as one and the same with God, but as subsisting and having his own life, which the Father has given him.
Notes and citation
Summary: The Son subsists with his own life given by the Father.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 1.20.36 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-36). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-36
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.20.37Klostermann
καὶ προϊὼν δὲ ἑξῆς τὸ ὑπερέχον τῆς τοῦ πατρὸς δόξης παριστὰς ἔλεγεν »καθὼς ἐδίδαξέν με ὁ πατήρ, ταῦτα λαλῶ. καὶ ὁ πέμψας με μετʼ ἐμοῦ ἐστιν· οὐκ ἀφῆκέν με μόνον, ὅτι ἐγὼ τὰ ἀρεστὰ αὐτῷ ποιῶ πάντοτε«. τήρει δὲ ἀκριβῶς, ὅπως εἴρηται »πάντοτε«.
kai proïōn de hexēs to hyperechon tēs tou patros doxēs paristas elegen »kathōs edidaxen me ho patēr, tauta lalō. kai ho pempsas me metʼ emou estin; ouk aphēken me monon, hoti egō ta aresta autǭ poiō pantote«. tērei de akribōs, hopōs eirētai »pantote«.
And going on next, showing the superiority of the Father's glory, he said: “As the Father taught me, these things I speak. And he who sent me is with me; he has not left me alone, because I always do the things pleasing to him.” Note carefully how “always” is said.
John 8:28–29 (quotation, high confidence)
Notes and citation
Summary: Christ says he speaks as the Father taught him and always does what pleases him.
- John 8:28–29.
Notes on the original text
- Digital text corrected (stop for comma): ὁ πατήρ. ταῦτα λαλῶ. → ὁ πατήρ, ταῦτα λαλῶ..
Topics: Christology, Trinity
Cite (SBL): Eusebius, Eccl. theol. 1.20.37 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-37). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-37
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.20.38Klostermann
οὐ γὰρ νῦν, φησίν, ὅτε ἐπὶ γῆς ἀνθρώποις διὰ σαρκὸς ὁμιλῶ, τὰ ἀρεστὰ τῷ πατρὶ διαπράττομαι, ἀλλὰ καὶ πάντοτε. καὶ ταῦτα δὲ λαλεῖν μαρτύρεται, ἅπερ ὡς παρὰ διδασκάλου παρὰ τοῦ πατρὸς μεμάθηκεν· οὐκοῦν καὶ διδάσκαλον ἐπιγράφεται τὸν πατέρα, ἕτερος ὢν δηλαδὴ παρʼ αὐτόν, εἴγε πᾶς ὅ τῳ μαθητευόμενος ἕτερος τυγχάνει τοῦ διδάσκοντος.
ou gar nyn, phēsin, hote epi gēs anthrōpois dia sarkos homilō, ta aresta tǭ patri diaprattomai, alla kai pantote. kai tauta de lalein martyretai, haper hōs para didaskalou para tou patros memathēken; oukoun kai didaskalon epigraphetai ton patera, heteros ōn dēladē parʼ auton, eige pas ho tǭ mathēteuomenos heteros tynchanei tou didaskontos.
For not now, he says, when I converse with men on earth through flesh, do I do the things pleasing to the Father, but always. And he testifies that he speaks what he learned from the Father as from a teacher; so he enrols the Father as teacher, being clearly other than he, since everyone who is taught by someone is other than the one who teaches.
Notes and citation
Summary: “Always” and “taught me” show the Son is distinct from the Father, his teacher.
Topics: Christology, Trinity
Cite (SBL): Eusebius, Eccl. theol. 1.20.38 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-38). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-38
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.20.39Klostermann
εἰ δʼ ἐν τῷ θεῷ ἦν ὁ λόγος, διʼ ὃν καὶ λογικὸς ἂν ῥηθείη, τῶν τοῦ πατρὸς νοημάτων σημαντικός τις ὤν, πῶς ἂν αὐτὸς ἑαυτοῦ γένοιτο διδάσκαλος; πῶς δʼ ἀχώριστος ὢν τοῦ θεοῦ, ἑαυτὸν ἔλεγεν ἀπεστάλθαι; πῶς δὲ ἕν καὶ ταὐτὸν ὑπάρχων τῷ θεῷ τὰ ἀρεστὰ πράττειν αὐτῷ διεμαρτύρετο; εἰ δὲ πρὸς ταῦτα λέγοι Μάρκελλος ἐν τῇ σαρκὶ ὄντα τὸν λόγον ταύτας εἰρηκέναι τὰς φωνάς, καὶ τί τοῦτο φήσομεν πρὸς τὸ μὴ ὁμολογεῖν υἱὸν αὐτὸν εἶναι, ἀλλὰ λόγον μόνον;
ei dʼ en tǭ theǭ ēn ho logos, diʼ hon kai logikos an rhētheiē, tōn tou patros noēmatōn sēmantikos tis ōn, pōs an autos heautou genoito didaskalos? pōs dʼ achōristos ōn tou theou, heauton elegen apestalthai? pōs de hen kai tauton hyparchōn tǭ theǭ ta aresta prattein autǭ diemartyreto? ei de pros tauta legoi Markellos en tę̄ sarki onta ton logon tautas eirēkenai tas phōnas, kai ti touto phēsomen pros to mē homologein huion auton einai, alla logon monon?
But if the Word was in God, because of which he might be called rational, being a signifier of the Father's thoughts, how could he be his own teacher? How, being inseparable from God, did he say he was sent? And how, being one and the same with God, did he testify that he did what pleased him? And if Marcellus should say to this that the Word said these words while in the flesh, what shall we say this has to do with not confessing that he is Son, but only Word?
Notes and citation
Summary: A word inseparable from God could not be taught, sent, or pleasing to him.
Topics: Christology, Heresy, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Eccl. theol. 1.20.39 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-39). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-39
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.20.40Klostermann
πῶς δʼ ἐν τῇ σαρκὶ ἦν, ὅτε ταῦτʼ ἔλεγεν; ἆρά γε ζῶν καὶ ὑφεστὼς καὶ τοῦ πατρὸς ὑπάρχων ἐκτός; καὶ τίς ἦν ὁ πατὴρ τότε, μὴ τὸν οἰκεῖον κεκτημένος ἐν αὑτῷ λόγον, ἀλλʼ ὑφεστὼς ἄνευ λόγου; ἐνοικῶν δʼ ἐν τῇ σαρκὶ ὁ λόγος, ὅτʼ ἐπὶ γῆς ἐποιεῖτο τὰς διατριβάς, εἰ μὲν τοῦ πατρὸς ἐκτὸς ἦν, ζῶν καὶ ὑφεστὼς καὶ τὴν σάρκα κινῶν ψυχῆς δίκην, ἕτερος δηλαδὴ παρὰ τὸν πατέρα, καὶ δύο πάλιν ὑποστάσεις αὐτός τε καὶ ὁ πατὴρ ὑπῆρχον,
pōs dʼ en tę̄ sarki ēn, hote tautʼ elegen? ara ge zōn kai hyphestōs kai tou patros hyparchōn ektos? kai tis ēn ho patēr tote, mē ton oikeion kektēmenos en hautǭ logon, allʼ hyphestōs aneu logou? enoikōn dʼ en tę̄ sarki ho logos, hotʼ epi gēs epoieito tas diatribas, ei men tou patros ektos ēn, zōn kai hyphestōs kai tēn sarka kinōn psychēs dikēn, heteros dēladē para ton patera, kai dyo palin hypostaseis autos te kai ho patēr hypērchon,
And how was he in the flesh when he said this? Was he living and subsisting and outside the Father? And who was the Father then, not having his own Word in himself, but subsisting without a Word? And if the Word dwelt in the flesh while he spent his time on earth, if he was outside the Father, living and subsisting and moving the flesh like a soul, he was clearly other than the Father, and again he and the Father were two hypostases,
Notes and citation
Summary: If the Word lived in the flesh apart from the Father, there were two hypostases.
Notes on the original text
- Digital text corrected (stops for commas): λόγον. ἀλλʼ ὑφεστὼς ἄνευ λόγου; ἐνοικῶν δʼ ἐν τῇ σαρκὶ ὁ λόγος. ὅτʼ → λόγον, ἀλλʼ ὑφεστὼς ἄνευ λόγου; ἐνοικῶν δʼ ἐν τῇ σαρκὶ ὁ λόγος, ὅτʼ.
Topics: Christology, Trinity, Incarnation
Cite (SBL): Eusebius, Eccl. theol. 1.20.40 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-40). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-40
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.20.41Klostermann
μάταιός τε πᾶς ὁ Μαρκέλλου πεφώραται πόνος οὐσιώδη λόγον ζῶντα καὶ ὑφεστῶτα τὸν ἐν τῇ σαρκὶ γενόμενον ὁριζομένου. εἰ δʼ ἐκτὸς ὑπῆρχεν τοῦ θεοῦ ὁ ἐν τῷ σώματι κατοικῶν λόγος, ἥνωτο δὲ καὶ συνῆπτο τῷ θεῷ ὡς ἕν τε καὶ ταὐτὸν εἶναι αὐτῷ, ἐξ ἀνάγκης δώσει ἢ αὐτὸν εἶναι τὸν πατέρα ἐν τῇ σαρκί, ἢ τὸν υἱὸν ὑφεστῶτα καθʼ ἑαυτὸν καὶ ἐνεργοῦντα ἐν τῷ σώματι, ἢ ψυχὴν ἀνθρώπου, ἢ εἰ μηδὲν τούτων, αὐτόματον κινεῖσθαι τὴν σάρκα, ἄψυχον οὖσαν καὶ ἄλογον.
mataios te pas ho Markellou pephōratai ponos ousiōdē logon zōnta kai hyphestōta ton en tę̄ sarki genomenon horizomenou. ei dʼ ektos hypērchen tou theou ho en tǭ sōmati katoikōn logos, hēnōto de kai synēpto tǭ theǭ hōs hen te kai tauton einai autǭ, ex anankēs dōsei ē auton einai ton patera en tę̄ sarki, ē ton huion hyphestōta kathʼ heauton kai energounta en tǭ sōmati, ē psychēn anthrōpou, ē ei mēden toutōn, automaton kineisthai tēn sarka, apsychon ousan kai alogon.
and all Marcellus's labour is caught out as vain, since he defines the one who came to be in the flesh as a Word in substance, living and subsisting. But if the Word dwelling in the body was outside God, and yet was united and joined to God so as to be one and the same with him, he must of necessity grant either that the Father himself was in the flesh, or that the Son subsisted by himself and acted in the body, or a human soul; or, if none of these, that the flesh moved by itself, being lifeless and irrational.
Notes and citation
Summary: Marcellus must make either the Father, a subsisting Son, a human soul, or nothing at all move Christ's flesh.
Notes on the original text
- Digital text corrected (page-break mark): αὐτῷ, | ἐξ → αὐτῷ, ἐξ.
Topics: Christology, Heresy, Incarnation, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Eccl. theol. 1.20.41 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-41). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-41
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.20.42Klostermann
εἰ μὲν οὖν τὸν πατέρα λέγοι, ἔσται ὁ πατὴρ αὐτῷ ὁ γεννηθεὶς καὶ παθὼν καὶ πᾶν ἔργον ἀνθρωποπαθὲς ὑπομείνας. ὃ δὴ φθεγξάμενον τὸν Σαβέλλιον ἀσεβείας ἐγράψατο γραφὴν τοῦ θεοῦ ἡ ἐκκλησία. εἰ δὲ τὸν πατέρα λέγειν οὐ θεμιτὸν ἐνανθρωπήσαντα, τὸν υἱὸν ὁμολογεῖν ἀνάγκη αὐτῷ μαθητευομένους τοῦτο διδάσκοντι.
ei men oun ton patera legoi, estai ho patēr autǭ ho gennētheis kai pathōn kai pan ergon anthrōpopathes hypomeinas. ho dē phthenxamenon ton Sabellion asebeias egrapsato graphēn tou theou hē ekklēsia. ei de ton patera legein ou themiton enanthrōpēsanta, ton huion homologein anankē autǭ mathēteuomenous touto didaskonti.
If, then, he should say the Father, the Father will be for him the one who was born and suffered and underwent every human experience; which the church of God indicted as impiety when Sabellius uttered it. But if it is not lawful to say that the Father became man, he must confess the Son, being taught this by him.
Notes and citation
Summary: Saying the Father was incarnate is Sabellianism; so the Son must be confessed.
Notes on the original text
- Digital text corrected (split word): ὑπο μείνας → ὑπομείνας.
Topics: Christology, Trinity, Heresy, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Eccl. theol. 1.20.42 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-42). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-42
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.20.43Klostermann
εἰ δὲ τοῦτον ἀρνοῖτο Μάρκελλος ὑφεστάναι, ὥρα ψιλὸν ἄνθρωπον αὐτὸν ὑποτίθεσθαι ἐκ σώματος καὶ ψυχῆς συνεστῶτα, ὡς μηδὲν τῆς κοινῆς ἀνθρώπων διαλλάττειν φύσεως. ἀλλὰ καὶ τοῦτο τῆς ἐκκλησίας ἀπελήλαται 〈τὸ〉 δόγμα· ὃ δὴ πάλαι μὲν Ἐβιωναῖοι νεωστὶ δὲ ὁ Σαμοσατεὺς καὶ οἱ ἐπίκλην ἐξ αὐτοῦ Παυλιανοὶ φρονήσαντες δυσφήμων ὑπέμειναν δίκην.
ei de touton arnoito Markellos hyphestanai, hōra psilon anthrōpon auton hypotithesthai ek sōmatos kai psychēs synestōta, hōs mēden tēs koinēs anthrōpōn diallattein physeōs. alla kai touto tēs ekklēsias apelēlatai 〈to〉 dogma; ho dē palai men Ebiōnaioi neōsti de ho Samosateus kai hoi epiklēn ex autou Paulianoi phronēsantes dysphēmōn hypemeinan dikēn.
But if Marcellus should deny that he subsists, it is time to suppose him a mere man, composed of body and soul, so as to differ in nothing from the common nature of men. But this dogma too has been driven from the church; the Ebionites long ago, and recently the man of Samosata and those named Paulianists after him, held it and suffered the penalty of blasphemers.
Notes and citation
Summary: Denying the Son's subsistence leaves Christ a mere man, as the Ebionites and Paulianists held.
- “the” (τὸ) is the editor's supplement.
Notes on the original text
- Digital text corrected (stop for comma): συνεστῶτα. ὡς μηδὲν → συνεστῶτα, ὡς μηδὲν.
Topics: Christology, Heresy
Cite (SBL): Eusebius, Eccl. theol. 1.20.43 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-43). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-43
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.20.44Klostermann
τί δὴ οὖν λείπεται μετὰ ταῦτα ἢ τὴν σάρκα μόνον εἰσάγειν δίχα παντὸς ἐνοίκου δίκην τῶν παρὰ τοῖς θαυματοποιοῖς αὐτομάτων κινουμένην; καὶ πῶς ἡ σὰρξ καὶ αὐτὸ καθʼ ἑαυτὸ τὸ σῶμα δίχα τοῦ ἐνεργοῦντος εἶπεν ἂν »καθὼς ἐδίδαξέν με, ταῦτα λαλῶ«; πῶς δὲ ἡ σὰρξ εἶπεν ἂν »ὅτι ἐγὼ τὰ ἀρεστὰ αὐτῷ ποιῶ πάντοτε«; πῶς δὲ ἡ σὰρξ ἀπεστάλθαι ἑαυτὴν παρὰ τοῦ πατρὸς ἔλεγεν; ἆρα δὲ πατέρα τῆς σαρκὸς τὸν θεὸν λέγειν ὅσιον, ἢ μᾶλλον τοῦ ἐν αὐτῇ κατοικοῦντός τε καὶ ἐνεργοῦντος; τίς οὖν ἦν οὗτος; πότερα ὁ ἐν τῷ θεῷ λόγος, αὐτὸς ὢν ὁ θεὸς κατὰ Σαβέλλιον, ἤ, ὅπερ ὅσιον καὶ ἀληθὲς λέγειν, ὁ ζῶν καὶ ὑφεστὼς μονογενὴς υἱὸς τοῦ θεοῦ;
ti dē oun leipetai meta tauta ē tēn sarka monon eisagein dicha pantos enoikou dikēn tōn para tois thaumatopoiois automatōn kinoumenēn? kai pōs hē sarx kai auto kathʼ heauto to sōma dicha tou energountos eipen an »kathōs edidaxen me, tauta lalō«? pōs de hē sarx eipen an »hoti egō ta aresta autǭ poiō pantote«? pōs de hē sarx apestalthai heautēn para tou patros elegen? ara de patera tēs sarkos ton theon legein hosion, ē mallon tou en autę̄ katoikountos te kai energountos? tis oun ēn houtos? potera ho en tǭ theǭ logos, autos ōn ho theos kata Sabellion, ē, hoper hosion kai alēthes legein, ho zōn kai hyphestōs monogenēs huios tou theou?
What, then, remains after this but to bring in the flesh alone without any indweller, moved like the self-moving figures of the wonder-workers? And how could the flesh, the body by itself without the one acting in it, have said, “As he taught me, these things I speak”? And how could the flesh have said, “because I always do the things pleasing to him”? And how did the flesh say that it had been sent by the Father? Is it holy to call God the father of the flesh, or rather of the one who dwelt and acted in it? Who, then, was this? Was it the Word in God, being God himself, according to Sabellius, or, as it is holy and true to say, the living and subsisting only-begotten Son of God?
John 8:28–29 (quotation, high confidence)
Notes and citation
Summary: The flesh alone could not speak of being taught and sent; the speaker was the subsisting Son.
- John 8:28–29. The “self-moving figures” are automata shown by conjurers.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 1.20.44 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-44). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-44
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.20.45Klostermann
εἰ δὲ μηδέτερα τούτων λέγοι, ἐξ ἀνάγκης ὑποστήσεται ψυχὴν ἀνθρώπου, καὶ ἔσται αὐτῷ ψιλὸς ἄνθρωπος ὁ Χριστός· καὶ οὐκέτι Σαβελλι‹αν›ός, Παυλιανὸς δʼ ἡμῖν ἔσται ὁ νέος συγγραφεύς. εἰ δὲ τὸν ἐν τῷ θεῷ φαίη λόγον ἐνοικῆσαι τῇ σαρκὶ οὐδὲν ἕτερον ὄντα ἢ λόγον καὶ λόγον σημαντικὸν ἢ ἐνεργητικόν,
ei de mēdetera toutōn legoi, ex anankēs hypostēsetai psychēn anthrōpou, kai estai autǭ psilos anthrōpos ho Christos; kai ouketi Sabelli‹an›os, Paulianos dʼ hēmin estai ho neos syngrapheus. ei de ton en tǭ theǭ phaiē logon enoikēsai tę̄ sarki ouden heteron onta ē logon kai logon sēmantikon ē energētikon,
But if he should say neither of these, he will of necessity suppose a human soul, and Christ will be for him a mere man; and our new writer will no longer be a Sabellian but a Paulianist. And if he should say that the Word in God dwelt in the flesh, being nothing other than Word, a signifying or active word,
Notes and citation
Summary: If Marcellus posits a human soul, he becomes a Paulianist; if a mere word, the next objections follow.
- “Sabellian” (-αν-) is the editor's supplement. The sentence continues in the next section.
Topics: Christology, Heresy, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Eccl. theol. 1.20.45 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-45). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-45
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.20.46Klostermann
καὶ πῶς οὗτος εἶπεν ἂν ζῆν ἰδιάζουσαν ζωὴν παρὰ τὸν πατέρα; πῶς δὲ αὐτὸς ἀπέσταλτο συνημμένος καὶ ἡνωμένος ἀεὶ τῷ θεῷ; πῶς δὲ καὶ διδάσκαλον αὐτοῦ φησὶν εἶναι τὸν πατέρα; πῶς δὲ »τὰ ἀρεστὰ τῷ πατρὶ πάντοτε« πράττειν ἑαυτὸν ἔλεγεν; αὗται γὰρ διαρρήδην υἱοῦ ὑφεστῶτος καὶ ζῶντος εἶεν ἂν φωναί, καὶ διʼ ὅλου δὲ τοῦ εὐαγγελίου ὁ εὐχόμενος τῷ πατρί, 〈ὁ〉 δοξάζων τὸν πατέρα, ὁ παρὰ τοῦ πατρὸς δοξασθῆναι ἀξιῶν, τί ἕτερον ἢ ὑφεστῶτα ἑαυτὸν δείκνυσιν, καὶ μάλιστα ὅτε φησὶν »δύο ἀνθρώπων ἡ μαρτυρία ἀληθής ἐστιν.
kai pōs houtos eipen an zēn idiazousan zōēn para ton patera? pōs de autos apestalto synēmmenos kai hēnōmenos aei tǭ theǭ? pōs de kai didaskalon autou phēsin einai ton patera? pōs de »ta aresta tǭ patri pantote« prattein heauton elegen? hautai gar diarrēdēn huiou hyphestōtos kai zōntos eien an phōnai, kai diʼ holou de tou euangeliou ho euchomenos tǭ patri, 〈ho〉 doxazōn ton patera, ho para tou patros doxasthēnai axiōn, ti heteron ē hyphestōta heauton deiknysin, kai malista hote phēsin »dyo anthrōpōn hē martyria alēthēs estin.
how could such a one have said that he lived a life peculiar to himself beside the Father? How was he sent, being always joined and united to God? How does he say that the Father is his teacher? How did he say that he always did “the things pleasing to the Father”? For these would expressly be the words of a Son subsisting and living; and throughout the gospel the one who prays to the Father, who glorifies the Father, who asks to be glorified by the Father, what else does he show but that he subsists, especially when he says, “The testimony of two men is true.
John 8:29 (quotation, high confidence) · John 17:1 (allusion, medium confidence) · John 8:17 (quotation, high confidence)
Notes and citation
Summary: Christ's prayers, his glorifying of the Father, and his double testimony show a subsisting Son.
- John 8:29; John 17:1, 5; John 8:17. “who” (ὁ) is the editor's supplement.
Notes on the original text
- Digital text corrected (page-break mark): ἔλεγεν; | αὗται → ἔλεγεν; αὗται.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 1.20.46 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-46). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-46
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.20.47Klostermann
ἐγώ εἰμι ὁ μαρτυρῶν περὶ ἐμαυτοῦ, καὶ ὁ πέμψας με πατὴρ μαρτυρεῖ περὶ ἐμοῦ«; διὰ τοσούτων αὐτὸς ὁ σωτὴρ ζῶντα ἑαυτὸν παραστήσας οὐδαμοῦ μὲν λόγον ἑαυτὸν ὠνόμασεν, υἱὸν δὲ καὶ φῶς καὶ μονογενῆ καὶ ἄρτον ζωῆς καὶ πάντα μᾶλλον ἢ λόγον.
egō eimi ho martyrōn peri emautou, kai ho pempsas me patēr martyrei peri emou«? dia tosoutōn autos ho sōtēr zōnta heauton parastēsas oudamou men logon heauton ōnomasen, huion de kai phōs kai monogenē kai arton zōēs kai panta mallon ē logon.
I am the one who bears witness about myself, and the Father who sent me bears witness about me”? Having shown himself living by so many sayings, the Saviour himself nowhere named himself Word, but Son and light and only-begotten and bread of life and anything rather than Word.
John 8:18 (quotation, high confidence)
Notes and citation
Summary: Christ never calls himself Word, but Son, light, only-begotten, and bread of life.
- John 8:18.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 1.20.47 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-47). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-47
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.20.48Klostermann
καὶ λόγον μὲν ἔχειν διδάσκει φάσκων »ἐάν τις ἀγαπᾷ με, τὸν λόγον μου τηρήσει«, ἑαυτὸν δὲ λόγον εἶναι οὐ φησίν. πῶς οὖν μετὰ ταῦτα πάντα οὐκ ἐρυθριᾷ ὁ μόνον λόγον καὶ οὐδὲν ἕτερον εἶναι αὐτὸν ἀποφηνάμενος; ἐπάκουσον γοῦν ὅπως ἔγραφεν λέγων ὥστε πανταχόθεν δῆλόν ἐστιν μηδὲν ἕτερον τῇ ἀιδιότητι τοῦ λόγου ἁρμόττειν ὄνομα ἢ τοῦθʼ ὅπερ ὁ ἁγιώτατος τοῦ θεοῦ μαθητὴς καὶ ἀπόστολος Ἰωάννης ἐν ἀρχῇ τοῦ εὐαγγελίου εἶπεν.
kai logon men echein didaskei phaskōn »ean tis agapą me, ton logon mou tērēsei«, heauton de logon einai ou phēsin. pōs oun meta tauta panta ouk erythrią ho monon logon kai ouden heteron einai auton apophēnamenos? epakouson goun hopōs egraphen legōn hōste pantachothen dēlon estin mēden heteron tę̄ aidiotēti tou logou harmottein onoma ē touthʼ hoper ho hagiōtatos tou theou mathētēs kai apostolos Iōannēs en archę̄ tou euangeliou eipen.
And he teaches that he has a word, saying, “If anyone loves me, he will keep my word,” but he does not say that he himself is the Word. How then, after all this, does he not blush who declared that he is only Word and nothing else? Hear, at any rate, how he wrote, saying: “So it is clear from every side that no other name fits the eternity of the Word than that which the most holy disciple and apostle of God, John, said at the beginning of the gospel.”
John 14:23 (quotation, high confidence)
Notes and citation
Summary: Christ speaks of having a word, not of being one; Eusebius repeats Marcellus's claim.
- John 14:23. The quotation of Marcellus repeats 1.18.1.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 1.20.48 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-48). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-48
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.20.49Klostermann
καὶ πάλιν ἵνα δείξῃ ὅτι, εἴ τι καινὸν καὶ νεώτερον ὄνομα, τοῦτʼ ἀπὸ τῆς καινῆς αὐτῷ καὶ νέας ὑπῆρξε κατὰ σάρκα οἰκονομίας.
kai palin hina deixę̄ hoti, ei ti kainon kai neōteron onoma, toutʼ apo tēs kainēs autǭ kai neas hypērxe kata sarka oikonomias.
And again: “so as to show that, if there is any new and newer name, it came to him from the new and recent dispensation according to the flesh.”
Notes and citation
Summary: Marcellus says all newer names come from the incarnation.
- Quotation of Marcellus (see 1.18.1).
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 1.20.49 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-49). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-49
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.20.50Klostermann
καὶ αὖθις οὐκοῦν πρὸ μὲν τοῦ κατελθεῖν καὶ διὰ τῆς παρθένου τεχθῆναι λόγος ἦν μόνον. ἐπεὶ τί ἕτερον ἦν πρὸ τοῦ τὴν ἀνθρωπίνην ἀναλαβεῖν σάρκα τὸ κατελθὸν »ἐπʼ ἐσχάτων τῶν ἡμερῶν«, ὡς καὶ αὐτὸς γέγραφεν, καὶ γεννηθὲν ἐκ τῆς παρθένου; οὐδὲν ἕτερον ἦν ἢ λόγος.
kai authis oukoun pro men tou katelthein kai dia tēs parthenou techthēnai logos ēn monon. epei ti heteron ēn pro tou tēn anthrōpinēn analabein sarka to katelthon »epʼ eschatōn tōn hēmerōn«, hōs kai autos gegraphen, kai gennēthen ek tēs parthenou? ouden heteron ēn ē logos.
And again: “Therefore, before coming down and being born through the Virgin, he was only Word. For what else was it, before taking human flesh, that came down ‘in the last days,’ as he too has written, and was born from the Virgin? It was nothing else than Word.”
Heb 1:2 (quotation, medium confidence)
Notes and citation
Summary: Marcellus repeats that before the incarnation he was only Word.
- Quotation of Marcellus (see 1.18.2). Heb 1:2.
Notes on the original text
- Digital text corrected (stop for comma): τῶν ἡμερῶν«. ὡς καὶ → τῶν ἡμερῶν«, ὡς καὶ.
Topics: Christology, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Eccl. theol. 1.20.50 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-50). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-50
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.20.51Klostermann
τοσαῦτα Μαρκέλλῳ εἰπεῖν καὶ ἀποφήνασθαι πάρεστιν διὰ τὸ μὴ ὁμολογεῖν τὸν υἱὸν τοῦ θεοῦ. πρὸς ὃν εἶπεν ἂν ὁ εὐαγγελιστὴς μέγα ἐπιβοήσας· τί φῄς, ἄνθρωπε; οὐ λόγον αὐτὸν ἔφην μόνον, ἀλλὰ καὶ θεόν, καὶ »φῶς τὸ φωτίζον πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον«, καὶ μονογενῆ υἱὸν τὸν »εἰς τὸν κόλπον τοῦ πατρός«.
tosauta Markellǭ eipein kai apophēnasthai parestin dia to mē homologein ton huion tou theou. pros hon eipen an ho euangelistēs mega epiboēsas; ti phę̄s, anthrōpe? ou logon auton ephēn monon, alla kai theon, kai »phōs to phōtizon panta anthrōpon erchomenon eis ton kosmon«, kai monogenē huion ton »eis ton kolpon tou patros«.
So much Marcellus can say and declare because he does not confess the Son of God. To him the evangelist might have said with a great shout: What are you saying, man? I did not call him only Word, but also God, and “the light that enlightens every man coming into the world,” and the only-begotten Son who is “in the bosom of the Father.”
John 1:9 (quotation, high confidence) · John 1:18 (quotation, high confidence)
Notes and citation
Summary: John himself would answer that he called the Son God, light and only-begotten, not only Word.
- John 1:9, 18.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 1.20.51 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-51). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-51
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.20.52Klostermann
μὴ δὴ οὖν συκοφαντείτω τις τὸν θεολόγον, ἀλλʼ ἀκριβῶς ἐπαϊέτω αὐτοῦ, ὁποῖον ὑπέθετο λόγον παρὰ πόδας συνάψας »καὶ θεὸς ἦν ὁ λόγος« καὶ προσθεὶς τὸ »πάντα διʼ αὐτοῦ ἐγένετο«. κατὰ δὲ αὐτὸν τὸν τῶν ὅλων σωτῆρα οὐδὲ ἅπαξ ὠνόμασται λόγος, ἀλλὰ υἱὸς θεοῦ καὶ μονογενὴς καὶ φῶς καὶ ζωὴ καὶ ἀλήθεια καὶ πάντα μᾶλλον ἢ λόγος.
mē dē oun sykophanteitō tis ton theologon, allʼ akribōs epaïetō autou, hopoion hypetheto logon para podas synapsas »kai theos ēn ho logos« kai prostheis to »panta diʼ autou egeneto«. kata de auton ton tōn holōn sōtēra oude hapax ōnomastai logos, alla huios theou kai monogenēs kai phōs kai zōē kai alētheia kai panta mallon ē logos.
So let no one slander the theologian, but let him listen to him carefully, what sort of Word he supposed, joining at once “and the Word was God” and adding “all things came into being through him.” And according to the Saviour of all himself, he was not once named Word, but Son of God and only-begotten and light and life and truth and anything rather than Word.
John 1:1 (quotation, high confidence) · John 1:3 (quotation, high confidence)
Notes and citation
Summary: John's Word is God and creator; the Saviour never calls himself Word.
- John 1:1, 3.
Notes on the original text
- Digital text corrected (stop for comma): ὠνόμασται λόγος. ἀλλὰ υἱὸς → ὠνόμασται λόγος, ἀλλὰ υἱὸς.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 1.20.52 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-52). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-52
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.20.53Klostermann
ηʹ. εἰ δὲ λέγοι ταῦτα ἐκ τῆς καινῆς διαθήκης εἰρῆσθαι, λεχθήσεται αὐτῷ ὅτι καὶ τὸ »ἐν ἀρχῇ ἦν ὁ λόγος« οὐδʼ ἑτέρωθεν ἦν ἢ ἐξ αὐτῆς. ἓν δὴ οὖν καὶ τὸ αὐτὸ εὐαγγέλιον ὁ αὐτός τε εὐαγγελιστὴς ὁ λόγον αὐτὸν εἰπὼν καὶ τὰ λοιπὰ πάντα περὶ αὐτοῦ συνεγράψατο.
ēʹ. ei de legoi tauta ek tēs kainēs diathēkēs eirēsthai, lechthēsetai autǭ hoti kai to »en archę̄ ēn ho logos« oudʼ heterōthen ēn ē ex autēs. hen dē oun kai to auto euangelion ho autos te euangelistēs ho logon auton eipōn kai ta loipa panta peri autou synegrapsato.
(8) And if he should say that these things are said from the new covenant, it will be said to him that “In the beginning was the Word” too came from nowhere else than from it. One and the same gospel, then, and the same evangelist, who called him Word, wrote all the other things about him too.
John 1:1 (quotation, high confidence)
Notes and citation
Summary: “In the beginning was the Word” is as much from the New Testament as the other titles.
- John 1:1. The numbers (8) onward are printed in the edition.
Notes on the original text
- Digital text corrected (page-break mark): | ηʹ. εἰ δὲ → ηʹ. εἰ δὲ.
Topics: Christology, Scripture and canon
Cite (SBL): Eusebius, Eccl. theol. 1.20.53 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-53). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-53
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.20.54Klostermann
θʹ. καὶ Παῦλος δὲ ὁ θεῖος ἀπόστολος λέγων »ἡμῖν εἷς θεὸς ὁ πατήρ, ἐξ οὗ τὰ πάντα, καὶ εἷς κύριος Ἰησοῦς Χριστός, διʼ οὗ τὰ πάντα«, δῆλός ἐστιν τὸν πρὸ τῆς ἐνσάρκου παρουσίας υἱὸν τοῦ θεοῦ »διʼ οὗ τὰ πάντα« ἐγένετο, οὐ λόγον ὀνομάζων, ἀλλὰ κύριον Ἰησοῦν καὶ Χριστόν. ἀλλʼ εἰ κατὰ Μάρκελλον εἷς καὶ ὁ αὐτὸς ἦν ὁ θεὸς καὶ ὁ ἐν αὐτῷ λόγος, ἀπήρκει τῷ ἀποστόλῳ φάναι »ἡμῖν εἷς θεὸς ὁ πατήρ.
thʹ. kai Paulos de ho theios apostolos legōn »hēmin heis theos ho patēr, ex hou ta panta, kai heis kyrios Iēsous Christos, diʼ hou ta panta«, dēlos estin ton pro tēs ensarkou parousias huion tou theou »diʼ hou ta panta« egeneto, ou logon onomazōn, alla kyrion Iēsoun kai Christon. allʼ ei kata Markellon heis kai ho autos ēn ho theos kai ho en autǭ logos, apērkei tǭ apostolǭ phanai »hēmin heis theos ho patēr.
(9) And Paul the divine apostle too, saying, “For us there is one God, the Father, from whom are all things, and one Lord Jesus Christ, through whom are all things,” clearly names the Son of God before the coming in the flesh, “through whom” all things came into being, not Word but Lord Jesus and Christ. But if, according to Marcellus, God and the Word in him were one and the same, it would have been enough for the apostle to say, “For us there is one God, the Father,
1 Cor 8:6 (quotation, high confidence)
Notes and citation
Summary: Paul names the pre-existent creator Son “Lord Jesus Christ,” distinct from the one God the Father.
- 1 Cor 8:6.
Notes on the original text
- Digital text corrected (accent slip): ἐξ οὑ τὰ πάντα → ἐξ οὗ τὰ πάντα; κύριον Ἰησουν καὶ → κύριον Ἰησοῦν καὶ.
Topics: Christology, Trinity
Cite (SBL): Eusebius, Eccl. theol. 1.20.54 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-54). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-54
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.20.55Klostermann
ἐξ οὗ τὰ πάντα«. πλήρης γὰρ ἦν ἡ διάνοια καὶ ὁ λόγος αὐτοτελὴς τὸν θεὸν εἰσηγούμενος ποιητὴν τῶν ὅλων. ἀλλὰ τοῦτο καὶ Ἰουδαῖος ἂν εἴποι. ὁ δὲ τῆς ἐκκλησίας κῆρυξ πρὸς τῷ προτέρῳ καὶ τὸ δεύτερον μὴ ἀγνοεῖν διδάσκει·
ex hou ta panta«. plērēs gar ēn hē dianoia kai ho logos autotelēs ton theon eisēgoumenos poiētēn tōn holōn. alla touto kai Ioudaios an eipoi. ho de tēs ekklēsias kēryx pros tǭ proterǭ kai to deuteron mē agnoein didaskei;
from whom are all things.” For the thought would have been complete and the statement self-sufficient in presenting God as maker of all. But even a Jew might say this. The church's herald, however, teaches us not to be ignorant of the second as well as the first.
1 Cor 8:6 (quotation, high confidence)
Notes and citation
Summary: Paul adds a second, the Lord Jesus Christ, which a Jew would not confess.
- 1 Cor 8:6.
Topics: Trinity
Cite (SBL): Eusebius, Eccl. theol. 1.20.55 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-55). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-55
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.20.56Klostermann
τί δὲ ἦν τοῦτο; »καὶ εἷς κύριος Ἰησοῦς Χριστός«. διὸ προστίθησιν τὸ δεύτερον ἑξῆς λέγων »ἡμῖν (εἰ γὰρ καὶ μὴ πᾶσιν, ἀλλʼ ἡμῖν, φησίν) εἷς κύριος Ἰησοῦς Χριστός«. διὰ τί δὲ μετὰ τὸν ἕνα θεὸν καὶ οὗτος »ἡμῖν εἷς κύριος«, παρίστησιν ἐπιλέγων »διʼ οὗ τὰ πάντα«· ἐπειδὴ γὰρ τὰ »πάντα διʼ αὐτοῦ ἐγένετο«, εἰκότως ἡμῖν τοῖς τοῦτʼ ἐπισταμένοις· κύριος εἶναι τῶν ὅλων μετὰ τὸν ἐπὶ πάντων θεὸν πεπίστευται.
ti de ēn touto? »kai heis kyrios Iēsous Christos«. dio prostithēsin to deuteron hexēs legōn »hēmin (ei gar kai mē pasin, allʼ hēmin, phēsin) heis kyrios Iēsous Christos«. dia ti de meta ton hena theon kai houtos »hēmin heis kyrios«, paristēsin epilegōn »diʼ hou ta panta«; epeidē gar ta »panta diʼ autou egeneto«, eikotōs hēmin tois toutʼ epistamenois; kyrios einai tōn holōn meta ton epi pantōn theon pepisteutai.
And what was this? “And one Lord Jesus Christ.” Therefore he adds the second next, saying, “For us (for even if not for all, yet for us, he says) one Lord Jesus Christ.” And why after the one God this one too is “one Lord for us,” he shows by adding, “through whom are all things”; for since “all things came into being through him,” he is rightly believed by us who know this to be Lord of all after the God over all.
1 Cor 8:6 (quotation, high confidence) · John 1:3 (quotation, high confidence)
Notes and citation
Summary: The Son is Lord of all after God because all things came into being through him.
- 1 Cor 8:6; John 1:3.
Topics: Christology, Trinity
Cite (SBL): Eusebius, Eccl. theol. 1.20.56 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-56). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-56
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.20.57Klostermann
ὅτι δὲ οὐ περὶ τῆς σαρκὸς ταῦτʼ ἔλεγεν, ἀλλὰ περὶ τοῦ θεοῦ λόγου, δῆλός ἐστιν ἐκ τοῦ ἐπιφέρειν »διʼ οὗ τὰ πάντα«. »ἡμῖν« γάρ φησιν »εἷς θεὸς ὁ πατήρ, ἐξ οὗ τὰ πάντα, καὶ εἷς κύριος Ἰησοῦς Χριστός, διʼ οὗ τὰ πάντα«. ὃ δὴ καὶ περὶ τοῦ φωτὸς καὶ περὶ τοῦ προόντος λόγου εἴρηται. αὐτὸς οὖν ἦν Ἰησοῦς Χριστὸς τὸ φῶς καὶ ὁ λόγος, »διʼ οὗ τὰ πάντα« γέγονεν, ἀλλʼ οὐχ ἡ σάρξ. οὐ γὰρ ἂν περὶ τῆς σαρκὸς ἀσυναρτήτως οὕτως εἶπεν ἂν τὸ »διʼ οὗ τὰ πάντα«.
hoti de ou peri tēs sarkos tautʼ elegen, alla peri tou theou logou, dēlos estin ek tou epipherein »diʼ hou ta panta«. »hēmin« gar phēsin »heis theos ho patēr, ex hou ta panta, kai heis kyrios Iēsous Christos, diʼ hou ta panta«. ho dē kai peri tou phōtos kai peri tou proontos logou eirētai. autos oun ēn Iēsous Christos to phōs kai ho logos, »diʼ hou ta panta« gegonen, allʼ ouch hē sarx. ou gar an peri tēs sarkos asynartētōs houtōs eipen an to »diʼ hou ta panta«.
And that he said this not about the flesh but about the God Word is clear from his adding “through whom are all things.” For he says, “For us there is one God, the Father, from whom are all things, and one Lord Jesus Christ, through whom are all things.” This was said also about the light and about the pre-existing Word. So Jesus Christ himself was the light and the Word, “through whom all things” came into being, and not the flesh. For he would not have said “through whom are all things” so incoherently about the flesh.
1 Cor 8:6 (quotation, high confidence) · John 1:3 (allusion, high confidence) · John 1:10 (allusion, medium confidence)
Notes and citation
Summary: “Through whom are all things” refers to the pre-existent Word, not the flesh.
- 1 Cor 8:6; John 1:3, 10.
Notes on the original text
- Digital text corrected (leaked folio number; stop for comma): ἦν 59ʳ Ἰησοῦς → ἦν Ἰησοῦς; καὶ ὁ λόγος. »διʼ οὗ → καὶ ὁ λόγος, »διʼ οὗ.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 1.20.57 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-57). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-57
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.20.58Klostermann
ιʹ. οἶδεν δὲ τὸν τῆς σαρκὸς προϋπάρχοντα τοῦ θεοῦ υἱὸν Χριστὸν ὀνομάζειν ὁ αὐτὸς Παῦλος, κατὰ τὸ αὐτὸ πέτραν αὐτὸν ἀποκαλῶν, διʼ ὧν γράφει περὶ τῶν ἐν τῇ ἐρήμῳ συνδιατριψάντων Μωσεῖ, λέγων »ἔπινον γὰρ ἐκ πνευματικῆς ἀκολουθούσης πέτρας, ἡ δὲ πέτρα ἦν ὁ Χριστός«, καὶ ἐπισφραγίζεται τὸ αὐτὸ μεθʼ ἕτερα φάσκων »μηδὲ ἐκπειράζωμεν τὸν Χριστόν, καθώς τινες αὐτῶν ἐπείρασαν καὶ ὑπὸ τῶν ὀφέων ἀπώλοντο«.
iʹ. oiden de ton tēs sarkos proÿparchonta tou theou huion Christon onomazein ho autos Paulos, kata to auto petran auton apokalōn, diʼ hōn graphei peri tōn en tę̄ erēmǭ syndiatripsantōn Mōsei, legōn »epinon gar ek pneumatikēs akolouthousēs petras, hē de petra ēn ho Christos«, kai episphragizetai to auto methʼ hetera phaskōn »mēde ekpeirazōmen ton Christon, kathōs tines autōn epeirasan kai hypo tōn opheōn apōlonto«.
(10) The same Paul knows how to name the Son of God who pre-existed the flesh Christ, at the same time calling him rock, where he writes about those who spent time with Moses in the wilderness, saying, “For they drank from a spiritual rock that followed them, and the rock was Christ”; and he seals the same after other things, saying, “Nor let us put Christ to the test, as some of them tested him and were destroyed by serpents.”
1 Cor 10:4 (quotation, high confidence) · 1 Cor 10:9 (quotation, high confidence)
Notes and citation
Summary: Paul calls the pre-existent Son “Christ” in the wilderness.
- 1 Cor 10:4, 9.
Notes on the original text
- Digital text corrected (page-break mark): τὸν | Χριστόν → τὸν Χριστόν.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 1.20.58 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-58). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-58
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.20.59Klostermann
καὶ ἔτι μᾶλλον τοῦτʼ αὐτὸ βεβαιοῖ λέγων »πίστει Μωσῆς μέγας γενόμενος ἠρνήσατο λέγεσθαι υἱὸς θυγατρὸς Φαραώ, μείζονα πλοῦτον ἡγησάμενος τῶν Αἰγύπτου θησαυρῶν τὸν ὀνειδισμὸν τοῦ Χριστοῦ«. ἐναργέστατα δὲ ἔτι μᾶλλον τοῦτο συνίστησιν ἐν οἷς φάσκει »τοῦτο φρονείσθω ἐν ὑμῖν ὃ καὶ ἐν Χριστῷ Ἰησοῦ, ὃς ἐν μορφῇ θεοῦ ὑπάρχων οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα θεῷ, ἀλλʼ ἑαυτὸν ἐκένωσεν μορφὴν δούλου λαβών, καὶ σχήματι εὑρεθεὶς ὡς ἄνθρωπος«.
kai eti mallon toutʼ auto bebaioi legōn »pistei Mōsēs megas genomenos ērnēsato legesthai huios thygatros Pharaō, meizona plouton hēgēsamenos tōn Aigyptou thēsaurōn ton oneidismon tou Christou«. enargestata de eti mallon touto synistēsin en hois phaskei »touto phroneisthō en hymin ho kai en Christǭ Iēsou, hos en morphę̄ theou hyparchōn ouch harpagmon hēgēsato to einai isa theǭ, allʼ heauton ekenōsen morphēn doulou labōn, kai schēmati heuretheis hōs anthrōpos«.
And he confirms this still more, saying, “By faith Moses, having become great, refused to be called son of Pharaoh's daughter, considering the reproach of Christ greater wealth than the treasures of Egypt.” And he establishes this still more clearly where he says, “Have this mind among you which was also in Christ Jesus, who, being in the form of God, did not count equality with God a thing to be grasped, but emptied himself, taking the form of a servant, and being found in fashion as a man.”
Heb 11:24–26 (quotation, high confidence) · Phil 2:5–7 (quotation, high confidence)
Notes and citation
Summary: Hebrews and Philippians speak of Christ before his human birth.
- Heb 11:24–26; Phil 2:5–7.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 1.20.59 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-59). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-59
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.20.60Klostermann
συνορᾷς ὅτι πρὸ τοῦ κενῶσαι ἑαυτὸν καὶ μορφὴν δούλου λαβεῖν ἦν καὶ προῆν καὶ »ἐν μορφῇ θεοῦ« ὑπῆρχεν. τίς δὲ ἦν οὗτος; οὐδεὶς ἄλλος ἢ Ἰησοῦς Χριστός. αὐτὸς οὖν ἦν θεὸς λόγος Ἰησοῦς Χριστὸς καὶ πρὶν ἢ τὴν σάρκα λαβεῖν.
synorąs hoti pro tou kenōsai heauton kai morphēn doulou labein ēn kai proēn kai »en morphę̄ theou« hypērchen. tis de ēn houtos? oudeis allos ē Iēsous Christos. autos oun ēn theos logos Iēsous Christos kai prin ē tēn sarka labein.
You see that before emptying himself and taking the form of a servant he was and pre-existed and was “in the form of God.” And who was this? None other than Jesus Christ. So he was himself the God Word, Jesus Christ, even before taking the flesh.
Phil 2:6–7 (quotation, high confidence)
Notes and citation
Summary: Jesus Christ existed in the form of God before emptying himself.
- Phil 2:6–7.
Notes on the original text
- Digital text corrected (OCR slip): μορφὴν δούλους λαβεῖν → μορφὴν δούλου λαβεῖν.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 1.20.60 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-60). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-60
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.20.61Klostermann
ἀκριβῶς γὰρ ἀκουστέον τοῦ θείου ἀποστόλου λέγοντος »τοῦτο φρονείσθω ἐν ὑμῖν ὃ καὶ ἐν Χριστῷ Ἰησοῦ«, καὶ διασαφοῦντος ἑξῆς τίς ποτʼ ἦν οὗτος Ἰησοῦς Χριστός, διʼ ὧν ἐπισυνάπτει λέγων »ὃς ἐν μορφῇ θεοῦ ὑπάρχων οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα θεῷ, ἀλλʼ ἑαυτὸν ἐκένωσεν μορφὴν δούλου λαβών«.
akribōs gar akousteon tou theiou apostolou legontos »touto phroneisthō en hymin ho kai en Christǭ Iēsou«, kai diasaphountos hexēs tis potʼ ēn houtos Iēsous Christos, diʼ hōn episynaptei legōn »hos en morphę̄ theou hyparchōn ouch harpagmon hēgēsato to einai isa theǭ, allʼ heauton ekenōsen morphēn doulou labōn«.
For one must listen carefully to the divine apostle saying, “Have this mind among you which was also in Christ Jesus,” and then making clear who this Jesus Christ was, in what he adds, saying, “who, being in the form of God, did not count equality with God a thing to be grasped, but emptied himself, taking the form of a servant.”
Phil 2:5–7 (quotation, high confidence)
Notes and citation
Summary: Paul explains who Christ Jesus is: the one in the form of God who emptied himself.
- Phil 2:5–7.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 1.20.61 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-61). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-61
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.20.62Klostermann
μήτι οὖν κἀνταῦθα ἐπὶ τὴν σάρκα οἷόν τέ ἐστιν ἐκλαβεῖν τὸ λόγιον; μὴ περὶ τῆς σαρκὸς ἁρμόζει λέγειν τὸ »ὃς [καὶ« καὶ τὸ »ὑπάρχων«; ἀλλὰ μὴ σὰρξ »ἐκένωσεν ἑαυτὸν μορφὴν δούλου λαβών«; ἀλλὰ γελοῖον τοῦτό γε. φέρʼ οὖν ἐξετάσωμεν ὅπως εἴρηται τὸ »ὃς ἐν μορφῇ θεοῦ ὑπάρχων οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα θεῷ, ἀλλʼ ἑαυτὸν ἐκένωσεν«. εἰ μὲν δὴ λόγος ἦν ἀνύπαρκτος, μηδαμῶς ἔξωθεν τοῦ θεοῦ ὑφεστώς, ἀλλʼ ἔνδον ὢν ἐν αὐτῷ, ποτὲ μὲν ἐν ἡσυχίᾳ καὶ σιγῇ ποτὲ δὲ ἐν τῷ ἐνεργεῖν,
mēti oun kantautha epi tēn sarka hoion te estin eklabein to logion? mē peri tēs sarkos harmozei legein to »hos [kai« kai to »hyparchōn«? alla mē sarx »ekenōsen heauton morphēn doulou labōn«? alla geloion touto ge. pherʼ oun exetasōmen hopōs eirētai to »hos en morphę̄ theou hyparchōn ouch harpagmon hēgēsato to einai isa theǭ, allʼ heauton ekenōsen«. ei men dē logos ēn anyparktos, mēdamōs exōthen tou theou hyphestōs, allʼ endon ōn en autǭ, pote men en hēsychią kai sigę̄ pote de en tǭ energein,
Can the saying be taken here too as referring to the flesh? Does it fit the flesh to say “who” and “being”? Did flesh “empty itself, taking the form of a servant”? That would be laughable. Come, then, let us examine how it is said, “who, being in the form of God, did not count equality with God a thing to be grasped, but emptied himself.” If he was a word without existence, in no way subsisting outside God, but being within him, sometimes in quiet and silence and sometimes in activity,
Textual problem in this passage: see the notes.
Phil 2:6–7 (quotation, high confidence)
Notes and citation
Summary: Phil 2:6–7 cannot refer to the flesh, nor to a word without existence of its own.
- Phil 2:6–7. The editor deletes “also” (καὶ).
Notes on the original text
- Digital text corrected (missing iota subscript): ἐν ἡσυχία καὶ σιγῇ → ἐν ἡσυχίᾳ καὶ σιγῇ.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 1.20.62 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-62). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-62
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.20.63Klostermann
καὶ πῶς οὗτος ἦν »ἐν μορφῇ θεοῦ«, δυνάμει [θεῷ] αὐτὸς ὢν ὁ θεός; πῶς δὲ »οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα θεῷ«, αὐτὸς ὢν θεός; πῶς δὲ »ἐταπείνωσεν ἑαυτὸν ὑπήκοος γενόμενος« τῷ πατρί; τὸ γὰρ ὑπακούειν τόνδε τῷδε δυεῖν γένοιτʼ ἂν προσώπων παραστατικόν.
kai pōs houtos ēn »en morphę̄ theou«, dynamei [theǭ] autos ōn ho theos? pōs de »ouch harpagmon hēgēsato to einai isa theǭ«, autos ōn theos? pōs de »etapeinōsen heauton hypēkoos genomenos« tǭ patri? to gar hypakouein tonde tǭde dyein genoitʼ an prosōpōn parastatikon.
how was he “in the form of God,” being in power God himself? How did he “not count equality with God a thing to be grasped,” being himself God? How did he “humble himself, becoming obedient” to the Father? For one obeying another would show two persons.
Textual problem in this passage: see the notes.
Phil 2:6–8 (quotation, high confidence)
Notes and citation
Summary: Obedience to the Father shows two persons, not a word identical with God.
- Phil 2:6–8. The editor deletes “to God” (θεῷ). “Persons” renders πρόσωπα.
Topics: Christology, Trinity
Cite (SBL): Eusebius, Eccl. theol. 1.20.63 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-63). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-63
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.20.64Klostermann
καὶ ἐπειδήπερ τῷ παρὰ ἀνθρώποις λόγῳ κέχρηται εἰκόνι Μάρκελλος, πευστέον εἰ δύναται ἁρμόζειν ἐπὶ τοῦ ἀνθρωπίνου λόγου τὸ λέγειν· ὃς ἐν μορφῇ ἀνθρώπου ὢν οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα ἀνθρώπῳ, ἀλλʼ ἑαυτὸν ἐκένωσεν γενόμενος ὑπήκοος τῷ ἀνθρώπῳ; καὶ πῶς ὁ ἐν ἀνθρώπῳ συμφυὴς λόγος ταῦτα ἂν ποιήσειεν, 〈ἓν〉 καὶ ταὐτὸν ὑπάρχων τῷ ἀνθρώπῳ; οὐκ ἄρα λόγος ψιλὸς καὶ ἀνυπόστατος ἔσται ἀλλʼ υἱὸς ἀληθῶς μονογενὴς τοῦ θεοῦ ὁ »ἐν μορφῇ θεοῦ ὑπάρχων«, ὃς »οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα θεῷ, ἀλλʼ ἑαυτὸν ἐκένωσεν μορφὴν δούλου λαβών«, ὃν καὶ Ἰησοῦν Χριστὸν ὠνόμαζεν ὁ θεῖος ἀπόστολος, προϋπάρχοντα αὐτὸν τῆς σαρκὸς ἀκριβῶς ἐπιστάμενος.
kai epeidēper tǭ para anthrōpois logǭ kechrētai eikoni Markellos, peusteon ei dynatai harmozein epi tou anthrōpinou logou to legein; hos en morphę̄ anthrōpou ōn ouch harpagmon hēgēsato to einai isa anthrōpǭ, allʼ heauton ekenōsen genomenos hypēkoos tǭ anthrōpǭ? kai pōs ho en anthrōpǭ symphyēs logos tauta an poiēseien, 〈hen〉 kai tauton hyparchōn tǭ anthrōpǭ? ouk ara logos psilos kai anypostatos estai allʼ huios alēthōs monogenēs tou theou ho »en morphę̄ theou hyparchōn«, hos »ouch harpagmon hēgēsato to einai isa theǭ, allʼ heauton ekenōsen morphēn doulou labōn«, hon kai Iēsoun Christon ōnomazen ho theios apostolos, proÿparchonta auton tēs sarkos akribōs epistamenos.
And since Marcellus uses the human word as an image, we must ask whether it can fit the human word to say: who, being in the form of man, did not count equality with man a thing to be grasped, but emptied himself, becoming obedient to the man? And how could the word innate in a man do these things, being one and the same with the man? So he will not be a mere word without hypostasis, but truly the only-begotten Son of God, “being in the form of God,” who “did not count equality with God a thing to be grasped, but emptied himself, taking the form of a servant,” whom the divine apostle also named Jesus Christ, knowing exactly that he pre-existed the flesh.
Phil 2:6–8 (quotation, high confidence)
Notes and citation
Summary: Applied to a human word, Phil 2 is absurd; it fits only the pre-existent Son.
- Phil 2:6–8. “one” (ἓν) is the editor's supplement.
Topics: Christology, Heresy
Cite (SBL): Eusebius, Eccl. theol. 1.20.64 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-64). (abbreviation not yet checked)
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.20.65Klostermann
ια′. πρὸς τούτοις μεσίτην αὐτὸν τοῦ θεοῦ 〈ὁ〉 αὐτὸς ὠνόμασεν, τὴν Μωσέως νομοθεσίαν ἐν χειρὶ αὐτοῦ δεδόσθαι 〈εἰπὼν〉 διʼ ὧν φησιν »ὁ νόμος διαταγεὶς διʼ ἀγγέλων, ἐν χειρὶ μεσίτου. ὁ δὲ μεσίτης ἑνὸς οὐκ ἔστιν, ὁ δὲ θεὸς εἷς ἐστιν«. ἀκούεις ὅπως ἰδίως τὸν θεὸν ἀποκαλῶν καὶ ἀγγέλους ὀνομάζων, μεταξὺ τὸν μεσίτην εἰσάγει λέγων »ὁ δὲ μεσίτης ἑνὸς οὐκ ἔστιν«. ἦν ἄρα καὶ πρὸ τῆς ἐνανθρωπήσεως κατὰ τοὺς Μωσέως χρόνους μεσιτεύων τῇ νομοθεσίᾳ.
ia′. pros toutois mesitēn auton tou theou 〈ho〉 autos ōnomasen, tēn Mōseōs nomothesian en cheiri autou dedosthai 〈eipōn〉 diʼ hōn phēsin »ho nomos diatageis diʼ angelōn, en cheiri mesitou. ho de mesitēs henos ouk estin, ho de theos heis estin«. akoueis hopōs idiōs ton theon apokalōn kai angelous onomazōn, metaxy ton mesitēn eisagei legōn »ho de mesitēs henos ouk estin«. ēn ara kai pro tēs enanthrōpēseōs kata tous Mōseōs chronous mesiteuōn tę̄ nomothesią.
(11) Besides this the same apostle named him mediator of God, saying that the legislation of Moses was given in his hand, where he says, “The law, ordained through angels, by the hand of a mediator. Now a mediator is not of one, but God is one.” You hear how, calling God by his own name and naming angels, he brings in the mediator between them, saying, “Now a mediator is not of one.” So he was mediating in the legislation even before becoming man, in the times of Moses.
Gal 3:19–20 (quotation, high confidence)
Notes and citation
Summary: Paul calls the Son the mediator of the law in Moses' time.
- Gal 3:19–20 (compare Against Marcellus 1.1.28–35). “the” and “saying” are the editor's supplements.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 1.20.65 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-65). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-65
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.20.66Klostermann
ιβʹ. καὶ ἀρχιερέα δὲ αὐτὸν ὁ αὐτὸς ἀπόστολος ἀποκαλεῖ λέγων »ἔχοντες οὖν ἀρχιερέα μέγαν διεληλυθότα τοὺς οὐρανούς, Ἰησοῦν τὸν υἱὸν τοῦ θεοῦ«.
ibʹ. kai archierea de auton ho autos apostolos apokalei legōn »echontes oun archierea megan dielēlythota tous ouranous, Iēsoun ton huion tou theou«.
(12) And the same apostle calls him high priest, saying, “Having then a great high priest who has passed through the heavens, Jesus the Son of God.”
Heb 4:14 (quotation, high confidence)
Notes and citation
Summary: Paul calls the Son a great high priest.
- Heb 4:14.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 1.20.66 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-66). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-66
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.20.67Klostermann
ιγʹ. οὐ μὴν ἀλλὰ καὶ ἀπαύγασμα τῆς δόξης καὶ χαρακτῆρα τοῦ θεοῦ καὶ υἱὸν καὶ κληρονόμον τὸν αὐτὸν οἶδεν λέγων »ἐπʼ ἐσχάτου τῶν ἡμερῶν τούτων ἐλάλησεν ἡμῖν ἐν υἱῷ, ὃν ἔθηκεν κληρονόμον πάντων, διʼ οὗ καὶ ἐποίησεν τοὺς αἰῶνας· ὃς ὢν ἀπαύγασμα τῆς δόξης καὶ χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ«. καὶ ἐνταῦθα (ὥσπερ ἀνωτέρω ἐλέγετο περὶ τοῦ λόγου τὸ πάντα διʼ αὐτοῦ ἐγένετο«, καὶ περὶ τοῦ φωτὸς τὸ »ἐν τῷ κόσμῳ ἦν, καὶ ὁ κόσμος διʼ αὐτοῦ ἐγένετο«, καὶ περὶ Ἰησοῦ Χριστοῦ τὸ »ἡμῖν εἷς κύριος Ἰησοῦς Χριστός,
igʹ. ou mēn alla kai apaugasma tēs doxēs kai charaktēra tou theou kai huion kai klēronomon ton auton oiden legōn »epʼ eschatou tōn hēmerōn toutōn elalēsen hēmin en huiǭ, hon ethēken klēronomon pantōn, diʼ hou kai epoiēsen tous aiōnas; hos ōn apaugasma tēs doxēs kai charaktēr tēs hypostaseōs autou«. kai entautha (hōsper anōterō elegeto peri tou logou to panta diʼ autou egeneto«, kai peri tou phōtos to »en tǭ kosmǭ ēn, kai ho kosmos diʼ autou egeneto«, kai peri Iēsou Christou to »hēmin heis kyrios Iēsous Christos,
(13) Moreover he knows the same as radiance of the glory and imprint of God and Son and heir, saying, “In the last of these days he has spoken to us in a Son, whom he appointed heir of all things, through whom also he made the ages; who, being the radiance of his glory and the imprint of his hypostasis.” And here (as above it was said of the Word, “all things came into being through him,” and of the light, “he was in the world, and the world came into being through him,” and of Jesus Christ, “for us one Lord Jesus Christ,
Heb 1:2–3 (quotation, high confidence) · John 1:3 (quotation, high confidence) · John 1:10 (quotation, high confidence) · 1 Cor 8:6 (quotation, high confidence)
Notes and citation
Summary: Hebrews calls the Son heir, radiance and imprint, through whom the ages were made.
- Heb 1:2–3; John 1:3, 10; 1 Cor 8:6. ὑπόστασις in Heb 1:3 is rendered “hypostasis”.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 1.20.67 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-67). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-67
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.20.68Klostermann
διʼ οὗ τὰ πάντα«) θέα ὅπως περὶ τοῦ αὐτοῦ ὁμοίως εἴρηται τὸ »διʼ οὗ καὶ ἐποίησεν τοὺς αἰῶνας«. ιδʼ. ἐπιστῆσαι δὲ τὸν νοῦν ἐν τούτοις ἄξιον, ὅπως ὠνόμασται ἀπαύγασμα· οἶμαι γὰρ τῆς ἐκ τοῦ πατρὸς τοῦ υἱοῦ γεννήσεως παραστατικὸν εἶναι τὸν λόγον. πολλάκις γὰρ ὠνομασμένου υἱοῦ καὶ τοῦ θεοῦ πατρὸς χρηματίσαντος, 〈ἵνα μὴ καταπεσόντες〉 ἐπὶ τὰς τῶν ζῴων γενέσεις τοιοῦτόν τινα τρόπον ὑπολάβοιμεν, ἐπὶ τοῦ θεοῦ θεοπρεπεστέρᾳ κέχρηται εἰκόνι ὁ ἀπόστολος,
diʼ hou ta panta«) thea hopōs peri tou autou homoiōs eirētai to »diʼ hou kai epoiēsen tous aiōnas«. idʼ. epistēsai de ton noun en toutois axion, hopōs ōnomastai apaugasma; oimai gar tēs ek tou patros tou huiou gennēseōs parastatikon einai ton logon. pollakis gar ōnomasmenou huiou kai tou theou patros chrēmatisantos, 〈hina mē katapesontes〉 epi tas tōn zǭōn geneseis toiouton tina tropon hypolaboimen, epi tou theou theoprepesterą kechrētai eikoni ho apostolos,
through whom are all things”), see how likewise it is said of the same, “through whom also he made the ages.” (14) It is worth attending here to how he is named radiance; for I think the expression shows the Son's generation from the Father. For since he is often named Son and God is called Father, so that we may not fall down to the generations of animals and suppose some such manner, the apostle uses an image more fitting to God for God,
Heb 1:2–3 (quotation, high confidence) · 1 Cor 8:6 (quotation, high confidence)
Notes and citation
Summary: “Radiance” is a godlike image of the Son's generation, unlike animal birth.
- Heb 1:2–3; 1 Cor 8:6. “so that we may not fall down” is the editor's supplement. The sentence continues in the next section.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 1.20.68 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-68). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-68
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.20.69Klostermann
περὶ μὲν τοῦ πατρὸς εἰπὼν »φῶς οἰκῶν ἀπρόσιτον«, τὸν δὲ υἱὸν ἀπαύγασμα τοῦ πατρικοῦ φωτὸς ὁρισάμενος, ὥστε εἶναι τὸ ἀπαύγασμα γέννημα τοῦ πρώτου φωτός, οὐ κατὰ τὴν τῶν θνητῶν ζῴων ὑποστὰν γένεσιν, κατὰ δὲ τὸ ῥηθὲν παράδειγμα. εἰκότως οὖν καὶ εἰκόνα αὐτὸν »τοῦ θεοῦ τοῦ ἀοράτου« ἀποκαλεῖ, διὰ τὸ »ἐν μορφῇ θεοῦ« ὑπάρχειν, καὶ διὰ τὸ »ἀπαύγασμα« εἶναι »καὶ χαρακτῆρα τῆς ὑποστάσεως«.
peri men tou patros eipōn »phōs oikōn aprositon«, ton de huion apaugasma tou patrikou phōtos horisamenos, hōste einai to apaugasma gennēma tou prōtou phōtos, ou kata tēn tōn thnētōn zǭōn hypostan genesin, kata de to rhēthen paradeigma. eikotōs oun kai eikona auton »tou theou tou aoratou« apokalei, dia to »en morphę̄ theou« hyparchein, kai dia to »apaugasma« einai »kai charaktēra tēs hypostaseōs«.
having said of the Father, “dwelling in unapproachable light,” and having defined the Son as the radiance of the Father's light, so that the radiance is the offspring of the first light, coming to subsist not according to the birth of mortal animals but according to the example given. Rightly, then, he also calls him image “of the invisible God,” because he is “in the form of God,” and because he is “radiance” “and imprint of the hypostasis.”
1 Tim 6:16 (quotation, high confidence) · Col 1:15 (quotation, high confidence) · Phil 2:6 (quotation, high confidence) · Heb 1:3 (quotation, high confidence)
Notes and citation
Summary: The Son is the radiance of the Father's unapproachable light and therefore his image.
- 1 Tim 6:16; Col 1:15; Phil 2:6; Heb 1:3.
Notes on the original text
- Digital text corrected (page-break mark): αὐτὸν | »τοῦ → αὐτὸν »τοῦ.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 1.20.69 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-69). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-69
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.20.70Klostermann
διὰ ταῦτα γὰρ περὶ αὐτοῦ γράφων ἔλεγεν »ὅς ἐστιν εἰκὼν τοῦ θεοῦ τοῦ ἀοράτου. πρωτότοκος πάσης κτίσεως, ὅτι ἐν αὐτῷ ἐκτίσθη τὰ πάντα τὰ ἐν οὐρανοῖς καὶ τὰ ἐπὶ τῆς γῆς, εἴτε ὁρατὰ εἴτε ἀόρατα, εἴτε θρόνοι εἴτε κυριότητες εἴτε ἀρχαὶ εἴτε ἐξουσίαι· τὰ πάντα διʼ αὐτοῦ καὶ εἰς αὐτὸν ἔκτισται· καὶ αὐτός ἐστιν πρὸ πάντων καὶ 〈τὰ〉 πάντα ἐν αὐτῷ συνέστηκεν«.
dia tauta gar peri autou graphōn elegen »hos estin eikōn tou theou tou aoratou. prōtotokos pasēs ktiseōs, hoti en autǭ ektisthē ta panta ta en ouranois kai ta epi tēs gēs, eite horata eite aorata, eite thronoi eite kyriotētes eite archai eite exousiai; ta panta diʼ autou kai eis auton ektistai; kai autos estin pro pantōn kai 〈ta〉 panta en autǭ synestēken«.
For these reasons, writing about him, he said: “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, visible and invisible, 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.”
Col 1:15–17 (quotation, high confidence)
Notes and citation
Summary: Col 1:15–17 describes the Son as image and agent of all creation.
- Col 1:15–17. “the” (τὰ) is the editor's supplement.
Notes on the original text
- Digital text corrected (split word): συν ἑστηκεν → συνέστηκεν.
Topics: Christology, Creation
Cite (SBL): Eusebius, Eccl. theol. 1.20.70 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-70). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-70
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.20.71Klostermann
ταῦτα γὰρ περὶ τῆς θεότητος τοῦ υἱοῦ τοῦ θεοῦ, κἂν μὴ Μαρκέλλῳ δοκῇ, εἴρηται. οὐ γὰρ περὶ τῆς σαρκὸς εἶπεν ἂν τοσαῦτα ὁ θεῖος ἀπόστολος. μωρὸν γὰρ τοῦτο καὶ ἀδιανόητον, πρὸς τῷ καὶ ἀσυνάρτητον εἶναι τῆς φράσεως τὴν ἑρμηνείαν· πῶς γὰρ περὶ τῆς σαρκὸς ἥρμοζε λέγειν »ὅς ἐστιν εἰκών«, δέον (εἰ ἄρα) φῆσαι· ἥ ἐστιν εἰκών.
tauta gar peri tēs theotētos tou huiou tou theou, kan mē Markellǭ dokę̄, eirētai. ou gar peri tēs sarkos eipen an tosauta ho theios apostolos. mōron gar touto kai adianoēton, pros tǭ kai asynartēton einai tēs phraseōs tēn hermēneian; pōs gar peri tēs sarkos hērmoze legein »hos estin eikōn«, deon (ei ara) phēsai; hē estin eikōn.
For these things were said about the divinity of the Son of God, even if Marcellus does not think so. For the divine apostle would not have said so much about the flesh. That would be foolish and senseless, besides making the interpretation of the phrase incoherent; for how would it fit to say of the flesh “who is the image,” when one would have to say (if at all) “which is the image”?
Col 1:15 (quotation, high confidence)
Notes and citation
Summary: Col 1:15–17 speaks of the Son's divinity; “who” could not refer to the flesh.
- Col 1:15. In Greek, “who” (ὅς) is masculine, while “flesh” (σάρξ) would require the feminine “which” (ἥ).
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 1.20.71 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-71). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-71
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.20.72Klostermann
〈ιεʹ.〉 καὶ ἐν ἑτέρῳ δὲ πάλιν ὁ αὐτὸς εἰκόνα τοῦ θεοῦ αὐτὸν ὠνόμαζεν λέγων »εἰ δὲ καὶ ἔστιν κεκαλυμμένον τὸ εὐαγγέλιον ἡμῶν, ἐν τοῖς ἀπολλυμένοις ἐστὶν κεκαλυμμένον, ἐν οἷς ὁ θεὸς τοῦ αἰῶνος τούτου ἐτύφλωσεν τὰ νοήματα τῶν ἀπίστων πρὸς τὸ μὴ καταυγάσαι ἐν ταῖς καρδίαις αὐτῶν τὸν φωτισμὸν τοῦ εὐαγγελίου τοῦ Χριστοῦ, ὅς ἐστιν εἰκὼν τοῦ θεοῦ«.
〈ieʹ.〉 kai en heterǭ de palin ho autos eikona tou theou auton ōnomazen legōn »ei de kai estin kekalymmenon to euangelion hēmōn, en tois apollymenois estin kekalymmenon, en hois ho theos tou aiōnos toutou etyphlōsen ta noēmata tōn apistōn pros to mē kataugasai en tais kardiais autōn ton phōtismon tou euangeliou tou Christou, hos estin eikōn tou theou«.
(15) And elsewhere again the same named him image of God, saying, “And even if our gospel is veiled, it is veiled to those who are perishing, in whom the god of this age has blinded the minds of the unbelievers, so that the illumination of the gospel of Christ, who is the image of God, should not shine in their hearts.”
2 Cor 4:3–4 (quotation, high confidence)
Notes and citation
Summary: 2 Cor 4:4 also calls Christ the image of God.
- 2 Cor 4:3–4. The number (15) is the editor's supplement.
Notes on the original text
- Digital text corrected (OCR slip): τὴ νοήματα → τὰ νοήματα.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 1.20.72 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-72). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-72
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.20.73Klostermann
ἔνθα καὶ προσήκει τὸν νοῦν ἐπιστῆσαι, ὡς ὁ θεῖος ἀπόστολος ὁρικὸν ἐξηνέγκατο λόγον περὶ τοῦ Χριστοῦ εἰπὼν αὐτὸν εἰκόνα τοῦ θεοῦ, ἵνα μή τις δύο θεοὺς ὑπολάβοι εἶναι, ἀλλʼ ἕνα τὸν ἐπὶ πάντων. εἰ γὰρ »εἷς θεός, καὶ οὐκ ἔστιν ἕτερος πλὴν αὐτοῦ«, αὐτὸς ἂν εἴη ὁ καὶ διὰ τοῦ υἱοῦ ὡς διʼ εἰκόνος γνωριζόμενος.
entha kai prosēkei ton noun epistēsai, hōs ho theios apostolos horikon exēnenkato logon peri tou Christou eipōn auton eikona tou theou, hina mē tis dyo theous hypolaboi einai, allʼ hena ton epi pantōn. ei gar »heis theos, kai ouk estin heteros plēn autou«, autos an eiē ho kai dia tou huiou hōs diʼ eikonos gnōrizomenos.
Here too one must attend to how the divine apostle brought out a defining word about Christ, calling him image of God, so that no one should suppose that there are two gods, but one, the God over all. For if “God is one, and there is no other besides him,” he would be the one who is also known through the Son as through an image.
Mark 12:32 (quotation, high confidence)
Notes and citation
Summary: Calling Christ God's image guards against two gods: the one God is known through his image.
- Mark 12:32.
Topics: Trinity, Christology
Cite (SBL): Eusebius, Eccl. theol. 1.20.73 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-73). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-73
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.20.74Klostermann
διὸ καὶ ὁ υἱὸς θεός, διὰ τὴν ἐν αὐτῷ τοῦ πατρὸς ὡς ἐν εἰκόνι μόρφωσιν. ὃ δὴ παρίστησιν ὁ θεῖος ἀπόστολος, τοτὲ μὲν λέγων »ὃς ἐν μορφῇ θεοῦ ὑπάρχων«, τοτὲ δὲ αὐτὸν »εἰκόνα τοῦ θεοῦ« ὁριζόμενος. οὐκοῦν μετὰ τῶν ἄλλων ἐπηγοριῶν καὶ »εἰκὼν τοῦ θεοῦ« πρὸ τῆς ἐνσάρκου παρουσίας ὁ υἱὸς ἦν τε καὶ ὠνόμασται. ἀλλὰ ταῦτα μὲν ἀπὸ τῆς καινῆς διαθήκης, ὀλίγα ἀπὸ μυρίων, ἡμῖν λόγου συμμετρίας χάριν συνῆκται.
dio kai ho huios theos, dia tēn en autǭ tou patros hōs en eikoni morphōsin. ho dē paristēsin ho theios apostolos, tote men legōn »hos en morphę̄ theou hyparchōn«, tote de auton »eikona tou theou« horizomenos. oukoun meta tōn allōn epēgoriōn kai »eikōn tou theou« pro tēs ensarkou parousias ho huios ēn te kai ōnomastai. alla tauta men apo tēs kainēs diathēkēs, oliga apo myriōn, hēmin logou symmetrias charin synēktai.
Therefore the Son too is God, because of the Father's form in him as in an image. The divine apostle shows this, at one time saying, “who, being in the form of God,” at another defining him as “the image of God.” So among his other titles the Son was and was named “image of God” before the coming in the flesh too. But these things from the new covenant, a few out of countless, we have gathered for the sake of proportion in our discourse.
Phil 2:6 (quotation, high confidence) · 2 Cor 4:4 (quotation, high confidence)
Notes and citation
Summary: The Son is God as the Father's image, and was so before the incarnation.
- Phil 2:6; 2 Cor 4:4; Col 1:15. Eusebius's account of the Son's divinity as derived from the Father's form in him is translated as written.
Topics: Christology, Trinity
Cite (SBL): Eusebius, Eccl. theol. 1.20.74 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-74). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-74
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.20.75Klostermann
ιςʹ. καὶ οἱ πάλαι δὲ γενόμενοι τοῦ θεοῦ προφῆται τὸν αὐτὸν διαφόροις ἐτίμων θεολογίαις. ὁ μὲν γὰρ ἀπεκάλει αὐτὸν πνεῦμα τοῦ θεοῦ λέγων »ἐξελεύσεται ῥάβδος ἐκ τῆς ῥίζης Ἰεσσαί, καὶ ἄνθος ἐκ τῆς ῥίζης ἀναβήσεται, καὶ ἐπαναπαύσεται ἐπʼ αὐτὸν πνεῦμα τοῦ θεοῦ, πνεῦμα σοφίας καὶ συνέσεως« καὶ τὰ ἑξῆς. σαφῶς γὰρ τὸν »ἐκ σπέρματος Δαυὶδ κατὰ σάρκα« καὶ τὸν ἐνοικήσαντα αὐτῷ θεὸν λόγον διὰ τούτων ἐδήλου. ἔνθεν ὁ θεῖος ἀπόστολος ποτὲ μὲν ἔλεγεν »ὁ δὲ κύριος τὸ πνεῦμά ἐστιν«, ποτὲ δὲ »Χριστὸς θεοῦ δύναμις καὶ θεοῦ σοφία«. καὶ ἕτερος δὲ ὁμοίως πνεῦμα αὐτὸν ἀποκαλεῖ λέγων »πνεῦμα [πρὸ] προσώπου ἡμῶν Χριστὸς κύριος«. καὶ ἐν τῷ εὐαγγελίῳ δὲ περὶ αὐτοῦ σαφῶς εἴρηται ἰδοὺ ὁ παῖς μου ὃν ᾑρέτισα, ὁ ἀγαπητός μου. ὃν ηὐδόκησεν ἡ ψυχή μου. ἔδωκα τὸ πνεῦμά μου ἐπʼ αὐτόν, κρίσιν τοῖς ἔθνεσιν ἐξοίσει«.
isʹ. kai hoi palai de genomenoi tou theou prophētai ton auton diaphorois etimōn theologiais. ho men gar apekalei auton pneuma tou theou legōn »exeleusetai rhabdos ek tēs rhizēs Iessai, kai anthos ek tēs rhizēs anabēsetai, kai epanapausetai epʼ auton pneuma tou theou, pneuma sophias kai syneseōs« kai ta hexēs. saphōs gar ton »ek spermatos Dauid kata sarka« kai ton enoikēsanta autǭ theon logon dia toutōn edēlou. enthen ho theios apostolos pote men elegen »ho de kyrios to pneuma estin«, pote de »Christos theou dynamis kai theou sophia«. kai heteros de homoiōs pneuma auton apokalei legōn »pneuma [pro] prosōpou hēmōn Christos kyrios«. kai en tǭ euangeliǭ de peri autou saphōs eirētai idou ho pais mou hon hę̄retisa, ho agapētos mou. hon ēudokēsen hē psychē mou. edōka to pneuma mou epʼ auton, krisin tois ethnesin exoisei«.
(16) And the prophets of God of old honoured the same with various theologies. One called him Spirit of God, saying, “A rod shall come forth from the root of Jesse, and a flower shall come up from the root, and the Spirit of God shall rest upon him, a spirit of wisdom and understanding,” and so on. For by this he clearly showed the one “from the seed of David according to the flesh” and the God Word who dwelt in him. Hence the divine apostle at one time said, “Now the Lord is the Spirit,” at another, “Christ the power of God and the wisdom of God.” And another likewise calls him spirit, saying, “The spirit of our face, Christ the Lord.” And in the gospel it is clearly said of him, “Behold my servant whom I have chosen, my beloved, in whom my soul is well pleased; I will put my Spirit upon him, and he will proclaim judgment to the nations.”
Textual problem in this passage: see the notes.
Isa 11:1–2 (quotation, high confidence) · Rom 1:3 (quotation, high confidence) · 2 Cor 3:17 (quotation, high confidence) · 1 Cor 1:24 (quotation, high confidence) · Lam 4:20 (quotation, high confidence) · Matt 12:18 (quotation, high confidence)
Notes and citation
Summary: The prophets call the Son Spirit of God, as Isaiah and Lamentations show.
- Isa 11:1–2 (LXX); Rom 1:3; 2 Cor 3:17; 1 Cor 1:24; Lam 4:20 (LXX); Matt 12:18. The editor deletes “before” (πρὸ) in Lam 4:20.
Notes on the original text
- Digital text corrected (OCR slips; page-break mark; accent slip): ῥάβδὸς ἐκ τῆς ὁίζης Ἰεσσαί |, → ῥάβδος ἐκ τῆς ῥίζης Ἰεσσαί,; κατὰ σαρκα« → κατὰ σάρκα«.
Topics: Christology, Prophecy and fulfilment
Cite (SBL): Eusebius, Eccl. theol. 1.20.75 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-75). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-75
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.20.76Klostermann
ιζʹ. προφητῶν δὲ ἄλλος ζωὴν αὐτὸν καὶ φῶς ὠνόμαζεν ἐν τῷ προσφωνεῖν τῷ θεῷ καὶ λέγειν »ὅτι παρὰ σοὶ πηγὴ ζωῆς, ἐν τῷ φωτί σου ὀψόμεθα φῶς«. τίς γὰρ ἦν ἡ παρὰ τῷ θεῷ πηγὴ τῆς ζωῆς καὶ τὸ φῶς ἢ αὐτὸς ὁ ἐν εὐαγγελίοις εἰπὼν »ἐγώ εἰμι τὸ φῶς τοῦ κόσμου«, καὶ »ἐγώ εἰμι ἡ ὁδὸς καὶ ἡ ἀλήθεια καὶ ἡ ζωή«; διὸ πάλιν ἱκετεύων ὁ προφήτης ἐν εὐχῇ πρὸς τὸν θεὸν λέγει »ἐξαπόστειλον τὸ φῶς σου καὶ τὴν ἀλήθειάν σου· αὐτά με ὁδηγήσει«. ιηʹ. ἀλήθειαν δὲ αὐτὸν καὶ Ζοροβάβελ ἀνειπὼν νικητηρίων ἠξιώθη, ὅτʼ ἐπὶ τοῦ Περσῶν βασιλέως ἀναγέγραπται εἰρηκὼς »καὶ ἡ ἀλήθεια μένει καὶ ἰσχύει εἰς τὸν αἰῶνα,
izʹ. prophētōn de allos zōēn auton kai phōs ōnomazen en tǭ prosphōnein tǭ theǭ kai legein »hoti para soi pēgē zōēs, en tǭ phōti sou opsometha phōs«. tis gar ēn hē para tǭ theǭ pēgē tēs zōēs kai to phōs ē autos ho en euangeliois eipōn »egō eimi to phōs tou kosmou«, kai »egō eimi hē hodos kai hē alētheia kai hē zōē«? dio palin hiketeuōn ho prophētēs en euchę̄ pros ton theon legei »exaposteilon to phōs sou kai tēn alētheian sou; auta me hodēgēsei«. iēʹ. alētheian de auton kai Zorobabel aneipōn nikētēriōn ēxiōthē, hotʼ epi tou Persōn basileōs anagegraptai eirēkōs »kai hē alētheia menei kai ischyei eis ton aiōna,
(17) Another of the prophets named him life and light, addressing God and saying, “For with you is the fountain of life; in your light we shall see light.” For what was the fountain of life with God, and the light, but he who said in the Gospels, “I am the light of the world,” and “I am the way and the truth and the life”? Therefore again the prophet, entreating God in prayer, says, “Send out your light and your truth; they will lead me.” (18) And Zerubbabel too, calling him truth, was counted worthy of the prize, when he is recorded to have said before the king of the Persians, “And truth abides and is strong for ever,
Ps 36:9 (35:10 LXX) (quotation, high confidence) · John 8:12 (quotation, high confidence) · John 14:6 (quotation, high confidence) · Ps 43:3 (42:3 LXX) (quotation, high confidence)
Notes and citation
Summary: The psalms call the Son the fountain of life and light, and Zerubbabel praises truth.
- Ps 36:9 (LXX 35:10); John 8:12; John 14:6; Ps 43:3 (LXX 42:3); 1 Esd 4:38.
Notes on the original text
- Digital text corrected (stop for comma): νικητηρίων ἠξιώθη. ὅτʼ → νικητηρίων ἠξιώθη, ὅτʼ.
Extrabiblical texts: 1 Esd 4:38 (1 Esdras [in EO, ETH canons]; quotation)
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 1.20.76 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-76). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-76
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.20.77Klostermann
καὶ ζῇ καὶ κρατεῖ εἰς τὸν αἰῶνα τοῦ αἰῶνος. καὶ οὐκ ἔστιν παρʼ αὐτῇ λαβεῖν πρόσωπα, ἀλλὰ τὰ δίκαια ποιεῖ, ἀπὸ πάντων τῶν ἀδίκων καὶ πονηρῶν ἀπέχεται«. οἷς ἐπιλέγει »καὶ αὐτῆς ἡ ἰσχὺς καὶ τὸ βασίλειον καὶ ἡ ἐξουσία καὶ ἡ μεγαλοσύνη πάντων τῶν αἰώνων«. ζῆν γὰρ εἰπὼν τὴν ἀλήθειαν καὶ νικᾶν καὶ κρατεῖν, ἐμφαντικώτατα παρέστησεν αὐτῆς τὴν ὑπόστασιν. οἷς ἀκολούθως καὶ αὐτὸς ὁ σωτὴρ ἀλήθειαν ἑαυτὸν ὀνομάζων τὴν τοῦ Ζοροβάβελ μαρτυρίαν ἐπεσφραγίζετο.
kai zę̄ kai kratei eis ton aiōna tou aiōnos. kai ouk estin parʼ autę̄ labein prosōpa, alla ta dikaia poiei, apo pantōn tōn adikōn kai ponērōn apechetai«. hois epilegei »kai autēs hē ischys kai to basileion kai hē exousia kai hē megalosynē pantōn tōn aiōnōn«. zēn gar eipōn tēn alētheian kai nikan kai kratein, emphantikōtata parestēsen autēs tēn hypostasin. hois akolouthōs kai autos ho sōtēr alētheian heauton onomazōn tēn tou Zorobabel martyrian epesphragizeto.
and lives and prevails for ever and ever. And with her there is no respect of persons, but she does what is just, and keeps away from all the unjust and wicked.” To which he adds, “And hers is the strength and the kingdom and the authority and the majesty of all the ages.” For saying that truth lives and conquers and prevails, he most expressively showed her subsistence. Consistently with this, the Saviour himself, naming himself truth, set his seal on Zerubbabel's testimony.
John 14:6 (allusion, high confidence)
Notes and citation
Summary: Zerubbabel's living, ruling truth points to the subsisting Son, who called himself truth.
- 1 Esd 4:38–40; John 14:6.
Extrabiblical texts: 1 Esd 4:38-40 (1 Esdras [in EO, ETH canons]; quotation)
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 1.20.77 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-77). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-77
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.20.78Klostermann
ιθʹ. καὶ ποταμὸν δὲ αὐτὸν ὠνόμασεν ὁ εἰπών »τοῦ ποταμοῦ τὰ ὁρμήματα εὐφραίνουσιν τὴν πόλιν τοῦ θεοῦ«.
ithʹ. kai potamon de auton ōnomasen ho eipōn »tou potamou ta hormēmata euphrainousin tēn polin tou theou«.
(19) And he named him river who said, “The rushings of the river gladden the city of God.”
Ps 46:4 (45:5 LXX) (quotation, high confidence)
Notes and citation
Summary: The psalm calls the Son a river that gladdens God's city.
- Ps 46:4 (LXX 45:5).
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 1.20.78 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-78). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-78
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.20.79Klostermann
κʹ. ἤδη δὲ καὶ ὄρος προσεῖπεν ὁ φήσας »τὸ ὄρος ὃ ηὐδόκησεν ὁ θεὸς κατοικεῖν ἐν αὐτῷ«. διὸ καὶ παρὰ τῷ Δανιὴλ »ἐξ ὄρους« λίθος τμηθεὶς »ἄνευ χειρῶν« καὶ πάλιν ὁ αὐτὸς ἀποκαθιστάμενος εἰς ὄρος ὑψηλὸν ἑωρᾶτο, τοῦ μὲν ὄρους τὴν προΰπαρξιν τῆς θεότητος αὐτοῦ σημαίνοντος, τοῦ δὲ λίθου τὴν ἀνθρωπότητα.
kʹ. ēdē de kai oros proseipen ho phēsas »to oros ho ēudokēsen ho theos katoikein en autǭ«. dio kai para tǭ Daniēl »ex orous« lithos tmētheis »aneu cheirōn« kai palin ho autos apokathistamenos eis oros hypsēlon heōrato, tou men orous tēn proÿparxin tēs theotētos autou sēmainontos, tou de lithou tēn anthrōpotēta.
(20) And he called him mountain who said, “the mountain in which God was pleased to dwell.” That is why in Daniel a stone is cut “from a mountain without hands,” and again the same is seen restored into a high mountain, the mountain signifying the pre-existence of his divinity and the stone his humanity.
Ps 68:16 (67:17 LXX) (quotation, high confidence) · Dan 2:34–35 (allusion, high confidence) · Dan 2:45 (quotation, high confidence)
Notes and citation
Summary: Daniel's mountain and stone signify the Son's divinity and humanity.
- Ps 68:16 (LXX 67:17); Dan 2:34–35, 45.
Notes on the original text
- Digital text corrected (page-break mark): αὐτῷ«. | διὸ → αὐτῷ«. διὸ.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 1.20.79 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-79). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-79
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.20.80Klostermann
καʹ. καὶ δικαιοσύνην δὲ αὐτὸν ἐκάλουν ὡς ὁ λέγων »τίς ἐξήγειρεν ἀπὸ ἀνατολῶν δικαιοσύνην;« 〈κβʹ.〉 καὶ ἥλιον δικαιοσύνης ὡς ὁ εἰπὼν »τοῖς δὲ φοβουμένοις με ἀνατελεῖ ἥλιος δικαιοσύνης, καὶ ἴασις ἐν ταῖς πτέρυξιν αὐτοῦ. καὶ ἄλλος »δύσεται« φησὶν »ὁ ἥλιος ἐπὶ τοὺς προφήτας« »τοὺς πλανῶντας τὸν λαόν μου«· οὐ γὰρ δὴ ταῦτα τῷ αἰσθητῷ ἐφαρμόζοι ἂν ἡλίῳ, ἀλλʼ οὐδὲ τῷ ἐνσάρκῳ λόγῳ.
kaʹ. kai dikaiosynēn de auton ekaloun hōs ho legōn »tis exēgeiren apo anatolōn dikaiosynēn?« 〈kbʹ.〉 kai hēlion dikaiosynēs hōs ho eipōn »tois de phoboumenois me anatelei hēlios dikaiosynēs, kai iasis en tais pteryxin autou. kai allos »dysetai« phēsin »ho hēlios epi tous prophētas« »tous planōntas ton laon mou«; ou gar dē tauta tǭ aisthētǭ epharmozoi an hēliǭ, allʼ oude tǭ ensarkǭ logǭ.
(21) And they called him righteousness, as the one who says, “Who raised up righteousness from the east?” (22) And sun of righteousness, as the one who said, “But for those who fear me the sun of righteousness shall rise, with healing in its wings.” And another says, “The sun shall set upon the prophets who lead my people astray.” For these things would not fit the perceptible sun, nor the Word in the flesh either.
Isa 41:2 (quotation, high confidence) · Mal 4:2 (3:20 LXX) (quotation, high confidence) · Mic 3:5–6 (quotation, high confidence)
Notes and citation
Summary: The prophets call the Son righteousness and sun of righteousness.
- Isa 41:2 (LXX); Mal 4:2 (LXX 3:20); Mic 3:6, 5. The number (22) is the editor's supplement.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 1.20.80 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-80). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-80
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.20.81Klostermann
κγʹ. καὶ σοφίαν δὲ αὐτὸν ὀνομάζει Σολομὼν ἐν Παροιμίαις λέγων »ἡ σοφία ᾠκοδόμησεν ἑαυτῇ οἶκον, καὶ ὑπήρεισεν στύλους ἑπτὰ« καὶ τὰ ἑξῆς. καὶ ὅτι προκόσμιος ἦν ἡ σοφία ζῶσα καὶ ὑφεστῶσα, αὐτὸς ἐδίδασκεν ἐκ προσώπου αὐτῆς ταύτας προέμενος τὰς φωνὰς »ἐγὼ ἡ σοφία κατεσκήνωσα βουλήν, καὶ γνῶσιν καὶ ἔννοιαν ἐγὼ ἐπεκαλεσάμην«, εἶθʼ ἑξῆς ἐπιλέγων »διʼ ἐμοῦ 〈βασιλεῖς〉 βασιλεύουσιν καὶ οἱ δυνάσται γράφουσιν δικαιοσύνην, διʼ ἐμοῦ μεγιστᾶνες μεγαλύνονται, καὶ τύραννοι διʼ ἐμοῦ κρατοῦσιν«.
kgʹ. kai sophian de auton onomazei Solomōn en Paroimiais legōn »hē sophia ǭkodomēsen heautę̄ oikon, kai hypēreisen stylous hepta« kai ta hexēs. kai hoti prokosmios ēn hē sophia zōsa kai hyphestōsa, autos edidasken ek prosōpou autēs tautas proemenos tas phōnas »egō hē sophia kateskēnōsa boulēn, kai gnōsin kai ennoian egō epekalesamēn«, eithʼ hexēs epilegōn »diʼ emou 〈basileis〉 basileuousin kai hoi dynastai graphousin dikaiosynēn, diʼ emou megistanes megalynontai, kai tyrannoi diʼ emou kratousin«.
(23) And Solomon names him wisdom in Proverbs, saying, “Wisdom has built herself a house and set up seven pillars,” and so on. And that wisdom was before the world, living and subsisting, he himself taught, uttering these words in her person: “I, Wisdom, have made counsel my dwelling, and I have called knowledge and understanding,” and then adding next, “Through me kings reign, and princes write righteousness; through me great men are magnified, and tyrants through me rule.”
Prov 9:1 (quotation, high confidence) · Prov 8:12 (quotation, high confidence) · Prov 8:15–16 (quotation, high confidence)
Notes and citation
Summary: Solomon calls the Son Wisdom, who lived before the world.
- Prov 9:1; Prov 8:12, 15–16 (LXX). “kings” is the editor's supplement.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 1.20.81 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-81). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-81
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.20.82Klostermann
κδʹ. ἀλλὰ καὶ ξύλον ζωῆς καὶ κύριον αὐτὸν Σολομὼν ἀπεκάλει λέγων »ξύλον ζωῆς ἐστιν πᾶσιν τοῖς ἀντεχομένοις αὐτῆς, καὶ τοῖς ἐπερειδομένοις ἐπʼ αὐτὴν ὡς ἐπὶ κύριον ἀσφαλής«.
kdʹ. alla kai xylon zōēs kai kyrion auton Solomōn apekalei legōn »xylon zōēs estin pasin tois antechomenois autēs, kai tois epereidomenois epʼ autēn hōs epi kyrion asphalēs«.
(24) Moreover Solomon called him tree of life and Lord, saying, “She is a tree of life to all who hold fast to her, and to those who lean on her as on the Lord she is secure.”
Prov 3:18 (quotation, high confidence)
Notes and citation
Summary: Solomon calls Wisdom the tree of life and Lord.
- Prov 3:18 (LXX).
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 1.20.82 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-82). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-82
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.20.83Klostermann
κεʹ. καὶ ὁ τοῦ Σολομῶνος δὲ πατὴρ Δαυὶδ ἐν Ψαλμοῖς [ὁμοῦ καὶ] κύριον ὁμοῦ καὶ ἱερέα αὐτὸν ὠνόμαζεν· τοτὲ μὲν λέγων »εἶπεν ὁ κύριος τῷ κυρίῳ μου· καθοῦ ἐκ δεξιῶν μου«, τοτὲ δὲ φάσκων »ὤμοσεν κύριος καὶ οὐ μεταμεληθήσεται· σὺ ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν Μελχισεδέκ«.
keʹ. kai ho tou Solomōnos de patēr Dauid en Psalmois [homou kai] kyrion homou kai hierea auton ōnomazen; tote men legōn »eipen ho kyrios tǭ kyriǭ mou; kathou ek dexiōn mou«, tote de phaskōn »ōmosen kyrios kai ou metamelēthēsetai; sy hiereus eis ton aiōna kata tēn taxin Melchisedek«.
(25) And Solomon's father David in the Psalms named him at once Lord and priest: at one time saying, “The Lord said to my Lord, Sit at my right hand,” at another, “The Lord has sworn and will not repent: You are a priest for ever according to the order of Melchizedek.”
Textual problem in this passage: see the notes.
Ps 110:1 (109:1 LXX) (quotation, high confidence) · Ps 110:4 (109:4 LXX) (quotation, high confidence)
Notes and citation
Summary: David calls the Son Lord and eternal priest.
- Ps 110:1, 4 (LXX 109:1, 4). The editor deletes a repeated “at once and” (ὁμοῦ καὶ).
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 1.20.83 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-83). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-83
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.20.84Klostermann
κςʹ. καὶ θεὸν δὲ αὐτὸν οἶδεν ὁμολογεῖν ὁ αὐτὸς φάσκων »ὁ θρόνος σου ὁ θεὸς εἰς τὸν αἰῶνα τοῦ αἰῶνος, ῥάβδος εὐθύτητος ἡ ῥάβδος τῆς βασιλείας σου. ἠγάπησας δικαιοσύνην καὶ ἐμίσησας ἀνομίαν· διὰ τοῦτο ἔχρισέν σε ὁ θεός, ὁ θεός σου, ἔλαιον ἀγαλλιάσεως παρὰ τοὺς μετόχους σου«. θεὸς γὰρ ἐν τούτοις χριόμενος ὑπὸ τοῦ θεοῦ τίς ἂν ἕτερος εἴη ἢ αὐτὸς ὁ διὰ τὸ χρῖσμα τὸ πατρικὸν Χριστὸς ἀνηγορευμένος;
ksʹ. kai theon de auton oiden homologein ho autos phaskōn »ho thronos sou ho theos eis ton aiōna tou aiōnos, rhabdos euthytētos hē rhabdos tēs basileias sou. ēgapēsas dikaiosynēn kai emisēsas anomian; dia touto echrisen se ho theos, ho theos sou, elaion agalliaseōs para tous metochous sou«. theos gar en toutois chriomenos hypo tou theou tis an heteros eiē ē autos ho dia to chrisma to patrikon Christos anēgoreumenos?
(26) And the same knows how to confess him God, saying, “Your throne, O God, is for ever and ever; a sceptre of uprightness is the sceptre of your kingdom. You loved righteousness and hated lawlessness; therefore God, your God, anointed you with the oil of gladness beyond your companions.” For who else would the God anointed by God here be than he who was proclaimed Christ because of the Father's anointing?
Ps 45:6–7 (44:7-Ps LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 45 calls the Son God, anointed by God, and so Christ.
- Ps 45:6–7 (LXX 44:7–8). “Christ” means “anointed”.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 1.20.84 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-84). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-84
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.20.85Klostermann
κζʹ. ὁ δʼ αὐτὸς οὗτος καὶ ἀγαπητὸς ἦν τοῦ θεοῦ, ὃ δὴ παρίστησιν ἡ τοῦ ψαλμοῦ προγραφὴ περιέχουσα »ᾠδὴ ὑπὲρ τοῦ ἀγαπητοῦ«.
kzʹ. ho dʼ autos houtos kai agapētos ēn tou theou, ho dē paristēsin hē tou psalmou prographē periechousa »ǭdē hyper tou agapētou«.
(27) And this same one was also God's beloved, as the title of the psalm shows, which contains “A song for the beloved.”
Ps 45:1 (44:1 LXX) (quotation, high confidence)
Notes and citation
Summary: The psalm's title calls the Son the beloved.
- Ps 45 title (LXX 44:1).
Notes on the original text
- Digital text corrected (page-break mark): | κζʹ. ὁ δʼ → κζʹ. ὁ δʼ.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 1.20.85 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-85). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-85
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.20.86Klostermann
κηʹ. Ἡσαίας δὲ βραχίονα αὐτὸν ἀπεκάλει λέγων »ἀποκαλύψει κύριος τὸν βραχίονα τὸν ἅγιον αὐτοῦ ἐνώπιον πάντων 〈τῶν〉 ἐθνῶν. 〈κθʹ.〉 καὶ Δαυὶδ ὁμοῦ δικαιοσύνην καὶ σωτήριον αὐτὸν ἠπίστατο, διὸ ἔλεγεν »ἐγνώρισεν κύριος τὸ σωτήριον αὐτοῦ, ἐνώπιον τῶν ἐθνῶν ἀπεκάλυψεν τὴν δικαιοσύνην αὐτοῦ«,
kēʹ. Hēsaias de brachiona auton apekalei legōn »apokalypsei kyrios ton brachiona ton hagion autou enōpion pantōn 〈tōn〉 ethnōn. 〈kthʹ.〉 kai Dauid homou dikaiosynēn kai sōtērion auton ēpistato, dio elegen »egnōrisen kyrios to sōtērion autou, enōpion tōn ethnōn apekalypsen tēn dikaiosynēn autou«,
(28) And Isaiah called him arm, saying, “The Lord will reveal his holy arm before all the nations.” (29) And David knew him at once as righteousness and salvation; therefore he said, “The Lord has made known his salvation; before the nations he has revealed his righteousness,”
Isa 52:10 (quotation, high confidence) · Ps 98:2 (97:2 LXX) (quotation, high confidence)
Notes and citation
Summary: Isaiah calls the Son God's arm; David calls him salvation and righteousness.
- Isa 52:10; Ps 98:2 (LXX 97:2). “the” and the number (29) are the editor's supplements.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 1.20.86 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-86). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-86
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
1.20.87Klostermann
καὶ πάλιν »εὐαγγελίζεσθε ἡμέραν ἐξ ἡμέρας τὸ σωτήριον αὐτοῦ«, καὶ αὖθις »τίς δώσει ἐκ Σιὼν τὸ σωτήριον τοῦ Ἰσραήλ;« καὶ »δεῖξον ἡμῖν, κύριε, τὸ ἔλεός σου, καὶ τὸ σωτήριόν σου δώῃς ἡμῖν«. 〈λ′.〉 καὶ τί με δεῖ καθʼ ἕκαστον ἀναλέγεσθαι, παρὸν τῷ φιλομαθεῖ τὰ τοιαῦτα συνάγειν ἐξ ἁπάσης τῆς θεοπνεύστου γραφῆς, διʼ ἧς φαίνονται οἱ τοῦ θεοῦ ἄνθρωποι τῷ θείῳ πνεύματι φωτισθέντες τὴν τοῦ μονογενοῦς υἱοῦ τοῦ θεοῦ γνῶσιν, ἀπόρρητον οὖσαν τότε καὶ τὰ πλήθη διαλανθάνουσαν τοῦ Ἰουδαίων λαοῦ. διὸ καὶ διαφόρως αὐτὸν ἐξεφώνουν κεκαλυμμέναις ταῖς ἐπηγορίαις. ἐφυλάττετο γὰρ τῇ αὐτοῦ παρουσίᾳ ἡ χάρις τοῦ κηρύγματος τῆς περὶ αὐτοῦ θεολογίας, ἣν καθʼ ὅλης τῆς οἰκουμένης ἡ αὐτοῦ ἐκκλησία ὥσπερ τι πάλαι κρύφιον καὶ σεσιγημένον μυστήριον παραλαβοῦσα σεμνύνεται.
kai palin »euangelizesthe hēmeran ex hēmeras to sōtērion autou«, kai authis »tis dōsei ek Siōn to sōtērion tou Israēl?« kai »deixon hēmin, kyrie, to eleos sou, kai to sōtērion sou dōę̄s hēmin«. 〈l′.〉 kai ti me dei kathʼ hekaston analegesthai, paron tǭ philomathei ta toiauta synagein ex hapasēs tēs theopneustou graphēs, diʼ hēs phainontai hoi tou theou anthrōpoi tǭ theiǭ pneumati phōtisthentes tēn tou monogenous huiou tou theou gnōsin, aporrēton ousan tote kai ta plēthē dialanthanousan tou Ioudaiōn laou. dio kai diaphorōs auton exephōnoun kekalymmenais tais epēgoriais. ephylatteto gar tę̄ autou parousią hē charis tou kērygmatos tēs peri autou theologias, hēn kathʼ holēs tēs oikoumenēs hē autou ekklēsia hōsper ti palai kryphion kai sesigēmenon mystērion paralabousa semnynetai.
and again, “Proclaim his salvation from day to day,” and again, “Who will give the salvation of Israel out of Zion?” and “Show us, Lord, your mercy, and grant us your salvation.” (30) But why must I collect them one by one, when the lover of learning may gather such things from all inspired Scripture, through which the men of God, enlightened by the divine Spirit, are seen to have had the knowledge of the only-begotten Son of God, which was then secret and hidden from the multitudes of the Jewish people? Therefore they spoke of him variously, with veiled titles. For the grace of the proclamation of the theology about him was kept for his coming, which his church throughout the whole world has received and glories in, like a mystery long hidden and kept silent.
Ps 96:2 (95:2 LXX) (quotation, high confidence) · Ps 14:7 (13:7 LXX) (quotation, high confidence) · Ps 85:7 (84:8 LXX) (quotation, high confidence) · Rom 16:25 (echo, low confidence)
Notes and citation
Summary: The prophets knew the Son under veiled titles; the full proclamation was kept for the church.
- Ps 96:2 (LXX 95:2); Ps 14:7 (LXX 13:7); Ps 85:7 (LXX 84:8); Rom 16:25. The number (30) is the editor's supplement.
Notes on the original text
- Digital text corrected (accent slip): τὸ σωτήριον αὐτοὺ« → τὸ σωτήριον αὐτοῦ«.
Topics: Christology, Scripture and canon, Prophecy and fulfilment
Cite (SBL): Eusebius, Eccl. theol. 1.20.87 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-87). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/1-20-87
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.